all things were created by him (his working)

We just need to recognize it!

Just based on this reading alone (from Collossians 1) you can find the importance of what is meant by EVERYTHING he created. So the point I am making in this is that for those that think there is no way the music can be heard in the way of the claims I make, think again. The way it was shown to me was through pistis and I recognized it way back even knowing there would be a world of doubters questioning my sanity. Music can be heard one way or another and has an end result cause and effect on the mind that creates nous in the way pistis was designed to or stays locked into hamartano if just listening to it for its shallow literal sense. Much in the same way many read the Bible. It’s not meant to be read like a normal book to tell you a Tom Sawyer story. The end result of reading it this way will cause you to miss the mark, same as the music. But when everything is revealed through pistis the goal is achieved. Leading to the exact goal as mentioned below and in the name of this site. Christ’s Understanding! Pistis represents the heaven side and hamartano represents the earth side. Both have an end result cause and effect on our consciousness. Pistis takes you to Christ’s Understanding and hamartano takes you away from it. Only an individuals free will to interact with pistis can set them free.

9For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 11Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; 12Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

13Who hath delivered us from the power of darkness, and hath translated [us] into the kingdom of his dear Son: 14In whom we have redemption through his blood, [even] the forgiveness of sins:

15Who is the image of the invisible God, the firstborn of every creature: 16For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17And he is before all things, and by him all things consist. 18And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all [things] he might have the preeminence. 19For it pleased [the Father] that in him should all fulness dwell; 20And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.

21And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled 22In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23If ye continue in the faith grounded and settled, and [be] notmoved away from the hope of the gospel, which ye have heard, [and] which was preached to every creature which is under heaven; whereof I Paul am made a minister;

24Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: 25Whereof I am made a minister,according to the dispensation of God which is given to me for you, to fulfil the word of God; 26[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 28Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:29Whereunto I also labour, striving according to his working, which worketh in me mightily.

Through pistis you will recognize the reconciliation taking place (as the him in you begins to awaken) exactly the way he intended until he raises you from the dead of this world of hamartano. The original death we were told of right at the beginning when the tree of knowledge was partaken of. We are still eating from that tree as a human race, to this day. This is the default being possessed by the darkness we are all susceptible to if we don’t choose to possess the light Christ shares with us. This is our only armor! There is so much comprehension translation that takes place within as you are being converted from hamartano to pistis goal that you will recognize everything as it unfolds or is revealed by way of his systematic design through all the actions that are generated through pistis. Every last bit has a major cause and effect outcome on the depth of the awakening of your soul! You realize he uses EVERYTHING, not just music or not just the Bible but EVERYTHING and its the way you recognize the truths he generates for you through a intuitive and instinctive reasoning (you most likely were without before hand) as the process works to complete you. All of this is creating a new you that is no longer born of the dead. Christ’s Understanding is the Church and it is found within you by way of pistis! You might start realizing the proofs many are looking for are also invisible, just like the cause and effect within your mind will be, but the actions now generated through you will reveal as the proof.

The power of the verses above to me are not the fact that I went to seek these verses, but the way I was taken to them through pistis to verify other pistis processes that have been going on daily in my life. There is a systematic order, if I am brought to a lesson by way of some verses in the bible, I flow with it. If by way of music, I flow with it, If by way of poems given to me (which much of it has stemmed from), I flow with it, or by way of numbers and greek and hebrew words, I flow with it, or by way of being so spiritually awake in my sleep and recognizing what is being generated then, I go with it as they all reveal what is meant to be grasped in a perfect order that no man can design. Our FATHER knows EVERYTHING and knows where EVERYTHING is located, whether in books, songs, sleep, numbers perfect timing is always involved as he speaks his language to us and we recognize it as such!

The verses below are another highlight in a lesson of pistis that was brought to my attention and remains in context with the subject at hand. I only took part of the chapter but really the whole chapter pertains to much of what is given to me (through pistis) to write about. Pistis comprehends it but hamartano may become confused?

14For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that [it is] good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For I know that in me (that is, in my flesh, ) dwelleth no good thing: for to will is present with me; but [how] to perform that which is good I find not. 19For the good that I would I do not: but the evil which I would not, that I do. 20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

21I find then a law, that, when I would do good, evil is present with me. 22For I delight in the law of God after the inward man: 23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24O wretched man that I am! who shall deliver me from the body of this death? 25I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

Many can relate to what is being talked about (at different levels). Look how he mentions in 18 above, “but I find it not”. He never mentions faith (pistis) but in context of what he is talking about it appears that is what he is looking for! Just like we were never told a simple law to follow and given a explanation to that laws inner workings. So had we been raised as a human race to follow the law of pistis and stay away from the law of sin, the world would be a different place. The warring he mentions is that which goes on within us knowing there has to be more and not comprehending what that more is. That more has not been found in the way man teaches because man teaches from the bases of the law of sin. We raise our children to seek the riches of the world and not the riches of our FATHER. The end result is the cause and effect one law vs the other has on our mind or nous. Its as simple as recognizing what GOD generates for us vs what we generate for us. Everything GOD generates for us leads us to the end goal of Christ’s Understanding, everything we generate  or follow seems to take us away from this.

4649. skopos

skopos: a watchman, a mark (on which to fix the eye)

Original Word: σκοπός, οῦ, ὁ
Part of Speech: Noun, Masculine
Transliteration: skopos
Phonetic Spelling: (skop-os’)
Definition: a watchman, a mark (on which to fix the eye)
Usage: a watcher; a goal, a mark aimed at.

4649 skopós (the root of the English term, “scope,” like the zoom-scope on a rifle to hit the target) – properly, the “end-marker” of a foot-race; (figuratively) the final objective (destination) in the faith-life, i.e. the unique glorification the Lord awards to each believer at His return (cf. Phil 3:11,14). 4649 /skopós (“end-marker”) is only used in Phil 3:14.

[4649 (skopós) represents the “end-marker” (“goal”) in the race of faith.

See above how it says “at his return”. Many people would associate this to what they believe as his second coming as they watch for him coming in the clouds (physically). But what I see is being said through pistis is tied to what is written up above. Regarding to reconcile unto him self within you to help that part of him in you be raised into the light of his understanding as it brings us along to comprehend his way. Raising us from the dead, this is his return as we recognize him coming to life within us! Or the rapture is another word that just might be misunderstood. The clouds of the mind (not knowing the law causes the warring, confusion and deception to become the death of us in hamartano.

189. akoé

Can a person actually hear GODS voice? Wouldn’t that make us a potential case of someone who might be insane? Or could it be that it is interpreted (not in the way of hearing voices in our head) but by way of comprehending/recognizing intuitively or instinctively how he works through pistis? Something we all should have been taught from the start so we each could know how to interact with pistis over hamartano!

189. akoé hearing, the sense of hearing 189 akoḗ – properly, hearing; used of inner (spiritual) hearing that goes with receiving faith from God (Ro 10:17), i.e. spiritual hearing (discerning God’s voice;

191. akouó I hear, listen, comprehend by hearing; pass: is heard, reported.

191 akoúō – properly, to hear (listen); (figuratively) to hear God’s voice which prompts Him to birth faith within (cf. Ro 10:17). See 189 (akoē).

[191 (akoúō) is the root of the English term, “acoustics.”]

ἀκούω (on the use of the present in a perfect sense cf. Winers Grammar, 274f (258); Buttmann, 203 (176)); imperfect ἤκουον; future (in best Greek usage) ἀκούσομαιJohn 5:25 R G L, 28 R G LActs 3:22Acts 7:37 R G; ; (); ; (Romans 10:14 Tdf.), and (a later form) ἀκούσωMatthew 12:19Matthew 13:14 (both from the Sept.); (John 10:16John 16:13 Tr WH marginal reading; Acts 28:26); Romans 10:14(R G); and T Tr WH in John 5:25, 28 (cf. Winers Grammar, 82 (79); Buttmann, 53 (46) (Veitch, under the word)); (1 aorist ἤκουσαJohn 3:32, etc.); perfect ἀκήκοα; passive (present ἀκούομαι; 1 future ἀκουσθήσομαι; 1 aorist ἠκούσθην; (from Homer down); to hear.

I. absolutely

1. to be endowed with the faculty of hearing (not deaf): Mark 7:37Luke 7:22Matthew 11:5.

2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετεMark 4:3ἀκούσατεJames 2:5 ἔχων ὦτα ἀκούειν ἀκουέτωMatthew 11:15Matthew 13:9 (in both T WH omit; Tr brackets ἀκούειν); Mark 4:23Luke 14:35 (34); ἔχων οὖς ἀκουσάτωRevelation 2:7, 11, 17, 29Revelation 3:6, 13, 22, etc.

3. tropically, to understand, perceive the sense of what is saidMatthew 13:15Mark 8:181 Corinthians 14:2.

II. with an object (Buttmann, § 132, 17; Winer‘s Grammar, 199 (187f));

1. ἀκούω τίto hear something;

a. to perceive by the ear what is announced in one’s presence (to hear immediately): τήν φωνήνMatthew 12:19John 3:8Revelation 4:1Revelation 5:11Revelation 18:4Acts 22:9, etc.; τόν ἀσπασμόνLuke 1:41 (cf. Luke 1:44); Γαλιλαίαν, the name ‘Galilee,’ Luke 23:6 (T WHomits; Tr mrg; brackets Γαλιλαίαν; cf. Buttmann, 166 (145)); ἀνάστασιν νεκρῶν, the phrase ‘ἀνάστασιν νεκρῶν,’ Acts 17:32τόν λόγονMark 5:36 (R G L) (on this passage see παρακούω, 2); Matthew 19:22John 5:24, etc.; τούς λόγουςActs 2:22Acts 5:24Matthew 7:24ῤήματα2 Corinthians 12:4τί λέγουσινMatthew 21:16; passive, Matthew 2:18Revelation 18:22f; τί ἐκ τίνος2 Corinthians 12:6 (R G); followed by ὅτι (Buttmann, 300 (257f)), Acts 22:2Mark 16:11John 4:42John 14:28.

b. to get by hearinq, learn (from the mouth of the teacher or narrator): Acts 15:17Matthew 10:27 ( εἰς τό οὖς ἀκούετε, what is taught you secret); Romans 15:21Ephesians 1:13Colossians 1:6John 14:241 John 2:7, 241 John 3:11Χριστόν i. e. to become acquainted with Christ from apostolic teaching, Ephesians 4:21 (cf. μαθεῖν τόνΧριστόνEphesians 4:20 (Buttmann, 166 (144) note; Winer‘s Grammar, 199 (187) note)); passive, Luke 12:3Hebrews 2:1τί with the genitive of person from whom one hears, Acts 1:4τί παρά τίνοςJohn 8:26, 40John 15:15Acts 10:22Acts 28:222 Timothy 2:2(Thucydides 6, 93; Xenophon, an. 1, 2, 5 (here Dindorf omits παρά); Plato, rep. 6, p. 506 d., others; (Buttmann, 186 (145); Winer‘s Grammar, 199 (188))); (παρά τίνος, without an object expressed, John 1:40(41)); ἐκ τίνοςJohn 12:34 (ἐκ τοῦ νόμου, from attendance on its public reading); ἀπό with the genitive of person, 1 John 1:5; with περίτίνος added, Acts 9:13; followed by ὅτιMatthew 5:21, 27, 33, 38, 43.

c. ἀκούω τίa thing comes to one’s ears, to find out (by hearsay), learn, (hear ((of)) mediately): with the accusative of thing, τά ἔργαMatthew 11:2ὅσα ἐποίειMark 3:8 (Treg. text ποιεῖ); πολέμουςLuke 21:9Matthew 24:6Mark 13:7to learn, absol, viz. what has just been mentioned: Matthew 2:3Matthew 22:7 (R L); Mark 2:17Mark 3:21Galatians 1:13Ephesians 1:15Colossians 1:4Philemon 1:5, etc. followed by ὅτιMatthew 2:22Matthew 4:12Matthew 20:30Mark 6:55Mark 10:47John 4:47John 9:35John 11:6John 12:12Galatians 1:23περί τίνοςMark 7:25τί περί τίνοςLuke 9:9Luke 16:2Luke 23:8 (R G L); followed by an accusative with participle (Buttmann, 303 (260)): Luke 4:23Acts 7:122 Thessalonians 3:113 John 1:4; followed by an accusative with an infinitive in two instances (cf. Buttmann, the passage cited): John 12:181 Corinthians 11:18. passive: Acts 11:22 (ἠκούσθη  λόγος εἰς τά ὦτα τῆς ἐκκλησίαςwas brought to the ears); 1 Corinthians 5:1 (ἀκούεται πορνεία ἐνὑμῖν); Matthew 28:14 (ἐάν ἀκουσθῇ τοῦτο ἐπί (L Tr WH marginal reading ὑπότοῦ ἡγεμόνος); Mark 2:1John 9:32 ἠκούσθη ὅτι.

d. to give ear to teaching or teacher: τούς λόγουςMatthew 10:14; to follow with attentive hearing, τόν λόγονJohn 8:43τά ῤήματα τοῦΘεοῦJohn 8:47.

e. to comprehend, understand, (like Latin audio): Mark 4:33Galatians 4:21 ((Lachmann marginal reading ἀναγινώσκετε) yet cf. Meyer at the passage); (Genesis 11:7).

2. ἀκούειν is not joined with the genitive of the object unless one hear the person or thing with his own ears (Buttmann, 166 (114));

a. with the genitive of a person; simply; αto perceive anyone’s voiceοὗ, i. e., of Christ, whose voice is heard in the instruction of his messengers (Luke 10:16), Romans 10:14 (Winer‘s Grammar, 199 (187) note{2}), βto give ear to one, listen, hearken, (German ihm zuhoren, ihn anhoren): Matthew 2:9Mark 7:14Mark 12:37Luke 2:46Luke 10:16Luke 15:1Luke 19:48Luke 21:38Acts 17:32Acts 24:24 (in both these passages τίνος περί τίνος); ; John 6:60γto yield to, hear and obey, hear to one, (German auf einen horen): Matthew 17:5 (Mark 9:7Luke 9:35); John 3:29John 10:8Acts 3:22Acts 4:19Acts 7:37(R G); 1 John 4:5f. Hence, δ. its use by John in the sense to listen to, have regard to, of God answering the prayers of men: John 9:31John 11:411 John 5:14f (the Sept. render שָׁמַע by εἰσακούω). ε. with the genitive of person and participle (Buttmann, 301 (259)): Mark 14:58Luke 18:36John 1:37John 7:32Acts 2:6, 11Revelation 16:5ἤκουσα τοῦ θυσιαστηρίου λέγοντοςRevelation 16:7 G L T (Tr WHthe Sinaiticus manuscript), a poetic personification; cf. DeWette at the passage, Winers Grammar, § 30, 11.

b. with the genitive of a thing: τῆς βλασφημίαςMark 14:64(Lachmann τήν βλασφημίαν, as in Matthew 26:65; the accusative merely denotes the object; τῆς βλασφημίας is equiv, in sense to αὐτοῦ βλασφημοῦντος (cf. Buttmann, 166 (145))); τῶν λόγωνLuke 6:47 (Matthew 7:24 τούς λόγους); John 7:40 (L T Tr WH the Sinaiticus manuscript, but R G τόν λόγον (cf. Buttmann, as above)); συμφωνίας καί χορῶνLuke 15:25τοῦ στεναγμοῦActs 7:34τῆςἀπολογίαςActs 22:1. The frequent phrase ἀκούειν τῆς φωνῆς(equivalent to שָׁמַע Exodus 18:19) means αto perceive the distinct words of a voiceJohn 5:25, 28Acts 9:7Acts 11:7Acts 22:7Hebrews 3:7, 15Hebrews 4:7Revelation 14:13Revelation 21:3βto yield obedience to the voiceJohn 5:25 (οἱ ἀκούσαντες namely, τῆςφωνῆς); John 10:16, 27John 18:37Revelation 3:20. In John 12:47John 18:37Luke 6:47Acts 22:1, it is better to consider the pronoun μου which precedes as a possessive genitive rather than, with Buttmann, 167 (145f), to assume a double genitive of the object, one of the person and one of the thing. The Johannean phrase ἀκούεινπαρά τοῦ Θεοῦ, or τί παρά Θεοῦ, signifies a. to perceive in the soul the inward communication of GodJohn 6:45.

b. to be taught by God’s inward communication: John 8:26, 40 (so, too, the simple ἀκούειν in John 8:30); to be taught by the devil, according to the reading of L T Tr WHἠκούσατε παρά τοῦ πατρός, in John 8:38. For the rest cf. Buttmann, 165 (144ff); 301 (258ff) (Compare: διακούωεἰσακούωἐπακούωπαρακούωπροακούωὑπακούω.)

The last two lines in bold above show the difference of hearing two different inner voices. One of GOD and one of the devil. The one of the devil is heard by way of hamartano from within (which instinctively keeps us following the worldly mammon and all the distractions in it) and the one of GOD is heard by way of pistis from within (which leads us to the riches of Christ’s Understanding). The structure of the world (IS NOT) of pistis! It has raised us all similarly in the same fashion and aimed us away from GODS way/goal to follow what it generates and not what GOD generates for our spiritual growth.

Interesting how the word 190. akoloutheó is right in between the other two above 189 and 191. And this word means:

190. akoloutheó I accompany, attend, follow. follow, reach.

