I found that the popular subject of "gifts" of the Spirit, as usually taught in the church today, is not only overblown, but it (the phrase "gifts of the spirit" or "spiritual gift") is literally not even there in the original text, even though it is commonly translated that way.
The word for gift (as a thing "given") in the Greek is δομα (Strong's G1325, "doma"). "Gift" as a "present" offered would be δωρα (Strong's G1435, "dora"). "Gratuity" would be δωρεαν (Strong's G1431, "dorean"), and the result of that gratuity would be δωρημα (Strong's G1434, "dorema"), a "bestowment."
The word for spirit is πνευμα (Strong's G4151, "pneuma"), and the adjective "spiritual" is πνευματικον (Strong's G4152, "pneumatikon").
You can look up all occurrences of those words in the New Testament. There is no place in the scripture where a "spiritual gift" (such as might be called "doma pneumatikon" literally occurs in the original text. Not one place.
The only actual spiritual "gift" or "gratuity" we get is the Holy Spirit.
In Luke 11:13 Jesus says,
"If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!"The word here for "gifts" is "domata" (plural of "doma"). Also note that the Holy Spirit is singular, not plural, even though it is compared to "gifts" (plural) that we give to our children. Our heavenly Father gives us one gift, and that is the Holy Spirit.
In Acts 2:38 "...and you will receive the gift of the Holy Spirit..." the word for "gift" is "dorean" (gratuity) and is singular.
In places like 1 Cor 12, you see the English phrase "spiritual gift" in translation. But the word "gift" = "doma" does not occur in the original text, let alone any form of "spirit" = "pneuma" alongside it. The word used is χαρισμα (Strong's G5486, "charis-ma," plural "charis-mata," and other inflections of the same word).
The root word χαρις (Strong's G5485, "charis") is the word for "grace" or "favor," used so many times (166 times, by my count) in the New Testament, and is where we get the English transliteration "charity" or "charitable." The -μα ("-ma") or -ματα ("-mata") part means "effect(s)" or "working(s)," something that is a result of the thing, the thing being "grace" or "favor," in this case.
"Charisma" or "charismata" therefore literally just means "grace-effect(s)" or "grace-working(s)," meaning something that grace does or results in, a manifestation of grace.
The Greek word "charisma" is also transliterated into English as "charisma," which in English tells of the "effect" of someone whose nature exudes something that makes him appealing. The English word "charismatic" is just an inflection of this, besides being a well known label for a group or movement of Christians, as well as a stereotype.
There are many religious discussions about "spiritual gifts," in such a way as to elevate miraculous or mystical things into a special category, usually with an agenda. But I can demolish this sacred cow really easily:
Most believers are familiar with Romans 6:23
"For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord"The word for "gift" in Romans 6:23 is "charisma."
So then, is "eternal life" a "spiritual gift"?
Romans 6:23 is actually more meaningful if you recognize the word "charisma." It nicely contrasts the "wages" of sin with the "grace-effect" of God. "Wages" are something you work for. "Grace" is free, undeserved kindness. "Death" is an effect, or result, or working, or outgrowth of "sin." "Eternal life" is an effect, or result, or working, or outgrowth of grace.
Let me take this one step further with a more extreme example, so as to completely bury the sacred cow. Romans 11:28-29, referring to the long discussion about Israel (Romans chapters 9 through 11), says:
"As far as the gospel is concerned, they are enemies on your account; but as far as election is concerned, they are loved on account of the patriarchs, for God's gifts and his call are irrevocable."The word for "gifts" in Romans 11:29 is "charismata."
So, Israel's favor from God is a "grace effect," and might as well be considered as much a "spiritual gift" as the list of things in 1 Cor 12.
In addition to Rom 6:23 and 11:29, the word "charisma" is also found in Rom 1:11, 5:15, 5:16, 12:6, 1 Cor 1:7, 7:7, 12:4, 12:9, 12:28, 12:30, 12:31, 2 Cor 1:11, 1 Tim 4:14, 2 Tim 1:6, 1 Pet 4:10.
Note that 1 Cor 12 starts with (typical translation) "Now about spiritual gifts, I do not want you to be ignorant." Here, the word "charismata" is not even used, let alone "doma" or "dorean"! It literally just says, "Now about the spirituals ("pneumatikon"), I do not want you to be ignorant." This is to contrast practical issues just discussed in 1 Cor 10-11 (eating food sacrificed to idols, head coverings, right vs. wrong way to partake of the Lord's Supper).
Also, the context of the discussion in 1 Cor 12 has to do with what was going on in the gatherings (1 Cor 11:17-18) in Corinth, as does everything from chapter 11 through chapter 14, not out on the street. In this case, they were focusing on this "grace-effect" versus that one, instead of seeing themselves as one body (1 Cor 12:12-27). It was the purpose of Paul's teaching to appeal to unity of the one body, not division; ironically, "spiritual gifts" teachings today tend to focus on dividing the body of Christ, in more ways than one.
When we have a gathering of the out-called ("ekklesia"), we might distinguish different functions in the body, according to the "grace-effects" that we recognize that people excel in and manifest in practice. If you have a large number of people in a gathering, and one says they are sick, does everyone else run up and lay hands on that person? Do all of them preach the sermon? Do all of them serve at the hospitality table? In the example of Corinth, they all did "speak in tongues" in assembly (1 Cor 14) and that's why the exhortation in 1 Cor 12:29-30, rendered literally, says "...no all to-tongues..."
However, once you leave the gathering and are out in the world, the one gift you need, the gift of the Holy Spirit, is all you need, and you get the job done. You don't pass up an opportunity to communicate the gospel just because you aren't "an evangelist" or "a preacher." You don't neglect to show hospitality to anyone. And you don't neglect to heal the sick when you see a sick person anywhere you go, "as you go." And yes, "tongues" is a sign that follows anyone who believes (Mark 16:17), so if you are a believer, that means you.
By categorizing and elevating the "spiritual gift" list of 1 Cor 12, religion has put people in bondage, thinking they can't "get" this special thing or that, lamenting that they don't "have" this "gift" or that, and of course many run around trying to get impartations, anointings, mantles, and such things, as if they can procure or conjure up what is really an "effect" of "grace," which is already a given. Once you understand that these things are "grace" "effects," you are set free to grow and operate freely in the grace God has already given you, which is already a done deal, through the indwelling and empowering of the Holy Spirit, which has many "effects," as the needs arise.
In public, "as the need arises," you can do anything that needs to get done, because you have the Holy Spirit, who is God and can accomplish anything that needs to get done. In different contexts, particularly in a gathering, "as the need arises," we don't need everyone doing everything, but just a few or maybe even just one person meeting any particular need that arises within the body of believers.
Note: Last five paragraphs above revised/reworded on 9/15/2014 to make them less "churchy". Added Greek font spellings, and expanded explanation of family of words for gift, etc. (second paragraph) on 1/25/2015.
Here's just an additional footnote about the "-μα" ("-ma") ending, showing how it operates in all three words I spoke about above: grace, spirit, gift.
