Mark 16:16 Baptism is Nessary For Salvation

Romans 6.[17] gratias autem Deo quod fuistis servi peccati oboedistis autem ex corde in eam formam doctrinae in qua traditi estis

II. Esp.
A. Prop., of living beings (class.).
1. To obey, yield obedience to. to be subject to, to serve (freq. and class.; cf.: pareo, obtempero, obsequor).
B. Meton., of things, to yield, be manageable:  yielding, flexible,


2.  An outline, plan, design (of an architect, etc.)
3. A model after which any thing is made, a pattern, stamp, last (of a shoemaker), etc.: “utendum plane sermone, ut numo, cui publica forma est,Quint. 1, 6, 3:
4. A mould which gives form to something: “(caseus) vel manu figuratur vel buxeis formis exprimitur,

Doctrina I. teaching, instruction (class.; cf.: litterae, artes, disciplina, praecepta, scientia, humanitas).

In denotes either rest or motion within or into a place or thing; opp. to ex; , to be engaged, occupied with, to have under control or within reach:


Trado I. v. infra; cf. Neue, Formenl. 2, 734), dĭdi, dĭtum, 3 (in tmesi: transque dato endoque plorato, i. e. tradito et implorato, Vet. Lex ap. Fest. s. v. sub vos, p. 309 Müll.), v. a. trans-do, to give up, hand over, deliver, transmit, surrender, consign (syn.: dedo, remitto).
B. In partic.
1. Pregn., to deliver, commit, intrust, confide for shelter, protection, imprisonment, etc. (syn.: commendo, committo).
1. Pregn., with se, to give one's self up, to yield, surrender, or devote one's self to any thing

1. Pregn., with se, to give one's self up, to yield, surrender, or devote one's self to any thing: “se totos voluptatibus,Cic. Lael. 23, 86: “se quieti,id. Div. 1, 29, 61: se lacrimis ac tristitiae, Luccei. ap. Cic. Fam. 5, 14, 2: “se studiis vel otio,Plin. Ep. 1, 9, 7: “si se consiliis ejus (rex) tradidisset,Flor. 2, 8, 6: “se in studium aliquod quietum,Cic. Inv. 1, 3, 4: “se in disciplinam alicujus,id. Phil. 2, 2, 3; cf.: “cogitationibus suis traditus,Sen. Ep. 9, 16.—

Christ prophesied and Jesus made obedience in Baptism necessary for salvation or becoming a disciple. Those who do not comply will be damned because they DENY that Jesus Christ had more authority than their faith in their own faith. We will look at Mark 16:16 which was believed by most historic scholars to be the command of Jesus Christ well documented in many other passages.  Mark begins speaking of the ARCHE of the gospel which means "the most important part of the gospel" which we can conform to as we obey that type or "pattern capable of being imitated" which is required before there is a remission sins. He then quotes Malachi about John where Malachi promises that we will be WASHED when Messiah came.  He then launches into the Baptism of Jesus and John.
Mark 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
Mark 16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

The immediate question of the unbeliever is, "Do I HAVE to be baptized to be saved?"  Or, "it does NOT say that he that believeth and is NOT baptized shall NOT be saved." The worst form of thinking is because "baptism does not save without faith" then "faith" is the important part and therefore, like magic, baptism is not important.  In elementary thinking, faith is that which JUSTIFIES or makes one able to call on the Name of the Lord by baptism in order to be saved.

It was because of musical idolatry at Mount Sinai that God abandoned the national system to worship the starry host: that is what they had done as the Levite cult in Egypt for centuries.  Jacob had cursed Levi and warned us not to attend their assemblies (Genesis 49).  After the fall from Grace, the tribe of Levi was dedicated to carry on the sacrificial system. After the monarchy began, the godly people attended the Synagogue or church in the wilderness on the rest days and were quarantined from the sacrificial system

Christ in the prophets identified the Civil-Military-Clergy system as parasites and robbers.  The ungodly nobility saw their curse as a blessing but Christ in the prophets identified them as especially unrighteous and not fit for God's acceptance: they needed what is used in the New Testament as baptism. 