From a (as a particle of union) and keleuthos (a road); properly, to be in the same way with, i.e. To accompany (specially, as a disciple) — follow, reach.

see GREEK a

ἀκολουθέω(ῶ; future ἀκολουθήσω; imperfect ἠκολούθουν; 1 aorist ἠκολούθησα; perfect ἠκολούθηκα (Mark 10:28 L T Tr WH); (from ἀκόλουθος, and this from a copulative and κέλευθος road, properly, walking the same road);

1. to follow one who precedes, join him as his attendant, accompany him: Matthew 4:25Matthew 8:19Matthew 9:19Matthew 27:55Mark 3:7Mark 5:24 ( Lachmann); (R G); Luke 22:39, 54Luke 23:27John 1:37f, 43 (); , etc.; Acts 12:8Acts 13:43Acts 21:361 Corinthians 10:4; distinguished from προάγειν in Matthew 21:9Mark 11:9; tropically, τά ἔργα αὐτῶν ἀκολούθει μετ’ αὐτῶν, their good deeds will accompany them to the presence of God the judge to be rewarded by him, Revelation 14:13; on the other hand, ἠκολούθησαν αὐτῆς αἱἁμαρτίαι ἄχρι τοῦ οὐρανοῦRevelation 18:5, but here for ἠκολούθησαν G L T Tr WH have restored ἐκολλήθησαν; (σημεῖατοῖς πιστεύσασιν ἀκολουθήσει ταῦταMark 16:17 Tr WH text (where others παρακολουθέω, which see)). to follow one in time, succeed oneRevelation 14:8f. (Herodian, 1, 14, 12 (6) τά γοῦνἀκολουθήσαντα, others). Since among the ancients disciples were accustomed to accompany their masters on their walks and journeys — (others derive the usage that follows from the figurative sense of the word directly; cf. e. g. 2 Macc. 8:36 τό ἀκολουθεῖν τοῖς νόμοις; M. Antoninus 1. vii. § 31 ἀκολούθησον θεῷ, and Gataker at the passage), ἀκολουθέω denotes

2. to join one as a disciple, become or be his disciple; side with his party, (A. V. follow him): Matthew 4:20, 22Matthew 9:9Matthew 19:27Mark 1:18Mark 8:34Luke 5:11, 27, etc.; John 8:12 (where Jesus likens himself to a torch which the disciple follows); οὐκἀκολούθει ἡμῖν he is not of our band of thy disciples, Mark 9:38 to cleave steadfastly to one, conform wholly to his example, in living and if need be in dying alsoMatthew 10:38Matthew 16:24John 12:26John 21:22. This verb is not found in the Epistles except in 1 Corinthians 10:4. As in the classics, it is joined mostly with a dative of the object; sometimes with μετά τίνοςLuke 9:49Revelation 6:8(Treg. marginal reading dative); ; (so also in Greek writings; cf. Lob. ad Phryn., p. 353f; (Rutherford, New Phryn., p. 458f)); ὀπίσω τίνοςMatthew 10:38Mark 8:34 (where R L WH Tr marginal reading ἐλθεῖν), Hebrew פְּלֹנִי אַחֲרֵי הָלַך, cf. 1 Kings 19:21; see Winers Grammar, 234 (219); (Buttmann, 172 (150), cf. ἀκολουθέω κατόπιν τίνοςAristophanes Plutarch, 13. Compare: ἐξακολουθέωἐπακολουθέωκατακολουθέωπαρακολουθέωσυνακολουθέω).

The placement of this word in between can be taken as a mirror reflection of the human race and each of their personal involvement in either pistis or hamartano. So you represent the number 190 in the middle of hearing on either side of you by way of 189 or 191 and what you are hearing is either going to be generated by pistis or hamartano (and you are in the middle or them) accompanying one or the other from within by a free will choice. One produces riches of the world and one produces riches of our FATHER. On the Spiritual Quest Through Music we are following the voice of pistis to achieve Christ’s Understanding. The worldly distractions of hamartano is accomplishing the devils goal for us (which is to miss GODS mark for us. That Mark is found through pistis and aims us right at Christ’s Understanding. Music is not the only way to comprehend. It just happens to be the first template I was shown how to comprehend. Now he is using everything to reveal to me what I am supposed to be discerning. And I try my best to relay these examples (in a teaching way) in hopes you get it.

One last thing to point out, look how the hearing is automatically associated to the ears. Everything our ears take in has to do with what man has generated, NOT GOD! Yet we want whole heartedly take in what is being taught to us by other men that are not caring about GODS GOAL for us. Most of what man has been involved in creating has been generated by hamartano as a distraction to make us miss the mark….. Christ’s Understanding by way of pistis! Why would something so simple, Important and valuable be kept away from us?

Look at what I mention in the paragraph above. It takes the ears to hear the music right. So some may argue that I am being hypocritical esp. on a site claiming what its claiming about the Spiritual Quest Through Music, To Christ’s Understanding. But its like this. We know what most of the music is obviously singing about from the hamartano stand point that the person writing the song is writing from. But at the same time there is a processing of the exact same words that pistis generates and truth is revealed if we are accompanied by pistis or accompanying our FATHER while we receive his meaning or message he intended (which is way more valuable than the hamartano version). This concept holds true in all things in life and we learn to discern all he generates and at the same time we recognize the darkness/sin/hamartano as well, furthering us into the process of pistis and nous comprehension. So this understanding is more based on the listening from within intuitively and instinctively that helps us gain the true meaning. If just simply listening with the ears from a shackled state of mind the shallow obvious meaning is all you will ever know and that’s not saying much. That is the reason for “KEEP AN OPEN MIND”.

Do not disturb

This is an example of taking a simple obvious shallow meaning of a song and processing it through Spiritual Quest Through Music to Christ’s Understanding so you can see the new meaning that is going to be way more valuable.

This is a great example of the obvious meaning of this song basically being about a woman or a man and his or her shallow lustful sexual desires (so obviously a dirty song) and we are going to seek the true meaning. It will take representations and metaphors to spiritually comprehend what we are going to achieve. The meaning will no doubt have a great spiritual value at the end and can change through time based on an individuals spiritual growth.

Right away the first thing I see is much of the world is lost in this state of mind and it has become acceptable to most of the world. Even at a lessor level of seeking a partner (first) before seeking GOD. This is the biggest significant point that shows why our world is experiencing all the problems we are witnessing as a race. We put GOD on the back burner and what ever desires of the world first. Many have been turned off to GOD because of the wrongful ways people try to preach him. Its all a misconception!

The song is Called Do not disturb by Halestorm.

I think we should make out (to recognize we need to cut the cord with the worldly desires as in make our way out and into our spiritual realm by free will choice. At the same time it will help us “make out” what is being spoken of spiritually).
In a few hours I’m getting on a plane (At this point it may take a few hours of your time, personal involvement to rise to the next spiritual plane or understanding).
There’s a pretty safe bet you’ll never see me again, yeah (If you don’t take the time to do this while he is there offering you his hand there is a pretty safe bet you’ll never see him again because your free will action has pushed him away).
I love your accent (The spiritual accent over the physical meaning. As in the way the spiritual quest accents To focus attention on; accentuate  the spiritual rather than the plain simple meaning of this song.)
I wonder what it’ll sound like when you cum (Remove the dirty connotation of the word “cum” from your mind and know that it represents life when a sperm enters an egg. In similar fashion, when the truth penetrates the lie deception can no longer exist within it. New life comes into you spiritually and the light converts the darkness into life within you. All of this takes place in silence of actions that speak louder than words that lift you to Christ’s Understanding through the action of your personal involvement. So the silence has no sound but is read through the actions that occur. This is key to comprehending how all of this comes together for individual spiritual growth and the reason you need to keep an open mind. Notice how this is all staying within the spiritual context of the very first lines of these lyrics).
Let’s see if Blondes or Brunettes are more fun (Blondes or brunettes can represent the truth and lie light and dark just spoke of in the line above. The difference from the shallow meaning of this song to the spiritual meaning being processed. Which is more fun? To me that answer is being shown the process that converts something so shallow into a full spectrum spiritual gain as we are seeing in this example).

[Chorus]
I’m on the very top floor room 1334 (Top floor once again represents the higher plane as mentioned above and the room is the space in your head nous that becomes spiritually clear as you gain this understanding through each and every word that fills that space in the right manner. Like has been said, in my FATHERS house are many mansions. Each word can represent a mansion when understood to its fullest spiritual value. Each mansion word obtained properly, completes a process of clear understanding within the subject until a completion occurs. Room 1334 is the greek word diégeomai which means: to relate fully, I relate in full, describe, narrate. Looks like what is being done here in this example, how appropriate).
There’s a king size bed, but we can do it on the floor (the kings size bed can be the bed we are sleeping in within in our own understanding which has been missing the mark and causing us our involvement in all the distracting worldly activities. To do it on the floor is to start at ground level in our understanding by being open without judgement and letting go of thoughts that shackle us to our own misunderstandings or we will never be able to achieve the higher understanding).
Turn your cellphone off, leave a sign on the door (The cellphone represents a distraction and the action of you turning off or cutting the cord with worldly distractions is the sign our FATHER is looking for that shows through the action that speaks louder than words that you are ready for what he has to enlighten you. It also at the same time is you entering into his room and closing the door on the worldly desires and telling them through the action, do not disturb).
That says “Do not disturb”
And if I were you I’d bring your girlfriend, too (This represents bringing as many as you can to this understanding being shared here so they too can be raised to this higher level which is the main goal for humanity to achieve to obtain Christ’s Understanding through pistis).
Two is better than one, three is better than two (Further clarification of the line above statement).
Leave a sign on the door, the whole night through (Your action to cut the cord to remain involved, to achieve Christ’s Understanding is leaving this sign on the door to the world of darkness and deception that has been keeping us distracted by its worldly desires all along to keep us from the light of this understanding. This is exactly what sin or hamartano is all about, so we continually miss the mark or goal our FATHER intends for us which is only found through pistis and leads us to Christ’s Understanding. We do this continually until the whole nights through, night being the deception, darkness and worldly distractions that keep us remaining in sin. We have an absolute misconception of what sin is in our english language).
That says “Do not disturb”
Do not disturb (The essence of this very song and the like of the worldly distractions are what we are telling, do not disturb by cutting the cord to our ties to them because they are mere distractions that keep us from seeking the truth to the deeper meaning of life).
Ah

[Verse 2]
Let’s take our clothes off (This represents getting back to the beginning before we were clothed with all the wrongful ideas that have penetrated our brain and shackled us to assumptions that keep us from opening to the truth).
I wanna show you my hidden tattoo (Tatoo that is hidden can be the internal scars that have been caused by the systems way of teaching and has made us all sleep in the same king size bed of sinful activities and understandings that leave us missing the mark, end goal. At the same time, once this understanding is tattooed in your mind by your free will and desire of it rather than the world, absolute gain of spiritual riches will poor into your life further enriching your spiritual growth process).
That nobody ever gets to see but you do (This is what is happening in the unseen but our FATHER is the one that gets to see it all take place. In return he allows us to see similar by our individual efforts we put in through pistis to achieve Christ’s Understanding. Just like, who out there in this world would have ever seen this song in this light that is being revealed? I didn’t just make this up, I was spiritually shown long ago and have grown through the years in pistis process of ridding my personal world contamination).
Oh baby let me taste ya, shake ya, tie you up and break ya (Through your undivided attention he gets to know every aspect of you as you learn about him as well. It may shake you as you taste of his world when he has already tasted of yours. Now by your free will he will tie up your time as you focus on his systematically designed events he brings through pistis to break you of the old you and raise you to the new. This is why it is so important to put the sign up that says do not disturb to the world and its desires).
‘Cause I’ve been alone, left on my own for too long (He’s the one we have left alone by our actions to choose worldly over him and in return it has left us alone to the point we don’t even believe in him or if we do, we don’t fully comprehend his ways. Misconceived beliefs are only damaging to humanity’s soul as a whole).
Oh damn, too long, too long, too long, I say come on (Like he is saying its been way too long that you have not been looking in my direction, so come on its time).

[Chorus]
I’m on the very top floor room 1334
There’s a king size bed, but we can do it on the floor
Turn your cellphone off, leave a sign on the door
That says “Do not disturb”
And if I were you I’d bring your girlfriend, too
Two is better than one, three is better than two
Leave a sign on the door, the whole night through
That says “Do not disturb”
Do not disturb

[Bridge]
Put a sign on the door (He’s waiting for you to act, make a free will choice).
Turn all the lights off (He’s telling you to rid all that you think you know that equates to the misconception and false light we live in under a false pretense).
I left sign on the door (This is what he waiting for you to say with you actions).
I take all your clothes off (This is what he does for you when your actions finally speak to him so he can reclothe you in his LIGHT, Christ’s Understanding).
There’s a sign on the door (This is when you’ve actually carried out the action).
That says “Do not disturb” (Now he knows you’re for real).
Do not disturb

[Chorus]
I’m on the very top floor room 1334
There’s a king size bed, but we can do it on the floor
Turn your cellphone off, leave a sign on the door
That says “Do not disturb”
And if I were you I’d bring your girlfriend, too
Two is better than one, three is better than two
Leave a sign on the door, the whole night through
That says “Do not disturb”
Do not disturb (All of a sudden by this point of the song you should recognize the importance of the repetitiveness of the chorus as it was explained above at the first chorus. There is always a major value and importance to be recognized/found in the repetitiveness of choruses).

Now I ask you, can you relate to the value of what was just narrated (1334) verses the shallow obvious face value of the song? Who would have ever seen this song in this way? Obviously it will be easier for many to try to claim that I am in some sort of wacked out state of mind or reaching rather than face the truth in what has been shown. That is up to each and every individual’s free will. All I can tell you is there are no drugs involved in any of the teachings on this site, it is all the result of the efforts of my individual experiences through pistis.

I AM NOT TRYING TO DISCREDIT ANY ARTIST EVER, JUST TRYING TO SHARE THE MORE VALUABLE TRUTH THAT EVEN THESE ARTIST MOST LIKELY ARE MISSING. LIKE, WHERE DID THE WORDS COME FROM IN THE FIRST PLACE? YOU CAN’T SEE THEM JUST LIKE YOU CAN’T SEE GOD BUT HE IS THERE DAILY TO BE RECOGNIZED IF WE PAY ATTENTION. LIKE I WROTE ON THE FRONT PAGE OF THIS SITE, MUSIC IS PISTIS UNRECOGNIZED. ALL I AM DOING IS SHARING WITH OTHERS WHAT HAS BEEN SHARED WITH ME BY THE AUTHOR OF ALL. NO MAN SHOWED THIS TO ME, OUR FATHER DID AND BECAUSE OF PISTIS, I KNOW IT FOR A FACT WHETHER ANYONE ELSE IN THE WORLD WILL EVER CHOOSE TO BELIEVE ME. IT DOESN’T MAKE THE TRUTH (THAT I WITNESSED), UNTRUE. JUST LIKE THE NAME OF THIS SITE THE GOAL IS TO ACHIEVE CHRIST’S UNDERSTANDING AND ONLY THE TRUTH WILL SET US FREE. BRING ME THE HORIZON-MANTRA, BEFORE THE TRUTH WILL SET YOU FREE, IT’LL PISS YOU OFF! MANY MAY EXPERIENCE THIS.

Out of curiosity I wanted to know exactly how many words were used in this writing to see how it would correspond when looking up that number. The number was 2212

2212-  I seek, search for, desire, require, demand 212 zētéō – properly, to seek by inquiring; to investigate to reach a binding (terminal) resolution; to search, “getting to the bottom of a matter.”

desire, endeavour, seek after.

Of uncertain affinity; to seek (literally or figuratively); specially, (by Hebraism) to worship (God), or (in a bad sense) to plot (against life) — be (go) about, desire, endeavour, enquire (for), require, (X will) seek (after, for, means). Compare punthanomai.

Then to ever believe in something like this site is revealing might just generate fear. The reason I bring that up is because it is an obvious possibility for some who might read this and want to believe in it but are afraid to step out of bounds with their stance on their religious beliefs. todays date was looked up next 1719.

1719. emphobos- terrible, in fear (used of godly fear) full of fear, terrified. 1719 émphobos (from 1722, “in” and 5401 /phóbos, “fear”) – properly, locked in a state of fear, i.e. in the grip of a fearful state of mind.

terrified, afraid

From en and phobos; in fear, i.e. Alarmed — affrighted, afraid, tremble.

see GREEK en

see GREEK phobos

What you need to recognize next is, the fear you are experiencing is not your own. It is the false god that is in fear of the truth (and the same with anger), knowing that this light will kill its darkness/deception that it needs to survive in, inside you.

Like I said before the author (our FATHER) knows all of this before hand and knew exactly every detail of what he wants us to grasp, right down to recognizing cause and effect of every phase of his inner workings. He knew the number of todays date and the would reveal the fear some might experience as well as knowing the number of words that 2212  recognition on my end brought to light/revealed. He wants us to see all he is generating for us to achieve (to raise us) Christ’s Understanding.

Before you know it, you will realize that all the songs together as a whole are completing the full picture when heard in the spiritual manner. All are accomplishing their part in raising us to Christ’s understanding piece by piece painting the true picture.

metalambanó

Just bringing up a very important recognition that corresponds to the Metaphorical sense of Spiritual Quest Through Music, To Christ’s Understanding and the whole reason I try to share what I share with anyone interested. Each of the words below help tie and complete together Christ’s Understanding I am referring to through the metaphorical sense of seeking through the music for truth to achieve this. Not the literal sense that we all can hear in the first message of a song but the second, metaphorical truth found in the sacred song we are questing for. The first sense produces nothing but its intended purpose (money, fame, vanity or what ever reason of the men or women involved in their original purpose) hamartano. The second sense was missed by them and others listening in most cases, That is what Spiritual Quest Through Music, To Christ’s Understanding is all about. To raise us from our lower level of our own understanding we lean on, to Christs Understanding which pistis brings us to.

