Autiomaa opettaa - Veijo Heikkilä

 

Aleksander, vaskiseppä

14 Aleksander, vaskiseppä, on tehnyt minulle paljon pahaa; Herra on maksava hänelle hänen tekojensa mukaan.
15 Kavahda sinäkin häntä, sillä hän on kovin vastustanut meidän sanojamme.
16 Ensi kertaa puolustautuessani ei kukaan tullut avukseni, vaan kaikki jättivät minut; älköön sitä heille syyksi luettako.
17 Mutta Herra auttoi minua ja vahvisti minua, että sanan julistaminen minun kauttani tulisi täydelleen suoritetuksi, ja kaikki pakanat sen kuulisivat; ja minä pelastuin jalopeuran kidasta.
18 Ja Herra on vapahtava minut kaikesta ilkivallasta ja pelastava minut taivaalliseen valtakuntaansa; hänelle kunnia aina ja iankaikkisesti! Amen.
2Tim 4:14-18 (KR38)

____________ 

 

14 Aleksander, vaskiseppä (chalkeus 5471), on tehnyt (endeiknumi 731) minulle paljon pahaa (kakos 2556); Herra on maksava hänelle hänen tekojensa mukaan.

14 Seppä Aleksandros oli minulle paha monissa asioissa. Meidän Herramme maksaa hänelle hänen tekojensa mukaan. (Levänen)

14 Alexander the coppersmith did me much evil; may the Lord repay to him according to his works, (YLT) 

14 Alexander the coppersmith showed many evil things against me - the Lord will render to him according to his works (DLNT) 

deiknuo 1166 - The verb δεικνυμι (deiknumi), also known as δεικνυω (deiknuo), means to show or bring to light, and stems from the Proto-Indo-European root "deyk-", to show or point out, which is the same root that yielded the noun δικη (dike), formal justice, and probably also the noun δακτυλος (daktulos), finger. Our verb δεικνυμι (deiknumi) may be used in the sense of to point out, to reveal something physically or by explaining something. 

endeiknumi 731 - Together with the common preposition εν (en), meaning in: the verb ενδεικνυμι (endeiknumi), literally meaning to "en-demonstrate"; to show something that is inside something else, or to show something through something else. This hard-to-translate verb crucially differs from its parent verb — the Oxford dictionary lists an adjective "endeictic", which it defines as "serving to show or demonstrate," but unfortunately no corresponding verb. 

https://www.abarim-publications.com/DictionaryG/d/d-e-i-k-n-u-m-i.html

kakos 2556 - The adjective κακος (kakos) means bad or worthless, and is an opposite of words like αγαθος (agathos), meaning good, virtuous or beneficial, and καλος (kalos), meaning good in the sense of pleasant and complete. Our adjective κακος (kakos) refers to disharmony, disturbance or incompleteness, or simply to a waste product: some worthless residual after all beneficial or useful components have been extracted. Note that the Greek word κακκη (kakke) refers to human excrement, and derives from the Proto-Indo-European root "kaka-", meaning to defecate. 

https://www.abarim-publications.com/DictionaryG/k/k-a-k-o-sfin.html 

chalkeus 5471 - The noun χαλκευς (chalkeus), literally meaning copper-man, but used to denote any metalworker, from refined goldsmith to iron-blasting blacksmith. This word occurs in the New Testament in 2 Timothy 4:14 only, as epithet of one Alexander the Coppersmith. Since Paul's writings are riddled with poetic code, Alexander the Coppersmith may very well have been a reference to the pernicious legacy of Alexander the Great and ultimately Aristotle and the Greek philosophical tradition (see our article on πασχω, pascho, to experience).

https://www.abarim-publications.com/DictionaryG/ch/ch-a-l-k-o-sfin.html 

15 Kavahda (phulasso 5442) sinäkin häntä, sillä hän on kovin vastustanut meidän sanojamme.

15 Mutta sinä myös, varo häntä, sillä hän on todella ylimielinen meidän sanojamme kohtaan. (Levänen) 

15 You also watch out for him, because he greatly opposed our message. (OJB)

15 as to whom you also be guarding yourself, for he greatly opposed our words. (DLNT)

phulasso 5442 - The verb φυλασσω (phulasso) means to watch or keep watch in the sense of to guard (to ensure safety, security, integrity, purpose), which was a very common occupation in the old world, particularly by night. This verb could be used not only in a defensive but also in an offensive sense: one could watch out for someone or even lie in wait (to ambush) them. Sailors or travelers could peer into the darkness watching out for the fire of a lighthouse. Folks would watch for, or "observe", a specific time, day or event. They would "heed" commands, "hold fast" to a belief, "be on their guard" for danger or deception, or generally tread their ways "with care".

