Jeremiah 6 ask
for the old paths
John Mark Hicks Patternism and Division and Grace mocks the
Restoration Movement, for which he "OCCUPATIONS", Alexander
Campbell who demands fellowship based on the Holy Scriptures
only. Contrary to the adversaries, Scripture demands the WAY
that is called a SECT: it is a narrow road and only a few "lost
spirit" can hear the invitation and obey it.
Jer. 5:25 Your iniquities have turned away these things, and
your sins have withholden good things from you.
Jer. 5:26 For among my people are found wicked men: they lay
wait, as he that setteth snares; they set a trap, they catch
men.
Jer. 5:27 As a cage is full of birds, so are their houses full
of deceit:
therefore they are become
great, and waxen rich.
Jer. 5:28 They are waxen fat, they shine:
yea, they overpass the
deeds of the wicked:
they judge not the cause,
the cause of the fatherless,
yet they prosper; and the
right of the needy do they not judge.
Jer. 5:29 Shall I not visit for these things? saith the LORD:
shall not my soul be
avenged on such a nation as this?
Jer. 5:30 A wonderful and horrible thing is committed in the
land;
Jer. 5:31 The prophets prophesy falsely,
and the priests bear rule
by their means;
and my people love to have
it so:
and what will ye do in the
end thereof?
Micah 2:1 WOE to them that devise iniquity, and work
evil
upon their beds when the morning is light, they practise
[faction]
it,
because it is in the power of their hand.
-ŏpĕro
ŏpĕrātĭo , ōnis, f.
operor, I. a working, work, labor,
operation [Lying wonders]
ŏpĕrārĭus , a, um, adj.
opera, a religious service
offerings: operationes denicales, offerings,
Fest. s. v. privatae feriae, p. 242 Müll.; Inscr. a. 286, p.
Chr. ap. Orell. 2234.
I. of or belonging to labor (class.): “homo,” Cic. Att. 7, 2, 8:
“pecus,” working-cattle,
Col. 6, 2, 15: “vinum,” for working-men,
Plin. 14, 10, 12, § 86.—
Micah 2:2 And they covet fields, and take them by violence;
and houses, and take
them away: rapuerunt
so they oppress a
man and his house, even a man and his heritage.
Mic. 3:11 The heads thereof judge for reward, and the priests
thereof teach for hire, and the prophets thereof divine for
money: yet will they lean upon the LORD, and say, Is not the
LORD among us? none evil can come upon us.
John.Mark.Hicks.patternism-division-and-grace.html
Jeremiah 6:1 O ye children of Benjamin,
gather yourselves to flee out of the midst of Jerusalem,
and blow the trumpet in Tekoa,
and set up a sign of fire in Beth-haccerem:
for evil appeareth out of the north, and great
destruction.
Jeremiah 6:2 I have likened the daughter of
Zion to a comely and
delicate woman.
Jeremiah 6:3 The shepherds with
their flocks shall come unto her;
they shall pitch their tents against her round about;
they shall feed every one in his
place.
Jeremiah 6:4 Prepare ye war against
her; arise, and let us go up at noon.
Woe unto us for the day goeth away,
for the shadows of the evening are stretched out.
Jeremiah 6:5 Arise, and let us go by night,
and let us destroy her palaces.
Jeremiah 6:6 For thus hath the Lord of hosts
said,
Hew ye down trees, and cast a mount against Jerusalem:
this is the city to be visited;
she is wholly oppression in the midst
of her. [unjust gain]
Jeremiah 6:7 As a fountain casteth out her
waters,
so she casteth out her wickedness:
violence and spoil is heard in her;
before me continually is grief
and wounds.
Jeremiah 6:8 Be thou instructed, O
Jerusalem,
lest my soul depart from thee; lest I make thee desolate,
a land not inhabited.
Thus saith the Lord of hosts,
They shall throughly glean the remnant of Israel as a vine:
turn back thine hand as a grapegatherer into the baskets. Jeremiah 6:9
Gleaner
is
Alal
(h5953) aw-lal'; a prim. root; to effect thoroughly; spec.
to glean, (also fig.); by impl. (in a bad sense) to overdo,
i. e. maltreat, be saucy to, pain, impose (also lit.): -
abuse, affect, * child, defile, do, glean, mock, practise,
throughly, work (wonderfully).
1219. batsar, baw-tsar´; a
primitive root; to clip off; specifically (as denominative
from 1210) to gather grapes; also to be isolated (i.e.
inaccessible by height or fortification):-cut off,
(de-)fenced, fortify, (grape) gather(-er), mighty things,
restrain, strong, wall (up), withhold.
Isaiah 5
Jeremiah 6:10 To whom shall I speak, and give
warning, that they may hear?
behold, their ear is
uncircumcised,
and they cannot hearken:
behold, the word of the Lord is unto them a reproach;
they have no delight in it.
Col 2:11 In
whom also ye are circumcised
with the circumcision made
without hands, in putting off the body of the sins of the
flesh by the circumcision of Christ:
Col 2:12 Buried with him in baptism,
wherein also ye are risen with him through the
faith of the operation of God, who
hath
raised him from the dead.
John 8:42 Jesus said unto
them, If God were your Father, ye would love me: for I
proceeded forth and came from God; neither came I of myself,
but he sent me.
