Matthew 11 Those who Labor and are Heavy Laden
The
Spirit of Christ defined the future REST which would be
possible only after the ceremonial legalism of performance worship had
been vanquiahed. This is not for casual reading but for those
wishing to dig below the surface. The Qahal, synagogue or Church
of Christ in the wilderness was
INCLUSIVE of REST, reading and rehearsing the Word of God
EXCLUSIVE of vocal or instrumental rejoicing.
Worshiping God is giving heed or attendance to HIS Words: He has
no need of ours including all of the cattle on a thousand hills and all
of the oil you can produce. We are strangers and pilgrims and our
spirit will return to GodWho gave it. Our role is to be a Disciple of Christ through His Word.
Worshiping God is giving heed or attendance to HIS Words: He has
no need of ours including all of the cattle on a thousand hills and all
of the oil you can produce. We are strangers and pilgrims and our
spirit will return to GodWho gave it. Our role is to be a Disciple of Christ through His Word.
4.03.11 SUMMARY: TO IDENTIFY MOST CONGREGATIONAL WORSHIP TAKING THE KINGDOM BY FORCE OR VIOLENCE
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Matthew 11:12 And from the days of John the Baptist until
now the
kingdom of heaven suffereth violence,
and the violent take it by force.
If you had performing singers with or without instruments you are the
victim of sacred violence. The role of the "Doctors of the Law" is to
take away the key to knowledge. Jesus called the Scribes and Pharisees,
hypocrites and Christ in Ezekiel 33 named slick speakers, singers,
instrument players and a stupified "audience."
THE VIOLENT IN PROP[HECY.
Isa 57:2 He shall enter into peace:
they shall rest in their beds,
each one walking in his uprightness.
Isa 57:3 But draw near hither, ye
sons of
the sorceress, the seed of the adulterer and the
whore.
Augŭrātrix , īcis, f. id.,I.
a female soothsayer or diviner (post-class.), Vulg. Isa. 57, 3 (as transl. of the Heb. ; but in Paul. ex Fest. p. 117, the correct reading is argutatrix; v. Müll. ad h. l.).
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Arnobius writing (A.D. 297-303)
Ridicules instrumental music
in worship and Charismatic Worship as idolatrous.
In a
footnote on the first
page of Book I the editor notes that-- arnobius, instrumental
music in worship,
The
words
insanir, m
bacchari, refer to
the appearance of the ancient seers when under the influence of the
deity. The meaning is, that they make their asserverations with all
the confidence of a seer when filled, as he pretended, with
the influence of the god."
(Arnibious, Ante-Nicene, VI, p. 413)
He notes
that it is
childish that the gods of the
pagans were not interested in
heavenly things but with the courser things of earth.
However, he is aware that the
professional religionists devised the myths and fables to
fool
fools. They felt this
need because "we need to do something about the falling attendance."
Nay,
rather, to
speak out more truly, the augurs, the dream interpreters, the soothsayers, the prophets, and the priestlings, ever vain, have
devised these fables; for
they, fearing that their own arts be brought to nought, and that they may extort
but scanty
contributions from the devotees, now few and infrequent,
whenever
they have found you
to be willing that their craft
should come into disrepute, cry aloud, the Gods are neglected, and
in the temples there is
now a
very thin
attendance. For
ceremonies are exposed to derision, and the time-
honoured
rites of institutions
once
sacred have sunk
before the √ of new religions.
And
men--a senseless race--being unable, from their inborn blindness, to see even that
which is placed in open light,
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Soothsayers: Anan (h6049) aw-nan'; a prim. root;
to cover; used only as denom. from 6051, to cloud over; fig. to act
covertly, i. e. practise magic: - * bring, enchanter, Meonemin, observe
(-r of) times, soothsayer, sorcerer.
Manteuomai (g3132) mant-yoo'-om-ahee; from a der.
of 3105
(mean. a prophet, as supposed to rave through inspiration); to divine, i.e. utter spells under pretence of
foretelling: - by soothsaying.
Gad who spoke to David was a seer or stargazer:
"From mantis, a seer,
diviner. The word is allied to mainomai,
"to rave," and mania, "fury"
displayed by those who were possessed by an evil spirit represented
by the pagan god or goddess
while delivering their oracular
message." Vine
And he shall judge among the
nations, and shall rebuke many people: and they shall beat their swords into plowshares,
and their spears into pruninghooks: nation shall not lift up sword
against nation, neither shall they learn war any more. Isaiah 2:4
O house of Jacob, come ye, and
let us walk in the
light of the Lord.
Isaiah 2:5
Therefore thou hast
forsaken thy
people the
house of
Jacob, because they be
replenished from the east, and are soothsayers like the Philistines, and they please them
selves in the
children of strangers (adulterous women). Isaiah 2:6
Soothsayers:
Anan (h6049) aw-nan'; a prim. root; to
cover; used only as denom. from 6051, to cloud over; fig. to act covertly, i. e. practise magic: - *
bring, enchanter, Meonemin, observer of times, soothsayer, sorcerer.
"In an inscription from Cyprus, in one from
Rhodes and in several from around the district of Carthage, there are
references to important personages who bear the title Mqm'lm which we can
translate as AROUSERS of the god.'" (de Vaux, Roland, The Bible and the
Ancient Near East, Doubleday, p. 247).
"We even have a mention at a later date of a
similar custom in connection with the cult in Jerusalem,
where certain Levites, called me'oreim,
'AROUSERS,' sang (every morning?) this verse from "Ps 44:23: "Awake,
O Lord! Why do you sleep? Rouse yourself! Do not reject us forever."
The Talmud tells us that John Hyrcanus suppressed the practice
because it recalled too readily a pagan custom." (Roland de
Vaux, p. 247).
Isa 57:4 Against whom do ye sport yourselves?
against whom make ye a wide
mouth, and draw out the tongue? are
ye not children of transgression, a
seed of falsehood,
Prophetic:
Isa 57:18 I
have seen his ways, and will heal
him:
I will lead him
also, and restore comforts unto him and to his mourners.
Isa 57:19 I create the fruit of
the lips;
Peace, peace to him that
is far off, and to him that is near, saith the Lord; and I will heal
him.
Heb 13:14 For
here have we no continuing city, but we seek one to
come.
Heb 13:15 By
him therefore let us offer the sacrifice to
God continually,
that is,
the fruit of our lips
giving thanks to his
name.
Sport:
Anag
(h6026) aw-nag'; a prim. root; to be soft or pliable, i. e. (fig.)
effeminate or luxurious: - delicate (-ness), (have) delight (self),
sport self.
Lūdo , si,I.
Lit., to play, play at a game of some kind
B.
To play, sport, frisk, frolic: Esp., to play on an instrument of music, to make or compose music or song: “ludere quae vellem calamo permisit agresti,” Verg. E. 1, 10: “talia fumosi luduntur mense Decembri,” Ov. Tr. 2, 491: “carmina B.
To sport, dally, wanton (cf. "amorous play
to imitate work, make believe work, G.
To delude, deceive:
Empaizô , fut. - mock at, mock, tini 3.
Pass., to be deluded, Ev.Matt.2.16, AP10.56.2 (Pall.), Vett.Val.16.14; to be defrauded, of the revenues,
II.
sport in or on, “hōs nebros khloerais e. leimakos hēdonais” E.Ba. 866 (lyr.); tois khoroisin e. to sport in the dance, Ar.Th.975; “tō gumnasiō” Luc.Lex.5.
Henry George Liddell. Robert Scott. A Gree
THE VIOLENT IN MATTHEW
harpazō , fut. 3.
seize, overpower, overmaster, “glōssan ha. phobos” A.Th. 259; seize, occupy a post, X.An.4.6.11; harpasai peiran seize an opportunity of attacking, S.Aj.2; “ ha. ton kairon” Plu.Phil.15; snap up, “ hōsper heurēma” Herod.6.30. Aesch. Seven 245
Eteocles
Why are your words ill-omened, when you still grasp the gods' statues?
Chorus
In my weakness fear controls my tongue.
Eteocles
[260]
If only you would grant my plea for a small service.
Eteocles
I welcome this sentiment of yours over what you said before. [265] And
in addition, keep your distance from the gods' images and make a
stronger prayer, that the gods fight on our side.
And once you have
heard my prayers, then sing the victory song,
the sacred cry of joy and
goodwill, our Greek ritual of shouting in tribute,
[270] that brings
courage to our friends and dissolves fear of the enemy.
Paiōn-izō , sing in triumph, “ololugmon hiron . . paiōnison” A.Th.268 (v.l. paianison).
THE VIOLENT REPUDIATE THE COMMAND OF JESUS TO BE BAPTIZES.
The Crooked Race we are to save outselves is the Greek Word "Aluo."
This sacred violence involved in all superstitious rituals is caused by
FEAR that you haven't worked hard enough. In pagan religionism this
FEAR or anxiety or mental excitement is created by the enemy of Christ
and is hostile to Christ.
Man pours out their wrath (orge) against God because they do not want
to be governed. The atonement is to COOL the passions of human nature
which is acted out in most religions as rhetoric, singing, instruments,
dancing or drama: Jesus callled them Scribes and Pharisees, hypocrites
which Christ in Ezekiel 33 named as entertaining preachers, singers and
instrument players. Baptism is to COOL the passions of mankind:
that most religionists spend great resources fighting against the
command of Jesus Christ proves that they do not want their anger or
sacred violence to stop.
Aluô , A.to
be deeply stirred, excited: 1. from grief, to be distraught,
beside oneself
3.to be weary, ennuyé, epitôn sumposiôn sumposi-on , to, A.drinking-party,
symposium,
Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, 6.
from joy or exultation (rarely), to be beside oneself, Od.18.333, A.Th.391,
Baptism is to REMOVE this lust for sacred violence. A baptized believer
has been COOLED down and will neither need or tolerate professional
violent enemies of Christ and HIS Word.
-Vĭŏlentus , a, um, adj. vis, “turbo,” id. 5, 217; 5, 368; 5, 1231:
turbo , āvi, ātum, 1, v. a. (Col. 5, 5, 17: “duae res violentissimae, ferrum et ignis,” Plin. 37, 4, 15, § 59
A.
(Mostly poet.) The fire or glow of passion, in a good or bad sense; of anger, rage, fury: “exarsere ignes animo,” raving, inspiration, Stat. Ach. 1, 509: “quae simul aethereos animo conceperat ignes, ore dabat pleno carmina vera dei,” [singing with instruments]
Bapism is to exempt the believer from the crooked race of imposing the violence of song and sermon:
Ab-lŭo[16] et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsius
I. to wash off
or away, to wash, cleanse, purify. “abluere sitim,” to quench abluere sibi
umbras, to remove darkness (by bringing a light), Of the
washing away of earth by a shower, Varr. R. R. 1,
35.—In eccl. Lat., of baptism: munere divinitatis abluti,
II. Trop., of calming the passions:
omnis
ejusmodi perturbatio animi placatione abluatur, be removed
(fig. derived from the religious rite of washing in expiation of sin),
RECORDED HISTORY PROVES THAT THE USE OF MUSIC INTENDS TO SILENCE GOD.
5.4 The revelation of the cross of
Christ thus begins a process in history of the progressive unveiling of
sacred, sanctioned violence. The Resurrection is not
just the survival
but the permanent establishment of the victim's experience in
history.
The satanic interpretation of collective violence, which is the
interpretation
of the perpetrators of that violence, is now forever challenged by the
victim's perspective on that violence. Sacred, or sanctioned, violence
is unveiled as violence.
5.4.1 The unveiling of sacred violence, however, has
the more
immediate consequence of taking away humanity’s only bulwark against
‘bad’
mimetic violence, thus resulting in the potential for increasing that
brand
of violence.
5.4.2 Moreover, the satanic powers' hold on humanity
won't go
away that easily. Their attempts at veiled sacred violence become more
desperate and generally more lethal. The satanic powers can take
advantage
of the fact that humankind has never really known any other way to stem
the tide of 'bad' violence. It is like an addiction. In fact, the mechanism
of sacred violence is similar to taking drugs. The Greek word, pharmakos,
that we might best translate as "scapegoat" (because it
designated one
who was expelled from the community), is obviously related to
the Greek
word for "drug," pharmakon.