The Hebrew equivalent of this verb φυλασσω (phulasso) is שמר (shamar), from which comes the name Samaria and thus the ethnonym Samaritan. Possibly not technically related but similar enough to tickle poetic sensibilities, is the noun שמור (shamor), which describes a particular thorny bush, the proverbial symbol of ruin (Isaiah 5:6). The Greek name for this same plant is μαραθον (marathon), and, as everybody in Biblical times would remember, at the Battle of Marathon of 490 BC, the Persians were defeated by the Greeks. This caused the whole world to become Greek, and this in turned opened the door for the Romans. Hence, in Biblical times, nobody would have interpreted Jesus' crown of thorns as a mere torturous gimmick, but rather as a literary motif in the explanation of how the entire world was almost lost.

https://www.abarim-publications.com/DictionaryG/ph/ph-u-l-a-s-s-om.html

16 Ensi kertaa puolustautuessani (apologia 627) ei kukaan tullut avukseni, vaan kaikki jättivät minut; älköön sitä heille syyksi luettako.

16 Minun puolustuksessani ei aluksi ollut ketään minun kanssani, vaan he kaikki jättivät minut. Ei lueta tätä heille syyksi.  (Levänen)

16 in my first defence no one stood with me, but all forsook me, (may it not be reckoned to them!) (YLT)

apologia 627 - rom the same as 626; a plea ("apology"):--answer (for self), clearing of self, defence. (Strong's)

apologeomai 626 - middle voice from a compound of 575 and 3056; to give an account (legal plea) of oneself, i.e. exculpate (self):--answer (for self), make defence, excuse (self), speak for self. (Strong's) 

17 Mutta Herra auttoi (paristemi 3936) minua ja vahvisti minua, että sanan julistaminen minun kauttani tulisi täydelleen suoritetuksi, ja kaikki pakanat sen kuulisivat; ja minä pelastuin (rhoumai 4506) jalopeuran (leon 3023) kidasta.

17 Mutta Herra oli minun puolellani ja vahvisti minun, että saarna minun kauttani piti vahvistettaman, ja kaikki pakanat piti sen kuuleman; ja minä pelastettiin jalopeuran suusta. (Biblia) 

17 Mutta minun Herrani seisoi minua varten, ja antoi minulle voimaa, että se julistus täyttyisi minun kauttani, ja kaikki kansakunnat kuulisivat, että minä pelastuin leijonan suusta. (Levänen)  

17 But the Lord stood-by me and strengthened me, in order that through me the proclamation might be fulfilled and all the Gentiles might hear. And I was delivered out of a lion’s mouth. (DLNT) 

paristemi 3936 - From G3844 and G2476; to stand beside, that is, (transitively) to exhibit, proffer, (specifically) recommend, (figuratively) substantiate; or (intransitively) to be at hand (or ready), aid: - assist, bring before, command, commend, give presently, present, prove, provide, shew, stand (before, by, here, up, with), yield. (Strong's) 

https://www.abarim-publications.com/DictionaryG/i/i-s-t-et-m-i.html 

rhoumai 4506 - rescue, deliver (Mounce) 

The verb ρυομαι (rhoumai), which is really the middle deponent of the parent verb ρυω (ruo), to deliver (see above) — and a middle deponent verb is a verb that is passive in form but in English translations ends up with an active meaning, largely due to English lacking the sophistication to keep up with the depth and elegance of Greek. Middle verbs are verbs that describe a subject doing something for herself, toward herself or in her own interest. In our present case, this would suggest that the protector (the subject of our verb) engages in the act of redeeming or saving someone or drawing someone to herself, not because the object understands what's going on or has expressed the desire to be put out of harm's way, but because the subject does. 

https://www.abarim-publications.com/DictionaryG/r/r-u-om.html 

leon 3023 - The noun λεον (leon) is the common Greek and hence Latin, Germanic and thus English word for lion. It occurs 9 times in the New Testament. 

Our noun is of unclear origin but it looks suspiciously like it has to do with a plural genitive of whatever the adverb λεως (leos) has to do with. The adverb relates to the noun λαος (laos), meaning people, but means entirely or wholly, and the noun λεον (leon) looks like it means "all a y'all".

https://www.abarim-publications.com/DictionaryG/l/l-a-o-sfin.html

18 Ja Herra on vapahtava (rhoumai 4506) minut kaikesta ilkivallasta (poneros 4190, ergon 2041) ja pelastava (sozo 4982) minut taivaalliseen valtakuntaansa; hänelle kunnia aina ja iankaikkisesti! Amen.