John 8:43 Why do ye not understand my speech? even because
ye cannot hear my word.
g2781. cherpah,
kher-paw´; from 2778; contumely, disgrace, the
pudenda:—rebuke, reproach(-fully), shame.
2778. charaph, khaw-raf´; a primitive root; to pull
off, i.e. (by implication) to expose (as by stripping);
specifically, to betroth (as if a surrender);
figuratively, to carp at, i.e. defame; denominative (from
2779) to spend the winter:—betroth, blaspheme, defy,
jeopard, rail, reproach, upbraid.
John 8:44 Ye are of
your father the devil,
and the lusts of your
father ye will do.
He was a
murderer from the beginning,
and abode not in the
truth,
because there is no truth in him.
When he speaketh a
lie, he speaketh of his own:
for he is a liar, and
the father of it.
Ezek. 28:13
Thou hast been in Eden the garden of God;
every precious stone
was thy covering, the sardius, topaz, and the diamond,
the beryl, the onyx,
and the jasper, the sapphire, the emerald,
and the carbuncle,
and gold:
the workmanship of
thy TABRETS and of thy PIPES was prepared
in thee
in the day that thou
wast created.
Ezek. 28:16 By the multitude of thy merchandise they have
filled the midst of thee with violence, and thou hast
sinned: therefore I will cast thee as PROFANE out
of the mountain of God: and I will destroy thee, O
covering cherub, from the midst of the stones of fire.
h2490.
chalal, khaw-lal´; a primitive root (compare 2470);
properly, to bore, i.e. (by implication) to wound,
to dissolve; figuratively, to profane (a person, place
or thing), to break (one’s word), denom.
(from 2485) to play (the flute):— take inheritance,
pipe, player on instruments, pollute, (cast as) profane
(self), prostitute, slay (slain), sorrow, stain, wound.
2485. חָלִיל chaliyl, khaw-leel´; from 2490; a flute (as
perforated):—pipe.
“non
modo
in
vitā
sed
saepissime et
in
poëmatis et
in
oratione peccatur,” id. Or. 21, 70
saltare ad tibicinis modos, to the music
or sound of the flute, Liv.
7, 2: “nectere
canoris
Eloquium
vocale
modis,”
Juv.
7, 19.—
si
poëma
loquens
ōrātĭo , ōnis,
f. oro,
John 8:47 He that is OF God heareth God’s WORDS:
ye therefore hear them
not, because ye are not of God.
4487.
rhema, hray´-mah; from 4483; an utterance (individually,
collectively or specially),;
4483. rheo, hreh´-o, for certain tenses of which a
prolonged form 4483. ῥέω rheo, hreh´-o, for certain tenses
of which a prolonged form
4482. ῥέω rheo, hreh´-o; a primary verb; for some tenses of
which a prolonged form rheuo hryoo’-o is used to flow
(“run”; as water): — flow.
John 8:51 Verily, verily, I
say unto you,
If a man keep my
saying, he shall never see death.
John 8:52 Then said the Jews unto him,
Now we know that thou
hast a devil.
Abraham is dead, and
the prophets; and thou sayest,
If a man KEEP
MY SAYINGS, he shall never taste of death.
John 8:53 Art thou greater than our father Abraham, which is
dead?
and the prophets are
dead: whom makest thou thyself?
John 8:54 Jesus answered, If I honour myself, my honour is
nothing:
it is my Father that
honoureth me; of whom ye say, that he is your God:
John 8:55 Yet ye have not known him;
but I know
him: and if I should say, I know him not,
I shall be a liar like
unto you: but I know him, AND KEEP
HIS SAYINGS
John 8:56 Your father Abraham rejoiced to see my
day:
and he saw it, and was
glad.
John 8:57 Then said the Jews unto him, Thou art not yet
fifty years old,
and hast thou seen
Abraham?
Jesus didn't refut "Thou are
not yet fifty years old."
Abraham rejoiced to see MY DAY
and he SAW it.
Heb. 11:10 For he looked for a city which hath
foundations, whose builder and maker is God.
John 8:58 Jesus said unto them,
Verily, verily, I say
unto you, Before Abraham was, I am. [I am the Man]
God defined I am this way:
Ex. 3:14 And God said unto Moses, I AM THAT I AM: and
he said, Thus shalt thou say unto the children of Israel, I
AM hath sent me unto you.
Ex. 3:15 And God said MOREOVER unto Moses, Thus
shalt thou say unto the children of Israel,
The LORD God of your
fathers,
the God of Abraham,
the God of Isaac, and the God of Jacob,
hath sent me unto you:
this is my name for ever, and this is my memorial unto all
generations.
John 8:31 Then said Jesus to those Jews which believed
on him,
If ye continue
in MY word, then are ye my disciples indeed;
Acts 14:22 Confirming the souls of the disciples, IN THE
FAITH
and that we must
through much tribulation enter into the kingdom of God
Heb. 11:6 But without faith it is impossible to please him:
for he that cometh to God must believe that he is, and that
he is a rewarder of them that diligently seek him.
Heb. 11:7 By faith Noah, being warned of God of things not
seen as yet, moved with fear, prepared an ark to the saving
of his house; by the which he condemned the world, and
became heir of the righteousness which is by faith.
