Wineskins.org.The.Unity.of.the.Spirit
The
Jesus Pattern: The Way Which They Call A Sect: Refuted
by: Mat Dabbs, Patrick Mead, Jay Guin, Mark Powell, John
Mark Hicks: OF is a preposition: the Spirit OF God is His
BREATH.
Jesus Christ as HOLY SPIRIT breathed on Paul to denounce and
REJECT what He called the Scribes and Pharisees: rhetoricians
for hire, singers or instrument players. Religious
Craftsmen called Parasites: speakers, singers or instrument
players will be or ARE CAST ALIVE INTO THE LAKE OF FIRE. This
was in a Prophetic PATTERN in Isaiah 30.
This unity is that you MUST take the MARK OF THE BEAST.
-Panourg-os (properisp.), on,
A. ready to do
anything, wicked, knavish,
II. in a less positively bad sense,
cunning, clever,
smart, “
p. kai deinos”
D. 1.3, cf.
Pl.Tht.177a,
Arist.EN1144a28;
“
p. te kai sophos”
Pl.R.409c;
“
kompsos kai p.”
Plu.
2.28a: Sup.,
Plb.5.75.2.
Adv. “
-gōs, p. kai hupokritikōs legein ta epē” Ath.9.407a.
-“
p. kai deinos”
egein
clever at speaking,
forcible, vehement, style
in oratory,
“
d.
hupo
panourgias”
-Plat.
Rep. 409c But that
cunning fellow quick
to suspect evil, and who has himself done many
unjust
acts and who
thinks himself a
smart
trickster, [
panourgos te kai sophos]
when he associates
with
his like does appear to be clever,
being on his
guard and
fixing his eyes on the
patterns within
himself.
But when the time
comes for him to mingle with the
good and his elders,
Plat. Rep. 3.409d
then on the contrary he
appears stupid. He
is unseasonably
[kairon] distrustful
[apistōn] and
he
cannot
recognize a
sound character
because he
has no such pattern in himself.
But since he more often meets with the bad than the good,
he seems to himself
and to
others to be
rather wise than
foolish.” “That is quite true,” he said.
“Well then,” said I, “such a one
must not be our ideal of
the good and
wise judge but the former.
For while badness
could never come to know
both virtue and itself,
native virtue through education
Plat.
Rep. 3.409e will at last acquire the
science
both of
itself and
badness.
1
This one, then, as I think, is the man who proves to be wise
and not the bad man.
2”
“And I concur,
1 Cf. George Eliot, Adam
Bede, chap. xiv.: “It is our habit to say that
while the lower nature can never understand the
higher, the higher nature commands a complete view of
the lower. But I think the higher nature has to learn
this comprehension by a good deal of hard experience.”
2
Cf. Theaetetus 176 D “It is far best not to
concede to the unjust that they are clever
knaves, for they glory in the taunt.” Cf. Unity of
Plato's Thought, n. 21.
Sophos ,
ē,
on,
A. skilled in
any handicraft or
art, clever,
harmatēlatas s.
Pi.P.5.115,
cf.
N.7.17;
“
kubernētēs”
A.Supp.770;
“
mantis”
Id.Th.382;
“
oiōnothetas”
S.OT484
(lyr.); of a sculptor,
E.Fr.372;
even of hedgers and ditchers,
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
etc.; also
en oiōnois, kithara,
E. IT662,
1238 (lyr.);
God gave the gifted leaders in Ephesians 4 to specificially
prevent these deceivers so that the church, ekklesia or School
of the Word could be held.
The Seven Ones in Ephesians 4 Denies the Trinity, outlaws
all performance rhetoric or music and includes the definition of
the Church, ekklesia or in Paul's use, the synagogue which is a
school (only) of the Word (only) Gifted founders were eye and
ear witnesses to deliver Jesus Christ's message from God the
Father. That is defined as the sole resource or "that
which is written for the edification or education of the
disciples: a disciple is not a ceremonial worshiper but a
student.
Paul
says
there are sven "things" but he did not say THAT'S ALL: If
anyone believes that and continues to collect a wage for
teaching anything elde then he is a crimimal. Ephesians 3 defines the role of
the assembly as singular: to make known the manifold wisdom of
God. No one can contribute anything "beyond the sacred pages."
In Ephesians 4 Paul will say that Christ has protected His
School of the Word by gifted teachers. This is the only way to
mark false teachers and "synagogues of Satan."
While the "scholars" missed
the prophets, they missed THE Spirit OF Christ prophesying the reign of Christ both
inclusively and exclusively. For instance, the sacrificial system is the pattern
for those imposing theatrical and musical
performance defined to "makethe lambs dumb before the
slaughter."
Jer 23:16 Thus saith the Lord of
hosts,
Hearken not
unto the words of the prophets that prophesy
unto you;
they make you vain:
they speak a vision of their own
heart,
and not
out of the mouth of the Lord.
Thus saith the Lord,
After this manner will I mar
the pride of Judah,
and the great pride of Jerusalem.
Jer 13:9
This evil people, which refuse to
hear my words,
........which walk in the imagination
of their heart, [twisted]
........and walk after other gods, to serve
them,
........and to worship them, shall even be as this
girdle, which is good for nothing. Jer 13:10
> For I spake NOT unto your
fathers, nor commanded them
in the day that I
brought them out of the land of Egypt,
concerning burnt offerings or
sacrifices: Jeremiah 7:22
> But this
thing
commanded I them, saying,
Obey my
voice, and I will be your God, and ye shall be my
people:
and walk ye in all
the ways that I have commanded you,
that it may be
well unto you. Jeremiah 7:23
> But they HEARKENED NOT, nor inclined their ear,
but walked in the
counsels and in the imagination of their
evil heart,
and went backward,
and not forward. Jeremiah 7:24
Jer 23:17 They say still unto
them that despise me,
The Lord hath said,
Ye shall have peace;
and they say unto
every one that walketh
after the
imagination of his own heart,
No evil shall come
upon you.
Despise tthe Word of God:
Blasphēmo , āre, ak
profanely of sacred things, “eis theous” Pl.R.381e;
offer rash prayer I.
v.a., = blasphēmeō (eccl. Lat.), to
revile, reproach, Vulg. 1 Par. 20, 7;
God and divine things, to blaspheme: “Christum,” Prud.
Apoth. 415: “nomen Domini,” Tert.
adv. Jud. 13 fin.; Vulg. Lev. 24, 11;
id. Matt. 9. 3;
26, 65.
2. speak ill or to the prejudice of
one, slander, “peri tēs emēs diatribēs”
H5006 nâ’ats naw-ats' A primitive root; to scorn; or
(Ecclesiastes 12:5 ) by interchange for H5132 , to bloom:—abhor,
(give occasion to) blaspheme, contemn, despise, flourish, X
great, provoke.
Ecclesiastes 12:4And the doors shall be shut in the streets,
when the sound of the grinding is low, and he
shall rise up at the voice of the bird, and all the daughters
of music shall be brought low;
Ecclesiastes 12:5Also when they shall be afraid of that which
is high, and fears shall be in the way, and the almond tree
shall flourish, and the grasshopper shall be a burden, and
desire shall fail: because man goeth to his long home, and the
mourners go about the streets:
Christ the Rock defined the qahal, synagogue
or Church of Christ in the wilderness. This was:
INCLUSIVE of Rest,
Reading and Rehearsing the Word of God. Exodus
18 defines the small groups ordained to teach
The Book of the Covenant before the people
fell into musical idolatry at Mount Sinai.
EXCLUSIVE
of vocal
or instrumental rejoicing including
high-sounding rhetoric.
Jesus as the Mesiah speaking Spirit without meter, approved the Synagogue
where the pattern was to stand up to read and then sit
down decently and in order.
PAUL AND PETER EXCLUDE THE PREVAILING PAGAN RITUALS BEFORE
THEY DEFINE THE CHURCH.
Eph. 4:1 I therefore, the prisoner of
the Lord, beseech you that ye walk worthy of the vocation
wherewith ye are called,
2564. kaleo, kal-eh´-o; akin to the base
of 2753; to “call” (properly, aloud, but used in a variety of
applications, directly or otherwise): — bid, call (forth),
(whose, whose sur-)name (was (called)).
2753. keleuo, kel-yoo´-o; from a primary ke÷llw kello (to urge
on); “hail”; to incite by word, i.e. order: — bid,
(at, give) command(-ment).
Eph. 4:2 With all lowliness
and meekness, with longsuffering,
forbearing one another in love;
There is no upper Case "S"pirit in the
text. It is not the Holy Spirit. The context
is not a complex godhead but the spirit or mind which
unites all of the members of a congregation toward one
goal. Paul defines the "synagogue" in Romans 15 to exclude
the pagan sects identified by their diet in the
marketplace. He excludes all that does not edify
which here means to educate "with that which is written
for our learning."
Eph. 4:3 Endeavouring to keep the unity of the spirit
in the bond of peace.
The Church of Christ is the Body of
Christ, therefore, the "spirit" is the spirit OF unity
within that body. Body and spirit are alalogs of the
human bod. If a human body has two "spirits" or minds
driving it it cannot accomplish the sole purpose from
Ephesians three which is to make known the manifest wisdom
of God to the "principalities and powers." This is
similar to Job's being God's human agent to withstand the
influence of Satan. Paul's purpose is not to make a legal
list of seven essentials but to both exclude the world and
the wise so that the body can be edified or educated
to withstand the very onslaught which drives most of
christianism.
Eph. 4:4 There is one body, and one spirit,
even as ye are called in one hope of your
calling;
One of the essentials of "unity" narrowly defined by Barton W.
Stone is a rejection of any speculation on the various views of
the "trinity." There is only ONE GOD and He is not
composed of three family members internal or external.
Paul made it clear that there are only TWO "actors." The One
God made Himself fully known is Jesus of Nazareth and it
is Jesus as the Chrit with Whom we have to do in all that we do.
Eph. 4:5 One Lord, one faith,
one baptism,
Acts 10:37 That word, I say, ye know, which was
published throughout all Judaea,
and began from Galilee,
after the baptism which John preached;
Acts 10:38 How God anointed Jesus of Nazareth with
the Holy Ghost and with power:
who went about doing
good, and healing all that were oppressed of the devil;
for God was with him.
John 14:10 Believest thou not that I am IN the Father,
and the Father IN
me?
the words that I speak
unto you I speak not of myself:
but the Father that dwelleth
in
me, he doeth the works.
John 14:11 Believe me that I am in the Father, and the
Father in me:
or else believe me for
the very works’ sake.
1Cor. 1:3 Grace be unto you, and peace,
from God our Father,
and from the Lord
Jesus Christ.
1Cor. 8:5 For though there be that are called gods, whether in
heaven or in earth,
(as there be gods many,
and lords many,)
1Cor. 8:6 But to us
there is but ONE
GOD, the Father, of whom are all things, and we in him;
and ONE LORD
Jesus Christ, by whom are all things, and we by him
Gal. 1:1 Paul, an apostle, (not of men, neither by man,
but by Jesus Christ,
and God the Father,
who raised him from the
dead;)
Gal. 1:3 Grace be to you and peace
from God the Father,
and from our Lord
Jesus Christ,
And there is only One invisible, incomprehensible Deity and no
man knows the Father unless the Son makes Him known. Therefore,
there can be no unity when people dismiss the Words of Christ as
Spirit and Life and impose their own opinion. The 7 Ones
EXCLUDES diversities;
Eph. 4:6 One God and Father
of all, who is above all, and through all,
and in you all.
This is the One GOD
and One LORD in the address of all of the Epistles.
The Holy Spirit whose name is Jesus Christ the
Righteous because it is the Spirit OF Christ does not
appear as a person. Therefore, based on all clasically
trinitarians and the inventors of the term none of them
would be in "unity" with anyone who taught that
God (singular term) is really three equal centers
of consciousness with their own emotions and plans.
You would be lucky if they burned you with wet
wood so you smothered before you fried.
Eph. 4:7 But unto every one of us is
given grace according to the measure
of the gift of Christ.
Titus 2:11 For the grace of God that
bringeth salvation hath appeared to all men,
Titus 2:12 Teaching us that,
denying
ungodliness and worldly lusts,
we should live soberly,
righteously, and godly,
in this present world;
kosm-ikos , ē, on, (kosmos IV) s.v. Orpheus: Astrol., k. kentra skhēma
Orpheus , eōs, o(, Dor. Orphēs Orphēn
A. Orpheus,
Pi.P.4.177,
Pl.R.364e,
etc.:—Adj.