3335. metalambano is the action of personal involvement. It is also the change from your understanding to Christ’s, seeing things the way he does and not leaning on our own understanding (which shackles us to our brain and keeps us from our soul). All the words below express what I refer to in their own way, that is why I added them. They also show you the importance and correspondence of the “meta” in the word metaphor.

3335 metalambánō (from 3326 /metá, “change after being with,” and 2983 /lambánō, “aggressively take or receive”) – properly, to lay hold of with initiative which prompts “a change afterward,” i.e. to show real interest which brings certain change.

to partake of, share

From meta and lambano; to participate; genitive case, to accept (and use) — eat, have, be partaker, receive, take.

see GREEK meta

see GREEK lambano

Look how the word (eat) interestingly appears in this word. Tying us back to the beginning of the story of “eating” from the tree of knowledge. Which we are all tied to by way of our partaking in it. Its all of the actions that need to be read. The end result of the cause and effect it is having on our physical person which needs to reach into the spiritual side of them self. Everything we have been fed on this side is of the tree of knowledge and we are eating it up whole heartedly as truth, when its not! Let your actions of your partaking in what is being shown (revealed to you), bring you Christ’s Understanding. The certain change we all need to be eating of and feeding on continually.

3326. meta (met-ah’)
3327. metabaino (met-ab-ah’-ee-no)
3328. metaballo (met-ab-al’-lo)
3329. metago (met-ag’-o)
3330. metadidomi (met-ad-id’-o-mee)
3331. metathesis (met-ath’-es-is)
3332. metairo (met-ah’-ee-ro)
3333. metakaleo (met-ak-al-eh’-o)
3334. metakineo (met-ak-ee-neh’-o)
3335. metalambano (met-al-am-ban’-o)
3336. metalepsis (met-al’-ape-sis)
3337. metallasso (met-al-las’-so)
3338. metamellomai (met-am-el’-lom-ahee)
3339. metamorphoo (met-am-or-fo’-o)
3340. metanoeo (met-an-o-eh’-o)
3341. metanoia (met-an’-oy-ah)
3342. metaxu (met-ax-oo’)
3343. metapempo (met-ap-emp’-o)
3344. metastrepho (met-as-tref’-o) <<<<<< This word represents/depicts what happened to us in the first metaphorical translation when we ate from the tree. It also ties to the list of words below starting at 4105.
3345. metaschematizo (met-askh-ay-mat-id’-zo)
3346. metatithemi (met-at-ith’-ay-mee)

So much is being said just in the recognition of these numbers and their arrangement. Look at these below and they also tie to the beginning of mankind problems after eating from the tree of knowledge. We have literally misunderstood the story.

4100. pisteuo (pist-yoo’-o)
4101. pistikos (pis-tik-os’)
4102. pistis (pis’-tis)
4103. pistos (pis-tos’)
4104. pistoo (pis-to’-o)
4105. planao (plan-ah’-o)
4106. plane (plan’-ay)
4107. planetes (plan-ay’-tace)
4108. planos (plan’-os)

You can see in the pistis type words where all is good and the moment you exit these words (between 4104 and 4105) into the next plane (realm) you can see the results of the tree of knowledge even to the extent of our planets. The sequential order of these words paint the same picture being explained here. This is all the underworld where we reside under the higher plane which we need to get back to by way of partaking, personal involvement that leads to Christ’s Understanding that exists within the higher plane (realm). Its showing us we need to eat (partake) of pistis, not hamartano. These words reflect the end result that has happened to mankind as we stepped away from our FATHER. Its all about partaking in reverse to step back towards our FATHER by way of the same free will that stepped away from him but with true remorse. This is the offering that he accepts and the initial motion (properly, to lay hold of with initiative) that sets in motion the cause and effect in his direction. Hence taking us right back to the word that has brought us to this point. The true plane (holos) we are striving for is of Christ’s Understanding. This is what our FATHER does for us through pistis to complete this task (quest) we strive for. Completing us eternally and changing our perspective through truth.

3335 metalambánō (from 3326 /metá, “change after being with,” and 2983 /lambánō, “aggressively take or receive”) – properly, to lay hold of with initiative which prompts “a change afterward,” i.e. to show real interest which brings certain change.

You may ask with regards to “change after being with” what that might be referring to? Recognition/sight/pistis which produces the certain change. You now might also see the meaning of healing the blind or the lame? The truths found in the metaphors recognized through pistis produce a transference. Also creating a sort of marriage (unity) where eidó has more meaning and value through our action than our words “I do” in our society.

I just realized back in February of 2018 I wrote this:

3340

Look at the way it corresponds and the context.

to the point of context above was a total of 980 words. 980 = Cognate: 980 bióō – to live out physical life as a physical-spiritual beingSee 979 (bios). =

979 bíos – properly, God’s gift of physical life, animating all creation “to live and move and have its being” (cf. Ac 17:28); (figuratively) the way a person invests (or spends) the gift of physical life.

979 (bios) is “the period or duration of earthly life . . . in a secondary sense, the means by which life is sustained; and thirdly, the manner in which that life is spent” (R. Trench).

[979 (bíos) is the root of the English term “biography,” i.e. the record (account) of how we invested (or spent!) our physical lives.]

Seems pretty fitting to me and on topic. How many choose to spend this time chasing riches of the world vs riches of our FATHER? Two different planes with two different end results, both have a cause and effect on the soul!

Basically boils down to this question, did you invest in the retirement of your soul for eternity through GODS riches or did you invest in the worldly gain for a temporary physical soul implementing purpose?

katastréniaó

Here is a breakdown of wantonness created by the worldly teachings we all abide by just because we assume we follow the proper path in life. EVERYONE ELSE IS DOING IT SO IT MUST BE RIGHT? SOUND FAMILIAR TO “IF SO AND SO JUMPED OFF A BRIDGE WOULD YOU”? This is exactly what we are all doing by following in the footsteps of someone else’s teachings that are misdirecting us to serve mammon first.

If you bring out the invisible scale now and weigh how much of your time is devoted to serving mammon rather than GOD’s intention for us to gain his riches. The scale in most cases is going to be weighed down by all worldly distractions and activity completely out weighing GODS side because he has been put on the back burner and what we have put over and above him (in priority) is the worldly ways to serve mammon. We at the very least need to find time to balance the scale, I choose to Have it in the reverse of what I just said. The worldly ways need to be put on the back burner by the same free will that everyone is using to put GOD on the back burner. The cause and effect result will become self evident. These are the type of actions our FATHER reads into (actions that speak louder than words). Notice the words that follow are action (verb) words.

katastréniaó: to become wanton against

Original Word: καταστρηνιάω
Part of Speech: Verb
Transliteration: katastréniaó
Phonetic Spelling: (kat-as-tray-nee-ah’-o)
Definition: to become wanton against
Usage: I grow wanton towards.

from kata and stréniaó
Definition
to become wanton against
NASB Translation
feel sensual desires (1), feel sensual desires in disregard of (1).

to be ruled by a physical desire

From kata and streniao; to become voluptuous against — begin to wax wanton against.

To feel these sensual desires (for worldly gains) in disregard to what our FATHER is trying to teach us (Christ’s understanding) is putting these desires 1st by choosing it over him, hence over and against or above.

kata: down, against, according to

Original Word: κατά
Part of Speech: Preposition
Transliteration: kata
Phonetic Spelling: (kat-ah’)
Definition: down, against, according to
Usage: gen: against, down from, throughout, by; acc: over against, among, daily, day-by-day, each day, according to, by way of.

2596 katá (a preposition, governing two grammatical cases) – properly, “down from, i.e. from a higher to a lower plane, with special reference to the terminus (end-point)” (J. Thayer).

[2596 (katá) is written ‘kat‘ or ‘kath‘ before a vowel. So too, kata loses the final a before an initial diphthong (cf. BDF § 17; MH 61-62; R 206-208).

2596 /katá (“bring down exactly, complete”) is “opposite” to 303 /aná(“bring up to completion”).]

So here you can see what is being shown is like opposing GOD by free will choice, daily and referring to a higher and lower plane. Over against is actually the choice we make. If we choose mammon that is of the lower plane and the end result is a completely different cause and effect on our perception. As you can see one of this choice always seems to put things of the world first and the actions are what are being read by our FATHER. These action are the exact opposite and take you down away from GOD DAY BY DAY THROUGH OUR ACTIONS UNTIL YOU MIGHT COMPLETE THE RICHES YOU SEEK OF THE WORLD. Where the other choice ( the right one) would have raised you to a higher understanding and the riches obtained are though of GODS, not the world. This is the completion he wants for all of us, to become as complete as we can within Christ’s Understanding in a continual perpetual motion of systematic events he creates for us to get us there. The initial spark of your true interest sets in motion what he will give to you next to help you rise from the lower state. Doing this day by day instead of the other has a eternal end effect on your soul exactly how he intended. The world will not teach this because its structure is based on false riches that only deceive. Notice also the reference to the end-point above, the end point/goal on GODS side is for us to achieve Christ’s Understanding but the worlds end point/goal is of mammon. This is the difference of pistis and sin in a nut shell.

The same end result that has evolved from the beginning at Adam and Eve’s choice. The Bible says they were put east of eden but the Septuagint says over against. This over against is referring to exactly what I am in this writing. The end result was their perception was changed. That perception has extended (evolved) out to us. That perception is of deception. East of eden still shows a direction and the opposite direction of east is west, so the representation of west GOD’s side where he was teaching them from is the exact opposite to the east side that the serpent caused to become the choice over choosing to be obedient to GODS words.

So coming down from heaven or eden (the higher understanding) they had, their life and all of us to follow, lives changed. And just as it says in the last verse of genesis chapter 3

22And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and so he shall live forever—23So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken. 24And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.

What I am talking about in this writing has to do with 22 right above here, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and so he shall live forever. This shows that it is up to our free will (the same free will that got us into trouble with deception) and until our actions show clearly we truly want this, the way to the tree of life is protected. Now also look words are a double edge sword, until you spark an interest within you and desire (flaming desire) to know the truth, that fiery sword that turns or the words that have been twisted will not let you into the way of the tree of life until then. Its up to us to untwist the words, desire to know there is more to all of this and do the work that we are supposed to, not of the world but to be obedient to our FATHER so he can teach us through pistis.

stréniaó: to run riot

Original Word: στρηνιάω
Part of Speech: Verb
Transliteration: stréniaó
Phonetic Spelling: (stray-nee-ah’-o)
Definition: to run riot
Usage: I live luxuriously, revel, riot.

Cognate: 4763 strēniáō – living in sensual, lustful behavior, i.e. in self-indulgence (wanton luxury). See 4764 (strēnos).

live luxuriously

From a presumed derivative of strenos; to be luxurious — live deliciously.

see GREEK strenos

This seems to be the worlds goals for sure. And the lustful behavior extends into anything of the world, man, woman, money, material possessions, vanity and the list goes on. All of which are addictions and mind altering until the manifested reality is achieved no matter how long it takes being distracted by whichever lust it is that keeps us from seeking our FATHERS path to Christ’s understanding through pistis.

Words are powerful and carry more than we know. The cause and effect and end result of our actions is all that ever needs said. Action words are moving us in a direction, the choice is ours which direction, LIGHT OR DARK, TRUTH OR LIE, LIFE OR DEATH and this is all at the spiritual level. Would you rather see this experience the way Caesar did or Christ did and does still?

oregó: to stretch out, to reach after, to yearn for

Original Word: ὀρέγω
Part of Speech: Verb
Transliteration: oregó
Phonetic Spelling: (or-eg’-om-ahee)
Definition: to stretch out, to reach after, to yearn for
Usage: I stretch forth, mid: I hanker after, long for, am eager for, aspire to.

3713 orégomai (“a primitive verb,” NAS Dictionary) – properly, stretchtowards; (figuratively) strongly inclined to (pulled towards); aspire to; desire to attain (acquire), reach to.

3713 /orégomai (“aspire, stretch towards”) is always in the Greek middle voice meaning, “stretching oneself out.” This emphasizes the personal desire of the subject, focusing on what the object personally means to the subject (cf. Vine/Unger, White, NT).

[J. Thayer, “The middle voice literally means ‘to stretch oneself out in order to touch or grasp something.’ “]

This word is perfect to sum up the message I am intending to get across here. As you can see it would pertain to either choice we make. Most of our choices are of mammon and how we stretch our self out to achieve it, at any cost. When we should have been stretching our self out for Christ’s Understanding instead. So grasping for or desiring to attain Christ’s Understanding instead of worldly gain by way of pistis instead of sin.

zeó: to boil, be hot

Original Word: ζέω
Part of Speech: Verb
Transliteration: zeó
Phonetic Spelling: (dzeh’-o)
Definition: to boil, be hot
Usage: (lit: I boil, am boiling), I burn (in spirit), am fervent.

Cognate: 2204 zéō (onomatopoetic for the sound of boiling water, perhaps a primitive verb) – properly, to bubble over because hot enough to boil (J. Thayer); (figuratively) to show great zeal; be ardently passionate (literally “boiling” with interest or desire); “to be deeply committed to something, with the implication of accompanying desire – ‘to be earnest, to set one’s heart on, to be completely intent upon’ ” (L & N, 1, 25.76); very ferventSee 2205 (zēlos).

[2204 (zéō) is “formed from the participle of the Latin ferveo, ‘to boil or ferment,‘ is an exact translation of this word, which means ‘to seethe or bubble,‘ and is therefore used figuratively of mental states and emotions” (WS, 268).]

Just as all of this has been gifted to me, I gift to all who are willing to freely grasp stretch forth for it.

dórea: a gift

Original Word: δωρεά, ᾶς, ἡ
Part of Speech: Noun, Feminine
Transliteration: dórea
Phonetic Spelling: (do-reh-ah’)
Definition: a gift
Usage: a (free) gift, a gift (without repayment).

1431 dōreá (a feminine noun, derived from 1325 /dídōmi) – a gift, freely given and hence not acquired by merit or “entitlement.” 1431/dōreá (a feminine noun) expresses a brand of giving that highlights the beneficent desire of the giver.

from didómi

gift.

From doron; a gratuity — gift.

see GREEK doron

or continue with:

asótia

asótia: unsavedness, i.e. wastefulness

Original Word: ἀσωτία, ας, ἡ
Part of Speech: Noun, Feminine
Transliteration: asótia
Phonetic Spelling: (as-o-tee’-ah)
Definition: unsavedness, wastefulness
Usage: wantonness, profligacy, wastefulness.

810 asōtía (from 1 /A “without” and 4982 /sṓzō, “save”) – properly, what can’t be saved (waste); (figuratively) prodigality, spiritual wastefulness due to excessive behavior and the dire consequences it brings. excess, debauchery

From a compound of a (as a negative particle) and a presumed derivative of sozo; properly, unsavedness, i.e. (by implication) profligacy — excess, riot.

see GREEK a

see GREEK sozo

4982 sṓzō (from sōs, “safe, rescued”) – properly, deliver out of danger and into safety; used principally of God rescuing believers from the penalty and power of sin – and into His provisions (safety).

[4982 (sṓzō) is the root of: 4990 /sōtḗr (“Savior”), 4991 /sōtēría(“salvation”) and the adjectival form, 4992 /sōtḗrion (what is “saved/rescued from destruction and brought into divine safety“).]

But its all the individual choice that determines the outcome for that individual soul. I choose not to jump off the same bridge but bridge the gap.

anomia

What is GODS LAW?

The answer in the most simplistic form:

anomia: lawlessness

Original Word: ἀνομία, ας, ἡ
Part of Speech: Noun, Feminine
Transliteration: anomia
Phonetic Spelling: (an-om-ee’-ah)
Definition: lawlessness
Usage: lawlessness, iniquity, disobedience, sin.

458 anomía (from 1 /A “not” and 3551 /nómos, “law”) – properly, without law;

lawlessness; the utter disregard for God’s law (His written and living Word).

458 /anomía (“lawlessness”) includes the end-impact of law breaking– i.e. its negative influence on a person’s soul (status before God).

 

Notice this is not referring to mans law. As you can see I made bold the word sin above because this is the key. What the world is teaching is not of pistis (what has been generated by GOD) but of sin (which has been generated by man).

 Every decision (action) done apart from faith (4102 /pístis) is sin.

This pretty simply sums it up.

Mans laws were not generated by GOD (maybe a god) But not our FATHER that Christ taught us of. The worlds laws miss the mark, their goals are of riches/mammon which is what is found within sin. So all who partake are law breakers of GOD.

What could this statement mean: Every decision (action) done apart from faith (4102 /pístis) is sin.

When you learn what pistis is and how GOD works within it, you know what he generates. It comes in a perfect order designed for your spiritual growth to grow closer to him on your way to Christ’s Understanding (LIGHT). The LIGHT that deception cannot live within. You can see from pistis perspective that the worlds teachings fit this statement (Every decision (action) done apart from faith (4102/pístis) is sin.) Faith, pistis is not what generated the corrupt world we have grown to know. The lawlessness, iniquity and disobedience of all of the word that puts mammon first and GOD on the back burner is self explanatory. Our problems in the world we have created cannot be blamed on GOD when we are the ones responsible for miss understandings like this and taking the laws into our own hands for our own reasoning and purpose.

