John 10:37 If I
do not the works of my Father, believe me not.
John 10:38 But if I do, though ye believe not me,
believe the works: that
ye may know, and believe,
that the Father is in
me, and I in him.
John 13:1 Now before the feast of the passover,
when Jesus knew that his
hour was come that
he should depart out of
this WORLD unto the Father,
having loved his own which
were in the WORLD, he loved them unto the end.
John 17:1 These words spake
Jesus, and lifted up his
eyes to heaven, and said,
Father, the hour is come;
glorify thy Son,
that thy Son also may
glorify thee:
John 17:2 As thou hast given him power over all flesh,
that he should give
eternal life to AS MANY AS THOU HAST
GIVEN HIM
John 17:3 And this is life eternal,
that they might know thee
the ONLY TRUE GOD
AND
Jesus Christ, whom thou hast sent.
John 17:4 I have glorified thee on the earth:
I have finished the
work which THOU gavest me to do.
John 17:5 And now, O Father, glorify
thou me with thine own
self with the glory which I had with thee
before the world was.
John 17:6 I have manifested
thy name unto the men
which thou gavest me OUT of the world:
[Jesus does not pray for
the world or kosmos]
thine they were, and
thou gavest them me;
and they have kept thy
word.
John 17:7 Now they have known
that all things
whatsoever
thou hast given me are
of thee.
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.
John 17:18 As thou hast sent me into the world, even so have I
also sent them into the world.
John 17:19 And for their sakes I sanctify myself, that they
also might be sanctified through the truth.
John 17:20Neither pray I for these alone,
but for them also which
shall believe on me through THEIR WORD
Acts 17:27 That they should seek the Lord,
if haply they might feel
after him, and find him,
though he be not far from
every one of us:
Acts 17:28 For in him we live, and move, and
have our being;
as certain also of your
own poets have said, For we are also his offspring.
Acts 17:29 Forasmuch then as we are the
OFFSPRING of God,
we ought not to think that
the GODHEAD is like unto gold,
or silver, or stone,
graven by art and man’s device.
gĕnus
birth, descent, origin; and
concr., a race, stock, etc. (cf.: familia, gens,
stirps).
”d. Rosc. Am. 16, 46: If
fortune did not give to you to know the father whose son you
are, so that you could understand what was the affection of
fathers towards their children; still, at all events, nature
has given you no small share of human feeling. To this is
added a zeal for learning, so that you are not unversed in
literature.
ĕpistŭla .
In gen., a written communication, a letter, epistle
(cf.: “litterae,
codicilli):
cōdĭcill 1.
A writing of the emperor conferring
John 18:35 Pilate answered, Am I a Jew?
Thine own nation and the
chief priests have delivered thee unto me:
what hast thou done?
John 18:36 Jesus answered,
My kingdom is not of THIS
WORLD
if my kingdom were of this
world, then would my servants fight,
that I should not be delivered to the Jews:
but now is my kingdom not from hence.
John 18:37 Pilate therefore said unto him, Art thou a king then?
Jesus answered, Thou sayest
that I am a king.
To this end was I born,
and for this cause came I into the world,
that I should bear witness unto the truth.
Every one that is of
the truth heareth my voice.
190. ἀκολουθέω akoloutheo, ak-ol-oo-theh´-o; from 1
(as a particle of union) and κέλευθος keleuthos (a road);
properly, to be in the same way with, i.e. to accompany
(specially, as a disciple): — follow, reach.
Acts 2:41 Then they that gladly received his word were
baptized: and the same day there were added unto them about
three thousand souls
ap-pōno
“appone
cor
ad
doctrinam,”
Vulg.
Prov. 22, 17: “apposui
cor
meum,
ut
etc.,”
ib.
Eccl. 8, 16.—
B.
[select] In eccl. Lat., after the Hebrew, of
an act,
to do further,
also to do
something: “
non
apponet,
ut
complacitior
sit
adhuc?”
Vulg.
Psa. 76, 8; so
ib.
Act. 12, 3: “
apposuerunt
adhuc
peccare,”
ib.
Psa. 77, 17;
88, 23.—
C.
[select] With a dat. of end, to set
down for something, count, reckon, or consider
as, to hold as (very rare
16] Whoever oppresses the poor for his own increase and
whoever gives to the rich, Both come to poverty.
Proverbs 22:17] Turn your ear, and listen to the words of the
wise. Apply your heart to my teaching.
Ecclesiastes 8.1616] When I applied my heart to know wisdom,
and to see the business that is done on the earth (for also
there is that neither day nor night sees sleep with his eyes),
Acts 2:41 Then they that gladly received his word
were baptized: and the same day there were added unto them about
three thousand souls
Acts 2:41 Then they that gladly received his word
were baptized: and the same day there were added unto them about
three thousand souls
Acts
Acts 20:7 And upon the first day of the week,
when
the disciples came together to break bread,
Paul preached unto them, ready to depart on the morrow;
and
continued his speech until midnight.
g4863. συνάγω
sunago, soon-ag´-o; from 4862 and 71; to lead
together, i.e. collect or convene; specially, to entertain
(hospitably): — + accompany, assemble (selves, together),
bestow, come together, gather (selves together, up, together),
lead into, resort, take in.
g4864. συναγωγή sunagoge, soon-ag-o-gay´;
from (the reduplicated form of) 4863; an assemblage of
persons; specially, a Jewish “synagogue” (the meeting or the
place); by analogy, a Christian church: — assembly,
congregation, synagogue.
Greek: 20:7 En
de
tē
mia
tōn
sabbatōn
sunēgmenōn hēmōn
klasai
arton
ho
Paulos
dielegeto autois,
mellōn
exienai
tē
epaurion,
pareteinen te
ton
logon mekhri
mesonuktiou.
sunēgmenōn 2.
bring together for deliberation or
festivity, “ekklēsian
tinos
heneka” Th.2.60;
ekklēsi-a , hē, （ekklētos） e. sunageirein, sunagein,
sullegein,
athroizein,
call an assembly,
II.
in
LXX,
the
Jewish congregation, De. 31.30,al.
2. in NT, the Church, as a body of Christians,
Ev.Matt. 16.18,
1 Ep.Cor.11.22
; “hē kat'
oikon
tinos
e.”