Orpheios ,
a,
on,
E.Alc. 969(lyr.),
Pl.Lg.829e;
or
Orphikos ,
ē,
on,
Hdt.2.81
; “
en tois O. epesi kaloumenois”
Arist.de An.410b28.\
Epos , older wepos SIG9 (v. infr.),
etc., eos,
to (Skt.
A. vácas
'word', 'hymn', cf.
eipon):
1. song or
lay accompanied by music,
8.91,
17.519.
IV. in pl.,
epic poetry, Opposite.
melē (
lyric
poetry),
iambeia, dithuramboi, etc., “
rhaptōn epeōn aoidoi”
Pi.N.2.2
; “
ta Kupria epea”
Hdt.2.117,
cf.
Th.1.3,
X.Mem.1.4.3,
Pl.R.379a,
etc. ; “
epea te poiein pros luran t' aeidein”
Theoc.Ep.21.6
; “
nikēsas epos”
IG3.1020 ;
poētēs epōn
Skhēma 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;
;
“skhēmasi kai khrōmasi mimeisthai”
esp. outside show, pomp, to tēs arkhēs s. Pl.Lg.685c;
X.Smp.7.5;
en . . mousikē [hēs to kitharizein kai to adein kai to embainein orthōs;] kai skhēmata . . kai melē enesti figures and
tunes, Pl.Lg.655a
10. = to aidoion LXXIs.3.17.
Epithu_m-ia lust of the EYE, lust
of the EAR says Barnes of Amos
Titus 2:13 Looking for that blessed hope,
and the glorious
appearing of the great God and our Saviour Jesus
Christ;
Titus 2:14 Who gave himself for us,
that he might redeem us
from all iniquity,
and purify unto
himself a peculiar people,
zealous of good
works.
Jesus will not PRAY for the "world" or KOSMOS which is the
concept brought from Babylon by Pythagoras: His sect was one of
those SILENCED in Romans 14 if they wanted to attend the open
synagogue defined in Romans 15 where SELF-pleasure specificially
outlaws all of what Jesus called the Scribes, Pharisees He
called Hypocrites: in the Ezekiel 33 version Christ named
entertaining speakers, singers and instrument players as PROOF
that the speakers were mercinaries and the audience was looking
for entertainment--the reason butterflies flock to instrumental
churches.
Jesus said that God HIDES Himself (very well, thank you) from
the Wise: the Sophists:
Luke 10:21 In that hour Jesus rejoiced in spirit,
and said,
I thank thee, O Father,
Lord of heaven and earth,
that thou hast hid
these things from the wise and prudent,
and hast revealed them
unto babes: even so, Father; for so it seemed good in thy
sight.
1Cor. 1:19 For it is written, I will DESTROY
the wisdom of the WISE,
and will bring to
nothing the understanding of the prudent.
1Cor. 1:20 Where is the wise? where is the scribe?
where is the disputer of
this world?
hath not God made
foolish the wisdom of this world?
1Cor. 1:21 For after that in the wisdom of God
the world by wisdom
knew not God,
it pleased God by the
foolishness of PREACHING to save them that
believe.
1Cor. 3:18 Let no man deceive himself. If any man among you
seemeth to be wise
in this world,
let him become a fool,
that he may be wise.
1Cor. 3:19 For the wisdom of this world is foolishness
with God.
For it is written, He
taketh the wise in their own craftiness.
1Cor. 3:20 And again, The Lord knoweth the thoughts of
the wise, that they are vain.
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.
Sophis-tęs , ou, ho, 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, sophistęs . . parapaiôn chelun A.Fr.314, cf. Eup.447, Pl.Com. 140;
sophistęi Thręiki (sc. Thamyris) E.Rh.924, cf.
Ath.14.632c: with mod
II. from late v B.C., a Sophist, i.e. one
who
gave lessons in grammar, rhetoric, politics,
mathematics, for money, such as Prodicus, Gorgias,
Protagoras, a quibbler, cheat, a RHETORICIAN
as the primary meaning of a HYPOCRITE.
hoi s. tōn hierōn melōn” A sophist,
serpent, makes MUSICAL MELODY with a congregation AS a harp
and cannot grasp that IN THE HEART is a place.
WISDOM IS: sophia , Ion. -iē, h(, prop. A. [select]
cleverness or skill in handicraft
and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of
the Telchines, Pi.O.7.53;
hē entekhnos s., of Hephaestus and Athena,
Pl.Prt.32
1d; of Daedalus
and Palamedes, X.Mem.4.2.33,
cf. 1.4.2; in music
and singing, tekhnē kai s. h.Merc.483,
cf. 511; in poetry,
WISE: Sophos A. skilled
in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115,
cf. N.7.17; “kubernētēs” A.Supp.770;
“mantis” Id.Th.382;
The Mantis were the Mad Women of Corinth: history notes that any
male who would sing and play in a religious sense was "drunk,
perverted or just mocking."
Plato's
Symposium is the "getting drunk on wine" before
they sang, or the CROOKED GENERATION.
Aristodemus
meeting Socrates smartly attired expresses his surprise at
so unusual a circumstance. Socrates explains that being
invited to dine with Agathon he feels bound to go “in finery
to the fine”; and he presses Aristodemus, although
uninvited, to accompany him. On the road Socrates, immersed
in thought, lags behind, and Aristodemus arrives at
Agathon's alone. Not till they are half-way through the meal
does Socrates appear; and Agathon rallies him on his
devotion to sophia.
The proposal of Pausanias to
restrict the potations, in view of yesterday's banquet,
and that of Eryximachus to dismiss the flute-girl and
amuse themselves by logoi, are unanimously
agreed to. Then Eryximachus propounds an idea of Phaedrus,
that Eros is the best possible theme for encomia, and
suggests that each of the party in turn, commencing with
Phaedrus, should now deliver an encomium on Eros. This
suggestion is applauded by Socrates. Of the encomia the
most noteworthy were the following:—
OF SOPHIA: Sophia is the mother of
ZOE in Gnosticism or EVE.
THE MEANING OF LEGALISM: All
religious acts must be performed according to strict
rules.
d The varying nomoi concerning Eros
may be classified thus:—
(1) In all Greek states except
Athens the nomos is simple, either (a) approving paederastia,
as in Elis and Boeotia; or (b） condemning it, as in
Ionia and states subject to barbarian rule, where it is
held to foster a dangerous spirit of independence (e.g. Harmodius
and Aristogiton).
ÎThis was the message of
Jesus consigning the PIPERS wanting to make sing (Lament)
and dance (squirm) under the initiation of Dionysus the
old wineskin God in the temple
(2) At Athens the nomos is complex. (a) Eros is approved,
and its excesses condoned, when directed towards superior
youths approaching manhood. (b) It appears to be
condemned, in so far as parents forbid their boys to hold
converse with “erastae.” The explanation of this
ambiguous attitude must be sought in the principle laid
down above, that the moral quality of an act depends upon
the conditions of its performance. The Athenian nomos (LEGALISM)
provides a test for distinguishing between good and bad
forms of Eros: the test of time shows whether or
not the right motive (desire for aretē) actuates both the
lover and his object. This motive alone justifies all
erotic pursuits and surrenders, even mutual deception:
hence we conclude that kalon aretēs heneka kharizesthai.
This is the message of GRACE only
kharizō
2. gratify or indulge
a humour or passion,
3. in erotic sense, grant favours
to a man, Ar.Ec.629
(anap.), Pl.Smp.182a,
Phdr.231c,
256a, X.Mem.3.11.12,
etc.: hence of Comedy, “oligois kharisasthai” Ar.Eq.517
(anap.): c. acc. cogn., “kh. thēleian apolausin”
Eph. 4:8 Wherefore he saith, When HE
ascended up on high,
he led captivity
captive, and gave gifts unto men.
Jesus died, was resurrected and
was transfigured or changed. He returned to God and God
gave Him His post-resurrected Spiritual state.
He--Jesus Christ--shed forth what happened by the Holy
Spirit in the upper room.
Acts 2:33 Therefore being by the right hand of God
exalted,
and having received of
the Father the promise of the Holy Ghost,
he hath shed forth
this, which ye now see and hear.
1Pet. 3:18 For Christ also hath once suffered for
sins, the just for the unjust,
that he might bring
us to God,
being
put to death in the flesh,
but quickened by the
Spirit:
1Pet. 3:19 By which also he went and preached unto the
spirits in prison;
1Pet. 3:20 Which sometime were disobedient,
when once the
longsuffering of God waited in the days of Noah,
while the ark was a
preparing, wherein few, that is, eight souls were saved by
water.
1Pet. 3:21 The like figure whereunto even baptism
doth also now save us
(not the putting away of
the filth of the flesh,
but the answer of a good
conscience toward God,)
by the resurrection of
Jesus Christ:
1Pet. 3:22 Who is gone into heaven, and is on the right hand
of God;
angels and
authorities and powers being made subject unto him.
Eph. 4:9 (Now that he ascended,
what is it but that he
also descended first into the lower parts of the earth?
Paul always DEFINES the pagan (new style singing as a
mark of the beast) before he defines the SOLE purpose of the
ekklesia or synagogue or school of the Bible which EXCLUDES
the marketplace preferences (Romans 15) and INCLUDES
the Scriptures to educate, glorify God and keep the unity.
WHAT?
Eph 4:10 He that descended is the same also that ascended up far above all heavens,
that he might fill
all things.)
When Jesus as the Christ was
transfigured or metamorphosed into the spiritual world
His name when He appeared to Paul was "Jesus of
Nazareth." Jesus of Nazareth was MADE both lord
and Christ and continues to be the earthly intercessor
or Arm of God.
Heb. 8:4 For if he were on earth, he should not
be a priest, seeing that there are priests that offer
gifts according to the law:
To
validate and leave an example--written says
Peter--Christ gave certain men supernatural help to
equip the church with the sole teaching authorized for
the church or assembly: disunity always happens when
people violate the direct commandment against "doubtful
disputations" which means private opinions or even words
according to Christ through Isaiah in chapter 58.
Eph 4:11 And he gave
some, apostles; and
some, prophets; and
some, evangelists;
and some, pastors
and teachers
God always reveals through specially chosen men whom He has
prepared to hear and reveal His will: over and over it was the
prophets led by the Spirit of Christ who spoke the spiritual
truth in direct opposition to the Scribes who recorded the
history of the Civil-Military-Priestly system abandoned to
worship the starry host.
Jesus Christ continued to guide certain people to set the church
in order: the method chosen was to identify wrong teachings and
then correct them. Peter warns that the MARKS of a false
teacher is one who does not teach that which is revealed:
For he received from God the Father HONOR and GLORY,
when
there came such a voice
to him from the excellent glory,
This
is my beloved Son,
in whom I am well pleased. 2 Pet 1:17
What was it to prove?
WE have also a MORE SURE word of
PROPHECY;
whereunto YOU do well
that ye take heed,
as
unto a light that shineth in a dark place,
until
the day dawn,
and
the day star [Christ]
arise in your hearts: 2 Pet 1:19
In 1
Peter 1:11 Peter said that the PROPHETS spoke through the
Spirit OF CHRIST.
Therefore, his
command was that our assemblies give heed to the PROPHETS through whom God delivered SPIRITUAL
truth in mortal warfare with the LEGAL animal sacrifices IMPOSED as the curse when God
ABANDONED the Monarchy to worship the starry host.
Day
Star
Christ
Heart
seat of the understanding, the faculty and seat of the intelligence
Give
heed
means worship: Paul's ONLY worship word.
prosecho
to apply one's self to, attach
one's
self to,
hold or cleave to a person or a thing
to be given
or addicted to
to devote
thought and effort to
Knowing this first, that no prophecy of the scripture
is of
any private interpretation (further
expounding). 2 Pet 1:20
You cannot: Epilusis
(g1955) ep-il'-oo-sis; from 1956; explanation, i.e.
application: - interpretation.
Epiluo
(g1956) ep-ee-loo'-o; from 1909 and 3089; to solve
further, i.e. (fig.) to explain,
decide: - determine, expound.
