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.

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

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).

כֹּל once כּוֺל (Jeremiah 33:8 Kt.), noun masculine the whole, all (Moabite, Phoenician, id.; Aramaic כּוֺל, ; Arabic ; Sabean כל, compare DHM^{Epigr. 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; Kö^{i. 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 (Dr^{Intr 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 DHM^l.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 Cooke^{No. 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.

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

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

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.

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 ἡ 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 ἡ ἁμαρτία is said to dwell in men, Romans 7:17f; or ὁ 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; ὁ λόγος τοῦ Θεοῦ εἶναι, 1 John 1:10; μένειν, John 5:38; ἐνοικεῖν or οἰκεῖν ὁ 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 ὁ 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; ὁ 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 ᾧ 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 ᾧ varies in meaning according to the varying sense of ἐν. It may be, α. local, wherein (equivalent to ἐν τούτῳ ἐν ᾧ): 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 ὁ (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 (ἐν … τῷ 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

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.

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.

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

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

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

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.

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

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

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

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

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

What you are about to read pertains to 318. anagké and why I am sharing about the harvest.

Original Word: ἀνάγκη, ης, ἡ
Part of Speech: Noun, Feminine
Transliteration: anagké
Phonetic Spelling: (an-ang-kay’)
Short Definition: necessity, constraint, compulsion
Definition: necessity, constraint, compulsion; there is need to; force, violence.

318 anágkē (perhaps cognate with 43 /agkálē, “arm,” which is derived from angkos, “a bent/uplifted arm poised to meet a pressing need”) – necessity; a compelling need requiring immediate action, i.e. in a pressing situation.

318 /anágkē (“a necessity”) calls for timely help, i.e. strong force needed to accomplish something compulsory (absolutely required). This kind of situation is typically brought on by great pain or distress (so Diod., LXX, Abbott-Smith).

Obtaining Christ’s Understanding (LIGHT) is absolutely required! The timely help is all that is being written within this site to help you understand how to achieve Christ’s Understanding. The pressing situation is the harvest. The strong force needed is the desire to obtain Christ’s Understanding.

[“In classical Greek many words take their stem from anank-. The verb anankazō denotes the outward influence or pressure exerted by someone upon another. . . . At times there is implied in anankazō the idea of ‘force,’ thus it can even mean ‘to torture’ someone” (Liddell-Scott).]

Think of how torturous it will be on each individual to have to make the right decision to step away from hamartano and enter pistis to achieve Christ’s Understanding. The mental battles one might endure within them selves to make the right choice (esp, when it pertains to stepping away from all worldly activity you have grown to know as right when it was actually wrong). Dedicating an entire life to the riches of money rather than the riches of GOD/OUR FATHER is wrong. This is the precise reason the world we know has become what it is, corrupt just like in the days of Noah. Everyone was living in hamartano but Noah was living in pistis and this is why and how he knew about the flood. Hamartano is absolutely the distractions the world generates to keep our eyes off our FATHER so we will not get his messages but remain deceived.

distress, necessity.

From ana and the base of agkale; constraint (literally or figuratively); by implication, distress — distress, must needs, (of) necessity(-sary), needeth, needful.

see GREEK ana

see GREEK agkale

Its been a while since my last writing, there has been so many events that keep taking place through pistis that are all part of my growth and needed to unfold in my daily life. So I couldn’t just stop everything and continually keep writing all of it to share with everyone. I do work/ergon for all these riches, so I can share them all with you in hope that we can all work/sunergeó together for our FATHERS intended plan/goal/work/katergazomai for us all.

Here is the most recent happening that is really cool and ties to the harvest.

Involved in all of this for me is the fact that my mom was adopted and never knew her parents. I have made finding her parents or any family one of my main goals before she or I leave this place. We finally decided to do the DNA at ancestry (which for a while was leading to dead ends). Persistence pays off and just when you think that its hopeless, keep going strong by reaching deeper within. For any one that hasn’t been adopted you might not ever get to experience what it is like feeling a deep incompleteness. This incompleteness is the driving force of (just having to know) and causes a major deep desire to find out the truth. That has been my whole life, I want the truth – it must be absolute! Thousand foot crutch did a song called this. So this drive and feeling and desire is part of the bigger picture and was needed to accomplish all that is unfolding and being revealed in my life. Like focused energy in motion moving mountains (obstacles) out of the way so that the darkness of doubt and not knowing would be devoured by the light bringing forth every truth.