χαρισ ("charis") = "grace, favor" Strong's G5485.
χαρισμα ("charisma") = "grace-effect," Strong's G5486, plural χαρισματα ("charismata")
πνευ ("pneu") = "blow," Strong's G4154
πνευμα ("pneuma") = "blow-effect" = "wind, spirit," Strong's G4151
See John 3:8, which uses both words: "the wind [G4151] blows [G4154] where it wills"
δο ("do") = "give," root of Strong's G1325
δομα ("doma") = "give-effect" = "gift," Strong's G1390, plural δοματα ("domata")
See Luke 11:13, which uses both words: "If you, being wicked, know how to give [G1325] good gifts [G1390] to your children, how much rather will the Father who is out of heaven give [G1325] the Holy Spirit to those who ask him."
See how this works in the Greek?
The point of the original post is that there are no "give-effects" (domata) mentioned in 1 Cor 12, such that we can obtain or possess any other "gift" than the "Holy Spirit." They are manifestations of that grace/favor that we already have: "grace-effects" (charismata). If we have the "gift" of the "Holy Spirit," then we can manifest anything we want out of the grace/favor we have as a result of that. But 1 Cor chapters 12 through 14 teach us to do so in an orderly way as a unified body for the right reasons.
"But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will."This is stretched to mean that the Holy Spirit takes the "spiritual gifts," divides them out and gives each one to (only) certain people as he chooses.
The key word (KJV "will") is βουλεται (Strong's G1014), transliterated "bouletai."
βουλεται (Strong's G1014) is the present, indicative, middle/passive voice of the deponent verb "intend." That means that it cannot be translated "he wills" or "he decides" or "he determines" (active voice). It is an intention. It is that each χαρισ-μα (charis-ma) or grace-effect/manifestation is working as he/it is intending and being intended. (The word "he" is not explicitly in the original text. That is only inferred from the verb inflection being 3rd person, singular. You could also translate βουλεται: "as it is intended," which is also 3rd person, singular)
The Greek manuscript reads,
"παντα δε ταυτα ενεργει το εν και το αυτο πνευμα ιδια εκαστω καθως βουλεται"Transliterated to our familiar Roman font,
"panta de tauta energei to hen kai to auto pneuma dairoun idia hekasto kathos bouletai"Translated, word for word,
"all, yet, these, is-in-acting, the, one, and, the, same, spirit, apportioning, own, to-each, according-as, it/he-is-intending/intended"If it were meant to be present active (not middle/passive), the verb form would have to be spelled:
βουλει = boulei (although, being "deponent," there is no active form of the verb)or else,
θελει (Strong's G2309) = thelei = will, choose, determineTherefore, scripture could have said "will/choose/determine," but didn't.
So, again, the point is that there is an intention associated with each χαρισ-μα (charis-ma) or grace-effect/manifestation. It is not that the Holy Spirit is choosing or determining who gets what "spiritual gift."
That blows away the whole "as the Holy Spirit decides/wills/chooses to impart certain spiritual gifts to one person, but not another" sacred cow, right at the source.
It is amazing how simple and straightforward things become when you look at the original text, and how the original text doesn't support the agendas and traditions of men.
At one point I was digging into 1 Cor 11 through 14 again, and noticed something. Again, you have to be reading it in an interlinear, rather than the popular English translations.
Most are aware of the sacred cow of cessationist teaching, that uses 1 Cor 13:8-10 to claim that the supernatural things passing away with the age of the apostles and the writing of the scriptures, as well as the typical response that this will not happen until Jesus comes again, pointing out that "knowledge" hasn't passed away, etc.
How about "neither, nor," but rather, "when you grow up"?
What I found out was that the actual verbiage of scripture is consistent with what was said about the letter to the Corinthians being for carnal infants (1 Cor 3:1-2).
First, specifically three words need to be better defined.
μερος ("meros"), Strong's G3313, LSJ #68522: a share, portion, lot, partNow here is the awkward, but very literal rendering, leaving the punctuation out (since the Greek has none), and highlighting those two words: (you can follow along in any interlinear)
τελειος ("teleios"), Strong's G5046, LSJ #105840: complete, mature, full-grown, accomplished, perfected
καταργηω ("katargeo"), Strong's G2673, LSJ #56587: render idle or unemployed, useless, to no effect.
 The love never is-failing whether yet prophecies shall-be-being-unemployed whether tongues shall-be-ceasing whether knowledge shall-be-being-unemployed  out of-a-portion for we are knowing and out of-a-portion we-are-prophesying  whenever yet may-be-coming the mature then the out of-a-portion shall-be-being-unemployed  when I-was infant as infant I-talked as infant I-was-disposed as infant I-reckoned when yet I-have-become man I-have-unemployed the of-the of-infantRe-translating the above afresh,
" Love never fails, whether prophecies are unemployed or tongues cease or knowledge is unemployed.  Out of a portion we are knowing and out of a portion we are prophesying,  but when maturity comes then that which is out of portions shall be unemployed.  When I was an infant I talked like an infant and acted like an infant and thought like an infant. Yet when I became a man I stopped using the things of infancy."So the "portions" or "allotments" or "shares" or "divisions" include the so-called "spiritual gifts" (as they are popularly called), the stuff of what is cited in the previous chapter (1 Cor 12), and connected with being an "infant," whereas "maturity" is connected with "becoming a man," equated with agape "love," which cares for others above oneself. Those who seek or focus on "spiritual gifts" are thinking of themselves first, which is typical of infants; those who do whatever needs to be done to benefit others are thinking of others first, which is a characteristic of maturity. The Corinthians were focusing on the former; we are to focus on the latter. We should operate based on the Golden Rule, which would address any need that you come across "as you go," requiring that you operate in the fullness of the Spirit, instead of partial, incomplete "portions or "allotments" or "shares" or "divisions."
Also, the use of the verb form of μερος ("meros"), εμερισεν ("emerisen"), in Romans 12:3 refers to a similar "list" of "χαρισματα" ("charis-ma-ta") examples as portions/shares/allotments/parts, Paul emphasizing that one should "not think of yourself more highly than you ought," then discussing the principle of "one body, many parts," and then notice particularly that this is also immediately followed by an agape "love" exhortation in Romans 12:9-10. So it parallels 1 Cor. chapters 12-13 closely in principle.
Verse 12 is another helpful addition to this.
Again, literally, interlinearly,
 we-are-observing for presently through of-mirror in enigma then yet face toward face presently I-am-knowing out of-a-portion, then yet I-will-be-recognizing-myself according-as also I-am-recognizedThe key is the voice of the following verb:
επιγνωσκω ("epi-gnosko"), Strong's G1921, "to know upon some mark, i.e. recognize; by implication, to become fully acquainted with, to acknowledge." This is a combination of επι ("epi"), Strong's G1909, which is the preposition "upon," and γνωσκω ("gnosko"), Strong's G1097, which is the verb "know."In English grammar, we have the verb active voice, which is to act (e.g. "to loose"), and the passive voice, which is to be acted upon (e.g. "to be loosed"). Koine Greek adds a middle voice, which is to both act and be acted upon at the same time (e.g. "to loose so as to be loosed," i.e. "to loose oneself" ).