18 Ja minun Herrani on minut pelastava kaikesta pahasta työstä, ja tekevä minut eläväksi hänen kuningaskunnassaan, joka on taivaissa, sillä hänelle kirkkaus, aina ja iankaikkisesti, amen! (Levänen)

18 The Lord will deliver me from every evil work and save me into His heavenly kingdom— to Whom be the glory forever and ever, amen. (DLNT)

18 The Lord will rescue me from every evil deed and will bring me safely into his heavenly kingdom,  to whom be glory for all time. Amen. (Mounce) 

rhoumai 4506 - rescue, deliver (Mounce) 

poneros 4190 - The important adjective πονηρος (poneros), meaning pertaining to or subjected to πονος (ponos), which means labor out of necessity and the pain, sorrow and disgrace this entails. Our adjective describes an antagonistic quality or behavior that reduces and debases, or hinders and impedes someone, and this may cover anything from having to slave for money to suffering from reasonable or unreasonable fear, your or others' ignorance, your or others' addictions, weaknesses or any sort of impediment; anything that keeps you from going to where your Creator wants you to be — which in turn translates to not a booming voice from the sky but rather a quiet and familiar yearning in one's own heart.

Our adjective describes a condition that follows the imposition of any load or burden (Matthew 23:4), which results in loss of freedom, which results in missing one's target or intention (the verb αμαρτανω, hamartano means precisely that). Its Hebrew counterpart is the familiar word שטן, satan, meaning adversary. The alternative "load" which Christ offers is not a burden that diminishes the bearer but an instrument with which freedom is extended (compare Matthew 11:29 to Colossians 2:3, John 8:32 and Galatians 5:1).

In translations our adjective is normally translated with "evil" but that unfortunate English word is not part of a group of words that explains its core meaning (our word evil doesn't come from a common noun, which in turn comes from a common verb) and it tends to be associated with some mythical anti-god or the embodiment of evil (the "evil one"), who features prominently in pagan models. It's true that our adjective is frequently juxtaposed to the words αγαθος (agathos) and καλος (kalos), which both express virtue and pleasantness, but it must be stressed that contrary to certain pagan models, in the Bible good and its alternative are not opposite poles of some linear spectrum. The Bible is not bipolar or dualistic but monopolar. Or as YHWH says through Isaiah: "I form light and create darkness, I bring wholeness (שלום, shalom; peace) and create brokenness (רע, ra'; evil); I, YHWH , do all these things."

In God is freedom, and impediment demonstrates the absence of freedom, but not the presence of something else. Likewise darkness is the absence of light but not the presence of something else. Stupidity too is the absence of knowledge, not the presence of something else. Hate too is the absence of love, and not the presence of something else. Our adjective πονηρος (poneros) describes the absence of freedom.

The word Christ describes having no earthly superior, and thus being completely autonomous, responsible and free. The word antichrist describes the opposite, namely a loss of autonomy and the having of a boss. Christ ends all rule and dominion (1 Corinthians 15:24), and in his world people work directly for God; from the heart and in utter freedom, with nobody telling them what to do or how to live their lives. In Christ's world there are no slaves and there is no labor, and everybody works according to his own convictions. Our adjective is used 76 times in the New Testament. 

https://www.abarim-publications.com/DictionaryG/p/p-e-n-o-m-a-i.html

sozo 4982 - The verb σωζω (sozo) means to save. It's part of a cluster of words of a σω - stem that revolves around wholeness and soundness: σωμα (soma), meaning body; σοφια (sophia), meaning wisdom. As such, our word reminds of the familiar Hebrew word שלום (shalom), peace, from the verb שלם (shalem), to be or make whole or complete.

Our verb σωζω (sozo) comes from the unused adjective σως (sos), which means safe and sound, alive and well, whole and intact, and our verb describes the act of preserving the condition of σως (sos), or getting there: to find what is lost or repair what is broken. Where humans are concerned, the opposite of σως (sos) might be achieved through sickness, poverty or calamity, but also through a lack of knowledge or social skills: situations or conditions that prevent a person from being both wholly free and wholly connected to the collective from which any individual derives his identity.

https://www.abarim-publications.com/DictionaryG/s/s-om-z-om.html