So to make a lifetime story short to paint a picture as best I can, we found my moms family. It has been very emotional with happiness that we have never had a chance to experience before this. You can only imagine unless this has happened to you personally. But in our case there is such a spiritual parallel taking place that all of this is making a complete connection and it’s at a level that involves the world. Because we are all truly connected by the family tree or DNA (WHICH I REFER TO NOW AS THE ESSENCE OF THE SOUL). It (pistis) has been connecting dots to the bigger picture of the life of humanity and where we have gone wrong and why we are living in this time of political corruption/deception. Every one can see it, they just may not care, want to admit it, or would rather remain in ignorance. We know at this high level of politics they are hiding things from the public’s eye, we just can’t pin point it because of the deception. This is the same deception (at the tree of knowledge) that put us in the dark. I have been being taught about it and shown it through pistis (the light of our FATHER) that the darkness cannot escape. We all can, if we desire to follow our FATHERS plan/goal (not ours) which his goal leads to Christ’s Understanding (THE LIGHT, LIFE).

So all of this recent tie back to family is by way of a spiritual drive that has been needing to be completed or accomplished, like the last pieces of the puzzle when they all start to fall into place fast. It completes the final over all picture. In this picture you will see humanity and its goals are almost all the same (and not of pistis, but hamartano). This is deeply connected to the Noah’s ark event and the reasoning of the flood.

Going back to my testimony in 1988 about the harvest (I wrote about) where at the time I never knew a word called pistis but now know that was what was leading/guiding all of my spiritual events at that time till this day, but the power of recognition has majorly enhanced all that is taken place through the years. So much information has come to me at one time that time was needed to digest and file in order (within my brain) the realm of understanding the soul has to offer. The brain and soul seem to collide with most and many who have revelations or epiphany’s may be regarded as a nut case, schizophrenic or what ever people may want to call them and then possibly handed over to medications and doubters that kill the experience and the digestion process. For many, it might just cook the brain. That light coming into the darkness (of deception) in the brain is very hard to handle for most who are too connected to their physical realm and material or monetary riches/values (not willing to let go). All of which in the end lead to corruption of man. We are there and all of us are experiencing and seeing it.

Yesterday started out with recognition’s as usual early morning I did a poem that ended in 219 words. These words I am finding are further expounded on (in the context of each writing) every time I write by way of the number generated at the end of the writing. All the numbers are doing this now and the highlights are all around me and recognized. Turns out now that I am here writing, that I forgot that I did a writing on this site called “219“. So I am going to go back and look at it and its context after this writing. I had to go into town and on my way to town this comes to me within “all the people with corrupt intentions have taken over”. So this day as its unfolding the context of the events within it is already taking place. and still unfolding. My mom and me have both been recognizing everything is tied to key things in our lives and certain things that seem to be purposely/deceitfully trying to keep things from us (but can’t) because of our desire know the truth absolute. So there were conversations between me and my mom that pertained perfectly (earlier in the day that were later revealing more by the end of the day through confirmations).

All this starts back in my childhood but the harvest is the point of my life when music became alive to me in a way no one else hears it. So here is what happened last night of 8-20 (which is another number involved and 8-21 because this all bled into the next day at the time of this song I am sharing). It too has numbers I will get to. I just took a screen shot because the odds of this happening to the man (the one that has been wide awake paying attention ever since) that was told the harvest is the end of the world is just mind blowing. This is not for me to figure out the reasoning (I already know) it is for anyone else who might read this.

None of this was planned just recognized and later the significance was revealed by way of all the numbers and the un thought chosen screen shot that just so happens to correspond to all of this. This is all the way pistis works or (if you will), the way GOD works through pistis and not sin.

The timing of it being me (the man that was told about a harvest in the manner that came about in my young life) the one to end up on this page at the time all the numbers align is absolute confirmation to what has systematically been being shared through out this whole site. My birthday is 10-29-68, all the numbers across the bottom of the picture. Just one more person earlier or later this alignments doesn’t happen. All part of the absolute perfect systematic happenings that have been going on multiples times a day and many times in the double digits. He (OUR FATHER) designed/generated this (through pistis) and not just this but look at the name of the song that are the words that came to the man born 10-29-68 that earlier that day wrote a poem that ended in 219 words (now that is in there by way of an un planned stoppage for the video to get the screen shot because I am seeing all of this as I am having it revealed to me). Are you following? Do you see what I am saying? I didn’t see the 219 till a few minutes later and the context of the words in the video are obviously tied to The end of the world. But in my life and all that is happening (that I explained above about the adoption and the parallels) in it is also being said in those words on the video stopped at that moment. Didn’t see this stuff till after I was looking at the picture, not the page. So about 5-10 minutes later as other stuff went in and was being processed, then this came in to add to the processing in the absolute appropriate time. In essence Wrapping up the end of the days pistis workings and tieing it together with 30 years prior events. On the day my moms brother and sister wanted to come see her, that morning a new song called “are you ready” By Disturbed just showed up and what timing for the meeting of this lost child to meet her family but at the same time now with this song coming into play a few days later the two songs put together say “Are you ready and The end of the world”. I can tell you right now after 30 years of our FATHERS teachings I don’t miss much! Anything I might miss, maybe you can catch and some I just may have left out so I could stay on course with the points needed to get across. Its hard when there is a flow (in writing) to stay focused. I try to let him just pour out what he knows needs out and figure if anyone has questions, I can fill in those blanks later so I don’t disrupt his flow.

