Magos [a^, ou, ho, Magian, one of a Median tribe, Hdt.1.101, Str. 15.3.1: hence, as belonging to this tribe,2. one of the priests and wise men in Persia who interpreted dreams, Hdt.7.37, al., Arist.Fr. 36, Phoen.1.5, Ev.Matt.2.1.3. enchanter, wizard, esp. in bad sense, impostor, charlatan, Heraclit.14, S.OT387, E.Or.1498 (lyr.), Pl.R.572e, Act.Ap.13.6, Vett. Val.74.17: also fem., Luc.Asin.4, AP 5.15 (Marc. Arg.).
Caerĭmōnĭa
A. Objectively, sacredness, sanctity (in this sense rare, and only in sing.): sanctitas regum, et caerimonia deorum. Caes. ap. Suet. Caes. 6: legationis. Cic. Rosc. Am. 39, 113; Tac. A. 4, 64 fin.:B. Subjectively, a holy dread, awe, reverence, veneration of the Deity (external; while religio has regard both to internal and external reverence for God; rare except in sing.)
Laws are not to save people but to protect the WEAK from the TYRANTS.
Cic. S. Rosc. 39.113 Is it not so? In the most trifling affairs be who neglects a commission, must be condemned by a most dishonouring sentence; in a matter of this importance, when he to whom the character of the dead, the fortunes of the living have been recommended and entrusted, loads the dead with ignominy and the living with poverty, shall he be reckoned among honourable men, shall he even be reckoned a man at all?...what punishment ought to be inflicted on that man who has not hindered some private advantage by his carelessness, but has polluted and stained by his treachery the solemnity of the very commission itself? or by what sentence shall he be condemned?The SHOW as theatrical is prohibited by the command to SHOW people the Word of God as it existed. Many Biblical words have both an evil as well as a godly use.
FALSE: Ostendo , A. In gen., to show, disclose, exhibit, manifest: ille dies cum gloriā maximā sese nobis ostendat, 2. Transf.: vocem, to make heard, Phaedr. 1, 13, 9.
vox , inclinata ululantique voce canere, theatrum ita resonans, cries, shouts, incantation (sorcery) gladiatoris voces, abusive expressions, abuse,
charms, incantations,Plato in Phadrus uses a parable:
The right-hand horse is upright and cleanly made; he has a lofty neck and an aquiline nose; his colour is white, and his eyes dark; he is a lover of honour and modesty and temperance, and the follower of true glory; he needs no touch of the whip, but is guided by word and admonition only.
The other is a crooked lumbering animal, put together anyhow; he has a short thick neck; he is flat-faced and of a dark colour, with grey eyes and blood-red complexion; the mate of insolence and pride, shag-eared and deaf, hardly yielding to whip and spur.
-[237a] Plat. Phaedrus 237a Socrates
Come then, O tuneful Muses, whether ye receive this name from the quality of your song or from the musical race of the Ligyans, grant me your aid in the tale this most excellent man compels me to relate,
-Ligus, ho , hκ , Ligurian, Kelt, Galic, of sound, more freq. of a clear, sweet sound, clear-toned, phormiggi ligeiē, phormigga ligeian, Il.9.186, Od.8.67, etc.; of articulate sounds, clear-voiced, Mousa ligeia 24.62, Alcm.1; l. Seirēn
Agoretes speaker in the agora or marketplace also of music, ligeia lōtou
s E.Heracl.892 ligea klazein Mosch.4.24, A.R.4.1299.
-klazō , 3. of things, as of arrows in the quiver, clash, rattle, eklagxan d ar' oistoi Il.1.46; of the wind, whistle-Sagoi , chitτnes Gallikos Gelded, sodomite s. Arsinoitikoi Peripl.M.Rubr.8; s. Gallikos, Aphros, II. l. bastard lovage
klazousi kōdōnes phobon ring forth terror, ib.386; ti neon eklage salpigx . . aoidan; B.17.3; of the sea, roar, eklagen de pontos Id.16.127; of the musician, kithara klazeis paianas melpōn E.Ion905 (lyr.); of Pan on his pipes, h.Pan.14; klazeis melisma luras (of the tettix)
1Cor. 13:1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
-Alal-azō , fut. -axomai v.l. in E.Ba.593, (formed from the cry alalai): raise the war-cry, tō Enualiō ēlalaxan
2. generally, cry, shout aloud, Pi.l.c., E.El.855; esp. in orgiastic rites, A.Fr.57; of Bacchus and Bacchae, E.Ba.593 (in Med.), 1133, etc.; ōloluxan hai gunaikes, ēlalaxan de hoi andres Hld.3.5.
psalmos d' alalazei A.Fr.57; kumbalon alalazon 1 Ep.Cor.13.1.
1Cor. 6:9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,Socrates. Come, O ye Muses, melodious, as ye are called, whether you have received this name from the character of your strains, or because the Melians are a musical race, help, O help me in the tale which my good friend here desires me to rehearse, in order that his friend whom he always deemed wise may seem to him to be wiser than ever.THE SYNAGOGUE WAS ANTITHETICAL TO THE PAGAN IDOLATRY AT MOUNT SINAI
-[237b] [Greek] that his friend whom he has hitherto considered wise [sophos], may seem to him wiser still. Now there was once upon a time a boy, or rather a stripling, of great beauty: and he had many lovers. erast-ēs ,
And among these was one of peculiar craftiness, who was as much in love with the boy as anyone, but had made him believe that he was not in love; and once in wooing him, he tried to persuade him of this very thing, that favors ought to be granted rather to the non-lover than to the lover; and his words were as follows:-- There is only one way, dear boy, for those to begin who
Ostendo 1. to show, express, indicate by speech or signs; to give to understand, to declare, say, tell, make known, etc. (syn.: indico, declaro, significo).ostendit se cum rege colloqui [to talk together, converse]
collŏquĭum I.a conversation, talk together, conference, discourse, epistolary correspondence, communication by letter,
Ex. 18:21 Moreover thou shalt provide
out of all the people
able men, [Apt]
such as fear
God, [H337 yβrκ From H3372 ; fearing; morally reverent]:
men of truth,
[stable, truth, trustworthy]
hating covetousness;
[unjust gain]
and place such over them, to be
rulers of thousands,
and rulers of hundreds,
rulers of fifties,
and
rulers of tens:
The Synagogue always existed and quarantined
the godly people so that they could not go to the Israelite or
other "worship" service. This rule was in effect at the time of
Jesus and literally hundreds of synagogues (churches) existed
and the sole purpose was to READ the word and mutually confess
it as the only meaning of "worship" in a spiritual sense.
After the fall from Grace because of musical idolatry at
Mount Sinai, the Qahal, synagogue or Church of Christ in the
wilderness was..
THE PATTERN FOR
THE CHURCH OF CHRIST (THE ROCK) IN THE WILDERNESS
John Calvin called for A
Restoration of the Church of Christ
and defined the Church
in the wilderness
Calvin spoke of the Regulative Principle but he
did not invent it: The Word of Logos is God's Regulative
Principle. Nothing which has been made or can be made without
the WORD. Word is more than just "words" but Word is LOGOS
to deny the Greeks that Hermes or Mercury (Kairos) was the
messenger between god and mankind. Logos is the
opposite of rhetoric, singing, playing instruments, acting or
any CRAFTSMAN or religious operatives: John called them
sorcerers and the history of all religious systems--in
opposition to the School of the Word--they are called Parasites.
They have to procure their authority through simony to claim to
be able to aid or dispense the Word which God commanded to be
READ or SPOKEN.
1 Timothy 4: 12 Let no man despise thy youth;
but be thou an example of the believers, in WORD, in conversation, in charity, in spirit,
in faith, in purity.
1 Timothy 4:13 Till I come, give attendance to [public] reading, to exhortation, to doctrine.
1 Timothy 4:14 Neglect not the gift that is in thee,
which was given thee by prophecy, [teaching with authority]
with the laying on of the hands of the presbytery.
1 Timothy 4:15 Meditate upon these things;
give thyself wholly to them; that thy profiting may appear to all.
1 Timothy 4:16 Take heed unto thyself, and unto the doctrine;
continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
The Lord's Supper is to show forth or teach the
DEATH of Jesus Christ: that guarantees that no Disciple of
Christ will sell their bodies going beyond that which is written
for our learning.
That was the Synagogue Pattern:
INCLUSIVE of REST, reading and
rehearsing the Word of God
EXCLUSIVE of vocal or instrumental rejoicing or
self-peaking beyond the direct command.
Numbers 10:5 When ye blow an alarm, then the
camps that lie on the east parts shall go forward.
Numbers 10: 6 When ye blow an alarm the second time,
then the camps that lie on
the south side shall take their journey:
they shall blow an alarm
for their journeys.
Numbers 10:7 But when the CONGREGATION is to be gathered
together,
ye shall blow, but ye shall
not sound an alarm.
Numbers 10.[7] [7] quando autem congregandus est populus simplex tubarum clangor erit et non conciseululabunt
Con-grĕgo to
collect, accumulate: argumenta
infirmiora,
to instruct those not aware
Academia congregation. Collect into a flock, where plato taught, scholars are called Academici, and his doctrine Philosophia A. For The philosophy of the Academy: instaret academia, quae quidquid dixisses,
in distinction from Stoica, Cynica,
Academia congregation. Collect into a flock, where plato taught, scholars are called Academici, and his doctrine Philosophia A. For The philosophy of the Academy: instaret academia, quae quidquid dixisses,
in distinction from Stoica, Cynica,
Dico say, tell, mention, relate, affirm, declare, state;The Academia of the Stoica, Cynica, etc., Cic. de Or. 1, 21, 98; id. Or. 3, 12; id. Fin. 5, 1, 1 al. ..
Jesus and the Apostles Dico or RECITED A hymn and went out. They would not SPEAK that Hymn until the next year after Pentecost and the feast of Unleavened Bread.When dico is used for "sing" is used it applies to laudes Phoebi [Apollo, Abaddon, Apollyon] et Dianae, Hor. C. S. 76: Dianam, Cynthium, Latonam,
Cyrenaica pleasure is the only good. Good in a pleasing agitation of the mind or in active enjoyment. hedone. Nothing is just or unjust by nature, but by custom and law.THE ALARM IS SIMILAR TO THE "HALAL" PRAISE WORD
Cynics Diogenes, in particular, was referred to as the Dog.. a distinction he seems to have revelled in, stating that "other dogs bite their enemies, I bite my friends to save them." Later Cynics also sought to turn the word to their advantage, as a later commentator explained:
Phil. 3:2 Beware of dogs, beware of evil workers, beware of the concision.
Phil. 3:3 For we are the circumcision,
which worship God in the spirit, and rejoice in Christ Jesus,
and have no confidence in the flesh.
Cynĭcus , i, m., = κυνικός (doglike). I. Subst., a Cynic philosopher, a Cynic, Cic. de Or. 3, 17, 62; id. Fin. 3, 20, 68; Hor. Ep. 1, 17, 18; Juv. 13, 121: nudi dolia, i. e. of Diogenes, id. 14, 309.Hence, adj.: Cynĭcus , a, um, Cynic: institutio, Tac. A. 16, 34: cena, Petr. 14; and in * adv.: Cynĭcē , after the manner of the Cynics, Plaut. Stich. 5, 4, 22.
Cicero De Or 3:[17] A knowledge of a vast number of things is necessary, without, which volubility of words is empty and ridiculous; speech itself is to be formed, not merely by choice, but by careful construction of words; and all the emotions of the mind, which nature has given to man, must be intimately known; for all the force and art of speaking must be employed in allaying or exciting the feelings of those who listen. To this must be added a certain portion of grace and wit, learning worthy of a well-bred man, and quickness and brevity in replying as well as attacking, accompanied with a refined decorum and urbanity.Pl. St. 5.4 SAGARINUS PARASITE REBUFFED
You say right; I care for no dainties. Drink away, Piper13; drink, if you do drink. I' faith, this must be drunk--don't shirk it. Holds the goblet to the PIPER. Why flinch at what you see must be done by you? Why don't you drink? Do it, if you are to do it. Take it, I tell you, for the public pays for this. That's not your way to shirk your drink. Take your pipes14 out of your mouth. The PIPER drinks.
14 Take your pipes: The "Tibicines," "Pipers" or "flute-players," among the Greeks and Romans, were in the habit of playing upon two pipes at the same time. These were perfectly distinct, and were not even, as has been supposed by some, connected by a common mouth-piece. The Romans were particularly fond of this music, and it was introduced both at sacrifices, funerals, and entertainments. See a comical story about the Roman "Tibicines" in the Fasti of Ovid, B. 6, l. 670 et seq. From the present specimen they appear to have been merry souls, occupying much the same place as the country fiddlers of modern times.