The neaning of baptism began when Christ in Spirit BREATHED inspiration into Isaiah who wrote.

Isa 1:1 THE vision of Isaiah the son of Amoz,
        which he saw concerning
Judah and Jerusalem
        in the days of Uzziah, Jotham, Ahaz, and Hez“ekiah, kings of Judah.

Hear, O heavens, and give ear, O earth: for the Lord hath spoken,
..........I have nourished and brought up children,
..........and they have rebelled against me. Isa 1:2

The ox knoweth his owner, and the ass his masters crib: but Israel doth not know, my people doth not consider. Isa 1:3

Ah sinful nation, a people laden with iniquity, a seed of evildoers,
.......... children that are corrupters:
.......... they have forsaken the Lord,
.......... they have provoked the Holy One of Israel unto anger,
.......... they are gone away backward. Isa 1:4

Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isa 1:5

From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Isa 1:6

Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. Isa 1:7

Isa 1:11 To what purpose is the multitude of your sacrifices unto me? saith the Lord:
.......... I am full of the burnt offerings of rams,
.......... and the fat of fed beasts;
.......... and I delight not in the blood of bullocks, or of lambs, or of he goats.

Isa 1:12 When ye come to appear before me,
.......... who hath required this at your hand, to tread my courts?

Isa 1:13 Bring no more vain oblations;
.......... incense is an abomination unto me;
.......... the new moons and sabbaths,
.......... the calling of assemblies, I cannot away with;
.......... it is iniquity, even the solemn meeting.

Isa 1:14 Your new moons and your appointed feasts my soul hateth:
.......... they are a trouble unto me; I am weary to bear them.

Isa 1:15 And when ye spread forth your hands,
.......... I will hide mine eyes from you:
.......... yea, when ye make many prayers,
.......... I will not hear: your hands are full of blood.

Isa 1:16 Wash you, make you clean;
.......... put away the evil of your doings from before mine eyes;
.......... cease to do evil;

Isa 1:17 Learn to do well;
.......... seek judgment, relieve the oppressed,
.......... judge the fatherless, plead for the widow.

Isa 1:18 Come now, and let us reason together, saith the Lord:
.......... though your sins be as scarlet,
.......... they shall be as white as snow;
.......... though they be red like crimson, they shall be as wool.

Isa 1:19 If ye be willing and obedient, ye shall eat the good of the land:

Isa 1:20 But if ye refuse and rebel,
.......... ye shall be devoured with the sword:
.......... for the mouth of the Lord hath spoken it.

Isa 1:21 How is the faithful city become an harlot
.......... it was full of judgment; righteousness lodged in it; but now murderers.

Just after the Great Commission to make disciples by baptizing them and teaching what Christ taught, Mark wrote

BEHOLD, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1

But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiners fire, and like fullers soap: Malachi 3:2

And he shall sit as a refiner and purifier of silver: and

he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:3

While some copies do not have this portion of Mark, it agrees with the prophecy of Christ and the Commandments of Jesus Christ. Furthermore, many church theologians quoted the context of the verse.  Jesus warned that doctors of the law take away the key to knowledge and modern theologians study theology and rarely have the inclination or maybe ability to search out that which is not required to defend the creed of those who pay him as a doctor of the law.
Mark 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
Mark 16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
Here are some quick notes from the Latin to prove that the Greek PISTIS or faith (faithfulness) does not mean belief only.  
Mark 16.[16] qui crediderit et baptizatus fuerit salvus erit qui vero non crediderit condemnabitur

A.  Credo I.  Orig. belonging to the lang. of business, to GIVE CREDIT. to give as a loan, to loan, lend, make or loan to any one: (vilicus) injussu domini credat nemini;
II.  Transf. beyond the circle of business (very freq. in every period and species of composition).
    A. With the prevailing idea of intended protection, to commit or consign something to one for preservation,
     protection, etc., to intrust to one, = committo, commendo (cf. concredo)
4100.  pisteuo, pist-yoo´-o; from 4102; to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one’s spiritual well-being to Christ): — believe(-r), commit (to trust), put in trust with.
2. comply, hōs oukh hupeixōn oude pisteusōn legeis; S.OT625, cf. 646 ;
Opposite to apisteō, Id.Tr.1228

