Happy notes from my reads!! Library reflections!! - 5 languages of love!!
- Phathiswa Moyo
- Sep 15, 2022
- 42 min read
Updated: Aug 2
5 love languages
CHAPTER 1
Loosing the zest for life because of major life events, growth, loss, career, children etc.
Happiness and zest for life is serious business that needs commitment.
Acknowledge efforts and stop complaining.
Do happiness in a love language or happiness language I understand!!!
Make effort to learn my love and happiness language!!!
Understand myself. Likes and dislikes!!
I need to put constant effort towards my happiness and self love. It is a deliberate exercise.
CHAPTER 2
Keep the love and happiness TANK FULL.
Fill my child's love TANK so that she develops normally. Emotionally and socially.
Prioritize Fefe's warm, happy and loving childhood. Share too much love with her.
Slow down in re-marrying as I need to attend to her emotional needs and love her. That will eliminate behaviour problems.
She must be sure of my love.
Marriage is entering each other in a deep and intimate way
Am I intimate with myself?? Am I?? Really??
My happiness and love tank must always be full otherwise I like a vehicle without fuel.
Work on the quality of life through happiness and love. Don't allow it to go down.
DO NOT MAKE IRRATIONAL LIFE CHANGING DECISIONS BASED ON ME AVOIDING SELF LOVE. I AM NO JANICE!!STUDY CHARACTER AND THEIR IMPACT ON MY HAPPINESS. THE PARTTEN IS VISIBLE CLEAR. DO NOT IGNORE IT!!!
CHAPTER 3
Naturally the in love obsession lasts 2 years maximum.
We choose to love deliberately not really not based euphoria. It is daily choices. Daily practice of commitment.
Love and happiness is intentional.
I love myself and I am happy and I choose to lookout for my interests.
It is my decision.
I will not use my body as means to an end but I will love and appreciate myself.
I must say good compliments to myself.
Positive affirmations.
I must encourage.
I must always have the courage to overcome.
Courage to start over.
Good life is not found in aspirations but relationships.
Sis Nosi encouraging words on applying for Masters, me being smart and a deposit towards my bond.
Encourage myself to take the first step.
Pressure = condemnation = rejection. I must always avoid.
I must believe in myself and abilities.
Mrs Reyneke and Dr Moolman believe that I am a smart student.
CHAPTER 4
Learning to love myself is an effort. Loving myself is a choice. I choose to love myself every second.
I must love myself expecting nothing in return.
Eventually my mind and body will respond positively.
5 love languages for children
CHAPTER 1
5 love languages for children
CHAPTER 1
.
Fefe should never doubt my love.
I should include her in decision making.
I should learn her love language. I think it is "quality time".
The best gift I can give Fefe is a safe and solid childhood.
Broken and troublesome childhood comes when a child is sidelined and less prioritised.
I must spend quality time and deliberate time with Fefe.
I must listen to her needs.
I must validate her.
In that way she will grow to be a wholesome adult.
SHE MIGHT DATE PRE-MATURELY OR CONTRACT DESEASES OR BE AN UNFULLFILLED ADULT IF I DO NOT NURSE HER EMOTIONAL NEEDS!!!
The Psychology of Happiness: A good human life
- Happiness is a way of living not temporary state that comes and goes
- Happiness depends on growth. The feel good hormone is the part of that
- Happiness is fulfillment
- Self actualisation is key. Knowing yourself and your values
- Look at the character. Forget the Disney movies and the looks.
- Happily everafter depends on character.
- I need to contribute positively into the wellbeing of our relationship
- DO SETTLE, DO THE INSIDE JOB
- Look at the emotionality and lovemeter
- Sabotage in a relationship is through blaming the other partner and not looking at what attracts us to other people
- Z is from Patriarchy and I am from Matriarchy (Mlimi and CS) = Shared power and waking in feminity
- The love we get as kids we exude as adults
- Eldest daughter in matriarchy becomes the leader and eldest son in patriarchy becomes the leader when seniors die
- Watch the comfortable space between us no Z
- Understand each others backgrounds
HAPPINESS
- Problem we work long hours and multiple jobs. We do not rest or play.
- Money is not the problem but the stress it brings is one
- DIVORCE DO NOT HAPPEN AROUND MONEY BUT THE STRESS THAT MONEY BRINGS AND THE POOR SKILLS OF RESILIENCY ONE LACKS. HAPPINESS AND RESILIENCY IS THE MAIN THING
- FIRM SPIRIT IS RESILIENCY = CANNOT BE KNOCKED DOWN BY WHAT HAPPENED TO YOU
- WE ALL HAVE OUR FAIR SHARE OF TROUBLES BUT WHAT MATTERS IS HOW DO WE DEAL WITH THEM SO THAT WE RISE ABOVE THEM
- Survive or thrive methods
- I must be someone whom whatever happens will not knock me off my game
- We can have the same experience and we might perceive it differently
-Reframe my thoughts
- Never go to victimland you will never comeback
- Find the blessing in the mess
- The situation will not change but the outcome will and the perception
- Love is not centered around self
- Love should be effortless
- Ensure the good of the other (So I must ensure the good of Z vice-versa)
- Union - one team in the relationship
- The success of marriage lies in accepting the differences
- Unite and play roles as expected by each other
- Loving, being there forever and seeing it through
- Intergrity = upholding myself with intergrity
- Personal choice
- Intergrity means listening to my partner and finding out what is bothering them
- I must love my partner the way he wants to be loved
- Sense of belonging means BE THERE!!!
- OWNERSHIP MEANS THINKING IN THE BEST INTEREST OF YOUR PARTNER AND PROTECTING WHAT IS IMPORTANT FOR THEM THE SAME WAY WE DO FOR CHILDREN
- Assure
07/10/2024 5 languages of love for singles
Reflecting on the insights gained from this book, I am struck by the profound understanding of love that emerged from its pages. From the outset, it emphasized the importance of listening—both to the struggles of others and to the desires of readers.
This notion of listenership resonates deeply with me; it highlights our responsibility to address the real issues people face while simultaneously delivering messages they wish to hear.
One of the most significant revelations is that love is not one-dimensional, confined to the realm of marriage alone. The book outlines three distinct forms of love: capable love, parental or relational love, and the intimate love shared between spouses. Each type plays a crucial role in shaping our connections with one another. It reminds us that everyone deserves love, be it from colleagues, parents, or friends. The statistics regarding singlehood in America reveal a startling truth: being single is increasingly becoming the default state for many. Yet, this is not inherently negative. Singleness offers an alternative way of life, providing opportunities to receive love from various sources—parents, friends, and colleagues alike.
Moreover, the book powerfully illustrates that love can carry us through the darkest hours of our lives. When people feel loved, they possess the strength to overcome even the most daunting challenges. In contrast, isolation and neglect lead to emptiness and despair. The importance of consistent emotional support—through prayer, encouragement, and thoughtful words—cannot be overstated; these actions are expressions of love that can profoundly impact one’s well-being.