ŭlŭlo penitusque cavae plangoribus aedes Femineis ululant, Verg. A. 2, 488: resonae ripae, testūdocăvus Cymbals, tibia, id. 2, 620: concha, bucina, b. = inanis, vain, empty: gloria,
bucina, a crooked horn or trumpe a shepherd's horn, bucina inflata gallorum the cock's crow signal
testūdo Hermes turtle shell harp he used to steal Apollos cattle, 1. Of any stringed instrument of music of an arched shape, a lyre, lute, cithern,
glōrĭa , boasting, carminum, Tac. A. 12, 28: vain boastings, vocal or instrumental music citharae liquidum carmen, per me (sc. Apollinem) concordant carmina nervis, barbaricum,
THE PROPHESIED REST FOR GOD'S PEOPLE FREED THEM
FROM LADED BURDENS OR BURDEN LADERS
READ.
Sabbath means REST and not Saturday. Rest
does not mean a "day of worship." All pagans and especially the
sun gods worshipped by the Israelites took place on the Seventh
day based on the stars, sun and moon. WORK outlawed
"sending out ministers of God." REST is that leasure time
devoted to SCHOOL: A Christian is a Disciple is a Studend and
Jesus ordained church as a SAFE HOUSE from the speakers,
singers, instrument players and actors ALL who wanted you to pay
them.
Isaiah 4: 2 In that day shall the branch of the Lord be beautiful and glorious,
and the fruit of the earth shall be excellent and comely
for them that are escaped [remnant] of Israel.
Isaiah 4: 3 And it shall come to pass,
that he that is left in Zion, and he that remaineth in Jerusalem,
shall be called holy, even every one that is written among the living in Jerusalem:
Isaiah 4: 4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof
by the spirit of judgment, and by the spirit of burning.
Isaiah 4: 5 And the Lord will create upon
every dwelling place of mount Zion,
and upon her assemblies [Invoco called]], a cloud and smoke by day,
and the shining of a flaming fire by night:
for upon all the glory shall be a defence.Dwelling: 168. ohel, o΄-hel; from 166; a tent (as clearly conspicuous from a distance):covering, (dwelling)(place), home, tabernacle, tent.
Assembly: 4744. miqra, mik-raw΄; from
Isaiah 4: 6 And there shall be a tabernacle for a shadow in the daytime from the heat,
and for a place of refuge, and for a covert from storm and from rain.
umbrācŭlum , I. any thing that furnishes shade). I Lit., a shady place, bower, arbor, Verg. E. 9, 42.
First: A solitary place to protect the vines against the sun to dŏcĕo to speak to instruct a subject to moral humans in the umbrācŭlum
B. Transf., a school: in solem et pulverem, ut e Theophrasti doctissimi hominis umbraculis, Cic. Brut. 9, 37: ex umbraculis eruditorum in solem atque in pulverem, id. Leg. 3, 6, 14. II. A sunshade, parasol, umbrella, Ov. F. 2, 311; id. A. A. 2, 209; Mart. 14, 28, 1
Second: eruditorum to eduate, instruct, opposite popular orato, in a solem or solitary place, and where "vines" are protected from the sun. in his (scholis) Leisure given to learning, a learned conversation or debate, a disputation, lecture, dissertation, 1. A place for learned conversation or instruction, a place of learning, a school . The disciples or followers of a teacher, a school, sect:
A covert sēcūrĭtas FROM perturbatione, securitas inaffectatae orationis, quietness,
from Operosus , costs much trouble, troublesome, toilsome, laborious, difficult, elaborate , costly, sumptuous Temple, from carmina, [vocal or instrumental music] elaborate, Hor. C. 4, 2, 31 artes, skill in constructing, profession as music, rhetorica, Quint. 2, 17, 4: musica, poetry, Ter. Hec. prol. 23: musica, music, ars oratoris, oratoris autem omnis actio opinionibus,
Worshiping God is giving heed or attendance to
HIS Words: He has no need of ours including all of the cattle on
a thousand hills and all of the oil you can produce. We
are strangers and pilgrims and our spirit will return to GodWho
gave it. Our role is to be a Disciple of Christ through
His Word. Both Jews and Gentiles were "wise unto
salvation" because even Gentiles attended synagogue to escape
the usual 'worship centers' engaged in the worship of the starry
host: this included the Civil-Military-Clergy complex which
Christ in the prophets called robbers and parasites.
Acts 15:21 For Moses of old time hath in every city them that PREACH him,Jesus followed the only pattern: He stood up to read from the Prophets and then decently sat down. He or an elder would explain anything needing to be clarified. Allegorizing or explicating was outlawed by just knowing that we have nothing to add once God has spoken.
being READ in the synagogues every sabbath day.
The Israelites were made deaf and blind by refusing to listen to The Book of The Covenant which was Abrahamic as the only spiritual covenant God in Christ ever made for the spiritual people. As a result they fell into musical idolatry and fell from grace. They would never be able to read or hear the Word until they turned to Christ. That meant abandoning any need to supply songs or sermons.
2Cor. 3:14 But their minds were blinded:The context is the ability to READ the text and then READING the text as the only PATTERN for the Christian School of the Word.
for until this day remaineth the same vail untaken away in the READING of the old testament;
which vail is done away in Christ.
2Cor. 3:15 But even unto this day, when Moses is READ, the vail is upon their heart.
Being able to READ BLACK text on BROWN paper will prevent people from claiming a spirit speaking through them;
2Cor. 3:17 Now the Lord IS that Spirit: and where the Spirit OF the Lord is, there is liberty.
2Cor. 3:18 But we all, with open face beholding as in a glass the glory of the Lord,
are changed into the same image from glory to glory,
even as by the Spirit of the Lord.
Baptism promises A holy spirit or A good conscience (1 Peter 3:21) or a co-perception or the ability to READ or HEAR the Text (only) when it is honored by being read.
We are washed with Water INTO the Word which means Into the School of Christ: Christians are disciples who attend the School of Christ and do not attend worship services. Jesus said that the Kingdom does not come with observation meaning Religious Services implying people standing between man and God.
Luke 17 The Kingdom is WITHIN us and does not come with OBSERVATION.
The letters are to be READ: it would be blasphemous to pick out pieces of a letter and sell your services claiming the speak FOR the Sender.
Col. 4:16 And when this epistle is READ among you,Those who minimize the Word by refusing to PREACH it by READING it are sent strong delusions that they believe their own lies and are damned or now predestinated. The MARK of lying wonders which are religious claims of Speaking, singing, playing instruments, acting or dancing as from GOD.
cause that it be READ also in the church of the Laodiceans;
and that ye likewise READ the epistle from Laodicea.
1Th. 5:27 I charge you by the Lord that this epistle be READ unto all the holy brethren.
Rev. 5:4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.JESUS OPENS THE BOOK WHEN ELDERS AS PASTOR-TEACHERS TEACH THAT WHICH IS REVEALED IN THE PROPHETS BY CHRIST AND APOSTLES BY JESUS.
1Peter 4:11 If any man SPEAK,
let him SPEAK as the oracles of God;
if any man minister, let him do it as of the ability which God giveth:
that God in all things may be glorified through Jesus Christ,
to whom be praise and dominion for ever and ever. Amen.
loquitur Of prose as Opposite to poetry: comoedia
Ordinary speech, speaking, talking, the language of conversation
1. To speak out, to say, tell, talk about, mention, utter, name:
Opposite. contentio):ōrātĭo , oratio philosophorum,lŏquor , to talk, whisper; to speak, talk, say (in the lang. of common life, in the tone of conversation;
II. In partic., formal language, artificial discourse, set speech (OPPOSITE. to sermo, ordinary speech, conversational language)
1. Most freq., a dramatic poem, drama, play (syn.: ludus, cantus, actio, etc.): in full, fabula scaenica, Amm. 28, 1, 4; or, theatralis, id. 14, 6, 20: fabula ad actum scenarum composita,
Opposite Fabula: to Fabula versatur in tragoediis atque carminibus non a veritate modo, sed etiam a forma veritatis remota, argumentum
II. In partic. (freq. and class.), a fictitious narrative, a tale, story (syn.: apologus, narratio): narrationum tris accepimus species, fabulam, quae versatur in tragoediis atque carminibus non a veritate modo, [Melody]
Worshiping God is giving heed or attendance to
HIS Words: He has no need of ours including all of the cattle on
a thousand hills and all of the oil you can produce. We
are strangers and pilgrims and our spirit will return to GodWho
gave it. Our role is to be a Disciple of Christ through
His Word.
THE FULFILLMENT OF THE
GOSPEL
Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.Jesus called the Scribes and Pharisees, hypocrites. In the Ezekiel 33 example Christ named speakers, singers and instrument players. Almost always they performed for the burden or "a tax not in time of war." Christ in Isaiah 55 says that we should not be burdened by using our food money for the free water of the Word. Now, all theatrical and musical performers feel a bit inspired and they think that we should put the same value on them. However, religious performers especially sacrificial musicians were called parasites.
We are all tired from making a living and need a day of REST. There is no role for an institution to consume all of your rest time and all of your "spare" money for which there is "no law of tithing or giving."
Everyone is Tired
from Sunday Worship as the hardest day of the week.
Rest From;
Orkheomai , dōsō toi Tegeēn possikroton orkhēsasthai to dance in or on, Orac. ap. Hdt. 1.66, cf. Lakōnika skhēmatia orkheisthai dance Laconian steps, Id.6.129 ; o. pros ton aulon [flute] skhēmata Id.Smp.7.5
tōn humnōn hoi men ōrkhounto hoi de ouk ōrkhounto Ath.14.631d.
III. Act. orkheō , make to dance (v. Pl.Cra.407a), is used by Ion Trag.50, ek tōn aelptōn mallon ōrkhēsen phrenas made my heart leap (so codd. Ath., ōrkhēsai Nauck); but orkēsi in Ar.Th.1179 is a barbarism for orkhētai.Everyone is Tired of:
phi^losophos , ho, A. lover of wisdom; Pythagoras called himself philosophos, not sophos, Cic Tusc.5.3.9, D.L.Prooem.12; ton ph. sophias phēsomen epithumētēn einai pasēs Pl.R.475b,2. philosopher, i. e. one who speculates on truth and reality, hoi alēthinoi ph., defined as hoi tēs alētheias philotheamones, Pl.R.475e;Everyone is Tired of:
Sophis-tēs , ou, ho, A. master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, meletan sophistais prosbalon Pi.I.5(4).28, cf. Cratin.2; of musicians, sophistēs . . parapaiōn khelun [turtle harp] A.Fr.314, cf. Eup.447, Pl.Com. 140; sophistē Thrēki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with modal words added, hoi s. tōn hierōn melōn (religious melody) Apollōnidē sophistē
Magga^n-eia , hē, A. trickery, esp. of magical arts, Pl.Lg.908d; magganeiai kai epōdai ib.933a; periapta kai m. Ph.2.267, Gal.11.792; tēs Kirkēs [CHUIRCH] hē m.
Acts 13:5 And when they were at Salamis,
they preached the WORD of God in the synagogues of the Jews:
and they had also John to their minister.
Acts 13:6 And when they had GONE through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus:
Everyone sick of people BURDENING when Jesus died to give them REST?
phort-izō , phortia ph. tinas load them with burdens, Ev.Luc.11.46; perissē dapanē ph. ta koina
hudatis -izousa ton ophthalmon encumbering, Hes.Op.690; phortioumenos meli to carry away a load of honey,
Aenigma Sphingis (ap.Sch.E.Ph.50):
Now when the Sphinx was oppressing and ravaging our city, after my husband's death, my brother Creon proclaimed my marriage: that he would marry me to anyone who should guess the riddle of the crafty maiden. It happened somehow [50] that my son, Oedipus, guessed the Sphinx's song; [and so he became king of this land] and received the scepter of this land as his prize. He married his mother in ignorance, luckless wretch! nor did his mother know that she was sleeping with her son.
Phortikos hapanta mimoumenē tekhnē phortikē art that imitates with a view to any and every man is vulgar, of an inflated rhetorical style, to discourse more like a clown than one of liberal education 2. philosopher, i. e. one who speculates on truth and reality, -ōtatē leitourgia most onerous, ; Epainos praise singing mim-eomaiEveryone digusted with?
Phort-i^kos , ē, on: (phortos)
II. of the nature of a burden: metaph. (cf. phortos 11), tiresome, wearisome, to legein . . ph. kai epakhthes D.5.4; tois sunousi ph. Plu.2.456e, cf. 44a, etc.; ph. akolouthōn okhlō because of the crowd . . , Luc.Nigr.13; -ōtatē leitourgia most onerous, POxy.904.9 (v A. D.).2. coarse, vulgar, common, andres Ar.Nu.524; opp. pepaideumenos, Arist.Pol. 1342a20; hoi polloi kai -ōtatoi, opp. hoi kharientes, Id.EN1095b16; bōmolokhoi kai ph. ib.1128a5; ph. kai neoploutos Plu.2.708c.b. of things, ph. kōmōdia a vulgar, low comedy, Ar.V.66, cf. Pl.Phdr.236c; ph. to khōrion Ar.Lys.1218; ph. gelōs Com.Adesp.644; diaita -ōtera kai aphilosophos Pl.Phdr.256b; hēdonē ph. Id.R.581d; ph. kai dēmēgorika base, low arguments, ad captandum vulgus,
Mim-eomai II. of the arts, represent, express by means of imitation, of an actor, Id.R.605c, cf.Ar.Pl.291 (lyr.); of painting and music, Pl.Plt.306d; tēn tōn melōn mimēsin tēn eu kai tēn kakōs memimēmenēn Id.Lg.812c; of poetry, Arist.Po.1447a17, al.; of mimoi, represent, act,JESUS DIED TO GIVE US REST FROM ALL RELIGIOUS MERCHANDISERS
There is NO Musical Melody in the whole Bible:
melos musical member, phrase: hence, song, strain, defined by the nightingale,
en melei poieein to write in lyric strain sugkeimenon, logou te kai harmonias kai rhuthmou ib.398d.