Ep.Rom.16.5 ;
as a building, Cod.Just.1.1.5
Intr., etc
dielegeto hold
converse with, c. dat. pers., “moi
tauta
philos
dielexato
thumos”
discuss a question with another, to
discourse, reason,
Logos
computation, reckoning
2. statement of a theory,
argument, ouk
emeu
alla
tou
l.
akousantas
prob. in Heraclit.50;
logon ēde
noēma
amphis
alētheiēs
discourse and reflection on reality,
IV. inward debate
of the soul, reflection,
deliberation
Regulative and formative forces,
derived from the intelligible and operative in
the sensible universe,
Opposite to epithumia
A. desire, yearning, longing
after a thing, desire of or for
it, Theaomai :--gaze
at, behold, mostly with a sense of wonder, 3.
view as spectators
Opposite Pathos A.
that which happens to a person or thing, incident,
accident, Moralizing Rhetoric
Opposite
Poiein to excite passion,
Arist.Rh.1418a12;
V. Rhet., emotional style
or treatment,
Opposite Enthousi-astikos
, ē, on, A. inspired,
“phusis” Pl.Ti.71e;
esp. by music,
Prose, OPPOSITE -poiêsis, Id.R.390a;
OPPOSITE -poiêtikê, D.H.Comp.6;
OPPOSITE poiêmata, onomatopoeic
word
OPPOSITE
emmetra Modus
2. The measure of tones, measure, rhythm,
melody, harmony, time; in poetry, measure,
metre, mode: Mūsĭcus a, um, adj.,
= mousikos.
X. the Word or Wisdom
of God, personified as his agent in creation and
world-government,
Theologians are doomed to call God a liar or
INCOMPETENT. If God had wanted any kind of music
in the tuneful sense He was INTELLIGIBLE But denied by
C. Leonard Allen.
mousikos
kai melōn
poētēs”
2. generally, votary of the Muses,
The Muses were the LOCUSTS unleashed with Apollon
their "musical worship leaders." The Greek and Latin
literature identifies them as dirty adulteresses
http://www.piney.com/DocHesTheog.html
[25] the Muses of Olympus,
daughters of Zeus who holds the aegis: “Shepherds
of the wilderness,
wretched things
of shame, mere bellies,
we know how to
speak many false things as though they
were true;
but we know,
when we will, to utter true things.”
...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.
pharma^kon 3.
enchanted potion, philtre: hence, charm,
spell, Od.4.220
sq., Ar.Pl.302,
[Circe, Church, Corinth mother of harlots] Theoc.2.15
The singers [Muses], instrument players and craftsmen
as sorcerers in Revelation 18. |
Latin
20:[7] in una autem sabbati “Pericles, cum convenissemus ad frangendum panem Paulus disputabat eis profecturus in crastinum protraxitque sermonem usque in mediam noctem
convenissemus
To come together, meet together, assembl cum haberet
collegam
Sophoclem, “in coetus
scholarum,” epistulā
scriptum
ab Epicuro
congruens
et conveniens
decretis
ejus
reperietis,
With the place to or at which, usu. designated by
in and acc
coetus
A. A uniting, joining together,
combination; so in both forms. “ad
divinum
animorum
concilium
coetumque
proficisci
Schŏla
(scŏla
), ae, f., = skholē
(spare time, leisure; hence, in partic.)
I. Leisure given to learning, a
learned conversation or debate, a
disputation, lecture, dissertation
skholē
, hē,
A. leisure, REST, EAST, 2. c.
gen., leisure, rest from a thing, “en
tini
skholē
kakou”
S.OT1286;
“hōs
an
skholēn
lusōmen
. . ponōn”
E.HF 725;
Skhol-azō
, A. Devote oneself to a Master: Jesus is
the ONLY Master Teacher even when Senior Pastors claim
that THEY are.
II. s.
apo
tinos
have rest or respite from a thing, cease
from doing, X.Cyr.
7.5.52; apo
tou
Krōmnou
were set free from the operations at
K., Id.HG7.4.28;
also “s.
ergōn”
Plu.Nic.28.
s.
kalōs
spend one's leisure well, Id.Pol.1337b31;
s.
eleutheriōs
kai
sōphronōs
ib.1326b31:
3. abs., devote oneself to learning:
hence, give lectures (cf. “skholē”
peri
logous”
Plu.Brut.22;
“pros
ennoia
. . pros
hauton”
Id.Num.14.
esp. of students, study, attend lectures, devote
oneself to a master, attend his lecture
3. abs., devote oneself to learning: hence, give
lectures (cf. “skholē”
11), Apollon.Perg. Con.
1 Praef.; “s.
Athēnēsin”
Phld.Rh.1.95 S.;
“en
Lukeiō”
princep
C. A chief, head, author,
originator, leader, contriver
dis-pŭto
1.
To discuss, preach: “in
synagoga,”
Vulg.
Act. 17, 17; 18, 4;
20, 9.—weigh, examine,
investigate, treat of, discuss a doubtful subject,
either by meditating or (more commonly) by speaking upon it
Acts 17:16 Now
while Paul waited for them at Athens, his spirit was
stirred in him, when he saw the city wholly given to
idolatry.
Acts 17:17 Therefore disputed he in the synagogue
with the Jews, and with the devout persons, and in the
market daily with them that met with him.
g1256. διαλέγομαι dialegomai,
dee-al-eg´-om-ahee; middle voice from 1223 and 3004; to say
thoroughly, i.e. discuss (in argument or exhortation): —
dispute, preach (unto), reason (with), speak.
SERMON a speaking or
talking with any one; talk, conversation,
discourse Of prose as opposed to poetry: (opp.
contentio)
ōrātĭo ,
II. In partic., formal language, artificial
discourse, set speech (opp. to sermo, ordinary
speech, conversational language):
homiletic.”
of or relating to homiletics also : preachy
marked
by obvious moralizing : didactic
put off by the speaker's preachy
tone " If I shall therefore go
preachy so shall I lay and shame myself and God tliereto,
and make them the more to despise God, and set the less by
bim^ antl to be the more cruel unto his people
Jesus was given the PROMISE [ epaggelias]
of the Holy Spirit. 3. offer, promise,
profession, undertaking 2. as law-term, e.
(sc. dokimasias)
summons to attend a dokimasia
tōn rhētorōn
dokimasias)
4. d. tōn rhētorōn
a judicial process to determine the right of a man to
speak in the ekklēsia
or in the law-cour
Romans
Rom. 8:14 For as many as are led by the Spirit of God, they are
the sons of God.
Rom. 8:19 For the earnest expectation of the creature waiteth for
the manifestation of the sons of God
1 Corinthians
1 Corinthians
1Cor. 2:5 That your faith should not stand in the wisdom of
men, but in the power of God.
1Cor. 2:6 Howbeit we speak wisdom among them that are
perfect:
yet not the wisdom of
this world,
nor of the princes of
this world, that come to nought:
g165. αἰών aion, ahee-ohn´; from the same as 104;
properly, an age; by extension, perpetuity (also past); by
implication, the world; specially (Jewish) a Messianic period
(present or future): — age, course, eternal, (for)
ever(-more), (n-)ever, (beginning of the , while the) world
(began, without end). Compare 5550.
g5550. χρόνος chronos, khron´-os; of uncertain
derivation; a space of time (in general, and thus properly
distinguished from 2540, which designates a fixed or special
occasion; and from 165, which denotes a particular period) or
interval; by extension, an individual opportunity; by
implication, delay: — + years old, season, space, (x
often-)time(-s), (a) while.