At the end of the verse, the first instance of "recognize" is in the middle voice; the second instance is in the passive voice.
Re-translating verse 12 afresh,
 presently in an enigma we are observing through a mirror, then yet presently I am knowing out of a portion, yet face toward face then recognizing myself according as also I am recognized.So "recognizing yourself as also you are recognized" speaks of our identity in Christ, in this context His fullness, the fullness of the Spirit.
The Koine Greek is what linguists would describe as a "fusional" "synthetic" language, which largely combines morphemes, "synthesizing" words by "fusing" the morphemes together.
It is very common to see ad hoc constructions in the language, the -μα tag being an example. We do it in English, but usually only casually, with the minority of such constructions finding their way into general use and the English dictionaries. For example, I could say that the New Testament writers' construction of the word χαρισμα became "christianese" over time, where "christian-ese" is another ad hoc construction, but this time in English. But in Koine Greek, it is common in formal writing.
Clearly, χαρισ-μα is a made-up word, an ad hoc construction by the writers of the New Testament, used 16 times by the apostle Paul and 1 time by the apostle Peter. Christians in the first century synthesized the word by adding the -μα (-effect, -outworking, -manifestation, -result) tag to χαρισ ("grace/favor"), a common practice in the Greek language.
It is not as if they purposed to invent a word and then get it added to Webster's dictionary, so to speak. What I am saying is that this is just how they wrote, and that is why χαρισ-μα is just "grace/favor-effect" and not a previously established word in general use. Note that the Christians/Jews had been reading the Greek Septuagint for a couple of hundred years, which is four times the size of the New Testament, and which uses the word χαρις (grace/favor), yet there are no instances of χαρισμα in the Septuagint.
I researched all the occurrences of χαρισμα ("charisma") in the Perseus classical literature online archives of Tufts University (http://www.perseus.tufts.edu/hopper/wordfreq?lookup=xa/risma&lang=greek&sort=total ), as well as in the Koine Greek Septuagint, which includes the Old Testament Apocrypha, in the writings of "the apostolic church fathers," as they are called, in the Pseudoepigrapha, and in the works of the Jewish philosopher Philo of Alexandria.
Besides the 17 occurrences in the Koine Greek New Testament, I found another 44 occurrences in other literature. There are no occurrences in the Koine Greek Septuagint ("LXX") translation of the Old Testament (including the Apocrypha), and only 4-5 scattered references in 3-4 passages are contemporary or prior to the writing of the New Testament scriptures.
In the other, subsequent, non-biblical, classical literature, all occurrences are associated with writing about the Christian faith.
You will see from all the excerpts below that, just like in the New Testament, sometimes χαρισμα is associated with the (miraculous) empowering of the Spirit, and sometimes it is not. In a few places they are just quoting or paraphrasing what they read in the New Testament scriptures.
At this point I must clearly state a disclaimer about my translations of the non-biblical classical literature below. Most of these I translated from scratch; I am not a classical Greek scholar, and am unfamiliar with these classical works. Therefore, you will find the translations to be awkwardly literal and mechanical. I am sure that there are many errors in them as well. What I had hoped to get out of all this is only a sense of the contexts that the word χαρισμα is used.
My erring on the side of a hyper-literal rendering was because I did not want to presume to interpret the text into what I might think it was saying. So therefore it is awkward to read and does not flow; I did not try to render it in proper English.
For comparison, I will also translate the New Testament texts the same way as the other classical texts, mostly using the ISA tool. They will therefore not flow in English, either.
As an aside, whereas I find it fairly straightforward to translate passages of the New Testament, though tedious (because I have not memorized the lexicon and grammar, and language in general has been difficult for me), it was quite a struggle to do so in these other classical works. The online Perseus translation tools were clearly inadequate by themselves, due to gross ambiguities and their having to cover all the non-Koine dialects. Quite frankly, I am amazed at the poor writing quality of the classical literature as compared to the simplicity and high quality of the New Testament. This just further goes to show the amazing nature of the New Testament scriptures, as compared to other literature.
Again, these are all the references to χαρισμα in an immense collection spanning many centuries! Yet only 61 instances in all are uncovered!
Rom 1:11 επιποθω γαρ ιδειν υμας ινα τι μεταδω χαρισμα υμιν πνευματικον εις το στηριχθηναι υμας
For I am longing to be seeing you(plural) that I may share some spiritual grace-effect to you(plural) into the to-be-established you(plural)
Rom 5:15 αλλ ουχ ως το παραπτωμα ουτως και το χαρισμα ει γαρ τω του ενος παραπτωματι οι πολλοι απεθανον πολλω μαλλον η χαρις του θεου και η δωρεα εν χαριτι τη του ενος ανθρωπου ιησου χριστου εις τους πολλους επερισσευσεν
but not as the fall-aside, thus also the grace-effect, for if to the of the one fall-aside the many die, to much rather the grace of the God and the gratuity in grace to the of the one man Jesus Christ into the many exceeds
Rom 5:16 και ουχ ως δι ενος αμαρτησαντος το δωρημα το μεν γαρ κριμα εξ ενος εις κατακριμα το δε χαρισμα εκ πολλων παραπτωματων εις δικαιωμα
and not as through of one sinning the gift-effect, indeed for the judgment out of one into condemnation, yet the grace-effect out of many fall-asides into justice-effect
Rom 6:23 τα γαρ οψωνια της αμαρτιας θανατος το δε χαρισμα του θεου ζωη αιωνιος εν χριστω ιησου τω κυριω ημων
for the wages of the sin death, yet the grace-effect of the God eternal life in Christ Jesus, the Lord of us
Rom 11:28-29 κατα μεν το ευαγγελιον εχθροι δι υμας κατα δε την εκλογην αγαπητοι δια τους πατερας αμεταμελητα γαρ τα χαρισματα και η κλησις του θεου
indeed according to the well-message enemies through you(plural), yet according to the choice beloved through the fathers, for unregretted the grace-effects and the calling of the God
Rom 12:6 εχοντες δε χαρισματα κατα την χαριν την δοθεισαν ημιν διαφορα ειτε προφητειαν κατα την αναλογιαν της πιστεως
yet having grace-effects according to the grace the given to us excelling, whether prophecy according to the analogy of the faith,
1 Cor 1:7 ωστε υμας μη υστερεισθαι εν μηδενι χαρισματι απεκδεχομενους την αποκαλυψιν του κυριου ημων ιησου χριστου
so that you(plural) to not be deficient in any grace-effect, awaiting the unveiling of the Lord of us, Jesus Christ