2. music to which a song is set, tune, Opposite. rhuthmos, metron, Pl.Grg. 502c; Opposite. rhuthmos, rhēma,
3. melody of an instrument, phormigx d' au phtheggoith' hieron m. ēde kai aulos
Plat. Laws 812c regarding rhythms and harmonic compositions, in order that when dealing with musical representations of a good kind or a bad, by which the soul is emotionally affected, they may be able to pick out the reproductions of the good kind and of the bad, and having rejected the latter, may produce the other in public, and charm the souls of the children by singing them,
Aristot. Poet. 1447a Let us here deal with Poetry, its essence and its several species, with the characteristic function of each species and the way in which plots must be constructed if the poem is to be a success; and also with the number and character of the constituent parts of a poem, and similarly with all other matters proper to this same inquiry; and let us, as nature directs, begin first with first principles.
Rest From;
săcerdōtĭum , ii, n. 1. sacerdos, B. In eccl. Lat., of the mediatorial office of Christ, Vulg. Heb. 7, 12; 7, 24.
rĕlĭgĭo I. Reverence for God (the gods), the fear of God, connected with a careful pondering of divine things; piety, religion, both pure inward piety and that which is manifested in religious rites and ceremonies; hence the rites and ceremonies, as well as the entire system of religion and worship,
Rest From;
REST or Freedom oppressa gravi sub religione vita, id. 1, 64: sese cum summā religione, tum summo metu legum et judiciorum teneri, Cic. Verr. 2, 4, 34, §ana-pauō , poet. and Ion. amp- , fut. Med. anapausomai: aor. anepausamēn
make to cease, stop or hinder from a thing, kheimōnos . . hos rha te ergōn anthrōpous anepausen Il.17.550; a. tina tou planou give him rest from wandering, S.OC1113; tous leitourgountas a. (sc. tōn analōmatōn) to relieve them from . . , D.42.25, cf. 42.
Religious laws or LEGALISM Jesus STOPPED INCLUDES
Lex 1. Lege and legibus, according to law, by law, legally:
C. In gen., a law, precept, regulation, principle, rule, mode, manner:
legem formanda est oratio,
legibus suis (i. e. philosophiae) parere, id. de Or. 3, 49, 190:
versibus est certa quaedam et definita lex,
vetus lex sermonis, Quint. 1, 5, 29:
contra leges loquendi, id. 1, 8, 13:
lex et ratio loquendi, Juv. 6, 453:
citharae leges, Tac. A. 16, 4:
Rest From;
leitourg-eō , 2. perform religious service, minister, epi tōn hierōn D.H.2.22; t. (Written lit- in Rev.Et.Anc.32.5 (Athens, i B.C.), etc., cf. leitourgion, leitourgos.）
IV. Astrol., leitourgoi, hoi, astral gods subordinate to the dekanoi, Iamb.Myst.9.2
D.H. 2.22
ei de kai dia gunaikōn edei tina hiera sunteleisthai kai dia paidōn amphithalōn hetera, hina kai tauta genētai kata to kratiston, tas te gunaikas etaxe tōn hiereōn tois heautōn andrasi sunierasthai, kai ei ti mē themis ēn hup' andrōn orgiazesthai kata nomon ton epikhōrion, tautas epitelein kai paidas autōn ta kathēkonta leitourgein:
REST
or Freedom from religion:
de auguriis, responsis, religione denique omni, Quint. 12, 2, 21
A required RESPONSE to the Law of SINGING would include.
non mihi respondent veteres in carmine vires, id. H. 15, 197 al.: per me (sc. Apollinem concordant carmina nervis, C. To return, make a return, yield:
carmen a song, poem, verse, oracular response, prophecy, form of incantation, tune, air, lay, strain, note, sound Remembering that Apollyon is the LEADER of the Muses.
4.03.11 SUMMARY:
TO IDENTIFY MOST CONGREGATIONAL WORSHIP TAKING THE KINGDOM
BY FORCE OR VIOLENCE
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Matthew 11:12 And from the days
of John the Baptist until
now the kingdom of heaven suffereth violence, and the violent take it by force. If you had performing singers with or without instruments you are the victim of sacred violence. The role of the "Doctors of the Law" is to take away the key to knowledge. Jesus called the Scribes and Pharisees, hypocrites and Christ in Ezekiel 33 named slick speakers, singers, instrument players and a stupified "audience." THE VIOLENT IN PROP[HECY. Isa 57:2 He shall enter into peace: they shall rest in their beds, each one walking in his uprightness. Isa
57:3 But draw near hither, ye sons of the sorceress,
the seed of the adulterer and the whore.
Isa 57:4 Against whom do ye sport yourselves? against whom make ye a
wide mouth, and draw out the tongue? are ye
not children of transgression, a seed
of falsehood, Prophetic: Isa 57:18 I
have seen his ways, and will heal him: Isa
57:19 I create the
fruit of the lips; Heb 13:14 For here have we no continuing city, but we seek one to come. Heb
13:15 By him therefore let us offer the sacrifice to God
continually,
that is, the fruit of our lips giving thanks to his name. THE VIOLENT IN MATTHEW harpazō , fut. 3. seize, overpower, overmaster, glōssan ha. phobos A.Th. 259; seize, occupy a post, X.An.4.6.11; harpasai peiran seize an opportunity of attacking, S.Aj.2; ha. ton kairon Plu.Phil.15; snap up, hōsper heurēma Herod.6.30. Aesch. Seven 245 THE VIOLENT REPUDIATE THE COMMAND OF JESUS TO BE BAPTIZES. The Crooked Race we are to save outselves is the Greek Word "Aluo." This sacred violence involved in all superstitious rituals is caused by FEAR that you haven't worked hard enough. In pagan religionism this FEAR or anxiety or mental excitement is created by the enemy of Christ and is hostile to Christ. Man pours out their wrath (orge) against God because they do not want to be governed. The atonement is to COOL the passions of human nature which is acted out in most religions as rhetoric, singing, instruments, dancing or drama: Jesus callled them Scribes and Pharisees, hypocrites which Christ in Ezekiel 33 named as entertaining preachers, singers and instrument players. Baptism is to COOL the passions of mankind: that most religionists spend great resources fighting against the command of Jesus Christ proves that they do not want their anger or sacred violence to stop. Aluτ , A.to be deeply stirred, excited: 1. from grief, to be distraught, beside oneself 3.to be weary, ennuyι, epitτn sumposiτn sumposi-on , to, A.drinking-party, symposium, Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, 6. from joy or exultation (rarely), to be beside oneself, Od.18.333, A.Th.391, Baptism is to REMOVE this lust for sacred violence. A baptized believer has been COOLED down and will neither need or tolerate professional violent enemies of Christ and HIS Word.Bapism is to exempt the believer from the crooked race of imposing the violence of song and sermon: Ab-lŭo[16] et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsiusRECORDED HISTORY PROVES THAT THE USE OF MUSIC INTENDS TO SILENCE GOD. 5.4 The revelation of the cross of Christ thus begins a process in history of the progressive unveiling of sacred, sanctioned violence. The Resurrection is not just the survival but the permanent establishment of the victim's experience in history. The satanic interpretation of collective violence, which is the interpretation of the perpetrators of that violence, is now forever challenged by the victim's perspective on that violence. Sacred, or sanctioned, violence is unveiled as violence. 5.4.1 The unveiling of sacred violence, however, has the more immediate consequence of taking away humanitys only bulwark against bad mimetic violence, thus resulting in the potential for increasing that brand of violence. 5.4.2 Moreover, the satanic powers' hold on humanity won't go away that easily. Their attempts at veiled sacred violence become more desperate and generally more lethal. The satanic powers can take advantage of the fact that humankind has never really known any other way to stem the tide of 'bad' violence. It is like an addiction. In fact, the mechanism of sacred violence is similar to taking drugs. The Greek word, pharmakos, that we might best translate as "scapegoat" (because it designated one who was expelled from the community), is obviously related to the Greek word for "drug," pharmakon. 3466. musth/rion musterion, moos-tay΄-ree-on; from a derivative of mu/w muo (to shut the mouth); a secret or mystery (through the idea of silence imposed by initiation into religious rites): mystery They will always try to SILENCE the Word of God. 2 Tim 3: 10 But thou hast fully known SEDUCERS 2. Juggler, cheat, deinos g. kai pharmakeus kai sophistκs Pl.Smp.203d
; deinonkai g. kaisophistκn . . onomazτn D.18.276
; apistos g. ponκrosId.19.109
; magoskai g. Aeschin.3.137
: Comp. goκtoteros Ach.Tat.6.7 (s. v. l.). (Cf. Lith. avēti
'incantare'.)
pharmakos (on the accent v. Hdn.Gr.1.150), ho, hκ, A. poisoner, sorcerer, magician, LXXEx.7.11 (masc.), Ma.3.5 (fem.), Apoc.21.8, 22.15.
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In Isaiah 50 defines the assault on Messiah as:
Isa 50:6 I gave my back to the smiters,
and my cheeks to them that plucked off the hair:
I hid not my face from shame and spitting.
Isaiah 50.6 [6] corpus meum dedi percutientibus et genas meas vellentibus faciem meam non averti ab increpantibus et conspuentibus
THE SMITERS
Per-cŭtĭo Carries the always-violent message of Psallo
II. (With the idea of the verb predominating.) To strike, beat, hit, smite, shoot, etc. (cf.: ico, pulso, ferio).
I. (With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
In Particular b. To strike, play a musical instrument (poet.): lyram, Ov. Am. 3, 12, 40; Val. Fl. 5, 100.
B. Trop.1. To smite, strike, visit with calamity of any kind (class.): percussus calamitate, Cic. Mur. 24, 49: percussus fortunae vulnere, id. Ac. 1, 3, 11: ruina, Vulg. Zach. 14, 18: anathemate. id. Mal. 4, 6: plaga, id. 1 Macc. 1, 32: in stuporem, id. Zach. 12, 4.2. To strike, shock, make an impression upon, affect deeply, move, astound (class.): percussisti me de oratione prolatā, Cic. Att. 3, 12, 3; id. Mil. 29, 79:
Vello , vulsi, vulsum 1. In gen., to pluck, pull, or tear out, away, or up; in simple const c. To pull, twitch, etc.:
2. Trop., effeminate: mens, Mart. 2, 36, 6.
quam volsus ludiust, Plaut. Aul. 2, 9, 6:
Gallus , i, m., = Gallos Strab., A. Galli , ōrum, m., the priests of Cybele, so called because of their raving, Ov. F. 4, 361 sq.; Plin. 5, 32, 42, § 146; 11, 49, 109, § 261; 35, 12, 46, § 165; Paul. ex Fest. p. 95 Mόll.; Hor. S. 1, 2, 121.In sing.: Gallus , i, m., a priest of Cybele, Mart. 3, 81; 11, 74; cf. Quint. 7, 9, 2: resupinati cessantia tympana Galli, Juv. 8, 176.And satirically (on account of their emasculated condition), in the fem.: Gallae , ārum, Cat. 63, 12, and 34.
2. (Acc. to II. A., of or belonging to the priests of Cybele; hence, transf.) Of or belonging to the priests of Isis, Gallic: turma, the troop of the priests of Isis, Ov. Am. 2, 13, 18.
lūdĭus , ĭi, m. ludus.I. A stageplayer, pantomimist: fite caussā meā ludii barbari, Plaut. Curc. 1, 2, 63: ipse ille maxime ludius, non solum spectator, sed actor et acroama, Cic. Sest. 54, 116; id. Har. Resp. 11; Plaut. Aul. 2, 9, 6: ludius aequatam ter pede pulsat humum, Ov. A. A. 1, 112: triviales ex Circo ludios interponebat, Suet. Aug. 74; cf. ludio.II. A gladiator: comitata est Hippia ludium ad Pharon, Juv. 6, 82.
Pl. Aul. 2.9
ANTHRAX
speaking to some within. Dromo, do you scale the fish. Do you, Machζrio, have the conger and the lamprey boned. I'm going to ask the loan of a baking-pan of our neighbour Congrio. You, if you are wise, will have that capon more smoothly picked for me than is a plucked play-actor. But what's this clamour that's arising here hard by? By my faith, the cooks, I do believe, are at their usual pranks. I'll run in-doors, lest there may be any disturbance here for me as well. Retreats into the house of MEGADORUS.
A plucked play-actor: The actors, having to perform the parts of women and beardless youths, were obliged to remove superfluous hair from the face, which was effected "vellendo," "by plucking it out," whence the term "volsus."