Rule of thumb, staying within pistis keeps you aimed at our FATHERS MARK/GOAL to bring you to Christ’s understanding. While the other mark (sin) takes you away from him by worldly distractions we put first. These distractions pull us further from him and his goal for us to achieve Christ’s Understanding. Very simple to comprehend and once you experience this rather than read it, you’ll know without a doubt what is being said is 100% true.

His written and living word is within pistis and will come to you as it did Christ, from within this LIGHT of our FATHER. Within this he will use EVERYTHING to further enlighten you and you will start to recognize EVERYTHING and not miss anything so that you retain the whole truth, not just a portion of his truths. The world cannot supply this to you, only he can and that is why it is so important to keep this simple law….. PISTIS…….. not sin. Erase the misconception of faith and sin (as the world has made us think they are and find the true sense it was intended to be used in).

ἀνομίαἀνομίας (ἄνομος);

1. properly, the condition of one without law — either because ignorant of it, or because violating it.

2. contempt and violation of law, iniquity, wickednessMatthew 23:28Matthew 24:122 Thessalonians 2:8 (T Tr text WH text; cf. ἁμαρτία, 1, p. 30f), 7; Titus 2:141 John 3:4. opposed to  δικαιοσύνη2 Corinthians 6:14Hebrews 1:9 (not Tdf.) (Xenophon, mem. 1, 2, 24 ἀνομία μᾶλλον  δικαιοσύνη χρώμενοι); and to  δικαιοσύνη and  ἁγιασμόςRomans 6:19 (τῇ ἀνομία εἰς τήν ἀνομίαν to iniquity — personified — in order to work iniquity); ποιεῖν τήν ἀνομίαν to do iniquity, act wickedly, Matthew 13:411 John 3:4; in the same sense, ἐργάζεσθαι τήν ἀνομίανMatthew 7:23; plural αἱ ἀνομίαιmanifestations of disregard for law, iniquities, evil deeds: Romans 4:7(Psalm 31:1 ()); Hebrews 8:12 (R G L); Hebrews 10:17. (In Greek writings from (Herodotus 1, 96) Thucydides down; often in the Sept.) (Synonym: cf. Trench, § lxvi.; Tittm. 1:48; Ellicott on Titus 2:14.)

WE ARE ALL VERY FAMILIAR WITH THE ALL SO WELL KNOWN PHRASE (GUILTY BY ASSOCIATION). We are all guilty whether by ignorance or intentional violation of the GODS LAW.

The phrase “ignorance of the law is no excuse” still pertains in this sense but the end result effect will be on the punishment of the eternal soul.

Use sixth sense horaó to see what is spoken internally so pistis reveals optanomai of all that GOD intends for you. Remember In the beginning was the word and the word was GOD, HE IS REVEALING HIMSELF TO US IN THIS FORM FROM WITHIN.

adikos: unjust, unrighteous

Original Word: ἄδικος, ον
Part of Speech: Adjective
Transliteration: adikos
Phonetic Spelling: (ad’-ee-kos)
Definition: unjust, unrighteous
Usage: unjust, unrighteous, wicked.

Cognate: 94 ádikos (an adjective, derived from 1 /A “no” and 1349/díkē, “justice”) – properly, without justice; unjust, because violating what God says is just; divinely disapprovedSee 93 (adikia).

94/ádikos (“unjust”) is injustice as a breach of divine justice, i.e. in violation of God’s standards94 /ádikos (“unjust”) describes being found guilty in God’s court of law, i.e. as a binding, legal infraction against His law which calls for divine retribution for disrespecting true justice.

ἄδικος, (δίκη) (from Hesiod down); descriptive of one who violates or has violated justice:

1. unjust (of God as judge): Romans 3:5Hebrews 6:10.

2. of one who breaks God’s laws, unrighteous, sinful (see ἀδικία, 2): (1 Corinthians 6:9); opposed to δίκαιοςMatthew 5:45Acts 24:151 Peter 3:18: opposed to εὐσεβής2 Peter 2:9; in this sense according to Jewish speech the Gentiles are called ἄδικοι1 Corinthians 6:1(see ἁμαρτωλός, b. β.).

3. specifically, of one who deals fraudulently with others, Luke 18:11; who is false to a trust, Luke 16:10 (opposed to πιστός); deceitful, μαμωνᾶς, ibid. Luke 16:11 (for other interpretations see ἀδικία, 2 b.).

Anything that takes your mind in the wrong direction (from GOD) is a sin and a violation of GODS LAW! Remember the scale of Justice in your mind, on one side is All your interaction with GOD and time spent with him to achieve his goal for you and on the other is all your time spent chasing the worldly goals and desires. Which out weighs which? At the very least you should be trying to balance that back out .

miainó: to stain, defile

Original Word: μιαίνω
Part of Speech: Verb
Transliteration: miainó
Phonetic Spelling: (me-ah’-ee-no)
Definition: to stain, defile
Usage: I stain, pollute, defile, corrupt.

3392 miaínō – properly, to stain (with paint or dye); (figuratively) to stain (defile) the soul, i.e. like when sin taints by its polluting effects (“moral, spiritual stains”).

The root mia- (“tainted at the source“) shows everything passing through it also becomes stained (“reconstituted,” polluted).

[3392 (miaínō) literally means “to dye, stain with color.” Figuratively, it refers to rendering something morally (spiritually) defiled.]

miasma: a stain, defilement

Original Word: μίασμα, ατος, τό
Part of Speech: Noun, Neuter
Transliteration: miasma
Phonetic Spelling: (mee’-as-mah)
Definition: a stain, defilement
Usage: pollution, defilement; a stain.

Cognate: 3393 míasma(from 3392 /miaínō) – pollution (spiritual stain) that results from vice, i.e. spiritually contaminating a person (used only in 2 Pet 2:20). See 3392 (miainō).

phrenapataó: to deceive the mind

Original Word: φρεναπατάω
Part of Speech: Verb
Transliteration: phrenapataó
Phonetic Spelling: (fren-ap-at-ah’-o)
Definition: to deceive the mind
Usage: I deceive the mind, impose upon.

Cognate: 5422 phrenapatáō (from 5424 /phrḗn, “inner-outlook regulating behavior” and 538 /apatáō, “deceive by distorting”) – properly, to act from a distorted perspective (warped sense of reality) which “redefines reality” (facts) – i.e. to fit one’s self-deception (used only in Gal 6:3). See 5423 (phrenapatēs).

5422 /phrenapatáō (“confused inside-out”) means to become the victim of one’s own confused mind-set – which then blames God for it or makes others “the scapegoat.” This mind-set is detached from reality and leaves someone in their own fantasy world.

“More is implied in this word (5422 /phrenapatáō) than in apataō (‘to cheat, beguile, deceive’), for it brings out the idea of subjective fancies” (J. Thayer). This term was apparently “coined by Paul” (N. Turner).


why

When we truly discern the difference between pistis and hamartano and their workings, then the teachings of our FATHER come to us in his perfect synchronicity of the exact way he intended for each individual through pistis to receive them. Why has the world not taught us this?

My answer is because the world seeks mammon first (full time for the most part) and then GOD maybe on a Sunday. So GODS riches are put on the back burner to the worldly riches. The cause and effect of each are self explanatory. We are not taught how to seek GODS riches in school, just worldly. Our perception in life pays a price at a soul level. Everything to do with mammon has to do with deception (hamartano). Our english language misses the mark badly and I believe this is by design for the deceivers to gain what they are after, (control of the masses). Just my opinion of the facts the way I see them.
If we had been taught to discern the difference from the start then we would not fit into
(or even partake) the society they created which is based on monetary riches, not GODS.

Within pistis you learn to clearly recognize EVERYTHING GOD generates for your spiritual growth. You become highly tuned to EVERYTHING he uses to take or move you into Christ’s Understanding.

When I say everything I mean EVERYTHING! Even to the point of the publishing time of this writing. I could never have planned this out and it was just shown to me to recognize the number and look it up.

1242 diathéké: testament, will, covenant

Original Word: διαθήκη, ης, ἡ
Part of Speech: Noun, Feminine
Transliteration: diathéké
Phonetic Spelling: (dee-ath-ay’-kay)
Definition: testament, will, covenant
Usage: (a) a covenant between two parties, (b) (the ordinary, everyday sense [found a countless number of times in papyri]) a will, testament.

1242 diathḗkē (from 1223 /diá, “thoroughly,” intensifying 5087 /títhēmi, “place, set”) – properly, a set-agreement having complete terms determined by the initiating party, which also are fully affirmed by the one entering the agreement.

I wrote a while back about the covenant explaining some good detail that reconnects to this.

All of the writings on this site are examples of my personal experiences through pistis and I am sure you can recognize my spiritual growth progression through out. These are proofs that there is more to all of this than the world has taught us and you person experience is waiting for you to recognize it so it can unfold and reveal its self to you so you can experience your very own emotional cause and effect as you gain Christ’s understanding. It will be more personal than reading mine and have a perfect sequence for you based on how you trust in GOD to move you into Christ;s understanding. He knows every last iota of everyone of us.

 

Use sixth sense horaó to see what is spoken internally so pistis reveals optanomai of all that GOD intends for you. Remember In the beginning was the word and the word was GOD, HE IS REVEALING HIMSELF TO US IN THIS FORM FROM WITHIN.

optasia: an appearing

Original Word: ὀπτασία, ας, ἡ
Part of Speech: Noun, Feminine
Transliteration: optasia
Phonetic Spelling: (op-tas-ee’-ah)
Definition: an appearing
Usage: a vision, supernatural appearance.

Cognate: 3701 optasía (a feminine noun derived from 3700/optánomai “to see”) – a vision (spiritual seeing), emphasizing a particular facet (aspect) of a spiritual vision (“seeing”), as defined by the individual context. See 3708 (horaō).

 

kol

A lot of what I talk about in spiritual depth can be found in this Hebrew word (kol). There is a cause and effect completely different on the end result of our perception. This difference is deeper and more in tune to Christ’s understanding and it comes more natural. This is just a good word to express the experiences of these natural happenings through pistis.

I put this word in here because there are many times something happens that is unexplainable and there just don’t seem to be a word to express what it is (the point) you are trying to get across.Someone might not understand what you are saying based on the differences of what is found in this word and the reason is based on the cause and effect of the depth perception we are capable of reaching for individually.

When you understand something you want to understand every possible angle as a whole to complete the perception to the fullest extent. And you also realize this is continual and always expands when you are open to it.

You will notice a comparison below between english and Hebrew language. Hebrew represents a whole and english represents individual (so to me this is an individual aspect we shackle our selves to that stops our growth from expanding into a whole). We shackle ourselves to assumptions.

Strong’s Concordance
kol: the whole, all

Original Word: כֹּל
Part of Speech: Noun Masculine
Transliteration: kol
Phonetic Spelling: (kole)
Definition: the whole, all

NAS Exhaustive Concordance

Word Origin
from kalal
Definition
the whole, all
NASB Translation
all (4045), all for every (2), all his and every (1), all his everything (1), all its the entire (1), all the and every (1), all the of every (1), all the everywhere (1), all the throughout (1), all your concerning everything (1), all your to every (1), all your throughout (1), all men (2), all these (1), all things (11), altogether (1), always* (15), annually* (2), any (176), any or by all (2), any* (5), anyone (12), anyone* (2), anything (31), anything* (6), anywhere (3), anywhere* (1), both (2), complete (2), completely (5), continually* (15), countryside* (1), during (1), each (4), each one (1), each* (1), earnestly* (1), else (1), entire (16), entirely (1), every (366), every and everyone (1), every in all (1), every of all (4), every of any (1), every pertaining to all (1), every man (1), every one (1), every one (12), every thing (1), every way (1), everyone (96), everyone’s (3), everyone* (3), everything (52), everything* (4), everywhere (2), everywhere* (2), far (1), farthest (1), forever* (10), full (2), gaping (1), health* (1), just* (6), life* (1), lifetime* (1), long* (9), mere (1), much (1), no one (1), no* (33), none* (13), nothing* (12), one (3), only (1), perpetually* (2), plenty (1), something* (1), there is everywhere (1), throughout (20), throughout and all (1), throughout the whole (1), throughout all (1), throughout* (1), total (6), totally (2), utter (1), variety (1), whatever (24), whatever* (40), whenever (4), wherever* (20), whoever (45), whoever then any (1), whoever* (6), whoever…any (3), whole (125), whole and let all (1), whole and all (3), wholehearted* (1), wholly (2), whomever* (3).

Brown-Driver-Briggs

כֹּל once כּוֺל (Jeremiah 33:8 Kt.), noun masculine the whole, all (Moabite, Phoenician, id.; Aramaic כּוֺל, ; Arabic ; Sabean כל, compare DHMEpigr. Denk. 36-38; Ethiopic Assyrian kullatu) — absolute כֹּל, construct כֹּל Genesis 2:5,16,20 #NAME?כֹּלֿ Psalm 138:2 (see Ba), but more usually כָּלֿ (with makk.: without it, Psalm 35:10; Proverbs 19:7; Köi. 84, 95); suffix 2 masculine singular in p. כֻּלָּךְ Micah 2:12; 2feminine singular כֻּלֵּךְ Isaiah 14:29,31, כֻּלָּךְ Isaiah 22:1; Songs 4:7 (perhaps for assonance with accompanying לָךְ, בָּךְ); 3 masculine singular כֻּלֹּה 2 Samuel 2:9 (see Dr) + 17 t. (never in Pentateuch), כֻּלּוֺ Genesis 25:25 16t.; 3 feminine singular כֻּלָּהּ Genesis 13:10 15t., כֻּלָּא Ezekiel 36:5; כֻּלָּנּו (16 t.); כֻּלְּכֶם (18 t.); כֻּלָּם (often), כּוּלָּם Jeremiah 31:34, כֻּלָּ֑הַם 2 Samuel 23:6 (and probably Jeremiah 15:10 כֻּלְּהֶם); 3 feminine plural כֻּלָּ֫נָה Genesis 42:36; Proverbs 31:29; כֻּלָּֽהְנָה׃ 1 Kings 7:37: — the whole,

1 with following Genitive (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, all or every:

a. Genesis 2:2 כָּלצְֿבָאָם the whole of their host, Genesis 2:13 כָּלאֶֿרֶץ כּוּשׁ the whole of the land of Kush; כָּלהַֿלַּיְלָה the whole of the night; כָּליִֿשְׂרָאֵל the whole of Israel = all Israel; Deuteronomy 4:29 בְּכָללְֿבָֽבְךָ with the whole of thy heart = with all thy heart; + very often With a plural noun, usually determined by the article or a Genitive: Genesis 5:5 כליֿמי אדם the whole of (= all) the days of Adam, Genesis 37:35 כלבֿניו the whole of (= all) his sons, Isaiah 2:2 כלהֿגוים all the nations; Genesis 43:9 #NAME?כל הימים = continually. In poetry, however, the noun may remain undetermined, כָּליָֿדַיִם the whole of hands = every hand, Isaiah 13:7; Jeremiah 48:37; Ezekiel 21:12; כלפֿנים i.e. every face Isaiah 25:8; Joel 2:6; כל שׁלחנות Isaiah 28:8; כל חוצות Isaiah 51:20; Lamentations 2:19 and elsewhere Before an infinitive Genesis 30:41; Deuteronomy 4:7; 1 Kings 8:52; 1 Chronicles 23:31. frequently with suffixes, as (כֻּלֹּה) כֻּלּוֺ the whole of him Genesis 25:25; Job 21:23; Songs 5:16, the whole of it Leviticus 13:13; Jeremiah 2:21; Nahum 2:1; Proverbs 24:31; כֻּלָּהּ the whole of it Genesis 13:10; Exodus 19:18; Exodus 25:36; Amos 8:8; כֻּלָּךְ all of thee Songs 4:7 + (see at the beginning); כֻּלָּנוּ the whole of us Genesis 42:11; Deuteronomy 5:3; Isaiah 53:6 (twice in verse); כֻּלְּכֶם Deuteronomy 1:22; Deuteronomy 4:4; 1 Samuel 22:7 (twice in verse); כֻּלָּם Genesis 11:6; Genesis 43:34; Joshua 8:24 ויפלו כֻּלָּם, Judges 11:6 בְּיַד כֻּלָּם, Isaiah 7:19; Isaiah 31:3 + often — Twice, strangely, with hyperb. intensive force, Psalm 39:6 כָּלהֶֿבֶל the whole of vanity are all men (? omit כל, as Psalm 39:12), Psalm 45:14 כָּלכְּֿבוּדָּה the whole of gloriousness is the king’s daughter.

