Heel Chaser 3
For we, all of us, are causing multitudes to stumble! If any man within a logos ratio is not causing to stumble, this one is a perfect man, a powerful one to guide with bit and bridle also the whole Body.
And if we are throwing the Bits of the Horses the bits into the Mouths, into the Convincing of Themselves to ourselves, we are also transferring over the whole Body of themselves.
Harsh Doctrines
Behold also the Merchant Ships! Those which are being of such great age! And those which are being driven underneath rough/harsh winds! They are shifting position under the smallest steering paddle wherever the Assault of the one who is making straight wills!
πλοῖα Ships/Merchant Ships
ὁρμὴ - primary meaning: invasion, assault, attack, onrush, vehement dash
(cf. LSJ ὁρμή no. I)Thus the Tongue also, she is a little limb and she boasts loudly of mega things! Behold! how great a fire is fastening up to a material of such age!
Forked Tongue of Fire
= 2000 years magnitude of burning hell
The Wheel of Genesis on Fire
Also the Tongue is a fire, the Order of the Unjust One; the Tongue is set down in place within the Limbs of ourselves, she who is staining the whole Body, and she who is setting on fire the Wheel of Genesis, and she who is being set on fire underneath the Valley of Hell ("Gehenna").Not by Divine Nature
For every natural form of wild animals, of both winged ones and creeping ones, and of sea creatures, is being overpowered, and has been overpowered by the Human Nature.She has eaten and blotted out the mouth of herself and she spoke, 'I have made no trouble!' (Prov. 30:20)
But the Tongue no one of humans has power to subdue; an unstable/unsettled evil, sated full of death-bearing venom.ὁμοίωσιν homoiōsin - assimilation, a being made like
Within herself we are blessing the Master and father, and within herself we are damning the Humans, the ones who have become according to a being made like God.Out of the Heart the Mouth Speaks
From out the Mouth of Self she is going out, a blessing and a damning— these things, brothers of myself, must not become in this way!ὀπή - Bore, Aperture, Window Opening in the Roof
Does the Spring/Fount from out of the Aperture3 of herself burst forth the Sweet and the Bitter/Sharp?A fig tree has no power, brothers of myself, to make olive trees, or vines, neither to make salty water sweet!4
ἀναστροφῆς - upturning, reversal
Who is wise and knowing/versed within yourselves? Let him show forth from out of the Beautiful Turning Upside of the Works of himself, within a gentleness of a wise one!And if you are holding bitter/sharp jealousy and partisan strife/intrigue within the Heart of yourselves, do not boast over and lie against the Truth!
She, herself is not the Wisdom from above, she who is coming down, but rather an earthly one, soulish one, demoniacal one.
For wherever jealousy/eager rivalry and partisanship/intrigue is, political chaos and every cheap/low thing is there.
Meanings: Political / social sense: “instability, anarchy, confusion”
Classical and Hellenistic attestations: Stoic 3.99, Polybius 1.70.1, Nicolaus of Damascus, Vit. Caes. 28 Plural usage in LXX: Proverbs 26:28; Dio H., 6.31; 2 Corinthians 6:5
Physical / metaphorical sense: “unsteadiness, disorder of the body or mind” — e.g., Chrysippus, Stoic 3.121
Often coupled with extreme agitation: ἀ. καὶ μανία (Polybius 7.4.8)
Usage: Describes both societal/political disorder and personal/psychological instability. In political contexts, it captures riot, civil unrest, or general chaos, especially in classical historiography.
Sophia from above is not a Harlot
But the Wise One from above— she is first indeed chaste, thereafter peaceful, capable/suitable, ready to obey, full of mercy and good fruits, unseparated, unpretending/unhypocritical.To the peacemakers
And a fruit of a just one within a peace is being sown to the ones who are making a peace.Footnotes
The noun ὀπή designates an “aperture, opening, or vent” (often in walls, roofs, or architectural structures), rather than a hole in the ground. For ground-depressions Greek more typically employs βόθρος (“pit, trench, cesspit”), λάκκος (“pit, hollow, natural or dug cavity”), or ὀρύγμα (“excavation, dug hole”). Thus ὀπή is better understood as an “eye-like opening” (cf. ὄψομαι), rather than a subterranean cavity.
When in Doubt, Change it!
When The earliest Greek witnesses (Nestle 1904, WH 1881, Tischendorf 8th) clearly have:
οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ
while later or Byzantine-influenced forms (RP, Textus Receptus, GOC editions) modify it into:
οὐδεμία πηγὴ ἁλυκὸν καὶ γλυκὺ ποιῆσαι ὕδωρ
(no spring can produce both salty and sweet water).
That means modern translations (based mostly on the Byzantine majority or TR tradition until recently) rendered the modified versions rather than the original compressed Greek of the earliest witnesses.
ποιῆσαι is an aorist active infinitive (“to make, to do”), not passive.
Thus the sense is:
“Nor to make salty water sweet.”
The difficulty is that Greek here uses accusative + predicate accusative with an infinitive, without an explicit subject. Translators of the Byzantine/TR form supplied πηγή (“spring”) as subject: “No spring can make both salty and sweet water.”
But in the earliest authoritative texts, we should understand an implied subject from the preceding clause (συκῆ … ἄμπελος …), so that the construction is elliptical:
-
“A fig tree cannot make olives, nor vines, nor to make salty water sweet.”
The difficulty in understanding the awkwardness of this compressed accusative-infinitive is probably why later scribes changed it into “no spring can …” phrasing.