In
Isaiah 55 He defined the Word as free of charge as
the water which comes down in the rain; He commands us not
to spend our bread money for what He has freely supplied.
God's message is that he that plants, waters and labors SHALL
eat
It is the GIFT of God. You have to DILIGENTLY SEEK
God:
HO, every one that thirsteth,
come ye to the waters,
and he that hath no money;
come ye, buy, and eat; yea,
come, buy wine and milk WITHOUT MONEY
and WITHOUT PRICE. Isa 55:1
2 Cor. 2:17 For we are not as many,
............ which corrupt the word of God:
............ but as of sincerity, but as of God,
............ in the sight of God speak we in Christ.
kapēl-euō, A. to be a retail-dealer, drive a petty trade Hdt. 3.89 ta mathēmata sell learning by retail, hawk it about, Pl. Prt.313d , 2 Cor. 2:17, of prostitute
In
Iaaiah 58 He defined the true REST which would
forbid seeking our own pleasure or even speaking our own Word.
The Epistles usually forbid all of the performance roles which were the marks of pagan rituals before defining the School of the Word of Christ.And they that shall be of thee shall build the old waste places:
thou shalt raise up the foundations of many generations;
and thou shalt be called,
The repairer of the breach,
The restorer of paths to dwell in. Isa 58:12Sabbath does not mean Saturday but: intermission
A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.
If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him,
not doing thine own ways,
nor finding thine own pleasure,
nor speaking thine own words: Isa 58:13
THE MISSION OF JESUS WHOM GOD MADE TO BE BOTH LORD AND CHRIST WAS TO SAVE US FROM THAT WICKED OR CROOKED RACE OF PEOPLE.
With this background provided by Christ the Spirit, it becomes easier to see that Matthew 11 repudiates all that we do in the name of the Lord. First, to walk in the steps of Jesus you have to go out and preach. The temple was destroyed for the lat time.
Matthew 11:1 And it came to pass, when Jesus had made an end of commanding his twelve disciples,
he departed thence to teach and to preach in their cities.
Matthew 11:2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,
Matthew 11:3 And said unto him, Art thou he that should come, or do we look for another?
Matthew 11:4 Jesus answered and said unto them,
Go and shew John again those things which ye do hear and see:
Matthew 11:5 The blind receive their sight, and the lame walk,
the lepers are cleansed, and the deaf hear,
the dead are raised up, and the poor have the gospel preached to them.
Matthew 11:6 And blessed is he, whosoever shall not be offended in me.
skandal-izō ,A. cause to stumble, give offence or scandal to any one, tina Ev.Matt.5.29, 17.27, etc.: Pass., to be made to stumble, take offence, ib.26.33, etc.; en tini LXX Si.9.5, al., Ev.Matt.11.6, 26.31, etc.
The violent are skandalized in Jesus Christ: they need to dress Him up in the clothing of society; they need to smooth out and cast out His words ofwarning and cover them up with "grace."
Because of musical idolatry at Mount Sinai, God
turned the Israelites over to worship the starry host. Later,
when the elders demanded that God be replaced with a king like
other nations God knew that they wanted to worship like the
nations. The conditional captivity and death sentence began to
be carried out.
There are two threads from Mount Sinai onward:
the godly people attended Qahal, synagogue or Church in the
Wilderness. This quarantined the godly people from the temple
and sacrificial system which was for national sacrifices. Christ
in the prophets says that God had not commanded animal
sacrifices.
While the temple was under hirelings the
Scribes and Pharisees continued to be pretend religious leaders.
They made up their own rules and performed prehend religious
services which they fleeced the widows. Christ had defined
them in Ezekiel and Isaiah and made provisons for the church
tasked to teach what Jesus Christ had commanded to be taught. It
had no other role and no ordained finances to keep them in
power.
John was prophesied to make the way straight for Jesus who came
in the Name and Power of the Father. This was to seek out that
tiny remnant of faithful Jews who had not "bowed to Baal" in the
religion of the day.
Matthew 11:7 Ά And as they departed, Jesus began to say
unto the multitudes concerning John,
What went ye out into
the wilderness to see? A reed shaken with the
wind?
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Don-eτ, A. shake, of the effects
of the wind, to de te pnoiai doneousin they shake
the young tree, agitate, excite,
(but d. kardian to agitate one's mind, Fr.8); osmē . . muktēra donei Mnesim.4.60; hēmas edonēsen hē mousikē Alciphr.Fr.6.12:Pass., hē Asiē edoneeto Asia was in commotio kardian to agitate one's mind,II. of sound, murmur, buzz, of bees, prob. in h.Merc.563; d. throon humnōn rouse the voice of song, Pi.N.7.81:also in Med. or Pass., luran te boai kanakhai t' aulōn doneontai Id.P.10.39; of bees, Choeril.2; rhoizēmasin aithēr doneitai Ar.Av.1183.Poet. word, used in Ion., X.Smp.2.8, and late Prose; of medical percussion, Aret.SD2.1. Id.P.10.39 Pindar, Pythian 10. He can never set foot in the bronze heavens; but whatever splendor we mortals can attain, he reaches the limit of that voyage. Neither by ship nor on foot could you find [30] the marvellous road to the meeting-place of the Hyperboreans Once Perseus, the leader of his people, entered their homes and feasted among them, when he found them sacrificing glorious hecatombs of donkeys to the god. In the festivities of those people A. noise as of many voices, ou gar pantōn ēen homos th. Il.4.437; poet. of musical sounds, poluphatos th. humnōn Pi.N.7.81; th. aulōn Epic. ap. Plu.2.654f.
On this spot it is fitting to sing with a gentle voice of the king of gods.
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| Jesus always spoke
or acted parables to "fool the fools" from the
foundation of the world. Probably no person at the
preacher or musician level knows that they are
MARKED or identified by Jesus so those with eyes and
ears will not be TRIUMPHED OVER as Psalm 41 says
that Judas would try in a musical sense.
You may want to click on the Dead
Sea version of Psalm 41.
The effeminate priests of Dionysus shook the thyrus or bundle of reeds. In addition, the reed was vital in the seductive process of the serpent: 0.Idiot When the time comes, as it always does, when the old rules, conceptual structures, prejudices and beliefs are no longer adequate to the challenges at hand, then a Divine Maniac is needed. He or she lives in a private world, and so is not bound by the shared conventions, preconceptions or norms of the society. The Gods - or Chance - select the Idiot who will become the savior who will transform society. He is elevated to King for a short time (for only so much madness can be tolerated), and must undergo many transformations before, with luck, he rejuvenates the world. [Second Incarnation]Behold! the Holy Idiot, lost within It is appropriate that 0.Idiot leads the trumps for, according to Cartari (Imagini degli Dei, 1647), Bacchus invented the "triumph" in the form of the wild processions of maenads, panthers and other creatures, which he led (Williams 31). Indeed, Latin triumphus or triumpus comes from Etruscan, which got the word from Greek thriambos, a hymn to Bacchus (Bonfante, p. 17). Our image is based on the famous Townley Vase (2nd cent. BCE), which depicts a Bacchanalian triumph. What men or gods are these? What maidens loath? What mad pursuit? What struggle to escape? What pipes and timbrels? What wild ecstasy? - Keats, "Ode to a Grecian Urn" Fig trees, which are sacred to Dionysos, represent both vitality and enlightenment. The figleaf is shaped like male genitalia and the fig fruit like female genitalia; to this day in Europe the fica (sign of the fig/vulva), a gesture made by placing the thumb between the first two fingers, is used for protection (as also are phallic gestures). The Bodhi, under which the Buddha found enlightenment, was a fig tree; so also our Idiot will be illuminated beneath fig-laden branches. (Biedermann s.vv. fig; fig, sign of the; Cooper s.v. fig) The thyrsus (pine-cone tipped staff) is a phallic symbol representing the life force. Its staff is a stalk of the narthex (giant fennel), which Prometheus used to convey the celestial fire to humanity (see 12.Hanged Man). The jester is consistently associated with the phallus as a symbol of fertility and lewdness (lewd jokes were an essential part of several Greek religious festivals, including the Eleusinian Mysteries and the Anthesteria, in both of which Dionysos had an important role, and the Thesmophoria). (Biedermann s.v. thyrus; Cooper s.v. thyrsos; Nichols 28) Lets back up and see how Adam and Eve Fell: Of the Transmission of the Art of Playing the Harp, that is to say of Music and Singing and Dancing.Yτbβl (Jubal) and Tτbalkin (Tubal-Cain), the two brethren, the sons of Lamech, the blind man, who killed Cain, invented and made all kinds of instruments of music.
Saleuo (g4531) sal-yoo'-o; from 4535; to waver, i.e. agitate, rock, topple or (by impl.) destroy; fig. to disturb, incite: - move, shake (together), which can [-not] be shaken, stir up.
THUS hath the Lord God shewed unto me: and behold a basket of summer fruit. Amos 8:1 And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon my people of Israel; I will not again pass by them any more. Amos 8:2
Aeschylus, Suppliant Women The tender ripeness of summer fruit is in no way easy to protect; beasts despoil it--and men, why not?-- [1000] and brutes that fly and those that walk the earth. Love's goddess spreads news abroad of fruit bursting ripe. . . . So all men, as they pass, [1005] mastered by desire, shoot an alluring arrow of the eye at the delicate beauty of virgins. See to it, therefore, that we do not suffer that in fear for which we have endured great toil and ploughed the great waters with our ship; and that we bring no shame to ourselves and exultation to our enemies The MARK on the forehead: III. metaph., life's summer, the time of youthful ripeness, Pi.I.2.5 ripe virginity, Pindar, Isthmian 1.[1] The men of old, Thrasybulus, who mounted the chariot of the Muses with their golden headbands, joining the glorious lyre, lightly shot forth their honey-voiced songs for young men, if one was handsome and had [5] the sweetest ripenesssweet gentle-voiced odes did not go for sale that brings to mind Aphrodite on her lovely throne. [6] For in those days the Muse was not yet a lover of gain, nor did she work for hire. And, with silvered faces, from honey-voiced Terpsichore. But as things are now, she bids us heed [10] the saying of the Argive man, which comes closest to actual truth: [11] Money, money makes the man, he said, when he lost his wealth and his friends at the same time. But enough, for you are wise. I sing the Isthmian victory with horses, not unrecognized, which Poseidon granted to Xenocrates, Plutarch QUESTION VI. WHAT GOD IS WORSHIPPED BY THE JEWS. SYMMACHUS, LAMPRIAS, MOERAGENES. Here Symmachus, greatly wondering at what was spoken, says: What, Lamprias, will you permit our tutelar god,
When all the company requested and earnestly begged it of him; first of all (says he), the time and manner of the greatest and most holy solemnity of the Jews is exactly agreeable to the holy rites of Bacchus; for that which they call the Fast they celebrate in the midst of the vintage, furnishing their tables with all sorts of fruits while they sit under tabernacles made of vines and ivy; and the day which immediately goes before this they call the day of Tabernacles. Within a few days after they celebrate another feast, not darkly but openly, dedicated to Bacchus, for they have a feast amongst them called Kradephoria, from carrying palm-trees, and Thyrsophoria, when they enter into the temple carrying thyrsi. What they do within I know not; but it is very probable that they perform the rites of Bacchus. First they have little trumpets, such as the Grecians used to have at their Bacchanalia to call upon their gods withal. Others go before them playing upon harps, which they call Levites, whether so named from Lusius or Evius,--either word agrees with Bacchus. And I suppose that their Sabbaths have some relation to Bacchus; for even now many call the Bacchi by the name of Sabbi, and they make use of that word at the celebration of Bacchus's orgies. And this may be discovered out of Demosthenes and Menander. Nor would it be out of place, were any one to say that the name Sabbath was given to this feast from the agitation and excitement [Greek omitted] which the priests of Bacchus display. |
Matthew 11:8 But what went ye out for to see?
A man clothed in soft
raiment?
behold, they that
wear soft clothing are in kings houses.
Malakos g. of reasoning, weak, loose, logosIsoc.12.logoslian m. Arist.Metaph.1090b8 . Adv. -kτs, sullogizesthai to reason loosely
2. music to which a song is set, tune, logou te kai harmonias kai rhuthmoum
III. of persons or modes of life, soft, mild, gentle, malakōteros amphaphaasthai easier to handle, of a fallen hero, Il.22.373;
c. morally weak, lacking in self-control, Hdt.7.153 (Comp.); antikeitai tō m. ho karterikos Arist.EN1150a33: c. inf., malakos karterein pros hēdonas te kai lupas Pl.R.556c; to truphōn kai m. Ar.V.1455 (lyr.); m. ouden endidonai not to give in from weakness or want of spirit, Hdt.3.51,105, Ar.Pl.488; ta m. indulgencese. of music, soft, effeminate, m. harmoniai Pl.R.398e, 411a, cf. Arist.Pol.1290a28; tuned to a low pitch, opp. suntonos, khrōma m. Cleonid.Harm.7, etc.