The text also resonated with my understanding of dreams. Life's trials may delay or redirect our aspirations, but this is not inherently problematic if love is present. Whether single or married, people universally seek love from those closest to them. The act of expressing and receiving love is fundamental to our existence. It is essential to recognize that we were created out of love and are continually surrounded by it. Unfortunately, in our pursuit of worldly success, we often overlook this truth and isolate ourselves from the very essence of what we are: beings made to love and be loved.
In reflecting on my past experiences, I realize that my sense of self-worth was once tied to my workaholic tendencies and relentless pursuit of targets. I recall my time at Chicken Noodle, which felt like an enslaving environment. While I contributed greatly, I received little love in return. The benefits were there, but they were hollow, lacking the warmth of genuine connection. This led me to realize that I had been chasing an existence defined by productivity rather than one rooted in God’s love.
The book underscores that the challenges in marriages stem from a need for ongoing commitment and effort to sustain love over time. As the years pass, love can diminish without intentionality. I pondered the question of how loved I truly feel and recognized that God has sent various people into my life who embody love, especially in times of need. I have experienced love from friends countless times, yet I often wonder if I provide the same support in return. I feel a growing desire to give more, to be a source of comfort and love for others.
I’ve learned that while I excel at giving emotional love, I need to become more adept at receiving it. My interest in studying the nuances of love has intensified. I want to explore its depth and complexity further. Additionally, the book shifted my perspective on vacations; it taught me that they are not just about staying indoors but about embracing the outdoors, going for hikes, and immersing myself in different cultures. I am inspired by the vibrant traditions of the West, where families make annual vacations a cherished ritual.
Ultimately, the takeaway from this reflection is that love, in all its forms, conquers adversity and enriches our lives. Understanding love—both its giving and receiving—will undoubtedly be a lifelong journey, one that I am eager to pursue.
Reflections on Love and Relationships
Siyabonga Mnembe:
Initially, I thought he liked me, but it turned out he didn’t. He enjoyed small talk, but our conversations never deepened.
After our first date, I realized he was a letdown. Despite his gifts—though I’m not a "gifts" person—I didn’t feel connected.
What I longed for most was meaningful conversation, but he couldn’t provide that. His jokes were simplistic, and I often felt like I had to lower my maturity to engage with him.
While he respected my boundaries and was generous, the lack of quality interaction quickly made me lose interest.
Bruce Moyo:
Bruce and I lacked a shared faith, which was significant to me as a born-again Christian.
I felt unloved when he dismissed my ideas for activities like going to the movies or the park.
He couldn't meet my emotional and physical needs, which left me feeling disconnected.
Thembelani Mdingwa:
Thandolani showed love through quality time and acceptance of my daughter.
He took me out, spent weekends with me, and made an effort to meet my friends and family.
Despite his loving gestures, his womanizing behavior and controlling tendencies suffocated me.
His lack of support for my faith and career aspirations made me feel restricted.
Zizamele Mathews Magazi:
Isabelle was a confident conversationalist, which I deeply appreciated.
We had long, meaningful calls, and he shared information that sparked engaging discussions.
However, I felt unloved when he was emotionally and physically distant. His reluctance to be close, dance, or share quality time left me yearning for more connection.
Mthetho Khali:
Mthetho was a true gentleman who "manned up" and cared for me deeply.
He surprised me with yogurt, which became a sweet memory. He created a safe and gentle space where I felt cherished and respected.
His ability to listen, adapt, and communicate openly made me feel understood.
From playful moments like teaching me songs to thoughtful acts like sending flowers after our dates, he consistently showed care.
His storytelling, analytical mind, and respect for my boundaries made our relationship fulfilling.
Zizamele Mathews Magazi:
Mandla’s relentless pursuit and attentiveness were admirable.
He remembered my birthday, made time for long conversations, and showed vulnerability by sharing his dreams and fears.
He supported me, offered great advice, and made me feel valued by introducing me to his family and including me in meaningful moments, like my sister’s wedding.
Quality Time:
You deeply value meaningful conversations and shared experiences. Whether it’s long calls, outings, or simply spending uninterrupted time together, quality interactions are essential for you to feel connected.
Examples: Long conversations with Zizamele & Mthetho, outings with Thembelani, and shared activities with Mthetho.
Words of Affirmation:
*You appreciate partners who are good communicators, share their dreams, express their thoughts, and engage in deep, heartfelt discussions.
Examples: Conversations about vulnerability with Zizamele, Zizamele’s confident communication, and Mthetho’s ability to listen and respond.
Acts of Service:
You feel loved when your partner shows care through thoughtful actions, like helping, providing, or making life easier for you.
Examples: Mthetho buying yogurt and holding you to sleep, Zizamele helping at your sister’s wedding, and Thembelani showing love through actions that supported you and your daughter.
Receiving Gifts (to a lesser extent):
While you mention not being a "gifts" person, you still appreciate the thoughtfulness behind them.
Examples: Gifts from Mteto and flowers from Mandla, although these don’t seem to weigh as heavily as other love languages.
Physical Touch:
Feeling physically connected through hugs, dancing, or simply being close matters to you.
Examples: Feeling unloved when Isabelle didn’t want hugs or closeness and feeling loved when Mteto held you or shared intimate moments.
Dominant Love Language:
Your primary love languages appear to be Quality Time and Words of Affirmation, as you value meaningful conversations and shared experiences the most. Acts of Service and Physical Touch follow closely as additional ways you feel loved and connected.
Quality Time: Love is patient - Listen without interrupting, Give others time to grow or change without pressuring them, Wait calmly in challenging situations or during disagreements.
Words of Affirmation: Love is patient - Wait calmly in challenging situations or during disagreements. Love is kind - Offer compliments or encouragement.
Acts of Service: Love is kind - Help someone in need, such as running errands or lending support. Perform random acts of kindness, like writing a thoughtful note or gifting something meaningful.
Receiving Gifts (to a lesser extent):
Physical Touch:
Quality Time:
You deeply value meaningful conversations and shared experiences. Whether it’s long calls, outings, or simply spending uninterrupted time together, quality interactions are essential for you to feel connected.
Examples: Long conversations with Zizamele & Mthetho, outings with Thembelani, and shared activities with Mthetho.
Words of Affirmation:
*You appreciate partners who are good communicators, share their dreams, express their thoughts, and engage in deep, heartfelt discussions.
Examples: Conversations about vulnerability with Zizamele, Zizamele’s confident communication, and Mthetho’s ability to listen and respond.
Acts of Service:
You feel loved when your partner shows care through thoughtful actions, like helping, providing, or making life easier for you.