Acts 13:27 For they that dwell at Jerusalem,
and their RULERS,
because they knew
him not,
nor yet the voices
of the prophets
which are read
every sabbath day,
they have
fulfilled them in condemning him
1Cor. 2:7 But we speak the wisdom of God in
a mystery,
even the hidden wisdom,
which God ordained before
the world unto our glory:
1Cor. 2:8 Which none of the princes of this world knew:
for had they known it,
they would not have crucified the Lord of glory.
1Cor. 2:9 But as it is written,
Eye hath not seen, nor ear
heard,
neither have entered into
the heart of man,
the things which God hath
prepared for them that love him.
1Cor. 2:10 But God hath REVEALED them unto us by HIS Spirit:
for the [HIS] Spirit searcheth all
things, yea, the deep things of God.
1Cor. 2:11 For what man knoweth the things of a man,
save the spirit of man
which is in him?
even so the things of God
knoweth no man,
but the Spirit OF God. [HIS]
1Cor. 2:12 Now we have received,
not the spirit of the
world,
but the spirit which is of
God; [HIS]
that we might know the things
that are freely GIVEN TO US OF GOD
1Cor. 2:13 Which things also we speak, not in the words which
man’s wisdom teacheth, but which the Holy Ghost teacheth;
comparing spiritual things with spiritual.
1Cor. 2:14 But the natural man receiveth not the things of the
Spirit of God: for they are foolishness unto him: neither can he
know them, because they are spiritually discerned.
2 Corinthians
Galatians
Gal. 4:6 And because ye are sons,
God hath sent forth the
Spirit OF HIS SON into your hearts, crying, Abba, Father.
Ephesians
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;
Eph. 4:15 But speaking the truth
John 17:17Sanctify them through thy
truth:
thy
word is truth.
in love, may grow up
into him in ALL THINGS
which
is the head, even Christ:
Matt. 11:27 All things are delivered unto me of my
Father: and no man knoweth the Son, but the Father; neither
knoweth any man the Father, save the Son, and he to whomsoever
the Son will reveal him.
caput The
origin, source, spring (head) nascor B.
Transf., to rise, take beginning, derive origin,
spring forth, grow, be found: A. To arise,
spring forth, proceed from, be produced: “scribes
ad me, ut mihi
nascatur
epistulae
argumentum
B. Esp., of the spiritual renewal of a
religious experience, to be regenerated, born again
(eccl. Lat.): “quod
natum
est
ex
spiritu,
spiritus
est,”
Vulg. Johan. 3, 6: “nasci
denuo,”
i
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
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;
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,
[denied by Calvinist posters]
that he might redeem us
from all iniquity, [Not possible say Calvinists]
and purify unto himself
a PECULIAR people,
zealous of good works.
Periousi-os
especial, peculiar, “laos”
LXX Ex.19.5,
laos
the common men, Opposite their leaders,
2.365, 13.108;
akouete
leō
hear O people!—the usual way of beginning
proclamations at Athens, like our Oyez!
4. in LXX,
of the people, as Opposite priests
and Levites, 1 Es.5.46;
.,
Philemon
Ephesians
Eph. 2:5 Even when we were dead in sins,
hath quickened us together with Christ, (by grace ye are
saved;)
Eph. 2:6 And hath raised us up together,
and made us sit
together in heavenly places in Christ Jesus:
Luke 1:32 He shall be great, and shall be
called the Son of the Highest: and the Lord God shall give unto
him the throne of his father David:
Philippians
Phil. 2:15 That ye may be blameless and harmless, the sons of
God, without rebuke, in the midst of a crooked and perverse
nation, among whom ye shine as lights in the world;
Colossians
1 Thessalonians
1Th. 2:13 For this cause also thank we God
without ceasing,
because, when ye
received the word of God which ye heard of us,
ye received it not as
the word of men,
but as it is in truth, the word of God,
which EFFECTUALLY
WORKETH also in you that believe.
2 Thessalonians
1 Timothy
2 Timothy
Philemon
Hebrews
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
Plat. Laws
[906b]
what saves us, justice and temperance combined with wisdom,
which dwell in the animate powers of the
gods,
and of which some small trace may be
clearly seen here also residing in us.
But there are certain souls that dwell on earth and have
acquired unjust gain which, being plainly bestial, [thēri^-ōdēs]
beseech the souls of
the guardians—
whether they be
watch-dogs or herdsmen or the most exalted of masters—
trying to convince
them by fawning words [906c]
and prayerful
incantations [logōn kai en euktaiais
tisin epōdais]
that (as the tales of
evil men relate)
they can profiteer
among men
on earth without any
severe penalty:
Euktaiais 1.
of or for prayer, votive, “Aidou
. . euktaian
kharin”
but we assert that the sin now
mentioned, of profiteering or “over-gaining,”
is what is called in
the case of fleshly bodies “disease,”3 i
In that of seasons and
years “pestilence,”
and in that of States
and polities, by a verbal change,
this same sin is
called “injustice.”
Clinias
Certainly.
Athenian
Such must necessarily be the account of the matter given
by the man
who says that the
gods are always merciful to unjust men
Plat. Laws [906d]
and those who act unjustly,
provided that
one gives them a share of one's unjust gains;
it is just
as if wolves were to give small bits of their prey to
watch-dogs,
and they being
mollified by the gifts were to allow them
to go ravening among
the flocks.
Is not this
the account given by the man who asserts that the gods are
open to bribes?
Clinias
It is.
Athenian
To which of the guardians aforementioned
might a man liken the gods without incurring ridicule? Is it
to pilots
pleonexia
, Ion. -iē,
hē,
A.
greediness, assumption, arrogance,
INCANTATIONS IS epōdais
A.song sung to or over:
hence, enchantment, spell, “epaoidē
d'
haima..eskhethon”
Od.19.457,
cf. Pi.P.4.217
; “ou
pros
iatrou
sophou
thrēnein
epōdas
pros
tomōnti
pēmati”
S.Aj. 582
; of the Magi, Hdt.1.132
“oute
pharmaka..oud'
au
epōdai”
Pl.R. 426b
; thusiai
kai
e.
ib.364b ; “tas
thusias
kai
teletas
kai
tas
e.”
Id.Smp.202e,
etc.: c. gen. obj., charm for or against..,
James
James 1:18 Of his own will begat
he us with the word of
truth,
that we should be a kind
of firstfruits of his creatures.
1 Peter
GODLY, BIBLE-LITERATE ELDERS HAVE ALL
OF THE "TEXTBOOK" DELIVERED TO THEM.
1Pet. 4:17 For the time is come
that judgment
must begin at the house of God:
and if it first begin
at us,
what shall the
end be of them that obey not the gospel of God?
1Pet. 4:18 And if the righteous scarcely be saved,
where shall the
ungodly and the sinner appear?