1 Cor 7:7 θελω γαρ παντας ανθρωπους ειναι ως και εμαυτον αλλ εκαστος ιδιον χαρισμα εχει εκ θεου ος μεν ουτως ος δε ουτως
I am willing for all men to be as also myself, but each is having own grace-effect out of God who indeed thusly who yet thusly
1 Cor 12:4 διαιρεσεις δε χαρισματων εισιν το δε αυτο πνευμα
yet are apportionments of grace-effects, yet the same spirit
1 Cor 12:9 ετερω δε πιστις εν τω αυτω πνευματι αλλω δε χαρισματα ιαματων εν τω αυτω πνευματι
yet to different faith in the same spirit, yet to another grace-effects of remedies in the same spirit
1 Cor 12:28 και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων
and whom indeed the God places in the out-calling firstly apostles, secondly prophets, thirdly teachers, thereupon powers, therafter grace-effects of remedies, supports, pilotage, breeds of tongues
1 Cor 12:30 μη παντες χαρισματα εχουσιν ιαματων μη παντες γλωσσαις λαλουσιν μη παντες διερμηνευουσιν
not all grace-effects are having of remedies, not all to tongues are talking, not all are interpreting
1 Cor 12:31 ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι
be being zealous, yet, the grace-effects the better, and still with over-cast way/path to you(plural) I am showing
2 Cor 1:11 συνυπουργουντων και υμων υπερ ημων τη δεησει ινα εκ πολλων προσωπων το εις ημας χαρισμα δια πολλων ευχαριστηθη υπερ ημων
of-together-under-working also of you(plural) over us to the petition that out of many faces the into us grace-effect through many may be thanked over[for the sake of] us
1 Tim 4:14 μη αμελει του εν σοι χαρισματος ο εδοθη σοι δια προφητειας μετα επιθεσεως των χειρων του πρεσβυτεριου
be not neglecting of the grace-effect in you which is given to you through of prophecy with on-placing of the hands of the eldership
2 Tim 1:6 δι ην αιτιαν αναμιμνησκω σε αναζωπυρειν το χαρισμα του θεου ο εστιν εν σοι δια της επιθεσεως των χειρων μου
through which cause I am reminding you to be up-alive-flaming the grace-effect of the God which is being in you through the on-placing of the hands of me
1 Pet 4:10 εκαστος καθως ελαβεν χαρισμα εις εαυτους αυτο διακονουντες ως καλοι οικονομοι ποικιλης χαριτος θεου
each accordingly obtains grace-effect into yourselves serving same as ideal administrators of varied grace of God
78 το δε χαριν ευρειν ουκ εστι μονον, ως νομιζουσι τινες, ισον τω ευαρεστησαι, αλλα και τοιουτον. ζητων ο δικαιος την των οντων φυσιν εν τουτο ευρισκαι αριστον ευρημα, χαριν οντα του θεου τα συμπαντα, γενεσεως δε ουδεν χαρισμα, οτι γε ουδε κτημα, θεου δε κτημα τα παντα, διο και μονου την χαριν οικειον. τοις γουν ζητουσι, τις αρχη γενεσεως, ορθοτατα αν τις αποκρινοιτο, οτι αγαθοτης και χαρις του θεου, ην εχαρισατο τω μετ αυτον γενει. δωρεα γαρ και ευεργεσια και χαρισμα θεου τα παντα οσα εν κοσμω και αυτος ο κοσμος εστι.
My hyper-literal translation:
"Yet the grace/favor to find is not being only, as/like they think/consider them? equal to the to-please, but and/also such as this. Seeking the just/righteous the of the being nature in this is finding good find-effect [i.e. discovery], grace/favor being of the God the whole/together, yet of genesis/birth not any grace/favor-effect, yet that/because not yet acquire-effect [i.e. acquisition/possession/property], yet of God acquire-effect [i.e. acquisition/possession/property] the all, wherefore and/also of only the domestic grace/favor. Therefore to this they are seeking, what?/who? origin genesis/birth, straight/upright if/perchance anyone?/someone? might answer, that/because goodness and grace/favor of the God, favors whom after same to kind/race. For gratuity and well-works/benefit and/also grace/favor-effect of God the all as much as in world and/also same the world is being."
Translation by C. D. Yonge:
"and to find grace, is not only, as some call it, equivalent to the expression 'pleasing God,' but it has some such meaning as this. The just man seeking to understand the nature of all existing things, makes this one most excellent discovery, that everything which exists, does so according to the grace of God, and that there is nothing ever given by, just as there is nothing possessed by, the things of creation. On which account also it is proper to acknowledge gratitude to the Creator alone. Accordingly, to those persons who seek to investigate what is the origin of creation, we may most correctly make answer, that it is the goodness and the grace of God, which he has bestowed on the human race; for all the things which are in the world, and the world itself, are the gift and benefaction and free grace of God."
και η μεθη μου ουκ εγανετο εις αλογιστεαν αλλ εξετραπην των ματαιων, επι τον υψιστον θεον μου και επλουτησα εν χαρισματι αυτου.
My hyper-literal translation:
"and the drunkenness/drink of me is not become into thoughtlessness but I am turned from of the frivolous/vanity, upon the most high God of me and I be made rich/wealthy in grace/favor-effects of same."
Translation by J. H. Charlesworth:
"And my intoxication was not with ignorance; but I abandoned vanity; And turned toward the Most High God, and was enriched by his favors."
τη πρωτη ημερα εβδουμαδος, ητις ην τριτη μεν ημερα της πλασεως του αδαμ, ογδοη δε του πρωτου μηνος νισαν, πρωτη δε του απριλλιου μηνος, και εκτη του παρ αιγυπτιοις φαρμουθε, ωνομασεν αδαμ τα αγρια θηρια θειω τινι χαρισματι.
My hyper-literal translation:
To the first day of seven/week, anyone/anything-who/which has been being to third indeed to day of the creation of Adam, to eighth yet of the first/before/prior month Nisan, to first/before/prior yet of the Aprillios of month, and sixth of the beside Egyptian Pharmouthi, names Adam the wild beasts to certain divine grace/favor-effects.
Translation by O. S. Wintermute:
"And in six days of the second week, by the word of the Lord, we brought to Adam all the beasts..."[discordance continues]
οι δ αγαπωσι γαμον τε γαμοκλοπιων τ απεχονται, δωσει πλουσια δωρα, αιωνιον ελπιδα και τοις. πασα τε γαρ ψυχη μεροπων θεου εστι χαρισμα, κου θεμις ανθρωποις τεν αλγεσι πασι μιαινειν.
My hyper-literal translation:
"Yet who is loving [a] marriage to of marriage-thefts both/and is being received-off/from, will be giving rich/wealthy gifts, eternal expectation and/also to these. For all the life of voice-division [articulation] of God is being [a] grace/favor-effect, where regulation to men to the pain to all/every to be defiling."
Translation by J. J. Collins:
"who love marriage and refrain from adultery. He will give rich gifts and eternal hope to these also. For every soul of mortals is a gracious gift of God and it is not lawful for men to defile it with any grievous things."
My less-literal, but not so loose translation:
"Yet whoever loves marriage and is being received off/from marriage-thievery, he will give rich gifts, and to these also, eternal expectation. For all the life that God articulates is an effect of grace/favor, where it regulates men, their pain in their every defilement."
chapter 31: λυπεῖ δὲ ἡμᾶς ὅτι πᾶσα παραμυθίας ἐλπὶς ἐπ̓ αὐτῷ περικέκοπται, τῶν ἐχόντων τὰ τῆς ἰάσεως χαρίσματα οὐδὲν ἐπ̓ αὐτοῦ τῶν συνήθων ἐνεργῆσαι συγχωρηθέντων.