Examples: Mthetho buying yogurt and holding you to sleep, Zizamele helping at your sister’s wedding, and Thembelani showing love through actions that supported you and your daughter.
Receiving Gifts (to a lesser extent):
While you mention not being a "gifts" person, you still appreciate the thoughtfulness behind them.
Examples: Gifts from Mteto and flowers from Mandla, although these don’t seem to weigh as heavily as other love languages.
Physical Touch:
Feeling physically connected through hugs, dancing, or simply being close matters to you.
Examples: Feeling unloved when Isabelle didn’t want hugs or closeness and feeling loved when Mteto held you or shared intimate moments.
Dominant Love Language:
Your primary love languages appear to be Quality Time and Words of Affirmation, as you value meaningful conversations and shared experiences the most. Acts of Service and Physical Touch follow closely as additional ways you feel loved and connected.
Quality Time (Time): Love is patient - Listen without interrupting, Give others time to grow or change without pressuring them, Wait calmly in challenging situations or during disagreements. It does not envy. Focus on gratitude for your own blessings. It is not easily angered - Take a moment to breathe before reacting in frustration. Practice forgiveness and avoid holding grudges. It keeps no record of wrongs. Forgive fully and avoid bringing up past mistakes. Focus on moving forward in relationships without harboring resentment. Offer grace and understanding when others fall short. Love always perseveres. Stay committed to relationships even through challenges. Be consistent in showing care and support. Stand by others when they face hardships.
Words of Affirmation (Tounge): Love is patient - Wait calmly in challenging situations or during disagreements. Love is kind - Offer compliments or encouragement. It does not envy. Celebrate others' successes without comparing them to your own. It does not envy. Celebrate others' successes without comparing them to your own. Be genuinely happy for someone when they achieve something you desire. It does not boast - Avoid bragging about accomplishments.Practice humility by acknowledging the contributions of others. It is not proud - Be open to feedback and admit when you're wrong. Avoid putting yourself above others in conversation or action. It does not dishonor others - Speak respectfully, even during disagreements. Avoid gossip, insults, or undermining others. Uplift others with your words and actions. It is not self-seeking - Practice active listening to understand someone else’s perspective. It is not easily angered. Take a moment to breathe before reacting in frustration. Respond to conflict with calmness and empathy. Love does not delight in evil. Avoid celebrating others' failures or mistakes. Speak up against injustice and wrongdoing. Promote fairness and kindness in your words and actions. Love rejoices with the truth. Speak honestly and encourage integrity. Celebrate moments of honesty and authenticity in others. Stand by truth, even when it’s difficult. Love always trusts. Believe in the goodness and intentions of others unless proven otherwise. Be dependable, so others can trust you in return. Foster open communication and transparency. Love always hopes. Encourage optimism and positivity in difficult times. Inspire others by showing faith in their potential. Look for solutions rather than focusing on problems.
Acts of Service (Works): Love is kind - Help someone in need, such as running errands or lending support. Perform random acts of kindness, like writing a thoughtful note or gifting something meaningful. It does not envy. Celebrate others' successes without comparing them to your own. Be genuinely happy for someone when they achieve something you desire. It does not boast - Practice humility by acknowledging the contributions of others. Share credit and express appreciation for teamwork. It is not proud - Serve others willingly, regardless of status or recognition. It does not dishonor others - Uplift others with your words and actions. It is not self-seeking - Prioritize the needs of others over your own interests when appropriate. Volunteer your time or resources for a cause. It is not easily angered - Take a moment to breathe before reacting in frustration. Practice forgiveness and avoid holding grudges. It keeps no record of wrongs. Forgive fully and avoid bringing up past mistakes. Focus on moving forward in relationships without harboring resentment. Offer grace and understanding when others fall short. Love does not delight in evil. Avoid celebrating others' failures or mistakes. Speak up against injustice and wrongdoing. Promote fairness and kindness in your words and actions. Love always protects. Defend others when they are mistreated or vulnerable. Provide a safe space for loved ones to express themselves. Be reliable in times of trouble or uncertainty. Love always trusts. Be dependable, so others can trust you in return. Love always trusts. Believe in the goodness and intentions of others unless proven otherwise. Be dependable, so others can trust you in return. Love always hopes. Inspire others by showing faith in their potential. Look for solutions rather than focusing on problems. Love always perseveres. Stay committed to relationships even through challenges. Be consistent in showing care and support. Stand by others when they face hardships. Love never fails.
Keep showing love, even when it’s not reciprocated immediately. Pursue reconciliation and understanding in strained relationships. Remain steadfast in love’s principles regardless of circumstances.
Receiving Gifts (Works): It does not envy. Celebrate others' successes without comparing them to your own. Be genuinely happy for someone when they achieve something you desire. Practice forgiveness and avoid holding grudges. It keeps no record of wrongs. Forgive fully and avoid bringing up past mistakes. Focus on moving forward in relationships without harboring resentment. Offer grace and understanding when others fall short.
Physical Touch:
MY LOVE LANGUAGE TO PEOPLE
Acts of service
2. Words of affirmation
3. Gifts
4. Quality time
MY LOVE LANGUAGE FROM PEOPLE
1. Quality time
2, Words of affirmation
3. Acts of service
4. Gifts
IF HE HAD BEEN WITH ME - LAURA NOWLIN
I love the naivety of Laura, the way she believes—so earnestly, so wholeheartedly—that if she were Sylvia, things would have turned out differently. That love would have aligned itself with her desires, that feelings alone could bend the course of fate. But life happens. And we are not the authors of another’s heart. I adore her innocence, the same naivety I carried in my twenties—the belief that I could change his mind, that I could make him love me more, that I could make him see me the way I longed to be seen. That if I loved deeply enough, if I sacrificed wholly enough, I could save him from himself, from his blunders, from the weight of his own shortcomings. I thought and I know that love alone would have shield us ONLY IF THEY ALLOWED THE LOVE OF GOD TO SHIELD US. The lesson I also learnt is that my devotion needed also his devotion to be a joint fortress, that he would be safe, and in turn, so would I. That our love, wrapped in the warmth of God's protection, would be enough to rewrite destiny.
Oh, the naivety we carried in those years—when we so desperately longed for marriage. The true and strong conviction that ourselves that love has the power to reshape a person, to fill the gaps in their character, to draw them closer to God. HOWEVER, THEY CAN ONLY TASTE THAT IF THEY OPEN THEIR HEARTS, Love is a sculptor, however we are not meant to carve another into the image we desire because of personal will bestowed by God and PEOPLE'S FOOLISHNESS. And yet, there is something beautiful in that youthful hope, that unwavering faith. Even as we outgrow it, even as we learn to let love be what it is—not a force to mold, but a presence to cherish.