My life is filled with these happenings where others may miss them due to the differences in their desires. Many may desire too many worldly things and that only leads to discord/deception. My riches are of the spiritual realm of eternity by free will choice. I will trade in for this any day over the riches of the worlds temporal stay that you can’t take with you. Could this be the only difference between us? Our choices? If you could experience happenings all the time (of your own) like I write about here and hope others gain a desire for their own soul that money of this world can’t buy, would you trade it? This question is real and has a real effect on your soul in the here and now and beyond. Contemplate it.

I have always known I have a purpose (like many out there sense as well) but who really tries to find what that TRUE purpose is? That purpose is not about achieving the worldly riches, but the spiritual riches that remove doubt, deception, darkness, hate, power and control from the equation and fills your LIFE with the LIGHT of TRUTH.

Back to 219

I still need to go back and read it but here is this for now so I can share what is being said.

Original Word: ἀλεκτοροφωνία, ας, ἡ
Part of Speech: Noun, Feminine
Transliteration: alektorophónia
Phonetic Spelling: (al-ek-tor-of-o-nee’-ah)
Short Definition: cockcrow
Definition: the cockcrow, as a period of time, between midnight and 3 a.m.

cockcrowing.

From alektor and phone; cock-crow, i.e. The third night-watch — cockcrowing.

see GREEK alektor

see GREEK phone

Doesn’t a cock crowing represent its time to wake up? The verse where this is at in the Bible is also referring to sleep. The only way to see all that is coming is to wake up out of deceptions grip.

I also have wrote about the phone here.

To all who read this, you have to know the depth of seriousness I took what I was being shown back in 88′ about “The end of the world”. Time only exists to us eternity has is and always will be so how do you convert the original 3 months I was told about in Amos 4-7? If you read my testimony you know what I am referring to. It has never left me and I know all I am being shown involves this moment/Judgement day

In other words we are judging ourselves. If we reject him we have judged our self and that is the final free will decision of your individual soul. If you accept him and his truths like he is sharing here with us, you have also been judged and are ready to be translated into the next realm of eternity when ever that day “the end of the world” may be. So many natural catastrophes have been proven (in science even) that you cannot think it is not possible again at any moment. A meteor, volcano, flood or maybe even at a atomic level, anything is possible at any moment. Are you ready? I sure am and accept it with open arms. Creed also did a song called arms wide open and are you ready. You’d have to be the crazy one that is not willing to trade in a temporal world of corruption and money for a world of perfection for eternity. But it would be so much easier to call me the crazy one, that won’t help anyone’s situation.

Now I knew I had been on the word 219 before once I searched it last night. I can’t remember the context (but I am sure it pertains to the same as being talked about here). That’s why I still need to go read it.

next number I had not looked up yet is 505:

505 – anupokritos: unhypocritical, unfeigned

Original Word: ἀνυπόκριτος, ον
Part of Speech: Adjective
Transliteration: anupokritos
Phonetic Spelling: (an-oo-pok’-ree-tos)
Short Definition: unfeigned, without hypocrisy
Definition: unfeigned, without hypocrisy, sincere.

505 anypókritos (an adjective, derived from alpha-privative 1 /A “not” and 5271 /hypokrínomai, “to act as a hypocrite”) – properly, not a phony (“put on”), describing sincere behavior free from hidden agendas (selfish motives) – literally, “without hypocrisy” (unfeigned).

This shows me the side that all this is coming from (Our FATHERS side spiritually that is reaching out to others through trying to reveal the truth without ulterior motives). But the worlds motives will show next in this number you see.

5271 – hupokrinomai: to answer, reply, to answer on a stage, to pretend

Original Word: ὑποκρίνομαι
Part of Speech: Verb
Transliteration: hupokrinomai
Phonetic Spelling: (hoop-ok-rin’-om-ahee)
Short Definition: I act the part, pretend
Definition: I act the part, pretend; I answer, respond. feign.

Middle voice from hupo and krino; to decide (speak or act) under a false part, i.e. (figuratively) dissemble (pretend) — feign.

see GREEK hupo

see GREEK krino

As you can see also, its a verb word, (actions speak louder than words and the worlds actions are clearly speaking).

5259 hypó (a preposition) – properly, under, often meaning “under authority” of someone working directly as a subordinate (under someone/something else).

[5259 (hypó), before a smooth breathing mark becomes hph.]

by, from, in, of, under, with.

A primary preposition; under, i.e. (with the genitive case) of place (beneath), or with verbs (the agency or means, through); (with the accusative case) of place (whither (underneath) or where (below) or time (when (at)) — among, by, from, in, of, under, with. In the comparative, it retains the same general applications, especially of inferior position or condition, and specially, covertly or moderately.