He has been grieving yet for myself that all encouragement/exhortation hope upon same he has cut around [or mutilated], of the bearing the of the healing grace-effects not one upon of same of dwelling to be working of coming together.
chapter 53: κουφότερος γὰρ ὁ δἰ ἀπειρίαν ὠνήσασθαι θέλων ἢ ὁ πιπράσκων τὴν τοῦ Θεοῦ δωρεάν. πρᾶσις γὰρ ἐγένετο, καὶ ὃ σὺ δωρεὰν ἔλαβες, ἐὰν πωλῇς, ὡσανεὶ πεπραμένος τῷ σατανᾷ, ἀφαιρεθήσῃ τοῦ χαρίσματο. καπηλείαν γὰρ ἐπεισάγεις τοῖς πνευματικοῖς, καὶ τῇ ἐκκλησίᾳ, ἔνθα πεπιστεύμεθα σῶμα καὶ αἷμα Χριστοῦ.
Nimble for the through inexperience to buy / be bought being willing has been being selling the of the God gratuity. Sale for generating, and the you take the gratuity, if you are selling, as it were satan/adversary, having sold to the spiritual of the grace-effect. You are bringing for retail trade to this spiritual, and to the out-calling, there we have believed the body and blood of Christ.
chapter 103: Ἤγαγεν εἰς ἔργον ὁ Κύριος τοῦ λαοῦ αὐτοῦ 2 τὰ αἰτήματα, καὶ ἔδωκεν αὐτῷ διὰ τῆς ἡμετέρας ταπεινώσεως ποιμένα ἄξιον μὲν τοῦ ὀνόματος, καὶ οὐ κατὰ τοὺς πολλοὺς καπηλεύοντα τὸν [p. 194] λόγον, δυνάμενον δὲ καὶ ὑμῖν 3 τοῖς τὴν ὀρθότητα τοῦ κηρύγματος ἀγαπῶσι καὶ τὴν κατ̓ ἐντολὰς 4 τοῦ Κυρίου ζωὴν καταδεξαμένοις ἀρέσκειν καθ̓ ὑπερβολὴν ἐν τῷ ὀνόματι 5 τοῦ Κυρίου τοῦ πληρώσαντος αὐτὸν τῶν πνευματικῶν αὐτοῦ χαρισμάτων.
He leads/carries/brings into work the Lord of the people of the same the request-effect, and gives to same through the of our lowering shepherd will be leading indeed of the name, and not according this many merchandising the word, empowering yet and you to this the upright posture of the proclamation loving and to the according to command of the Lord to be living receiving / being received to make good/amends following cast-beyond in the name of the Lord of the filling same of spiritual of grace-effects.
chapter 139: Εἰ μὲν οὖν ἦν δυνατὸν αὐτόν με παραγενέσθαι, οὐδὲν ἂν προετίμησα τῆς συντυχίας ὑμῶν, ὥστε καὶ ἰδεῖν τοὺς ἀθλητὰς τοῦ Χριστοῦ, καὶ περιπτύξασθαι, καὶ κοινωνῆσαι τῶν προσευχῶν καὶ τῶν πνευματικῶν ἐν ὑμῖν χαρισμάτων
If indeed not if powerful same me to be beside, not one if I honor of the happening of your, inasmuch as and to be seeing this athlete of the Christ, and to enshroud / be enshrouded, and to have fellowship of the prayers and of the spiritual in you of grace-effects.
chapter 156: τὰς γὰρ ὑπονοίας καὶ τὰς ἐξ ἀντιλογιῶν παρατριβὰς παντελῶς ἀναιρεθῆναι, μὴ ἀξιοπίστου τινὸς μεσιτεύοντος τῇ εἰρήνῃ, ἀμήχανον. καὶ εἰ μὲν ἐπέρρει ἡμῖν τὰ παρὰ τῆς χάριτος καὶ ἦμεν δυνατοὶ λόγῳ καὶ ἔργῳ καὶ τοῖς πνευματικοῖς χαρίσμασι δυσωπῆσαι τοὺς ἀντιδιατιθεμένους, ἔδει κατατολμῆσαι τοῦ τοσούτου πράγματος.
The for over-thinking and the out of contradiction rubbing against one another completely-all to take up, lest perchance trustworthy anyone arbitrating to the peace, without means. And if indeed has been floating to us the around of the grace and we have been being powerful to word and to work and this of spiritual grace-effects to empower this resisting, has been lacking [or has been binding] to behave boldly towards of the large acts [practice-effects].
chapter 161: ἐρρωμένος καὶ εὔθυμος ἐν Κυρίῳ εἴης: εὐδοκιμῶν ἐπὶ χαρίσμασι Πνεύματος καὶ σοφίας φυλαχθείης.
Healthy and kind/generous in the Lord you are permitting: Being well-esteemed upon grace-effects Spirit and wisdom you might be guarded.
chapter 164: , οἵ γε τοσοῦτον ἀπέχομεν βαρβάρους ἐξημερῶσαι τῇ δυνάμει τοῦ Πνεύματος καὶ τῇ ἐνεργείᾳ τῶν παῤ αὐτοῦ χαρισμάτων, ὥστε καὶ τοὺς ἡμέρως ἔχοντας τῇ ὑπερβολῇ τῶν ἁμαρτιῶν ἡμῶν ἐξηγριῶσθαι.
the at least large we hold off from barbaric to tame to the power of the Spirit and to the workings of the besides same grace-effects, inasmuch as and this we are taming bearing to the cast-beyond of sins of ours to have been made wild.
chapter 165: τὸ μὲν γὰρ μέγιστον καὶ τῆς μεγίστης σπουδῆς ἄξιον αὐτόν σε ἰδεῖν καὶ ὀφθῆναί σοι, καὶ τῶν ἐν σοὶ τοῦ Πνεύματος χαρισμάτων δἰ ἑαυτῶν ἀπολαῦσαι: ἐπειδὴ δὲ τοῦτο ἥ τε τοῦ τόπου διάστασις ἀφαιρεῖται, καὶ αἱ ἰδίᾳ ἑκάτερον ἡμῶν κατέχουσαι περιστάσεις, δευτέρας εὐχῆς ἄξιον γράμμασι συνεχέσι τῆς ἐν Χριστῷ σου 1 ἀγάπης τρέφεσθαι τὴν ψυχήν.