1Pet. 4:19 Wherefore let them that suffer according to
the will of God
commit the
keeping of their souls to him in well doing, as unto a
faithful Creator.
1Pet. 5:1 The elders which are among you I exhort,
who am also an
elder, and a witness of the sufferings
of Christ,
and also a
partaker of the glory that shall be revealed:
1Pet. 5:2 FEED the flock of God which is among
you,
taking the OVERSIGHT
thereof, not by constraint,
but willingly;
not for filthy
lucre. BUT OF A READY MIND
turpis lucri gratia sed voluntarie
poimn-ion II.
metaph. of disciples,
Ev.Luc.12.32,
al.; “
p.
Theou”
1 Ep.Pet.5.2.
“manthanein”
Hom.
uses only the Ep. aor. forms mathon,
emmathes, emmathe:—learn,
esp. by study (but also, by
practice, Simon.147,
Arist.EN1103a32,
Matt. 28:19 Go ye therefore, and TEACH [ma^thēt-euō]
,all nations,
baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost:
ma^thēt-euō
,
A.
to be pupil,
tini
to one,
Plu.2.832c. in
Dialogue,
Matt. 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
Plat. Lach.
201b to go to school at
our time of life, I think we should appeal to Homer,
who said that
““shame is no good mate for a needy man.””Hom. Od. 17.347
So let us not mind
what anyone may say,
but join
together in arranging for our own and the boys' tuition.
Lysimachus
I gladly approve of your suggestions, Socrates; and as I am
the oldest,
so I am the most
eager to have lessons with the young ones.
Now this is what I ask you to do:
OVERSIGHT:
prō-vĭdĕo , 2.
To see to, look after, care
for, give attention to; to prepare or provide
for any thing:
care for; to provide, make
preparation or provision for any thing
2 Peter
1 John
Acts
16:6 And they went through the
region of Phrygia and Galatia,
having
been FORBIDDEN
of the
Holy SPIRIT
to speak the word in Asia
ACTS 16:7 7 and when they were come
over against Mysia,
they
assayed to go into Bithynia;
and
the SPIRIT of
Jesus suffered them not;
THE NAME OF THE
COMFORTER OR PARACLETE
1John 2:1 My little children, these
things write I unto you, that ye sin not.
And if
any man sin, we have an advocate with the
Father, Jesus Christ the righteous:
1Tim. 2:5 For
there is one God,
and one mediator
between God and men,
the MAN Christ
Jesus;
1John 2:2 And he is the
propitiation for our sins: and not for ours only,
but also for
the sins of the whole world.
1John 2:3 And hereby we do KNOW
that KNOW we him,
if we keep
HIS commandments.
1John 2:4 He that saith, I know him,
and
keepeth NOT his commandments,
is a
liar, and the truth is not in him.
1John 2:5 But whoso keepeth his WORD,
in him
verily is the love of God perfected:
hereby
know we that we are IN him.
1John 2:6 He that saith he abideth in him
ought
himself also so to walk, even as he walked.
1John 2:12 I write unto you, little children,
because your sins are
forgiven you for his name’s sake.
1John 2:13 I write unto you,
athers, because ye have
known him that is from the beginning.
I write unto you, young
men,
because ye have overcome the wicked one.
I write unto you, little
children, because ye have known the Father.
1John 2:14 I have written unto you, fathers,
because ye have known him
that is from the beginning.
I
have written unto you, young men,
because ye are strong,
and the WORD of
God abideth in you,
and ye have OVERCOME
the wicked one.
1John 2:15 Love not the world,
neither the things that
are in the world.
If any man love the world,
the love of the Father is
not in him.
1John 2:16 For all that is in the world,
the lust of the flesh,
and the lust of the eyes,
and the pride of life, is
not of the Father,
but is of the world.
1John 2:17 And the world passeth away,
and the lust thereof:
but he that doeth the
will of God
abideth for ever.
1John 3:1
Behold, what manner of love the Father hath bestowed upon
us,
that we should be
called the sons of God:
therefore the world
knoweth us not,
because it knew him
not.
1John 3:2 Beloved, now are we the sons of God,
and it doth not yet
appear what we shall be:
but we know that, when
he shall appear, we shall be like him;
for we shall see him
as he is.
1John 3:3 And every man that hath this hope in him
purifieth himself,
even as he is pure.
1John 3:8 He that committeth sin is OF the devil;
for the devil sinneth
from the beginning.
For this purpose the Son OF
God was manifested,
that he might destroy
the works of the devil.
ADDTO HOLY SPIRIT
1John 4:1 Beloved, believe not
every spirit,
but try the spirits
whether they are OF God:
because many false
prophets are gone out into the WORLD
1John 4:2 Hereby know ye the Spirit OF God:
Every spirit that
confesseth
That Jesus Christ
is come in the flesh IS OF GOD:
OF. 1537. ex; a
primary preposition denoting origin (the point whence
action or motion proceeds), from, out (of place, time, or
cause;
1537. ἐκ ek, ek; or
ἐξ ex, ex; a primary
preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause;
literal or figurative; direct or remote): — after, among, x
are, at, betwixt(-yond), by (the means of), exceedingly, (+
abundantly above), for(- th), from (among, forth, up), +
grudgingly, + heartily, x heavenly, x hereby, + very highly,
in, ...ly, (because, by reason) of, off (from), on, out among
(from, of), over, since, x thenceforth, through, x unto, x
vehemently, with(-out). Often used in composition, with the
same general import; often of completion.1John 4:3 And every spirit that
confesseth not
1John 4:3 And every spirit that
confesseth not
that Jesus Christ
is come in the flesh IS NOT
OF GOD:
and this is that spirit of antichrist,
whereof ye have heard that it should
come;
and even now already is it in the
world.
1John 4:4 YE ARE OF GOD, little children, and have
overcome them:
because greater is HE
THAT IS IN YOU,
than he that is IN
THE WORLD.
1John 4:5 They are OF THE WORLD:
therefore speak they OF the world,
and the world heareth
them.
1John 4:6 WE ARE OF GOD:
he that knoweth God
heareth us;
he that IS NOT OF GOD heareth not us.
Hereby know we the
spirit OF truth,
and the spirit OF error.
SONS FROM GOD
1John 5:1 Whosoever believeth that Jesus is
the Christ is born of God:
and every one that
loveth him that begat loveth him also that is begotten of
him.
1John 5:2 By this we know that
we love the children of God,
when we love God,
and keep his commandments.
1John 5:3 For this is the love of God,
that we keep his
commandments:
and his commandments
are not grievous.
1John
5:4 For whatsoever is born of God
overcometh the world:
and this is the victory that overcometh
the world,
even our faith.
1John 5:5 Who is he
that overcometh the world,
but he that
believeth that Jesus is the Son of God?
1John 5:6
This is HE that came by water and blood, even Jesus Christ;
not by water only, but
by water and blood.