Harmonia , h(, (harmozō)
IV. in Music, stringing, ha. toxou kai luras Heraclit.51, cf. Pl.Smp.187a: hence, method of stringing, musical scale, Philol.6, etc., Nicom.Harm.9; esp. octave, ek pasōn oktō ousōn phōnōn mian ha. sumphōnein Pl.R.617b; hepta khordai hē ha. Arist. Metaph.1093a14, cf. Pr.919b21; of the planetary spheres, in Pythag. theory, Cael.290b13, Mu.399a12, etc.3. special type of scale, mode, ha. Ludia Pi.N.4.46; Aiolis or -ēis Pratin.Lyr.5, Lasus I, cf. Pl.R.398e, al., Arist.Pol.1276b8, 1341b35, etc.b. esp. the enharmonic scale, Aristox.Harm.p.I M., Plu.2.1135a, al.4. harmonian logōn labōn a due arrangement of words, fit to be set to music, Pl.Tht.175e.5. intonation or pitch of the voice, Arist.Rh. 1403b31.6. metaph. of persons and things, harmony, concord, Pl.R.431e, etc.
Matthew 11:9 But what went ye out for to see? A prophet?
yea, I say unto
you, and more than a prophet.
Matthew 11:10 For this is he, of whom it is written,
Behold, I send my
messenger before thy face,
which shall prepare
thy way before thee.
Matthew 11:11 Verily I say unto you,
Among them that are born
of women there hath not risen a greater than John the Baptist:
notwithstanding he that
is least in the kingdom of heaven is greater than he.
Matthew 11:12 And from the days of John the Baptist
until
now the kingdom of
heaven suffereth violence,
and the violent take
it by force.
The sacrificial system was not commanded by God: it was imposed when the elders rejected God's rule and demanded a national king who could slaughter their national enemies. All sacrifices began with the urge to do violence to the "gods" because of their lack of concern or even hostile attitude toward mankind.
Luke 16:14 And the Pharisees also, who were covetous,
heard all these things: and they derided him.Luke 16:15 And he said unto them, Ye are they which justify yourselves before men;
but God knoweth your hearts:
for that which is highly esteemed among men is abomination in the sight of God.Luke 16:16 The law and the prophets were until John:
since that time the kingdom of God is preached,
and every man presseth into it.
Matthew 3:5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
Matthew 3:6 And were baptized of him in Jordan, confessing their sins.
Matthew 3:7 But when he saw many of the Pharisees and Sadducees come to his baptism,
he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Matthew 3:8 Bring forth therefore fruits meet for repentance:
Matthew 3:9 And think not to say within yourselves,
We have Abraham to our father:
for I say unto you, that God is able of these stones to raise up children unto Abraham.
Matthew 3:10 And now also the axe is laid unto the root of the trees:
therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
Matthew 3:11 I indeed baptize you with water unto repentance:
but he that cometh after me is mightier than I, whose shoes I am not worthy to bear:
he shall baptize you with the Holy Ghost,(Wind) and with fire:
Matthew 3:12 Whose fan is in his hand, and he will throughly purge his floor,
and gather his wheat into the garner;
but he will burn up the chaff with unquenchable fire.
-Aristotle Poetics [941b] if convicted. Theft of property is uncivilized,
open robbery is shameless: neither of these has any of the sons of Zeus practiced,
through delight in fraud or force.
Let no man, therefore, be deluded concerning this or persuaded
either by poets or by any perverse myth-mongers into the belief that,
when he thieves or forcibly robs (churches), he is doing nothing shameful,
but just what the gods themselves do.1 That is both unlikely and untrue; a
nd whoever acts thus unlawfully is neither a god at all nor a child of gods;1 Cp.Plat. Rep 378 ff., Plat. Rep. 388 ff. Hermes is specially in mind, as notorious for his thefts and frauds; cp. Homer Iliad 5. 390; 24. 395, etc.
-Plat. Prot. 347c] But if he does not mind, let us talk no more of poems and verses, but consider the points on which I questioned you at first, Protagoras, and on which I should be glad to reach, with your help, a conclusion.
For it seems to me that arguing about poetry
is comparable to the wine-parties of common market-folk.
These people, owing to their inability to carry on a familiar conversation o
ver their wine by means of their own voices and discussions-347d such is their lack of educationput a premium on flute-girls
Pind. N. 7 Skillful men know the wind that will come on the day after tomorrow, and they do not suffer loss through the love of gain. The rich man and the poor man alike travel together to the boundary of death. [20] And I expect that the story of Odysseus came to exceed his experiences,
by hiring the extraneous voice of the flute at a high price,
and carry on their intercourse by means of its utterance.
But where the party consists of thorough gentlemen who have had a proper education,
you will see neither flute-girls nor dancing-girls nor harp-girls,
but only the company contenting themselves with their own conversation,
and none of these fooleries and frolicseach speaking and listening decently in his turn,
through the sweet songs of Homer,
since there is a certain solemnity in his lies and winged artfulness,
and poetic skill deceives, seducing us with stories,
and the heart of the mass of men is blind.
For if [25] they had been able to see the truth, then mighty Aias, in anger over the arms, would never have planted in his chest the smooth swordAias, who was the most powerful in battle,
Matthew 11.12 a diebus autem Iohannis Baptistae usque nunc regnum caelorum vim patitur et violenti rapiunt illud
-Vĭŏlentus , a, um, adj. vis, turbo, id. 5, 217; 5, 368; 5, 1231:pătĭor , passus, 3, v. dep. (2. To suffer, have, meet with, be visited or afflicted with (mostly postAug.):
1. In mal. part., to submit to another's lust, to prostitute one's self, Plaut. Capt. 4, 2, 87; cf. Sall. C. 13, 3; Sen. Q. N. 1, 16; Petr. 25; 140.
Sal. Cat. 13 For why should I mention those displays of extravagance, which can be believed by none but those who have seen them; as that mountains have been leveled, and seas covered with edifices, by many private citizens; men whom I consider to have made a sport of their wealth, since they were impatient to squander disreputably what they might have enjoyed with honor.
lūdī^brĭum ,reproach jestingly, flaunt of worldy wealth, abuse "They spent their riches on objects which, in the judgment of men of sense, are ridiculous and contemptible." Cortius.But the love of irregular gratification, open debauchery, and all kinds of luxury, had spread abroad with no less force. Men forgot their sex; women threw off all the restraints of modesty. To gratify appetite, they sought for every kind of production by land and by sea; they slept before there was any inclination for sleep; they no longer waited to feel hunger, thirst, cold, or fatigue, but anticipated them all by luxurious indulgence. Such propensities drove the youth, when their patrimonies were exhausted, to criminal practices; for their minds, impregnated with evil habits, could not easily abstain from gratifying their passions, and were thus the more inordinately devoted in every way to rapacity and extravagance.
turbo , āvi, ātum, 1, v. a. (Col. 5, 5, 17: duae res violentissimae, ferrum et ignis, Plin. 37, 4, 15, § 59
A. (Mostly poet.) The fire or glow of passion, in a good or bad sense; of anger, rage, fury: exarsere ignes animo,
raving, inspiration, Stat. Ach. 1, 509: quae simul aethereos animo conceperat ignes, ore dabat pleno carmina vera dei, Ov. F. 1, 473
A. Ignis , is (abl.2. Transf., like amores, a beloved object, a flame (only poet.): at mihi sese offert ultro meus ignis, Amyntas, Verg. E. 3, 66; Hor. Epod. 14, 13.
B. plēnus , a, um, adj. from the root ple-; Sanscr. prā-, to fill; Gr. pla- in pimplēmi, plēthō; Lat. plerus, plebs, populus, etc.; whence compleo, expleo, suppleo, filled, satisfied,
5. Of the voice, sonorous, full, clear, strong, loud (class.): vox grandior et plenior, Cic. Brut. 84, 289: voce plenior, id. de Or. 1, 29, 132.
2. Full of, abounding or rich in any thing: plenum bonarum rerum oppidum, Plaut. Pers. 4, 2, 38: quis plenior inimicorum fuit C. Mario? Cic. Prov. Cons. 8, 19: pleniore ore laudare, with fuller mouth, i. e. more heartily, id. Off. 1, 18, 61.Hence, adv.: plēnē
C. carmen , ĭnis, n. (old form cas-men , Varr. L. L. p. 86 Bip.) [Sanscr. ηasto declaim, praise; cf.: camilla, censeo],
I. a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto).
I. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental (mostly poet.; in prose, instead of it, cantus;
barbaricum, id. M. 11, 163.With allusion to playing on the cithara: hoc carmen hic tribunus plebis non vobis sed sibi intus canit, Cic. Agr. 2, 26, 68;
Also the sound of waves
5. A magic formula, an incantation: MALVM, Fragm. XII. Tab. ap. Plin. 28, 2, 4, § 17; cf. Fragm. XII. Tab. 8, 1, a. ap. Wordsw. Fragm. and Spec. p. 260: polleantne aliquid verba et incantamenta carminum, Plin. 28, 2, 3, § 10: carmina vel caelo possunt deducere lunam; Carminibus Circe socios mutavit Ulixi, Verg. E. 8, 69 sq.; so id. A. 4, 487;
Circē , ēs cf. Charis (Grace) the daughter of the Sun and of Perse or Perseis, sister of Ζetes, a sea-nymph, distinguished for her magic arts, whose abode, after her flight from Colchis, was said to be in the region of the promontory of Circeii, in Latium, Verg. A. 3.386
Verg. Ecl. 8 DAMONC. Deus dyāus (Gr. zeus) 1. In poets sometimes a goddess; cf.
Rise, Lucifer, and, heralding the light,
bring in the genial day, while I make moan
fooled by vain passion for a faithless bride,
for Nysa, and with this my dying breath
call on the gods, though little it bestead
the gods who heard her vows and heeded not.
Begin, my flute, with me Maenalian lays.
79 Songs can the very moon draw down from heaven
circe with singing changed from human form
the comrades of Ulysses, and by song
is the cold meadow-snake, asunder burst.
Draw from the town, my songs, draw Daphnis home.
Răpĭo , pŭi, ptum, 3 (old I. perf. subj. rapsit, Cic. Leg. 2, 9, 22; part. perf. fem. ex raptabus, Gell. ap. Charis. p. 39 P.), v. a. root harp; Gr. harpē, a bird of prey, harpagē, harpazō; Lat. rapidus, rapax, rapina, etc.; cf. Sanscr. lup-, lumpāmi, rumpo; Gr. lupē, to seize and carry off, to snatch, tear, drag, draw, or hurry away, = violenter sive celeriter capio (freq. and class.; in Cζs. not at all, and in Cic. mostly in the trop. signif.; cf.: ago, fero, traho, capio, sumo).
C. In partic.1. To carry off by force; to seize, rob, ravish; to plunder, ravage, lay waste, take by assault, carry by force, etc.1. To carry along or away with passion, to transport, ravish, captivate; and with a designation of the limit, to carry or hurry away, to attract strongly to any thing (usually in a bad sense)
raptus a dis Ganymedes, Cic. Tusc. 1, 26, 65: ab Idā, Hor. C. 3, 20, 16 pillage and plunder
The Laded Burden and the Self-Pleasure outlawed by Paul in Romans 15 are violent in that they intend to arouse the mind so that the WORD or LOGOS of God is silenced and SOPHIA or MYTHOS takes control of the human spirit. This is the violence Jesus died to remove but ONLY those who glady receive the Logos:Poet.: Nasonis carmina rapti, i. e. torn from his home, borne far away, Ov. P. 4, 16, 1; cf. id. H. 13, 9; Stat. S. 3, 5, 6.
Poet., with inf. (for ad aliquid): (mundus) rapit aetherios per carmina pandere census, Manil. 1, 12.
Psallo , i, 3, v. n., = psallō. I. In gen., to play upon a stringed instrument; esp., to play upon the cithara, to sing to the cithara: psallere saltare elegantius, Sall. C. 25, 2
ē-lēgo , āvi, 1, v. a.,Bi^a_tas , a, o(,A. forceful, mighty, Pi.Pae.6.84, al.; sophoi kai kheroi biatai Id.P.1.42; b. noos Id.O.9.75; of wine, potent, Id.N.9.51; Arēs AP7.492 (Anyte).
Sophos , ē, on, A. skilled in any handicraft or art, clever Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), etc.; tēn tekhnēn -ōteros ib.766; peri ti Pl.Lg.696c; glōssē s. S.Fr.88.10;
also en oiōnois, kithara, E. IT662, 1238 (l
Pind. P. 1 Golden lyre, rightful joint possession of Apollo and the violet-haired Muses, to which the dance-step listens, the beginning of splendid festivity; and singers obey your notes, whenever, with your quivering strings, you prepare to strike up chorus-leading preludes. [5] You quench even the warlike thunderbolt of everlasting fire.
And the eagle sleeps on the scepter of Zeus,
relaxing his swift wings on either side, the king of birds;
and you pour down a dark mist over his curved head,
a sweet seal on his eyelids. Slumbering, he ripples his liquid back,
[10] under the spell of your pulsing notes.