Heb. 11:8 By faith Abraham, when he was called to go out
into a place which he should after receive for an
inheritance, obeyed; and he went out, not knowing whither he
went
Matt. 26:63 But Jesus held his peace.
And the high priest answered and said unto him,
I adjure thee by the
living God,
that thou tell us
whether thou be the Christ, the SON
of God.
Matt. 26:64 Jesus saith unto him,
Thou hast said:
nevertheless I say
unto you,
Hereafter shall ye see
the SON of man
sitting on the right
hand of power,
and coming in the
clouds of heaven.
Matt. 26:65 Then the high priest rent his clothes, saying,
He hath spoken
blasphemy; what further need have we of witnesses?
behold, now ye have
heard his blasphemy.
Jeremiah 6:11 Therefore I am full of the fury
of the Lord; I am weary with holding in:
I will pour it out
upon the children abroad,
and upon the assembly
of young men together:
for even the husband with the wife shall be taken,
the aged with him that is full of days.
Jeremiah 6:12 And their houses shall be turned
unto others,
with their fields and wives together:
for I will stretch out my hand upon the inhabitants of the
land, saith the Lord.
You will notice that the prophets always
condemn the leaders: priests, prophets and elders. They are
ALL corrupt and corrupting. However, the REMNANT or sheep of
the flock are not evil. Therefore, Messiah will come as a
SHEPHERD to deal out righteousness and justice. He will come
to save the TINY REMNANT which has not bowed to Baal.
Jeremiah 6:13 For from the least of them
even unto the greatest of them
every one is given to covetousness;
and from the prophet even unto the priest every one dealeth
falsely.
Prŏphēta and prŏphētes , a
foreteller, soothsayer
H5012 nâbâ’ naw-baw' A
primitive root; to prophesy, that is, speak (or sing) by
inspiration (in prediction or simple discourse):—prophesy
(-ing) make self a prophet. Aegyptius, propheta primarius,
Nabi' (Hebrew)
[from naba' to deliver an oracle] A prophet, one
inspired to foretell future events; the name given to
prophecy in the Bible. One of the "spiritual powers,
such as divination, clairvoyant visions, trance-conditions,
and oracles. But while enchanters, diviners,
and even astrologers are strictly
condemned in the Mosaic books, prophecy, seership, and
nobia appear as the special gifts of heaven. In early
ages they were all termed Epoptai, the Greek
word for seers,
clairvoyants; after which they were designated as Nebim [nebi'im] 'the plural
of Nebo, the Babylonian
god of wisdom.' The kabalist
distinguishes between the seer and the magician; one is
passive, the other active; Nebirah [nabi'] is one who
looks into futurity and a clairvoyant; Nebi-poel
[nebi'-po`el], he who possesses magic powers" (IU
1:xxxvii).
The Hithpa'el of nb', in the ancient texts, refers
to ecstasy and delirium rather than to the emission of a 'prophecy'." (de Vaux, Roland, The Bible
and the Ancient Near East, p. 243 Doubleday "Maniac inspirations, the violent
possession which threw sibyls and priestesses into contortions--the foaming lip and streaming hair and glazed or glaring eyes-- have no place in the
self-controlling dignity of Christian inspiration. Even
Jewish prophets, in the paroxysm of emotion, might lie naked
on the ground and rave (1 Sam. xix. 24); but the genuine
inspiration in Christian ages never obliterates the
self-consciousness or overpowers the reason. It abhors the hysteria and stimulation and frenzy which have sometimes disgraced revivalism and filled lunatic asylums." (Pulpit Commentary, 1 Cor.,
p. 460).
Jeremiah 6:14 They have healed also the hurt
of the daughter of my people slightly,
saying, Peace, peace; when there
is no peace.
Jeremiah 6:15 Were they ashamed when they
had committed abomination?
nay, they were not at all ashamed,
neither
could they blush: therefore
they shall fall among them that fall:
at the time that I visit them they shall be cast down, saith
the Lord.
Jeremiah 6:16 Thus saith the Lord,
Stand ye in the ways, and see,
and ask for the old
paths, where is the good
way,
and walk therein, and ye shall find rest for your souls.
But they said, We will not walk therein.
Isaiah 35:7 And the parched ground shall become a
pool, and the thirsty land springs of water: in the habitation
of dragons, where each lay, shall be grass with reeds and
rushes.
Isaiah 35:8 And an highway [Sēmĭta] shall be there,
and a way, and it shall be called The way of holiness;
the unclean shall not pass over it; but it shall be for those:
the wayfaring men, though fools, shall not err therein.
vĭa (vĕa , I. Trop.
A. In gen.,
a
way,
method,
mode,
manner,
fashion,
etc., of doing any thing,
course (cf. modus): “
vitae,”
B. Pregn. (cf. ratio),
the right
way,
the true method,
mode, or
manner:
“
ingressu'st viam, i. e. rectam,”
Plaut. Am. 1, 1, 273:
“
in omnibus quae ratione docentur et viā, primum constituendum est, quid quidque sit, etc.,”
rationally and
methodically,
Cic. Or. 33, 116:
“
ut ratione et viā procedat oratio,”
id. Fin. 1, 9, 29.—Adverb.:
viā,
rightly,
properly (
opposite to
wandering out of the way): “
ipsus eam rem secum reputavit viā,”
Ter. And. 2, 6, 11:
“
viā et arte dicere,”
Cic. Brut. 12, 46.