And it is the SPIRIT
that beareth witness,
because the SPIRIT IS TRUTH .
John 17:17 Sanctify
them through thy TRUTH:
thy WORD
is TRUTH
John 6:62 What and
if ye shall see the Son of man
ascend up where he was
before?
John 6:63 It is the SPIRIT that
quickeneth;
the flesh profiteth
nothing:
the WORDS that I SPEAK
unto you,
they are SPIRIT, and they
are LIFE.
Eccl. 12:6
Or ever the silver cord be loosed, or the golden bowl be
broken, or the pitcher be broken at the fountain, or the
wheel broken at the cistern.
Eccl. 12:7 Then shall the dust return to the earth as it
was:
and the spirit
shall return unto God who gave it
Jesus
was born in the flesh over thirty years before God made
Him to be both Lord and Christ. Jesus was baptized
because that was the sign that God would approve and equip
Him with A holy spirit.
Jesus said that neither He nor those
who obeyed in baptism SO THAT they were enable to READ the
text and become students were OF this World. This
was in contrast to those OF this world, Kosmos, the
ecumenical as the kingdom of the Devil making war against
the Kingdom of Christ. His kingdom is not visible or
audible so those who perform worship rituals are wasting
their time.4.
1John 5:7 For there are three that bear RECORD
in heaven,
the Father,
the Word, and the Holy SPIRIT:
and these three are
one.
Father = Thought
Word = Thought Articulated
Spirit = Breath or how God puts His WORD into
the MOUTH of Moses, Elijah and Jesus. When the
apostles spoke or wrote the WORD it contained the Mind or
Mental Disposition and that which God's own Spirit revealed.
1John 5:8 And there are three that bear witness
in earth,
the WORD, and the water,
and the blood:
and these three agree in
one.
1John 5:17 All unrighteousness is sin: and there is a sin not
unto death.
1John 5:18 We know that whosoever is born of God sinneth not;
but he that is begotten of
God keepeth himself,
and that wicked one
toucheth him not.
1John 5:19 And we know that we are OF God,
and the whole world lieth
in wickedness.
1John 5:20 And we know that the Son of God is come,
and hath given us an
understanding,
that we may know him that
is true,
A. and we are in him
that is true,
B. even in his Son Jesus
Christ.
a. This is the true God,
b. AND eternal life.
John 5:26 For as
A.the Father
hath life in himself;
B. so hath he
given to the Son to have life in himself;
John 5:27 And hath given him
a. authority
to execute judgment also,
b. because
he is the SON OF MAN
1John 5:17 All unrighteousness is sin: and there
is a sin not unto death.
1John 5:18 We know that whosoever is born of God sinneth not;
but he that is begotten of
God keepeth himself,
and that wicked one
toucheth him not.
1John 5:19 And we know that we are OF God,
and the whole world lieth
in wickedness.
1John 5:20 And we know that the Son of God is come,
and hath given us an
understanding,
that we may know him that
is true,
A. and we are in him
that is true,
B. even in his Son Jesus
Christ.
a. This is the true God,
b. AND
eternal life.
John 5:26 For as
A.the Father hath
life in himself;
B. so hath he given
to the Son to have life in himself;
John 5:27 And hath given him
a. authority
to execute judgment also,
b. because
he is the SON OF MAN
1John 5:21 Little children, keep yourselves from idols. Amen.
2 John
3 John
Jude
Revelation
Plat. Laws [906b] what saves
us, justice and temperance combined with wisdom, which dwell
in the animate powers of the gods, and of which some small
trace may be clearly seen here also residing in us.
But there are certain souls that dwell on earth and have
acquired unjust gain which, being plainly bestial, [thēri^-ōdēs]
beseech the souls of the
guardians—
whether they be
watch-dogs or herdsmen or the most exalted of masters—
trying to convince
them by fawning words [906c]
and prayerful
incantations [logōn kai en euktaiais tisin epōdais]
that (as the tales of
evil men relate)
they can profiteer
among men
on earth without any
severe penalty:
but we assert that the sin now mentioned, of profiteering
or “over-gaining,”
is what is called in the
case of fleshly bodies “disease,”3 i
In that of seasons and
years “pestilence,”
and in that of States
and polities, by a verbal change,
this same sin is called
“injustice.”
pleonexia
, Ion. -iē,
hē,
A.
[select] greediness, assumption, arrogance,
INCANTATIONS IS epōdais
A.song sung to or over:
hence, enchantment, spell, “epaoidē
d'
haima..eskhethon”
Od.19.457,
cf. Pi.P.4.217
; “ou
pros
iatrou
sophou
thrēnein
epōdas
pros
tomōnti
pēmati”
S.Aj. 582
; of the Magi, Hdt.1.132
“oute
pharmaka..oud'
au
epōdai”
Pl.R. 426b
; thusiai
kai
e.
ib.364b ; “tas
thusias
kai
teletas
kai
tas
e.”
Id.Smp.202e,
etc.: c. gen. obj., charm for or against.., “
Rev 9:21] They didn't repent of
their murders, nor of their SORCERIES,
nor of their sexual immorality, nor of their thefts.
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 earthh;
for by thy SORCERIES [PHARMAKEA] 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
for
by thy SORCERIES were all nations deceived.
The SORCERER'S art is the charming
of snakes and tarantulas
and SCORPIONS and other beasts and diseases, while the other is just the charming
and soothing of JURIES, assemblies, crowds, and so forth. Or does
it strike you differently? I asked. [The other being lyre-makers in regard to their lyres]
empor-os , on “e. kakōn”
A.Pers.598; e. biou
a trafficker in life, E.Hipp.964;
“e. peri
ta tēs psukhēs
mathēmata”
Pl.Sph.231d;
hōrēs
e.
a dealer in beauty, AP9.416
(Phil.); “e. gunaikōn”
Plat. Soph. 231d the
number of forms in which the SOPHIST has appeared to
us.
First, I believe, he was found to be a paid hunter after
the YOUNG AND WEALTHY
SOPHIST
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”
with modal words added, “hoi
s.
tōn
hierōn
melōn
[MELODY IN A HOLY PLACE]
QUIBBLER, CHEAT, Ar.Nu.331,1111, al., Pl.Sph.
268d; “goēta kai
sophistēn
onomazōn”
D.18.276. 3.
later of the rhētores,
Professors of Rhetoric, and prose writers of
the Empire, such as Philostratus and Libanius, Suid.; “Apollōnidē
sophistē”
Aristoph. Cl.
331 For you do not know, by Jupiter! that these
FEED very many sophists, Thurian soothsayers,
practisers of medicine,
lazy-long-haired-onyx-ring-wearers, song-twisters for
the cyclic dances, and meteorological quacks. They
feed idle people who do nothing, because such men celebrate
them in verse.
goēs , ētos,
ho,
Theaetetus
Yes.