Soph. OT 625

Oedipus Hardly. I desire your death, not your exile, so that I might show what a thing envy is.
Creon [625] Are you resolved not to yield or believe? (Pisteo)
Oedipus No, for you persuade me that you are unworthy of trust.
Creon No, for I see you are not sane

Xen. Mem. 4.4. [17] And how is the individual citizen less likely to incur penalties from the state, and more certain to gain honour than by obeying [peithoito] the laws? How less likely to be defeated in the courts or more certain to win? Whom would anyone rather trust [pisteuseie] as guardian of his money or sons or daughters? Whom would the whole city think more trustworthy [pisteuseian] than the man of lawful conduct? From whom would parents or kinsfolk or servants or friends or fellow-citizens or strangers more surely get their just rights?

Xen. Sym. 8.36 We could all come to one mind, I think, on the point I am trying to make, if we were to consider the question in this way: of two lads, the objects of the different types of love, which one would a person prefer to trust (Pisteo) with his money, or his children, or to lay under the obligation of a favour? My own belief is that even the person whose love is founded on the loved one's physical beauty would in all these cases rather put his trust (Pisteuo)in him whose loveliness is of the spirit.

Diod. 12.15 Now at first glance a man sees nothing wise or outstanding in this law, but when it is explored deeply it is found to be justly worthy of praise. For if the reason is sought out why he entrusted (Pisteuo) the property of orphans to one group and the rearing of them to another, the lawgiver is seen to have shown an unusual kind of ingenuity

Pl. Trin. 4.2 And would he have been such a fool as to entrust to me a thousand Philippean pieces, which gold he bade me carry to his son, and to his friend Callicles, to whom he said that he had entrusted his affairs? Would he have entrusted them to me if he had not known me, and I him, very intimately?...

A person, that I know not who he is, and have never beheld him with my eyes before this day, should I be entrusting gold to him? A man, to whom, if his life were at stake, I would not entrust a dump of lead. This fellow must be adroitly dealt with by me. Hallo! Mister Hush, I want three words with you.

2 with in and acc. of pers., to believe in, trust in (eccl. Lat.): of God to Adhaereo to stick like a magnet,
ŏ-ŏpĕror , ātus sum, 1,
I. v. dep., to work with or together, combine, unite (late Lat.): “praedicaverunt ubique, Domino coöperante,Vulg. Marc. 16, 20; Cassiod. Hist. Eccl. 9, 19.—
II. Transf., of things: “quoniam fides coöperabatur operibus ejus,Vulg. Jac. 2, 22: “diligentibus Deum omnia cooperantur in bonum,id. Rom. 8, 28.

Mark 16:20 And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen.
Rom. 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
Aug. Enarr. in Psa. 77, 8: “qui fidem habet sine spe ac dilectione, Christum esse credit, non in Christum credit,id. Serm. 144, 2: “qui credit in Filium habet vitam aeternam,Vulg. Johan. 3, 36 et saep.—
 John 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

to apisteō, Id.Tr.1228  Disbelieve, distrust, cannot be sure of what you are saying, to be disobedient, unfaithful, faithless

Soph. Trach. 1228

Yes, child. This is the charge I lay upon you:
if you revere my memory when I
have died, remembering the oath you swore,
make her your wife, and do not scorn my wish.
No other man but you must ever marry
this woman who has lain with me in love;
no, you, my son, must take her for your own.
        Consent! [Pietho  listen to, obey)
        To disrespect [Apisteo disobey]
                me in small matters
                destroys the greater favors you have done.

B.  Et and A.  To subjoin a word or phrase which more accurately defines or more briefly comprehends what goes before, and indeed, and moreover, and that too.