This is all of us under the authority of our government which is completely corrupted and we follow and back them and are guilty by association by our free will involvement. Think of all our trust in this deception but we don’t trust our FATHER. Remember, we are on this word because it is the opposite of sincere. What I share with you is sincere, there is no hypocrisy or hidden agenda in it. My position is just trying to shed light on it.

Matthew 23, 13-15 but read the whole 1-39 if you feel like it. It is the parallel from back then to now. Like Bon Jovi’s song “Its all the same, only the names have changed”.

13But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are entering to go in. 14Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

15Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Then look at this next one:

2919 – krinó: to judge, decide

Original Word: κρίνω
Part of Speech: Verb
Transliteration: krinó
Phonetic Spelling: (kree’-no)
Short Definition: I judge, decide, think good
Definition: (a) I judge, whether in a law-court or privately: sometimes with cognate nouns emphasizing the notion of the verb, (b) I decide, I think (it) good.

2919 krínō – properly, to separate (distinguish), i.e. judge; come to a choice (decision, judgment) by making a judgment – either positive (a verdict in favor of) or negative (which rejects or condemns).

J. Thayer comments that “the proper meaning of 2919 (krínō) is to pick out (choose) by separating” (as also used in Homer, Herodotus, Aeschyl., Xenophon, Plato). 2919 /krínō (“distinguish, judge”) typically refers to making a determination of right or wrong (innocence or guilt), especially on an official (legal) standard. We only judge (2919 /krínō) accurately by intelligent comparison and contrast based on God’s word, i.e. to approve (prefer) what is correct and reject what is inferior (wrong).

[2919 (krínō) is used of “bringing to trial” (the trying of fact) in a court of law.

2919 (krinō) originally meant “separate.” So Homer, of Ceres separating the grain from the chaff (Iliad, v, 501). Thence, ‘to distinguish, to pick out, to be of opinion, to judge’ ” (WS, 418).]

decree, determine, judge

Properly, to distinguish, i.e. Decide (mentally or judicially); by implication, to try, condemn, punish — avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think.

Look how fitting this is now to what I said up above (and the context of this entire writing) without even being shown this word yet. That is not my design but the workings of our FATHER through pistis. He knows where everything is in all languages and all life and when you are in pistis you learn to read the way he communicates through this. Its all cause and effect of the motion of paying attention and recognizing. I am relaying to you what he is communicating to me.

In most cases (when you think about it), if GOD would just show me a sign then I might believe. How many people are looking for something like this or a way to communicate with GOD directly? Have you not seen what is happening within this site? And would you still not believe? Direction upon direction of how to do this for your self is written within the pages of Spiritual Quest. It all comes down to your free will choice to choose pistis path over hamartano. One leaves you in the dark of deception wanting of the worldly gains and false riches and the other frees you from it and then you’ll be ready.

John 20-29Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

1029 of my birthday: *note: the 219 that starts this is within the 1029 and 2919 (krinō) up above also has 219 in it as well as my 29 from 10-29-68. krinō also talks about separating the wheat from the chaff just like the Bible refers this spiritual harvest.

Original Word: βρόχος, ου, ὁ
Part of Speech: Noun, Masculine
Transliteration: brochos
Phonetic Spelling: (brokh’-os)
Short Definition: a noose or snare
Definition: a noose or snare; a cord.29 bróxos – properly, a noose; (figuratively) unnecessary restraint.

snare, noose

Of uncertain derivation; a noose — snare.

The systems, governments way of thinking and teaching and unnecessary restraints is the noose/restraint all designed by deception. Without deception the darkness cannot survive, shine the light of truth into it and some may experience the fear of it’s creator as it experiences within you it’s demise being threatened. Some may misunderstand or misconstrue this as their own fear they are experiencing, It is not, THAT IS JUST HOW DEEP DECEPTION HAS ITS CLAWS GRIPPING INTO OUR SOULS WITH DARKNESS. Any Government that is aroused by money, power and control by way of keeping the people in the dark to further its corruption, is obviously not a system of the TRUE GOD, OUR FATHER and when we put it and it’s ways before our FATHER’S, obviously we are guilty too. We must cut the cord, like Shinedown’s song “cut the cord” says. This government and any government structured to deceive is a part of the invisible power grid matrix of deception that is feeding itself by way of keeping people ignorant/not knowing/asleep. The Cock Crows, remember 219. We are restraining ourselves by way of our own beliefs most likely created by way of the systems commands and teaching which cause us to shackle our selves to assumptions as we lean on our own or someone else’s understanding, not Christ’s. The fork in the road WHERE THE TWO PATHS FORK AND A CHOICE IS MADE IS AT PISTIS AND HAMARTANO. One is of LIGHT and the other of darkness, if we choose to remain in the darkness we remain possessed by it and trapped in the snares (1029. brochos) it has generated. But if we choose to possess the LIGHT, our choice eliminates the darkness and can see all the traps.