The idea is the same behind both. A
drug is a poison that, given the right circumstance and precisely the
right
dosage, can also be a remedy. Sacred violence is a violence --
and violence
is ordinarily poisonous to us -- that, given the right
circumstance and
precisely the right dosage, can also be a remedy against 'bad'
mimetic
violence. (See my sermon for Epiphany
7B 2003 for more on pharmakos.)
John 18 the sorceriers or Pharmakos are speakers, singers and instrument players who HAD DECEIVED the whole world.
Yet addiction builds as the
system builds immunity to the drug. Addiction to sacred violence can
escalate
as the Gospel immunity to it builds within our systems
5.4.2 Behind the anthropological predilections
against the victim's
perspective, there is a very practical, quasi-historical reason:
namely,
the victim is shunned and often killed. In the ancient world, the role
of music during ritual sacrifice
was often to drown out any cries
from
the victim. (45)
It is crucial that the
victim not be heard.
The practical mechanics of making victims means
that
it is unusual for the victim's perspective to survive. In the world of
ancient ritual it was probably impossible.45. The Greek verb
myo means
to close the mouth or shut the eyes. There is debate about
whether myo
plays a crucial role in the etymology of other significant words such
as myth, mystery,
and even music. These etymologies make sense within the
Girardian
hypotheses.
Myth means to close ourselves to the victim and tell the
tale
according to the perpetrator's perspective; mystery cults are based on
the silence of the victims; music derives from drowning out the voice
of
the victim.
3466. musth/rion
musterion, moos-tay´-ree-on; from a derivative of mu/w
muo (to shut the mouth); a secret or “mystery” (through the idea of
silence imposed by initiation into religious rites): — mystery
They will always try to SILENCE the Word of God.
2
Tim
3:
10
But thou hast
fully known
my doctrine, manner
of life, purpose, faith, longsuffering, charity,
patience,
2 Tim 3: 11 Persecutions,
afflictions,
which came unto me at
Antioch, at Iconium, at Lystra;
what
persecutions I endured: but out
of them all the Lord delivered me.
2 Tim 3: 12
Yea, and all that will
live godly in Christ Jesus shall suffer
persecution.
2 Tim 3: 13
But evil men and seducers shall
wax worse and worse,
deceiving [wandering stars],
and being deceived.
SEDUCERS
1114. goes, go´-ace; goao (to
wail); properly, a wizard (as muttering spells),
i.e. (by implication) an imposter: seducer.
Goês
, êtos, ho,
2. Juggler, cheat, deinos g. kai pharmakeus kai sophistês Pl.Smp.203d
; deinonkai g. kaisophistên . . onomazôn D.18.276
; apistos g. ponêrosId.19.109
; magoskai g. Aeschin.3.137
: Comp. goêtoteros Ach.Tat.6.7 (s. v. l.). (Cf. Lith. žavēti
'incantare'.)
pharmakos
(on the accent v. Hdn.Gr.1.150), ho, hê,
A.
poisoner, sorcerer, magician, LXXEx.7.11
(masc.), Ma.3.5
(fem.), Apoc.21.8,
22.15.
Epôidos
[ epaidô]
I.singing
to or over: as Subst. an
enchanter, Eur.: c. gen. acting
as a charm for or against, Aesch., b.
Subst., enchanter, “ e. kai goēs” E.Hipp. 1038 (but “ goēs e.” Ba.234): c. gen., a charm for or against, “ ethusen hautou paida epōdon Thrēkiōn aēmatōn” A.Ag.1418 ; e. tōn toioutōn one to charm away such fears, Pl.Phd.78a.
2.
Pass., sung to music, “ phōnai” Plu.2.622d ; fit for singing, “ poiētikēn e. parekhein” S.E.M.6.16. 1.
epōdos, hē, Pi.O.4
II. in metre, epôidos, ho, a
verse or passage returning at intervals, a
chorus, BURDEN refrain,
as in Theocr.
Pind. O. 4 Charioteer of the thundercloud with untiring feet, highest Zeus! Your
Seasons, whirling to the embroidered notes of the lyre's song, sent me
as a witness of the most lofty games. When friends are successful, the
noble immediately smile on [5] the sweet announcement. Son of Cronus,
you who hold Aetna, the wind-swept weight on terrible hundred-headed Typhon,
Eur. Ba. 234 As many of them as I have caught, servants keep in the public
strongholds with their hands bound, and as many as are absent I will
hunt from the mountains, [I mean Ino and Agave, who bore me to Echion,
and [230] Autonoe, the mother of Actaeon.] And having bound them in
iron fetters, I will soon stop them from this ill-working revelry. And
they say that some stranger has come, a sorcerer, a conjuror from the
Lydian land, [235] fragrant in hair with golden curls, having in his
eyes the wine-dark graces of Aphrodite. He is with the young girls day
and night, alluring them with joyful mysteries. If I catch him within
this house, [240] I will stop him from making a noise with the thyrsos
and shaking his hair, by cutting his head off.
Eur. Hipp. 1038
Chorus Leader
You have made a sufficient rebuttal of the charge against you by giving
your oath in the name of the gods, which is no slight assurance.
Theseus
Is this man not a chanter of spells and a charlatan?
He is confident that by his calm temper
[1040]
he will overmaster my soul
though he has dishonored the father who begat him.
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In Isaiah 50 defines the assault on Messiah as:
Isa 50:6 I gave my back to the smiters,
and my
cheeks to them that plucked off the hair:
I hid not my
face from shame and spitting.
Isaiah 50.6 [6]
corpus meum dedi percutientibus et genas meas vellentibus
faciem meam non averti ab increpantibus et conspuentibus
THE SMITERS
Per-cŭtĭo Carries the always-violent message of Psallo
II.
(With the idea of the verb predominating.) To strike, beat, hit, smite, shoot, etc. (cf.: ico, pulso, ferio).
I.
(With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
In Particular b.
To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—
B.
Trop.
1.
To smite,
strike,
visit with
calamity of any kind (class.): “
percussus calamitate,”
Cic. Mur. 24, 49: “
percussus fortunae vulnere,”
id. Ac. 1, 3, 11: “
ruina,”
Vulg. Zach. 14, 18:
anathemate.
id. Mal. 4, 6: “
plaga,” id. 1 Macc. 1, 32: “
in stuporem,”
id. Zach. 12, 4.—
2.
To strike, shock, make an impression upon, affect deeply, move, astound (class.): “percussisti me de oratione prolatā,” Cic. Att. 3, 12, 3; id. Mil. 29, 79:
Vello , vulsi, vulsum 1.
In gen., to pluck, pull, or tear out, away, or up; in simple const c.
To pull, twitch, etc.:
2.
Trop., effeminate: “mens,” Mart. 2, 36, 6.—
quam volsus ludiust,” Plaut. Aul. 2, 9, 6:
Gallus , i, m., = Gallos Strab., A.
Galli , ōrum, m., the priests of Cybele, so called because of their raving, Ov. F. 4, 361 sq.; Plin. 5, 32, 42, § 146; 11, 49, 109, § 261; 35, 12, 46, § 165; Paul. ex Fest. p. 95 Müll.; Hor. S. 1, 2, 121.—In sing.: Gallus , i, m., a priest of Cybele, Mart. 3, 81; 11, 74; cf. Quint. 7, 9, 2: “resupinati cessantia tympana Galli,” Juv. 8, 176.—And satirically (on account of their emasculated condition), in the fem.: Gallae , ārum, Cat. 63, 12, and 34.—
2.
(Acc. to II. A., of or belonging to the priests of Cybele; hence, transf.) Of or belonging to the priests of Isis, Gallic: “turma,” the troop of the priests of Isis, Ov. Am. 2, 13, 18.
lūdĭus , ĭi, m. ludus.
I.
A stageplayer, pantomimist: “
fite caussā meā ludii barbari,”
Plaut. Curc. 1, 2, 63: “
ipse ille maxime ludius, non solum spectator, sed actor et acroama,”
Cic. Sest. 54, 116;
id. Har. Resp. 11;
Plaut. Aul. 2, 9, 6: “
ludius aequatam ter pede pulsat humum,”
Ov. A. A. 1, 112: “
triviales ex Circo ludios interponebat,”
Suet. Aug. 74; cf. ludio.—
II.
A gladiator: “
comitata est Hippia ludium ad Pharon,”
Juv. 6, 82.
Pl. Aul. 2.9
ANTHRAX
speaking to some within.
Dromo, do you scale the fish. Do you, Machærio, have the conger
and
the lamprey boned. I'm going to ask the loan of a baking-pan of our
neighbour Congrio. You, if you are wise, will have that capon more
smoothly picked for me than is a plucked play-actor. But what's this
clamour that's arising here hard by? By my faith, the cooks, I do
believe, are at their usual pranks. I'll run in-doors, lest there may be any disturbance here for me as well. Retreats into the house of MEGADORUS.
A plucked play-actor:
The actors, having to perform the parts of women and beardless youths,
were obliged to remove superfluous hair from the face, which was
effected "vellendo," "by plucking it out," whence the term "volsus."
In Isaiah 55 He
defined the Word as free of charge as the water which comes down in the rain; He
commands us not to spend our bread money for what He has freely
supplied.
God's message is that he that plants, waters and labors SHALL eat
It is the GIFT of God. You have to
DILIGENTLY SEEK God:
HO, every one that thirsteth,
come ye to the
waters,
and he that hath no money;
come ye, buy, and eat; yea,
come, buy wine and milk
WITHOUT MONEY
and WITHOUT PRICE.
Isa 55:1
2 Cor. 2:17 For we are not as many,
............
which
corrupt the word of God:
............
but as of
sincerity, but as of God,
............
in the sight
of God speak we in Christ.
kapēl-euō,
A. to be a retail-dealer, drive
a petty trade Hdt. 3.89
ta
mathēmata
sell learning by retail, hawk
it about, Pl. Prt.313d
, 2 Cor. 2:17, of prostitute
In Iaaiah 58 He defined the true REST which would forbid seeking our own pleasure or even speaking our own Word.
And
they that shall be of thee
shall build the old
waste places:
thou
shalt raise
up the foundations of many generations;
and thou shalt be called,
The
repairer of the
breach,
The restorer
of paths to
dwell in. Isa 58:12
Sabbath
does not mean Saturday but: intermission
A primitive root; to repose, that is, desist
from exertion; used in many implied
relations (causatively, figuratively or specifically): (cause to,
let, make to) cease, celebrate, cause (make) to fail, keep (sabbath),
suffer to be lacking, leave, put away (down), (make to) rest, rid,
still, take away.
If
thou turn away thy foot from the sabbath,
from doing
thy
pleasure on my holy
day; and call the
sabbath a delight, the
holy of the Lord, honourable; and shalt honour him,
not
doing thine own ways,
nor
finding thine own
pleasure,
nor
speaking thine own words: Isa 58:13
The Epistles usually forbid all of the performance roles which were the
marks of pagan rituals before defining the School of the Word of Christ.
THE MISSION OF JESUS WHOM GOD MADE TO BE BOTH LORD AND CHRIST WAS TO SAVE US FROM THAT WICKED OR CROOKED RACE OF PEOPLE.
With this background provided by Christ the Spirit, it becomes easier
to see that Matthew 11 repudiates all that we do in the name of the
Lord. First, to walk in the steps of Jesus you have to go out and
preach. The temple was destroyed for the lat time.
Matthew 11:1 And it came to pass, when Jesus had made an end of
commanding his twelve disciples,
he departed thence to teach and to
preach in their cities.
Matthew 11:2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,
Matthew 11:3 And said unto him, Art thou he that should come, or do we look for another?
Matthew 11:4 Jesus answered and said unto them,
Go and shew John again those things which ye do hear and see:
Matthew 11:5 The blind receive their sight, and the lame walk,
the
lepers are cleansed, and the deaf hear,
the dead are raised up, and the
poor have the gospel preached to them.