I appreciate how this author remains respectful of the audience, choosing to speak only from his own exposure and experience rather than resorting to over-imagination or sensationalism. He stays within the scope of what he truly understands, rather than fabricating narratives beyond his reach. One of the most striking aspects of his perspective on intelligence work is his discussion of how mere association with an unethical group can taint even the well-intentioned. Intelligence officers—senior officials who are expected to remain impartial, faithful to facts, and dedicated to truth—often find themselves entangled in the political world of policymakers. Instead of maintaining neutrality and acting in the best interests of the public, they become instruments of political agendas, tools used to push certain narratives that have little to do with the safety and protection of the very citizens who fund intelligence and military operations through their taxes. This, to me, reflects the sins of the fathers—the mistakes and moral failings of those in power. Pride and ego often drive decision-making to the point where proving a point becomes more important than considering the real cost. Resources that could be used for growth, success, and national prosperity are instead funneled into reinforcing personal or political narratives. Ultimately, this highlights the dangers of ego—the very thing that the Lord warns against. Ego blinds us. It makes us so consumed with ourselves, with our need to be right, that we lose sight of the bigger picture. We forget that there is a higher purpose, a greater mission beyond self-interest—one that should be centered on truth, integrity, and service to the community.
Psalm 1
1 Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers,2 but whose delight is in the law of the Lord, and who meditates on his law day and night.
WICKED COMPANY ROTS OUR DECISION MAKING A LOT.
Do not be deceived: 'Evil company corrupts good habits.' Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame.
Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.
I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.
I am a companion of all who fear You,
And of those who keep Your precepts.
That they may keep you from the immoral woman,
From the seductress who flatters with her words.
It is better to hear the rebuke of the wise
Than for a man to hear the song of fools.
And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.
nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.
Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.
For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you. They will give an account to Him who is ready to judge the living and the dead.
SIXTEEN LANGUAGES OF LOVE
Love [for others growing out of God’s love for me], When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. When I was a child, I talked like a child, I thought like a child, and I made plans like a child. When I became a man, I stopped those childish ways. (God’s love in us).
Patience - endures with patience and serenity, suffereth long, long patience, If I love people, I will be patient.
Kindness - thoughtful, shows-kindness, I will be kind. it is bountiful.
χραω The verb χραω (chrao) essentially means to lend or allow the use of. The most interesting difference between the act of giving and the act of lending is that the lent item was supposed to be returned or replaced. This magnificent verb describes the primary working principle of a network, which is a collective of which all elements invest in all others and give and receive according to a globally secured equilibrium.
This verb's ultimate source is the Proto-Indo-European root "gher-", to yearn for, from which also stems the verb χαιρω (chairo), meaning to rejoice collectively (which helps to explain the English word "choir"). The word χαρις (charis) means collective joy or social felicity, which, according to Paul is the very vehicle of salvation (Ephesians 2:8). This is rather striking because Jesus said that salvation is from the Jews (John 4:22). From our verb χραω (chrao) derives the noun χρεια (chreia), a need (see below), which bears a striking similarity the noun χειρ (cheir), meaning hand. The term Jew ultimately derives from the verb ידה (yada), to praise. The Hebrew word for hand is יד (yad).
All sorts of things could be lent, including hands ("to lend a hand" is a Greek expression) but also one's freedom in the case of formal manumission. A slave whose freedom was "lent" wasn't simply released but was rather expected to return a valuable contribution to society as free man. The use of an item might mean its undoing (take food, for instance), in which case the item was expected to be replaced by something of equal value. In other words, this verb describes the fundamental principle of economy: the lateral exchange of goods and services based on trust — and trust in this case refers to a consensual delay in reimbursement of commodities rendered: credit.
This curious verb was also used to mean to declare or proclaim, but that of gods in their authority to bring about reality at their command, which in turn implies that although reality is ours to enjoy, we got it on loan from the gods. The New Testament obviously rejects polytheism but still maintains the link between real things and divine declarations; most famously in the Logos, the reality carrying Word of God (Colossians 1:16), but also in statements such as "Man shall not live on bread alone, but on every word that proceeds out of the mouth of God." (Matthew 4:4). That we got the whole shebang merely on loan is demonstrated by assertions such as: "the earth is the Lord's, and all it contains" (Psalm 24:1, 1 Corinthians 10:26).
The importance of basic economy in Biblical theology is often underestimated, but words like καρπος (karpos), meaning fruit, and δωρον (doron), meaning offering, rather emphasize the cycle of investment and return instead of a one-way cash flow. Without writing there would be no Scriptures, without language there would be no writing, without convention there would be no language, and without trade there would be no convention. To many religious people, Abraham is the "father of all believers," but translated to a more practically true statement, he is the father of global exchange. The Hebrew word גמל (gamal) from which we get our English word camel, comes from the verb גמל (gamal), meaning to invest.
In our article on the World-Mind Hypothesis we argue that life may have arisen because natural law allows the universe to take out an entropy credit. Or said simpler: even though entropy must always increase within the boundaries of a closed system, the universe may allow a decrease in entropy (the formation of DNA) because in the course of time, life would return a vast increase in entropy and thus pay the bill with interest.
The active form of our verb χραω (chrao) is used only once in the Bible, namely in Luke 11:5, where it describes the "lending" of three loaves of bread, or rather: the exchange of three breads for an undetermined future reciprocatory good or service. Much more important, however, is the middle form of our verb:
χραομαι
The much more common middle form χραομαι (chraomai) generally means the same as its parent verb χραω (chrao), namely to allow the use of something with the proviso that the thing comes back or is replaced: to lend, loan, borrow or trade for a future reciprocal.
The middle form is passive in form but active in meaning, and in Greek this middle form often assumes meaning beyond that of the parent, and our verb χραομαι (chraomai) rather emphasizes desire for a transaction over the transaction itself. Hence it mostly means to want or need, and thus also to lack or pine for. In perfect tenses, our verb may even recollect a period of need with the fond realization that this period is over as the need was met, the item was acquired or the desire was fulfilled. Thus our verb may be used to mean to gladly have or to finally enjoy.
Often our verb simply means to use, but mostly in the sense of to utilize: to treat, handle or use with deliberate aim for result. It may also express to experience or be subjected to certain external events or conditions (seen as the decrees of gods, as discussed above).
Our verb is used a mere 11 times, see full concordance, but from it stem the following important derivatives:
Together with the prefix ευ (eu), meaning good: the adjective ευχρηστος (euchrestos), literally meaning good-useful or useful for good, which comes down to very useful, or very much wanted (2 Timothy 2:21, 4:11 and Philemon 1:11 only). See the word χρεστος (chrestos) below.
Together with the preposition κατα (kata), meaning down: the verb καταχραομαι (katachraomai), meaning to down-use: to abuse or misuse (1 Corinthians 7:31 and 9:18 only).