You cannot: Epi-lusis , eôs, hę,
A. release from, e. phobôn [Fear of Apollo or
Apollyon] didou A.Th.134 (lyr.): abs., exemption from
banishment, SIG306.51 (Arc., iv B.C.).
You cannot: Exęgętęs II. expounder, interpreter, esp. of oracles, dreams, or omens, Hdt.1.78; at Athens, of sacred rites or customs,
modes of burial, expiation, etc., spiritual director, of Apollo, Pl.R.427c.
b. at Rome, of the pontifices. Similar: Suristikę (sc. technę), hę, the art
of piping: used with rhythmice, histrionia. Magicus, belonging to magic,
magic, magical.
superstitiones, vanitates,
that were invoked by incantations:
linguae= skilled
in incantations, cantus, magicae
resonant ubi Memnone chordae, mysterious
WHY?
Eph
4:12 For
the perfecting of the saints, for
the work of the ministry, for
the edifying of the body of Christ:
The Word
EDIFY means EDUCATE: Romans 15 says you
speak "that which is written" using one MIND and one MOUTH
to educate.
Musical
performance in religion does not perfect, enable
service, does not edify, does not UNIFY,
does not give
knowledge of the Son of God, does not perfect
and does not make one like Christ: Jesus
cast the musical minstrels out "like dung."
Musical
performance is based on failing to understand that Paul
commanded that we SPEAK that which is written to Teach,
Comfort, Exhort. Singing and Melody are the EFFECTS
on the spirit or heart as the only place "worship" takes
place.
Singing
because it is a "commanded act of worship" is rank
legalism and PREVENTS the sole role of the ekklesia or
synagogue which is to Teach the Word of Christ.
 |
g3619.Edifying.gif
1Corinthians 14:3 But he that prophesieth speaketh
unto men to edification, and exhortation,
and comfort.
1Corinthians 14:4 He that speaketh in an unknown
tongue edifieth himself; but he that prophesieth
edifieth the church.
2Corinthians 10:8 For though I should boast somewhat
more of our authority, which the Lord hath given us for
edification, and not for your destruction, I should not
be ashamed:
|
HOW?
Eph 4:13 Till we all come
in
A. the unity of THE
faith, and of
B. the knowledge of the Son of
God,
C. unto a perfect MAN,
D. unto the measure of the stature
of the fulness of Christ:
Stature:
2244. helikia, hay-lik-ee´-ah; from the same as
2245; maturity (in years or size): age,
stature. [Comrade, not playmate]
You cannot
go BEYOND THAT WHICH IS WRITTEN: that is a direct command
made over and over. If you go BEYOND that which is
written with the SOLE PURPOSE
Eph.
3:8
Unto me, who am less than the least of all saints, is this grace
given,
that
I
should
preach among the Gentiles the unsearchable riches of
Christ;
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.
Eph. 3:9
And to make all men see
what is the fellowship
of the mystery,
which from the
beginning of the world hath been hid in God,
who created all things
by Jesus Christ:
The SEVEN ONES were not what was HIDDEN. The CORE
GOSPEL was not what was HIDDEN: Paul said of the ONE BAPTISM
that until you are converted or baptized you CANNOT read BLACK
text on BROWN paper.
Those who can read only the SEVEN ONES are assuredly
BLIND as God's predestinated purpose.
WHAT IS THE PURPOSE OF THE GOSPEL OF THE KINGDOM? Is that
BEYOND the seven ONES? Huh?
Eph. 3:10 To the intent that now unto
the principalities and
powers in heavenly places
might be known by
the church the manifold wisdom of God,
Eph. 3:11 According to the eternal purpose which he
purposed in Christ Jesus our Lord:
PAUL DEFINES THE CHURCH FURTHER DOWN
YES: 2Pet. 1:19 We have also a
more sure word of prophecy;
whereunto
ye
do
well that ye take heed,
as unto a light
that shineth in a dark place,
until the day dawn,
and the day star arise in your hearts:
NO: 2Pet. 1:20
Knowing this first,
that no prophecy
of the scripture is of any private interpretation.
."
NO: 2Cor. 3:14 But their minds
were blinded:
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.
YES: 2Cor. 3:16 Nevertheless when it
shall turn to the Lord,
the vail shall be
taken away.
Jesus used the example of being CONVERTED
and BORN AGAIN like a child
Luke recorded the example of BAPTISM to be SAVED and
CONVERTED meaning the same thing.
Until you are CONVERTED you will not be able to read
WHOLE THOUGHT PATTERNS written in BLACK INK on WHITE
paper.
-Epi-strephô
, pf.
cause to return to the source of Being,
tinas eis ta enantia kai ta prôta
-Proteros
and prôtos II. of Time, former, earlier, children
by the first or a former marriage,
-Prosthhen
in front, before, formerly, of place and of time;
to gennęthen phusei pros to gennęsan
-Genn-aô
beget, bring forth, engender, call into existence
-Phuo
1 Act.:--bring forth, produce, put forth, 2. beget,
engender, get understanding,
-Pros
in the direction of
-Deut
XXX WEB. It shall happen, when all these things
are come on you, the blessing and the curse, which I have
set before you, and you shall call them to mind among all
the nations, where Yahweh your God has driven you,
[2] and shall RETURN to Yahweh your God, and shall OBEY
his
voice according to all that I command you this day,
you and your children, with all your heart, and with all
your soul;
[3] that then Yahweh your God will turn your
captivity, and have compassion on you, and will return and
gather you from all the peoples, where Yahweh your God has
scattered you.
Further and universal proof that the trinity of "three persons"
is not something you can unite with without being a polytheist
and effectively denying that Jesus as the Christ of God revealed
the Fullness of the Godhead.
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.
PAUL ALWAYS OUTLAWS THE RITUALS OF THE WORLD BEFORE HE COMMANDS SPEAKING WHICH IS NOT
MUSICATING.
Getting drunk with wine
appears as "getting FLUTED down with wine." This musical
ritual made you "intoxicated with passion and pride."
Paul said worship IN THE SPIRIT because outside are the dogs or musicians howling for a partner.
Ephesians 4 define the same NON-MUSICAL
"synagoguing" or teaching.
Before looking at 4:14 see that
Jesus defined a parallel
Luke 7:31 And the Lord said, Whereunto then shall I liken
the MEN 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.
Threnos (g2355) thray'-nos; from
the base of 2360; wailing: - lamentation.
Threskeia (g2356) thrace-ki'-ah;
from a der. of 2357; ceremonial observance: - religion, worshipping.
Jesus
consigned
the children (play=pervert] as pipers, singers
and dancers to the marketplace where they USED music to
SEDUCE mostly male prostitutes.
Jesus
cast
the musical minstrels out LIKE DUNG associated with the
marketplace and the dung heap and NOT in the church.
He died to give us REST from "ceremonial
observance" which creates the "sounds of rusing waters"
where no SHEEP can feed and no STRAIGHT Shepherd would
take them.
Now, you know that
an elder as the only Pastor-Teacher is to "teach that
which is written" to mature "children" into "men" and
to PREVENT the NAVIGATING THE WINDS OF CHANGE which
always marks the musical perverts STALKING you.
Eph
4:14 That we henceforth be no
more
children, tossed to and
fro,
and
carried
about
with every wind of doctrine,
by
the
sleight
of men, and cunning craftiness whereby they
lie in wait to deceive;
-Fluctuo fluctus, to
move in the manner of waves, i. e. to wave,
rise in waves, undulate, to move to and fro,
be driven hither and thither
I. Trop., to be restless, unquiet,
uncertain, doubtful; to rage, swell; to
waver, hesitate, vacillate, fluctuate,
Oratio II. In
partic., formal language, artificial discourse,
-Oratio E. A prayer, an
address to the Deity (eccl. Lat.): “respice
ad orationem servi tui,” Vulg.
3 Reg. 8, 28: “per
orationes Dominum rogantes,” id.
2 Macc. 10, 16: “pernoctans
in oratione Dei,” id. Luc.
6, 12.—Also absol., prayer,
the habit or practice of prayer: “perseverantes in oratione,” Vulg. Act. 1, 14: “orationi instate,” id. Col. 4, 2; cf. Gell. 13, 22,
-cĭto
. To put into quick motion,
to move or drive violently or rapidly,
to hurl, shake, rouse, excite,
provoke, incite, stimulate, promote,
Carried About:
Greek Panourgia see more below
Latin:
-Circumfero to bear something or
carry around “lyram
in
conviviis,”
Quint. 1, 10, 19
-Lyra
, ae, f., =
lura,
I. a lute,
lyre, a stringed instrument resembling the
cithara, fabled to have been invented by
Mercury
and presented to
Apollo,
Hyg.
Astr. 2, 7: “
curvae
lyrae
parens,”
Hor. C. 1, 10, 6:
“
Threiciam
digitis
increpuisse
lyram,”
Ov. H. 3, 118:
“
mox
cecinit
laudes
prosperiore
lyrā,”
id. A. A. 3, 50;
Val. Fl. 5, 100.—
II. Transf.
B. In gen.,
poetic
genius: “
Inferior
lyra,”
Stat. Th. 10, 445.—
C. Lyra,
the
constellation,
the Lyre: “
exoriente
Lyra,”
Ov. F. 1, 315; cf.
Hyg. Astr. 3, 6;
Varr. R. R. 2, 5.
-Con-vīvĭum , ii, n.
vivo; lit.,
I. a living together; hence,
a meal in company, a social feast, entertainment,
banquet
-Quint. 1, 10, 19
From the importance thus given to music also originated
the custom of taking a lyre round the company after
dinner, and when on such an occasion Themistocles
confessed that he could not play, his education was (to
quote the words of Cicero) “regarded as imperfect.”
B.
Of a narrative or discourse, to publish abroad,
proclaim, divulge, disseminate among the
people, report
C. In the lang. of religion, to lustrate,
purify any one by carrying around him consecrated objects
(torches, offerings, etc.)
D.
In rhetoric: “oratio
deducta
et
circumlata,”
expanded, drawn out into periods, Quint. 4, 1, 60
Spald.
-Ventus wind 3. Ventis
verba dare, i. q. not to keep one's word or promise,
Ov. H. 2, 25
Ruhnk.
B. [Plur.,
personified as deities, the winds: te, Apollo
sancte, fer opem; teque, omnipotens Neptune, invoco, fame,
applause, Turbo
p. Cic. Tusc. 4, 34, 73
(Com. Rel. v. 119 Rib.); Lucr. 5, 1230
(1228); cf. Ov. H. 17 (18
CHURCH MUST NEVER PERMIT PEOPLE CLAIMING TO NAVIGATE THE
WINDS
Hermes appears to have been the chief of the Cabiri
(Roscher, Myth. Lex. 2360); with his
cult compare the Gallic (Caesar, B. G. vi. 17; Rhys,
Hibbert Lectures, pp. 5-20 and ch. iv) and German (Tac.
Germ. 9) worship of Mercurius. The latter, Odin, would
seem to be like Hermes a wind god, and this may be true also
of the Thracian deity. It seems improbable that the
Thracians were content with so small a pantheon.
Mercury or Hermes is KAIROS: the demon spirit son of Zeus
CHURCH MUST EXCLUDE ALL OF THE CUNNING CRAFTSMEN.
Ephesians 4:11 And he gave some, apostles; and some, prophets;
and some, evangelists;
and some, pastors and
teachers;
Ephesians 4:12 For the perfecting of the saints, for
the work of the ministry,
for the edifying [educating]
of the body of Christ:
Ephesians 4:13 Till we all come in the unity of the faith,
and of the knowledge
of the Son of God,
unto a perfect
man,
unto the measure of the
stature of the fulness of Christ:
Ephesians 4:14 That we henceforth be no more children,
tossed to and fro, and
carried about with every wind of doctrine,
by the sleight of men,
and cunning craftiness, whereby they lie in
wait to deceive;
Wind of Doctrine
Venio
A. In gen.: “vides,
quo
progrediente
oratione
venturum
me
puto,”
Cic. Rep. 1, 40, 62.