68 of my birthday:

Original Word: ἀγρός, οῦ, ὁ
Part of Speech: Noun, Masculine
Transliteration: agros
Phonetic Spelling: (ag-ros’)
Short Definition: a field, the country
Definition: a field, especially as bearing a crop; the country, lands, property in land, a country estate.

The world is the field, Jesus spoke of this in the verse where I was shown (the harvest is the end of the world) Matthew 13, 38-40. You have to remember the way I was shown the verse back in 1988. I didn’t search it, it came/revealed its self to me. Just as all is now but in a more precise, systematic understood way that I can share. So once again, the man shown about the end of the world was born in 68, that number just so happens to express a field and the field was told to be the world for harvest.

The last 2 numbers I can think of that you can’t see are 820 and 821 for the dates this was talking place.

820 – atimos: without honor, dishonored

Original Word: ἄτιμος, ον
Part of Speech: Adjective
Transliteration: atimos
Phonetic Spelling: (at’-ee-mos)
Short Definition: without honor, despised
Definition: without honor, despised.

820 átimos – (and adjective, derived from 1 /A “without” and 5092 /timḗ, “attributed honor”) – properly, unrecognized, i.e. not honored (valued); (figuratively) dishonored, describing someone (something) as reproachful (without dignity) – the opposite of attributing (acknowledging) worth (see the root 5092 /timḗ).despised, without honor, less honorable.

From a (as a negative particle) and time; (negatively) unhonoured or (positively) dishonoured — despised, without honour, less honourable (comparative degree).

see GREEK a

see GREEK time

Isn’t it funny how the word “time” shows up here? But what does this word mean in greek and are we running out of time?

5092 – timé: a valuing, a price

Original Word: τιμή, ῆς, ἡ
Part of Speech: Noun, Feminine
Transliteration: timé
Phonetic Spelling: (tee-may’)
Short Definition: a price, honor
Definition: a price, honor.

5092 timḗ (from tiō, “accord honor, pay respect”) – properly, perceived value; worth (literally, “price”) especially as perceived honor – i.e. what has value in the eyes of the beholder; (figuratively) the value (weight, honor) willingly assigned to something.honor, price, some.

From tino; a value, i.e. Money paid, or (concretely and collectively) valuables; by analogy, esteem (especially of the highest degree), or the dignity itself — honour, precious, price, some.

see GREEK tino

Willingly assigning your life/time to seek him is the price/money/riches we in need of using to understand him fully through pistis.

5099 – tinó: to pay, to pay a penalty

Original Word: τίνω
Part of Speech: Verb
Transliteration: tinó
Phonetic Spelling: (tee’-no)
Short Definition: I pay
Definition: I pay (penalty).

5099 tínō (a primitive root, NAS dictionary) – to be punished, having to pay the penal fine attached to the crime (used only in 2 Thes 1:9).

[In the papyri tinō also means “pay the penalty” (P Fay 21.24, ad 134), like “paying the fitting penalty”(MM, 636).]

pay

Strengthened for a primary tio (tee’-o) (which is only used as an alternate in certain tenses) to pay a price, i.e. As a penalty — be punished with.

And as with any wrongful action there is a penalty to pay, the same hold true to this judgement. If we honor government laws that violate GODS (AND ARE CORRUPTED) are we not guilty, esp. when we choose those laws and believe in them more than GODS?

821 – atimoó: handle shamefully.

Original Word: ἀτιμόω
Part of Speech: Verb
Transliteration: atimoó
Phonetic Spelling: (at-ee-mo’-o)
Short Definition: I dishonor, treat shamefully
Definition: I dishonor, treat shamefully.

Cognate: 821 atimóō – to handle shamefully (dishonorably); to treat with indignity (literally, “without any honor,” see Mk 12:4). See 820 (atimos).handle shamefully.

From atimos; used like atimazo, to maltreat — handle shamefully.

see GREEK atimos

see GREEK atimazo

818 – atimazó: to dishonor

Original Word: ἀτιμάζω
Part of Speech: Verb
Transliteration: atimazó
Phonetic Spelling: (at-im-ad’-zo)
Short Definition: I disgrace, dishonor
Definition: I disgrace, treat disgracefully, dishonor, insult; I despise.

Cognate: 818 atimázō – treat dishonorably (shamefully, with indignity) because perceived as having no value (honor, worth). See 820 (atimos).

despise, dishonor, suffer shame

From atimos; to render infamous, i.e. (by implication) contemn or maltreat — despise, dishonour, suffer shame, entreat shamefully.

see GREEK atimos

So regarding all that is being revealed here in the context of the over all picture, would you believe any of it or not? And at the end of the day when your choice becomes your judgement, did you choose right?

here are the 219 words that were written in the poem I did before any of this was shown to me, watch how fitting and pertaining to the context of this writing it is.