Together with the preposition συν (sun), meaning together: the verb συγχραομαι (sugchraomai), meaning to jointly use or simply to deal with each other (John 4:9 only).
The noun χρημα (chrema), which describes anything useful or wanted. In the Greek classics this word is used as general as the word "thing" with the distinction of it being a thing that's used for something, or a thing that's demanded (in a supply-and-demand sense). As such it would mostly describe a product, commodity or service or even an affair, deed or account. Since in Greek times money still had intrinsic value (coins were bits of precious metal and were precisely as valuable as bullion), money too was known as χρημα (chrema). But our noun also came to be used to express riches in general (rather like our English: "he's got money" means that he has a lot of it), and from there it began to denote a proverbial lot of anything: oodles, a bunch, a heap, a whole lotta (locusts, for instance), and could ultimately even be used to express physical size (a huge boar) or anything beyond extraordinary (very clever, fiendish, impressive, and so on).
Our modern world is mostly capitalistic of religion, but Jesus states with calm clarity that chrema and the Kingdom of God don't go together (Mark 10:23-24). Capitalistic Christians will gratefully confess how Jesus has blessed them with their wealth, but this is of course insidious nonsense since it implies that he cursed the poor slaving slob next door. The truth about riches is very simple: one becomes rich when one takes more than one gives. One becomes poor when one gives more than one takes. Having an abundance while folks around you suffer want is not from Jesus but from satan, who is a murderer at heart (John 8:44).
The worst investment anybody can possibly make is in private wealth. The best investment one can make is in social wealth. Atoms which invest energy in themselves will ultimately collide and obliterate, but atoms that invest in social bonds form molecules and finally life. Life forms that invest in themselves become solitary giants, but social bonding yields much greater colonies. Private wealth must be guarded by mercenaries and armor, but social wealth can't be stolen. The New Jerusalem is a hub of social wealth, and privately rich people have no access to it.
Our noun is used 7 times, see full concordance, and from it in turn come:
Together with the preposition παρα (para), meaning near or nearby: the adverb παραχρημα (parachrema), meaning at the very moment, right away, immediately. How an adverb that expresses expedience managed to grow out of words for riches and proximity isn't wholly clear, but perhaps it originally expressed the phase right before a commercial market explodes. This adverb is used 19 times; see full concordance.
The verb χρηματιζω (chrematizo), meaning to "en-value", to call something or someone by its perceived value, to imbue something with one's appreciation and thus giving it value, to appraise, or to negotiate so as to reach a balance between cost and price (or assumption and scant access to facts, as appears to be the case in Acts 11:26). In the classics this verb was also often used to describe verbal congress between man and gods or a general exchange of information, which is of course the working principle of all wisdom tradition. Strikingly, the use of this particular verb indicates that instead of simply command them, the Lord negotiated with, or imbued with appreciation, the Magi (Matthew 2:12), righteous Simeon (Luke 2:25), Cornelius (Acts 10:22), Moses (Hebrews 8:5), and Noah (Hebrews 11:7). Our verb is used 9 times in the New Testament, see full concordance, and from it in turn comes:
The noun χρηματισμος (chrematismos), which describes an item of negotiatory exchange: a negotiation, an audience, an ordinance, an oracular response or even a money making. It's used in Romans 11:4 only.
The adjective χρησιμος (chresimos), meaning useful (2 Timothy 2:14 only).
The noun χρησις (chresis), meaning usage; the act or manner of exchange or dealings with (Romans 1:26 and 1:27 only). From this word comes:
Together with the preposition απο (apo), mostly meaning from: the noun αποχρησις (apochresis), meaning a complete using up or the ultimate effect of usage (Colossians 2:22 only).
The adjective χρεστος (chrestos), meaning useful in the sense of employable, tradable or investable. In Greek pagan theology this word was applied to the propitious generosity of deities. Pre-Christian scribes used the abbreviation χρ or ☧ to mark passages in texts that were particularly useful, which helped the confusion with the noun χριστος (christos), meaning anointed, from the verb χριω (chrio), to anoint.
The distinctive quality of Jesus of Nazareth in the scholarly sense was that his followers didn't stick to one established dogmatic spectrum but rather examined all things and kept what was good (1 Thessalonians 5:21). When Constantine turned Jesus' scientific method into yet another incarnation of the Roman imperial religion, Jesus the blue-collar τεκτων (tekton) became Jesus the meta-Emperor and the world-wide harvest of whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, anything of excellence and anything worthy of praise (Philippians 4:8) was abandoned in favor of the established dogmatic spectrum of the Roman church. It plunged the world into 1,500 years of intellectual darkness from which we are just now awakening.
Our adjective χρεστος (chrestos) is used 7 times, see full concordance, and from it come:
Together with the preposition α (a), meaning not: the adjective αχρηστος (achrestos), meaning not useful or useless (Philemon 1:11 only).
The curious verb χρηστευομαι (chresteuomai). This verb appears to be a Pauline invention as it occurs in 1 Corinthians 13:4 only. It's commonly said to mean to be kind, but here as Abarim Publications we would suggest that it most literally refers to the act of declaring useful. In other words: in the Body of Christ nobody is useless because αγαπη (agape) scribbles χρεστος (chrestos) in everybody's margin!
Together with the verb λεγω (lego), meaning to speak or verbally convey a message: the noun χρεστολογια (chrestologia), meaning to speak-for-gain, a sales pitch (Romans 16:18 only).
The noun χρηστοτης (chrestotes), meaning both inherent usefulness and the tendency to see usefulness in others. This delightful word is used 10 times; see full concordance.
χρεια
The noun χρεια (chreia) is clearly from the same stock as the previous words. It means need, necessity or want and may thus refer to poverty, but also to conquest (or rather the demand-part of the supply-and-demand process) both in a commercial and military sense. Our noun derives from the parent noun χρεος (chreos), which refers to "that which one must pay": an obligation or debt, with the implication that previous actions or misfortune have brought this debt about. Some creative Greek poets used this parent word to describe trade and business in general, or even a standard of fashion one self-conscious snob ought to adhere to.
Our noun χρεια (chreia) often refers to the general concept of need: the conscious or unconscious desire for something essential, something without which one doesn't function optimally. Need might be a passive state one is in, but it can also be the active engine of people's movements, wars and revolutions. The Greeks realized that "need is the mother of invention" but also that poorly managed need leads to poverty and war, whereas properly funneled need might lead to booming business, technological progress and peace and prosperity for all.
Since a thing needed is a thing employed, in the Greek classics our noun was used to simply mean "use" or "employ" or "service." A needful thing is a thing that is of service, and vice versa, a useful thing is a needful thing. The same goes for people and social services, which gave our word a ring of intimacy: a useful person is probably a person one feels tender about, and a person to whom one's attentions incline with favor is most surely of substantial usefulness (albeit perhaps solely emotionally).