—
rătĭo ,
dīco , dicio,
to
say, tell, mention, relate, affirm, declare, state; to
mean, intend (for syn. cf.: for, loquor, verba
facio,
a. To assert, affirm a thing as
certain (opp. nego
trans-ĕo
, īvi or ĭi, ĭtum, īre (
1. To go over to a party or side (cf.
transfugio)
2. To go or
pass over into any
thing by transformation,
to be changed or
transformed
into a thing (
poet. and in postAug. pros
B. In partic.
1. To go
or
pass over to another opinion: “
in sententiam alicujus,”
Liv. 34, 34, 1:
“
senatus frequens in alia omnia transiit,”
Hirt. B. G. 8, 53:
transierunt illuc, ut ratio esset ejus habenda, qui
neque exercitum neque provincias traderet, Cael. ap.
Cic. Fam. 8, 13, 2.—
2. To pass over,
be changed into
any thing:
Isaiah 35:9 No lion shall be there, nor any ravenous beast
shall go up thereon, it shall not be found there; but the
redeemed shall walk there:
lŭpus , i, m.
kindred with
lukos; Sanscr. vrika, and
our wolf,
(d). Lupos apud oves custodes
relinquere,
Plaut. Ps. 1, 28:
“
ovem lupo committere,”
to
intrust sheep to a wolf,
Ter. Eun. 5, 1, 16;
cănis (
cănes ,
Plaut. Men. 5, 1, 18;
id. Trin. 1, 2, 133
“
obscenae,”
Verg. G. 1, 470
“
canibus circumdare saltus,”
Verg. E. 10, 57:
a. A shameless,
vile person,
Plaut. Most. 1, 1, 40;
Ter. Eun. 4, 7, 33
Donat. ad loc.;
Hor. Epod. 6, 1;
cf.
id. S. 2, 2, 56;
Petr. 74, 9;
Suet. Vesp. 13.
—
Cic. Rosc. Am. 20, 57;
Sen. Cons. Marc. 22,
5.—
2. As the regular
designation of the hangers-on or parasites of an eminent
or rich Roman;
a follower,
dog,
creature:
“
hos non inmissis canibus agitant,”
id. G. 3, 371:
ăgĭto , C.
Of the motion caused by the wind, to drive to and
fro, toss about, agitate, disturb:
A. To rouse up, excite, move,
urge, drive, impel one to
something: aliquem, sometimes in aliquid
(so in Florus very freq.
B. To disquiet, disturb, to
drive hither and thither, to vex, trouble,
torment (the fig. taken from the sea agitated
by storm;
Inter-rŏgo ,
āvi, ātum, 1, v. a. B. To argue, reason
syllogistically:
Those who badmouth the OLD PATHS or OLD WAYS which have been
tested over the years would have you believe that THEIR NEW PATHS
out of their own head is superior to anything older than them.
Antīquus , a, um, adj. a
diff. orthog. for anticus, from ante (of that which is before in
time, while I. anticus denotes that which is
before in space; cf. Vel. Long. p. 2223 P.), that has been
or has been done before, old, ancient, former
(opp. novus, that has not previously existed, new; while
vetus, that has existed a long time, is opp. recens,
that has not been long in existence, recent; cf.
B. an-tīquum , i, n., antiquity,
the things of olden times: “Nec quicquam antiqui Pico, nisi nomina, restat,” Ov. M. 14, 396:
“novissima et antiqua,” Vulg. Psa. 138, 5:
“antiqua ne intueamini,” ib. Isa. 43, 18.—
Psalm 138.5 Yes, they will sing of the ways of
Yahweh; For great is Yahweh's glory.
Sēmĭta , I. a
narrow way, a path, foot - path, lane,
by - way, etc. (opp. via, a highway; cf.: callis,
trames): quā ibant, ab itu iter appellarunt; “quā id anguste, semita ut semiter, dictum,”
Hosea 14:1 O Israel, return unto the LORD thy God;
for thou hast fallen by thine iniquity.
Hosea 14:2 Take with you words, and turn to the LORD: say unto
him, Take away all iniquity, and receive us graciously: so
will we render the calves of our lips.
Hosea 14:3 Asshur shall not save us; we will not ride upon
horses: neither will we say any more to the work of our hands,
Ye are our gods: for in thee the fatherless findeth mercy.
Hosea 14:4 I will heal their backsliding, I will love them
freely: for mine anger is turned away from him.
Hosea 14:5 I will be as the dew unto Israel: he shall grow as
the lily, and cast forth his roots as Lebanon.
Hosea 14:6 His branches shall spread, and his beauty shall be
as the olive tree, and his smell as Lebanon.
Hosea 14:7 They that dwell under his shadow shall
return; they shall revive as the corn, and grow as the vine:
the scent thereof shall be as the wine of Lebanon.
Hosea 14:8 Ephraim shall say, What have I to do any more with
idols? I have heard him, and observed him: I am like a green
fir tree. From me is thy fruit found.