b. followed often by a singular, to be understood collectively, whether with or without the article: Genesis 1:21 את כל נפשׁ החיה the whole of living souls = every living soul, Genesis 2:9 כל עץ נחמד למראה the whole of trees (every kind of tree) pleasant to view, Genesis 6:12 + כָּלבָּֿשָׂר, Genesis 7:14 כל צפור כל כנף all birds of every kind of wing (so Ezekiel 17:23), Ezekiel 17:21 כל האדם the whole of mankind (so Numbers 12:3; Numbers 16:29; Judges 16:17 and elsewhere); in poetry כלאֿדם Psalm 39:6; Psalm 64:10 +; 1 Samuel 14:52 כל אישׁ גבור וכלבֿןחֿיל, 1 Samuel 17:19,24 כל אישׁ ישׂראל, 1 Samuel 22:2; Isaiah 9:16 כל פה the whole of mouths = every mouth, Isaiah 15:2; Isaiah 24:10 כָּלבַּֿיִת + often (in Isaiah 2:12-16 the singular and plural interchange); Psalm 7:12 + בכליֿום, Psalm 10:5 + בכלעֿת = at all seasons. So כלהֿעץ Genesis 1:29, כלהֿבן Exodus 1:22 = all the sons, כלהֿמקום Exodus 20:24; Deuteronomy 11:24 = all the places, כלהֿמרכב Leviticus 15:9, Leviticus 15:26; Deuteronomy 4:3 כלהֿאישׁ אשׁר = all the men who. . ., Deuteronomy 15:19 כלהֿבכור, Jeremiah 4:29 כלהֿעיר עזובה all the cities (notice the following בָּהֶן); כלהֿיום = all the days (see יוֺם 7f), etc. In late Hebrew extended to such phrases as בְּכָלדּֿוֺר וָדוֺר Psalm 45:18; Psalm 145:13; Esther 9:28; בכלעֿיר ועיר2Chronicles 11:12; 28:25; 31:19; Esther 8:11,17; Esther 9:28; 2Chronicles 32:28; Esther 2:11; Esther 3:14; Esther 4:3; Esther 8:13,17; Esther 9:21,27,28 (3 t. in verse) (compare וְ 1i b).

c. the Genitive after כל is often a relative sentence, introduced by אשׁר: Genesis 1:31 את כל אשׁר עשׂה the whole of what he had made, Genesis 7:22; Genesis 13:1 + very often Sts., with a preposition, כל אשׁר has the force of wheresover, whithersoever, as Joshua 1:7 בְּכֹל אֲשֶׁר תֵּלֵךְ wheresoever thou goest, Joshua 1:16 אֶלכָּֿלאֲֿשֶׁר whithersoever (see אֲשֶׁר 4b γ). Very rarely in such cases is there ellipse of the rel., as Genesis 39:4 וְכָליֶֿשׁלֿוֺ נָתַן בְּיָדִי (contrast Genesis 39:5; Genesis 39:8), Exodus 9:4 מכללֿבני ישׂראל, Isaiah 38:16 וּלְכָּלבָּֿהֶן חַיֵּי רוּחִי, Psalm 71:18 לְכָליָֿבוֺא (Psalm 74:3, see 2a), 2 Chronicles 32:31; peculiarly also in Chronicles (DrIntr 505), 1 Chronicles 29:3 מִכָּלהֲֿכִינוֺתִי, 2 Chron 30:18f.; Ezra 1:6; compare with כֹּל (2a) 1 Chronicles 29:11 a 2 Chronicles 30:17; Ezra 1:5.

d. with a suffix two idiomatic uses of כל have to be noticed: (a) כל is often made more independent and emphatic by being placed with a suffix after the word which it qualifies, to which it then stands in apposition (compare in Syriac, Arabic, Ethiopic), as 2 Samuel 2:9 יִשְׂרָאֵל כֻּלּהֹ, Jeremiah 13:19; Jeremiah 48:31; Isaiah 9:8; Isaiah 14:29,31 פלשׁת כלך Philistia, all of thee ! Micah 2:12; Habakkuk 2:6; Job 34:13; Psalm 67:4; Psalm 67:6; especially in Ezekiel, as Ezekiel 14:5; Ezekiel 29:2 מצרים כֻּלָּהּ Ezekiel 32:12,30; with change of person (compare the idiom in Isaiah 22:16; Isaiah 48:1; Isaiah 54:1 etc.), 1 Kings 22:28 = Micah 1:2 שׁמעו עמים כלם Hear, nations, all of them ! Malachi 3:9 הַגּוֺי כֻּלּוֺ. So even with כל preceding: Numbers 16:3 כָּלהָֿעֵדָה כֻּלָּם, Isaiah 14:18; Jeremiah 30:16; Ezekiel 11:15 כל בית ישׂראל כֻּלֹּה the whole of the house of Israel, the whole of it (so Ezekiel 20:40; Ezekiel 36:10), Ezekiel 35:15; Ezekiel 36:5; Psalm 8:8 (compare Sabean DHMl.c.); (b) with the suffix of 3 masculine singular, understood as referring to the mass of things or persons meant, כֻּלֹּה or כֻּלּוֺ, literally the whole of it, is equivalent to all of them, every one, Exodus 14:7 and captains עַלכֻּֿלּוֺ upon the whole of it (the רֶכֶב collectively) = all of them, Isaiah 1:23 the whole of it (the people) loveth bribes, Isaiah 9:16; Isaiah 15:3; Jeremiah 6:13 (twice in verse); Jeremiah 8:6,10 (twice in verse); Jeremiah 20:7; Habakkuk 1:9,15; Psalm 29:9 and in his temple כֻּלּוֺ אֹמֵר כָּבוֺד the whole of it (= every one there) says, Glory ! Psalm 53:4 (“” Psalm 14:3 הַכֹּל); perhaps Isaiah 16:7; Jeremiah 48:38; + Proverbs 19:6 Ew Hi (וְכֻלּהֹ רֵעַ): Jeremiah 15:10 read כֻּלְּהֶם קִלֲלוּנִי.

e. Hebrew idiom in certain cases affirms, or denies, of an entire class, where English idiom affirms, or denies, of an individual of the class; thus in a comparative or hypothetical sentence כל is = any, and with a negative = none: (a) Genesis 3:1 the serpent was more subtil מכל חית השׂדה than all beasts of the field (in our idiom: than any beast of the field), Deuteronomy 7:7; 1 Samuel 9:2; (b) Leviticus 4:2 a soul when it sins through ignorance מכל מצות יי֞ in all the commandments of Jehovah (= in any of the commandments, etc.), Leviticus 19:23 when ye . . . plant כלעֿץ מאכל = any tree for food, Numbers 35:22 or if he have cast upon him כָּלכְּֿלִי = any weapon, 1 Kings 8:37 b; joined with a participle in a hypothetical sense (Dr§ 121 n. Ges§ 116. 5 R. 5), Genesis 4:14 כל מצאי all my finders (= if any one find me), he will slay me, Genesis 4:15 a Numbers 21:8 כָּלהַֿנָּשׁוּךְ = whosoever (= if any one) is bitten, 1 Samuel 2:13; (c) with a negative, Genesis 2:5 all plants of the field טֶרֶם יִהְיֶה were not as yet = no plant of the field as yet was, Genesis 4:15 b לבלתי הכותאֿתו כלמֿצאו for the not-smiting him of all finding him = that none finding him should smite him, Exodus 10:15 ולאנֿותר כל ירק = and no green things were left, Exodus 12:16 כלמֿלאכה לא יעשׂה all work shall not be done = no work shall be done, Deuteronomy 28:14; Judges 13:4 אַלתּֿאֹכְלִי כָּלטָֿמֵא eat not of all that is unclean, Judges 19:19 אֵין מַחְסוֺר כָּלדָּֿבָר there is no lack of all things i.e. of any thing, Psalm 143:2 כי לאיֿצדק לפניך כלחֿי, + very often (so οὐ πᾶς, as a Hebraism, in the N.T., e.g. Mark 13:20 οὐκ ἂν ἐσώθη πᾶσα σάρξ, Luke 1:37 οὐκ ἀδυνατήσει . . . πᾶν ρἧμα, as Jeremiah 32:17 לֹאיִֿמָּלֵא מִמְּךָ כָּלדָּֿבָר, Galatians 2:16 οὐ δικαιωθήσεται . . . πᾶσα σάρξ, etc.) Usually, in such cases, כל (or its Genitive) is without the article, being left purposely indefinite: in Psalm 49:18 (

2b a) הַכֹּל is emphatic (in Numbers 23:13 וְכֻלּוֺ לֹא תִרְאֶה the context shews that כֹּל is opposed to a part). feminine very anomalously, severed from its Genitive, 2 Samuel 1:9 כִּיכָֿלעֿוֺד נַפְשִׁי בִי, Job 27:3 כִּיכָֿלעֿוֺד נִשְׁמָתִי בִי, Hosea 14:3 (si vera lectio) כָּלתִּֿשָּׂא עָוֺן. On Ecclesiastes 5:15 ׳כָּלעֻֿמַּתשֶֿׂ see עֻמָּה.

Note. — When the Genitive after כל is a noun feminine or plural, the predicate usually agrees with this (as being the really important idea), e.g. Genesis 5:5 ויהיו כל ימי אדם, Numbers 14:1 וַתִּשָּׂא כָלהָֿעֵדָה, Nahum 3:1; Psalm 150:6 כָֹּל הַנְּשָׁמָה תְּהַלֵּל exceptions being very rare, Isaiah 64:10b Proverbs 16:2 (Ges§ 141. 1 R. 2).

2 Absolutely:

a. without the article, all things, all (mostly neuter, but sometimes masculine), the sense in which ‘all’ is to be taken being gathered from the context, Genesis 9:3 נתתי לכם את כֹּל, Genesis 16:12 וְיַד כֹּל בּוֺ, Genesis 20:16 ואת כֹּל ונוכחת, Genesis 33:11 וכי ישׁ לי כֹל, Numbers 8:16 בכור כֹּל מבני ישׂראל, Numbers 11:6 אֵין כֹּל nought of all things ! = there is nothing (so 2 Samuel 12:3; Proverbs 13:7, compare 2 Kings 4:2), 2 Kings 13:2 כֹּ֖ל נשׂיא בהם (compare 2 Samuel 23:28; 1 Chronicles 3:9: usually so הַכֹּל), Deuteronomy 28:47 מֵרֹב כֹּל, Deuteronomy 28:48; Deuteronomy 28:37 בְּחֹסֶר כֹּל (compare Jeremiah 44:18), Isaiah 30:5 כֹּל הֹבִאישׁ all exhibit shame, Isaiah 44:24 עשֶֹׁהכֹּֿל ׳י, Jeremiah 44:12 וְתַמּוּ כֹל (unusual), Zephaniah 1:2; Psalm 8:7; Psalm 74:3 (read כֹּל הֵרַע), Psalm 145:15 עיני כֹל, Proverbs 16:4; Proverbs 26:10; Proverbs 28:5; Job 13:1 הן כֹּל ראתה עיני, Job 42:2; 1 Chronicles 29:11b 2Chronicles 32:22 (masculine), Daniel 11:37 (see also

1c end); מִכֹּל Genesis 6:19,20b שְׁנַיִם מִכֹּל, Genesis 14:20; Genesis 27:33; Jeremiah 17:9 עקוב הלב מִכֹּל, Daniel 11:2 (masculine) After a negative = anything, Deuteronomy 4:25 תְּמוּנַת כֹּל the likeness of anything, Deuteronomy 8:9; Deuteronomy 28:55; Proverbs 30:30. In the Genitive also, very rarely, to express the idea of all as comprehensively as possible: Ezekiel 44:30 כָּלבִּֿכּוּרֵי כֹל וְכָלתְּֿרוּמַת כֹּל; Psalm 119:128 (si vera lectio) כָּלמִּֿקּוּדֵי כֹל all the statutes about everthing.

b. with art. הַכֹּל: (a) where the sense is limited by the context to things (or persons) just mentioned, Exodus 29:24 ושׂמת הַכֹּל ביד אהרן, Leviticus 1:9 והקטיר הכהן את הַכֹּל, Leviticus 1:13; Leviticus 8:27; Deuteronomy 2:36 לפנינו ׳את הַכֹּל נתן י, Joshua 11:19 (compare 2 Samuel 19:31; 1 Kings 14:26 2Chronicles 12:9), 2 Chron 21:43 הַכֹּל בָּא (compare 2 Chronicles 23:14), 1 Samuel 30:19 הַכֹּל השׁיב דוד, 2 Samuel 17:3 (corrupt: see ᵐ5 Dr), 2 Samuel 24:23 (1 Chronicles 21:23), 1 Kings 6:18 הַכֹּל ארז (compare 1 Kings 7:33; 2 Kings 25:17 = Jeremiah 52:22), 2 Kings 24:16 הַכֹּל גבורים, Isaiah 65:8 לבלתי השׁחית הַכֹּל, Psalm 14:3; or implied, Genesis 16:12 יָדוֺ בַכֹּל, Genesis 24:1 ברך את אברהם בַּכֹּל 2 Samuel 23:5 (poetry) עֲרֻכָה בַכֹּל, Isaiah 29:11 (peculiarly) חָזוּת הַכֹּל the vision of the whole, Jeremiah 13:7,10 לא יצלח לַכֹּל, Ezekiel 7:14 וְהָכִין הַכֹּל (but Co וְהָכִינוּ הָכֵן), Psalm 49:18 לא במותו יקח הַכֹּל: more frequently later, namely 1 Chronicles 7:5 (as regards all), 1 Chronicles 28:19; 1 Chronicles 29:19; 2Chronicles 28:6; 29:28; 31:5; 35:7; 36:17,18; Ezra 1:11; Ezra 2:42; Ezra 8:34,35; Ezra 10:17 (וַיְכַלּוּ בַכֹּל: see BeRy), Ecclesiastes 5:8 (בַּכֹּל, apparently = in all respects), Ecclesiastes 10:19; Ecclesiastes 12:13. (b) in a wider sense, all, whether of all mankind or of all living things, the universe (τὸ πᾶν), or of all the circumstances of life (chiefly late), Jeremiah 10:16 = Jeremiah 51:19 כי יוצר הַכֹּל הוא, Psalm 103:19 (compare 1 Chronicles 29:12), 1Chron 119:21 הַכֹּל עֲבָדֶיךָ, 1Chron 145:9 לַכֹּל ׳טוֺב י, 1 Chronicles 29:12,14,16; Daniel 11:2, and especially in Ecclesiastes, as Ecclesiastes 1:2,14; Ecclesiastes 2:11,17; Ecclesiastes 3:19; Ecclesiastes 12:8 הַכֹּל הֶבֶל, Ecclesiastes 2:16 הכל נשׁכח, Ecclesiastes 3:1 לַכֹּל זְמָן, Ecclesiastes 3:11; Ecclesiastes 3:19; Ecclesiastes 3:20; Ecclesiastes 6:6; Ecclesiastes 7:15; Ecclesiastes 9:1,2(twice in verse); Ecclesiastes 9:3; Ecclesiastes 10:3,19; Ecclesiastes 11:5. כַּכֹּל, Job 24:24 (si vera lectio) כַּכֹּל יִקָָּֽפְצוּן like all men (i.e. like men in General).

כֹּל, כָּלֿ: noun masculine the whole, all (Biblical Hebrew כֹּל); — emphatic כֹּלָּא Daniel 2:40 +, construct כֹּל Daniel 2:12; Daniel 3:2 +, כָּלֿ Daniel 2:8 +, suffix 3 masculine plural כָּלְּהוֺן (so Palmyrene Lzb296 CookeNo. 117, Tariff ii.c.19 ii b. 18) Daniel 2:38; Daniel 7:19 (Qr feminine כָּכְּהֵּן); —

1 כֹּל חַכִּימֵי בָבֶכ the whole of ( = all) the wise men of B. Daniel 3:2,3,5, etc.; Daniel 6:2 כלמֿלכותא the whole ofthe kingdom, Daniel 6:4; with suffix the whole of them, Daniel 2:38; Daniel 7:19.

2 with a singular noun, understood collectively, every, any, or with a negative none (Biblical Hebrew 1b):Daniel 3:29 דִּי כָלעַֿם אֻמָּה וְלִשָּׁן that every people, nation, and language, etc., Daniel 6:8 מִןכָּֿלאֱֿלָה of any god, Ezra 6:12 כָּלמֶֿלֶח וְעַם; כל אנשׁ די every man who = whoever, Daniel 3:10; Daniel 5:7; Daniel 6:13; Ezra 6:11; Daniel 2:10 שׁאל כל מלך ֗֗֗ לא no king hath asked . . ., Daniel 2:35; Daniel 4:6; Daniel 6:5; Daniel 6:24; so כָּלדִּֿי (= Hebrew כָּלאְִֿשֶׁר) whoever Daniel 6:8; Ezra 7:26, whatever Ezra 7:23, בְּכָלדִּֿי wherever Daniel 2:38(compare אְִשֶׁר 4b γ).

3 emphatic כֹּלָּא, used absolutely, as Hebrew הַכֹּל (Biblical Hebrew 2b): Daniel 2:40 חָשֵׁל כֹּלָּא crushing all things, Daniel 4:9; Daniel 4:18 וּמָזוֺן לְכֹלָּאבֵֿהּ and food for all was in it, Daniel 4:25 כֹּלָּא מְטָא all came upon N. (compare חַכֹּל בָּא Joshua 21:43), Ezra 5:7 שְׁלָמָא כֹלָּא all peace (K§ 83 d😉 compare in Hebrew כֻּלּוּ etc., after their noun : Biblical Hebrew 1d a). — For כָּלקְָֿבֵל see קְָבֵל.

Strong’s Exhaustive Concordance

in all manner, ye, altogether, any manner, enough, every one, place, thing,

Or (Jer. 33:8) kowl {kole}; from kalal; properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense) — (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-)thing, ought, whatsoever, (the) whole, whoso(-ever).

see HEBREW kalal

human condition

All throughout Spiritual Quest (within these writings) you can see what is being talked about when it comes to choices for individual souls. The choices have to do with choosing GODS ways or the worlds ways. Our human condition seems to be the later. We have all been conditioned by something (other than the true GOD) that is based on deception and lies. The worlds conditioning has effected our individual choices and brainwashed (confined) us to the point of thinking money first and maybe GOD later, hence a Sunday Church session.