Our noun occurs 49 times in the New Testament, see full concordance, and from it derive:
Again together with the preposition α (a), meaning not: the adjective αχρειος (achreios) meaning useless, unprofitable or unfit to serve. Used adverbially, this adjective shows up in the classics describing a looking about helplessly or not knowing what to do next, or expressing the askance momentum of a feigned or inappropriate laugh. This adjective shows up only twice in the New Testament, namely in Matthew 25:30 and Luke 17:10, but it should be remembered that this word does not indicate an active maliciousness, but rather a superfluousness: the useless servant might be an otherwise jolly good chap but he'll be rejected the way Eskimos reject sun screen, simply because the skill he has invested in has no application in the New Jerusalem (perhaps he's a highly trained arms dealer, or someone who knows how to extract wealth from an already starving population; perhaps he's an alchemist or knows all Star Trek characters by heart and in alphabetical order — all great stuff but simply not needed in the world to come). From this adjective in turn derives:
The verb αχρειοω (achreioo), meaning to make useless or unprofitable (Romans 3:12 only).
The verb χρη (chre), which is an impersonal verb that relates to propriety: it should, it ought to be, proper decorum requires it to be so (James 3:10 only).
The verb χρηζω (chrezo), meaning to have need [of]; this verb triggers the genitive. It is used 5 times; see full concordance.
Also deriving from the parent noun of χρεια (chreia), namely χρεος (chreos), meaning obligation or debt:
Together with the noun οφειλετης (opheiletes), which describes someone who owes (as it comes from a verb that means to owe): the noun χρεωφειλετης (chreopheiletes), meaning a debt-ower (Luke 7:41 and 16:5 only).
Does not envy - not jealous, love is not emulous [of others]; boils over with jealousy, dealeth not perversely
Does not boast - love is not insolent and rash, conceited
It is not proud - or arrogant, charity vaunteth not itself, excessively proud of oneself or one's achievements; overly vain, Is not ambitious, I will not be proud and say that I am great. It doesn’t sing its own praises.
Does not dishonor others - Is not rude, doth not behave itself unseemly, does not display itself haughtily, to behave in a way that shows arrogance, disdain, or a feeling of superiority over others, and does not act unbecomingly, "Unbecomingly" means in a way that is not appropriate, suitable, or attractive, especially in behavior or appearance. It describes actions that are considered improper, unseemly, or not befitting someone's position or character. Here's a more detailed explanation: It does not behave indecently, disrespectful, ill-mannered, does not act improperly,
Behavior:"Unbecomingly" can refer to actions or conduct that are considered rude, vulgar, or disrespectful. For example, someone acting in a way that is not appropriate for their role or social status could be described as acting unbecomingly. Appearance: It can also describe something that is unattractive or unflattering to someone's appearance. For instance, a certain color or style of clothing might be described as "unbecoming" if it doesn't suit the person wearing it. Context is key: The specific meaning of "unbecomingly" often depends on the context. What is considered unbecoming in one situation might not be in another.
Examples: "His language was unbecoming of a gentleman." (referring to inappropriate language). "The dress was unbecoming on her." (referring to an unflattering appearance). "He acted unbecomingly in the meeting, interrupting others and speaking out of turn." (referring to inappropriate behavior), If I love people, I will be polite.
Not self-seeking - seeketh not her own, it is not selfish. does not insist on its own rights or its own way, for it is not self-seeking; I will not just want to please myself, self-serving, It doesn’t think about itself.
Not easily angered - nor overly sensitive, is not quickly provoked, cannot be made angry easily, it is not touchy or fretful or resentful;it is not touchy or fretful or resentful; is not irritable, quick tempered, I will not quickly become angry, does not get upset with others
Keeps no record of wrongs - it does not take into account a wrong endured, does not impute evil, represent (something, especially something undesirable) as being done or possessed by someone; attribute, Love does not remember wrongs done against it, taketh not account of evil; it takes no account of the evil done to it [it pays no attention to a suffered wrong], It doesn't keep a record of wrongs that others do, does not count[g] the bad, If someone does a wrong thing against me, I will not keep it in my thoughts. Love does not ·count up [keep a record of] wrongs that have been done. It doesn’t keep track of wrongs.
Does not delight in evil - does not rejoice at injustice, thinketh no evil; Love is never happy when others do wrong, rejoiceth not in unrighteousness, Love finds no joy in unrighteousness, Love does not gloat over other people’s sins, thinketh no evil, If I love people, I will not be happy when bad things happen. Love ·takes no pleasure [does not rejoice] in ·evil. It isn’t happy when injustice is done, ove is not happy with evil,
Rejoices with the truth - [when right and truth prevail], but it is always happy with the truth, It does not rejoice at injustice and unrighteousness, but rejoices when right and truth prevail, Instead, I will be happy when things happen that are right and true.
It always protects - Love bears all things [regardless of what comes], Love never gives up on people, Love bears up under anything and everything that comes, always bears up, Love is always supportive, Beareth all things, If I love people, I will always accept their problems. Love never stops being patient, Love ·patiently accepts all things [T bears all things; or always protects], Beareth all things, believeth all things, hopeth all things, endureth all things.
παντα
all
στεγει
it keeps contained
παντα
all
πιστευει
it believes
παντα
all
ελπιζει
it "hopes"
παντα
all
υπομενει
it endures
The word στεγει is the 3rd person single form of the verb marked similar below. Its tense is present (which indicates that the action is in the now), its voice is active (which indicates that the subject performs the action, instead of receives it), and its mood is indicative (which describes a situation that actually is — as opposed to a situation that might be, is wished for, or is commanded to be).
Abarim Publications' online Biblical Greek Dictionary
καλυπτω
The verb καλυπτω (kalupto) means to envelop, wrap or cover, and applies mostly to knowledge (in its broadest sense), which is notoriously covered and must be discovered by the passionate investigator. The nymph who kept Odysseus for seven years on the island Ogygia (means primeval) was named Calypso (καλυψω, kalupso). This indicates that, even on this island, Odysseus wasn't merely lounging about but preparing to embark on a journey of exploration: "... many men's townships he saw, and learned their ways of thinking" (Od.1.3) — and see our article on Hellas for a lengthy look at the relation between Homer and Moses.
The familiar noun μυστηριον (musterion), meaning mystery, comes from the verb μυω (muo), to cover. The nephew of patriarch Abraham was called Lot, which likewise means covering or wrapping. And the cover of the Ark of the Covenant was called כפרת (kapporet), from the verb כפר (kapar), to cover, from which also comes the name Yom Kippur, meaning Day of Atonement. "Love (αγαπη, agape) will cover (καλυπτω, kalupto) a multitude of sins", explains Peter in 1 Peter 4:8.