Hosea 14:9 Who is wise, and he shall understand these
things? prudent, and he shall know them?
for the ways of
the LORD are right,
and the just shall
walk
in them:
but the transgressors
shall fall therein.
Praevārĭcātor
I. one who violates his duty; esp. of an
advocate who is guilty of collusion with the opposite
party, a sham accuser or defender, a
prevaricator (class.
B. Esp., an apostate: “nos praevaricatores eos existimamus qui susceptam fidem et cognitionem Dei adeptam relinquunt, Hilar. in Psa. 118, 15, 11: Dei,”
erro , ā 1.
Prop., to wander, to wander or stray
about, to wander up and down, to rove
, wandering stars
2. Trop., to wander from the truth,
to err, mistake: “avius errat Saepe animus,” Lucr. 3, 463;
vĭdĕo , wishingto be seen
Psalms 118:8 It is better to trust in the LORD
than to put confidence in man.
Psalms 118:9 It is better to trust in the LORD than to put
confidence in princes.
Psalms 118:10 All nations compassed me about: but in the
name of the LORD will I destroy them.
Psalms 118:11 They compassed me about; yea, they
compassed me about: but in the name of the LORD I will
destroy them.
Galatians 2:16 Knowing that a man is not justified by the works
of the law, but by the faith of Jesus Christ, even we have
believed in Jesus Christ, that we might be justified by the
faith of Christ, and not by the works of the law: for by the
works of the law shall no flesh be justified.
Galatians 2:17 But if, while we seek to be justified by
Christ, we ourselves also are found sinners, is
therefore Christ the minister of sin? God forbid.
Rē^frīgĕrĭum
, ii, n. id.,
2Tim. 1:16
The Lord give mercy unto the house of Onesiphorus; for he
oft refreshed me, and was not ashamed of my chain:
Psa. 65:6 Which by his strength setteth
fast the mountains; being girded with power:
Psa. 65:7 Which stilleth the noise of the seas,
the noise of their waves, and the tumult
of the people.
H7588 shâ’ôn shaw-one' From H7582 ; uproar (as of
rushing); by implication destruction:— X horrible, noise,
pomp, rushing, tumult (X -uous).
H7582 shâ’âh shaw-aw' A primitive root; to rush; by
implication to desolate:—be desolate, (make a) rush
(-ing), (lay) waste.
Tumult: 1995 hâmôn hâmôn haw-mone', haw-mone'
From H1993 ; a noise, tumult, crowd; also disquietude,
wealth:—abundance, company, many, multitude, multiply,
noise, riches, rumbling, sounding, store, tumult.
H1993 hâmâh haw-maw' A primitive root (compare H1949 );
to make a loud sound (like English “hum”);
by implication to be in great commotion or tumult, to
rage, war, moan, clamor:—clamorous, concourse, cry aloud,
be disquieted, loud, mourn, be moved, make a noise, rage,
roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
Psa. 65:8 They also that dwell in the uttermost
parts are afraid at thy tokens: thou makest the outgoings
of the morning and evening to rejoice.
H7891 shı̂yr shûr sheer, shoor The second form being the
original form, used in (1 Sam. 18:6 ); a primitive root
(rather identical with H7788 through the idea of strolling
minstrelsy); to sing:—behold [by mistake for H7789 ], sing
(-er, -ing man, -ing woman).
Rē^frīgĕrātrix
, īcis, f. refrigerator,
I. she that cools; cooling: “natura refrigeratrix,” Plin. 19, 8, 38, § 127.
Rĕ-fĭgūro
, āre, v. a.,
I. to form
again,
refashion,
Vulg. Sap. 19, 6.
rē^-frīgĕro
, āvi, ātum, 1, v. a.,
I. to make
cool or cold; to cool off, cool
(class.).
Exodus
23.12 "Six days you shall do your work, and on
the seventh day you shall rest, that your ox and your
donkey may have rest, and the son of your handmaid, and
the alien may be refreshed.
Margowa
(h4771) mar-go'-ah; from 7280; a resting place:
- rest.
Margeah (h4774) mar-gay-aw'; from 7280; rest: -
refreshing.
Is.28:12 To whom he said, This is the rest wherewith
ye may cause the weary to rest; and this
is the refreshing:
yet they would not
hear.
Raga
(h7280) raw-gah'; a prim. root; prop. to toss violently and
suddenly (the sea with waves, the skin with boils); fig. (in a
favorable manner) to settle, i. e. quiet; spec. to wink
(from the motion of the eye- lids): - break, divide, find
ease, be a moment, (cause, give, make to) rest, make
suddenly.
Je.50:34 Their Redeemer is strong; The
Lord of hosts is his name: he shall throughly plead their
cause, that he may give rest
to the land, and disquiet
the inhabitants of Babylon.
7264. ragaz, raw-gaz´; a primitive
root; to quiver (with any violent emotion, especially anger
or fear):—be afraid, stand in awe, disquiet, fall out, fret,
move, provoke, quake, rage, shake, tremble, trouble, be
wroth.
Jeremiah 6:17 Also I set watchmen over
you,
saying, Hearken
to the sound of the trumpet.
But they said, We will not hearken.
Jeremiah 6:18 Therefore hear, ye nations,
and know, O congregation, what is among them.