The mirror you should be looking in

The mirror you should be looking in is within

To align all you are without, by external sin

Forget all you know when you look inside

For within this, deception can no longer hide

Feel what is right as it manifests it light

Into understanding of this conscious flight

Lifting you higher in the realm of the soul

A new perspective is revealed as you exit control

Mind over matter disperses by way of understanding

The light that is entering you is continually expanding

Within this light all truth exists

As it washes away the darkness that always persists

The deception grip found in doubt and lack of care

All of the sudden you’ll know that he’s there

Been there all along just needed your attention

So you would reach out your hand into his dimension

Like a Father to a child has a natural instinct

But you are the child and this is distinct

FATHER of all lead us back home

We are lost little sheeple in darkness we roam

Shine the light of your SON deep into this existence

Give us his desire and allow us his persistence

Until one consciousness is achieved from this life to the next

Remove all that has been jaded by what deception has vexed

Matthew 22,1-5

1And Jesus answered and spake unto them again by parables, and said, 2The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] killed, and all things [are] ready: come unto the marriage. 5But they made light of [it], and went their ways, one to his farm, another to his merchandise:

Matthew 22, 15-22

15Then went the Pharisees, and took counsel how they might entangle him in [his] talk. 16And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art TRUE, and teachest the way of God in truth, neither carest thou for any [man]: for thou regardest not the person of men. 17Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? 18But Jesus perceived their wickedness, and said, Why tempt ye me, [ye] hypocrites? 19Shew me the tribute money. And they brought unto him a penny. 20And he saith unto them, Whose [is] this image and superscription? 21They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s. 22When they had heard [these words], they marvelled, and left him, and went their way.

I am just going to throw this number out there because this is what is necessary to understand the whole picture that is being revealed here and most likely will come back around to further expound on this topic.

Original Word: νόημα, ατος, τό
Part of Speech: Noun, Neuter
Transliteration: noéma
Phonetic Spelling: (no’-ay-mah)
Short Definition: a thought, design, the mind
Definition: a thought, purpose, design; the mind; the heart, soul, feelings.

3540 nóēma (a neuter noun, derived from 3539 /noiéō, “to exert mental effort”) – properly, the mind, especially its final output (systematic understanding, TDNT). Note the -ma suffix which underlines the result of the thinking, i.e. the personal verdict that comes out of using the mind.

3539 – noeó: to perceive, think

Original Word: νοέω
Part of Speech: Verb
Transliteration: noeó
Phonetic Spelling: (noy-eh’-o)
Short Definition: I understand, consider
Definition: I understand, think, consider, conceive, apprehend; aor. possibly: realize.

3539 noiéō (from 3563 /noús, “mind”) – properly, to apply mental effort needed to reach “bottom-line” conclusions. 3539 (noiéō) underlines the moral culpability we all have before God – for every decision (value-judgment) we make. This follows from each of us being created in the divine image – hence, possessing the inherent capacity by the Lord to exercise moral reasoning. consider, perceive, think, understand.

From nous; to exercise the mind (observe), i.e. (figuratively) to comprehend, heed — consider, perceive, think, understand.

see GREEK nous

and this one:

3804 – pathéma: that which befalls one, i.e. a suffering, a passion

Original Word: πάθημα, ατος, τό
Part of Speech: Noun, Neuter
Transliteration: pathéma
Phonetic Spelling: (path’-ay-mah)
Short Definition: suffering, passion
Definition: (a) suffering, affliction, (b) passion, emotion, (c) an undergoing, an enduring.

Cognate: 3804 páthēma (from 3958 /pásxō, “the capacity to feel strong emotion, like suffering”) – properly, the capacity and privilege of experiencing strong feeling; felt, deep emotion, like agony, passion (ardent desire), suffering, etc.

Under God, 3804 /páthēma (“strong feeling”) is redemptive, preparing us to know the Lord better now and forever in glory (cf. Ro 8:18; Phil 3:10; 1 Pet 5:1). 3804 (páthēma) is not inherently negative; indeed, it is only negative when experienced outside of (apart from) faith. See 3958 (pasxō).

[3804 /páthēma (“strong feeling”) includes affliction (suffering), which should always (ideally) result in knowing God’s glory – like going through difficulties (persecution, etc.) in faith. Note the -ma suffix, emphasizing the end-result (experiencing strong feeling).]

from paschó
Definition
that which befalls one, i.e. a suffering, a passion

affliction, suffering.

From a presumed derivative of pathos; something undergone, i.e. Hardship or pain; subjectively, an emotion or influence — affection, affliction, motion, suffering.

see GREEK pathos

Think of the hardship and pain that was caused on Christ’s family when the world decided to Judge him and cause his “end of the world”. Not only that the emotion of his passion to share with the world his FATHERS LIGHT and be killed for that. Now within that emotion that was caused (within his name) was a major intense feeling/energy that was created that created motion out of emotion. These are the actions we need to learn how to read that speak louder than any words can. The worlds teachings have made this sense in all most all of us, dormant! Once we start to comprehend that the power of prayer is within this energy and not in the shallow words verbally spoken, you might start to witness the truth of the LIGHT Yeshua was teaching us. All of which comes through pistis.