Matthew 11:6 And blessed is he, whosoever shall not be offended in me.
skandal-izō ,
A.
cause to stumble, give offence or
scandal to any one,
tina Ev.Matt.5.29,
17.27, etc.:— Pass.,
to be made to stumble, take offence, ib.
26.33, etc.; “
en tini”
LXX Si.9.5, al.,
Ev.Matt.11.6,
26.31, etc.
The violent are skandalized in Jesus Christ: they
need to dress Him up in the clothing of society; they need to smooth
out and cast out His words ofwarning and cover them up with "grace."
Because of musical idolatry at Mount Sinai, God
turned the Israelites over to worship the starry host. Later, when the
elders demanded that God be replaced with a king like other nations God
knew that they wanted to worship like the nations. The conditional
captivity and death sentence began to be carried out.
There are two threads from Mount Sinai onward: the
godly people attended Qahal, synagogue or Church in the Wilderness.
This quarantined the godly people from the temple and sacrificial
system which was for national sacrifices. Christ in the prophets says
that God had not commanded animal sacrifices.
While the temple was under hirelings the Scribes
and Pharisees continued to be pretend religious leaders. They made up
their own rules and performed prehend religious services which they
fleeced the widows. Christ had defined them in Ezekiel and Isaiah
and made provisons for the church tasked to teach what Jesus Christ had
commanded to be taught. It had no other role and no ordained finances
to keep them in power.
John was prophesied to make the way straight for Jesus who came in
the Name and Power of the Father. This was to seek out that tiny
remnant of faithful Jews who had not "bowed to Baal" in the religion of
the day.
Matthew 11:7 ¶ And as they departed, Jesus began to say unto the
multitudes concerning John,
What went ye out into the wilderness to
see? A reed shaken with the wind?
|
Don-eô, A. shake, of the effects of the wind,
to de te pnoiai doneousin they shake the young tree, agitate, excite,
(but d. kardian to agitate one's mind, Fr.8); “ osmē . . muktēra donei” Mnesim.4.60; “ hēmas edonēsen hē mousikē” Alciphr.Fr.6.12:—Pass., hē Asiē edoneeto Asia was in commotio
kardian to agitate one's
mind,II.
of sound, murmur, buzz, of bees, prob. in h.Merc.563; d. throon humnōn rouse the voice of song, Pi.N.7.81:—also in Med. or Pass., “ luran te boai kanakhai t' aulōn doneontai” Id.P.10.39; of bees, Choeril.2; “ rhoizēmasin aithēr doneitai” Ar.Av.1183.—Poet. word, used in Ion., X.Smp.2.8, and late Prose; of medical percussion, Aret.SD2.1.
Id.P.10.39 Pindar, Pythian 10. He can never set foot in the bronze heavens; but whatever splendor we
mortals can attain, he reaches the limit of that voyage. Neither by
ship nor on foot could you find [30] the marvellous road to the
meeting-place of the Hyperboreans—
Once Perseus, the leader of his people, entered their homes and feasted
among them, when he found them sacrificing glorious hecatombs of
donkeys to the god. In the festivities of those people
[35] and in
their praises Apollo rejoices most,
and he laughs when he sees the
erect arrogance of the beasts.
The Muse is not absent from their customs; all around swirl the dances
of girls, the lyre's loud chords and the cries of flutes. [40] They
wreathe their hair with golden laurel branches and revel joyfully, that sacred race; without toil or battles [43] they live
without fear of strict Nemesis
A.
noise as of many voices, ou gar pantōn ēen homos th. Il.4.437; poet. of musical sounds, “poluphatos th. humnōn” Pi.N.7.81; th. aulōn Epic. ap. Plu.2.654f.
2.
murmur of a crowd or assembly , Th.4.66, 8.79, D.H.6.57, etc.
II.
report, rumour, X.Cyr.6.1.37, Plu.Galb.26Humnos a hymn, ode, in praise of gods or heros.
Pindar, Olympian 1. [1] Water is best, and gold, like a blazing fire in the night,
stands out supreme of all lordly wealth. But if, my heart, you wish to
sing of contests, [5] look no further for any
star warmer than the sun, shining by day through the lonely sky, and
let us not proclaim any contest greater than Olympia. From there glorious song enfolds the wisdom of poets, so that they loudly sing [10] the son of Cronus,
when they arrive at the rich and blessed hearth of Hieron, [12] who
wields the scepter of law in Sicily of many flocks, reaping every
excellence at its peak, and is glorified [15] by the choicest music,
which we men often play around his hospitable table. Come, take the
Dorian lyre down from its peg
AESCHYLUS, AGAMEMMNON 998. Of their coming home I learn with my own eyes and need no other witness. [990] Yet
still my soul within me, self -inspired, intones the lyreless dirge of
the avenging spirit, and cannot wholly win its customary confidence of
hope. [995] Not for nothing is my bosom
disquieted as my heart throbs against my justly fearful breast in
eddying tides that warn of some event. But I pray that my expectation
may fall out false [1000] and not come to fulfilment.
- Pi.N.7.81 Pindar, Nemean Odes 7
[22]
since there is a certain solemnity in his lies and winged artfulness,
and poetic skill
deceives, seducing us with stories,
and the heart of the
mass of men is blind.
Strike up the song! The
Muse welds together gold and white ivory with
coral, the lily she has stolen from beneath the ocean's
dew. [80] But in remembrance of Zeus and
in honor of Nemea, whirl a far-famed strain of song,
softly.
On this spot it is fitting to sing with a gentle
voice of the king of gods.
- To plough the same ground three or four times [105]
- is
poverty of thought,
- like
babbling "Corinth of
Zeus" to children.
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|
Jesus
always spoke or acted parables to "fool the fools" from the foundation
of the world. Probably no person at the preacher or musician level
knows that they are MARKED or identified by Jesus so those with eyes
and ears will not be TRIUMPHED OVER as Psalm 41 says that Judas would
try in a musical sense. You may
want to click on the Dead Sea version of Psalm 41.
The
effeminate priests of Dionysus shook the thyrus or bundle of reeds. In
addition, the reed was vital in the seductive process of the
serpent: 0.Idiot
Behold!
the Holy Idiot, lost
within
A private world. He'll have the chance to win
New freedom from confining rules.
Rejoice The madness! For it brings another choice.
Now let the Saturnalia begin
When the time
comes, as it always does, when the old rules,
conceptual
structures, prejudices and beliefs are no longer adequate to the
challenges
at hand, then a Divine Maniac is needed. He or she
lives in a private world,
and so is not bound by the shared conventions, preconceptions or norms
of the
society. The Gods - or Chance - select the Idiot who will become the
savior
who will transform society. He is elevated to King for a short time
(for only
so much madness can be tolerated), and must undergo many
transformations
before, with luck, he rejuvenates the world. [Second Incarnation]
It is appropriate
that 0.Idiot leads the trumps
for, according to Cartari
(Imagini degli Dei, 1647), Bacchus invented the "triumph" in the form
of the
wild processions of maenads, panthers and other creatures, which he led
(Williams 31). Indeed, Latin triumphus or triumpus
comes from
Etruscan, which got the word from Greek thriambos,
a hymn to
Bacchus (Bonfante, p. 17).
Our image is based on the famous Townley Vase (2nd cent.
BCE), which depicts a Bacchanalian triumph.
What men or gods are these? What
maidens loath? What mad
pursuit? What struggle to escape? What pipes and timbrels?
What wild ecstasy? - Keats, "Ode to a Grecian Urn"
Fig trees, which are
sacred to Dionysos, represent both
vitality and
enlightenment. The figleaf is shaped like male genitalia and the fig
fruit like
female genitalia; to this day in Europe the fica (sign of the
fig/vulva), a
gesture made by placing the thumb between the first two fingers, is
used for
protection (as also are phallic gestures). The Bodhi, under which the
Buddha
found enlightenment, was a fig tree; so also our Idiot will be
illuminated
beneath fig-laden branches. (Biedermann s.vv. fig; fig, sign of the;
Cooper s.v.
fig)
The thyrsus
(pine-cone tipped staff) is a phallic symbol
representing the life
force. Its staff is a stalk of the narthex (giant
fennel), which Prometheus
used to convey the celestial fire to humanity (see 12.Hanged
Man). The jester
is consistently associated with the phallus as a
symbol of fertility and
lewdness (lewd jokes were an essential part of several Greek religious
festivals, including the Eleusinian Mysteries and the Anthesteria, in
both of
which Dionysos had an important role, and the Thesmophoria).
(Biedermann s.v.
thyrus; Cooper s.v. thyrsos; Nichols 28)
Lets back up and see how
Adam and Eve Fell:
Of
the Transmission of the Art of Playing the Harp, that is to say of
Music and Singing and Dancing.
Yôbâl
(Jubal) and Tôbalkin (Tubal-Cain), the two brethren,
the sons of Lamech, the blind man, who killed Cain,
invented and made all kinds of instruments of music.
- Jôbâl
made reed instruments, and harps, and flutes, and whistles,
- and the devils went and dwelt inside
them.
- When
men blew into the pipes, the devils sang inside
them,
- and
sent out sounds from inside them.
And
Satan had been made ruler (or
prince) of that camp Fol. 12b,
col. 2. And when the men and women were
- stirred
up to lascivious frenzy by the
- devilish
playing of the reeds which emitted musical sounds,
- and
by the harps which the men played
- through
the operation of the power of the devils,
- and
by the sounds of the tambourines and of the sistra
- which
were beaten and rattled through
the agency of evil spirits,
- the
sounds of their laughter were heard in
the air above them,
- and
ascended to that holy mountain.
The
"parable" not well hidden from the literate means:
Saleuo (g4531) sal-yoo'-o;
from 4535; to waver, i.e. agitate, rock, topple or (by impl.) destroy;
fig. to disturb, incite: - move, shake (together), which can [-not] be
shaken, stir up.
- Saino (g4525) sah'ee-no; akin
to 4579: to wag (as
a dog its tail fawningly), i.e. (gen.) to shake
(fig. disturb): - move.
Salpigc (g4536) sal'-pinx;
perh. from 4535 (through the idea of quavering or reverberation):
a trumpet: - trump (- et).
HERE IS THE ABSOLUTE CONNECTION BETWEEN
RELIGIOUS MUSICIANS AND SUMMER FRUITS.
THUS
hath the Lord God shewed
unto me: and behold a basket of summer fruit.
Amos 8:1
And
he said, Amos, what seest
thou? And I said, A basket
of summer fruit.
Then said the Lord unto me, The end is come upon my people of
Israel; I will not again
pass by them any more.
Amos 8:2
A
basket:
Keluwb (h3619) kel-oob'; from
the same as
3611; a bird-trap (as furnished with a clap-stick
or treadle to
spring it); hence a basket (as resembling a wicker cage): - basket,
cage.
As
a cage is full of birds, so
are their houses full of
deceit: therefore they are become great, and waxen rich. Je.5:27
Keleb
(h3611) keh'leb; from an unused root
mean. to yelp, or else to attack; a dog; hence (by euphemism) a male
prostitute: - dog.
For
dogs have compassed me: the
assembly
[multitude, swarm] of the
wicked have inclosed me: they pierced my
hands and my feet.
Ps.22:16
Yea, they are greedy dogs which
can never have enough, and they are shepherds that cannot
understand:
they all look to their own way, every one for his gain, from his
quarter. Is.56:11
And
I will appoint over them
four kinds, saith the Lord: the sword
to slay, and the dogs to tear, and the fowls
of the heaven, and the beasts
of the earth, to devour
and destroy. Je.15:3
Aeschylus, Suppliant Women The tender
ripeness of summer
fruit is in no way easy
to protect; beasts despoil it--and men, why not?-- [1000] and brutes
that fly and those that walk the earth. Love's
goddess spreads news abroad of fruit bursting ripe. .