Stranger
And secondly a kind of merchant in articles of KNOWLEDGE
FOR THE SOUL.
Theaetetus
Certainly.
Stranger
And thirdly did he not turn up as a retailer of these same
articles of knowledge?
Aesthetes
Yes, and fourthly we found he was a SELLER of his
own productions of knowledge.
Clinias
Certainly.
Athenian
Such must necessarily be the account of the matter given by the
man
who says that the gods are
always merciful to unjust men
Plat. Laws [906d] and those who
act unjustly,
provided that one
gives them a share of one's unjust gains;
it is just as if
wolves were to give small bits of their prey to watch-dogs,
and they being mollified
by the gifts were to allow them
to go ravening among the
flocks.
Is not this the
account given by the man who asserts that the gods are open to
bribes?
Clinias
It is.
Athenian
To which of the guardians aforementioned might a man liken the
gods without incurring ridicule? Is it to pilots
PAUL OUTLAWED CORRUPTING THE WORD:
SELLING SACRED LEARNING
Empor-ia , Ion. -iē, hē, (emporos) A. commerce
(acc. to Arist.Pol.1258b22,
of three kinds, nauklēria, phortēgia, parastasis (qq. vv.)),
mostly used of commerce or trade by sea (cf. “emporos” 111), Hes.Op.646,
Thgn. 1166, Simon.127,
etc.; “emporian poieisthai” Isoc.2.1
“peri tas e. diatribein” Arist.Pol.1291a5,
cf. D.56.8.
Para-sta^sis , eōs, hē,
3. generally, setting forth, exhibition, manifestation,
Poi-ētēs , ou, ho, II. composer of
a poem, author, “p. kōmōdias” Pl.Lg.935e;
“p. kainōn dramatōn, tragōdiōn ktl.” poet, Hdt.2.53, Ar.Ra.96,
1030, Pl.Ion534b,
etc. 2. author of a speech, opp. deliverer
of it, “p. logōn” Id.Euthd.305b,
cf. Phdr.234e,
278e,
b. composer of music, Pl.Lg.812d.
Plat.
Laws
812d Athenian defining musical LEGALISM
So, to attain this object, both the lyre-master and his
pupil
must use the notes
of the lyre, because of the distinctness of its strings,
assigning to the
notes of the song notes in tune with them; note 1
but as to divergence of sound and variety in the
notes of the harp, when the strings sound the one tune and
the composer of the melody another, or when
there results a combination of low and high notes, of
slow and quick time, of sharp and grave,
[812e] and all sorts of rhythmical
variations are adapted to the notes of the lyre,—no
such complications should be employed in dealing with pupils
who have to absorb quickly, within three years, the useful
elements of music.
For the jarring of
opposites with one another impedes easy learning
No one in history did not know that "music makes the lambs dumb
before the slaughter." This MUST be the reason people repeat,
repeat, repeat human compositions as LITURGY with no intention of
letting Jesus get a word in edgewise,
Poi-ētos , ē, on, III. made by
oneself, i.e. invented, feigned, “logos” Pi.N. 5.29;
“poiētō tropō” E.Hel.1547;
of works of art, imitated, Nonn.D.
34.287.
Writing sacred songs or poems is a BURDEN: a Work
LEGALISM IS PROFESSIONALS WORKING TO INVENT SACRED SONGS OR
SERMONS.
Pragma^t-euomai work
at at thing, labour to bring it about,2.
to be engaged in business, spend one's time in business,
epidekaton, of a tax-farmer2.
of authors, elaborate a work,
Ar.Nu.526;
4. simply, write, treat, “poiētēs ōn pepragmateutai peri to hieron” p. apo emporias kai daneismōnmake money
by trade and loans, Hierodoulos Nethinim 1
Esdras 1:2 especially of the temple courtesans
at Corinth and elsewhere also male prostitutes. Str.8.6.20, 6.2.6;
Neokoros
Strab.
8.6.20 Again, Demaratus, one of the men who had
been in power at Corinth, fleeing from the seditions
there, carried with him so much wealth from his home to Tyrrhenia
that not only he himself became the ruler of the city that
admitted him, but his son was made king of the Romans. And the
temple of Aphrodite was so rich that it owned more
than a thousand temple slaves, courtesans, whom both
men and women had dedicated to the goddess. And
therefore it was also on account of these women that the city
was crowded with people and grew rich; for instance, the ship
captains freely squandered their money, and hence the proverb,
“"Not for every man is the voyage to Corinth."”Source unknown Moreover, it is
recorded that a certain courtesan said to the woman who
reproached her with the charge that she did not like to work
or touch wool: "Yet, such as I am, in this short time I have
taken down three webs."4
4
That is, "finished three webs." But there is a word
play in katheilon histous which cannot be
reproduced in English. The words may also mean "lowered
three masts," that is, "debauched three
ship captains."
Korinthos II. son
of Zeus, reputed founder of Corinth, Paus.2.1.1:
prov., Dios Korinthos, used of
persons who are always repeating the same old story, Pi.N.7.105,
cf. Ar.Ra. 443,
Ec.828,
Pl.Euthd.292e.
Pind.
N.
7 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:
But my heart will never say that I have done violence to
Neoptolemus with cruel words. To plough the same ground
three or four times [105] is poverty of thought, like
babbling “Corinth of Zeus” to children.
Plat.
Euthyd.
292e since we have discredited all the business
commonly called politics, and it is merely a case of the
proverbial “Corinthus Divine”1; and,
as I was saying, we are equally or even worse at fault as to
what that knowledge can be which is to make us happy.
1 Cf. Pind. N. 7.
Megara,
a colony of Corinth,
revolted, and when the Corinthians appealed to the
sentiment attaching to Corinthus,
the mythical founder of Megara,
the Megarians drove them off taunting them with using a “vain
repetition.”
Rev. 16:11 And blasphemed
the God of heaven
because of their pains
and their sores,
and repented not of
their deeds.
Rev. 16:12 And the sixth angel poured out his vial
upon the great river
Euphrates;
and the water thereof
was dried up,
that the way of the kings
of the east might be prepared.
Rev. 16:13 And I saw three unclean SPIRITS
like frogs come out of
the MOUTH of the dragon,
and out of the mouth
of the beast,
and out of the
mouth of the false prophet.
Rev. 16:14 For they
are the spirits of
devils, working miracles,
which go forth unto
the kings of the earth
and of the whole
world,
to gather them to the
battle of that great day of God Almighty.
Rev. 16:15 Behold, I come as a thief.
Blessed is he
that watcheth,
and keepeth his
garments,
lest he walk naked,
and they see his
shame.
Rev. 16:16 And he gathered them together
into a place called in
the Hebrew tongue Armageddon.
Rev. 12:11 And they overcame him by
the BLOOD of the Lamb,
and by the WORD
of their testimony;
and they loved not
their lives unto the death.