The indeed for big and of the big speed will be leading the same you to be perceiving and to see you, and of the in you of the Spirit of grace-effects through yourselves to enjoy: after that/since when yet this the of the place separation is taking away from, and the self each singly of us holding fast stand-around, second vow bearing scriptures holding together of the in Christ your love to thicken the ψυχη-life.
chapter 176: ἵνα οὖν καὶ ὁ Κύριος δοξασθῇ, καὶ λαοὶ εὐφρανθῶαι, καὶ τιμηθῶσι μάρτυρες, καὶ ἡμεῖς οἱ γέροντες τῆς ὀφειλομένης ἡμῖν παρὰ τέκνου γνησίου τύχωμεν θεραπείας, καταξίωσον ἀόκνως μέχρις ἡμῶν διαβῆναι, καὶ προλαβεῖν τὰς ἡμέρας τῆς συνόδου, ὥστε ἐπὶ σχολῆς ἡμᾶς ἀλλήλοις συγγενέσθαι καὶ συμπαρακληθῆναι διὰ τῆς κοινωνίας τῶν πνευματικῶν χαρισμάτων.
Therefore certainly and the Lord glorifies, and people gladdened, and witness should be honored, and I indeed the elders of the owing to us around the generational child we should happen to be at of attendance, deem worthy without hesitation as far as of us to walk, and to take the of day of assembly, inasmuch as upon rest of our one another's to be born with and to be called upon through of the fellowship of the spiritual grace-effects.
chapter 188: οἱ μὲν γὰρ πρῶτοι ἀναχωρήσαντες παρὰ τῶν πατέρων ἔσχον τὰς χειροτονίας καὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν αὐτῶν εἶχον τὸ χάρισμα τὸ πνευματικόν: οἱ δὲ ἀπορραγέντες, λαϊκοὶ γενόμενοι, οὔτε τοῦ βαπτίζειν, οὔτε τοῦ χειροτονεῖν εἶχον τὴν ἐξουσίαν, οὐκέτι δυνάμενοι χάριν Πνεύματος ἁγίου ἑτέροις παρέχειν, ἧς αὐτοὶ ἐκπεπτώκασι.
The indeed for first going back around of the father brings/bears the of the hand and through of the placing-upon of the hand of same has been bearing/bringing the grace-effect the spiritual: the yet broken off, [λαικοι] generating / being generated, and not of the to immerse/baptize, and not of the to stretch out the hand he has been bearing/bringing of authority, no more empowering grace of the Holy Spirit the other to be handing over, him the same has been out-fallen [fallen away].
chapter 204: ἐγὼ δὲ ὁρῶ, ὅτι καὶ ἐν τοῖς λογίοις τοῦ Πνεύματος οὐ παντὶ ἐξῆν ἐπιβάλλειν τῇ ἐξετάσει τῶν εἰρημένων, ἀλλὰ τῷ ἔχοντι τὸ Πνεῦμα τῆς διακρίσεως, καθὼς ἐδίδαξεν ἡμᾶς ὁ ἀπόστολος, ἐν ταῖς διαιρέσεσι τῶν χαρισμάτων εἰπών: ᾧ μὲν γὰρ διὰ τοῦ Πνεῦματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως, κατὰ τὸ αὐτὸ Πνεῦμα: ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι: ἄλλῳ δὲ ἐνεργήματα δυνάμεων: ἄλλῳ προφητεία, ἄλλῳ διακρίσεις πνευμάτων. ὥστε εἰ μὲν πνευματικὰ τὰ ἡμέτερα, δεικνύτω ἑαυτὸν ἔχοντα τὸ χάρισμα τῆς διακρίσεως τῶν πνευματικῶν ὁ τὰ ἡμέτερα κρίνειν βουλόμενος: εἰ δέ, ὡς αὐτὸς λοιδορεῖ, ἀπὸ τῆς σοφίας ἐστὶ τοῦ κόσμου τούτου, δειξάτω ἑαυτὸν ἔμπειρον τῆς σοφίας τοῦ κόσμου, καὶ τότε αὐτῷ τὰς ψήφους τῆς κρίσεως ἐπιτρέψομεν.
I yet of boundary, that and in this you might say of the Spirit not all has been allowing to throw upon the scrutiny having spoken, but therefore is being brought the Spirit of the discernment, even as the apostle instructed us, in this divisibility of the grace-effects saying: the indeed for through of the Spirit is being given word of wisdom, another word of knowledge, according to the same Spirit: another yet faith in to the same Spirit: another yet work-effects of powers: another prophecy, another discernments of spirits. Inasmuch as if indeed spiritual the ours, let be brought to light himself having the grace-effect of the discernment of the spirits the who our to decide intending: if yet, as same has been abusing/reviling, off/from of the wisdom is being of this world, let be brought to light himself experienced of the wisdom of the world, and at that time to same of the you are adorning with gems of the distinction we turn upon.
chapter 210: ταῦτα ψυχῶν δηλητήρια, οὐχ οἱ ἡμέτεροι λόγοι, ἅπερ αἱ οἰνόπληκτοι μήνιγγες ἐκβοῶσι, πολυφάνταστοι οὖσαι διὰ τὸ πάθος: οὕς εἴπερ ἐσωφρόνουν, ἐχρῆν εἰδέναι, ὅτι ταῖς ἀχράντοις καὶ πάσης κηλῖδος κεκαθαρμέναις ψυχαῖς τὸ προφητικὸν ἐναυγάζει χάρισμα.
This of ψυχη-life [through-death?], not the our word, his the wine-quarreler [μηνιγγες] [out-cryer], [much-apparent?] is being through the emotion: his if indeed of having been sound of mind has been being to perceive, that to this undefiled and all defilement to be cleansed to life the prophetic [well-radi-izes] grace-effect.
chapter 227: οὐ δήπου γὰρ βάσκανοι τινές ἐσμεν ἡμεῖς, ὥστε τὸν δυνάμενον καὶ ἄλλοις τῶν ἑαυτοῦ χαρισμάτων μεταδιδόναι ἀναγκάζειν ὑμῖν ἐναποκλείειν τὴν χάριν καὶ τῷ καθ̓ ὑμᾶς μόνῳ χωρίῳ στενοχωρεῖν.
No perhaps for sorcerous ones we are, inasmuch as the power and another of the himself of grace-effects to be giving are compelling to you to well-lock the grace and you might be of your place/space [to-when-well-space].
chapter 243: ἐξῇρται χαρὰ καὶ εὐφροσύνη πνευματική. εἰς πένθος ἐστράφησαν ἡμῶν αἱ ἑορταί: οἶκοι προσευχῶν ἀπεκλείσθησαν: ἀργὰ τὰ θυσιαστήρια τῆς πνευματικῆς λατρείας. οὐκέτι σύλλογοι Χριστιανῶν, οὐκέτι διδασκάλων προεδρίαι, οὐ διδάγματα σωτήρια, οὐ πανηγύρεις, οὐχ ὑμνῳδίαι νυκτεριναί, οὐ τὸ μακάριον ἐκεῖνο τῶν ψυχῶν ἀγαλλίαμα, τὸ ἐπὶ ταῖς συνάξεσι καὶ τῇ κοινωνίᾳ τῶν πνευματικῶν χαρισμάτων ταῖς ψυχαῖς ἐγγινόμενον τῶν πιστευόντων εἰς Κύριον.