B. fin. and the passages there cited: “oratorum
laus
ita
ducta
ab
humili
venit
ad
summum,
ut,
etc.,”
“prava
[crooked] ex
falsis
opinionibus
veniunt,”
Quint. 5, 10, 34:
Latin săpĭo
ops
voice, whether in speaking, shouting,
lamenting or in singing, “Kirkēs
. . aeidousēs
opi
kalē”
Od.10.221,
cf. 5.61; “aeidon
also of cicadae, “opa
leirioessan
hieisi”
Il.3.152;
Leir-ioeis of the cicadae,
opa
leirioessan
their delicate voice, 3.152; of
the Muses' voice, Hes.Th.41;
“Hesperides”
Q.S.2.418
Hes.
Th. 41 So said the ready-voiced daughters of
great Zeus, and they plucked and gave [30] me a rod, a shoot
of sturdy laurel, a marvellous thing, and breathed into me a
divine voice to celebrate things that shall be and things
that were aforetime; and they bade me sing of the race of
the blessed gods that are eternally, but ever to sing of
themselves both first and last.
[35] But why all this about oak or stone? Come you, let us
begin with the Muses who gladden the great
spirit of their father Zeus in Olympus
with their songs, telling of things that are and that shall
be and that were aforetime with consenting voice. Unwearying
flows the sweet sound [40] from their lips, and the house of
their father Zeus the loud-thunderer is glad at the
lily-like voice of the goddesses as it spreads abroad, and
the peaks of snowy Olympus
resound, and the homes of the immortals.
sophos
Panourgia (g3834) pan-oorg-ee'-ah; from 3835;
adroitness, i.e. (in a bad sense) trickery or sophistry:
- (cunning) craftiness, subtilty.
-Panourg-ęma A.
knavish trick, villainy, S.El.1387 (lyr.), LXX Si.1.6
(v.l.); sophistry, Gal.5.251; cf.
panourgeuma.
Cunning craftiness has the same meaning as
SOPHOS:
1Cor. 3:18 Let no man deceive himself. If any man
among you
seemeth to be wise
[sophos] in this world,
let him become a fool,
that he may be wise.
1Cor. 3:19 For the wisdom of this world is
foolishness with God.
For it is written,
He taketh the wise
sophia
in their own craftiness.
pa^nourg-ia
1Cor. 3:20 And again,
The Lord knoweth the thoughts
of the wise, sophōn
that they are vain.
matai-os
-Sophia A. cleverness
or skill in handicraft and art, as in carpentry, tektonos,
hos
rha
te
pasēs
eu
eidē
s.
Il.15.412; of
the Telchines, Pi.O.7.53;
hē
entekhnos
s.,
of Hephaestus and Athena, Pl.Prt.32
1d; of Daedalus
and Palamedes, X.Mem.4.2.33,
cf. 1.4.2; in music
and singing, tekhnē
kai
s.
h.Merc.483,
cf. 511; in poetry,
Sol.13.52, Pi.O.1.117
-HH
4 483 What skill is this? What song
for desperate cares? What way of song? For verily
here are three things to hand all at once from which to
choose, —mirth, and love, and sweet sleep. [450]
And though I am a follower of the Olympian Muses
who love dances and the bright path of song —the
full-toned chant and ravishing thrill of flutes —yet
I never cared for any of those feats of skill at young
men's revels, as I do now for this:
And they say that from the utterance of Zeus you have
learned both the honors due to the gods, O
Far-worker, and oracles from Zeus, even all his ordinances.
Of all these I myself have already learned that you have
great wealth. Now, you are free to learn whatever
you please; [475] but since, as it seems,
your heart is so
strongly set on playing the lyre,
[therefore]
chant,
and play upon it,
and give
yourself to merriment,
taking this as a gift
from me,
and do you, my
friend,
bestow glory on me.
Sing well with this clear-voiced companion in your
hands; for you are skilled in good, well-ordered
utterance. [480] From now on bring it confidently
to the rich feast and lovely dance and
glorious revel, a joy by night and by day. Whoso
with wit and wisdom enquires of it cunningly, him it
teaches [485] through its sound all manner of things that
delight the mind, being easily played with gentle
familiarities, for it abhors toilsome drudgery;
but whoso in ignorance enquires of it violently, to him it
chatters mere vanity and foolishness.
NOTE: singing TO the lyre meant that you struck a note and
then matched your voice to that note: that does not
make music.
HH
4 511 When Hermes had said this, he held out
the lyre: and Phoebus Apollo took it, and
readily put his shining whip in Hermes' hand, and ordained
him keeper of herds. The son of Maia received it joyfully,
[500] while the glorious son of Leto, the lord far-working
Apollo, took the lyre upon his left arm and tried
each string with the key. Awesomely it sounded at
the touch of the god, while he sang sweetly to
its note
Afterwards they two, the all-glorious sons of Zeus turned
the cows back towards the sacred meadow, [505] but
themselves hastened back to snowy Olympus,
delighting in the lyre. Then wise Zeus was glad and made
them both friends. And Hermes loved the son of Leto
continually, even as he does now, when he had given the
lyre as token to the Far-shooter, [510] who played it
skilfully, holding it upon his arm. But for himself Hermes
found out another cunning art and made himself the pipes
whose sound is heard afar.
The Wise Sophos A. skilled
in
any handicraft or art, clever, mostly of poets
and musicians, Pi.O.1.9,
P.1.42, 3.113; en
kithara
s.
E.IT1238
Craftiness Panourgia
2Cor. 4:1 Therefore seeing we have this ministry,
as we have received
mercy, we faint not;
2Cor. 4:2 But have renounced the hidden things of
dishonesty,
not walking in
craftiness, nor handling the word of God
deceitfully;
but by manifestation
of the truth commending ourselves
to every man’s
conscience in the sight of God.
2Cor. 4:3 But if our gospel be hid, it is hid to
them that are lost:
-Panourg-os (properisp.), on, A. ready to do
anything, wicked, knavish,
II. in a less positively bad sense, cunning,
clever, smart, “p. kai deinos” D. 1.3, cf.
Pl.Tht.177a,
Arist.EN1144a28;
“p. te kai sophos”
Pl.R.409c;
“kompsos kai p.” Plu.
2.28a: Sup., Plb.5.75.2.
Adv. “-gōs, p. kai hupokritikōs legein ta epē”
Plato, Sophist 239e Well, if
you like, let us say no more of you and me; but until we
find someone who can accomplish this, let us confess that
the sophist has in most rascally fashion
hidden himself in a place we cannot explore.
Theaetetus That seems to be decidedly
the case.
Stranger And so, if we say he has an
art, as it were, of making appearances,
kataduō
or kata-dunō
:
with a notion of secrecy, insinuate oneself, steal
into, “kataduetai
eis
to
entos
tēs
psukhēs
ho
te
rhuthmos
kai
harmonia”
psu_kh-ē
, hē,
in exchange for life, 2. metaph. of things
dear as life,
III. the immaterial and immortal soul,
IV. the conscious self or personality
as centre of emotions, desires, and affections, 3.
of the emotional self, “hupeirgasmai
men
eu
psukhēn
erōti”
4. of the moral and intellectual self, the
mind conscious of innocence
entos ,my senses, under my own control,
e.
tōn
logismōn”
Plu.Alex.32;
e.
humōn
in your hearts,. tōn
metrōn
tetmēmenon
metallon
within the bounds of the adjacent property, an encroachment,
Hyp.Eux.35;
“tōn
metrōn
3. of Time, within, “e.
ou
pollou
khronou”
Antipho 5.69;
“e.
eikosin
hēmerōn”
Th.4.39,
Plat.
Soph. 239d he will easily take advantage of our
poverty of terms to make a counter attack, twisting our
words to the opposite meaning; when we call him an image-maker,
he will ask us what we mean by “image,” exactly. So,
Theaetetus, we must see what reply is to be made to the
young man's question.
Theaetetus
Obviously we shall reply that we mean the images in water
and in mirrors, and those in paintings, too, and
sculptures, and all the other things of the same sort.
Eur.
Alc. 766 Then taking an ivy-wood drinking-bowl
in his hands and drinking unmixed wine, offspring of the
dark grape, until the fire in it enveloped and warmed his
heart, he garlanded his head with sprays of myrtle [760] and
howled songs out of tune.
There were two sorts
of melody one could hear.
He was singing,
paying no attention to the trouble in
Admetus' house,
while we servants were
bewailing our mistress.
But we did not show our faces in tears to the stranger, for
those were Admetus' orders. [765] And now I must feast
the stranger in our house, some knavish thief or
brigand, while my mistress has left the house without my
following or holding out my hand in mourning for her. She
was like a mother to me and to the other servants,
Proverbs 21.[11] When the mocker is punished, the
simple gains wisdom; When the wise is instructed, he
receives knowledge.
Sophos
, ē, on, A. skilled in
any handicraft or art, clever, harmatēlatas s. Pi.P.5.115,
cf. N.7.17;
“kubernētēs” A.Supp.770;
“mantis” Id.Th.382;
“oiōnothetas” S.OT484
(lyr.); of a sculptor, E.Fr.372;
even of hedgers and ditchers, 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
etc.; also en oiōnois, kithara, E. IT662,
1238
(lyr.);
Pind.
P. 5 [90] and he established, for the processions
of Apollo, protector of men, a straight cut, level,
paved road for the clatter of horses' hooves, where at the
edge of the marketplace he rests by himself in
death. He was blessed when he dwelled among men, [95] and
thereafter a hero worshipped by the people. Apart from
him, in front of the houses, are the other sacred kings
who took their allotted places in Hades, and
somehow below the earth they hear, in their minds, great
excellence sprinkled with gentle dew [100] by the
outpourings of victory-songs—prosperity for
themselves, and a justly earned and shared grace for their
son Arcesilas. It is fitting for him, in the song of the
young men, to celebrate Phoebus with his golden
sword, [105] now that he has received from Pytho
the graceful victory-song as a compensation for his
expense. Intelligent men praise him. I will say what has
been said by others: [110] he nurtures a mind and tongue
that are beyond his years; in courage he is a long-winged
eagle among birds; his strength in competition is
like a bulwark. Among the Muses, he has had wings
since he was a child in his dear mother's lap
Pind.
O. 1 From there glorious song enfolds the
wisdom of poets,1
so that they loudly sing [10] the son of Cronus, when they
arrive at the rich and blessed hearth of Hieron, who
wields the scepter of law in Sicily
of many flocks, reaping every excellence at its peak, and
is glorified [15] by the choicest music, which we
men often play around his hospitable table. Come, take
the Dorian lyre down from its peg, if the splendor
of Pisa
and of Pherenicus placed your mind under the influence of
sweetest thoughts,
Pind.
P. 3. I will honor in my mind the fortune that
attends me from day to day, tending it to the best of my
ability. [110] But if a god were to give me luxurious
wealth, I hope that I would find lofty fame in the future.
We know of Nestor and Lycian Sarpedon, whom men speak of,
from melodious words which skilled craftsmen join
together. Through renowned songs excellence [115] gains a
long life. But few find that easy to accomplish.
Kithara
Kitharis
II. playing on the cithara, “ouk
an
toi
khraismē
k.”
Il.3.54,
cf. Od.8.248;
“k.
kai
aoidē”
Il.13.731.
Eur.
Ion 881 O you, who cause a voice to sing from
your seven-stringed lyre, a voice that lets
lovely-sounding hymns peal forth in the rustic lifeless
horn, [885] son of Leto, I will blame you before this
light. You came to me, your hair glittering with gold,
when I was plucking into the folds of my robe yellow
flowers [890] to bloom with golden light; grasping my
white hand in yours, you led me to the bed in the cave,
hearing me call on my mother, god and consort, [895]
shamelessly paying homage to Aphrodite. I, the unhappy
one, bore you a son, whom in fear of my mother I placed in
that bed of yours, [900] where you joined with me, the
miserable, the unfortunate one, in unhappy union. Alas!
and now my son and yours, oh cruel one, is gone, torn
apart, a feast for birds; [905] but you are singing to the
lyre, chanting hymns.
Melpo
more
Hupokritikos
skilled, having a good delivery, the actors part, pretending
[1384] Behold
how Ares stalks
onward, 1385]
breathing bloody
vengeance that is
hard to oppose. Just now have the hunters of wicked crimes [Panourgema] passed beneath that roof
there, the hounds which none may flee. And so not long shall 1390] the
vision of my soul hang
in suspense.