Even powerful Ares, setting aside the rough spear-point,
warms his heart in repose; your shafts charm the minds even of the gods,
by virtue of the skill of Leto's son and the deep-bosomed Muses.
But those whom Zeus does not love are stunned with terror when they hear the cry of the Pierian Muses, on earth or on the irresistible sea; [15] among them is he who lies in dread Tartarus,
And that saying, in these fortunate circumstances,
brings the belief that from now on this city will be renowned for garlands and horses,
and its name will be spoken amid harmonious festivities.
Phoebus, lord of Lycia and Delos, you who love the Castalian spring of Parnassus, [
40] may you willingly put these wishes in your thoughts,
and make this a land of fine men.
All the resources for the achievements of mortal excellence come from the gods;
for being skillful, or having powerful arms, or an eloquent tongue.
As for me, in my eagerness to praise that man,
I hope that I may not be like one who hurls the bronze-cheeked javelin,
which I brandish in my hand, outside the course,
Pind. O. 9 Arouse (egeir') for them a clear-sounding path of song; praise wine that is old, but praise the flowers of songs that are new.
Menoetius, whose son went with the Atreidae to the plain of Teuthras, and stood alone beside Achilles, when Telephus turned to flight the mighty Danaans, and attacked their ships beside the sea, to reveal to a man of understanding [75] the powerful mind of Patroclus. From that time forward, the son of Thetis exhorted him in deadly war never to post himself far from his own man-subduing spear. [80] May I be a suitable finder of words as I move onward in the Muses' chariot
Pind. N. 9 Peace loves the symposium, and new-flourishing victory is fostered by soft song, and the voice becomes bold beside the mixing-bowl.
[50] Let someone mix the wine now, the sweet forerunner of victory-song,
and dispense the powerful son of the vine in those silver goblets
which once Chromius' horses won for him and sent from holy Sicyon
together with the duly twined garlands of Leto's son. Father Zeus, I pray that I may celebrate this excellence by the favor of the Graces, and excel many poets in honoring victory with my verses, [55] throwing my shaft nearest of all to the mark of the Muses.
Luke 8:40 And it came to pass, that, when Jesus was returned, the people gladly received him:
for they were all waiting for him.
2:37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Acts 2:38 Then Peter said unto them,
Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost.
Acts 2:39 For the promise is unto you, and to your children,
and to all that are afar off, even as many as the Lord our God shall call.
Acts 2:40 And with many other words did he testify and exhort,
saying, Save yourselves from this untoward *crooked) generation.
Aluτ , A.to be deeply stirred, excited: 1. from grief, to be distraught, beside oneselfActs 2:41 Then they that gladly received his word were baptized:
3.to be weary, ennuyι, epitτn sumposiτn sumposi-on , to, A.drinking-party, symposium, Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, 6. from joy or exultation (rarely), to be beside oneself, Od.18.333, A.Th.391,
and the same day there were added unto them about three thousand souls.
Bapism is to exempt the believer from the crooked race of imposing the violence of song and sermon:
Ab-lŭo[16] et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsius
I. to wash off or away, to wash, cleanse, purify. abluere sitim, to quench abluere sibi umbras, to remove darkness (by bringing a light), Of the washing away of earth by a shower, Varr. R. R. 1, 35.In eccl. Lat., of baptism: munere divinitatis abluti,
II. Trop., of calming the passions: omnis ejusmodi perturbatio animi placatione abluatur, be removed (fig. derived from the religious rite of washing in expiation of sin),
THE VIOLENT
TAKING THE KINGDOM BY FORCE HAVE NO BETTER WEAPON THAN
ALL OF THE PERFORMING ARTS WHICH DEFACTO TAKE
AWAY THE KNOWLEDGE TAUGHT BY JESUS CHRIST.
Egeirō , Aeol. inf. A. egerrēn
I. Act., awaken, rouse,
2. rouse, stir up, Il.5.208;
2. rouse or stir oneself, be excited by passion, etc., Hes. Sc.176, D.19.305: c. inf., egēgermenoi ēsan mē anienai ta tōn Athēnaiōn they were encouraged to prevent the departure of the Athenians, v.l. in Th.7.51.
Hes. Sh. 176 Also there were upon the shield droves of boars and lions who glared at each other, being furious and eager: [170] the rows of them moved on together, and neither side trembled but both bristled up their manes. For already a great lion lay between them and two boars, one on either side, bereft of life, and their dark blood was dripping down upon the ground; [175] they lay dead with necks outstretched beneath the grim lions. And both sides were roused still more to fight because they were angry, the fierce boars and the bright-eyed lions.egeire nēa h.Ap.408; ekdokhēn pompou puros e.
wake up the bale-fire, A.Ag.299; lampadas e. Ar.Ra.340: freq. metaph., e. aoidan, luran, melos, thrēnon, Pi.P.9.104,
N.10.21, Cratin.222, S.OC1778 (anap.); muthon Pl.Plt.272d; to ous e. 'prick up' the ears, Plot.5.1.12.
Aesch. Ag. 281 ClytaemestraLight the fires is a
Hephaestus, from Ida speeding forth his brilliant blaze. Beacon passed beacon on to us by courier-flame: Ida, to the Hermaean crag in Lemnos; to the mighty blaze upon the island succeeded, third, [285] the summit of Athos sacred to Zeus; and, soaring high aloft so as to leap across the sea, the flame, travelling joyously onward
Lampas A. torch, A.Th.433, Th.3.24, etc.; peukinē l. S. Tr.1198; beacon-light, A.Ag.8, 28, etc.; lampadas hapsasthai light torches, Ar.Th.655; lampadas tinassōn, in Bacchic ceremonies, Id.Ra.340 (lyr.); used in festal processions, phainete toutō (sc. tō Aiskhulō） lampadas hieras ib.1525 (anap.), cf. Th.102 (lyr.).
Metaphor for Aoid-ē a^], Att. contr. ōdē (q. v.), h(, : (aeidō):
1. art of song, autar aoidēn thespesiēn aphelonto Il.2.599; hōs ara toi . . theos ōpase thespin a. Od.8.498.2. act of singing, song, hoi d' eis himeroessan a. trepsamenoi 18.304; hup' orkhēthmō kai aoidē Hes.Sc.282.
5. = eppsdē, spell, incantation, okhēes ōkeiais . . anathrōskontes aoidais A.R.4.42,
Metaphor for lura [u^, hē,A. lyre, a stringed instrument with a sounding-board formed of the shell of a tortoise (not in Il. or Od.), h.Merc.423, Margites 1, Pi.O.10(11).93, N.10.21, etc.; kelados heptatonou luras E.IT 1129 (lyr.); ton aneu luras thrēnon (since the dirge was accompanied by the flute) A.Ag.990 (lyr.); l. kai kithara (q. v.) Pl.R.399d, cf. Aristid. Quint.2.16: prov. onos luras (sc. akouōn), v. onos; anēr de pheugōn ou menei luras ktupon Ar.Fr.11 D.II. lyric poetry and music, Pl.Lg.809c, 809e.III. the constellation Lyra, Anacr.99, Arat. 269; Mousōn l.
Metaphor for melos , eos, to/, B. esp. musical member, phrase: hence, song, strain, first in h.Hom.19.16 (pl.), of the nightingale (the Hom. word being molpē),
2. music to which a song is set, tune, Arist.Po.1450a14;
Opposite. rhuthmos, metron, Pl.Grg. 502c;
Opposite. rhuthmos, rhēma, Id.Lg.656c
3. melody of an instrument, phormigx d' au phtheggoith' hieron m. ēde kai aulos
Metaphor for Muthos 2. fiction (Opposite. logos, historic truth), Pi.O.1.29 (pl.), N.7.23 (pl.), Pl.Phd.61b, Prt.320c, 324d, etc. stasis [a^, eōs, hē, （histēmi)III. esp. party formed for seditious purposes, faction, Thgn.51, Hdt.1.59,60; epekratēse tē stasi ib. 173; hai tōn Megareōn s. Th.4.71.2. faction, sedition, discord, Thgn.781, Sol.4.19, Democr.245, Th.2.65; oikōn Pi.N.9.13, al., cf. Hdt.5.28, al.
Notice that a myth is one definition of egeirō , meaning to stir up strife. Poets and song writers could write songs and myths but never true history. Therefore, in a religious sense the self-composed songs are intended to "stir up strife" to press themselves into the kingdon.
Metaphor for
Pind. P. 9 With the help of the deep-waisted Graces I want to shout aloud proclaiming the Pythian victory with the bronze shield of Telesicrates, a prosperous man, the crowning glory of chariot-driving Cyrene; [5] the long-haired son of Leto once snatched her from the wind-echoing glens of Mt. Pelion, and carried the girl of the wilds in his golden chariot to a place where he made her mistress of a land rich in flocks and most rich in fruits, to live and flourish on the root of the third continent
Therefore, whether a man is friendly or hostile among the citizens, let him not obscure a thing that is done well for the common good and so dishonor the precept of the old man of the sea, [95] who said to praise with all your spirit, and with justice, even an enemy when he accomplishes fine deeds. The women saw your many victories at the seasonal rites of Pallas, and each silently prayed that you could be her dear husband, [100] Telesicrates, or her son; and in the Attic Olympia too, and in the contests of deep-bosomed Mother Earth, and in all your local games. But while I am quenching my thirst for song, someone exacts an unpaid debt from me, to awake again [105] the ancient glory of his ancestors as well: for the sake of a Libyan woman they went to the city of Irasa
Pind. N. 10 [20] And there is also the satiety of men, which is grievous to encounter. But nevertheless, awaken the well-strung lyre, and take thought of wrestling; the contest for the bronze shield calls the people to the sacrifice of oxen in honor of Hera and to the trial of contests. There the son of Ulias, Theaeus, was victorious twice, and gained forgetfulness of toils that were bravely borne. [25] And he once was victor over the people of Greece at Pytho; and, going with good fortune, he won the crown at the Isthmus and at Nemea, and he gave the Muses a field to plough
First, we should note that Jesus called the Scribes and
Pharisees, hypocrites. In Ezekiel 33:
Ezekiel 33:30 Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD.
Ezekiel 33:31 And they come unto thee as the people cometh,
and they sit before thee as my people,
and they hear thy words, but they will not do them:
for with their mouth they shew much love,
but their heart goeth after their covetousness.The example Christ used to define these hypocrites follows:
Ezekiel 33:32 And, lo,
thou art unto them as a very lovely song
of one that hath a pleasant voice,
and can play well on an instrument:
for they hear thy words, but they do them not.
Ezekiel 33:33 And when this cometh to pass, (lo, it will come,)
then shall they know that a prophet hath been among them.He defined the Scribes and Pharisees as mot violent
Matthew 23:13 But woe unto you, scribes and Pharisees, hypocrites!
for ye shut up the kingdom of heaven against men:
for ye neither go in yourselves, neither suffer ye them that are entering to go in.
Matthew 23:14 Woe unto you, scribes and Pharisees, hypocrites!
for ye devour widows houses, and for a pretence make long prayer:
therefore ye shall receive the greater damnation.
Matthew 23:15 Woe unto you, scribes and Pharisees, hypocrites!
for ye compass sea and land to make one proselyte,
and when he is made, ye make him twofold more the child of hell than yourselves.
Matthew 11:13 For all the prophets and the law prophesied until John.
Matthew 11:14 And if ye will receive it, this is Elias, which was for to come.
Matthew 11:15 He that hath ears to hear, let him hear.
Matthew 11:16 Ά But whereunto shall I liken this
generation?
It is like unto children
sitting in the markets, and calling unto their fellows,
Matthew 11:17 And saying, We have piped unto you, and ye
have not danced;
we have mourned unto
you, and ye have not lamented.
Matthew 11:18 For John came neither eating nor drinking, and they say, He hath a devil.
Matthew 11:19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
Matthew 11:20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
Matthew 11:21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
Matthew 11:22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
Matthew 11:23 And thou, Capernaum,
which art exalted
unto heaven,
shalt be brought down to
hell:
for if the mighty works,
which have been done in thee, had been done in Sodom,
it would have remained
until this day.
Matthew 11:24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
Matthew 11:25 Ά At that time Jesus answered and
said,
I thank thee, O
Father, Lord of heaven and earth,
because thou hast hid
these things from the wise and prudent,
and hast revealed them
unto babes.
The PRUDENT is probably any preacher
now heaping up a huge STAFF to destroy your rest and
living. He / she / it pretends that they can explain to
YOU what you cannot understand by reading the text. He /
she / it also claims (to keep from working) that they can sing,
play instruments, act or seermonize and enhance or AID or make
your worship more PROGRESSIVE.
The Wise from whom God hides Himself:
The Wise from whom God hides Himself:
Sophos , ē, on, A. skilled in any handicraft or art, clever Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), etc.; tēn tekhnēn -ōteros ib.766; peri ti Pl.Lg.696c; glōssē s. S.Fr.88.10;
also en oiōnois, kithara, E. IT662, 1238 (l
God loves to make fools of fools: the prudent which Amos said
should KEEP SILENT are.