C.  Baptizo A. dip, plunge,xiphos eis sphagēnJ.BJ2.18.4; “spathion eis to embruonSor.2.63:—Pass., of a trephine, Gal.10.447; “baptison seauton eis thalassanPlu.2.166a; b. Dionuson pros tēn thalassan ib. 914d:—in Pass., to be drowned, Epict.Gnom.47; of ships, sink

3. baptize,tinaEv.Marc.1.4; “en hudati eis metanoianEv.Matt.3.11:—Pass., “baptisthētō hekastos eis aphesin hamartiōnAct.Ap.2.38; “eis KhristonEp.Rom.6.3, etc.:—Med., dip oneself, LXX4 Ki.5.14; get oneself baptized, Act.Ap.22.16, 1 Ep.Cor.10.2:—Pass., perform ablutions, Ev.Luc. 11.38.
Kataduo Go down, sink, also of ships, to be sunk or disabled, also “hoi hippeis katadunontes en telmasinPlb. 5.47.2; k. huph' hudati duckBatr.89; katadedukōs having popped down, Ar.V.140.

of souls, eis buthon k. Plu.2.943d: c. dat., sink into, “tais homoiopatheiaisMetrod.Fr.38: freq. with a notion of secrecy, insinuate oneself, steal into,
Telma A. standing water, pond, marsh, swamp, Ar.Av. 1593, Pl.Phd.109b, X.Oec.20.11, Men.Epit.532,;Thphr.HP1.4.2: pl., low lands subject to inundation, water-meads, Hdt.2.93,

Hudorwater, of any kind, but in Hom. rarely of seawater without an epith,  spring-water, drinking-water, water for washing the hands, 2. rain-water, rain,

Water never means anything but WATER.  If yo use it in a parable that does not change the meaning of WATER
A. the depth, esp. of the sea, A.Pr.432 (lyr.), 2 Ep.Cor.11.25.
b. generally, sunizanein eis b. sink to the bottom, Thphr.Od.29: metaph., “ex ouriōn dramousan es buthon peseinS.Aj.1083; “anakouphisai kara buthōnId.OT24; ek buthou kēkion haima from the deep wound, Id.Ph.783; “katapheresthai eis b.Arist.HA619a7, etc.; tēn anaphoran poiēsamenos ek tou b. ib.622b7; en b. tēs thalattēs ib.537a8: metaph., en buthō atekhniēs in the depth of . . , Hp.Praec.7; “en b. alētheiaDemocr.117; “eis tina b. phluarias empesōnPl.Prm.130d; “atheotētosPlu.2.757c; huperkosmos b. abyss, Dam.Pr.106,205.
homoiopath-eia pa^, h(,
A. sympathetic emotion, Arist.MM1210b23, 1211a1, Metrod.Fr.38 (pl.) ; cf. homopatheia.
II. likeness in condition, homogeneousness, koinē tēs phuseōs ho.D.S.13.24 (nisi homop-leg.), cf. Str.1.1.9.

Non Credit

Mark 16:16  He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

By refusing to comply with the statement "He that believeth AND is baptized shall be saved."

        Luke 7:29 And all the people that heard him, and the publicans,
                 justified God, being baptized with the baptism of John.
         Luke 7:30 But the Pharisees and lawyers rejected the counsel of God against themselves,
                 being not baptized of him

By rejecting baptism they denied that God was JUSTIFIED in demanding baptism. They in effect
         Called God a liar.  That still happens.

Apistos To express doubt that it is possible.  
I. Pass., not to be trusted, and so:
1. of persons and their acts, not trusty, faithless,
by untrustworthy, groundless confidence, Th.1.120; shifty, unreliable, Pl.Lg.775d.
Thuc. 1.120 They are not intoxicated by military success; but neither will they tolerate injustice from a love of peace and ease. [4] For he whom pleasure makes a coward will quickly lose, if he continues inactive, the delights of ease which he is so unwilling to renounce; and he whose arrogance is stimulated by victory does not see how hollow is the confidence which elates him
II. Act., mistrustful, incredulous, suspicious, Od.14.150;
Hom. Od. 14.147 Then the much-enduring, goodly Odysseus answered him: “Friend, since thou dost utterly make denial, and declarest [150] that he will never come again, and thy heart is ever unbelieving, therefore will I tell thee, not at random but with an oath, that Odysseus shall return.
    b. in NT, unbelieving, 1 Ep.Cor.6.6, al.
1Cor. 6:5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
1Cor. 6:6 But brother goeth to law with brother, and that before the unbelievers.
2. disobedient, disloyal, S.Fr. 627: c. gen., A.Th.876; ekhein apiston . . anarkhian polei, i.e. anarkhian ekhein apeithousan polei, ib.1035, cf. E.IT1476.
Aesch. PB 640