WHY ARES STALKS: Theatrical
performers creep in using a "womanish" approach
"a gradual and regular advance. pronemesthai is
lit. ‘to go forward in grazing.’ The midd. occurs only
here; nor is the act. found in a strictly parallel
sense, as meaning to encroach on a neighbour's
pastures, here: ‘the limit of a woman's
belief (too lightly won) quickly oversteps the
border’ (between fact and fiction).
Campbell suggests that the image
in “pronemetai”
is from fire ‘eating its way’ forward,
and compares Her. 5. 101“ap'
oikiēs
es
oikiēn
ion
to
pur
epenemeto
to
astu”.
HOW CAN WE
RECOGNIZE THE STALKERS UPSETTING YOUR COMFORT ZONES?
kuôn Harpies, A.R.2.289; of Hecate, in Mithraic worship, Porph.Abst.4.16; of the Bakchai, Lussas k. E.Ba.977 (lyr.); ; Pan
is the kuôn of Cybele
Kunas:
Kuôn II. as a word of reproach,
freq. in Hom. of women, to denote shamelessness
or audacity; applied by Helen to herself rhapsôidos of the Bakchai, Lussas k.
E.Ba.977 Lussao
rave, be mad, erotic. also of offensive
persons, compared to yapping dogs
Euripides, Bacchae 977 Chorus
The meaning of LOOK TO THE HILLS:
[977] To the hills! to the hills! fleet hounds of madness,
where the daughters of
Cadmus hold their revels,
goad them into wild fury
against the man
disguised in woman's dress, a frenzied
spy upon the Maenads.
Rhapsoidos
stitching songs together. Reciter of poems,
of Aoide
Used with "hypokrites" 5. = eppsdę, spell, incantation Prob.
from
rhaptō,
aoidē;
Hes.Fr. 265 speaks
of himself and Homer as en
nearois
humnois
rhapsantes
aoidēn,
and Pi.N.2.2
calls Epic poets rhaptōn
epeōn
aoidoi:
3. of the Cynics,
areskei toutois kunôn metamphiennusthai
bion. Catamites.
Epôidos A. singing to or over, using songs or charms to
heal wounds, epôidoi muthoi
b.
Subst., enchanter, e. kai goęs E.Hipp. 1038
(but goęs e. Ba.234): c. gen., a charm for or against,
c. c.
dat., assisting, profitable,
2. Pass., sung to music,
phônai Plu.2.622d ; fit for singing, poiętikęn
2. epôidos, ho,
verse or passage returning at intervals, in Alcaics and
Sapphics, chorus, burden,
Cunning craftiness is "having
a
good delivery" the actor's part. Techne craft,
cunning, soothsayers, sorcerers, system of Rhetoric.
Rev. 18:22
And the voice of harpers, and musicians, and
of pipers, and trumpeters, shall be heard no
more at all in thee; and no craftsman [Techne, of
whatsoever craft he be, shall be found any more in thee; and
the sound of a millstone shall be heard no more at all in
thee;
Sophistes 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”[harp]
Hdt.
2.49 Now then, it seems to me that Melampus son
of Amytheon was not ignorant of but was familiar with this
sacrifice. For Melampus was the one who taught the Greeks
the name of Dionysus and the way of sacrificing to him and
the phallic procession; he did not exactly unveil the
subject taking all its details into consideration, for the
teachers who came after him made a fuller revelation; but it
was from him that the Greeks learned to bear the phallus
along in honor of Dionysus, and they got their present
practice from his teaching. [2]
I say, then, that Melampus acquired the prophetic art, being
a discerning man, and that, besides many other things which
he learned from Egypt,
he also taught the Greeks things concerning Dionysus,
altering few of them; for I will not say that what is done
in Egypt
in connection with the god and what is done among the Greeks
originated independently: for they would then be of an
Hellenic character and not recently introduced. [3] Nor again will I say that the
Egyptians took either this or any other custom from the
Greeks. But I believe that Melampus learned the worship of
Dionysus chiefly from Cadmus of Tyre
and those who came with Cadmus from Phoenicia
to the land now called Boeotia.
Pind.
I. 5 If Aegina turns her steps to the clear road
of god-given deeds, then do not grudge [25] to mix for her
in song a boast that is fitting recompense for toils. In
heroic times, too, fine warriors gained fame, and they are
celebrated with lyres and flutes in full-voiced harmonies
for time beyond reckoning. Heroes who are honored by the
grace of Zeus provide a theme for skilled poets.... My swift
tongue has many arrows, to shout the praises of these
heroes. And now the city of Aias, Salamis, could testify
that she was saved by her sailors in Ares' confrontation in
the destructive storm sent by Zeus,
PAUL ISSUED THE SAME
WARNING IN ALL OF HIS LETTERS AS DOES PETER
2 Tim 3:
12 Yea, and all that will live godly in Christ
Jesus shall suffer persecution.
2 Tim 3: 13 But evil men and seducers
shall wax worse and worse,
deceiving [wandering stars], and being deceived.
John 17:14 I have given them thy
word; and the world hath hated them,
because they are
not of the world, even as I am not of the world.
John 17:15 I pray not that thou shouldest take
them out of the world,
but that thou
shouldest keep them from the evil.
John 17:16 They are not of the world, even as I am
not of the world.
Colossians 1:13 Who hath delivered us
from the power of darkness,
and hath
translated us into the kingdom of his dear Son:
skotos , o(, more rarely
skotos , eos, to (v. sub fin.), 5. of
blindness, “skotou nephos” S.OT 1313
(lyr.
b.
dizziness, vertigo, Hp.Epid. 5.23;
“skotoi pro tōn ommatōn” Arist.HA584a3;
cf. skotodinos, -diniaō.
8.
pl., skotē shadows in a
picture, Paus.Gr.Fr.300,
Suid. s.v. apeskotōmena, Eust.953.51.
” N. 7.13 “prophasis
skoti-a , h(, (skotos)
II. in
Architecture, scotia, cavetto, a sunken moulding,
so called from the dark shadow it casts, Vitr.3.5.2, Hsch.
III. Skotia , epith. of Aphrodite
in Egypt, Id.
Pind.
N. 7 For he lives in a city that loves music,
the city of the Aeacidae with their clashing spears;
[10] and they very
much want to foster a spirit familiar with contests.
If someone is
successful in his deeds,
he casts a cause for
sweet thoughts into the streams of the Muses.
For those great acts of prowess dwell in deep darkness, if
they lack songs,
and we know of only
one way to hold a mirror up to fine deeds:
[15] if, by the grace of Mnemosyne with her splendid
headdress,
one finds a
recompense for toils in glorious song.
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, 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
SEDUCERS
1114. goes, go´-ace; goao (to wail);
properly, a wizard (as muttering spells), i.e. (by
implication) an imposter: seducer.
Goęs , ętos, ho, A. sorcerer,
wizard, Phoronis 2, Hdt.2.33,4.105,
Pl.R.
380d, Phld.Ir.p.29 W.; g. epôidos Ludias apo chthonos E.Ba.234
, cf. Hipp.1038;
prob. f.l. for boęisi Hdt.7.191.
epōd-os Singing to or
over, using charms to heal wounds, b. Subst., enchanter
2. Pass., sung to music, “phōnai”
2.juggler, cheat, “deinos g. kai pharmakeus kai sophistēs” Pl.Smp.203d;
sophis-tēs A. master
of one's craft, adept, expert, of diviners, of poets,
“meletan sophistais prosbalon” parapaiōn khelun” (play the lyre)
with modal words added, “hoi s. tōn hierōn melōn” (Melody in a holy
place)
Rev. 18:21 And a mighty angel took up a stone like a great
millstone, and cast it into the sea, saying, Thus with
violence shall that great city Babylon be thrown down, and
shall be found no more at all.
Rev. 18:22 And the voice of harpers, and musicians,
and of pipers, and trumpeters, shall be heard no
more at all in thee; and no craftsman, of whatsoever craft
he be, shall be found any more in thee; and the sound of a
millstone shall be heard no more at all in thee;
Rev. 18:23 And the light of a candle shall shine no more at
all in thee; and the voice of the bridegroom and of the
bride shall be heard no more at all in thee: for thy
merchants were the great men of the earth; for by thy sorceries
(Pharmakeia) were all
nations deceived.
Rev. 18:24 And in her was found the blood of prophets, and
of saints, and of all that were slain upon the earth.
The CORE gospel according to
the SEVEN ONES specificially OUTLAWS "a good delivery" as the
mark of a hypocrite: the Scriptures do not NEED this private
interpretation. This outlaws CUNNING CRAFTINESS which
intends to OBLITERTE the gospel of the kingdom--the church.
Thise people are defined as
SORCERERS who also from the foundation of the world were
predestinated to be unleashed in the end times.
ONLY BY EXCLUDING ALL OF THE PERFORMING ARTS CAN YOU HOLD
EKKKLESIA OR SYNAGOGUE
Christ
defined
the
synagogue
as the Church of Christ in the wilderness: He was
the ROCK that followed them
This was INCLUSIVE of Rest, Reading and Rehearsing the
Word of God.
This was EXCLUSIVE of vocal or instrumental rejoicing.
Pretty simple if you understand that the common people
assembled only for instructions. This quarantined them from
the later sacrificial system which had been abandoned to the
worship of the starry host.
That was always the directly commanded practice which did not
change.
WHAT IS THE PURPOSE OF THE CHURCH?
Eph. 3:8
Unto me, who am less than the least of all saints, is this
grace given,
that I should preach
among the Gentiles the unsearchable riches of
Christ;
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.
No man can know the Mind of God but
the Lord Jesus Christ and His prophets and apostles.
Eph. 3:9 And to make all men see what is the fellowship of
the mystery,
which from the
beginning of the world hath been hid in
God,
who created all
things by Jesus Christ:
Eph. 3:10 To the intent that now
unto the principalities and powers in heavenly places
might be known by the
church the manifold wisdom of God,
Eph. 3:11 According to the
eternal purpose which he purposed in Christ Jesus our
Lord:
Eph. 3:12 In whom we have
boldness and access with confidence by the faith of him.
NOW YOU KNOW WHY ALL OF THE HUMAN
PERFORMERS MUST BE SILENCED.
NOW YOU CAN HOLD THE ASSEMBLY
Eph. 4:15 But
speaking the truth in love,
may grow up into him
in all things, which is the head, even Christ:
HOW DO WE GET ACCESS TO THE TRUTH
The Church is a school (only) of the Word of Christ (only).
Paul
Eph.
5:17
Wherefore be ye not unwise,
but understanding
what the will of the Lord is.
Matthew 7.21 Not everyone who says to me, 'Lord,
Lord,' will enter into the Kingdom of Heaven;
but he who does the will
of my Father who is in heaven.
Eph. 5:18
And be not drunk with wine, wherein is excess;
Paul specifies Wine connected with the Symposia or the
marketplace which in Athens was just down the hill from the
Ekklesia which allowed reading and discussing matters handed
to it by a higher authority. He would certainly
exclude anything which detracted from using one mind and one
mouth to "speak that which is written for our learning" (Rom
15).
Methuskō , causal of methuō, make drunk,
intoxicate, “Dionusos oide to methusai monon”
Oinos , ho, Wine as well as III.
name of Dionysus
Plat.
Laws 649d Athenian
And are not these the conditions in which we are of the
character described,—anger, lust, insolence, ignorance,
covetousness, and extravagance; and these
also,—wealth, beauty, strength, and everything which intoxicates
a man with pleasure and turns his head? [Wine works
faster and better]
Methuō also adds as metaphor
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.
kat-auleô , A. charm by flute-playing, tinos
Pl.Lg.790e, cf. R.411a; tina Alciphr.2.1: metaph., se .
. -ęsô phobôi I will flute
to you on a ghastly flute,
E.HF871 (troch.):--Pass., of persons, methuôn kai
katauloumenos drinking
wine to the strains of the flute, Pl.R.561c;
k. pros chelônidos psophon to be played to on the flute with lyre accompaniment, Posidon.10 J., cf.
Call.Fr.10.3 P., Phld.Mus.p.49 K.
1
Pet. 4:1 FORASMUCH then as Christ hath suffered for us
in the flesh,
arm yourselves likewise with the same
mind:
for he that hath suffered in the
flesh hath ceased from sin;
1 Pet. 4:2 That he no
longer should live the rest of his time in the flesh
to the lusts of men, but to the will
of God.