It's quite unclear where our verb comes from, or even whether it is of Indo-European stock (as most Greek is). Since the Greek alphabet is an adaptation of the Phoenician abjad, several core concepts of information technology were imported along with it, and since our verb deals with the uncovering of knowledge — information technology is not merely about the conscious storage and retrieval of known data, but also about the synchronization of human minds, and thus the retrieval of data that exists spread out over many separate minds, like a dream that society has — it may be (and this is a wild guess of us here at Abarim Publications) that our verb καλυπτω (kalupto) has something to do with the phrase כלפד (kalappid), meaning "like a torch", which occurs in Isaiah 62:1, Daniel 10:6, Nahum 2:4 and Zechariah 12:6 (also see Genesis 15:17, Judges 7:16 and 2 Corinthians 4:7).
When very early humans were anatomically capable of speech, but had not yet developed a single word, their private thoughts existed like juice inside individual grapes. Language turned those grapes into wine.
The first words emerged when large groups of people began to imitate each other's verbal expressions, and over eons, entire basins of human interaction eventually converged upon the common point of gravity of what to call a thing. This gradual convergence upon a common and consensual point is what allowed language to form and ultimately thoughts to be exchanged (Luke 2:35).
From complex standards of language came the complex social codes that make us human. Then came law, which formalized humanity's common center of ethics, and science, which formalized humanity's common center of knowledge. And it will ultimately result in the New Jerusalem and an intimate understanding of the singular nature of the Creator (Revelation 21:22).
Truth, therefore, is not something that has to be obtained from some impossible place by some heroic explorer and brought into mankind from outside, but is something that has always existed, buried deep within humanity (Deuteronomy 30:11-14, Luke 17:21, Ephesians 4:6), and which is manifested when human society contracts, cools off and reaches a state of internal synchronicity (Matthew 28:20, Revelation 21:2). Truth is what all humans will ultimately agree on, and sin is what all humans will unanimously do away with (Isaiah 40:5, Luke 3:6).
In modern times, the plant Eucalyptus, the "well-covered one", was named from the prefix ευ (eu), meaning good or well (or pretty), plus our verb, on account of natural covers that protect its young blossoms.
Our verb καλυπτω (kalupto) is used 8 times in the New Testament, see full concordance, and from it derive:
Together with the preposition ανα (ana), meaning on, upon, again or upwardly: the verb ανακαλυπτω (anakalupto), meaning to uncover, or rather to recover (implying an earlier deliberate and temporary covering). In the Classics, this verb is used in the sense of to reveal, to be clear and transparent (as opposed to cryptic and vague), or literally in the sense of removing some disposable cover from a well-known and precious item. In the New Testament, it's used in 2 Corinthians 3:14 and 3:18 only.
Together with the preposition απο (apo), mostly meaning from: the verb αποκαλυπτω (apokalupto), which also means to uncover, but contrary to the previous, this verb speaks of discovering something new, or rather something that was there all along, but which existed inherently covered and had to be dug up or won: human language, human understanding of natural law, consensual truth, the nature of God, the Logos, the New Jerusalem; all instances of so-called emergent properties.
The point is made that God hides these things from the wise and "reveals" them to children (Matthew 11:25), which does not add up to a license to be ignorant, but rather an urge to not judge (Matthew 7:1) and not band under banners that severs one from the population at large (Song of Solomon 2:4). The "wise" in this case are the opinionated, who think they're better than the rest, whereas the "children" are those who feel intimate kinship with anything that moves (other kids, dogs, worms, clouds, stars). God makes the sun shine on all (Matthew 5:43-48), and these wonderful things will be revealed only to everybody and not to a select few. The Bible is certainly not about propagating some exclusive religion, but instead explains how the special talents of some of us are only there to serve all of us (Genesis 22:18, Isaiah 40:5, Joel 2:28). This magnificent verb is used 26 times in the New Testament, see full concordance, and from it in turn comes:
The noun αποκαλυψις (apokalupsis), meaning discovery, disclosure or revelation — hence the familiar word apocalypse, which does not describe some disastrous end of the world but rather a discovery of all things hidden, including dead people (Daniel 7:10, Matthew 10:26, Luke 8:17, 1 Corinthians 4:5, Revelation 20:12-13).
Here at Abarim Publications we roguishly prefer the word "discovery" over the word "revelation", since the latter implies an utterly external Almighty who reveals otherwise unobtainable things to an inert audience, whereas the former implies an active and eager audience that contracts and matures under the eternal guidance of the Almighty, and hence sets out to become intimately familiar with the Goings On (Matthew 2:2). As any teacher will attest, pupils to whom all things are revealed will never amount to much (or be anything other than screen-watchers, voters and blamers), but pupils who are inspired and handed the tools to little-by-little carve out their own paths, will eventually rise above their guidance and become like their teachers. This splendid noun is used 18 times; see full concordance.
Together with the preposition επι (epi), meaning on or upon: the verb επικαλυπτω (epikalupto), meaning to cover over, to shroud, to veil (Romans 4:7 only). From this verb comes:
The noun επικαλυμμα (epikalumma), meaning a covering-over, a shroud, a veil (1 Peter 2:16 only).
The noun καλυμμα (kalumma), meaning a covering. In the classics this word is often used to mean any sort of hood, veil or head-covering, but also spans a wide generic range of covering items (sacks, cloaks, eye lids, grave lids, fruits shells, and so on). In the New Testament this word is used 4 times; see full concordance.
Together with the preposition κατα (kata), meaning down from, down upon: the verb κατακαλυπτω (katakalupto), meaning to cover with a down-hanging item: a veil (1 Corinthians 11:6 and 11:7 only). From this verb comes:
Together with the particle of negation α (a), meaning not or without: the adjective ακατακαλυπτος (akaktakaluptos), meaning without a veil (1 Corinthians 11:5 and 11:13 only). This word and the previous one occur in a notoriously difficult passage, also because Paul invokes an element of natural law that's not easily recognized: according to Paul, nature teaches that a man should have short hair and a woman long (11:14). Here at Abarim Publications we don't have the answers either, but we've pondered the hair-aspect of this issue somewhat in a 2008 article on Hair in the Bible.
Together with the preposition παρα (para), meaning near or nearby: the verb παρακαλυπτω (parakalupto), meaning to cover "sideways", to hide something by disguising it (rather than making it entirely invisible), to remove something from obvious sight by setting it aside or just out of sight (Luke 9:45 only).
Together with the preposition περι (peri), meaning around or about: the verb περικαλυπτω (perikalupto), meaning to cover all around (typical of a blindfold). This verb also appears to have been used as slang for getting hammered (very drunk). It occurs in the New Testament in Mark 14:65, Luke 22:64 and Hebrews 9:4 only, and note the gracious association made between Jesus' blindfold during his trial and the gold of the Ark of the Covenant.
