*A.
[select]
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.
Matthew 11 Woes on Singers, Musicians Rhetoricians
The
Spirit of Christ defined the future REST which would be
possible only after the ceremonial legalism of performance worship had
been vanquiahed. This is not for casual reading but for those
wishing to dig below the surface. The Qahal, synagogue or Church
of Christ in the wilderness was
INCLUSIVE of REST, reading and rehearsing the Word of God
EXCLUSIVE of vocal or instrumental rejoicing.
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.
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.
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." 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 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. Aluô , A.to be deeply stirred, excited: 1. from grief, to be distraught, beside oneself 3.to be weary, ennuyé, epitôn sumposiôn 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 ipsius5.4 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 humanity’s 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. |
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:
In Isaiah 55 He
defined the Word as free as the water which comes down in the rain and
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 ,
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 ¶ 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-eô, 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.Yôbâl (Jubal) and Tôbalkin (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. -kôs, 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 education—put 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 frolics—each 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 sword—Aias, 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. çasto 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 Æetes, 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 Cæs. 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. [select] 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.
Aluô , 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, ennuyé, epitôn sumposiôn 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 ¶ 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 ¶ 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. [select] 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 strife—not 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.
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”
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; au. gunaikēios, andrēios, 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).
khēma , atos, to/, (ekhō, skhein) 2. appearance, opp. 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
CritoNo, 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. [select] load, “phortisas ton onon” Babr.111.3; phortia ph. tinas load them with burdens, Ev.Luc.11.46; perissē dapanē ph. ta koina Dörner 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 Apollo—for 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.
Aluô , 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, ennuyé, epitôn sumposiôn 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.
3.31.11
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