The video below will explain when the two (thought and emotion) become one in marriage.

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

Go to insight

chimbonic check process through pistis leads to this:

5046. teleios

Original Word: τέλειος, α, ον
Part of Speech: Adjective
Transliteration: teleios
Phonetic Spelling: (tel’-i-os)
Short Definition: perfect, full-grown
Definition: perfect, (a) complete in all its parts, (b) full grown, of full age, (c) specially of the completeness of Christian character.

Cognate: 5046 téleios (an adjective, derived from 5056 /télos, “consummated goal”) – mature (consummated) from going through the necessary stages to reach the end–goal, i.e. developed into a consummating completion by fulfilling the necessary process (spiritual journey). See 5056 (telos).

[This root (tel-) means “reaching the end (aim).” It is well-illustrated with the old pirate’s telescope, unfolding (extending out) one stage at a time to function at full-strength (capacity effectiveness).]

complete, perfect, mature

From telos; complete (in various applications of labor, growth, mental and moral character, etc.); neuter (as noun, with ho) completeness — of full age, man, perfect.

see GREEK telos

see GREEK ho

Original Word: τέλος, ους, τό
Part of Speech: Noun, Neuter
Transliteration: telos
Phonetic Spelling: (tel’-os)
Short Definition: an end, purpose, tax
Definition: (a) an end, (b) event or issue, (c) the principal end, aim, purpose, (d) a tax.

5056 télos (a neuter noun) – properly, consummation (the end-goal, purpose), such as closure with all its results.

[This root (tel-) means “reaching the end (aim).” It is well-illustrated with the old pirate’s telescope, unfolding (extending out) one stage at a time to function at full-strength (capacity effectiveness).]

end

From a primary tello (to set out for a definite point or goal); properly, the point aimed at as a limit, i.e. (by implication) the conclusion of an act or state (termination (literally, figuratively or indefinitely), result (immediate, ultimate or prophetic), purpose); specially, an impost or levy (as paid) — + continual, custom, end(-ing), finally, uttermost. Compare phoros.

see GREEK phoros

If you’ve been paying attention on previous writings you remember me mentioning the end goal purpose that pistis leads us to is Christ’s Understanding. So I was taken to this verse today and it revealed the perfect connection and proof to this statement. If you look below in verse 11 at the words “more perfect” that is what seals it. Christ’s Understanding is more perfect than any other human being and that is our goal to achieve what he meant for us to achieve.

Hebrews 9

The Earthly Tabernacle

(Exodus 25:1-9; Exodus 40:1-33)

1Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary. 2For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary. 3And after the second veil, the tabernacle which is called the Holiest of all; 4Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein [was] the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; 5And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

6Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God]. 7But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people: 8The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9Which [was] a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10[Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation.

Redemption through His Blood

11But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us]. 13For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

15And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance. 16For where a testament [is], there must also of necessity be the death of the testator. 17For a testament [is] of force after men are dead: otherwise it is of no strength at all while the testator liveth. 18Whereupon neither the first [testament] was dedicated without blood. 19For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20Saying, This [is] the blood of the testament which God hath enjoined unto you. 21Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22And almost all things are by the law purged with blood; and without shedding of blood is no remission.

23[It was] therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24For Christ is not entered into the holy places made with hands, [which are] the figures of the TRUE; but into heaven itself, now to appear in the presence of God for us: 25Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27And as it is appointed unto men once to die, but after this the judgment: 28So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

If the spirit in you recognizes that the tabernacles being spoken of here are not physical buildings but spiritual and it is not even being used in a metaphorical sense but a statement of truth, then you got it!!! Its about the conscience of man and how it changed with Adam and Eve and they were (by way of free will) converted to a deceptive tree of knowledge consciousness and the way back to the tree of life was protected by the cherub and flaming sword to keep the way to the tree of life holy, sanctified. The only way back through would be by way of our own free will theléma choice (through absolute righteous desire) to be allowed back through the gate, portal, door or what ever you want to call it.

This whole chapter I posted above is explaining the difference of the worldly tabernacle (consciousness) and the spiritual tabernacle/mansions (Christ’s consciousness). As you can see it ties back to the beginning in Eden with the cherubim that were placed after Adam and Eves (free will choice) that now needs reversed in us to get back through other wise you remain in the worldly tabernacle and will not see the truth of Christ’s Understanding.