1 Pet. 4:3 For the time
past of our life may suffice us to have wrought the will
of the Gentiles, when we walked in lasciviousness,
lusts, excess of wine, revellings, banquetings,
and abominable idolatries:
Hucksterism is called
CORRUPTING the Word:
selling learning at retail, adultery.
Cyrus was
told how to passify people so they can do no
harm to the CAPTORS:
Grant, then,
forgiveness to the Lydians,
and to make
sure
of their never rebelling against thee, or alarming thee more,
send
and forbid
them to keep any weapons of war,
command them to wear tunics under their cloaks, and to
put buskins upon their legs,
and make them bring up their sons to cithern-playing (Kitharizein),
singing (psallein),
and shop-keeping (Hucksterism).
So wilt
thou soon see them become women instead of men,
and there will be no more fear of their revolting from
thee."
but be filled with the Spirit; [The Word of Christ John 6:63; Col 3:16]
Eph.
5:19
Speaking to yourselves in psalms and hymns and
spiritual songs,
singing and making
melody in your heart to the Lord;
Eph. 5:20 Giving thanks always for all things
unto God and
the Father
in the name of our Lord
Jesus Christ;
PAUL EXPLAINS BY SHOWING WHY CHRIST
GAVE US A HOLY SPIRIT OR A GOOD CONSCIENCE By Saving us
through baptism. 1. Peter 3:21
Eph. 5:26WEB That he might sanctify [same as A holy spirit Acts 2:38]
and cleanse it
with the washing of water
[INTO] the word,
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.
WEB In endu denotes
either rest or motion within or into a place or thing;
Washing of water into:
Enduô assume the
person on, enter, enter the contest,
Xen. Cyrop. 8.1.12 If,
therefore, those by whom the most numerous and most
important affairs of state were to be transacted were
not what they ought to be, he thought that his
government would be a failure. But if they were all
that they ought to be, he believed that everything
would succeed. In this conviction, therefore, he took
upon himself this charge; and he determined that the
same practice of virtue should be his as well.
For he thought that it was not
possible for him to incite others
to good and noble deeds, if he
were not himself such as he ought to be.
Enduo (g1746)
en-doo'-o; from 1722 and 1416 (in the sense of sinking
into
a
garment); to invest
with clothing (lit. or
fig.): - array, clothe (with), endue, have (put) on.
for
all of you who were baptized into
Christ have clothed yourselves with Christ.
Ga.3:27NIV
Washing of water into:
Vulgate In the Word. Il.;
en
paidotribou
the school of the training master.
INCLUDED ABSOLUTELY WITH NO INPUT FROM HUMAN ADDITIONS.
1Cor. 4:15 For though ye have ten thousand instructors
in Christ,
yet have ye not many fathers:
for in Christ Jesus I have begotten
you through the gospel.
1Cor. 4:16 Wherefore I
beseech you, be ye followers of me.
1Cor. 4:17 For
this cause have I sent unto you Timotheus, who is my beloved
son,
and faithful in the Lord, who shall
bring you into remembrance
of my ways which be in Christ,
as I teach every where in every church.
EXCLUDED ABSOLUTELY BY LAW AND COMMON DECENCY
Aristoph. Cl. 973 Then again,
their master would teach them, not sitting cross-legged,
to learn by rote a song, either “pallada persepolin
deinan” or “teleporon ti boama”
raising to a higher
pitch the harmony which our fathers transmitted to
us. But if any of them were to play the
buffoon,
or to turn any
quavers, like these difficult turns
the present artists make after the manner of
Phrynis,
he used to be
thrashed, being beaten with many
blows, as banishing the Muses. And it behooved the boys,
while sitting in the school of the Gymnastic-master, to
cover the thigh, so that they might exhibit nothing
indecent to those outside; then again, after rising from
the ground, to sweep the sand together, and to take care
not to leave an impression of the person for their lovers.
And no boy used in those days to anoint himself below the
navel; so that their bodies wore the appearance of
blooming health. Nor used he to go to his lover, having
made up his voice in an
effeminate tone, prostituting
himself with his eyes.
X.Mem.1.6.13
Xen. Mem. 1.6.13
To this Socrates
replied: “Antiphon, it is common opinion among us in
regard to beauty and wisdom that there is an
honourable and a shameful way of bestowing them.
For to offer
one's beauty for money to all comers is called
prostitution;
but we think it
virtuous to become friendly with
a
lover who is known to be a man of honour.
So is
it with wisdom. Those who offer it to all comers
for money
are known as sophists, prostitutors of wisdom,
but we think that he
who makes a friend of one whom he knows to be gifted
by
nature, and teaches him all the good he can,
fulfils
the duty of a citizen and a gentleman.
Plut. Agis 10 of Phrynis:
Training in luxury, effeminancey and Greed... [
4] “Thou praisest Ecprepes,” said
Agis, “who, as ephor, cut out with an adze
two of the
nine lute-strings of
Phrynis
the musician, and likewise the magistrates in the time of
Timotheus, who did the same thing in their turn, but thou
blamest me for trying to remove luxury, extravagance, and
ostentation from Sparta, as if those magistrates also were
not on the watch to prevent the pompous and superfluous in
music from making such advances as our lives and manners
have come to, whose excess and discord has made the city
dissonant and out of tune with itself.”
WHAT IS THE
SOLE PURPOSE?
Eph. 5:27 That he might present it to himself a glorious
church,
not having spot, or
wrinkle, or any such thing;
but that it should be
holy and without blemish
WHAT IS TRUTH?
John 17:8 For I have given unto them the words which
thou
gavest
me;
and they have received
them, and have known surely that I came out from thee,
and they have believed
that thou didst send me.
John 17:9 I pray for them: I pray not for the world,
but for them which thou
hast given me; for they are thine.
John 17:10 And all mine are thine, and thine are mine; and I
am glorified in them.
John 17:14 I have given them thy word; and the WORLD
hath hated them,
because they are not of
the world, even as I am not of the world.
John 17:15 I pray not that thou shouldest take them out of the
world,
but that thou shouldest
keep them from the evil.
John 17:16 They are not of the world, even as I am not of the
world.
John 17:17 Sanctify them through thy truth: thy word is
truth.
WHAT IS THE WORLD? See details below.
The Kosmos is a word invented by Phythagoras: he
travelled throughout the area and brought the Babylonian system
of religion to the Greek-Roman World. These would be one of the
"food sects" Paul prevented from discussing their diversities in
church.
Eph. 4:16 From whom the whole
body fitly joined together and compacted
by that which every
joint supplieth,
according to the
effectual working in the measure of every part,
maketh increase of the
body unto the edifying of itself in love.
In Romans 15 edifying is defined as the use of "Scripture" or
"that which is written for our learning."
In Romans 14 Paul outlawed doubtful disputations which means any
personal opinion or diversity: that then permits what Paul
called the synagogue to function as a School of Christ in the
Word which is its sole purpose.
Rom. 15:1 We then that are
strong ought to bear the infirmities of the weak,
and not to please
ourselves.
Rom. 15:2 Let every one of us please his neighbour for his
good to edification.
Rom. 15:3 For even Christ pleased not himself; but, as it is
written,
The reproaches of them
that reproached thee fell on me.
Rom. 15:4 For whatsoever things were
written
aforetime were written for our learning,
that we through
patience and comfort of the
scriptures might have hope.
Rom. 15:5 Now the God of patience and consolation grant you
to be likeminded
one toward another according to Christ Jesus:
Rom. 15:6 That ye may with one
mind and one
mouth glorify God,
even the Father of our
Lord Jesus Christ.
Rom. 15:7 Wherefore receive ye one another, as Christ
also received us to the glory of God.
Rom. 15:8 Now I say that Jesus Christ was a minister
of the circumcision for the truth of God,
to confirm the promises
made unto the fathers:
Eph. 4:17 This I say therefore, and
testify in the Lord,
that ye henceforth
walk not as other Gentiles walk,
in the vanity
of their mind,
Vanitas I. Lit.,
emptiness, nothingness, nullity, want
of
reality, popular opinion, Magus, Magice.
măgus
, a, um, adj. 1. magus,
Pythagoricus Ludibrium
Note Above: Pythagoras
and
the
World
or Kosmos people God does not speak to and Jesus does
not pray for.
I. magic, magical (
poet.): “
artes,”
Ov. Am. 1, 8, 5:
“
manus,
id.
Med.
fac.
36: carmen,”
Sen. Herc. Oet. 467.
Ludibrium wantonness, A.
A laughing-stock, butt, jest, sport:,
Ov. Am. 1.8
She magick arts and Thessale
charmes doth know,
And makes large streams back to their fountaines flow,
She knows with gras, with thrids on wrong wheeles spun...
Charms Carmen.
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
Behold what gives the Poet but new
verses?
And thereof many thousand he rehearses.
The Poets God arayed in robes of gold,
Of his gilt Harpe the well tun'd strings doth hold.
LetHomer yeeld to such as presents bring,
(Trust me) to give, it is a witty thing.
Nor, so thou maist obtaine a wealthy prize,
The vaine name of inferiour slaves despize.
Magicus I. of or
belonging to magic, magic, magical, magici, that
were invoked by incantations (as Pluto, Hecate see above, Proserpine) “cantus,”
Juv. 6, 610: “magicae
resonant
ubi
Memnone
chordae,”
Eph. 4:18 Having the understanding
darkened,
being alienated
from the life of God through the ignorance that is in
them,
because of the
blindness of their heart:
Paul told the Jews in Corinth that they had been blinded
because of refusing to listen to God and going on to engage
in musical idolatry at Mount Sinai, that they would not be
able to read BLACK text on BROWN paper until they turned or
converted to Christ. This has the same purpose of baptism
which gives A holy spirit or A good conscience or a
co-perception.
Luke 1:76 And thou, child, shalt be called the prophet
of the Highest:
for thou shalt go before
the face of the Lord to prepare his ways;
Luke 1:77 To give knowledge of salvation unto his people
by the remission of their sins,
Luke 1:78 Through the tender mercy of our God;
whereby the dayspring
from on high hath visited us,
Luke 1:79 To give light to them that sit in darkness and in
the shadow of death,
to guide our feet into
the way of peace.
Only obedience in baptism is said to give remission of sins
AND the knowledge of salvation.
Eph. 4:19 Who being past feeling have
given themselves over unto lasciviousness,
to work all
uncleanness with greediness.
Despero to
be
hopeless;
to
have
no hope of, to despair of, to give up
Operatio A. A religious performance, service,
or solemnity, a bringing of offerings:
operationes denicales, offerings,
Avaritia
greedy desire for passions, eager sesire for renown or
glory.
Uncleanness
like a prosltitute "tricked out."
Akatharsia (g167) ak-ath-ar-see'-ah; from 169;
impurity (the quality), phys. or mor.: -
uncleanness.
But fornication, and all uncleanness,
or covetousness, let it not be once named among you, as
becometh saints; Ep.5:3
Akathartos (g169) ak-ath'-ar-tos; from 1 (as a neg.
particle) and a presumed der. of 2508 (mean. cleansed);
impure (cer., mor. lewd] or spec. doemonic]): - foul, unclean.
Daimôn Perh. from daiô B, to
divide or distribute destinies.]
I. a god, goddess, like theos, thea,
also deity or divine power (theos denotes a god in
person), Lat. numen; pros daimona against the divine power; sun daimoni
[Apollo] with it, by its favour, Il.:--so, kata
daimona,
2. one's daemon or genius, one's lot or
fortune, stugeros daimôn Od.; daimonos aisa kakę id=Od.:
absol. good or ill fortune, Trag.; esp. of the evil
genius of a family, Aesch.
II. daimones, in Hes., are the souls of men of the golden age,
forming the link between gods and men:--later, of any departed souls, Lat. manes, lemures, Luc.
III. in NTest. an evil
spirit, a demon, devil.
For this ye
know, that no whoremonger, nor unclean person, nor covetous man, who is an
idolater, hath any inheritance in the kingdom of Christ
and of God. Ep.5:5
1 Tim 1:10 For whoremongers,
............ for them that defile
themselves with mankind,
............ for menstealers, for liars, for perjured
persons,
............ and if there be any other thing that is contrary to sound doctrine;
1 Tim 1:11 According to the glorious
gospel of the blessed God,
............ which was committed to my trust.
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.