. . So
all men, as they pass, [1005] mastered by desire, shoot
an alluring arrow of the
eye at the delicate
beauty of virgins. See to it, therefore, that we do not suffer that
in fear for which we have endured great toil and ploughed the great
waters with our ship; and that we bring no shame to ourselves and
exultation to our enemies
-Opôr-a
belonging to bakcheios III. metaph., life's summer, the time of
youthful ripeness, Pi.I.2.5 ;
- Bakchias A.
of or belonging to Bacchus and his rites, “botrus” S.Fr.255.2; “nomos” E.Hec.686 (lyr.); “rhuthmos” X.Smp.9.3, etc.: hence, frenzied, rapt, “B. Dionusos” h.Hom.19.46, cf. Hdt.4.79; o( “B. theos” S.OT1105 (lyr.); “Bakkheie despot'” Ar.Th.988 (lyr.), cf. IG4.558.20 (Argos), etc.; ton B. anakta, of Aeschylus, Ar.Ra.1259.
The
PSALLO rope made from REEDS has another meaning:schoin-iôn II.
an effeminate air on the flute, Plu.2.1132d,1133a,
Poll.4.65,79.
This is repeated in th end time for the speakers, singers and musicians
as FRUITS working for the Mother of Harlots.
And the fruits
that thy soul lusted
after are departed from thee, and all things which were dainty
and goodly are departed from thee, and thou shalt
find them no more at
all. Rev 18:14
The only meaning of LEGALISM in the Bible.
-Nomos , ho, (
[nemô] ) can
mean "the Law of God"
without respect to MOSES.
A. that which is in habitual practice,
use or possession, not in Hom. (cf. J.Ap.2.15), though read by Zenod.
in Od.1.3.
I. usage, custom,
[Mousai] melpontai
pantôn te nomous kai êthea kedna Hes.Th.66n. archaios aristos
2.
esp. a type of early melody created by Terpander for the lyre as an accompaniment to Epic texts, “ n. orthios” Hdt.1.24; “ n. Boiōtios” S.Fr.966; “ n. kitharōdikoi” Ar.Ra.1282, cf. Pl.Lg.700d, Arist.Po.1447b26, Pr.918b13, etc.; also for the flute, “ n. aulōdikos” Plu.2.1132d; without sung text, n. aulētikos ib. 1133d, cf. 138b, Poll.4.79; later, composition including both words and melody, e.g. Tim.Pers.
-Mousa
1 [*maô] I.
the Muse, in pl. the
Muses, goddesses
of song, music,
poetry,
dancing, the drama, and all
fine arts, Hom.: the names of the nine were Clio, Euterpe, Thalia,
Melpomene, Terpsichore, Erato, Polymnia or Polyhymnia, Urania, and
Calliope, Hes.,
II. mousa, as
appellat., music, song, Pind.,
Trag.:--also eloquence, Eur.:--in pl. arts, accomplishments, Ar.,
Plat.Melpô to
sing or CELEBRATE. This "arousal singing" was always associated with Phoibos who was the BRIGHT ONE who is also Lucifer
and Zoe.
He competed with the Pythian spirit Paul cast out of the little
TRAFFICING girl USED by men.
The MARK on the forehead:
III.
metaph., life's summer, the time of youthful
ripeness, Pi.I.2.5 ripe virginity,
Pindar,
Isthmian 1.[1] The men of old,
Thrasybulus, who mounted the chariot of the Muses
with their golden headbands, joining the glorious lyre,
lightly shot forth their honey-voiced songs for young men,
if one was handsome and had [5] the sweetest ripenesssweet
gentle-voiced odes did not go for sale
that brings to mind Aphrodite on her lovely throne. [6] For in those
days the Muse was not yet a lover of gain, nor did
she work for hire.
And, with silvered faces, from honey-voiced Terpsichore. But as things
are now, she bids us heed [10] the saying of the Argive man, which
comes closest to actual truth: [11] “Money, money makes the man,” he
said, when he lost his wealth and his friends at the same time. But
enough, for you are wise. I sing the Isthmian victory with horses, not
unrecognized, which Poseidon granted to Xenocrates,
Plutarch QUESTION VI.
WHAT GOD IS WORSHIPPED BY THE JEWS.
SYMMACHUS, LAMPRIAS, MOERAGENES.
Here Symmachus, greatly wondering at what was
spoken, says: What, Lamprias, will you permit our tutelar god,
called Evius, the inciter of women, famous
for the honors he has conferred upon him by madmen, to be inscribed and
enrolled in the mysteries of the Jews?
Or is there any solid reason that can be given
to prove Adonis to be the same with Bacchus? Here Moeragenes
interposing, said: Do not be so fierce upon him, for I who am an
Athenian answer you, and tell you, in short, that these two are the
very same.
And no man is able or fit to bring the chief
confirmation of this truth, but those amongst us who are initiated
and skilled in the triennial [Greek omitted] or chief mysteries of
the god.
But what no religion forbids to speak of among
friends, especially over
wine, the gift of Bacchus, I am ready at
the command of these gentlemen to disclose.
When all the company requested and earnestly
begged it of him; first of all (says he), the time and manner of the
greatest and most holy solemnity of the Jews is exactly
agreeable to the holy rites of
Bacchus; for that which they call the
Fast they celebrate in the midst of the vintage, furnishing their
tables with all sorts of fruits while they sit under tabernacles made
of vines
and ivy; and the day which immediately goes before this they call the
day of Tabernacles.
Within a few days after they celebrate
another feast, not darkly but openly, dedicated to Bacchus, for they have a
feast amongst them called Kradephoria, from carrying
palm-trees, and Thyrsophoria, when they
enter into the temple carrying thyrsi.
What they do within I know not; but it is very
probable that they perform the rites of
Bacchus. First they have
little trumpets, such as the Grecians used to have at their Bacchanalia
to call upon their gods withal.
Others go before them playing upon harps, which
they call Levites, whether so named from Lusius or Evius,--either word agrees
with Bacchus.
And I suppose that their Sabbaths have some
relation to Bacchus; for even now many call the Bacchi by the name of
Sabbi, and
they make use of that word at the celebration of Bacchus's orgies.
And this may be discovered out of Demosthenes
and Menander. Nor would it be out of place, were any one to say that
the name Sabbath was given to this feast from the agitation and
excitement
[Greek omitted] which the priests of
Bacchus display.
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Matthew 11:8 But what went ye out for to see?
A man clothed in soft
raiment?
behold, they that wear soft clothing are in kings’ houses.
Malakos
g. of reasoning, weak, loose, logosIsoc.12.logoslian m. Arist.Metaph.1090b8
. Adv. -kôs, sullogizesthai
to reason loosely
2. music to which a song is set, tune,
logou te kai harmonias kai rhuthmoum
III.
of persons or modes of life, soft, mild, gentle, malakōteros amphaphaasthai easier to handle, of a fallen hero, Il.22.373;
c.
morally weak, lacking in self-control, Hdt.7.153 (Comp.); “antikeitai tō m. ho karterikos” Arist.EN1150a33: c. inf., “malakos karterein pros hēdonas te kai lupas” Pl.R.556c; “to truphōn kai m.” Ar.V.1455 (lyr.); m. ouden endidonai not to give in from weakness or want of spirit, Hdt.3.51,105, Ar.Pl.488; ta m. indulgences
e.
of music, soft, effeminate, “
m. harmoniai”
Pl.R.398e,
411a, cf.
Arist.Pol.1290a28;
tuned to a low pitch, opp. “
suntonos, khrōma m.”
Cleonid.Harm.7, etc.
Harmonia , h(, (harmozō)
IV.
in Music,
stringing, “
ha. toxou kai luras”
Heraclit.51, cf.
Pl.Smp.187a: hence,
method of stringing, musical scale, Philol.6, etc.,
Nicom.Harm.9; esp.
octave, “
ek pasōn oktō ousōn phōnōn mian ha. sumphōnein”
Pl.R.617b; “
hepta khordai hē ha.”
Arist. Metaph.1093a14, cf.
Pr.919b21; of the planetary spheres, in
Pythag. theory,
Cael.290b13,
Mu.399a12, etc.
b.
esp. the enharmonic scale, Aristox.Harm.p.I M., Plu.2.1135a, al.
6.
metaph. of persons and things,
harmony, concord, Pl.R.431e, etc.
Matthew 11:9 But what went ye out for to see? A prophet?
yea, I say unto you, and more than a prophet.
Matthew 11:10 For this is he, of whom it is written,
Behold, I send my
messenger before thy face,
which shall prepare thy way before thee.
Matthew 11:11 Verily I say unto you,
Among them that are born of women
there hath not risen a greater than John the Baptist:
notwithstanding
he that is least in the kingdom of heaven is greater than he.
Matthew 11:12 And from the days of John the Baptist until
now the
kingdom of heaven suffereth violence,
and the violent take it by force.
The sacrificial system was not commanded by God: it was imposed
when the elders rejected God's rule and demanded a national king who
could slaughter their national enemies. All sacrifices began with the
urge to do violence to the "gods" because of their lack of concern or
even hostile attitude toward mankind.
Luke 16:14 And the Pharisees also, who were covetous,
heard all
these things: and they derided him.
Luke 16:15 And he said unto them, Ye are they which justify
yourselves before men;
but God knoweth your hearts:
for that which is
highly esteemed among men is abomination in the sight of God.
Luke 16:16 The law and the prophets were until John:
since that
time the kingdom of God is preached,
and every man presseth into it.
Matthew 3:5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
Matthew 3:6 And were baptized of him in Jordan, confessing their sins.
Matthew 3:7 But when he saw many of the Pharisees and Sadducees come to his baptism,
he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Matthew 3:8 Bring forth therefore fruits meet for repentance:
Matthew 3:9 And think not to say within yourselves,
We have Abraham to our father:
for I say unto you, that
God is able of these stones to raise up children unto Abraham.
Matthew 3:10 And now also the axe is laid unto the root of the trees:
therefore every tree which
bringeth not forth good fruit is hewn down, and cast into the fire.
Matthew 3:11 I indeed baptize you with water unto repentance:
but he that cometh after me is mightier than I, whose shoes I am not worthy to bear:
he shall baptize you with the Holy Ghost,(Wind) and with fire:
Matthew 3:12 Whose fan is in his hand, and he will throughly purge his floor,
and gather his wheat into the garner;
but he will burn up the chaff with unquenchable fire.
-Aristotle Poetics [941b]
if convicted. Theft of
property is uncivilized,
open robbery is shameless: neither of these has any of the sons of Zeus
practiced,
through delight in fraud or force.
Let no man, therefore,
be deluded concerning this or persuaded
either by poets or by any perverse myth-mongers into the belief that,
when he
thieves or forcibly robs (churches), he is doing nothing shameful,
but just what the
gods themselves do.1 That is both unlikely and untrue; a
nd whoever
acts thus unlawfully is neither a god at all nor a child of gods;
1 Cp.Plat. Rep 378
ff., Plat. Rep. 388 ff. Hermes
is specially in mind, as notorious for his thefts and frauds; cp.
Homer Iliad 5. 390; 24. 395, etc.
-Plat. Prot. 347c] But if he does not mind, let us talk
no more of poems and verses, but consider the points on which I
questioned you at first, Protagoras, and on which I should be glad to
reach, with your help, a conclusion.
For it seems to me that arguing
about poetry
is comparable to the wine-parties of common market-folk.
These people, owing to their inability to carry on a familiar
conversation o
ver their wine by means of their own voices and
discussions—
-347d such is their lack of
education—put a premium on flute-girls
by hiring the extraneous voice
of the flute at a high price,
and carry on their intercourse by means
of its utterance.
But where the party consists of thorough gentlemen
who have had a proper education,
you will see neither flute-girls nor
dancing-girls nor harp-girls,
but only the company contenting
themselves with their own conversation,
and none of these fooleries and
frolics—each speaking and listening decently in his turn,
Pind. N. 7 Skillful men know the wind that will come on the day after tomorrow,
and they do not suffer loss through the love of gain. The rich man and
the poor man alike travel together to the boundary of death. [20] And I
expect that the story of Odysseus came to exceed his experiences,
through the sweet songs of Homer,
since there is a certain solemnity in his lies and winged artfulness,
and poetic skill deceives, seducing us with stories,
and the heart of
the mass of men is blind.
For if [25] they had been able to see the
truth, then mighty Aias, in anger over the arms, would never have
planted in his chest the smooth sword—Aias, who was the most powerful
in battle,
pătĭor , passus, 3, v. dep. (
2.