Sunetos , ē, on, (suniēmi) A. intelligent, sagacious, wise, Democr.98, Pi.P.5.107, Hdt.1.185 (Comp.), etc.; phōnaenta sunetoisin Pi.O.2.85; of Zeus and Apollo, xunetoi kai ta brotōn eidotes S.OT498 (lyr.); x. phrenes Ar.Ra.876 (lyr.); of animals, Arist.HA589a1 (Comp.); s. hēlikiē the age of wisdom, AP5.111 (Phld.), etc.; hē sunetē alone, ib. 11.25 (Apollonid.); also to s., = sunesis, E.Or.1180, Th.2.15; to pros hapan x. Id.3.82: c. gen. rei, intelligent in a thing, x. polemou E.Or. 1406 (anap.)
II. Pass., intelligible, eumares suneton poēsai panti tout' Sapph.Supp.5.5; ou x. thnētois peirata Thgn.1078; phroneonti suneta garuō B.3.85; suneta audan, legein, Hdt.2.57, E.Ph.498, etc.; esp. in oxymora, anaboēsetai ou suneta sunetōs Id.IA466; dusxunetou xuneton melos Id.Ph.1506 (lyr.): act. and pass. senses conjoined, euxuneton xunetois boan Id.IT1092 (lyr.); phōnē s. significant, Arist.Po.1456b23.
III. Adv. -tōs intelligently, E.IA466, Ar.V.633 (lyr.).
2. intelligibly, dialegesthai Arist.Pr.902a17; phthegxamenou . . ouden s. Plu.Sull.27; suneta homilein to discourse intelligibly, Babr.Prooem.11.
Melos does not allow:The Phrase: dusxunetou xuneton melos
Dus-xunetos , on, A. hard to understand, dusxuneton xunetos melos egnō E.Ph.1506
(lyr.); diagrammata X.Mem.4.7.3;
Eur. Phoen. 1506
[1495] Your strifenot strife, but murder on murder has brought the house of Oedipus to ruin with dire and grim bloodshed. What harmonious or tuneful wailing can I summon, [1500] for my tears, my tears, oh, my home! oh, my home! as I bear these three kindred bodies, my mother and her sons, a welcome sight to the Fury? She destroyed the house of Oedipus, root and branch, [1505] when his shrewdness solved the Sphinx's unsolvable song and killed that savage singer. Alas for you, father! What other Hellene or barbarian,Diagramma , atos, 2. in Music, scale, Phan.Hist.17; but aph' henos d. hupokrekein on one note, Plu.2.55d, cf. Dem.13. III. ordinance, regulation,
Melos , eos, to/, 2. music to which a song is set, tune, Arist.Po.1450a14;
Opposite. rhuthmos, metron, Pl.Grg. 502c;
Opposite. rhuthmos, rhēma, Id.Lg.656c;
But: rhēmatos ekhomenon Melos still does not include either Rythm or Meter
Matthew 11:26 Even so, Father: for so it seemed good in thy sight.
Matthew 11:27 All things are delivered unto me of my
Father: and no man knoweth the Son, but the Father; neither
knoweth any man the Father, save the Son, and he to whomsoever
the Son will reveal him.
That is why no mortal has any thing of value to add to the
Worship of God which is defined exclusively as giving attendance
to the Words of Christ.
Jesus defined the gospel as:
Matthew 11:28 Come unto me, all ye that labour
and are heavy laden, and I will give you rest.
Matthew 11.28 Deute pros me pantes hoi kopiōntes kai pephortismenoi, kagō anapausō humas.
LABOR IMPOSED BY THE SCRIBES AND
PHARISEES WAS RELIGIOUS RITUALS
Labor is: kop-iaō ,Men.l.c.; k. hupo agathōn to be weary of
good things, Ar.Av.735; ek tēs hodoiporias Ev.Jo.4.6; tē dianoia k. orkhoumenoi Ar.Fr.602;
zōn AP12.46
(Asclep.); mē kopiatō philosophōn
WHATEVER MAKES YOU TIRED IS ELEMINATED WHEN YOU
COME TO JESUS FOR REST, Jesus specificially named:
Luke 7:30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
Luke 7:31 And the Lord said, Whereunto then shall I liken the ME of this generation? and to what are they like?
Luke 7:32 They are like unto children sitting in the marketplace,
and calling one to another, and saying, We have piped unto you, and ye have not danced;
we have mourned to you, and ye have not wept.
II. work hard, toil, Ev.Matt.6.28, etc.; meth' hēdonēs k. Vett.Val.266.6; eis ti 1 Ep.Ti.4.10, cf. Ep.Rom.16.6; en tini 1 Ep.Ti.5.17; epi ti LXX Jo.24.13: c. inf., strive, struggle, mē kopia zētein Lyr.Alex.Adesp.37.7.Orkheomai , en rhuthmō X.Cyr.1.3.10 o. pros ton aulon skhēmata Id.Smp.7.5 ; o. ton hormon
Aulos , A. pipe, flute, clarionet, Il.10.13, 18.495, h.Merc.452; Ludios Pi.O.5.19; Elumos, i.e. Phrugios (q. v.), S.Fr.398; Libus E.Alc.347; AULON both gunaikēios [female] and andrēios [male], Hdt.1.17; au. andreioi, paidikoi, parthenioi, Arist. HA581b11; didumois auloisin aeisai Theoc.Ep.5.1; emphusan eis aulous D.S.3.59; au. Enualiou, i.e. a trumpet, AP6.151 (Tymn.); hup' aulou to the sound of the flute, Hdt. l. c.; pros ton au., hupo ton au., X.Smp.6.3, etc.: pl., auloi pēktidos pipes of the pēktis, IG4.53 (Aegina).
paid-ikos, Plat. Crat. 406c of the name of these deities. You will have to ask others for the serious one; but there is nothing to hinder my giving you the facetious account, for the gods also have a sense of humor. Dionysus, the giver (didous) of wine (oinos), might be called in jest Didoinysus, and wine, because it makes most drinkers think (oiesthai) they have wit (nous) when they have not, might very justly be called Oeonus (oionous). As for Aphrodite, we need not oppose Hesiod; we can accept his derivation of the namekhēma , atos, to/, (ekhō, skhein) 2. appearance, Opposite. the reality, ouden allo plēn . s. a mere outside, E.Fr.25, cf. 360.27, Pl.R.365c; show, pretence, ēn de touto . . s. politikon tou logou Th.8.89; 5. character, role, metabalein to s. Pl.Alc.1.135d; panta s. poiein Id.R.576a; en mētros skhēmati Id.Lg.918e, cf. 859a; apolabein to heautōn s. to recover their proper character, X.Cyr.7.1.49. 7. a figure in Dancing, Ar.V.1485: mostly in pl., figures, gestures (cf. skhēmation), E.Cyc. 221, Ar.Pax323, Pl.Lg.669d, Epigr. ap. Plu.2.732f, etc.; skhēmata pros ton aulon orkheisthai X.Smp.7.5; en . . mousikē kai skhēmata . . kai melē enesti figures and tunes, Pl.Lg.655a
10. = to aidoion LXXIs.3.17.
Xen. Sym. 7.5 However, these questions also fail to promote the same object that wine does; but if the young people were to have a flute accompaniment and dance figures depicting the Graces, the Horae, and the Nymphs, I believe that they would be far less wearied themselves and that the charms of the banquet would be greatly enhanced.Upon my word, Socrates, replied the Syracusan, you are quite right; and I will bring in a spectacle that will delight you.
2. represent by dancing or pantomime, orkheisthai tēn tou Kronou teknophagian, o. ton Aianta, Luc.Salt.80, 83, cf. AP9.248 (Boeth.), 11.254 (Lucill.).
Methe A. strong drink, kalōs ekhein methēs to be pretty well drunk
2.
metaph., hupo methēs tou phobou nautia Pl.Lg.639b,
cf. Metrod.Herc.831.18;
m. nēphaliō kataskhetheis hōsper hoi korubantiōntes Ph.1.16, cf.2.320.
m. nēphaliō kataskhetheis hōsper hoi korubantiōntes Ph.1.16, cf.2.320.
A. celebrate the rites of the Corybantes, to be filled with Corybantic frenzy, Pl.Cri.54d, Smp.215e, Ion 533e, 536c; K. peri ti to be infatuated about a thing, Longin.5: in Ar.V.8, comically, of a drowsy person nodding and suddenly starting up, cf. Plin.HN11.147.
Plat. Crito 54d what he says, but take our advice.Be well assured, my dear friend, Crito, that this is what I seem to hear,
as the frenzied dervishes of Cybele seem to hear the flutes,
and this sound of these words re-echoes within me
and prevents my hearing any other words.
And be assured that, so far as I now believe, if you argue against these words you will speak in vain. Nevertheless, if you think you can accomplish anything, speak.Plat. Sym. 215e
Crito
No, Socrates, I have nothing to say.
[215e] I am worse than any wild fanatic; I find my heart leaping and my tears gushing forth at the sound of his speech, and I see great numbers of other people having the same experience. When I listened to Pericles and other skilled orators I thought them eloquent, but I never felt anything like this; my spirit was not left in a tumult and had not to complain of my being in the condition of a common slave: whereas the influence of our Marsyas here has often thrown me into such a state
Plat. Ion [533e] and attract other rings; so that sometimes there is formed quite a long chain of bits of iron and rings, suspended one from another; and they all depend for this power on that one stone. In the same manner also the Muse inspires men herself, and then by means of these inspired persons the inspiration spreads to others, and holds them in a connected chain. For all the good epic poets utter all those fine poems not from art, but as inspired and possessed, and the good lyric poets likewise;
Plat. Ion 536c and you have plenty to say: for it is not by art or knowledge about Homer that you say what you say, but by divine dispensation and possession; just as the Corybantian worshippers are keenly sensible of that strain alone which belongs to the god whose possession is on them, and have plenty of gestures and phrases for that tune, but do not heed any other. And so you, Ion, when the subject of Homer is mentioned, have plenty to say, but nothing on any of the others. And when you ask me the reason
HEAVY
LADEN IMPOSED BY THE SCRIBES AND PHARISEES WAS RELIGIOUS
RITUALS
WHAT IS THE REST JESUS CAME TO GIVE US BY FREEING US FROM THE SCRIBES AND PHARISEESPhort-izō , *A. load, phortisas ton onon Babr.111.3; phortia ph. tinas load them with burdens, Ev.Luc.11.46; perissē dapanē ph. ta koina Dφrner Erlass des Statthalters von Asia Paullus Fabius Persicus 16; hudatis -izousa ton ophthalmon encumbering, Paul.Aeg.6.14; aukhena ph. Aenigma Sphingis (ap.Sch.E.Ph.50):Med., ta meiona phortizesthai ship the smaller part of one's wealth, Hes.Op.690; phortioumenos meli to carry away a load of honey, Macho ap.Ath.13.582f: metaph., phuteuein kai ph. Phld.Vit.p.33J.Pass., to be heavy laden, pephortismenos Ev.Matt.11.28,
The burden in Greek includes:
-Phortos is less complicated but is the same meaning as PhortosEpōd-os , on, （epadō） A. singing to or over, using songs or charms to heal wounds, epōdoi muthoi Pl.Lg.903b.
b. Subst., enchanter, e. kai goēs E.Hipp. 1038 (but goēs e. Ba.234): c. gen., a charm for or against, ethusen hautou paida epōdon Thrēkiōn aēmatōn A.Ag.1418 ; e. tōn toioutōn one to charm away such fears, Pl.Phd.78a.
2. Epōdos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden, refrain, Ph. 1.312 : metaph., ho koinos hapasēs adoleskhias e. the 'old story', Plu.2.507e.
A. load, freight, cargo, Od.8.163, 14.296, Hes.Op. 631, Hdt.1.1, S.Tr.537, and later Prose, as PEnteux.2.11 (iii B. C.), Plu.Marc.14, Luc.VH1.34; epoiēsanto me ph., expld. as pepragmateumai, prodedomai, phortos gegenēmai, Call.Fr.4.10P.; ph. erōtos, of Europa on the bull, Batr.78, cf. Nonn.D.4.118.III. mass of detail, 'stuff', in semi-colloquial sense, Aret.CD1.4
BURDEN IS: Airo (h142) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).
Rom. 15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
G700 aresky ar-es'-ko Probably from G142 (through the idea of exciting emotion); to be agreeable (or by implication to seek to be so):please.
Aeirō , II. raise up, exalt, apo smikrou d' an areias megan A.Ch.262, cf. 791
esp. of pride and passion, exalt, excite, hupsou ai. thumon grow excited, S.OT914BURDEN IS: Epoiēsanto A. make, produce, first of something material, as manufactures, works of art,2. raise by words, hence, praise, extol, E.Heracl.322, etc.; ai. logō to exaggerate, D.21.71.Soph. OT 914 Iocasta
Princes of the land, I am planning to visit the shrines of the gods, with this wreathed branch and these gifts of incense in my hands. For Oedipus excites his soul excessively with all sorts of grief, [915] as he does not judge the new things from the old, like a man of sense, but is under the control of the speaker, if he speaks of frightful things. Since, then, I can do no good by counsel, to you, Lycean Apollofor you are nearest [920] I have come as a suppliant with these symbols of prayer, that you may find us some escape from uncleanliness. For now we are all afraid, like those who see fear in the helmsman of their ship.