[640] I do not know how to refuse [Apistos] you. You shall learn in truthful speech all that you would like to know. Yet I am ashamed to tell about the storm of calamity sent by Heaven, of the marring of my form, and of the source from which it swooped upon me, wretched that I am.

Aesch. Seven 875

[875] Ah, pity you senseless men, whom friends could not persuade and evils could not wear down! To your misery you have captured your father's house with the spear.
To their misery, indeed, [880] they found a miserable death in the outrage done their house

[1035] I at least will say something to the rulers of the Cadmeans: even if no one else is willing to share in burying him, I will bury him alone and risk the peril [1035] of burying my own brother. Nor am I ashamed to act in defiant opposition to the rulers of the city. A thing to be held in awe is the common womb from which we were born, of a wretched mother and unfortunate father. Therefore, my soul, willingly share his evils, even though they are unwilling,

Eur. IT 1475 Thoas
[1475] Lady Athena, whoever hears the words of the gods and does not obey, is not thinking rightly. I am not angry at Orestes, for going off with the goddess' image, or at his sister; for what good is it to contend against the strength of gods? 
2. Act., distrustfully, suspiciously, Th.3.83; “a. tina diatheinaiD.20.22.
b. treacherously

Thuc. 3.83

Thus every form of iniquity took root in the Hellenic countries by reason of the troubles.

The ancient simplicity into which honor so largely entered
        was laughed down and disappeared;
        and society became divided into camps
        in which no man trusted [Apistos] his fellow.

[2] To put an end to this, there was neither promise to be depended upon, [Piseuo]
        on the hopelessness [Anelpistos; No hope] of a permanent state of things,
        were more intent upon self-defence than capable of confidence.
[3] In this contest the blunter wits were most successful.        
       Apprehensive of their own deficiencies and of the cleverness of their antagonists, they feared to be worsted in debate and to be surprised by the combinations of their more versatile opponents, and so at once boldly had recourse to action:

[4] while their adversaries, arrogantly thinking that they should know in time, and that it was unnecessary to secure by action what policy afforded, often fell victims to their want of precaution. 
Others refuse to "come to the Light" because they don't want their works made known or perhaps because they simply do not wish to become a disciple or student of Jesus Christ through His Word (only).

II.  apeitheō, disobey,tiniHdt.6.108, Trag.and Pl., A.Pr.640, S.Ant.381 (lyr.), Tr.1183, 1224, Pl.Ap.29c, al.: abs., to be disobedient, tois apistousin tade in these things, S.Ant.219, cf. 656; ēn d' apistōsi but if they refuse to comply, E.Supp.389, cf. Pl.Lg.941c.
4. to be incredulous, Hdt.8.94, cf. Ev.Marc.16.16, etc.; “naphe kai memnas' apisteinEpich.250; “epi tois legomenoisPh.2.92.
2.  to be faithless,ei hēmeis apistoumen, ekeinos pistos menei2 Ep.Tim. 2.13.
Believeth Not: Hdt. 6.108 [3] We advise you to put yourselves under the protection of the Athenians, since they are your neighbors and not bad men at giving help.” The Lacedaemonians gave this advice not so much out of goodwill toward the Plataeans as wishing to cause trouble for the Athenians with the Boeotians. [4] So the Lacedaemonians gave this advice to the Plataeans, who did not disobey [Apisteo] it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid.