To suffer,
have,
meet with,
be visited or
afflicted with (mostly postAug.):
1.
In mal. part.,
to submit to another's lust,
to prostitute one's self,
Plaut. Capt. 4, 2, 87; cf.
Sall. C. 13, 3;
Sen. Q. N. 1, 16;
Petr. 25;
140.—
Sal. Cat. 13 For why should I mention those displays of extravagance, which can be
believed by none but those who have seen them; as that mountains have
been leveled, and seas covered with edifices, by many private citizens; men whom I consider to have made a
sport of their wealth, since they were impatient to squander disreputably what they might have enjoyed with honor.
lūdī^brĭum
,reproach jestingly, flaunt of worldy wealth, abuse "They spent their
riches on objects which, in the judgment of men of sense, are
ridiculous and contemptible." Cortius.
But the love of irregular gratification, open debauchery, and all kinds of luxury,
had spread abroad with no less force. Men forgot their sex; women threw
off all the restraints of modesty. To gratify appetite, they sought for
every kind of production by land and by sea; they slept before there
was any inclination for sleep; they no longer waited to feel hunger,
thirst, cold,
or fatigue, but anticipated them all by luxurious indulgence. Such
propensities drove the youth, when their patrimonies were exhausted, to
criminal practices; for their minds, impregnated with evil habits,
could not easily abstain from gratifying their passions, and were thus
the more inordinately devoted in every way to rapacity and extravagance.
-Vĭŏlentus , a, um, adj. vis, “turbo,” id. 5, 217; 5, 368; 5, 1231:
turbo , āvi, ātum, 1, v. a. (Col. 5, 5, 17: “duae res violentissimae, ferrum et ignis,” Plin. 37, 4, 15, § 59
A.
(Mostly poet.) The fire or glow of passion, in a good or bad sense; of anger, rage, fury: “exarsere ignes animo,”
raving, inspiration, Stat. Ach. 1, 509: “quae simul aethereos animo conceperat ignes, ore dabat pleno carmina vera dei,” Ov. F. 1, 473
A. Ignis , is (abl.2.
Transf., like amores, a beloved object, a flame (only poet.): “at mihi sese offert ultro meus ignis, Amyntas,” Verg. E. 3, 66; Hor. Epod. 14, 13.
B. plēnus , a, um, adj. from the root ple-; Sanscr. prā-, to fill; Gr. pla- in pimplēmi, plēthō; Lat. plerus, plebs, populus, etc.; whence compleo, expleo, suppleo, filled, satisfied,
5.
Of the voice,
sonorous,
full,
clear,
strong,
loud (class.): “
vox grandior et plenior,”
Cic. Brut. 84, 289: “
voce plenior,”
id. de Or. 1, 29, 132.—
2.
Full of,
abounding or
rich in any thing: “
plenum bonarum rerum oppidum,”
Plaut. Pers. 4, 2, 38: “
quis plenior inimicorum fuit C. Mario?”
Cic. Prov. Cons. 8, 19: pleniore ore laudare,
with fuller mouth, i. e.
more heartily,
id. Off. 1, 18, 61.—Hence, adv.:
plēnē
C. carmen , ĭnis, n. (old form
cas-men ,
Varr. L. L. p. 86 Bip.) [Sanscr. çasto declaim, praise; cf.: camilla, censeo],
I.
a tune,
song; poem,
verse; an oracular response,
a prophecy; a form of incantation (cf.: cano, cantus, and canto).
I.
In gen.,
a tune,
song,
air,
lay,
strain,
note,
sound, both
vocal and instrumental (mostly
poet.; in prose, instead of it, cantus;
“
barbaricum,”
id. M. 11, 163.—With allusion to
playing on the cithara: “
hoc carmen hic tribunus plebis non vobis sed sibi intus canit,”
Cic. Agr. 2, 26, 68;
Also the sound of waves
5.
A magic formula, an incantation: MALVM, Fragm. XII. Tab. ap.
Plin. 28, 2, 4, § 17; cf. “
Fragm. XII. Tab. 8, 1, a. ap. Wordsw. Fragm. and Spec. p. 260: polleantne aliquid verba et incantamenta carminum,”
Plin. 28, 2, 3, § 10: carmina vel caelo possunt deducere lunam; “
Carminibus Circe socios mutavit Ulixi,”
Verg. E. 8, 69 sq.; so
id. A. 4, 487;
Circē , ēs cf. Charis (Grace) the daughter of the Sun and of Perse or Perseis, sister of Æetes, a sea-nymph, distinguished for her magic arts, whose abode, after her flight from Colchis, was said to be in the region of the promontory of Circeii, in Latium, Verg. A. 3.386
Verg. Ecl. 8 DAMON
“Rise, Lucifer, and, heralding the light,
bring in the genial day, while I make moan
fooled by vain passion for a faithless bride,
for Nysa, and with this my dying breath
call on the gods, though little it bestead—
the gods who heard her vows and heeded not.
‘Begin, my flute, with me Maenalian lays.’
79
Songs can the very moon draw down from heaven
circe with singing changed from human form
the comrades of Ulysses, and by song
is the cold meadow-snake, asunder burst.
‘Draw from the town, my songs, draw Daphnis home.’
C. Deus dyāus (Gr.
zeus)
1.
In poets sometimes
a goddess; cf.
Răpĭo , pŭi, ptum, 3 (old I.
perf. subj. rapsit, Cic. Leg. 2, 9, 22; part. perf. fem. ex raptabus, Gell. ap. Charis. p. 39 P.), v. a. root harp; Gr. harpē, a bird of prey, harpagē, harpazō; Lat. rapidus, rapax, rapina, etc.; cf. Sanscr. lup-, lumpāmi, rumpo; Gr. lupē, to seize and carry off, to snatch, tear, drag, draw, or hurry away,
= violenter sive celeriter capio (freq. and class.; in Cæs. not at all,
and in Cic. mostly in the trop. signif.; cf.: ago, fero, traho, capio,
sumo).
C.
In partic.
1.
To carry off by force; to seize,
rob,
ravish; to plunder,
ravage,
lay waste,
take by assault,
carry by force, etc.
“
raptus a dis Ganymedes,”
Cic. Tusc. 1, 26, 65: “
ab Idā,”
Hor. C. 3, 20, 16 pillage and plunder
1.
To carry along or away with passion, to transport, ravish, captivate; and with a designation of the limit, to carry or hurry away, to attract strongly to any thing (usually in a bad sense)
Poet.: “Nasonis carmina rapti,” i. e. torn from his home, borne far away, Ov. P. 4, 16, 1; cf. id. H. 13, 9; Stat. S. 3, 5, 6. —
Poet., with inf. (for ad aliquid): “(mundus) rapit aetherios per carmina pandere census,” Manil. 1, 12.—
Psallo , i, 3, v. n., = psallō. I.
In gen., to play upon a stringed instrument; esp., to play upon the cithara, to sing to the cithara: “psallere saltare elegantius,” Sall. C. 25, 2
ē-lēgo , āvi, 1, v. a.,
I. to convey away (from the family) by bequest, to bequeath away,
Petr. 43, 5;
Gai. Inst. 2, 215.
Bi^a_tas ,
a, o(,
A.
forceful, mighty,
Pi.Pae.6.84, al.; “
sophoi kai kheroi biatai”
Id.P.1.42; “
b. noos”
Id.O.9.75; of wine,
potent,
Id.N.9.51; “
Arēs”
AP7.492 (Anyte).
Sophos , ē, on, A. skilled in any handicraft or art, clever Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), etc.; tēn tekhnēn -ōteros ib.766; “peri ti” Pl.Lg.696c; glōssē s. S.Fr.88.10;
also en oiōnois, kithara, E. IT662, 1238 (l
Pind. P. 1 Golden lyre, rightful joint possession of Apollo and the violet-haired
Muses, to which the dance-step listens, the beginning of splendid
festivity; and singers obey your notes, whenever, with your quivering
strings, you prepare to strike up chorus-leading preludes. [5] You
quench even the warlike thunderbolt of everlasting fire.
And the eagle
sleeps on the scepter of Zeus,
relaxing his swift wings on either side,
the king of birds;
and you pour down a dark mist over his curved head,
a sweet seal on his eyelids. Slumbering, he ripples his liquid back,
[10] under the spell of your pulsing notes.
Even powerful Ares, setting
aside the rough spear-point,
warms his heart in repose; your shafts
charm the minds even of the gods,
by virtue of the skill of Leto's son
and the deep-bosomed Muses.
But those whom Zeus does not love are stunned with terror when they
hear the cry of the Pierian Muses, on earth or on the irresistible sea;
[15] among them is he who lies in dread Tartarus,
And that saying, in these fortunate circumstances,
brings the belief
that from now on this city will be renowned for garlands and horses,
and its name will be spoken amid harmonious festivities.
Phoebus, lord
of Lycia and Delos, you who love the Castalian spring of Parnassus,
[
40] may you willingly put these wishes in your thoughts,
and make this
a land of fine men.
All the resources for the achievements of mortal excellence come from
the gods;
for being skillful, or having powerful arms, or an eloquent
tongue.
As for me, in my eagerness to praise that man,
I hope that I
may not be like one who hurls the bronze-cheeked javelin,
which I
brandish in my hand, outside the course,
Pind. O. 9 Arouse (egeir') for them a clear-sounding path of song; praise wine that is old, but praise the flowers of songs
that are new.
Menoetius, whose son went with the Atreidae to the plain of Teuthras,
and stood alone beside Achilles, when Telephus turned to flight the
mighty Danaans, and attacked their ships beside the sea, to reveal to a
man of understanding [75] the powerful mind of Patroclus. From that
time forward, the son of Thetis exhorted him in deadly war
never to post himself far from his own man-subduing spear. [80] May I
be a suitable finder of words as I move onward in the Muses' chariot
Pind. N. 9 Peace loves the symposium, and new-flourishing victory is fostered by
soft song, and the voice becomes bold beside the mixing-bowl.
[50] Let
someone mix the wine now, the sweet forerunner of victory-song,
and dispense the powerful son of the vine in those silver goblets
which
once Chromius' horses won for him and sent from holy Sicyon
together with the duly twined garlands of Leto's son. Father Zeus, I
pray that I may celebrate this excellence by the favor of the Graces,
and excel many poets in honoring victory with my verses, [55] throwing
my shaft nearest of all to the mark of the Muses.
The Laded Burden and the
Self-Pleasure outlawed by Paul in Romans 15 are violent in that they
intend to arouse the mind so that the WORD or LOGOS of God is silenced
and SOPHIA or MYTHOS takes control of the human spirit. This is the
violence Jesus died to remove but ONLY those who glady receive the
Logos:
Luke 8:40 And it came to pass, that, when Jesus was returned, the people gladly received him:
for they were all waiting for him.
2:37 Now when they heard this, they were pricked in their heart,
and said unto Peter and to the rest of the apostles, Men and brethren,
what shall we do?
Acts 2:38 Then Peter said unto them,
Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost.
Acts 2:39 For the promise is unto you, and to your children,
and to all that are afar off, even as many as the Lord our God shall call.
Acts 2:40 And with many other words did he testify and exhort,
saying, Save yourselves from this untoward *crooked) generation.
Aluô , A.to
be deeply stirred, excited: 1. from grief, to be distraught,
beside oneself
3.to be weary, ennuyé, epitôn sumposiôn sumposi-on , to, A.drinking-party,
symposium,
Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, 6.
from joy or exultation (rarely), to be beside oneself, Od.18.333, A.Th.391,
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.
Bapism is to exempt the believer from the crooked race of imposing the violence of song and sermon:
Ab-lŭo[16] et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsius
I. to wash off
or away, to wash, cleanse, purify. “abluere sitim,” to quench abluere sibi
umbras, to remove darkness (by bringing a light), Of the
washing away of earth by a shower, Varr. R. R. 1,
35.—In eccl. Lat., of baptism: munere divinitatis abluti,
II. Trop., of calming the passions:
omnis
ejusmodi perturbatio animi placatione abluatur, be removed
(fig. derived from the religious rite of washing in expiation of sin),
THE VIOLENT TAKING THE KINGDOM BY FORCE HAVE NO BETTER WEAPON THAN ALL OF THE PERFORMING ARTS WHICH DEFACTO TAKE AWAY THE KNOWLEDGE TAUGHT BY JESUS CHRIST.