Just to point something out here very interesting, The chimbonic check bridges gaps. So you can see where the ark could represent the shelter and refuge you are spiritually being delivered to (like the ark Noah physically built) through the chimbonic check process by way of the covenant (free will). By way of free will you are being delivered from worldly understanding to Christ’s Understanding (bridging the gap to safety). His light is the only armor that is going to deliver and protect us. Covenant also points us to 1303 diatíthemai diatithémi: to place separately, i.e. dispose of by a will (from 1223 /diá, “through, thoroughly,” which intensifies 5087 /títhēmi, “to place, arrange”) – properly, throughly (carefully) arrange which effectively accomplishes the objective at hand. Which is a very similar word to teleios that started this writing. The objective at hand is to achieve Christ’s Understanding. Christ’s Understanding is the place that he thoroughly and effectively brings us to. No break down this word a little further to dia 1223 you now see this: 1223 diá (a preposition) – properly, across (to the other side), back-and-forth to go all the way through, “successfully across” (“thoroughly”). 1223 (diá) is also commonly used as a prefix and lend the same idea (“thoroughly,” literally, “successfully” across to the other side). What I see in this word is chimbonic, the bridging of the gap from the worlds tabernacle (consciousness) to Christ’s.

Your will is what initiates the process to achieve Christ’s Understanding. Making a covenant between you and GOD, OUR FATHER. He will feed your desire to understand him through pistis.

There is a very powerful message in this chapter that I feel many (if not most) of the world might be missing and unfortunately an example of the entire Bible for that matter. This is because we lean on our own understanding just as we are told not to do. Pistis is the tool that helps us decipher what we generate and what GOD generates for us. We must comprehend this to its fullest so we can recognize everything GOD generates for us to lead us to Christ’s Understanding (home).

Know this also:

John 10

1Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2But he that entereth in by the door is the shepherd of the sheep. 3To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

7Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8All that ever came before me are thieves and robbers: but the sheep did not hear them. 9I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have [it] more abundantly.

11I am the good shepherd: the good shepherd giveth his life for the sheep. 12But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13<1161> The hireling fleeth, because he is an hireling, and careth not for the sheep. 14I am the good shepherd, and know my [sheep], and am known of mine. 15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd. 17Therefore doth my Father love me, because I lay down my life, that I might take it again. 18No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

19There was a division therefore again among the Jews for these sayings. 20And many of them said, He hath a devil, and is mad; why hear ye him? 21Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?

The Unbelief of the Jews

22And it was at Jerusalem the feast of the dedication, and it was winter. 23And Jesus walked in the temple in Solomon’s porch. 24Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 25Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. 26But ye believe not, because ye are not of my sheep, as I said unto you. 27My sheep hear my voice, and I know them, and they follow me: 28And I give unto them eternal life; and they shall never perish, neither shall any [man] pluck them out of my hand. 29My Father, which gave [them] me, is greater than all; and no [man] is able to pluck [them] out of my Father’s hand. 30I and [my] Father are one.

31Then the Jews took up stones again to stone him. 32Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? 33The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. 34Jesus answered them, Is it not written in your law, I said, Ye are gods? 35If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? 37If I do not the works of my Father, believe me not. 38But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father [is] in me, and I in him. 39Therefore they sought again to take him: but he escaped out of their hand,

Many across the Jordan Believe

40And went away again beyond Jordan into the place where John at first baptized; and there he abode. 41And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were TRUE. 42And many believed on him there.

I woke up this morning 4-16-18 and this is what was on my mind.

Maybe you are having trouble recognizing numbers or none have been generated for you.

I’m putting this number generator on the site for people to generate their own example. To get used to the concept of generating numbers that produce words in Greek and/or Hebrew. Once the number is generated you can go here to look them up in the search bar. Once you start to get an understanding of the whole concept maybe then numbers will become recognized in every day life that are trying to get your attention to go look them up and see what the message is that is tying to get to you by way of pistis.

I am not putting it up here to be relied upon (unless the spirit proves true to you in a systematic manner that pistis is definitely involved). The numbers generated for you may be exactly what is needed for you. You may start recognizing patterns in the type of words you are being taken to or connections in those words that can pertain to something in your life.

At the very least this is like a fun game and you can become educated little by little in Greek and Hebrew words and history. What you are looking to see is if the word/number generated somehow fits into your life’s story. Recognizing the placement and how it pertains to your individual life is they key. Some things may need interpretation so that I might be able to help you with if you want to contact me. This generator may or may not accomplish what I hope it accomplishes. That is obviously up to GOD, but it will at the very least give an idea to some of the way pistis works and how what GOD generates for us is designed to lead us to Christ’s Understanding. He will read the true souls desires and most likely deliver exactly what is needed for that individual soul. We won’t know how this generator pans out until we try it.

My suggestion for use would be set a pattern of once a day or maybe twice. Generate a number in the morning and then maybe in the evening. You may (just out of curiosity) start randomly clicking it, that is fine too. Just remember we are looking for what GOD generates for us, not what we are trying to generate for ourselves. He knows each individual better than they will ever know them self. Let him direct your soul to his LIGHT IN EVERYTHING YOU DO, NOT JUST THIS. The more active you get the sharper more keener your soul becomes.

After I edited this today 4-17-18 with the statement right above the generator I clicked the generator once and this is what came up.

2298-thaumastos: wonderful

Brought to this word by way of a 15 minute writing.