Believeth Not Believeth not means to comply:  Aesch. PB 640 I do not know how to refuse you [apistēsai] . You shall learn in truthful speech all that you would like to know. Yet I am ashamed to tell about the storm of calamity sent by Heaven, of the marring of my form, and of the source from which it swooped upon me, wretched that I am.

Yielding obedience [peistheis] to such prophetic utterances of Loxias, [670] he drove me away and barred me from his house, against his will and mine; but the constraint of Zeus forced him to act by necessity

Believeth Not:  Eur. Supp. 381 Theseus addresses one of his own heralds. As he speaks, the Herald from King Creon of Thebes enters.


Theseus With this art you have always served the state and me by carrying [Kerugma  Luke 11:32]]
        my proclamations far and wide;
        now cross Asopus and the waters of Ismenus,
        and declare this message to the haughty king of the Cadmeans:
[385] “Theseus, your neighbor, one who well may win what he craves, begs as a favor your permission to bury the dead, winning to yourself the love of all the Erechtheidae.”

And if they are willing, thank them and come back again,
but if they do not hearken [apistōs']
your second message runs thus: [390] they may expect my warrior army; for at the sacred fount of CalIichorus my army camps in readiness and is being reviewed. Moreover, the city gladly of its own accord undertook this labor, when it perceived my wish

Believeth and Believeth not proves TO COMPLY or REFUSE to comply:

Plat. Laws 941c and this the lawgiver, as it behoves him, knows better than the whole tribe of poets.
        He, therefore, that hearkens [peistheis] to our speech is blessed, and deserves blessing for all time;
        but he that hearkens [apistēsas] not shall,
in the next place, be holden by this law:—If anyone steals any piece of public property, he shall receive the same punishment, be it great or small. For he that steals a small thing steals with equal greed, though with less power, while he that takes a large thing which he has not deposited does wrong to the full;

There is no blessing from the poets, composers and performers:

Poetes A workman, inventor II. composer of a poem, author,p. kōmōdiasPl.Lg.935e; “p. kainōn dramatōn, tragōdiōn ktl
        b. composer of music, Pl.Lg.812d.
        2. author of a speech, opp. deliverer of it, “p. logōnId.Euthd.305b, cf. Phdr.234e, 278e,
        Alcid.Soph.34, Isoc. 15.192. (Written “poētēs

The Word of God outlaws poetry or music:

Plat. Laws 812d

Note that one sang TO a harp: a note was struck and the voice was matched to it and did not add another component.  


So, to attain this object, both the lyre-master and his pupil must use the notes of the lyre, because of the distinctness of its strings, assigning to the notes of the song notes in tune with them; but as to divergence of sound and variety in the notes of the harp, when the strings sound the one tune and the composer of the melody another, or when there results a combination of low and high notes, of slow and quick time, of sharp and grave,
i.e. the notes of the instrument must be in accord with those of the singer's voice. “The tune, as composed by the poet, is supposed to have comparatively few notes, to be in slowish time, and low down in the register; whereas the complicated variation, which he is condemning, has many notes, is in quick time, and high up in the register.”
[812e] and all sorts of rhythmical variations are adapted to the notes of the lyre,—no such complications should be employed in dealing with pupils who have to absorb quickly, within three years, the useful elements of music.

For the jarring of opposites with one another impedes easy learning; and the young should above all things learn easily, since the necessary lessons imposed upon them are neither few nor small,—which lessons our discourse will indicate in time as it proceeds. So let our educator regulate these matters in the manner stated. As regards the character of the actual tunes and words which the choir-masters ought to teach

The Word of God outlaws Rhetoric:

Plat. Euthyd. 305b  he is wrong, and so is anyone else who decries it: though I must say I felt he was right in blaming the readiness to engage in discussion with such people before a large company.

Crito, these people are very odd. But I do not yet know what answer I shall give you. Of which party was he who came up to you and blamed philosophy? Was he one of those who excel in the contests of the courts, an orator; or of those who equip the orators for the fray, a composer of the speeches they deliver in their contests?