Egeirō , Aeol. inf. A.
“egerrēn
I.
Act., awaken, rouse,
2.
rouse, stir up, Il.5.208;
2.
rouse or
stir oneself, be excited by passion, etc.,
Hes. Sc.176,
D.19.305: c. inf.,
egēgermenoi ēsan mē anienai ta tōn Athēnaiōn they
were encouraged to prevent the departure of the Athenians, v.l. in
Th.7.51.
Hes. Sh. 176 Also there were upon the shield droves of boars and lions who glared at
each other, being furious and eager: [170] the rows of them moved on
together, and neither side trembled but both bristled up their manes.
For already a great lion lay between them and two boars, one on either
side, bereft of life, and their dark blood was dripping down upon the
ground; [175] they lay dead with necks outstretched beneath the grim
lions. And both sides were roused still more to fight because they were
angry, the fierce boars and the bright-eyed lions.
egeire nēa”
h.Ap.408;
ekdokhēn pompou puros e.
wake up the bale-fire, A.Ag.299;
lampadas e.
Ar.Ra.340: freq. metaph.,
e. aoidan, luran, melos, thrēnon,
Pi.P.9.104,
N.10.21,
Cratin.222,
S.OC1778 (anap.); “
muthon”
Pl.Plt.272d;
to ous e. '
prick up' the ears,
Plot.5.1.12.
Aesch. Ag. 281 Clytaemestra
Hephaestus, from Ida speeding forth his brilliant blaze. Beacon passed
beacon on to us by courier-flame: Ida, to the Hermaean crag in
Lemnos; to the mighty blaze upon the island succeeded, third,
[285]
the summit of
Athos sacred to Zeus; and, soaring high aloft so as to leap across the sea, the flame, travelling joyously onward
Lampas A.
torch, A.Th.433, Th.3.24, etc.; “peukinē l.” S. Tr.1198; beacon-light, A.Ag.8, 28, etc.; lampadas hapsasthai light torches, Ar.Th.655; lampadas tinassōn, in Bacchic ceremonies, Id.Ra.340 (lyr.); used in festal processions, phainete toutō (sc. tō Aiskhulō） lampadas hieras ib.1525 (anap.), cf. Th.102 (lyr.).
Light the fires is a
Metaphor for Aoid-ē a^], Att. contr. ōdē (q. v.), h(, : (aeidō):—
2.
act of singing, song, “
hoi d' eis himeroessan a. trepsamenoi”
18.304; “
hup' orkhēthmō kai aoidē”
Hes.Sc.282.
5.
=
eppsdē,
spell, incantation, “
okhēes ōkeiais . . anathrōskontes aoidais”
A.R.4.42,
Metaphor for lura [
u^, hē,
III.
the constellation
Lyra,
Anacr.99,
Arat. 269;
Mousōn l.
Metaphor for melos ,
eos, to/,
B.
esp.
musical member, phrase: hence,
song, strain, first in
h.Hom.19.16 (pl.), of the nightingale (the
Hom. word being
molpē),
2.
music to which a song is set, tune,
Arist.Po.1450a14;
Opposite.
rhuthmos, metron,
Pl.Grg. 502c;
Opposite.
rhuthmos, rhēma,
Id.Lg.656c
3.
melody of an instrument, “
phormigx d' au phtheggoith' hieron m. ēde kai aulos”
Metaphor for Muthos 2.
fiction (
Opposite.
logos,
historic truth),
Pi.O.1.29 (pl.),
N.7.23 (pl.),
Pl.Phd.61b,
Prt.320c,
324d, etc.
stasis [
a^, eōs, hē, （
histēmi)
2.
faction, sedition, discord,
Thgn.781,
Sol.4.19,
Democr.245,
Th.2.65; “
oikōn”
Pi.N.9.13, al., cf.
Hdt.5.28, al.
Notice that a myth is one definition of egeirō
, meaning to stir up strife. Poets and song writers could write songs
and myths but never true history. Therefore, in a religious sense the
self-composed songs are intended to "stir up strife" to press
themselves into the kingdon.
Metaphor for
Pind. P. 9 With the help of the deep-waisted
Graces I want to shout aloud
proclaiming the Pythian victory with the bronze shield of Telesicrates,
a prosperous man, the crowning glory of chariot-driving Cyrene; [5] the
long-haired son of Leto once snatched her from the wind-echoing glens
of Mt. Pelion, and carried the girl of the wilds in his golden chariot
to a place where he made her mistress of a land rich in flocks and most
rich in fruits, to live and flourish on the root of the third continent
Therefore, whether a man is friendly or hostile among the citizens,
let
him not obscure a thing that is done well for the common good and so
dishonor the precept of the old man of the sea, [95] who said to praise
with all your spirit, and with justice, even an enemy when he
accomplishes fine deeds. The women saw your many victories at the
seasonal rites of Pallas, and each silently prayed that you could be
her dear husband, [100] Telesicrates, or her son;
and in the Attic Olympia too, and in the contests of deep-bosomed
Mother Earth,
and in all your local games.
But while I am quenching my thirst for
song, someone exacts an unpaid debt from me, to awake again [105] the
ancient glory of his ancestors as well: for the sake of a Libyan woman
they went to the city of Irasa
Pind. N. 10 [20] And there is also the satiety of men, which is grievous to
encounter. But nevertheless,
awaken the well-strung lyre, and take
thought of wrestling; the contest for the bronze shield calls the
people to the
sacrifice of oxen in honor of
Hera and to the trial of
contests. There the son of Ulias, Theaeus, was victorious twice, and
gained forgetfulness of toils that were bravely borne. [25] And he once
was victor over the people of
Greece at
Pytho; and, going with good fortune, he won the crown at the Isthmus and at
Nemea, and he gave the Muses a field to plough
First, we should note that Jesus called the Scribes and Pharisees, hypocrites. In Ezekiel 33:
Ezekiel 33:30 Also, thou son of man, the
children of thy people still are talking against thee by the walls and
in the doors of the houses, and speak one to another, every one to his
brother, saying, Come, I pray you, and hear what is the word that
cometh forth from the LORD.
Ezekiel 33:31 And they come unto thee as the people cometh,
and they sit before thee as my people,
and they hear thy words, but they will not do them:
for with their mouth they shew much love,
but their heart goeth after their covetousness.
The example Christ used to define these hypocrites follows:
Ezekiel 33:32 And, lo,
thou art unto them as a very lovely song
of one that hath a pleasant voice,
and can play well on an instrument:
for they hear thy words, but they do them not.
Ezekiel 33:33 And when this cometh to pass, (lo, it will come,)
then shall they know that a prophet hath been among them.
He defined the Scribes and Pharisees as mot violent
Matthew 23:13 But woe unto you, scribes and Pharisees, hypocrites!
for ye shut up the kingdom of heaven against men:
for ye neither go in yourselves, neither suffer ye them that are entering to go in.
Matthew 23:14 Woe unto you, scribes and Pharisees, hypocrites!
for ye devour widows’ houses, and for a pretence make long prayer:
therefore ye shall receive the greater damnation.
Matthew 23:15 Woe unto you, scribes and Pharisees, hypocrites!
for ye compass sea and land to make one proselyte,
and when he is made, ye make him twofold more the child of hell than yourselves.
Matthew 11:13 For all the prophets and the law prophesied until John.
Matthew 11:14 And if ye will receive it, this is Elias, which was for to come.
Matthew 11:15 He that hath ears to hear, let him hear.
Matthew 11:16 ¶ But whereunto shall I liken this generation?
It is
like unto children sitting in the markets, and calling unto their
fellows,
Matthew 11:17 And saying, We have piped unto you, and ye have not danced;
we have mourned unto you, and ye have not lamented.
Matthew 11:18 For John came neither eating nor drinking, and they say, He hath a devil.
Matthew 11:19 The Son of man came eating and drinking, and they say,
Behold a man gluttonous, and a winebibber, a friend of publicans and
sinners. But wisdom is justified of her children.
Matthew 11:20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
Matthew 11:21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if
the mighty works, which were done in you, had been done in Tyre and
Sidon, they would have repented long ago in sackcloth and ashes.
Matthew 11:22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
Matthew 11:23 And thou, Capernaum,
which art exalted unto heaven,
shalt
be brought down to hell:
for if the mighty works, which have been done
in thee, had been done in Sodom,
it would have remained until this day.
Matthew 11:24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
Matthew 11:25 ¶ At that time Jesus answered and said,
I thank
thee, O Father, Lord of heaven and earth,
because thou hast hid these
things from the wise and prudent,
and hast revealed them unto babes.
The
PRUDENT is probably any preacher now heaping up a huge
STAFF
to destroy your rest and living. He / she / it pretends that they
can explain to YOU what you cannot understand by reading the
text. He / she / it also claims (to keep from working) that they
can sing, play instruments, act or seermonize and enhance or AID or
make your worship more PROGRESSIVE.
The Wise from whom God hides Himself:
Sophos , ē, on, A. skilled in any handicraft or art, clever Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), etc.; tēn tekhnēn -ōteros ib.766; “peri ti” Pl.Lg.696c; glōssē s. S.Fr.88.10;
also en oiōnois, kithara, E. IT662, 1238 (l
God loves to make fools of fools: the prudent which Amos said should KEEP SILENT are.
Sunetos , ē, on, (suniēmi) A.
intelligent, sagacious, wise, Democr.98, Pi.P.5.107, Hdt.1.185 (Comp.), etc.; “phōnaenta sunetoisin” Pi.O.2.85; of Zeus and Apollo, “xunetoi kai ta brotōn eidotes” S.OT498 (lyr.); “x. phrenes” Ar.Ra.876 (lyr.); of animals, Arist.HA589a1 (Comp.); s. hēlikiē the age of wisdom, AP5.111 (Phld.), etc.; hē sunetē alone, ib. 11.25 (Apollonid.); also to s., = sunesis, E.Or.1180, Th.2.15; to pros hapan x. Id.3.82: c. gen. rei, intelligent in a thing, “x. polemou” E.Or. 1406 (anap.)
II.
Pass.,
intelligible, “
eumares suneton poēsai panti tout'”
Sapph.Supp.5.5; “
ou x. thnētois peirata”
Thgn.1078; “
phroneonti suneta garuō”
B.3.85;
suneta audan, legein,
Hdt.2.57,
E.Ph.498, etc.; esp. in oxymora, “
anaboēsetai ou suneta sunetōs”
Id.IA466; “
dusxunetou xuneton melos”
Id.Ph.1506 (lyr.): act. and pass. senses conjoined, “
euxuneton xunetois boan”
Id.IT1092 (lyr.);
phōnē s.
significant,
Arist.Po.1456b23.
III.
Adv.
-tōs intelligently,
E.IA466,
Ar.V.633 (lyr.).
2.
intelligibly, “
dialegesthai”
Arist.Pr.902a17;
phthegxamenou . . ouden s.
Plu.Sull.27;
suneta homilein to discourse
intelligibly,
Babr.Prooem.11.
The Phrase: “dusxunetou xuneton melos”
Dus-xunetos ,
on,
A.
hard to understand, “
dusxuneton xunetos melos egnō”
E.Ph.1506
(lyr.); “
diagrammata”
X.Mem.4.7.3;
Eur. Phoen. 1506
[1495] Your strife—not strife, but murder on murder— has brought the
house of Oedipus to ruin with dire and grim bloodshed. What
harmonious or tuneful wailing can I summon, [1500] for my tears,
my tears, oh, my home! oh, my home! as I bear these three kindred
bodies, my mother and her sons, a welcome sight to the Fury? She
destroyed the house of Oedipus, root and branch, [1505] when his
shrewdness solved the Sphinx's unsolvable song and killed that savage
singer. Alas for you, father! What other Hellene or barbarian,
Diagramma , atos, 2.
in Music, scale, Phan.Hist.17; but aph' henos d. hupokrekein on one note, Plu.2.55d, cf. Dem.13. III.
ordinance, regulation,
Melos does not allow:
Melos , eos, to/, 2.
music to which a song is set, tune, Arist.Po.1450a14;
Opposite. rhuthmos, metron, Pl.Grg. 502c;
Opposite. rhuthmos, rhēma, Id.Lg.656c;
But: rhēmatos ekhomenon
Melos still does not include either Rythm or Meter
Matthew 11:26 Even so, Father: for so it seemed good in thy sight.