This is the invisible scale I have referred to throughout these writings. In our conditioning you can see right from the start that we have been programmed societies way, not GODS. This has caused an addictive personality in all who have partaken in the structure leaving us thinking that there is no other type of structure that can exist that could cure our world problems, esp. when it comes to eliminating the need and desires for the almighty dollar. The absolute main distraction of humanity that takes all of our time away from GOD and and converts our GOD into this paper or a plastic card tied to a deep bank account. The only deep bank account we should have or be worrying about is eternal and from our work of obtaining GODS riches (Christ’s Understanding) through pistis.

Think of pistis as the experience of light, while hamartano (sin) is the experience of the dark. Hamartano is our human conditioning that structured through absolute deception. It has always been this way all the way back to the Adam and Eve story. The free will choice of Eve to be deceived has caused humanity (by default) to rather believe a lie (darkness) than than the truth (light). If over 3/4 of our life is devoted to the darkness and its ways, how can you learn of the light after being conditioned all these years and shackled to assumptions of thinking you’ve been doing right all along but really erred. And in these assumptions you have attained a closed mind and lean on your own understanding, not GODS. The more time you devote to GODS, the more of Christ’s Understanding you will obtain through pistis (light). These are the only riches ever intended for humanity, all else are distractions of the dark. GODS aim (goals) for us vs. satan’s aim (goals, mark) for us.

1788 – entrepó: to turn about, to reverence, to put to shame

Original Word: ἐντρέπω
Part of Speech: Verb
Transliteration: entrepó
Phonetic Spelling: (en-trep’-o)
Short Definition: I turn to confusion, put to shame, reverence
Definition: (a) I turn to confusion, put to shame, (b) mid: I reverence, regard.

1788 entrépō (from 1722 /en, “in” and trépō, “to turn”) – properly in (a state of) turning, i.e. to turn one’s attention to in a riveted (“locked-in”) way. This term is also used of recoiling (turning away) in shame, at times of a “wholesome shame which leads a man to consideration of his condition” (Berry).

We need to shift our attention (turn away) from all the worldly desires that most have become riveted to and rivet our attention to GOD, OUR FATHER. Once you have truly done this you will experience the wholesome shame through considering the truths of your condition mentioned above. In the shackled condition, confusion just might appear.

regard, revere, confound, shame.

From en and the base of trope; to invert, i.e. (figuratively and reflexively) in a good sense, to respect; or in a bad one, to confound — regard, (give) reference, shame.

see GREEK en

see GREEK trope

tropé: a turning

Original Word: τροπή, ῆς, ἡ
Part of Speech: Noun, Feminine
Transliteration: tropé
Phonetic Spelling: (trop-ay’)
Short Definition: a turning
Definition: a turning, change, mutation.

Word Origin
from trepó (to turn)
Definition
a turning
NASB Translation
shifting (1).

turning.

From an apparently primary trepo to turn; a turn (“trope”), i.e. Revolution (figuratively, variation) — turning.

en: in, on, at, by, with

Original Word: ἐν
Part of Speech: Preposition
Transliteration: en
Phonetic Spelling: (en)
Short Definition: in, on, among
Definition: in, on, among.

1722 en (a preposition) – properly, in (inside, within); (figuratively) “in the realm (sphere) of,” as in the condition (state) in which something operates from the inside (within).

ἐν, a preposition taking the dative after it; Hebrew בְּ; Latinin with abl.; English in, on, at, with, by, among. (Winers Grammar, § 48 a.; Buttmann, 328f (282f)) It is used:

I. Locally;

1. of place proper;

a. in the interior of some whole; within the limits of some space: ἐν γαστρί, Matthew 1:18; ἐν Βηθλημ, Matthew 2:1; ἐν τῇ πόλει, Luke 7:37; ἐν τῇ Ἰουδαία, ἐν τῇ ἐρήμῳ, ἐν τῷ πλοίῳ, ἐν τῷ οὐρανῷ, and innumerable other examples b. in (on) the surface of a place (German auf): ἐν τῷ ὄρει, John 4:20; Hebrews 8:5; ἐν πλαξί, 2 Corinthians 3:3; ἐν τῇ ἀγορά, Matthew 20:3; ἐν τῇ ὁδῷ, Matthew 5:25, etc.

c. of proximity, at, near, by: ἐν ταῖς γωνίαις τῶν πλατειῶν, Matthew 6:5; ἐν τῷ Σιλωάμ, at the fountain Siloam, Luke 13:4; ἐν τῷ γαζοφυλακίῳ, John 8:20 (see B. D. American edition under the word <reference_work:smith’s bible=”” dictionary=””>: and on this passage and the preceding cf. Winer‘s Grammar, 385 (360)); καθίζειν ἐν τῇ δεξιά Θεοῦ etc., at the right hand: Hebrews 1:3; Hebrews 8:1; Ephesians 1:20. </reference_work:smith’s>

d. of the contents of a writing, book, etc.: ἐν τῇ ἐπιστολή, 1 Corinthians 5:9; ἐν κεφαλίδι βιβλίου γράφειν, Hebrews 10:7; ἐν τῇ βίβλῳ, τῷ βιβλίῳ, Revelation 13:8; Galatians 3:10; ἐν τῷ νόμῳ, Luke 24:44; John 1:45 (46); ἐν τοῖς προφήταις, in the book of the prophets, Acts 13:40; ἐν Ἠλίᾳ, in that portion of Scripture which treats of Elijah, Romans 11:2, cf. Fritzsche at the passage; (Delitzsch, Brief a. d. Römer, p. 12; Winers Grammar, 385 (360); Buttmann, 331 (285)); ἐν Δαυίδ, in the Psalms of David, Hebrews 4:7 (see Δαβίδ, at the end); ἐν τῷ ὡσεη, in the prophecies of Hosea, Romans 9:25.

e. tropically, applied to things not perceived by the senses, as ἐν τῇ καρδία, ἐν ταῖς καρδίαις, Matthew 5:28; Matthew 13:19; 2 Corinthians 4:6, and often; ἐν ταῖς συνειδησεσι, 2 Corinthians 5:11.

2. with the dative of a person, in the person, nature, soul, thought of anyone: thus ἐν τῷ Θεῷ κέκρυπται ζωή ὑμῶν, it lies hidden as it were in the bosom of God until it shall come forth to view, Colossians 3:3, cf. Ephesians 3:9; ἐν αὐτῷ, i. e. in the person of Christ, κατοικεῖ πᾶν τό πλήρωμαa etc., Colossians 1:19; Colossians 2:3 ((?), 9). phrases in which ἁμαρτία is said to dwell in men, Romans 7:17f; or Χριστός (the mind, power, life of Christ) εἶναι, (John 17:26); Romans 8:10; 2 Corinthians 13:5; μένειν, John 6:56; (John 15:4, 5); ζῆν, Galatians 2:20; μορφουσθαι, Galatians 4:19; λαλεῖν, 2 Corinthians 13:3; λόγος τοῦ Θεοῦ εἶναι, 1 John 1:10; μένειν, John 5:38; ἐνοικεῖν or οἰκεῖν λόγος τοῦ Χριστοῦ, Colossians 3:16; τό πνεῦμα (of God, of Christ), Romans 8:9, 11; 1 Corinthians 3:16; 2 Timothy 1:14; τό ἐν τίνι χάρισμα, 1 Timothy 4:14; 2 Timothy 1:6; ἐνεργεῖν ἐν τίνι, Matthew 14:2; Ephesians 2:2; 1 Corinthians 12:6, etc.; ἐνεργεῖσθαι, Colossians 1:29; κατεργάζεσθαι, Romans 7:8. after verbs of revealing, manifesting: ἀποκαλύψαι ἐν ἐμοί, in my soul, Galatians 1:16; φανερόν ἐστιν ἐν αὐτοῖς, Romans 1:19. ἐν ἑαυτῷ, ἐν ἑαυτοῖς, within oneself, i. e. in the soul, spirit, heart: after the verbs εἰδέναι, John 6:61; εἰπεῖν, Luke 7:39; Luke 18:4; ἐμβρίμασθαι, John 11:38; στενάζειν, Romans 8:23; διαλογίζεσθαι, Mark 2:8 (alternating there with ἐν ταῖς καρδίαις, cf. Mark 2:6); Luke 12:17; διαπόρειν, Acts 10:17; λέγειν, Matthew 3:9; Matthew 9:21; Luke 7:49; also 2 Corinthians 1:9; for other examples of divers kinds, see εἰμί, V. 4 e.

3. It answers to the German an (on; often freely to be rendered in the case of, with, etc. Winer‘s Grammar, § 48, a. 3 a.), when used a. of the person or thing on whom or on which some power is operative: ἵνα οὕτω γένηται ἐν ἐμοί, 1 Corinthians 9:15; ποιεῖν τί ἐν τίνι, Matthew 17:12; Luke 23:31; cf. Matthiae, ii., p. 1341; (Winers Grammar, as above and 218 (204f); Buttmann, 149 (130)).

b. of that in which something is manifest (Winer‘s Grammar, as above): μανθάνειν ἐν τίνι, 1 Corinthians 4:6; γινώσκειν, Luke 24:35; John 13:35; 1 John 3:19 (examples from the classics are given by Passow, 1:2, p. 908b; (cf. Liddell and Scott, under the word, A. III.)); likewise of that in which a thing is sought: ζητεῖν ἐν τίνι, 1 Corinthians 4:2.

c. after verbs of stumbling, striking: προσκόπτειν, Romans 14:21; πταίειν, James 2:10; ἐκανδαλίζεσθαι, which see in its place.

4. with, among, in the presence of, with the dative of person (also often in the classics; cf. Matthiae, ii., p. 1340; Winer‘s Grammar, 385 (360) and 217f (204)): 1 Corinthians 2:6; ἐν ὀφθαλμοῖς ἡμῶν, Matthew 21:42; ἐν ἐμοί, in my judgment, 1 Corinthians 14:11; (perhaps add Jude 1:1 L T Tr WH; but cf. 6 b. below). To this head some refer ἐν ὑμῖν, 1 Corinthians 6:2, interpreting it in your assembly, cf. Meyer at the passage; but see 5 d.γ.

5. used of that with which a person is surrounded, equipped, furnished, assisted, or acts (Winers Grammar, § 48, a. 1 b.);

a. in equivalent to among, with collective nouns: ἐν τῷ ὄχλῳ, Mark 5:30 (Winer‘s Grammar, 414 (386)); ἐν τῇ γενεά ταύτῃ, among the men of this age, Mark 8:38; ἐν τῷ γένει μου, in my nation i. e. among my countrymen, Galatians 1:14; especially with the dative plural of persons, as ἐν ἡμῖν, ἐν ὑμῖν, among us, among you, ἐν ἀλλήλοις, among yourselves, one with another: Matthew 2:6; Matthew 11:11; Mark 9:50; Luke 1:1; John 1:14; John 13:35; Acts 2:29; 1 Corinthians 3:18; 1 Corinthians 5:1, and often.

b. of the garments with (in) which one is clad: ἐν ἐνδύμασι and the like, Matthew 7:15; Mark 12:38; Luke 24:4; John 20:12; Acts 10:30; Hebrews 11:37; James 2:2; Revelation 3:4; ἠμφιεσμένον ἐν ἱματίοις, Matthew 11:8 (T Tr WH omit; L brackets ἱματίοις); Luke 7:23; περιβάλλεσθαι ἐν ἱματίοις, Revelation 3:5; Revelation 4:4 (L WH text omit ἐν).

c. of that which one either leads or brings with him, or with which he is furnished or equipped; especially after verbs of coming (ἐν of accompaniment), where we often say with: ἐν δέκα χιλιάσιν ὑπανταν, Luke 14:31; ἦλθεν ἐν μυριάσι, Jude 1:14; cf. Grimm on 1 Macc. 1:17; ἐισέρχεσθαι ἐν αἵματι, Hebrews 9:25; ἐν τῷ ὕδατι καί ἐν τῷ αἵματι, 1 John 5:6 (i. e. with the water of baptism and the blood of atonement, by means of both which he has procured the pardon of our sins, of which fact we are assured by the testimony of the Holy Spirit); ἐν ῤάβδῳ, 1 Corinthians 4:21; ἐν πληρώματι εὐλογίας, Romans 15:29; φθάνειν ἐν τῷ εὐαγγελίῳ, 2 Corinthians 10:14; ἐν πνεύματι καί δυνάμει ἥλιον, imbued or furnished with the spirit and power of Elijah, Luke 1:17; ἐν τῇ βασιλεία αὐτοῦ, furnished with the regal power of the Messiah, possessed of his kingly power (Buttmann, 330 (284)): Matthew 16:28; Luke 23:42 (WH text L marginal reading Tr marginal reading εἰς τήν βασιλείαν). Akin is its use d. of the instrument or means by or with which anything is accomplished, owing to the influence of the Hebrew preposition בְּ much more common in the sacred writers than in secular authors. (cf. Winers Grammar, § 48, a. 3 d.; Buttmann, 181 (157) and 329 (283f), where we say with, by means of, by (through); α. in phrases in which the primitive force of the preposition is discernible, as ἐν πυρί κατακαίειν, Revelation 17:16 (T omits; WH brackets ἐν); ἐν ἅλατι ἁλίζειν or ἀρτύειν, Matthew 5:13; Mark 9:50; Luke 14:34; ἐν τῷ αἵματι λευκάνειν, Revelation 7:14; ἐν αἵματι καθαρίζειν, Hebrews 9:22; ἐν ὕδατι βαπτίζειν, Matthew 3:11, etc. (see βαπτίζω, II.

b. bb.). β. with the dative, where the simple dative of the instrument might have been used, especially in the Revelation: ἐν μάχαιρα, ἐν ῤομφαία ἀποκτείνειν, Revelation 6:8; Revelation 13:10; πατάσσειν, Luke 22:49; ἀπολλυσθαι, Matthew 26:52; καταπατεῖν ἐν τοῖς ποσίν, Matthew 7:6; ἐν βραχίονι αὐτοῦ, Luke 1:51; ἐν δακτύλῳ Θεοῦ, Luke 11:20, and in other examples; of things relating to the soul, as ἐν ἁγιασμῷ, 2 Thessalonians 2:13 (Winer‘s Grammar, 417 (388)); 1 Peter 1:2; ἐν τῇ παρακλήσει, 2 Corinthians 7:7; ἐν προσευχή, Matthew 17:21 (T WH omit; Tr brackets the verse); εὐλογεῖν ἐν εὐλογία, Ephesians 1:3; δικαιοῦσθαι ἐν τῷ αἵματι, Romans 5:9. γ. more rarely with the dative of person, meaning aided by one, by the intervention or agency of someone, by (means of) one (cf. Winers Grammar, 389 (364); Buttmann, 329f (283f)): ἐν τῷ ἄρχοντι τῶν δαιμονίων, Matthew 9:34; ἐν ἑτερογλώσσοις, 1 Corinthians 14:21; κρίνειν τήν οἰκουμένην ἐν ἀνδρί, Acts 17:31; ἐν ὑμῖν κρίνεται κόσμος (preceded by οἱ ἅγιοι τόν κόσμον κρινοῦσιν), 1 Corinthians 6:2; ἐργάζεσθαι ἐν τίνι, Sir. 13:4 Sir. 30:13, 34. δ. followed by an infinitive with the article, in that (German dadurchdass), or like the Latin gerund (or English participial noun; cf. Buttmann, 264 (227)): Acts 3:26; Acts 4:30; Hebrews 2:8; Hebrews 8:13.