Jeremiah 6:19 Hear, O earth: behold,
I will bring evil upon this people,
even the fruit of their thoughts,
because they have not hearkened unto my words,
nor to my law, but rejected it.
Jeremiah 6:20 To what purpose cometh there
to me incense from Sheba,
and the sweet cane from a far country?
your burnt offerings are not acceptable,
nor your sacrifices sweet unto me.
Jeremiah 6:21 Therefore thus saith the Lord,
Behold,
I will lay stumblingblocks
[enticement] before this people,
and the fathers and the sons together
shall fall upon them;
the neighbour and his
friend shall perish.
Jeremiah 6:22 Thus saith the Lord,
Behold, a people cometh from the north country,
and a great nation shall be raised
from the sides of the earth.
Dark or north is hidden
Nation:
Gowy (h1471) go'ee; rarely (short.)
goy go'-ee; appar. from the same root as 1465 (in the sense
of massing); a foreign nation; hence a Gentile; also
(fig.) a troop of animals, or a flight of locusts:
- Gentile, heathen, nation, people
Rev 9:1 AND the fifth angel sounded, and I saw a star
fall [or had fallen] from heaven unto the earth: and
to him was given the key of the bottomless pit.
Rev 9:2 And he opened the bottomless pit; and there
arose a smoke out of
the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the
smoke of the pit.
This is what happened
when Solomon dedicated the "like the nation's temple" in 2 Chr.5:13. Because of
the darkness produced when all of the
music or noise began the priests COULD NOT MINISTER. That is a message to the new
swarm of sowers of discord among peacable churches who
WILL NOT bow to baal. Click for more details for those with eyes and
ears.
Smoke is: Smoke.html
Kapn-eios (sc. ampelos), hê, vine. A. with smokecoloured grapes.
Papyri
1.59001.Date:
273BC ; Location: Phil
basilikou sitou, tokou
hôs duo drachmôn têi mnai hekastêi ton2 mêna hekaston.
apodotô de Isidôros Dionusiôi to 10daneion en3 mêni Artemisiôi tôi en tôi
treis- kaidekatôi etei kai ton tokon. ean de mê apodôi en
tôi gegrammenôi /chronôi, apotei- satô to daneion
hêmiolion, kai hê praxis estô Dionusiôi ek tôn huparchontôn tôn Isidôrou
Dionusiôi ek tôn huparchontôn
Dionusiôi of Dionysus, III. Dionusion,
to, fruit of kissos, kissos sacred to Dionysus, oinopos
dark-complexioned, wine, black mixed with red. Achne, that which comes to the
surface, foam, CHAFF.
Symol of a drakon A. dragon, serpent,
interchangeable with ophis which is the serpent in
Revelation. Metaphor ptênon argêstên ophin, of an arrow,
A.Eu.181. Click for
notes above.
Dionusiôi ek tôn
huparchontôn
huparchô begin, take the initiative,
Euripides, Bacchae 73 Chorus
Blessed is he who, being fortunate and knowing the rites of
the gods, keeps his life pure and [75]
has
his soul initiated into the Bacchic revels, dancing in
inspired frenzy over the mountains with holy purifications,
and who, revering the mysteries of great mother Kybele, [80]
brandishing the thyrsos, garlanded with ivy, serves
Dionysus.
Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god,
[85] from the Phrygian mountains to the broad streets of Hellas--Bromius,
Lystistrata
ATHENIANS.
O Dancers, forward. Lead out the Graces,
Call Artemis out;
Then her brother, the Dancer of Skies,
That gracious Apollo.
Invoke with a shout
Dionysus out of whose eyes
Breaks fire on the maenads that follow;
And Zeus with his flares of quick lightning, and
call,
Happy Hera, Queen of all,
And all the Daimons summon hither to be
Witnesses of our revelry
And of the noble Peace we have made,
Aphrodite our aid.
Io Paieon, Io, cry--
For victory, leap!
Attained by me, leap!
Euoi Euoi Euai Euai.
Alalê [a^la^], Dor.
alala , hê, ( [alalai] ) A.loud
cry, maniai t'alalait'orinomenôn Pi.Fr.208
; alalaiaiagmatôn (v.l. alalagai) E.Ph.337
:-- esp. war-cry, Pi.N.3.60;
battle, Id.I.7(6).10:
comically, a. "muroncheite" Phoen.3.3 :--Alala personified, kluth', Alala, polemouthugater, Pi.Fr.78,
cf. Plu.2.349c
Maniai
Phaedrus
[244d] and
information (historia) to human thought (oiesis) from the
intellect (dianoia) they called it the oionoistic
(oionoistike) art, which modern folk now call oionistic
making it more high-sounding by introducing the long O. The
ancients, then testify that in proportion as prophecy
(mantike) is superior to augury, both in name and in fact,
in the same proportion madness, which comes from god, is
superior to sanity, which is of human origin. Moreover, when
diseases and the greatest troubles have been visited upon
certain families through some ancient guilt, madness
[244e] has entered in
and by oracular power has found a way of release for those
in need, taking refuge in prayers and the service of the
gods, and so, by purifications and sacred rites, he who has
this madness is made safe for the present and the after
time, and for him who is rightly possessed of madness a
release from present
[245a] ills is
found. And a third kind of possession and madness comes from
the Muses. This takes hold upon a gentle and pure soul,
arouses it and inspires it to songs and other poetry, and
thus by adorning countless deeds of the ancients educates
later generations. But he who without the divine madness
comes to the doors of the Muses, confident that he will be a
good poet by art, meets with no success, and the poetry of
the sane man vanishes into nothingness before that of the
inspired madmen.