Rev. 19:11 And I saw heaven opened,
and behold a white
horse;
and he that sat upon
him was called Faithful and True,
and in righteousness he
doth judge and make war.
g4103. pistos, pis-tos´;
from 3982; objectively, trustworthy; subjectively, trustful:
— believe(-ing, -r), faithful(-ly), sure, true.
g3982. peitho, pi´-tho; a
primary verb; to convince (by argument, true or false); by
analogy, to pacify or conciliate (by other fair
means); reflexively or passively, to assent (to evidence
or authority), to rely (by inward certainty): — agree,
assure, believe, have confidence, be (wax) conflent, make
friend, obey, persuade, trust, yield.
g227. alethes, al-ay-thace´; from 1 (as a negative particle)
and 2990; true (as not concealing): — true, truly, truth.
g228. alethinos, al-ay-thee-nos´; from 227; truthful: —
true.
Rev. 19:12 His eyes were as
a flame of fire,
and on his head were
many crowns;
and he had a name
written,
that no man knew,
but he himself.
Rev. 19:13 And he was clothed
with a vesture dipped in
blood:
and his NAME is
called The WORD of God.
Rev. 19:14 And the armies which were in heaven
followed him upon white
horses,
clothed in fine linen,
white and clean.
Rev. 19:15 And out of his
MOUTH goeth a
sharp sword,
that with it he should smite
the nations:
and he shall rule [feed]
them with a rod of iron:
and he treadeth the
winepress
of the fierceness and
wrath of Almighty God.
panto-kratōr
[kra^,
oros,
ho,
A.
almighty, of Hermes, Epigr.Gr.815
(Cret.); “Kurios”
LXX 2 Ki.5.10,
al.; theos
Aristeas 125; ho
p.
alone, the Almighty, Apoc.1.8.
Rev. 1:5 And from Jesus Christ, who is the faithful
witness, and the first begotten of the dead, and the
prince of the kings of the earth. Unto him that loved us,
and washed us from our sins in his own blood,
Rev. 1:6 And hath made us kings and priests unto God and
his Father; to him be glory and dominion for ever and
ever. Amen.
Rev. 1:7 Behold, he cometh with clouds; and every eye
shall see him, and they also which pierced him: and all
kindreds of the earth shall wail because of him. Even so,
Amen.
Rev. 1:8 I am Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which was, and which
is to come, the Almighty.
Rev. 19:16 And he hath on his vesture and on his thigh a name
written,
KING OF KINGS, AND LORD OF
LORDS.
Rev. 19:17 And I saw an angel standing in the sun;
and he cried with a loud
voice,
saying to all the fowls
that fly in the midst of heaven,
Come and gather yourselves
together unto the supper of the great God;
petomai of
a departing spirit, “psukhē
ek rhetheōn
ptamenē
Aidosde
bebēkei”
Il.22.362; “ek meleōn
thumos
ptato”
23.880: f
dancers, E.Cyc.71
(lyr.); peton
fly! i.e. make haste! Ar.Lys.321;
Rev. 19:18 That ye may eat the flesh of kings,
and the flesh of captains,
and the flesh of mighty
men, and the flesh of horses,
and of them that sit on
them, and the flesh of all men,
both free and bond, both
small and great.
esthiō ( ass., esthietai
moi oikos
my house is eaten up, I am eaten out of house
and home, 4.318 ; “hossa
toi ekpepotai
kai edēdotai”
22.56.
Your carcasses shall be food for
all the birds of the air and the beasts of the earth, and no
one shall frighten them away” (Deu. Deu. 28:26). Jesus indicated at His
Second Coming there would be great bloodshed upon which birds
would feast: “For as the lightning comes
from the east and flashes to the west, so also will the
coming of the Son of Man be. For wherever the carcass is,
there the eagles will be gathered together” (Mtt. Mat. 24:27-28). Those who are served to
the birds following the Campaign of Armageddon suffer the
same fate as those taken in judgment “when
the Son of Man is revealed”: Where, Lord?” So He said
to them, “Wherever the body is, there the eagles will be
gathered together.” (Luke Luke 17:34-37)
An angel calls for vultures to
come to have a great feast of soldiers supplied by God. This
is a slaughter of the armies of the world, the Battle
of Armageddon in the land of Palestine (Ezekiel
38,39; Joel 2; Daniel 11; Isaiah 24).
The “supper of the great God”
is very different from the marriage supper of the Lamb
(19:9). The supper of God is the destruction of the armies
of the world on earth. The marriage supper of the Lamb is a
celebration of the saints in heaven.
Sark
2.
in NT also, the body, “tēs
sarkos
pronoia”
Ep.Rom.13.14;
“oute
hē
s.
autou
eiden
diaphthoran”
Act.Ap.2.31,
etc.: hence (partly as a Hebraism) pasa
sarx,
= every-body, LXX Ge.6.12,
al., Ev.Luc.3.6,
etc.; ou
. . pasa
sarx
nobody, Ev. Matt.24.22, etc.
3.
the physical or natural order
of things, opp. the spiritual or supernatural, “sophoi
kata
sarka”
1 Ep.Cor.1.26;
“en
Khristō
Iēsou
kai
ouk
en
sarki
pepoithotes”
Ep.Phil.3.3;
ton
kurion
tōn
pneumatōn
kai
pasēs
s.
Rev. 19:19 And I saw the beast,
and the kings OF
the earth, and their armies,
gathered together
to make war against him
that sat on the horse,
and against his army
ba^si^l-eus b.
[of the gods, “Zeus
theōn
b.”
Hes.Th.886,
cf. Pi.O.7.34,
as cult title of Zeus,
gē earth
(including land and sea, Sapph.Supp.5.2)
opp. heaven, or land opp. sea, “Gē te kai Ēelios
kai Erinues” Il.19.259, cf. 3.104; tis gē;
Od.13.233; “gēs periodoi”
Hdt.4.36,
A
Ēelios, Hēlios
(Od. 8.271), Helius, the sun-god, son of Hyperion, Od. 12.176, Od.
1.8; father of Circe, and of Phaethūsa
and Lampetie, Od. 10.138, Od. 12.133; propitiated by
sacrifice,
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 earthh;
for by thy SORCERIES [PHARMAKEA] 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
for
by thy SORCERIES were all nations deceived.
The SORCERER'S art is the charming
of snakes and tarantulas
and SCORPIONS and other beasts and diseases, while the other is just the charming
and soothing of JURIES, assemblies, crowds, and so forth. Or does
it strike you differently? I asked. [The other being lyre-makers in regard to their lyres]
empor-os , on “e. kakōn”
A.Pers.598; e. biou
a trafficker in life, E.Hipp.964;
“e. peri
ta tēs psukhēs
mathēmata”
Pl.Sph.231d;
hōrēs
e.
a dealer in beauty, AP9.416
(Phil.); “e. gunaikōn”
Plat. Soph. 231d the
number of forms in which the SOPHIST has appeared to
us.