e. of the state or condition in which anything is done or anyone exists, acts, suffers; out of a great number of examples (see also in γίνομαι, 5 f.; and εἰμί, V. 4 b.) it is sufficient to cite: ἐν βασάνοις, Luke 16:23; ἐν τῷ θανάτῳ, 1 John 3:14; ἐν ζωή, Romans 5:10; ἐν τοῖς δεσμοῖς, Philemon 1:13; ἐν πειρασμοῖς, 1 Peter 1:6; ἐν ὁμοιώματι σαρκός, Romans 8:3; ἐν πολλῷ ἀγῶνι, 1 Thessalonians 2:2; ἐν δόξῃ, Philippians 4:19; 2 Corinthians 3:7f; σπείρεται ἐν φθορά κτλ. it (namely, that which is sown) is sown in a state of corruption, namely, ὅν, 1 Corinthians 15:42f; ἐν ἑτοίμῳ ἔχειν, to be prepared, in readiness, 2 Corinthians 10:6; ἐν ἐκστάσει, Acts 11:5; Acts 22:17; very often so used of virtues and vices, as ἐν εὐσέβεια καί σεμνότητι, 1 Timothy 2:2; ἐν ἁγιασμῷ, 1 Timothy 2:15; ἐν καινότητι ζωῆς, Romans 6:4; ἐν τῇ ἀνοχή τοῦ Θεοῦ, Romans 3:26 (25); ἐν κακία καί φθόνῳ, Titus 3:3; ἐν πανουργία, 2 Corinthians 4:2; also with an adverbial force: as ἐν δυνάμει, powerfully, with power (Winers Grammar, § 51, 1 e.; Buttmann, 330 (284)), Mark 9:1; Romans 1:4; Colossians 1:29; 2 Thessalonians 1:11; κρίνειν ἐν δικαιοσύνη, Acts 17:31; Revelation 19:11; ἐν χαρά, in joy, joyful, Romans 15:32; ἐν ἐκτένεια, Acts 26:7; ἐν σπουδή, Romans 12:8; ἐν χάριτι, Galatians 1:6; 2 Thessalonians 2:16; ἐν τάχει, Luke 18:8; Romans 16:20; Revelation 1:1. (Here perhaps may be introduced the noteworthy adverbial phrase ἐν πᾶσι τούτοις, with all this, Luke 16:26 L marginal reading T Tr marginal reading WH for R G ἐπί πᾶσι τούτοις (see ἐπί, B. 2 d.); also ἐν πᾶσιν, in all things (R. V. withal), Ephesians 6:16 L text T Tr WH.) A similar use occurs in speaking f. of the form in which anything appears or is exhibited, where ἐν may be represented by the German als (English as); twice so in the N. T.: σοφίαν λαλεῖν ἐν μυστηρίῳ (as a mystery (here A. V. in)), 1 Corinthians 2:7; ἐν τῷ αὐτῷ ὑποδείγματι πίπτειν, Hebrews 4:11 ((A. V. after); others regard this as a pregnant construction, the ἐν marking rest after motion (R. V. marginal reading into); cf. Kurtz or Lünem. at the passage; Buttmann, 329 (283); and 7 below); (διδόναι τί ἐν δωρεά, 2 Macc. 4:30; Polybius 23, 3, 4; 26, 7, 5; ἐν μερίδι, Sir. 26:3; λαμβάνειν τί ἐν φερνή, Polybius 28, 17, 9; examples from Plato are given by Ast, Platonic Lexicon, i., p. 702; Latininmandatisdare i. e. to be considered as orders, Caesar b. g. 1, 43). (Here perhaps may be noticed the apparent use of ἐν to denote the measure or standard (Winers Grammar, § 48, a. 3b.; Bernhardy (1829), p. 211): ἐν μέτρῳ, Ephesians 4:16 (see μέτρον, 2); ἔφερεν ἐν ἑξήκοντα etc. Mark 4:8 WH text (note the εἰς, which see B. II. 3 a.); καρποφοροῦσιν ἐν τριάκοντα etc. Mark 4:20 T Tr text WH text; but some would take ἐν here distributively, cf. Fritzsche on Mark 4:8.) g. of the things in (with) which one is busied: 1 Timothy 4:15; Colossians 4:2; ἐν οἷς, Acts 26:12; ἐν αὐτῷ, in preaching the gospel, Ephesians 6:20; ἐν τῇ ἑορτή, in celebrating the feast, John 2:23 (L Tr brackets ἐν); ἐν τῇ διδαχή, in giving instruction, while teaching, Mark 4:2; Mark 12:38; see εἰμί, V. 4 d.; Passow, i., p. 910b; (Liddell and Scott, under the word, II. 1). h. of that in which anything is embodied or summed up: ἐν αὐτῷ ζωή ἦν, i. e. that life of which created beings were made partakers was comprehended in him, John 1:4; ἐν τούτῳ τῷ λόγῳ ἀνακεφαλαιοῦται, Romans 13:9 (on Ephesians 1:10 see ἀνακεφαλαιόω); πᾶσαν τήν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, comprised in, consisting of, seventy-five souls, Acts 7:14 (Winer‘s Grammar, 391 (366)).

6. of that in which any person or thing is inherently fixed, implanted, or with which it is intimately connected;

a. of the whole in which a part inheres: properly, μένειν ἐν τῇ ἀμπέλῳ, John 15:4; ἐν ἑνί σώματι μέλη πολλά, Romans 12:4; figuratively, κρέμασθαι ἐν τίνι, Matthew 22:40.

b. of a person to whom another is wholly joined and to whose power and. influence he is subject, so that the former may be likened to the place in which the latter lives and moves. So used in the writings of Paul and of John particularly of intimate relationship with God or with Christ, and for the most part involving contextually the idea of power and blessing resulting from that union thus, εἶναι or μένειν ἐν τῷ πατρί or ἐν τῷ Θεῷ, of Christ, John 10:38; John 14:10f; of Christians, 1 John 3:24; 1 John 4:13, 15f; εἶναι or μένειν in Christ, of his disciples and worshippers, John 14:20; John 15:4f; μένειν ἐν τῷ υἱῷ καί ἐν τῷ πατρί, 1 John 2:24; ἐν Θεῷ, i. e. amplified and strengthened in the fellowship of God and the consciousness of that fellowship, ἐργάζεσθαι τί, John 3:21; παρρησιάζεσθαι, 1 Thessalonians 2:2. Of frequent use by Paul are the phrases ἐν Χριστῷ, ἐν Χριστῷ Ἰησοῦ, ἐν κυρίῳ (cf. Fritzsche, Commentary on Romans, vol. ii., p. 82ff; Winers Grammar, 389 (364); Weiss, Biblical Theol. des N. T. §§ 84 b., 149 c.), ingrafted as it were in Christ, in fellowship and union with Christ, with the Lord: Romans 3:24; Romans 6:11, 23; Romans 8:39; 1 Corinthians 1:4; 2 Corinthians 3:14; Galatians 2:4; Galatians 3:14, 26, 28; Galatians 5:6; Ephesians 1:3 (Rec. omits ἐν); Ephesians 2:6f, 10, 13; 1 Timothy 1:14; 2 Timothy 1:1, 13; 2 Timothy 2:1; 1 Peter 3:16; 1 Peter 5:10; στήκειν ἐν κυρίῳ, Philippians 4:1; ἵνα εὑρεθῶ ἐν αὐτῷ), that I may be found (by God and Christ) most intimately united to him, Philippians 3:9; εἶναι ἐν Χριστῷ Ἰησοῦ 1 Corinthians 1:30; οἱ ἐν Χριστῷ Ἰησοῦ, Romans 8:1; 1 Peter 5:14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it (Winer‘s Grammar, as above), 1 Corinthians 15:18; Revelation 14:13. Since such union with Christ is the basis on which actions and virtues rest, the expression is equivalent in meaning to by virtue of spiritual fellowship or union with Christ; in this sense it is joined to the following words and phrases: πέπεισμαι, Romans 14:14 (Winer‘s Grammar, as above and 390 note); πεποιθέναι, Galatians 5:10; Philippians 1:14; 2 Thessalonians 3:4; παρρησίαν ἔχειν, Philemon 1:8; ἐλπίζειν, Philippians 2:19; καύχησιν ἔχειν, Romans 15:17; 1 Corinthians 15:31; ἀνῆκεν, Colossians 3:18; τό αὐτό φρονεῖν, Philippians 4:2; ὑπακούειν, Ephesians 6:1 (L omits; Tr WH brackets ἐν κυρίῳ); φῶς, Ephesians 5:8; αὔξει, ; ζοωποιεῖσθαι, 1 Corinthians 15:22; κόπος οὐκ ἐστι κενός, 1 Corinthians 15:58; ἅγιος, Philippians 1:1; ἡγιασμένος, 1 Corinthians 1:2; λαλεῖν, 2 Corinthians 2:17; 2 Corinthians 12:19; ἀλήθειαν λέγειν, Romans 9:1; λέγειν καί μαρτύρεσθαι, Ephesians 4:17. Hence, it denotes the Christian aim, nature. quality of any action or virtue; thus, ἐυρεστον ἐν κυρίῳ, Colossians 3:20 G L T Tr WH; προσδέχεσθαι τινα, Romans 16:2; Philippians 2:29; ἀσπάζεσθαι τινα, Romans 16:8, 22; 1 Corinthians 16:19; κοπιαν, Romans 16:12 (Winers Grammar, 390 note; L brackets the clause); γαμηθῆναι, 1 Corinthians 7:39; χαίρειν, Philippians 3:1; Philippians 4:4, 10; παρακαλεῖν, 1 Thessalonians 4:1; προΐστασθαι τίνος, 1 Thessalonians 5:12; — or is equivalent to in things pertaining to Christ, in the cause of Christ: νήπιος, 1 Corinthians 3:1; φρόνιμος, 1 Corinthians 4:10; παιδαγωγοι, 1 Corinthians 4:15; ὁδοί μου, 1 Corinthians 4:17; θύρας μοι ἀνεῳγμένης ἐν κυρίῳ, in the kingdom of the Lord, 2 Corinthians 2:12. δικαιοῦσθαι ἐν Χριστῷ, by faith in Christ, Galatians 2:17. Finally, it serves as a periphrasis for Christian (whether person or thing): τούς ἐκ τῶν Ναρκίσσου τούς ὄντας ἐν κυρίῳ (opposed to those of the family of Narcissus who were not Christians), Romans 16:11; ἄνθρωπος ἐν Χριστῷ, a Christian, 2 Corinthians 12:2; αἱ ἐκκλησίαι αἱ ἐν Χριστῷ Galatians 1:22; 1 Thessalonians 2:14; οἱ νεκροί ἐν Χριστο those of the dead who are Christians, 1 Thessalonians 4:16; ἐκλεκτόν ἐν κυρίῳ, a Christian of mark, Romans 16:13; δόκιμος ἐν Χριστῷ an approved Christian, Romans 16:10; δέσμιος ἐν κυρίῳ, a Christian prisoner (tacitly opposed to prisoners of another sort (Winer‘s Grammar, 388 (363))), Ephesians 4:1; πιστός διάκονος ἐν κυρίῳ Ephesians 6:21; Colossians 4:7; διακονία, Colossians 4:17; ἐν Χριστῷ γενναν τινα, to be the author of one’s Christian life or life devoted to Christ, 1 Corinthians 4:15; δεσμοί ἐν Χριστῷ, bonds occasioned by one’s fellowship with Christ, Philippians 1:13 (others connect ἐν Χριστῷ here with φανερούς); it might be freely rendered as Christians, as a Christian, in 1 Corinthians 9:1; Philemon 1:16. ἐν πνεύματι (ἁγίῳ) εἶναι, to be in the power of, be actuated by, inspired by, the Holy Spirit: Romans 8:9 (here in opposed to ἐν σαρκί); γίνεσθαι, Revelation 1:10; Revelation 4:2; ἐν πνεύματι Θεοῦ λαλεῖν, 1 Corinthians 12:3; ἐν πνεύματι or ἐν πνεύματι τῷ ἁγίῳ or ἐν πνεύματι Θεοῦ, namely, ὤν (being) in i. e. under the power of the Spirit, moved by the Spirit (cf. Buttmann, 330 (283f); W 390 (364f)): Matthew 22:43; Mark 12:36; Luke 2:27; 1 Corinthians 12:3; Revelation 17:3; Revelation 21:10. ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, namely, ὤν, in the power of an unclean spirit, possessed by one, Mark 1:23; ἐν τῷ πονηρῷ κεῖσθαι, to be held in the power of Satan, 1 John 5:19. οἱ ἐν νόμῳ, subject to the control of the law, Romans 3:19, ἐν τῷ Ἀδάμ ἀποθνῄσκειν, through connection with Adam, 1 Corinthians 15:22.

c. of that in which other things are contained and upheld, as their cause and origin: ἐν αὐτῷ (i. e., in God) ζῶμεν κτλ. in God is found the cause why we live, Acts 17:28; ἐν αὐτῷ (in Christ, as the divine hypostatic λόγος) ἐκτίσθη τά πάντα, in him resides the cause why all things were originally created, Colossians 1:16 (the cause both instrumental and final as well, for ἐν αὐτῷ is immediately afterward resolved into δἰ αὐτοῦ καί εἰς αὐτόν (cf. Winers Grammar, § 50, 6 and Lightfoot at the passage)); τά πάντα ἐν αὐτῷ συνέστηκε, Colossians 1:17; ἐν Ἰσαάκ κληθήσεται σοι σπέρμα, Romans 9:7; Hebrews 11:18, from Genesis 21:12; ἁγιάζεσθαι ἐν, with the dative of thing, Hebrews 10:10, cf. 1 Corinthians 6:11; ἐν τούτῳ πιστεύομεν, in this lies the reason why we believe, John 16:30, cf. 1 Corinthians 4:4; ἐν equivalent to ἐν τούτῳ ὅτι (in that), since: Romans 8:3; Hebrews 2:18; Hebrews 6:17 (see 8 e. below). Closely related is the use of ἐν d. of that which gives opportunity, the occasion: ἔφυγεν ἐν τῷ λόγῳ τούτῳ (on i. e. at this word; cf. Winer‘s Grammar, § 48, a. 3 c.), Acts 7:29.

e. after certain verbs denoting an affection, because the affection inheres or resides, as it were, in that to which it relates (cf. Buttmann, 185 (160f); Winers Grammar, 232 (217f)); see εὐδοκέω, εὐδοκία, ἐυφραίνομαι, καυχάομαι, χαίρω, etc.; likewise sometimes after ἐλπίζω, πιστεύω, πίστις (which see in their proper places), because faith and hope are placed in what is believed or hoped for.

7. after verbs implying motion ἐν with the dative is so used as to seem, according to our laws of speech, to be employed for εἰς with the accusative; but it indicates the idea of rest and continuance succeeding the motion; cf. Winers Grammar, § 50, 4; Buttmann, 328f (282f): thus after ἀποστέλλω, Matthew 10:16; Luke 10:3; ἐισέρχεσθαι, Luke 9:46; Revelation 11:11 (not R Tr; WH brackets ἐν); ἐξέρχεσθαι, Luke 7:17; 1 Thessalonians 1:8 (but not after ἔρχεσθαι in Luke 23:42, on which passage see 5 c. above); καταβαίνειν, John 5:4 (R L; cf. Winer‘s Grammar, § 50, 4 a.); ἐπιστρέψαι ἀπειθεῖς ἐν φρονήσει δικαίων, that they may abide in etc. Luke 1:17; καλεῖν ἐν εἰρήνη, ἐν ἁγιασμῷ, ἐν μία ἐλπίδι, equivalent to εἰς τό εἶναι ἡμᾶς (ὑμᾶς) ἐν etc.: 1 Corinthians 7:15; 1 Thessalonians 4:7; Ephesians 4:4; especially after τιθέναι and ἱσταναι, which words see in their places. On the same use of the preposition, common in Homer, somewhat rare in the classic authors, but recurring frequently in writings of a later age, see Winers Grammar, the passage cited; Passow, i. 2, p. 909a; (cf. Liddell and Scott, under I. 8).

8. Constructions somewhat peculiar:

a. ἐν Αἰγύπτου namely, γῆ (by an ellipsis common in Greek writings, cf. Passow, i. 2, p. 908b; (Liddell and Scott, under I. 2); Winers Grammar, 384 (359); (Buttmann, 171 (149))): Hebrews 11:26 (Lachmann); but see Αἴγυπτος.

b. expressions shaped by the Hebrew idiom: ἀγοράζειν ἐν with the dative of price (for the price is the means by which a thing is bought (cf. Winer‘s Grammar, § 48, a. 3 e.)), Revelation 5:9 (ἐν ἀργυρίῳ, 1 Chronicles 21:24). ἀλλάσσειν τί ἐν τίνι (see ἀλλάσσω), to exchange one thing for another (properly, to change something and have the exchange in (cf. Winer‘s Grammar, 388 (363) note; 206 (194))): Romans 1:23, 25 (here μετήλλαξαν. ὄμνυμι ἐν τίνι) בְּ נִשְׁבַּע , cf. Gesenius, Thesaurus iii., p. 1355; (Winers Grammar, § 32, 1 b.; Buttmann, 147 (128))), to swear by (i. e. the name of someone being interposed), or as it were relying on, supported by, someone (cf. Winer‘s Grammar, 389 (364)): Matthew 5:34-36; Matthew 23:16, 18-22; Revelation 10:6.

c. ὁμολογῶ, ἐν τίνι after the Syriac (B ydw) [] [not the tiebr., see Fritzsche on Matthew, p. 386; Buttmann, 176 (153); Winers Grammar, § 32, 3 b., yet cf. § 4, a.]), properly, to confess in one’s case (or when one’s cause is at stake (cf. Winers Grammar, the passage cited; Fritzsche, the passage cited; Weiss, Das Matthäusevang., p. 278 note 1 (and in Meyer on Matthew, edition 7))), the nature of the confession being evident from the context; as, to confess one to be my master and lord, or to be my worshipper: Matthew 10:32; Luke 12:8; (cf. Westcott, Canon, p. 305 note 1).

d. on the very common phrase ἐν ὀνόματι τίνος, see ὄνομα (especially 2). (e. the phrase ἐν varies in meaning according to the varying sense of ἐν. It may be, α. local, wherein (equivalent to ἐν τούτῳ ἐν ): Romans 2:1; Romans 14:22; 2 Corinthians 11:12. β. temporal, while (cf. II. below; Winer‘s Grammar, § 48, a. 2): Mark 2:19; Lukev. 34; John 5:7; Luke 19:13 (Rec. ἕως, which see). γ. instrumental, whereby: Romans 14:21. δ. causal, English in that (see Mätzner, English Gram, translation by Grece, 3:452 — concomitance passing over into causal dependence, or the substratum of the action being regarded as that on which its existence depends; cf. ‘in those circumstances I did so and so’), on the ground of this that, because: Romans 8:3, etc.; see in 6 c. above. According to the last two uses, the phrase may be resolved into ἐν τούτῳ ὅτι or ἐν τούτῳ (cf. Winers Grammar, § 23, 2 b. and b.); on its use see Winers Grammar, 387 (362) note; Buttmann, 331 (284f); Bernhardy (1829), p. 211; especially Fritzsche on Romans, vol. ii., p. 93f.)