Mousa A. Olumpiades [Charities] Antiluros responsive to the lyre
or like that of the lyre or flute.
Isiad 2.459 Tell me now,
ye Muses that have dwellings on Olympus-- [485] for
ye
are goddesses and are at hand and know all things,
whereas we hear but a rumour and know not anything--who
were the captains of the Danaans and their lords. But
the common folk I could not tell nor name, nay, not
though ten tongues were mine and ten mouths
[490] and a voice unwearying, and though the
heart within me were of bronze
Katokoche II.being
possessed, inspiration
Plato Ion
[536c] and you
have plenty to say: for it is not by art or knowledge
about Homer that you say what you say, but by divine
dispensation and possession; just as the Corybantian
worshippers are keenly sensible of that strain alone
which belongs to the god whose possession is on them,
and have plenty of gestures and phrases for that tune,
but do not heed any other. And so you, Ion, when the
subject of Homer is mentioned, have plenty to say, but
nothing on any of the others. And when you ask me the
reason
Rev 9:3 And there came out of the smoke locusts upon
the earth: and unto them was given power, as the scorpions
of the earth have power.
Rev 9:4 And it was commanded them that they should not hurt the
grass of the earth, neither any green thing, neither any tree;
but only those men which have not the seal of God in
their foreheads.
Rev 9:5 And to them it was given that they should not kill
them,
but that they should be tormented five months:
[malign, fascinate, bewitch, strike]
and their torment was as the torment of a scorpion,
when he striketh [sting] a man.
Rev 9:6 And in those days shall men seek death, and shall
not find it; and shall desire to die, and death shall
flee from them.
and a great nation shall
be raised from the sides of the earth.
The
flank or:
Yerekah
(h3411) yer-ay-kaw'; fem. of 3409; prop. the flank; but used
only fig., the rear or recess: - border,
coast, part, quarter, side.
Yarek
(h3409) yaw-rake'; from an unused root mean. to be soft;
the thigh (from its fleshy softness); by euphem.
the generative parts; fig. a shank, flank, side: - * body, loins, shaft,
side, thigh.
Isa 29:21 That make a man an offender for a word, and
lay a snare for him that reproveth in the gate, and turn
aside the just for a thing of nought.
Jeremiah 6:23 They
shall lay hold on bow and spear; they are cruel, and have no
mercy;
their voice roareth like the sea;
and they ride upon horses, set in array
as men for war against thee,
O daughter of Zion.
Rev 9:7 And the shapes of the locusts were like
unto horses prepared unto battle; and on their
heads were as it were crowns like gold, and their faces
were as the faces of men.
Dead Sea Scroll War Rule
When the battle line are
arrayed against the enemy battle
line against battle line there shall go forth from the
middle opening into the gap between the battle
lines seven priests of the sons of Aaron, dressed in fine white linen
garments: a linen tunic and linen breeches, and girded
with a linen sash of twined fine linen, violet, '"purple,
and crimson, and a varicolored Sign, the work of a
skillful workman, and decorated caps on their heads; the
garments for battle, and they shall not take them into the
sanctuary.
The one priest shall walk
before all the men of the battle line to encourage them for
battle.
In the hands of the remaining six shall be the trumpets of assembly' the trumpets of memorial, the trumpets of the alarm, the trumpets of pursuit, and the trumpets of reassembly. <>
When the priests
go out into the gap between the battle lines,
..........seven Levites shall
go out with them. In their hands shall be seven trumpets of
rams' horns.
..........Three officers from among the
Levites shall walk before the priests and the Levites.
..........The priests shall blow the two trumpets of
assembly ....
<>Then
the priests shall blow on the six trumpets of the
slain a sharp staccato note to direct the
battle, and the Levites and all the people with
rams' horns shall blow a great battle alarm together in order to melt the heart of
the enemy.
With the sound of the alarm, the battle darts shall fly out
to bring down the slain. Then the sound of the rams' horns shall quiet, but on the tru[m]pets the priests shall continue
to blow a sharp staccato note to direct the signals
of battle until they have hurled into the battle line of
the enemy seven times. Afterwards, the
priests shall blow for them the trumpets of retreat, a low
note, level and legato.
According to this rule
the [pr]iests shall blow for the three divisions.When the
first division throws, the ~riests and the Levites and all
the people with rams'] horns shall blow a great alarm to direct the
bat[tle until they have hurled seven times. Afterwards,] the priests
[shall blow] for them on the trumpe[ts of retreat . . .
and they shall take their stan]d in their positions in the
battle line, [.] and shall take up position [ . . . the
slain, [and all the people with rams' horns shall blow a
very loud
battle alarm, and as the sound goes out Col. 9 their
hands shall begin to bring down the slain, and all the
people shall quiet the sound of alarm, but the priests shall continue sounding on
the trumpets off the slain to direct the
fighting, until the enemy is defeated and turns in
retreat.