Together with the preposition συν (sun), meaning together or jointly: the verb συγκαλυπτω (sugkalupto), meaning to jointly hide or cover all together. This verb is the Greek equivalent of our modern phrasal verb to cover up: to hide all elements of a potential scandal in a unified effort by some authoritative office (Luke 12:2 only).
κρυπτω
The verb κρυπτω (krupto), hence English words like crypt and cryptology, means to cover, hide or conceal. It too is of unknown pedigree, but scholars have proposed a close kinship with the verb καλυπτω (kalupto), to envelop, wrap or cover, which we discuss above (and which may be Semitic rather than Indo-European). Our verb κρυπτω (krupto) differs from καλυπτω (kalupto) in that it tends to describe a willful hiding, and describes the physical burial of tangible items as often as a figurative concealment of information (by simply withholding information, by deception or misleading rhetoric, or by going around in disguise).
Our verb κρυπτω (krupto) mostly means to bury or hide, mostly in order to temporarily protect a thing or person from violators, and with the explicit intent of digging it up again once the coast is clear. In the classics it frequently describes a literal burial of something in the earth, but also the setting of stars below the horizon.
Our verb is used 16 times, see full concordance, in the New Testament, and from it derive:
Again together with the preposition απο (apo), mostly meaning from: the verb αποκρυπτω (apokrupto), meaning to hide from, with the from-part mostly referring to general sight: to hide from sight. This verb is used 6 times, see full concordance, and from it in turn comes:
The adjective αποκρυφος (apokruphos), meaning hidden or concealed (Mark 4:22, Luke 8:17 and Colossians 2:3 only). From this word comes our English term apocrypha, which originally described texts hidden from public circulation, for whatever reason. To modern freedom-loving sentiments, the idea of a though-police forbidding certain texts may be rather revolting, but it should be remembered that upon the collapse of the Roman Empire, the collective mind of humanity lay openly wounded for all manner of nonsense to infect it. The Gospel of Christ is the most precious idea mankind has ever come up with, but after the liquidation of Rome, mankind needed a period of protected incubation to solidify upon a sustainable mold. Ask around and not many people will guess it correctly, but the purpose of the Gospel is to settle mankind in a state of ελευθερια (eleutheria), which is freedom-by-law, the opposite of anarchy, which is lawless freedom (see Galatians 5:1 and 1 Corinthians 15:24). When some kind of societal collapse occurs and humanity at large is forced to go through a period of childlike innocence, whatever collective or governmental maturity is left will rightfully declare certain texts off limits, until humanity has returned to a level of scientific rigor at which it can review certain follies without being swept up by them. For this same reason, many governments today still ban Hitler's Mein Kampf.
Together with the preposition εν (en), meaning in, at, on: the verb εγκρυπτω (egkrupto), meaning to hide or bury in or within something (Matthew 13:33 and Luke 13:21 only).
The adjective κρυπτος (kruptos), meaning hidden or concealed, and when used substantially, a hidden thing or a thing of hiding: a thing in which to hide. This word implies both the vulnerable preciousness of what is hidden, as well as the care and concern of whoever did the hiding. As with the parent verb, this adjective speaks of a temporary concealment, to protect a thing from potential violators, with the explicit intention to bring it back in the open again when the threat is gone. This adjective is used 19 times, see full concordance, and from it derives:
The noun κρυπτη (krupte), meaning a crypt of vault: a place specifically designed for the safe keeping of private and not-public items (Luke 11:33 only).
The adverb κρυφη (kruphe), meaning secretly, or in a way that protects something precious from a temporary threat, but with the intent to reveal it once the coast has cleared (Ephesians 5:12 only).
Again together with the preposition περι (peri), meaning around or about: the verb περικρυπτω (perikrupto), which appears to emphasize an all-round or complete-in-all-aspects of a hiding (Luke 1:24 only).
στεγω
The verb στεγω (stego) means to keep contained, to hold securely within. It stems from a widely attested Proto-Indo-European root "(s)teg-" meaning to cover (hence also English words like protect and detect, as well as the noun thatch). In the classics our verb is used to describe how a ship keeps out the sea or a house keeps out the rain, or conversely how a vessel keeps some liquid within. Our verb was be used to speak of discretely retaining someone's counsel, holding one's own during adversity, or keeping it together while challenged. Our verb is used 4 times in the New Testament, see full concordance, and from it comes:
The noun στεγη (stege) meaning roof or roof-covering (Matthew 8:8, Mark 2:4 and Luke 7:6 only). From this word in turn comes:
Always trusts - Believes all things [looking for the best in each one], It never stops trusting, is ever ready to believe the best of every person, loyal, believeth all things, I will always believe them. always trusts [T believes all things], never stops believing,
Always hopes - [remaining steadfast during difficult times], never loses hope, its hopes are fadeless under all circumstances, hopeth all things, I will always hope for what is best. always hopes [T hopes all things], never stops hoping
Always perseveres - endures all things [without weakening], never quits. it endures everything [without weakening], endureth all things, I will always be patient in troubles. always endures [T endures all things]. never gives up.
Love never fails - [it never fades nor ends], Charity never faileth. But whether there be prophecies, they shall fail, Love never fails [never fades out or becomes obsolete or comes to an end], Love never ends, Love Is Permanent, Charity never falleth away, Love will always continue. Love never comes to an end. Love doth never fall away, Love is eternal
For our knowledge is fragmentary (incomplete and imperfect), and our prophecy (our teaching) is fragmentary (incomplete and imperfect). 10 But when the complete and perfect (total) comes, the incomplete and imperfect will vanish away (become antiquated, void, and superseded).
11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child; now that I have become a man, I am done with childish ways and have put them aside.
12 For now we are looking in a mirror that gives only a dim (blurred) reflection [of reality as [e]in a riddle or enigma], but then [when perfection comes] we shall see in reality and face to face! Now I know in part (imperfectly), but then I shall know and understand [f]fully and clearly, even in the same manner as I have been [g]fully and clearly known and understood [[h]by God].
When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I put aside childish things. 12 For now we see only a reflection[c] as in a mirror, but then face to face. Now I know in part, but then I will know fully, as I am fully known
For now we see only a reflection[c] as in a mirror, but then face to face. Now I know in part, but then I will know fully, as I am fully known.
13 And so faith, hope, love abide [faith—conviction and belief respecting man’s relation to God and divine things; hope—joyful and confident expectation of eternal salvation; love—true affection for God and man, growing out of God’s love for and in us], these three; but the greatest of these is love. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
11 When I was a child, I used to speak like a child, reason like a child, think like a child. But now that I have become a man, I’ve put an end to childish things.
When I was a child, I spoke like a child,
thought like a child, argued like a child;
now that I have become a man,
I have finished with childish ways.
1 When I was a child, I was speaking like a child, thinking like a child, counting[k] like[l] a child— when I have become[m] a man, I have set-aside the things of the child.
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