Joy has lifted / been lifted up and merry to spiritual. Into grief they are lightened myself the holidays: at home of prayers they are shut off from: shining the alters of the spiritual service. No more assemblies of Christians, no more of teachers to the privilege of the front seats, no salvation/deliverance lessons, no general, no nighttime together-travail, no the blessed/happy person of ψυχη-life transport-of-joy-effect, the upon this together-leads (gathers) and to the fellowship of the spiritual grace-effects to the ψυχη-life being generated of the believing into the Lord.
chapter 264: ἐρχομένων τῶν γνησιωτάτων ἀδελφῶν τῶν περὶ Δομνῖνον πρὸς τὴν εὐλάβειάν σου, ἡδέως τὴν ἀφορμὴν τῶν γραμμάτων ἐδεξάμεθα, καὶ προσαγορεύομέν σε δἰ αὐτῶν, εὐχόμενοι τῷ ἁγίῳ Θεῷ μέχρι τοσούτου φυλαχθῆναι 1 τῇ ζωῇ ταύτῃ, μέχρις οὗ καταξιωθῶμεν ἰδεῖν σε καὶ ἀπολαῦσαι τῶν ἐν σοὶ χαρισμάτων.
Of coming/going of the generational brother of the around Domnino toward of the discretion of you, pleasantly of the to make a start from of the scriptures we show forth, and we address/greet you through same, vowing to the holy God as far as large to guard to the life thus, as far as of you we deem worthy to see you and to have enjoyment of in your grace-effects.
book 3, chapter 31: ταῦτα μὲν οὗτος: ὁ δὲ Λουκᾶς ἐν ταῖς Πράξεσιν τῶν ἀποστόλων τῶν Φιλίππου θυγατέρων ἐν Καισαρείᾳ τῆς Ἰουδαίας ἅμα τῷ πατρὶ τότε διατριβουσῶν προφητικοῦ τε χαρίσματος ἠξιωμένων αξτς μνημονεύει,
This indeed this: the yet Loukas in to the Business of the apostle of the Philippi daughter in Kaisareia the Judean at the same time to the father at times rubbing hard prophetic to the of grace-effect [??] having deemed worthy remember,
book 3, chapter 37: Τῶν δὲ κατὰ τούτους διαλαμψάντων καὶ Κοδρᾶτος ἦν, ὃν ἅμα ταῖς Φιλίππου θυγατράσιν προφητικῷ χαρίσματι λόγος ἔχει διαπρέψαι, καὶ ἄλλοι δ̓ ἐπὶ τούτοις πλείους ἐγνωρίζοντο κατὰ τούσδε,
The yet according to this of shining through and Kodratos has been being, his at the same time to the Phillipi daughter prophetic to grace-effect word is bearing to appear prominent, and another but upon this more has been being made known according thus,
book 4, chapter 18: ... Γράφει δὲ καὶ ὡς ὅτι μέχρι καὶ αὐτοῦ χαρίσματα προφητικὰ διέλαμπεν ἐπὶ τῆς ἐκκλησίας, μέμνηταί τε τῆς Ἰωάννου Ἀποκαλύψεως, σαφῶς τοῦ ἀποστόλου αὐτὴν εἶναι λέγων:
It is being written yet and so that as far as and of same prophetic grace-effects has been shining through into the out-calling, has been reminded to of John of the Apocolypse, clearly of the apostle same to be being speaking:
book 5, chapter 3: Τῶν δ̓ ἀμφὶ τὸν Μοντανὸν καὶ Ἀλκιβιάδην καὶ Θεόδοτον περὶ τὴν Φρυγίαν ἄρτι τότε πρῶτον τὴν περὶ τοῦ προφητεύειν ὑπόληψιν παρὰ πολλοῖς ἐκφερομένων ῾πλεῖσται γὰρ οὖν καὶ ἄλλαι παραδοξοποιίαι τοῦ θείου χαρίσματος εἰς ἔτι τότε κατὰ διαφόρους ἐκκλησίας ἐκτελούμεναι πίστιν παρὰ
Of the through concerning the Montana and Alkibiada and Theodota around the Phrygia just/exactly at that time before/first the to prophesy a taking up around many carrying out of greatest for certain/in-fact and other [besides-glory??] of the Father of grace-effects into yet/still at that time according different out-callings accomplishing faith beside
book 5, chapter 7: οὐκ ἔστιν ἀριθμὸν εἰπεῖν τῶν χαρισμάτων ὧν κατὰ παντὸς τοῦ κόσμου ἡ ἐκκλησία παρὰ θεοῦ λαβοῦσα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ σταυρωθέντος ἐπὶ Ποντίου Πιλάτου ἑκάστης ἡμέρας ἐπ̓ εὐεργεσίᾳ τῇ τῶν ἐθνῶν ἐπιτελεῖ, μήτε ἐξαπατῶσά τινας 4 μήτε ἐξαργυριζομένη: ὡς γὰρ δωρεὰν εἴληφεν παρὰ θεοῦ, δωρεὰν καὶ διακονεῖ.’ καὶ ἐν ἑτέρῳ δὲ τόπῳ 5 ὁ αὐτὸς γράφει: καθὼς καὶ πολλῶν ἀκούομεν ἀδελφῶν ἐν τῇ ἐκκλησίᾳ προφητικὰ χαρίσματα ἐχόντων καὶ παντοδαπαῖς λαλούντων διὰ τοῦ πνεύματος γλώσσαις καὶ τὰ κρύφια τῶν ἀνθρώπων εἰς φανερὸν ἀγόντων ἐπὶ τῷ συμφέροντι καὶ τὰ μυστήρια τοῦ θεοῦ ἐκδιηγουμένων. ταῦτα καὶ περὶ τοῦ διαφορὰς χαρισμάτων μέχρι καὶ τῶν δηλουμένων χρόνων παρὰ τοῖς ἀξίοις διαμεῖναι.
it is not number to say of the grace-effects his according of all the order the out-calling beside of God taking in the name Jesus Christ of the cross upon of Pontius Pilate each day upon well-doing here of the nations having been upon-completing and not deceiving anyone not merchandising as how for gratuity-ly to have taken beside of God, gratuity-ly and the have been serving. And in another yet place the same is writing: even as and many are hearing sisters in the out-calling prophetic grace-effects having and of all kinds talking through of the spirit tongues, and the hidden of the men into revealed bringing upon the bringing together and the mysteries of the God tell in detail. This and around the moving here and there of grace-effects as far as and of the doing mischief to time around the counterbalancing to persist.