The priests shall blow the alarm to direct the battle, and
when they have been defeated before them, the priests
shall blow
the trumpets of assembly, and all the infantry shall
go out to them from the midst of the front battle lines
and stand, six divisions in addition to the division which
is engaged in battle: altogether, seven battle lines,
twenty-eight thousand soldiers, and six thousand horsemen.
All these shall pursue in order to destroy the enemy in
God's battle; a total annihilation.
Jeremiah 6:24 We
have heard the fame thereof: our hands wax feeble:
anguish hath taken hold of us, and pain,
as of a woman in travail.
Jeremiah 6:25 Go
not forth into the field, nor walk by the way;
for the sword of the enemy and fear is
on every side.
Jeremiah 6:26 O
daughter of my people, gird thee with sackcloth, and wallow thyself in ashes:
make thee mourning, as for an only
son, most bitter lamentation:
for the spoiler shall suddenly come
upon us.
Jeremiah 6:27 I have set thee for a tower and a
fortress among my people,
that thou mayest know and try their
way.
Isaiah 5:
Jeremiah 6:28 They
are all grievous revolters, walking with slanders: they are BRASS and iron; they are all corrupters.
g5172. nachash, naw-khash´; a
primitive root; properly, to hiss, i.e. whisper a
(magic) spell; generally, to prognosticate:—x
certainly, divine, enchanter, (use) x
enchantment, learn by experience, x indeed, diligently
observe.
5153. נָחוּשׁ nachuwsh,
naw-khoosh´; apparently passive participle of 5172 (perhaps
in the sense of ringing, i.e. bell-metal; or from the red
color of the throat of a serpent (5175, as denominative)
when hissing); coppery, i.e. (figuratively)
hard:—of brass.
g5173. נַחַשׁ nachash, nakh´-ash; from
5172; an incantation or augury:—enchantment.Nechosheth (
h5178) nekh-o'-sheth; for 5154; copper;
hence, something made of that metal, i. e. coin, a fetter;
fig. base (as compared with gold or silver): - brasen,
brass, chain, copper, fetter (of brass), filthiness, steel.
Nechuwshah
(h5154) nekh-oo-shaw'; or nÿchushaÇh nekh-oo-shaw'; fem. of
5153; copper: - brass, steel. Comp. 5175
Nachash
(h5175) naw-khawsh'; from 5172; a snake (from its hiss): -
serpent.
Jeremiah 6:29 The bellows are burned, the lead
is consumed of the fire; the founder melteth in vain: for the
wicked are not plucked away.
H7723
ׁשוא ׁשו o
shâv’ shav
shawv, shav
From the same as H7722 in the sense of desolating; evil (as
destructive), literally (ruin) or morally (especially
guile); figuratively idolatry (as false, subjectively),
uselessness (as deceptive, objectively; also adverbially in
vain):—false (-ly), lie, lying, vain, vanity.
H7722
ׁשוא ׁשואה ׁשאה
shô’ shô’âh shô’âh
sho, sho-aw', sho-aw'
From an unused root meaning to rush over; a tempest; by
implication devastation:—desolate (-ion), destroy,
destruction, storm, wasteness.
Jeremiah 6:30 Reprobate silver shall
men call them, because the Lord hath rejected them.
2Tim. 3:1 This know also, that in the last days
perilous times shall come.
2Tim. 3:2 For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy,
2Tim. 3:3 Without natural affection, trucebreakers, false
accusers, incontinent, fierce, despisers of those that are good,
2Tim. 3:4 Traitors, heady, highminded, lovers of pleasures more
than lovers of God;
2Tim. 3:5 Having a form of godliness, but denying the power
thereof: from such turn away.
2Tim. 3:6 For of this sort are they which creep into houses, and
lead captive silly women laden with sins, led away with divers
lusts,
2Tim. 3:7 Ever learning, and never able to come to the knowledge
of the truth.
2Tim. 3:8 Now as Jannes and Jambres withstood Moses, so do these
also resist the truth: men of corrupt minds, reprobate
concerning the faith.
2Tim. 3:9 But they shall proceed no further: for their folly
shall be manifest unto all men, as theirs also was.
2Tim. 3:10 But thou hast fully known my doctrine, manner of
life, purpose, faith, longsuffering, charity, patience,
2Peter 3:1 This second epistle, beloved, I
now write unto you; in both which I stir up your pure minds
by way of remembrance:
2Peter 3:2 That ye may be mindful of
the words
which were spoken before by the holy prophets,
and of the commandment
of us the apostles of the Lord and Saviour:
2Peter 3:3 Knowing this first, that there shall come in the
last days scoffers,
walking after their
own lusts,
2Peter 3:4 And saying, Where is the promise of his
coming? for since the fathers fell asleep, all things
continue as they were from the beginning of the creation.
2Peter 3:5 For this they willingly are ignorant of, that by
the word of God the heavens were of old, and the earth
standing out of the water and in the water:
2Peter 3:6 Whereby the world that then was, being overflowed
with water, perished:
2Peter 3:7 But the heavens and the earth, which are now, by
the same word are kept in store, reserved unto fire against
the day of judgment and perdition of ungodly men.
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