Matthew 11:27 All things are delivered unto me of my Father: and no man
knoweth the Son, but the Father; neither knoweth any man the Father,
save the Son, and he to whomsoever the Son will reveal him.
That is why no mortal has any thing of value to add to the Worship
of God which is defined exclusively as giving attendance to the Words
of Christ.
Jesus defined the gospel as:
Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Matthew 11.28 Deute pros me pantes hoi kopiōntes kai
pephortismenoi, kagō anapausō humas.
LABOR IMPOSED BY THE SCRIBES AND PHARISEES WAS RELIGIOUS RITUALS
Labor is: kop-iaō ,Men.l.c.; k. hupo agathōn to be weary of good things, Ar.Av.735; “ek tēs hodoiporias” Ev.Jo.4.6; “tē dianoia” “k. orkhoumenoi” Ar.Fr.602; “zōn” AP12.46 (Asclep.); “mē kopiatō philosophōn”
WHATEVER MAKES YOU TIRED IS ELEMINATED WHEN YOU COME TO JESUS FOR REST, Jesus specificially named:
Luke 7:30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
Luke 7:31 And the Lord said, Whereunto then shall I liken the ME of this generation? and to what are they like?
Luke 7:32 They are like unto children sitting in the marketplace,
and calling one to another, and saying, We have piped unto you, and ye have not danced;
we have mourned to you, and ye have not wept.
Orkheomai , “en rhuthmō” X.Cyr.1.3.10 “o. pros ton aulon skhēmata” Id.Smp.7.5 ; “o. ton hormon”
Aulos , A.
pipe, flute, clarionet, Il.10.13, 18.495, h.Merc.452; “Ludios” Pi.O.5.19; Elumos, i.e. Phrugios (q. v.), S.Fr.398; “Libus” E.Alc.347; AULON both gunaikēios [female] and andrēios [male], Hdt.1.17; au. andreioi, paidikoi, parthenioi, Arist. HA581b11; “didumois auloisin aeisai” Theoc.Ep.5.1; “emphusan eis aulous” D.S.3.59; au. Enualiou, i.e. a trumpet, AP6.151 (Tymn.); hup' aulou to the sound of the flute, Hdt. l. c.; pros ton au., hupo ton au., X.Smp.6.3, etc.: pl., auloi pēktidos pipes of the pēktis, IG4.53 (Aegina).
paid-ikos, Plat. Crat. 406c of the name of these deities. You
will have to ask others for the serious one; but there is nothing to
hinder my giving you the facetious account, for the gods also have a
sense of humor. Dionysus, the giver (didous) of wine (oinos), might be called in jest Didoinysus, and wine, because it makes most drinkers think (oiesthai) they have wit (nous) when they have not, might very justly be called Oeonus (oionous). As for Aphrodite, we need not oppose Hesiod; we can accept his derivation of the name
khēma , atos, to/, (ekhō, skhein) 2.
appearance, Opposite. the reality, ouden allo plēn . s. a mere outside, E.Fr.25, cf. 360.27, Pl.R.365c; show, pretence, “ēn de touto . . s. politikon tou logou” Th.8.89; 5.
character, role, metabalein to s. Pl.Alc.1.135d; “panta s. poiein” Id.R.576a; “en mētros skhēmati” Id.Lg.918e, cf. 859a; apolabein to heautōn s. to recover their proper character, X.Cyr.7.1.49. 7.
a figure in Dancing, Ar.V.1485: mostly in pl., figures, gestures (cf. skhēmation), E.Cyc. 221, Ar.Pax323, Pl.Lg.669d, Epigr. ap. Plu.2.732f, etc.; “skhēmata pros ton aulon orkheisthai” X.Smp.7.5; en . . mousikē kai skhēmata . . kai melē enesti figures and tunes, Pl.Lg.655a
10.
= to aidoion LXXIs.3.17.
Xen. Sym. 7.5 However, these questions also fail to
promote the same object that wine does; but if the young people were to
have a flute accompaniment and dance figures depicting the Graces, the
Horae,
and the Nymphs, I believe that they would be far less wearied
themselves and that the charms of the banquet would be greatly
enhanced.”
“Upon my word, Socrates,” replied the Syracusan, “you are quite right; and I will bring in a spectacle that will delight you.”
2.
represent by dancing or pantomime, orkheisthai tēn tou Kronou teknophagian, o. ton Aianta, Luc.Salt.80, 83, cf. AP9.248 (Boeth.), 11.254 (Lucill.).
II.
work hard, toil, Ev.Matt.6.28, etc.; “
meth' hēdonēs k.”
Vett.Val.266.6; “
eis ti”
1 Ep.Ti.4.10, cf.
Ep.Rom.16.6; “
en tini”
1 Ep.Ti.5.17; “
epi ti”
LXX Jo.24.13: c. inf
., strive, struggle, “
mē kopia zētein”
Lyr.Alex.Adesp.37.7.
Methe A.
strong drink,
kalōs ekhein methēs to be pretty well
drunk
A.
celebrate the rites of the Corybantes, to be filled with Corybantic frenzy,
Pl.Cri.54d,
Smp.215e,
Ion 533e,
536c; K.
peri ti to be infatuated about a thing,
Longin.5: in
Ar.V.8, comically, of a drowsy person
nodding and suddenly starting up, cf.
Plin.HN11.147.
Plat. Crito 54d what he says, but take our advice.
Be
well assured, my dear friend, Crito, that this is what I seem to hear,
as the frenzied dervishes of Cybele seem to hear the flutes,
and this
sound of these words re-echoes within me
and prevents my hearing any
other words.
And be assured that, so far as I now believe, if you argue
against these words you will speak in vain. Nevertheless, if you think
you can accomplish anything, speak.
Plat. Sym. 215e
Crito
No, Socrates, I have nothing to say.
[215e] I am worse than any wild fanatic; I
find my heart leaping and my tears gushing forth at the sound of his
speech, and I see great numbers of other people having the same
experience. When I listened to Pericles and other skilled orators I
thought them eloquent, but I never felt anything like this; my spirit
was not left in a tumult and had not to complain of my being in the
condition of a common slave: whereas the influence of our Marsyas here
has often thrown me into such a state
Plat. Ion [533e] and attract other rings; so that
sometimes there is formed quite a long chain of bits of iron and rings,
suspended one from another; and they all depend for this power on that
one stone. In the same manner also the Muse inspires men herself, and
then by means of these inspired persons the inspiration spreads to
others, and holds them in a connected chain. For all the good epic
poets utter all those fine poems not from art, but as inspired and
possessed, and the good lyric poets likewise;
Plat. Ion 536c and you have plenty to say:
for it is not by art or knowledge about Homer that you say what you
say, but by divine dispensation and possession; just as the Corybantian
worshippers are keenly sensible of that strain alone which belongs to
the god whose possession is on them, and have plenty of gestures and
phrases for that tune, but do not heed any other. And so you, Ion, when
the subject of Homer is mentioned, have plenty to say, but nothing on
any of the others. And when you ask me the reason
HEAVY LADEN IMPOSED BY THE SCRIBES AND PHARISEES WAS RELIGIOUS RITUALS
Phort-izō , *A. load, “phortisas ton onon” Babr.111.3; phortia ph. tinas load them with burdens, Ev.Luc.11.46; perissē dapanē ph. ta koina Dörner Erlass des Statthalters von Asia Paullus Fabius Persicus 16; “hudatis -izousa ton ophthalmon” encumbering, Paul.Aeg.6.14; aukhena ph. Aenigma Sphingis (ap.Sch.E.Ph.50):—Med., ta meiona phortizesthai ship the smaller part of one's wealth, Hes.Op.690; phortioumenos meli to carry away a load of honey, Macho ap.Ath.13.582f: metaph., “phuteuein kai ph.” Phld.Vit.p.33J.—Pass., to be heavy laden, “pephortismenos” Ev.Matt.11.28,
The
burden in Greek includes:
Epōd-os
, on, （epadō）
A. singing to or over, using songs or charms
to heal wounds, “epōdoi muthoi” Pl.Lg.903b.
b. Subst., enchanter, “e. kai goēs” E.Hipp. 1038 (but
“goēs e.” Ba.234): c. gen.,
a charm for or against, “ethusen hautou paida epōdon Thrēkiōn aēmatōn”
A.Ag.1418 ; e. tōn toioutōn
one to charm away such fears, Pl.Phd.78a.
2. Epōdos, ho, verse
or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden,
refrain, Ph. 1.312 : metaph., ho koinos hapasēs adoleskhias e. the
'old story', Plu.2.507e.
-Phortos is less complicated but is the
same meaning as Phortos
A. load,
freight, cargo, Od.8.163,
14.296,
Hes.Op. 631,
Hdt.1.1,
S.Tr.537, and
later Prose, as
PEnteux.2.11 (iii
B. C.),
Plu.Marc.14,
Luc.VH1.34;
epoiēsanto me ph.,
expld. as
pepragmateumai,
prodedomai, phortos gegenēmai,
Call.Fr.4.10P.;
ph. erōtos,
of Europa on the bull,
Batr.78, cf.
Nonn.D.4.118.
III. mass of detail, '
stuff', in
semi-colloquial sense,
Aret.CD1.4
BURDEN IS: Airo (h142) ah'ee-ro; a
prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep
in
suspense (the mind);
spec. to
sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away
with, bear (up), carry, lift up, loose, make to doubt, put away,
remove, take (away, up).
Rom. 15:1 We then that are
strong ought to
bear the infirmities of the weak, and not to please ourselves.
G700
aresky ar-es'-ko Probably from G142 (through the idea of exciting
emotion); to be
agreeable (or by implication to seek to be so):please.
Aeirō
, II. raise up, exalt, “apo smikrou d' an areias megan” A.Ch.262, cf. 791
esp. of pride and passion, exalt, excite, hupsou ai. thumon grow
excited, S.OT914
Soph. OT 914 Iocasta
Princes of the land, I am planning to visit the shrines of the gods,
with this wreathed branch and these gifts of incense in my hands. For
Oedipus excites his soul excessively with all sorts of grief,
[915] as
he does not judge the new things from the old, like a man of sense, but
is under the control of the speaker, if he speaks of frightful things.
Since, then, I can do no good by counsel, to you, Lycean Apollo—for
you
are
nearest—
[920]
I
have come as a suppliant with these symbols of
prayer, that you may find us some escape from uncleanliness. For now we
are all afraid, like those who see fear in the helmsman of their ship.
2. raise by words, hence,
praise, extol,
E.Heracl.322,
etc.;
ai. logō to
exaggerate,
D.21.71.
Eur. Heraclid. 297 The children and the
Chorus clasp hands.
My children, we have put our friends to the test. [310] And so if you
ever return to your country and live in your ancestral home and <get
back again> your patrimony, you must consider <the rulers of this
land> for all time as your saviors and friends. Remember never to
raise a hostile force against this land, but consider it always your
greatest friend. The Athenians are worthy of your reverence [315]
seeing that in exchange for us they took the enmity of the great land
of Argos
and its army, even though they saw that we were wandering beggars [they
did not give us up or drive us from the land]. [320] In life <I
shall proclaim to everyone your nobility>, and in death, when I die,
I shall stand next to Theseus and extoll you in praise and cheer him
with this story, that in kindness you took in and defended the children
of Heracles and that you enjoy good repute throughout all Hellas
[325] and keep your father's reputation and, though born of noble
stock, you in no way prove less noble than your father. Of few others
can this be said: only one man out of a great multitude can be found
who is not inferior to his father.