First, I believe, he was found to be a paid hunter after
the YOUNG AND WEALTHY
SOPHIST
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”
with modal words added, “hoi
s.
tōn
hierōn
melōn
[MELODY IN A HOLY PLACE]
QUIBBLER, CHEAT, Ar.Nu.331,1111, al., Pl.Sph.
268d; “goēta kai
sophistēn
onomazōn”
D.18.276. 3.
later of the rhētores,
Professors of Rhetoric, and prose writers of
the Empire, such as Philostratus and Libanius, Suid.; “Apollōnidē
sophistē”
Aristoph. Cl.
331 For you do not know, by Jupiter! that these
FEED very many sophists, Thurian soothsayers,
practisers of medicine,
lazy-long-haired-onyx-ring-wearers, song-twisters for
the cyclic dances, and meteorological quacks. They
feed idle people who do nothing, because such men celebrate
them in verse.
goēs , ētos,
ho,
Theaetetus
Yes.
Stranger
And secondly a kind of merchant in articles of KNOWLEDGE
FOR THE SOUL.
Theaetetus
Certainly.
Stranger
And thirdly did he not turn up as a retailer of these same
articles of knowledge?
Aesthetes
Yes, and fourthly we found he was a SELLER of his
own productions of knowledge.
Clinias
Certainly.
Athenian
Such must necessarily be the account of the matter given by
the man
who says that the gods
are always merciful to unjust men
Plat. Laws [906d] and those
who act unjustly,
provided that one
gives them a share of one's unjust gains;
it is just as
if wolves were to give small bits of their prey to
watch-dogs,
and they being
mollified by the gifts were to allow them
to go ravening among
the flocks.
Is not this
the account given by the man who asserts that the gods are
open to bribes?
Clinias
It is.
Athenian
To which of the guardians aforementioned might a man liken the
gods without incurring ridicule? Is it to pilots
PAUL OUTLAWED CORRUPTING THE WORD:
SELLING SACRED LEARNING
Empor-ia , Ion. -iē, hē, (emporos) A. commerce
(acc. to Arist.Pol.1258b22,
of three kinds, nauklēria, phortēgia, parastasis (qq. vv.)),
mostly used of commerce or trade by sea (cf.
“emporos” 111), Hes.Op.646,
Thgn. 1166, Simon.127, etc.; “emporian poieisthai” Isoc.2.1
“peri tas e. diatribein” Arist.Pol.1291a5,
cf. D.56.8.
Para-sta^sis , eōs, hē,
3. generally, setting forth, exhibition,
manifestation,
Poi-ētēs , ou, ho, II. composer
of a poem, author, “p. kōmōdias” Pl.Lg.935e;
“p. kainōn dramatōn, tragōdiōn ktl.” poet,
Hdt.2.53, Ar.Ra.96,
1030, Pl.Ion534b,
etc. 2. author of a speech, opp.
deliverer of it, “p. logōn” Id.Euthd.305b,
cf. Phdr.234e,
278e,
b. composer of music, Pl.Lg.812d.
Plat.
Laws
812d Athenian defining musical LEGALISM
So, to attain this object, both the lyre-master and
his pupil
must use the
notes of the lyre, because of the distinctness of
its strings,
assigning to the
notes of the song notes in tune with them; note 1
but as to divergence of sound and variety in the
notes of the harp, when the strings sound the one tune
and the composer of the melody another,
or when there results a combination of low and
high notes, of slow and quick time, of sharp and grave,
[812e] and all sorts of
rhythmical variations are adapted to the
notes of the lyre,—no such complications should be
employed in dealing with pupils who have to absorb
quickly, within three years, the useful elements of
music.
For the jarring of
opposites with one another impedes easy learning
No one in history did not know that "music makes the lambs
dumb before the slaughter." This MUST be the reason people
repeat, repeat, repeat human compositions as LITURGY with no
intention of letting Jesus get a word in edgewise,
Poi-ētos , ē, on, III. made by
oneself, i.e. invented, feigned,
“logos” Pi.N. 5.29;
“poiētō tropō” E.Hel.1547;
of works of art, imitated, Nonn.D.
34.287.
Writing sacred songs or poems is a BURDEN: a Work
LEGALISM IS PROFESSIONALS WORKING TO INVENT SACRED SONGS
OR SERMONS.
Pragma^t-euomai work
at at thing, labour to bring it about,2.
to be engaged in business, spend one's time
in business, epidekaton, of a tax-farmer2.
of authors, elaborate a work,
Ar.Nu.526;
4. simply, write, treat, “poiētēs ōn pepragmateutai peri to hieron” p. apo emporias kai daneismōnmake money
by trade and loans, Hierodoulos Nethinim 1
Esdras 1:2 especially of the temple courtesans
at Corinth and elsewhere also male prostitutes. Str.8.6.20,
6.2.6;
Neokoros
Strab.
8.6.20 Again, Demaratus, one of the men who
had been in power at Corinth, fleeing from the
seditions there, carried with him so much wealth from his
home to Tyrrhenia that not only he himself became
the ruler of the city that admitted him, but his son was
made king of the Romans. And the temple of Aphrodite
was so rich that it owned more than a thousand temple
slaves, courtesans, whom both men and women had
dedicated to the goddess. And therefore it was also
on account of these women that the city was crowded with
people and grew rich; for instance, the ship captains
freely squandered their money, and hence the proverb, “"Not
for every man is the voyage to Corinth."”Source unknown Moreover, it is
recorded that a certain courtesan said to the woman who
reproached her with the charge that she did not like to
work or touch wool: "Yet, such as I am, in this short time
I have taken down three webs."4
4 That is, "finished three webs."
But there is a word play in katheilon histous which cannot be
reproduced in English. The words may also mean "lowered
three masts," that is, "debauched
three ship captains."
Korinthos II.
son of Zeus, reputed founder of Corinth, Paus.2.1.1:
prov., Dios Korinthos, used
of persons who are always repeating the same old story, Pi.N.7.105,
cf. Ar.Ra. 443,
Ec.828,
Pl.Euthd.292e.
Pind.
N.
7 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:
But my heart will never say that I have done violence to
Neoptolemus with cruel words. To plough the same
ground three or four times [105] is poverty
of thought, like babbling “Corinth of Zeus” to
children.
Plat.
Euthyd.
292e since we have discredited all the
business commonly called politics, and it is merely a case
of the proverbial “Corinthus Divine”1;
and, as I was saying, we are equally or even worse at
fault as to what that knowledge can be which is to make us
happy.
1 Cf. Pind. N. 7.
Megara,
a colony of Corinth,
revolted, and when the Corinthians appealed to the
sentiment attaching to Corinthus,
the mythical founder of Megara,
the Megarians drove them off taunting them with using
a “vain repetition.”
10.15.25 132
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