II. With the notion of Time ἐν marks a. periods and portions of time in which anything occurs, in, on, at, during: ἐν τῇ ἡμέρα, ἐν τῇ νυκτί, John 11:9f, etc.; ἐν ταῖς ἡμέραις ἐκείναις, Matthew 3:1, etc.; ἐν σαββάτῳ, Matthew 12:2, and in many other examples; ἐν τῷ δευτέρῳ, at the second time, Acts 7:13; ἐν τῷ καθεξῆς, Luke 8:1; ἐν τῷ μεταξύ, in the meantime (Winer‘s Grammar, 592f (551)), John 4:31; (ἐν ἐσχάτῳ χρόνῳ, Jude 1:18 Rec.).

b. before substantives signifying an event, it is sometimes equivalent to at the time of this or that event (German bei); thus ἐν τῇ παλιγγενεσία, Matthew 19:28; ἐν τῇ παρουσία αὐτοῦ or μου, 1 Corinthians 15:23; 1 Thessalonians 2:19; 1 Thessalonians 3:13 (Winer‘s Grammar, § 50, 5); Philippians 2:12; 1 John 2:28; ἐν τῇ ἀναστάσει, Matthew 22:28; Mark 12:23; Luke 14:14; Luke 20:33; ἐν τῇ ἐσχάτῃ σάλπιγγι, at (the sounding of) the last trumpet, 1 Corinthians 15:52; ἐν τῇ ἀποκαλύψει of Christ, 2 Thessalonians 1:7; 1 Peter 1:7, 13; 1 Peter 4:13.

c. before infinitives with the article (Buttmann, 263f (226f); Winers Grammar, § 44, 6); before the infinitive present it signifies while, as: Matthew 13:4 (ἐν τῷ σπείρειν); Matthew 13:25 (ἐντῷ καθεύδειν τούς ἀνθρώπους); Matthew 27:12; Mark 6:48; Luke 1:21 (cf. Buttmann, the passage cited); ; 1 Corinthians 11:21; Galatians 4:18, etc.; before the infinitive aorist, when, after that: Luke 9:36; Luke 19:15, etc.

d. within, in the course of: ἐν τρισίν ἡμέραις, Matthew 27:40; Mark 15:29 (L T Tr omit; WH brackets ἐν); John 2:19 (Tr WH brackets ἐν), 20; cf. Winers Grammar, § 48, a. 2; (Buttmann, § 133, 26).

III. In Composition. Prefixed to adjectives ἐν denotes lying or situated in some place or condition, possessed of or noted for something; as in ἐνάλιος, ἔνδοξος, ἔμφοβος. Prefixed to Verbs it signifies

1. remaining, staying, continuing in some place, state, or condition; as, ἔνειμι, ἐμμένω, ἐνοικέω.

2. motion into something, entering into, mingling in; as, ἐμβαίνω, ἐμβατεύω, ἐγκαλέω (summon to court), ἐγγράφω, ἐγκρύπτω.

3. in ἐμφυσάω, ἐμπρήθω, ἐμπτύω it answers to German an (on). Before beta β’, mu μ’, pi π, phi Φ, psi Ψ, ἐν changes to εμ(, before gamma γ’ kappa κ’ xi Ξ chi Χ, to εγγ(, before lambda λ’ to ελ(, although this assimilation is neglected also in the older manuscripts (in א not often changed, Scrivener, Collation etc., p. lvi.; “in some words assimilation is constant according to all or at least all primary manuscripts while in a comparatively small number of cases authority is divided. Speaking generally, assimilation is the rule in compounds of ἐν, retention of the nu ν in those of σύν (Prof. Hort). Following manuscript authority T WH write ἐγγράφω,

about, after, as.

A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. A relation of rest (intermediate between eis and ek); “in,” at, (up-)on, by, etc. — about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… Sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.

see GREEK eis

see GREEK ek

eis: to or into (indicating the point reached or entered, of place, time, fig. purpose, result)

Original Word: εἰς
Part of Speech: Preposition
Transliteration: eis
Phonetic Spelling: (ice)
Short Definition: into, in, among, till, for
Definition: into, in, unto, to, upon, towards, for, among.

1519 eis (a preposition) – properly, into (unto) – literally, “motion into which” implying penetration (“unto,” “union”) to a particular purpose or result.

The place or point reached or entered is “the truth” that penetrated the deception (darkness) and the motion is the end result of the cause and effect it had on the individual that believes or understands. The purpose is to shed light on the lies of deception so you no longer partake of it by free will. The union is you entering into the light of the truth by way of the motion of cause and effect.

The cause and effect of our free will is more powerful than many might have imagined. Our free will to remain involved in a system of corruption generated by sin (hamartano) has a cause and effect that ends, not good. All cause and effect has an eternal result. GOD has no hidden agenda’s, man has hidden GODS agenda so that we will fall into their agenda. You think they didn’t know that if we knew GODS purpose for us, their agenda would not work on us? And that purpose was to achieve the riches of our FATHER that raises us to a new conscience, that of Christ’s Understanding. If everyone comprehended like Christ did, how would their deceptive system have worked? This is the difference of pistis and hamartano.

ek or ex: from, from out of

Original Word: ἐκ, ἐξ
Part of Speech: Preposition
Transliteration: ek or ex
Phonetic Spelling: (ek)
Short Definition: from out, out from among, from
Definition: from out, out from among, from, suggesting from the interior outwards.

1537 ek (a preposition, written eks before a vowel) – properly, “out from and to” (the outcome); out from within. 1537 /ek (“out of”) is one of the most under-translated (and therefore mis-translated) Greek propositions – often being confined to the meaning “by.” 1537 (ek) has a two-layered meaning (“out from and to“) which makes it out-come oriented (out of the depths of the source and extending to its impact on the object).

out of, from, by means of

A primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote) — after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in,…ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out). Often used in composition, with the same general import; often of completion.

What will the cause and effect be of this writing on anyone who reads it? There is only one way or the other to go. Either recognize the truth and comprehend or remain in the darkness further believing the lies and becoming insulted by the truths spoken within. That is exactly the way the word satan works. He is the adversary, opposer and designer of the system we all know and use daily. If there is a chance that through our recognizing the truth would kill him (because darkness cannot live within the light) wouldn’t he do everything to protect his position? And the same question holds true on a lower level in man, if the truth threatened all they have worked for to obtain worldly riches through deception would they not be offended? Its a matter of which side are you on? GODS or satan.

 

 

insight

phronésis: understanding, practical wisdom

Original Word: φρόνησις, εως, ἡ
Part of Speech: Noun, Feminine
Transliteration: phronésis
Phonetic Spelling: (fron’-ay-sis)
Short Definition: understanding
Definition: understanding (which leads to right action), practical wisdom, prudence.

Cognate: 5428 phrónēsis (another feminine noun from the same root, phr-) – that brand of visceral opinion which pleases the Lord because shaped by God’s inworkings of faith (“divine persuasion,” 4102 /pístis), i.e. Christ-enlightened perspective which has the insight to make intelligent (shrewd) life-applications in the will of God. See 5429 (phronimos).

prudence, wisdom.From phroneo; mental action or activity, i.e. Intellectual or moral insight — prudence, wisdom.

see GREEK phroneo

phroneó: to have understanding, to think

Original Word: φρονέω
Part of Speech: Verb
Transliteration: phroneó
Phonetic Spelling: (fron-eh’-o)
Short Definition: I think, judge, observe
Definition: (a) I think, (b) I think, judge, (c) I direct the mind to, seek for, (d) I observe, (e) I care for.

5426 phronéō (from 5424 /phrḗn, “the midriff or diaphragm; the parts around the heart,” J. Thayer) – properly, regulate (moderate) from within, as inner-perspective (insight) shows itself in corresponding, outward behavior. 5426 (phronéō) essentially equates to personal opinion fleshing itself out in action (see J. Thayer). This idea is difficult to translate into English because it combines the visceral and cognitive aspects of thinking.

to think

From phren; to exercise the mind, i.e. Entertain or have a sentiment or opinion; by implication, to be (mentally) disposed (more or less earnestly in a certain direction); intensively, to interest oneself in (with concern or obedience) — set the affection on, (be) care(-ful), (be like-, + be of one, + be of the same, + let this) mind(-ed), regard, savour, think.

see GREEK phren

phrén: midriff, heart, mind, thought

Original Word: φρήν, φρενός, ἡ
Part of Speech: Noun, Feminine
Transliteration: phrén
Phonetic Spelling: (frane)
Short Definition: the mind, intellect
Definition: the mind, intellect, thought, understanding.

Cognate: 5424 phrḗn (a feminine noun) – properly, “the midriff (diaphragm), the parts around the heart” (J. Thayer); (figuratively) visceral (personal) opinion; what a person “really has in mind,” i.e. inner outlook (mind-set, insight) that regulates outward behavior. See 5429 (phronimos).

[5424 (phrḗn) is the root of the English term, “diaphragm,” which regulates breathing.]

understanding.

Probably from an obsolete phrao (to rein in or curb; compare phrasso); the midrif (as a partition of the body), i.e. (figuratively and by implication, of sympathy) the feelings (or sensitive nature; by extension (also in the plural) the mind or cognitive faculties) — understanding.

see GREEK phrasso

sunesis: a running together, spec. understanding

Original Word: σύνεσις, εως, ἡ
Part of Speech: Noun, Feminine
Transliteration: sunesis
Phonetic Spelling: (soon’-es-is)
Short Definition: understanding
Definition: a putting together in the mind, hence: understanding, practical discernment, intellect.

Cognate: 4907 sýnesis (from 4920 /syníēmi) – properly, facts joined together for holistic understanding, i.e. synthesized reasoning that joins implicit (indirect) truths for comprehension. See also 4920 (syníēmi).

For the believer, this “connects the dots” through sanctified, inductive reasoning (done under God). This positive use of 4907 /sýnesis (“synthesized understanding”) occurs in: Mk 12:23; Lk 2:47; Eph 3:4; Col 1:9,22; 2 Tim 2:7.

Word Origin
from suniémi
Definition
a running together, spec. understanding
NASB Translation
cleverness (1), insight (1), understanding (5).

knowledge, understanding.

From suniemi; a mental putting together, i.e. Intelligence or (concretely) the intellect — knowledge, understanding.

see GREEK suniemi

suniémi: to set together, fig. to understand

Original Word: συνίημι
Part of Speech: Verb
Transliteration: suniémi
Phonetic Spelling: (soon-ee’-ay-mee)
Short Definition: I consider, understand
Definition: I consider, understand, perceive.

4920 syníēmi (from 4862 /sýn, “together with” and hiēmi, “put, send”) – properly, put together, i.e. join facts (ideas) into a comprehensive (inter-locking) whole; synthesize.

4920 /syníēmi (“put facts together”) means to arrive at a summary or final understanding (complete with life-applications). Accordingly, 4920 (syníēmi) is closely connected with discerning and doing “the preferred-will of God” (2307 /thélēma).

Eph 5:17: “So then do not be foolish (878 /áphrōn), but understand (4920 /syníēmi) what the preferred-will (2307 /thélēma) of the Lord is (2307 /thélēma).”

understand, be wise.

From sun and hiemi (to send); to put together, i.e. (mentally) to comprehend; by implication, to act piously — consider, understand, be wise.

see GREEK sun

phronéma: the thought (that which is in the mind)

Original Word: φρόνημα, ατος, τό
Part of Speech: Noun, Neuter
Transliteration: phronéma
Phonetic Spelling: (fron’-ay-mah)
Short Definition: thought, purpose
Definition: thought, purpose, aspirations.

Cognate: 5427 phrónēma (a neuter noun) – properly visceral opinion (the innermost, personal level of opinion); inner perspective as it determines (regulating) outward behavior, especially as it bears on the outward results (i.e. of exercising personal insight). Note the suffix, -ma, pointing to the result of the verbal idea. See 5429 (phronimos).

5427 /phrónēma (“the results of gut-insight”) connects how the individual processes opinion-making to how they act.

be, be carnally, be spiritually minded.

From phroneo; (mental) inclination or purpose — (be, + be carnally, + be spiritually) mind(-ed).

see GREEK phroneo

ginóskó: to come to know, recognize, perceive

Original Word: γινώσκω
Part of Speech: Verb
Transliteration: ginóskó
Phonetic Spelling: (ghin-oce’-ko)
Short Definition: I come to know, learn, realize
Definition: I am taking in knowledge, come to know, learn; aor: I ascertained, realized.

1097 ginṓskō – properly, to know, especially through personal experience (first-hand acquaintance). 1097 /ginṓskō (“experientially know”) is used for example in Lk 1:34, “And Mary [a virgin] said to the angel, ‘How will this be since I do not know (1097 /ginṓskō = sexual intimacy) a man?'”

allow, be aware of, perceive.

A prolonged form of a primary verb; to “know” (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed) — allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand.

phronimos: practically wise, sensible

Original Word: φρόνιμος, ον
Part of Speech: Adjective
Transliteration: phronimos
Phonetic Spelling: (fron’-ee-mos)
Short Definition: intelligent, prudent
Definition: intelligent, prudent, sensible, wise.

Cognate: 5429 phrónimos (an adjective, derived from 5424 /phrḗn, “personal perspective regulating outward behavior,” and the root of the English term “diaphragm” which controls key body functions from the inside out) – properly, “how we size things up,” reflecting our personal (“visceral”) opinions, i.e. what we consider “savvy” (smart). This always roots to our personal perspective (“inner outlook”) which regulates our definition of being “shrewd,” i.e. reflects personal mind-set (insight). See 5426 (phroneō).

wise

From phren; thoughtful, i.e. Sagacious or discreet (implying a cautious character; while sophos denotes practical skill or acumen; and sunetos indicates rather intelligence or mental acquirement); in a bad sense conceited (also in the comparative) — wise(-r).

see GREEK phren

see GREEK sophos

see GREEK sunetos

phrontizó: to give heed, take thought

Original Word: φροντίζω
Part of Speech: Verb
Transliteration: phrontizó
Phonetic Spelling: (fron-tid’-zo)
Short Definition: I am thoughtful, careful
Definition: I am thoughtful, careful, give heed.

Cognate: 5431 phrontízō (ultimately from 5426 /phronéō, so J. Thayer etc., “acting out one’s inner, visceral opinion”) – properly, continuously connecting insight (enlightened inner perspective) to the necessary outward behavior (used only in Tit 3:8). See 5424 (phrēn).

be careful.

From a derivative of phren; to exercise thought, i.e. Be anxious — be careful.

see GREEK phren

eilikrinés: judged by sunlight, unalloyed, pure

Original Word: εἰλικρινής, ές
Part of Speech: Adjective
Transliteration: eilikrinés
Phonetic Spelling: (i-lik-ree-nace’)
Short Definition: pure, uncontaminated, sincere
Definition: (originally: unmixed), pure, uncontaminated, sincere.

1506 eilikrinḗs (from heilē, “shining of the sun” and 2929 /krystallízō, “to judge”) – properly, rightly judged because seen in full light; (figuratively) judged in the rays of God’s light, i.e. with divine clarity (spiritual vision) which results in real insight (discernment).

1506 /eilikrinḗs (“sincere because transparent”) describes something proven because well-examined (totally scrutinized) – therefore, certified as sincere (inwardly pure). 1506 (eilikrinḗs) naturally refers to something completely clear, free from hypocrisy (deceit, wickedness) which stands in the full light of God’s approval. This term is used twice in the NT (Phil 1:10; 2 Pet 3:1).

pure, sincere.

From heile (the sun’s ray) and krino; judged by sunlight, i.e. Tested as genuine (figuratively) — pure, sincere.

see GREEK krino

enthumeomai: to reflect on, to ponder

Original Word: ἐνθυμέομαι
Part of Speech: Verb
Transliteration: enthumeomai
Phonetic Spelling: (en-thoo-meh’-om-ahee)
Short Definition: I meditate upon, reflect upon
Definition: I meditate upon, reflect upon, ponder.

1760 enthyméomai (from 1722 /en, “in a state or condition,” intensifying 2372 /thymós, “passionate response”) – properly, in a passionate frame of mind, easily agitated or quickly moved by strong, provoking impulses.

[This root (enthyme-) refers to “passionate supposing (surmising)” in a person’s mind (heart) producing fervent, inner cogitation.]

think, ponder

From a compound of en and thumos; to be inspirited, i.e. Ponder — think.

see GREEK en

see GREEK thumos

thumos: passion

Original Word: θυμός, οῦ, ὁ
Part of Speech: Noun, Masculine
Transliteration: thumos
Phonetic Spelling: (thoo-mos’)
Short Definition: an outburst of passion, wrath
Definition: an outburst of passion, wrath.

2372 thymós (from thyō, “rush along, getting heated up, breathing violently,” cf. J. Thayer) – properly, passion-driven behavior, i.e. actions emerging out of strong impulses (intense emotion).

When 2372 /thymós (“expressed passion”) is used of people it indicates rage (personal venting of anger, worth). This flaw is completely absent of the Lord expressing (inspiring) intense anger. Accordingly, 2372 (thymós) is used of God’s perfect, holy wrath in Revelation (Rev 14:10,19,15:1, etc.). This anger is directed against sin with intense opposition and without sin.

[Only the Lord exercises righteous wrath, so we must depend solely on Him as we experience (express) anger.]

fierceness, indignation, wrath.

From thuo; passion (as if breathing hard) — fierceness, indignation, wrath. Compare psuche.

see GREEK thuo

see GREEK psuche