BURDEN IS: Epoiēsanto A.
make, produce, first of something material, as
manufactures, works of art,
Explained as pepragmateumai,
prodedomai, phortos gegenēmai,
A. Pragmateuomai work at at
thing, labour to bring it about, take in hand,
treat laboriously, be engaged in. Work at writing religious poetry
for use around the shrine or Hieros the temple of Athena for the
hierodoulo
Hierodoulos Nethinim 1 Esdras 1:2
especially of the temple courtesans at Corinth and elsewhere also male
prostitutes. Str.8.6.20, 6.2.6; Neokoros
Strab. 8.6.20 Again, Demaratus, one of the
men who had been in power at Corinth,
fleeing from the seditions there, carried with him so much wealth from
his home to Tyrrhenia that not only he himself became the ruler of the
city that admitted him, but his son was made king of the Romans.
And the
temple of Aphrodite
was so rich that it owned
more than a
thousand temple
slaves, courtesans,
whom
both men and women had
dedicated to the goddess.
And therefore it was also on account of these
women that the city was crowded with people and grew rich; for
instance, the ship captains freely
squandered their money, and
hence
the proverb, “"Not for every man is the voyage to Corinth."”
Source unknown
Moreover, it is recorded that a certain courtesan said to the woman who
reproached her with the charge that she did not like to work or touch
wool: "Yet, such as I am, in this short time I have taken down three
webs." [debauched three ship captains]
Strab. 11.4.7 As for gods, they honor Helius,
[Sun]
Zeus,
and
Selene, [moon] but especially Selene; her
temple is near Iberia. The office of priest is held by the man who,
after the king, is held in highest honor; he has charge of the sacred
land, which is extensive and well-populated, and also of the temple
slaves [Hierodoulos ], many of whom are
subject to religious frenzy and utter
prophecies. And any one of those who, becoming violently possessed,
wanders alone in the forests, is by the priest arrested, bound with
sacred fetters, and sumptuously maintained during that year, and then
led forth to the sacrifice that is performed in honor of the goddess,
and, being anointed, is sacrificed along with other victims. The
sacrifice is performed as follows: Some person holding a sacred lance,
with which it is the custom to sacrifice human victims, comes forward
out of the crowd and strikes the victim through the side into the
heart, he being not without experience in such a task; and when the
victim falls, they draw auguries from his fal
and declare them before the public; and when the body is carried to a
certain place, they all trample upon it, thus using it as a means of
purification.
Nekoros custodion of the temple high priest Aeditus, Vulg. Ezech. 44, 1 II.
a title of Asiatic towns, which had built a temple
in honour of their patron-god, as Ephesus was, n. Artemidos
B. Prodidomi pay in
advance, play false, be guilty of treachery, surrender
C. Phortos
D. Gignomai —come into a
new state of being: hence, of a thing produced,
BURDEN IS: 4.
after Hom., of Poets, compose,
write, p. dithurambon, epea, Hdt.1.23, 4.14; “p.
Represent in verse,or poetry, invent, represent, myths, comedy,
tragedy
BURDEN IS: Erōs
, ōtos,
o(, acc. erōn —love,
mostly of the sexual passion, name of the klēros Aphroditēs,
III. of the Levites, “Kurios autos klēros autou” LXX De.18.2:
Aphrodite or ZOE is the Musical Worship Minister: that is
a burden Jesus died to PRY OFF.
BURDEN IS: 2. metaph.,
heavy
load or
burden, ph. khreias, kakōn, E.Supp.20,
IT1306; cf.
phortion.
Eur. Supp. 20 Before the temple of Demeter
at Eleusis.
On
the
steps
of
the great altar is seated Aethra. Around her, in the
garb of suppliants, is the Chorus of Argive
mothers. Adrastus lies on the ground before the altar, crushed in
abject grief. The children of the slain chieftains stand nearby. Around
the altar are the attendants of the goddess.
BURDEN IS: II.
Att.,
vulgar stuff, rubbish, balderdash, Ar.Pax748 (anap.)
Pl.796.
Aristoph. Peace 748 Chorus
The Chorus turns and faces the audience.
Undoubtedly the comic poet who [735] mounted the stage to praise
himself
in the parabasis would deserve to be handed over to the
sticks
of the beadles. Nevertheless, oh Muse, if it be right to esteem
the
most honest and illustrious of our comic writers at his proper value,
permit our poet to say that he thinks he has deserved a glorious
renown.
First of all, he is the one who has compelled his rivals no
longer [740] to scoff at rags or to war with lice;
and as for those
Heracleses, always chewing and ever hungry,
he was the first to cover
them with ridicule and to chase them from the stage;
he has also
dismissed that slave, whom one never failed to set weeping before
you,
[745] so that his comrade might have the chance of jeering at his
stripes and might ask, “Wretch, what has happened to your hide? Has the
lash rained an army of its thongs on you and laid your back waste?”
After having delivered us from all these wearisome ineptitudes and
these low buffooneries,
he has built up for us a great art, like a
palace with high towers,
[750] constructed of fine phrases, great
thoughts and of jokes not common on the streets.
Moreover it's not
obscure private persons or women that he stages in his comedies; but,
bold as Heracles, it's the very greatest whom he attacks, undeterred by
the fetid stink of leather or the threats of hearts of mud.
WHAT IS THE REST JESUS CAME TO GIVE US BY FREEING US FROM THE SCRIBES AND PHARISEES
Ana-pausis , poet. amp-, eōs, h(,
3. Rhet., cadence
of a period, Hermog.Id.1.1, al.
REST FROM:
leitourg-ia , h(, earlier Att. lēt- IG22.1140.14
(386 B.C.):—at Athens, and elsewhere
(e.g. Siphnos, Isoc.19.36; Mitylene, Antipho 5.77),
II. any public
service or work, PHib. 1.78.4
(iii B.C.), etc.;
ho epi tōn leitourgiōn tetagmenos, in an army,
the officer who
superintended the workmen, carpenters, etc.,
Plb.3.93.4; “
hoi epi tina l. apestalmenoi”
Id.10.16.5: generally,
military
duty,
UPZ15.25
(pl., ii B.C.).
III. public service
of the gods, “hai pros tous theous l.” Arist.Pol.1330a13;
“hai tōn theōn therapeiai kai l.” D.S.1.21, cf. UPZ17.17 (ii B.C.), PTeb.302.30
(i A.D.), etc.; the service or ministry of priests, LXX Nu.8.25, Ev.Luc.1.23.
Matthew 11:29 Take my yoke upon you, and learn of me;
for I am meek and lowly in heart: and ye shall find rest unto your souls.
29 arate ton zugon mou
eph' humas kai mathete ap' emou, hoti praus eimi kai tapeinos tē kardia, kai “heurēsete anapausin tais psukhais humōn:”
Ana-pauō ,
Therap-eia , Ion. thera^p-ēiē (thera^p-eiē Hp.Art.80,al.),
h(,
A. service,
attendance:
I. of persons,
th. tōn theōn service paid to the gods,
Pl. Euthphr.13d,
cf.
E.El.744 (lyr.); “
theōn kai hērōōn therapeiai”
Pl.R.427b, etc.; “
hē peri tous theous th.”
Isoc.11.24;
aguiatides th. worship of
Apollo
Agyieus,
E.Ion187; “
tēn th. apodidonai tois theois”
Arist.Pol.1329a32;
“
th. tēs mēnidos”
Jul.Or.5.159b:
abs., “
pasan th. hōs isotheos therapeuomenos”
Pl.Phdr.255a, cf.
Antipho 4.2.4; of
parents, “
goneōn therapeias kai timas”
Pl.Lg.886c, cf.
Gorg.Fr.6 D.;
of children,
nurture, care, “
mikrous paidas therapeias deomenous”
Lys.13.45; “
th. kai esthēs”
X.Mem.3.11.4;
th. sōmatos, psukhēs,
Pl.Grg.464b,
La.185e.
A LADED BURDEN IS:
Aluô , A.to
be deeply stirred, excited: 1. from grief, to be distraught,
beside oneself
3.to be weary, ennuyé, epitôn sumposiôn sumposi-on , to, A.drinking-party,
symposium,
Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, 6.
from joy or exultation (rarely), to be beside oneself, Od.18.333, A.Th.391,
A BAPTIZED BELIEVER is saved from or protected
to that "crooked race." The crooked or skolion songs were connected
with the symposion where they "got drunk on wine" before they began
their singing.
Ab-lŭo
[16] et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsius
I. to wash off
or away, to wash, cleanse, purify. “abluere sitim,” to quench abluere sibi
umbras, to remove darkness (by bringing a light), Of the
washing away of earth by a shower, Varr. R. R. 1,
35.—In eccl. Lat., of baptism: munere divinitatis abluti,
II. Trop., of calming the passions:
omnis
ejusmodi perturbatio animi placatione abluatur, be removed
(fig. derived from the religious rite of washing in expiation of sin),
sumposi-on , A.
drinking-party, symposium, Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, al., Hdt.2.78, X.Cyr.8.8.10, etc.; s. kataskeuasai, philois paraskhein, sunagein, Pl.R.363c, Plu.2.198b, Ath.5.186c, etc.; “paidagōgein” Pl.Lg.641b.--Pl., X., and Plu. wrote dialogues under this name.
Pind. N. 9 [45] Muses, we will go in victory procession from Apollo's shrine in Sicyon
to newly-founded Aetna, where the doors flung open wide are overwhelmed
by guests, at the prosperous home of Chromius. Make a sweet song of
verses!
Let him know that he has received marvellous prosperity from the
gods.
For if, together with many possessions, a man wins renown and glory,
there is no higher peak on which a mortal can set his feet.
Peace loves
the symposium, and new-flourishing victory is fostered by soft song,
and the voice becomes bold beside the mixing-bowl. [
50] Let someone mix
the wine now, the sweet forerunner of victory-song,
and dispense the powerful son of the vine in those silver goblets which
once Chromius' horses won for him and sent from holy Sicyon
together with the duly twined garlands of Leto's son. Father Zeus, I
pray that I may celebrate this excellence by the favor of the Graces,
and excel many poets in honoring victory with my verses, [55] throwing
my shaft nearest of all to the mark of the Muse
Xen. Cyrop. 8.8.10 They had also the custom of not bringing pots into their banquets,
evidently because they thought that if one did not drink to excess,
both mind and body would be less uncertain.
So even now the custom of
not bringing in the pots still obtains,
but they drink so much that,
instead of carrying anything in,
they are themselves carried out when
they are no longer able to stand straight enough to walk out.
A CHRISTIAN IS A DISCIPLE OF JESUS CHRIST (ONLY) IN THE PROPHETS MADE PERFECT.
God sent His Personified WORD to teach us what Jesus Christ commanded
to be taught. There is no room for a Law of Silence: If Christ
didn't define it in the writing prophets and if Jesus didn't make the
prophecies more perfect then nothing else can be used to impose Scribes
or Pharisses and their own acts of worship.
Manthanō , Pi.P.3.80, etc.:
fut.
learners, pupils, I. acquire a habit of,
and in past tenses, to be accustomed to . . , c. inf., Emp.17.9, Hp.VM10; “tous memathēkotas aristan” Id.Acut.28; to memathēkos that which is usual, “proteron ē husteron tou m.” Id.Mul.2.128;
argai manthanousi acquire a habit of
idleness, < Ep.Ti.5.13.
III. perceive, remark,
notice, “
IV. understand
Matthew 11:30 For my yoke is easy, and my burden is light.
Matthew 28:16 Then the eleven disciples went away into Galilee,
into a mountain where Jesus had appointed them.
Matthew 28:17 And when they saw him, they worshipped him: but some doubted.
Matthew 28:18 And Jesus came and spake unto them, saying,
All power is given unto me in heaven and in earth.
Matthew 28:19 Go ye therefore, and teach all nations,
baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
DON'T LET ANYONE BURDEN YOU DOWN WITH
ANYTHING NOT CLEARLY TAUGHT BY CHRIST THE SPIRIT IN THE PROPHETS AND BY
JESUS OF NAZARETH WHO MADE THE PROPHECIES MORE CERTAIN.
4.05.11 <img src="/cgi-bin/Count.cgi?df=piney/counter_Matthew.11.Labor.Heavy.Laden.html.dat">