Kapeleuo (g2585) kap-ale-yoo'-o; from kapelos ,
(a huckster); to retail, i.e. (by impl.) to adulterate (fig.): - corrupt
kapēl-ikos
, ē,
on,
A. of or for a “kapēlos,
zugon
campfollowers, sutlers of an army, in
a mercenary spirit, Sophistes, 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”
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”
kapęl-euô , A. to be a retail-dealer, drive a petty trade... kapęleu' drive a trade, chaffer with your vegetable food Hdt.1.155
II. c. acc., sell by retail, ton
herpin Hippon.51 .
2. metaph., k. ta pręgmata, of Darius, mathęmata sell learning by retail, hawk it about, Pl. Prt.313d; k. ton logon tou theou 2
Ep.Cor.2.17 ; .
fight half-heartedly,
A.Th. 545; k. tęi Chariti tęn amoibęn Epicur. politeian traffic in grants of
citizenship,
D.C.60.17; of prostitutes, Ph.2.394,576; eiręnęn pros Rhômaious
Chrusiou k. Hdn.6.7.9; tuchę kapęleuousa . . ton bion playing
tricks with life, [p.
876] corrupting
Iamblichus.
There are some,
however, who suppose there is likewise, the subject-race
of a tricky nature, artful, and assuming all shapes, turning many ways, that personates gods and dćmons and souls of the dead like
actors on the
stage;
and that through these everything that seems to be good
or bad is possible. They are led to form this judgment
because these subject-spirits are not able to contribute
anything really beneficial as relates to the soul, nor even to perceive such
things; but on the other hand, they ill treat, deride, and often impede those who are returning to
virtue.
They are likewise
full of conceit, and take delight in vapors and
sacrifices.
5. Because the begging priest with open mouth attempts
in many ways to raise our expectations. Note 13
13. The agurtes or begging priest
generally belonged to the worship of Rhea [ZOE] or
Cybele, the Mother. He is frequently
depicted in a most unfavorable light. Apuleius speaks
of a company of these emasculate priests in the eighth book of
the Metamorphoses. They are also described
in the Republic of Plato:
"Agurtć and Mantics frequent the houses of the rich and persuade
them that they possess a power granted by the gods
to expiate,
by sacrifices and chants any unjust act that has
been committed and that they induce the gods by blandishments
and magic rites to help them.
They collected money
in this way, and they also followed the selling of
nostrums and telling of fortunes."
G726 harpaz˙ har-pad'-zo From a
derivative of G138 ; to seize (in various
applications):;catch (away, up), pluck, pull, take (by
force).
Eph. 4:20 But ye have not so learned
Christ;
Eph. 4:21 If so be that ye have heard him,
and have been taught
BY him,
as the truth is in
Jesus:
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.
Eph. 4:22 That ye put off
concerning the former conversation the old man,
which is corrupt
according to the deceitful lusts;
Phtheirō 3.
corrupt, bribe, tina D.S.4.73; lure,
entice, trap, “kēmoisi plektois porphuras phtheirei genos” S.Fr.504
(s. v. l.); “phtheirei gar hē pronoia tēn aboulian” entices to
its ruin, entraps
“akouō se lurōdou gunaikos
b. seduce a woman, “hupo tēs thugatros adikoumenon kai Dionusiou tou phtheirantos autēn kinaidou” (Dog, Cynic, Catamite)
“pharmakōn
II b. with a Prep., phtheiresthai pros tous plousious, of hangers-on and flatterers,
D.21.139, cf. Plu.Phoc.21,
Eum. 14, Ant.24; “eis hēdonas apo . . ponōn”
“phthora” 8), “poson khronon pontou 'pi nōtois halion ephtheirou planon;” E.Hel.774;
planos 1.
Act., leading astray, deceiving, p. kateseion edōdan the bait, Theoc.21.43,
cf. AP7.702 (Apollonid.); p. dōra, agra, Mosch.1.29,
Fr.1.10;
“pneumata” 1 Ep.Ti.4.1.
III. of persons, planos, ho, vagabond,impostor,
Nicostr.Com.24, Dionys.Com. 4, D.S.34/5.2.14, Ev.Matt.27.63.
1
Timothy 4.1 But the Spirit says expressly that
in later times some will fall away from the faith, paying
attention to seducing spirits and doctrines of demons,
CORRUPT
is Listening to a female Lyre Player
“akouō se lurōdou gunaikos
Lur-aoidos (or rather luraoidos Hdn.Gr.1.229), o(, h(,
A. one who
sings to the lyre, AP7.612
(
Agath.),
APl.4.279:—contr.
lurōdos ,
AP6.118 (Antip.),
Plu.Sull.33:
Adj. -“
ōdos harmonia”
Callistr.Stat.7.
Plut.
Sull. 33 [2]
He conducted the sales of confiscated estates in such
arrogant and imperious fashion, from the tribunal
where he sat, that his gifts excited more odium than
his robberies.
He bestowed on
handsome women, musicians,
comic actors,
and the lowest of freedmen,
the
territories of nations and the revenues of cities,
and women were
married against their will to some
of his
favourites
Aōdos , o( (and in Paus.10.5.12,
h(), contr. for aoidos,
A. singer,
“
khrēsmōn” (
A.
oracular response, oracle) E.Heracl.488,
cf.
Phld.Mus.p.20
K., etc.;
meta Lesbion ōdon, prov. of a
second-rate
musician, Cratin.243,
cf.
Arist.Fr.545;
“
hoi tou Dionusou ō.”
Pl.Lg.812b;
khorous tinas . . ōdous ib.
800e;
of
cicadae, “
hoi huper kephalēs ō.”
Id.Phdr.262d,
cf.
AP6.54 (
Paul.Sil.); “
ton alektruona ton ōdon apopnixasa mou”
Pl.Com.14D.;
hupo ton ōdon ornitha about cockcrow,
Poll.1.71.
II. the cup passed round when a scolion was sung,
THIS
IDENTIFIES THE CROOKED GENERATION OF ACTS
Eph. 4:23 And be renewed in
the spirit of YOUR
mind;
Eph. 4:24 And that ye put on the new man,
which after God is
created in righteousness and true holiness.
AGAIN, THE MEANING OF THE ASSEMBLY OR ANYWHERE
Eph. 4:25 Wherefore putting away LYING,
speak every
man truth with his neighbour:
for we are members one
of another.
SPEAK IS THE OPPOSITE OF POETRY OR
MUSIC: MUSIC WAS ALWAYS KNOWN AS LYING
Mendācĭum B.
Esp., a fable, fiction (Opposite historic truth): “poëtarum,”
“prophetāsti
mendacium,”
Vulg. Jer. 20, 6;
cf. id. ib. 27, 10: “credere
mendacio,”
to believe a lie, id. 2 Thess. 2, 11.
Jer. 20:6 And thou, Pashur, and all that dwell in
thine house shall go into captivity: and thou shalt come
to Babylon, and there thou shalt die, and shalt be
buried there, thou, and all thy friends, to whom thou
hast prophesied lies.
Pŏēta
, ae (POETES, Inscr. Orell. 1163),
m.,
= poiētēs.
I. In gen.,
a
maker,
producer (ante-class.): “
nec
fallaciam
Astutiorem
ullus
fecit
poëta,”
a contriver,
trickster,
Plaut. Cas. 5, 1, 7:
“
tu
poëta
es
prorsus
ad
eam
rem
unicus,”
you are just fit for it,
id. As. 4, 1, 3.—
poëta, Enn. ap.
Cic. Ac. 2, 16,
51 (Ann. v. 6 Vahl.);
Cic. de Or. 2, 46, 194:
“
oratores
et
poëtae,”
id. ib. 3, 10, 39: “
versificator
quam
poëta
melior,”
Quint. 10, 1, 89
Scaenĭcus
(
scen-
), a, um, adj., =
skēnikos
Pseudos
, eos,
to/, Ep. dat. pl. pseudessi,
in NT of what is opposed to religious truth, false
doctrine, Ep.Rom.1.25; poiōn
bdelugma
kai
ps.,
i.e. doing what is repugnant to the true faith, Apoc.21.27;
Rom. 1:23 And changed the glory of the
uncorruptible God into an image
made like to
corruptible man, and to birds, and fourfooted beasts,
and creeping things.
Rom. 1:24 Wherefore God also gave them up to uncleanness
through the lusts of their own hearts, to dishonour their
own bodies between themselves:
Rom. 1:25 Who changed
the truth of God into
a lie [poiōn,
poetry or music]
and worshipped and
served the creature [effeminate
male performers]
more than the Creator,
who is blessed for ever. Amen.
Rom. 1:26 For this cause
God gave them up unto
vile affections:
for even their women
did change the natural use into that which is against
nature:
SEE PAUL'S REFERENCE TO MOUNT
SINAI AS HE DOES IN OTHER PLACES.
"When the Hebrews
were in Egypt - living as Egyptians, worshipping the Golden Calf of Horus, etc. - they also
worshipped Horus's "twin," Set, whence comes Satan. Where Horus is the Golden Sun in the Age of Taurus the Bull, Set represents the Serpent of the Night, i.e., the
night-time sky. The battle between Horus/Jesus and
Set/Satan represents the struggle between day and
night for supremacy.
"The triumphal hymn
of Moses had unquestionably a religious character
about it; but the employment of music in religious
services, though idolatrous, is more distinctly marked in the festivities which
attended the erection of the golden calf." (Smith's
Bible Dictionary, Music, p. 589).
Stephen in Acts 7 refers to the worship of the starry
host to which God abandoned Israel.
Take
thou
away from me the noise of thy songs;
for I will not hear the melody of thy viols. Amos 5:23
But let
judgment run down as waters,
and righteousness as a mighty stream. Amos
5: 24
But ye have borne
the tabernacle of your Moloch and Chiun your images, the star of your god, which ye
made to yourselves. Amos 5: 26
Therefore will I
cause you to go into captivity beyond Damascus,
saith the Lord,whose name is The God of hosts. Amos
5: 27
Rev. 21:7 He that overcometh shall inherit all things;
and I will be his God,
and he shall be my son.
Rev. 21:8 But the fearful, and unbelieving, and the
abominable, and murderers, and whoremongers, and sorcerers,
and idolaters, and all liars, shall have their part
in the lake which burneth with fire and brimstone: which is
the second death.
Rev. 21:27 And there shall in no wise enter into it any
thing that defileth, neither whatsoever worketh abomination,
or maketh a lie: but they which are written in the
Lamb’s book of life.
TESTIMONY OF HISTORY
Hide me from the secret counsel of the
wicked; from the insurrection (noisy crowd)
of the workers of iniquity: Psalm 64:2NIV
They sharpen
their
tongues like swords and
aim their words like deadly arrows. Psalm 64:3
Shanan (h8150) shaw-nan'; a prim. root; to point
(trans. or intrans.); intens. to pierce;
fig. to inculcate: - prick, sharp (en), teach diligently, whet.
Whose arrows are sharp, and all
their bows bent, their horses hoofs shall be counted
like flint, and their wheels like a whirlwind: Is.5:28
According to
Philo condenming instrumental music at religious festivals,
the gods of the pagans exploit this weakness of men. For the sake of a better effect,
and with the intention of more easily cheating their devotees,
they have set
their lies to melodies, rhythms and meters.
Philodemus held as self deceptive the view that music
mediated religious ecstasy. He saw the entire condition
induced by the noise of cymbals and tambourines as a
disturbance of the spirit.
He found it significant that, on the
whole,
only women and effeminant men fell
into this folly.
Accordingly, nothing of value could be attributed to
music; it was no more than a slave of the sensation of
pleasure, which satisfied much in the same way that
food and drink did. Johannes Quasten
Eph. 4:26 Be ye angry, and sin not:
let not the sun go down upon your wrath:
Eph. 4:27 Neither give place to the devil.
First, God in Christ makes
room only for evangelists who teach that which HAS BEEN
taught and AS it has been taught. Of the future "School of
the Word" Christ said:
Is. 8:20 To the law and to the testimony:
if they speak not
according to this word,
it is because there
is no light in them.
Second,
when God delivers Spirit or Word to the Son, he speaks
WITHOUT METER. And so, none of the Bible can be sung
in the modern tunful sense: that mark is left to identify
LIARS and ROBBERS.
Third, there is NO FUNDING for the extra "ministry
staff" riding on the backs of widows and honest workers.