book 5, chapter 16: μεμνημένοι τῆς τοῦ κυρίου διαστολῆς τε καὶ ἀπειλῆς πρὸς τὸ φυλάττεσθαι τὴν τῶν ψευδοπροφητῶν ἐγρηγορότως παρουσίαν: οἱ δὲ ὡς ἁγίῳ πνεύματι καὶ προφητικῷ χαρίσματι ἐπαιρόμενοι καὶ οὐχ ἥκιστα χαυνούμενοι καὶ τῆς διαστολῆς τοῦ κυρίου ἐπιλανθανόμενοι, τὸ βλαψίφρον καὶ ὑποκοριστικὸν καὶ λαοπλάνον πνεῦμα προυκαλοῦντο,
having been reminded the of the lord drawing asunder to and a boast toward the to guard the of the pseudo-prophets wakingly presence/coming: the yet as/his to holy spirit and to prophetic grace-effect lifting-up-upon and not-however least relaxing and the drawing asunder of the lord forgetting, the maddening and diminuative and misleader spirit has been calling forthbook 5, chapter 17: εἰ γὰρ μετὰ Κοδρᾶτον καὶ τὴν ἐν Φιλαδελφίᾳ Ἀμμίαν, ὥς φασιν, αἱ περὶ Μοντανὸν διεδέξαντο γυναῖκες τὸ προφητικὸν χάρισμα, τοὺς ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν τίνες παῤ αὐτοῖς διεδέξαντο, δειξάτωσαν: δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ ἐκκλησίᾳ μέχρι τῆς τελείας παρουσίας ὁ ἀπόστολος ἀξιοῖ. ἀλλ̓ οὐκ ἂν ἔχοιεν δεῖξαι τεσσαρεσκαιδέκατον ἤδη που τοῦτο ἔτος ἀπὸ τῆς Μαξιμίλλης τελευτῆς.’
if for after Kodratos and the in Philadelphia Mother, such as utterance, her around Montana women show plainly the prophetic grace-effect , this off from Montana and of the women who for same receive from one another, bring to light: lack for to be the prophetic grace-effect in all the out-calling as far as the perfect presence/coming the apostle deems worthy otherwise not if he might bear to show forth fourteenth already perhaps this year from of the Maximilles accomplishment
book 8, chapter 10: καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἑαυτὸν ἐταπείνωσεν ἕως θανάτου, θανάτου δὲ σταυροῦ: δἰ ο καὶ ζηλώσαντες τὰ μείζονα χαρίσματα οἱ χριστοφόροι μάρτυρες πάντα μὲν πόνον καὶ παντοίας ἐπινοίας αἰκισμῶν οὐκ εἰς ἅπαξ
and form-effect being found as man himself lowers until having been put to death, having been put to death of the cross: through the and emulating the great grace-effects the Christ-bearing witness every indeed work and all sorts of thinking upon of discomfort not into once only,
book 9, chapter 10: ἐκ τῆς κελεύσεως τῶν γονέων τῶν ἡμετέρων εἰς τὸ δίκαιον μετέπεσεν τοῦ φίσκου ἢ ὑπό τινος κατελήφθη πόλεως, εἴτε διάπρασις τούτων γεγένηται εἴτε εἰς χάρισμα δέδοταί τινι, ταῦτα πάντα εἰς τὸ ἀρχαῖον δίκαιον τῶν Χριστιανῶν ἀνακληθῆναι ἐκελεύσαμεν
out of the command of the begotten of our into the righteousness changes of the basket having been being under anyone/which they are taken of the city, whether sale to various purchasers of this having come into being whether into grace-effect has been given anyone, this all into the original righteousness of a Christian to be called up we urge
chapter 12: , καὶ ἔθετο τῆς ἀσκήσεως ὑποβάθραν οἵαν δὲ τὴν ὀροφὴν ἐπήξατο, καὶ ὁποίων ἠξιώθη παρὰ τοῦ Σωτῆρος τυχεῖν χαρισμάτων. πολλοὶ δὲ καὶ ἄλλοι μετ̓ ἐκεῖνον τὸν ἴσον ἀγωνισάμενοι ἀγῶνα τῶν ὁμοίων ἔτυχον στεφάνων τε καὶ γερῶν.
and such as the person there set the trainer pedestal, of what sort yet the roof arrives, and of what sort seems worthy around/beside the Savior happens to be at of grace-effect. Many after that person the equal contending for a prize gathering of the to make like happen to be at to be put round in a circle both and old man
chapter 18: ζωὴν αἰώνιον. τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ Θεοῦ ζωὴ αἰώνιος.
life forever. the for wages of the sins death, the yet grace-effect of the God life forever. [cf. Rom 6:23]
110. -- εἰς τὸν αὐτὸν εἰς τὸν τροῦλλον, ἐν τῇ ἀναλήψει
ἐκ γῆς ἀνελθὼν πατρικόν σου πρὸς θρόνον,
τὸν μητρικόν σου, σῶτερ, οἶκον δεικνύεις
πηγὴν νοητὴν κρειττόνων χαρισμάτων.
110. -- into the same into the [vessel?], in the ascension
Out of earth goes-up Father's your toward chair
The mother's of-the, savior, house bringing-forth-to-light
Well-put-together perceiving stronger-mightier of grace-effects
Translation by W. R. Paton, 1923:
"110. -- In the same Church on the picture of the Ascension in the Dome"
" Ascending from Earth, O Savior, to Thy Father's throne, Thou showest Thy Mother's house to be a spiritual source of higher gifts." ("https://archive.org/stream/greekanthology01pato#page/48/mode/2up" page 49)
ἐντεῦθεν εἰς οὐρανοὺς ἀποικίαν στείλασθαί σοι συγκεχώρηκεν: τὰ μεγάλα ταῦτα καὶ τοσαῦτά σοι δημιουργήματα καὶ χαρίσματα ὀλίγης πίστεως μεμίσθωκεν. εἶθ̓ οἱ μὲν τοῖς γόησι πεπιστευκότες τὰ περίαπτα καὶ τὰς ἐπαοιδὰς ὡς σωτηρίους δῆθεν ἀποδέχονται,
Hence into heaven off-from-home to make ready you have/had to come-together: The big this and so large your work-effect and grace-effects small of faith/belief to employ. Then/next the following indeed the following sorcerer having trusted the hung-around [i.e. amulet] and the incantation as-how saved/rescued really accepts
δίκαιον οὖν ἐρέσθαι τὸν Παῦλον, εἰ μὴ τῶν Ἰουδαίων ἦν ὁ θεὸς μόνον, ἀλλὰ καὶ τῶν ἐθνῶν, τοῦ χάριν πολὺ μὲν εἰς τοὺς Ἰουδαίους ἔπεμπε τὸ προφητικὸν χάρισμα καὶ τὸν Μωυσέα καὶ τὸ χρῖσμα καὶ τοὺς προφήτας καὶ τὸν νόμον καὶ τὰ παράδοξα καὶ τὰ τεράστια τῶν μύθων
Fair certainly to ask ["and be asked," i.e. middle voice] of Paul, if not of the Judeans has been being the God alone, but and of the gentiles, the grace many indeed into the Judean has been sending the prophetic grace-effect and the "Mousea" and the anointing and the prophets and the law and the incredible and the monstrous of speech;
Translation by Wilmer Cave Wright, Ph.D., 1923:
"Therefore it is fair to ask of Paul why God, if he was not the God of the Jews only, but also of the Gentiles, sent the blessed gift of prophecy to the Jews in abundance and gave them Moses and the oil of anointing, and the prophets and the law and the incredible and monstrous elements in their myths?" ("https://archive.org/stream/workswithenglish03juliuoft#page/342/mode/2up" page 343)I grant this work to the public domain.