Eur. Heraclid. 297 The children and the Chorus clasp hands.
My children, we have put our friends to the test. [310] And so if you ever return to your country and live in your ancestral home and <get back again> your patrimony, you must consider <the rulers of this land> for all time as your saviors and friends. Remember never to raise a hostile force against this land, but consider it always your greatest friend. The Athenians are worthy of your reverence [315] seeing that in exchange for us they took the enmity of the great land of Argos and its army, even though they saw that we were wandering beggars [they did not give us up or drive us from the land]. [320] In life <I shall proclaim to everyone your nobility>, and in death, when I die, I shall stand next to Theseus and extoll you in praise and cheer him with this story, that in kindness you took in and defended the children of Heracles and that you enjoy good repute throughout all Hellas [325] and keep your father's reputation and, though born of noble stock, you in no way prove less noble than your father. Of few others can this be said: only one man out of a great multitude can be found who is not inferior to his father.
Explained as pepragmateumai, prodedomai, phortos gegenēmai,
A. Pragmateuomai work at at thing, labour to bring it about, take in hand, treat laboriously, be engaged in. Work at writing religious poetry for use around the shrine or Hieros the temple of Athena for the hierodoulo
Hierodoulos Nethinim 1 Esdras 1:2 especially of the temple courtesans at Corinth and elsewhere also male prostitutes. Str.8.6.20, 6.2.6; Neokoros
Strab. 8.6.20 Again, Demaratus, one of the men who had been in power at Corinth, fleeing from the seditions there, carried with him so much wealth from his home to Tyrrhenia that not only he himself became the ruler of the city that admitted him, but his son was made king of the Romans.
And the temple of Aphrodite was so rich that it owned
more than a thousand temple slaves, courtesans,
whom both men and women had dedicated to the goddess.
And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship captains freely squandered their money, and hence the proverb, "Not for every man is the voyage to Corinth."Source unknown Moreover, it is recorded that a certain courtesan said to the woman who reproached her with the charge that she did not like to work or touch wool: "Yet, such as I am, in this short time I have taken down three webs." [debauched three ship captains]
Strab. 11.4.7 As for gods, they honor Helius, [Sun] Zeus, and Selene, [moon] but especially Selene; her temple is near Iberia. The office of priest is held by the man who, after the king, is held in highest honor; he has charge of the sacred land, which is extensive and well-populated, and also of the temple slaves [Hierodoulos ], many of whom are subject to religious frenzy and utter prophecies. And any one of those who, becoming violently possessed, wanders alone in the forests, is by the priest arrested, bound with sacred fetters, and sumptuously maintained during that year, and then led forth to the sacrifice that is performed in honor of the goddess, and, being anointed, is sacrificed along with other victims. The sacrifice is performed as follows: Some person holding a sacred lance, with which it is the custom to sacrifice human victims, comes forward out of the crowd and strikes the victim through the side into the heart, he being not without experience in such a task; and when the victim falls, they draw auguries from his fal and declare them before the public; and when the body is carried to a certain place, they all trample upon it, thus using it as a means of purification.
Nekoros custodion of the temple high priest Aeditus, Vulg. Ezech. 44, 1 II. a title of Asiatic towns, which had built a temple in honour of their patron-god, as Ephesus was, n. Artemidos
B. Prodidomi pay in advance, play false, be guilty of treachery, surrender
C. Phortos
D. Gignomai come into a new state of being: hence, of a thing produced,
BURDEN IS: 4. after Hom., of Poets, compose, write, p. dithurambon, epea, Hdt.1.23, 4.14; p.
Represent in verse,or poetry, invent, represent, myths, comedy, tragedyBURDEN IS: Erōs , ōtos, o(, acc. erōn love, mostly of the sexual passion, name of the klēros Aphroditēs,
III. of the Levites, Kurios autos klēros autou LXX De.18.2:Aphrodite or ZOE is the Musical Worship Minister: that is a burden Jesus died to PRY OFF.
BURDEN IS: 2. metaph., heavy load or burden, ph. khreias, kakōn, E.Supp.20, IT1306; cf. phortion.
Eur. Supp. 20 Before the temple of Demeter at Eleusis. On the steps of the great altar is seated Aethra. Around her, in the garb of suppliants, is the Chorus of Argive mothers. Adrastus lies on the ground before the altar, crushed in abject grief. The children of the slain chieftains stand nearby. Around the altar are the attendants of the goddess.BURDEN IS: II. Att., vulgar stuff, rubbish, balderdash, Ar.Pax748 (anap.) Pl.796.
Aristoph. Peace 748 Chorus
The Chorus turns and faces the audience.
Undoubtedly the comic poet who [735] mounted the stage to praise himself in the parabasis would deserve to be handed over to the sticks of the beadles. Nevertheless, oh Muse, if it be right to esteem the most honest and illustrious of our comic writers at his proper value,
permit our poet to say that he thinks he has deserved a glorious renown.
First of all, he is the one who has compelled his rivals no longer [740] to scoff at rags or to war with lice;
and as for those Heracleses, always chewing and ever hungry,
he was the first to cover them with ridicule and to chase them from the stage;
he has also dismissed that slave, whom one never failed to set weeping before you, [745] so that his comrade might have the chance of jeering at his stripes and might ask, Wretch, what has happened to your hide? Has the lash rained an army of its thongs on you and laid your back waste? After having delivered us from all these wearisome ineptitudes and these low buffooneries,
he has built up for us a great art, like a palace with high towers,
[750] constructed of fine phrases, great thoughts and of jokes not common on the streets.
Moreover it's not obscure private persons or women that he stages in his comedies; but, bold as Heracles, it's the very greatest whom he attacks, undeterred by the fetid stink of leather or the threats of hearts of mud.
Ana-pausis , poet. amp-, eōs, h(,A. repose, rest, Mimn.12.2, Pi.N.7.52, Hp.VM 11, X.Lac.12.6: esp. relaxation, recreation, Pl.Ti.59c, X.Cyr.7.5.47.2. c. gen. rei, rest from a thing, kakōn Th.4.20; polemou X. Hier.2.11; kakōn Epicur.Ep.3p.61U.; leitourgias PFlor.57.56.3. Rhet., cadence of a period, Hermog.Id.1.1, al.
REST FROM:
leitourg-ia , h(, earlier Att. lēt- IG22.1140.14 (386 B.C.):at Athens, and elsewhere (e.g. Siphnos, Isoc.19.36; Mitylene, Antipho 5.77),A. public service performed by private citizens at their own expense, And.4.42, Lys.21.19, etc.; l. egkuklioi ordinary, i.e. annual, liturgies, D.20.21; leitourgiai metoikōn, opp. politikai, ib.18.II. any public service or work, PHib. 1.78.4 (iii B.C.), etc.; ho epi tōn leitourgiōn tetagmenos, in an army, the officer who superintended the workmen, carpenters, etc., Plb.3.93.4; hoi epi tina l. apestalmenoi Id.10.16.5: generally, military duty, UPZ15.25 (pl., ii B.C.).2. generally, any service or function, hē prōtē phanera tois zōois l. dia tou stomatos ousa Arist.PA650a9, cf. 674b9, 20, IA 711b30; philikēn tautēn l. Luc.Salt.6.3. service, ministration, help , 2 Ep.Cor.9.12, Ep.Phil.2.30.III. public service of the gods, hai pros tous theous l. Arist.Pol.1330a13; hai tōn theōn therapeiai kai l. D.S.1.21, cf. UPZ17.17 (ii B.C.), PTeb.302.30 (i A.D.), etc.; the service or ministry of priests, LXX Nu.8.25, Ev.Luc.1.23.
Matthew 11:29 Take my yoke upon you, and learn
of me;
for I am meek and lowly
in heart: and ye shall find rest unto your souls.
29 arate ton zugon mou eph' humas kai mathete ap' emou, hoti praus eimi kai tapeinos tē kardia, kai heurēsete anapausin tais psukhais humōn:A LADED BURDEN IS:
Ana-pauō ,
Therap-eia , Ion. thera^p-ēiē (thera^p-eiē Hp.Art.80,al.), h(,A. service, attendance:I. of persons, th. tōn theōn service paid to the gods, Pl. Euthphr.13d, cf. E.El.744 (lyr.); theōn kai hērōōn therapeiai Pl.R.427b, etc.; hē peri tous theous th. Isoc.11.24; aguiatides th. worship of Apollo Agyieus, E.Ion187; tēn th. apodidonai tois theois Arist.Pol.1329a32; th. tēs mēnidos Jul.Or.5.159b: abs., pasan th. hōs isotheos therapeuomenos Pl.Phdr.255a, cf. Antipho 4.2.4; of parents, goneōn therapeias kai timas Pl.Lg.886c, cf. Gorg.Fr.6 D.; of children, nurture, care, mikrous paidas therapeias deomenous Lys.13.45; th. kai esthēs X.Mem.3.11.4; th. sōmatos, psukhēs, Pl.Grg.464b, La.185e.
Aluτ , A.to be deeply stirred, excited: 1. from grief, to be distraught, beside oneselfA BAPTIZED BELIEVER is saved from or protected to that "crooked race." The crooked or skolion songs were connected with the symposion where they "got drunk on wine" before they began their singing.
3.to be weary, ennuyι, epitτn sumposiτn sumposi-on , to, A.drinking-party, symposium, Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, 6. from joy or exultation (rarely), to be beside oneself, Od.18.333, A.Th.391,
Ab-lŭo
[16] et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsius
I. to wash off or away, to wash, cleanse, purify. abluere sitim, to quench abluere sibi umbras, to remove darkness (by bringing a light), Of the washing away of earth by a shower, Varr. R. R. 1, 35.In eccl. Lat., of baptism: munere divinitatis abluti,
II. Trop., of calming the passions: omnis ejusmodi perturbatio animi placatione abluatur, be removed (fig. derived from the religious rite of washing in expiation of sin),
sumposi-on , A. drinking-party, symposium, Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, al., Hdt.2.78, X.Cyr.8.8.10, etc.; s. kataskeuasai, philois paraskhein, sunagein, Pl.R.363c, Plu.2.198b, Ath.5.186c, etc.; paidagōgein Pl.Lg.641b.--Pl., X., and Plu. wrote dialogues under this name.
Pind. N. 9 [45] Muses, we will go in victory procession from Apollo's shrine in Sicyon to newly-founded Aetna, where the doors flung open wide are overwhelmed by guests, at the prosperous home of Chromius. Make a sweet song of verses!
Let him know that he has received marvellous prosperity from the gods. For if, together with many possessions, a man wins renown and glory, there is no higher peak on which a mortal can set his feet.
Peace loves the symposium, and new-flourishing victory is fostered by soft song,
and the voice becomes bold beside the mixing-bowl. [
50] Let someone mix the wine now, the sweet forerunner of victory-song,
and dispense the powerful son of the vine in those silver goblets which once Chromius' horses won for him and sent from holy Sicyon together with the duly twined garlands of Leto's son. Father Zeus, I pray that I may celebrate this excellence by the favor of the Graces, and excel many poets in honoring victory with my verses, [55] throwing my shaft nearest of all to the mark of the Muse
Xen. Cyrop. 8.8.10 They had also the custom of not bringing pots into their banquets, evidently because they thought that if one did not drink to excess, both mind and body would be less uncertain.
So even now the custom of not bringing in the pots still obtains,
but they drink so much that, instead of carrying anything in,
they are themselves carried out when they are no longer able to stand straight enough to walk out.
God sent His Personified WORD to teach us what Jesus Christ commanded to be taught. There is no room for a Law of Silence: If Christ didn't define it in the writing prophets and if Jesus didn't make the prophecies more perfect then nothing else can be used to impose Scribes or Pharisses and their own acts of worship.
Manthanō , Pi.P.3.80, etc.: fut. learners, pupils, I. acquire a habit of, and in past tenses, to be accustomed to . . , c. inf., Emp.17.9, Hp.VM10; tous memathēkotas aristan Id.Acut.28; to memathēkos that which is usual, proteron ē husteron tou m. Id.Mul.2.128; argai manthanousi acquire a habit of idleness, < Ep.Ti.5.13.III. perceive, remark, notice,
IV. understand
Matthew 11:30 For my yoke is easy, and my burden is
light.
Matthew 28:16 Then the eleven disciples went away into Galilee,
into a mountain where Jesus had appointed them.
Matthew 28:17 And when they saw him, they worshipped him: but some doubted.
Matthew 28:18 And Jesus came and spake unto them, saying,
All power is given unto me in heaven and in earth.
Matthew 28:19 Go ye therefore, and teach all nations,
baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
DON'T LET ANYONE BURDEN YOU DOWN WITH
ANYTHING NOT CLEARLY TAUGHT BY CHRIST THE SPIRIT IN THE
PROPHETS AND BY JESUS OF NAZARETH WHO MADE THE PROPHECIES
MORE CERTAIN.
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