Therefore, all of the STAFF speak "on their own"
and Jesus said they were sons of the Devil. Therefore
again,
Eph. 4:28 Let him that stole steal no more:
but rather let him labour,
working with his hands the thing which is good,
that he may have to
give to him that needeth.
Eph. 4:29 Let no corrupt communication proceed out
of your mouth,
but that which is good
to the use of edifying,
(Education)
that it may minister
grace
unto the hearers.
Eph. 4:30 And grieve not the
holy Spirit of God,
whereby ye are sealed
unto the day of redemption.
Eph. 4:31 Let all bitterness, and wrath, and anger,
and clamour,
and evil speaking, be
put away from you, with all malice:
31 pasa pikria kai thumos kai orgē kai kraugē kai blasphēmia arthētō aph' humōn sunpasēkakia.
Thumos A. soul,
spirit, as the principle of life, feeling and
thought, esp. of
strong feeling and passion (rightly derived from thuō
II. soul,
as shown by the feelings and passions; and so,
1. desire or inclination, esp. desire
for meat and drink, appetite,
Orge A. natural
impulse or propensity (v. orgaō
II): hence, temperament, disposition, mood suiting
one's own mood or human wisdom, sophian
hēgoumenos”
[leader] Pl.R.493d.
Sophia . cleverness
or
skill in handicraft and
art, in
music
and
singing,
tekhnē
kai
s.
h.Merc.483,
cf.
511; in
poetry,
Plat. Rep. 493d that it
is wisdom to have learned to know the moods and the
pleasures of the motley multitude in their assembly,
whether about painting or
music or, for that matter,
politics?
For if a man associates with these
and offers and
exhibits to them his
poetry or any other
product
of his
craft or any political service,
and grants the
mob authority over himself more
than is unavoidable,
the proverbial
necessity of Diomede will compel him to give the public
what it likes,
but that what it
likes is really good and honorable,
have you ever heard an attempted proof
of this that is not
simply ridiculous?”
Ridiculous: they have
heard no argument advanced for it but such as might
make the angels and almost the very jack-asses weep
Krauge Crying, screaming,
shouthing, speaking in a loud voice,
Aeschin. 1 167 His offensive
talk against Philip is foolish and out of place, but not so
serious a mistake as that which I am about to mention. For
confessedly he will be making his slanderous charges against
a man—he who is himself no man. But when he insinuates
shameful suspicions against the boy, by deliberately
applying to him words of double meaning, he makes our city
ridiculous.
Aeirō
, II. raise up, exalt, “apo
smikrou
d'
an
areias
megan”
A.Ch.262,
cf. 791; olbon
Dareios
ēren
Id.Pers.164:—esp.
of
pride and passion, exalt, excite, hupsou
ai.
thumon
grow excited, S.OT914;
2. raise by words, hence, praise,
extol, E.Heracl.322,
etc.; ai.
logō
to exaggerate, D.21.71.
2. ogkon
arasthai
to be puffed up, S.Aj. 129;
“thaumaston
ogkon
aramenoi
tou
muthou”
Pl.Plt.277b.
Pind. O. 1 From there
glorious song enfolds the wisdom of poets,
so that they loudly sing [10] the son of Cronus, when they
arrive at the rich and blessed hearth of Hieron, who
wields the scepter of law in Sicily
of many flocks, reaping every excellence at its peak, and
is glorified [15] by the choicest music, which we men
often play around his hospitable table. Come, take the
Dorian lyre down from its peg, if the splendor of Pisa placed your mind under the
influence of sweetest thoughts,...
Yes, there are many
marvels, [Thaumatos lying wonders]
and yet I suppose
the speech of mortals beyond the true account
can be deceptive,
stories adorned with embroidered lies;
[30] and Grace, who fashions all gentle things for men,
confers esteem and
often contrives to make believable the unbelievable.
But the days to come
are the wisest witnesses. and of Pherenicus
Homer Odyssey Hom. Od. 21.401
3. raise, lift, “tupōma
ērmenoi
kheroin”
S.El.54;
kanoun
ai.
Ar.Av.850;
“bous”
IG22.1028.28, cf. Thphr.Char.27.5;
rhothion
raise a surging cheer, Ar.Eq. 546;
“Samosata
aramenos
metethēken”
Arariskō
(redupl. form of root
ar,
2. please, gratify, “eme
g'
ha
stonoess'
ara^ren
phrenas”
S.El.147
(lyr
V. make fitting or pleasing, arsantes
kata
thumon
(sc. to
geras),
Il.1.136.
Areskō
a^,
appease, conciliate,.
PARALLEL: OF WHAT PAUL CALLS THE SYNAGOGUE OR
CHURCH
Rom. 15:1 We then that
are strong ought to bear the infirmities of the
weak, and not to please ourselves.
Plăcĕo
1. In scenic lang., of players or pieces presented,
to please, find favor, give satisfaction:
“primo
actu
placeo,
Ter.
Hec.
prol.
alt.
31: cui
scenico
placenti
2. Placere sibi, to be pleased or satisfied
with
one's
self, to flatter one's self, to pride or
plume one's self:
scaenĭcus
(scen-
), a, um, adj., = skēnikos,
I. of or belonging to
the stage, scenic, dramatic, theatrical
(class.).
I. Lit.:
“poëtae,”
dramatic poets, Varr. L. L. 9, §
17 Müll.: “artifices,”
players, actors
“gestus,”
Cic. de Or. 3, 59, 220:
“modulatio,”
Quint. 11, 3, 57:
2. scaenĭca
, ae, f., a female player, an actress, organa,”
Orgănum
, i, n., = organon,
I. an implement, instrument, engine
of any kind
Vitr. 10, 1.—Of
musical
instruments, a pipe, Quint. 11, 3, 20;
9, 4, 10; Juv. 6, 3, 80; Vulg. Gen. 4, 21;
id. 2 Par. 34, 12
et saep.
Organon
, to/, (ergon,
erdō)
. instrument, implement, tool, for making or doing
a thing
A. 3. musical instrument, Simon.31, f.l. in A.Fr.57.1 ; ho
men
di'
organōn
ekēlei
anthrōpous,
of Marsyas, Pl.Smp.215c
; aneu
organōn
psilois
logois
ibid., cf. Plt.268b
; “o.
polukhorda”
Id.R.399c,
al.; “met'
ōdēs
kai
tinōn
organōn”
Phld.Mus.p.98K.; of the
pipe, Melanipp.2, Telest.1.2.
Rom. 15:2 Let every one of us
please his neighbour for his good to edification.
Aedificatio, I. Abstr., the act
of building, a building or constructing. II. Concr., a building, a structure, edifice,
III. Figurative, building up,
instructing, edification.
Absolute: loquitur ad Aedificationem
aedificationem Ecclesiae,Vulg. 1 Cor.
14, 12 ; ib. Eph. 4, 12.
1Cor. 14:3 But he that
prophesieth speaketh
1Cor. 14:12 Even
so ye, forasmuch as ye are zealous of spiritual gifts,
seek that ye may
excel to the edifying of the church.
Loquor
a. [Sanscr. lap-, to talk, whisper; Gr. lak-, elakon, laskô], to speak, talk,
say (in the language of common life, in the tone of conversation;
B. Act. 1. To speak out, to say, tell,
talk about, mention, utter, name, declare, show, indicate
or express clearly
Logos Speak opposite of
myty, poetry, meter
Logik-os
, ē,
on,
(logos)
A. of or for speaking or speech,
merē
l.
the organs of speech, Plu.Cor.38:
logikē,
hē,
speech, Opposite .
mousikē,
D.H. Comp. 11; “l.
phantasia”
expressed in speech, Stoic.2.61.
Plut. Cor. 38. These words
were actually uttered twice, as the story runs,
which would have us
believe what is difficult of belief and probably never
happened.
For that statues have appeared to sweat, and shed tears,
and exude something like drops of blood, is not impossible;
since wood and stone often contract a mould which is
productive of moisture, and cover themselves with many
colours, and receive tints from the atmosphere; and there is
nothing in the way of believing that the Deity uses these
phenomena sometimes as signs and portents.
[2]
It is possible also that statues may emit a noise like a
moan or a groan,
by reason of a
fracture or a rupture, which is more violent
if it takes place in
the interior.
But that articulate speech, and language so clear
and abundant and precise, should proceed from a lifeless
thing, is altogether impossible; since not even the
soul of man, or the Deity, without a body duly organized and
fitted with vocal parts, has ever spoken and conversed.
SPEAK FOR EDIFICATION IS OPPOSITE
TO MUSIC
Mousikē
(sc. tekhnē), A. any
art
over
which
the
Muses presided, esp. poetry sung to music,
Pi.O.1.15,
Hdt.6.129; “mousikēs
agōn”
Th.3.104, cf. IG12.84.16, etc.; “poiēsis
hē
kata
mousikēn”
Pl.Smp.196e,
cf. 205c; tis
hē
tekhnē,
hēs
to
kitharizein
kai
to
adein
kai
to
embainein
orthōs;
Answ. “mousikēn
moi
dokeis
legein”
Id.Alc.1.108d.
Rom. 15:3 For even Christ pleased not
himself; but, as it is written,
The reproaches of them
that reproached thee fell on me.
Rom. 15:4 For whatsoever things were written aforetime
were written for
our learning,
that we through
patience and comfort of the scriptures might have
hope.
Para-klęsis, eôs, hę, calling to
one's aid, summons, hoi ek paraklęseôs sunkathęmenoi
a packed party in the assembly, D.18.143.
2. imploring, appealing, tinos of or on the part of
one,
3. invocation of gods, , PLond.3.1164d10 (iii A.
D.).
II. exhortation, address, parainesin grapsantes
not a mere address to
their feelings,
but counsel to act rightly
Isoc.1.5; p. tôn politôn pros aretęn Aeschin.1.117 ;
tęn tęs sôphrosunęs paraklęsin . . autous parakeklęka
Id.2.180 ; axiôseiskai-klęseis Plb.1.67.10 .
III. consolation, LXX Is.30.7,
Na.3.7, Ep.Hebr.6.18,
Isoc. 1 5 Therefore, I
have not invented a hortatory exercise, but have written a
moral treatise; and I am going to counsel you on the objects
to which young men should aspire and from what actions they
should abstain, and with what sort of men they should
associate and how they should regulate their own lives. For
only those who have travelled this road in life have been
able in the true sense to attain to virtue—that possession
which is the grandest and the most enduring in the world.
This discourse is really
hortatory in the general sense of that word, but
Isocrates distinguishes it from hortatory （“protreptic”）
discourses of the sophists, which were lectures to
stimulate interest in whatever kind of learning they
professed to teach, commonly oratory.
Rom. 15:5 Now the God of
patience and consolation [paraklesis]
grant you to be likeminded
one toward another according to Christ Jesus:
Rom. 15:6 That ye may with one mind and one mouth
glorify God,
even the Father
of our Lord Jesus
Christ.
Rom. 15:7 Wherefore receive ye one another,
as Christ also
received us
to the glory of God.
Rom. 15:8 Now I say that Jesus Christ
was a minister of the
circumcision for the truth of God,
to confirm the
promises made unto the fathers:
Rom. 15:9 And that the Gentiles might glorify God
for his mercy;
as it is written, For
this cause
I
will confess to thee among the
Gentiles, [outward]
and sing unto thy
name.
[Inward]
Exomolog-eomai
, II. later in Act., agree, consent, Ev.Luc.22.6:—Pass., exōmologēmenai
apodeixeis
agreed, admitted proofs,
2 Samuel 22.50 Therefore I will
give thanks to you, Yahweh,
among the nations, Will sing praises to your name.
Latin: Confĭtĕor
III. In eccl. writers, to
confess, own, acknowledge: Christum, Prud. steph.
5, 40.— With dat.: “tibi,
Domine,”
Vulg. Psa. 137, 1:
“nomini
tuo,”
id. ib. 141, 8.—Absol.,
Cypr. Ep. 15.—confessus
,
Psa. 137:1 By the rivers of Babylon, there we sat down, yea,
we wept, when we remembered Zion.
Psa. 137:2 We hanged our harps upon the willows in the midst
thereof.
Eph. 4:32 And be ye kind one to
another, tenderhearted,
forgiving one
another, even as God for Christ’s sake hath forgiven you.
6.04.10 4.10.11 280 11.05.11 380 8.06.14 725
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