Rhetor public speaker A. public speaker, “muthōn rhētoresE.Hec.124 (anap.), cf. Fr.597.4, Isoc.8.129,


2.  fight, Hdt.1.76,82, al.; “peri tōn hapantōnTh.6.16; “pros tinaId.1.36, cf. 8.27: c. acc. cogn., mōn ti kednon-izeto; E.Heracl. 795; [“makhēn -isantoE.Supp.637.
3.  contend for the prize on the stage, of the rhapsode, Hdt.5.67; of the playwright, Ar.Ach.140,419; of the actor, D.19.246, cf. 250, Arist.Po.1451a8; of the choragus, D. 21.66: c. acc., “dramataIG12(7).226 (Amorgos): generally, contend for victory, “kalōs . . ēgōnisaiPl.Smp.194a, cf. Mx.235d; argue, holps pragmati about the question as a whole, Hp.Mi.369c; esp. argue sophistically, opp. dialegomai, Tht.167e.
4.  of public speaking, X.Mem.3.7.4; “a. pros apodeixinArist.Fr.133 (Theodect. ap. Rh.6.19 W.).


Matt. 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

John 12:42 Nevertheless among the chief rulers also many believed on him;
    but because of the Pharisees they did not confess him,
    lest they should be put out of the synagogue:
John 12:43 For they loved the praise of men more than the praise of God.

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 2:41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
Acts 2:47 Praising God, and having favour with all the people. And the Lord added to the church daily such as were being saved.
The Church of Christ is the Kingdom of Christ:
Col. 1:13 Who hath delivered us from the power of darkness,
    and hath translated us into the kingdom of his dear Son:
Col. 1:14 In whom we have redemption through his blood,
     even the forgiveness of sins:
He that believeth AND is baptized shall be saved. Mark 16:16

Believeth Greek: pist-euo  trust, put faith in, rely on a person, thing, or statement
        2. comply, hôs ouch hupeixôn oude pisteusôn legeis; [625] Are you resolved not to yield or believe
Luke 7:29 And all the people that heard him, and the publicans,
      justified God, being baptized with the baptism of John.
OPPOSITE to apisteô

but he that believeth not shall be damned
Luke 7:30 But the Pharisees and lawyers
      rejected the counsel of God against themselves,
      being not baptized of him
He that believeth not refuses to comply: he denies that God is honest in demanding baptism
He that COMPLIES and is baptized shall be saved.
He that COMPLIES NOT shall be DAMNED for denying baptism.
Once they have DENIED Christ, He has denied them for ever more.
Apist-eô to be apistos, and so, I. disbelieve, distrust, was distrusted, i.e. no one could be sure of knowing, it is not believed to be possible, shifty.

Disobedient, disloyal, II. = apeitheô, disobey, to be faithless

He that BELIEVETH NOT is not a brother.

1Cor. 6:6 But brother goeth to law with brother, and that before the unbelievers.

II. = apeitheô, preferred apisteô, disobey, to be DISOBEDIENT, shifty, they refuse to comply, They are not to be trusted, and so of persons and their acts, not trusty, faithless, Act., mistrustful, incredulous, suspicious, Treacherously, cause to REVOLT from. also kleptô meaning: seize or occupy secretly, effect or bring about clandestinely, gamon, to be 'smuggled in' get rid of imperceptibly

114 atheteo, opposite to set aside a treaty, i.e. (by implication) to disesteem, neutralize or violate: cast off, despise, disannul, frustrate, bring to nought, reject. To be struck off a register, deal treacherously
   A. 1 Ki 2:[16]  If the man said to him, They will surely burn the fat first, and then take as much as your soul desires; then he would say, No, but you shall give it me now: and if not, I will take it by force. [17]  The sin of the young men was very great before Yahweh; for the men despised the offering of Yahweh.
  B. Gal. 3:15 Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
  C. 1Th. 4:7 For God hath not called us unto uncleanness, but unto holiness. [holiness means A holy spirit]
    1Th. 4:8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

Alethes denies that God is honest
2. c.dat., refuse one's assent

3. deal treacherously with, break faith with

  Is. 1:2 Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.
   Is. 1:3 The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
  Is. 1:4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward


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