Division and error result from denying the CENI principle: that is denying that God has the right to command, example or infer how He wants us to serve Him and how to PREVENT thinking that one's opinions are authority to command others to obey their dommands.  Jeremiah makes it clear that anyone who teaches something which God has not taught or commanded is guilty of blaspheming the Spirit because the Spirit of Christ informed the Prophets and Apostles which define the nature of "church" as school of the Word of Christ.

Jer 23:1 WOE be unto the pastors that destroy and scatter the sheep of MY pasture saith the Lord.

Jeremiah 10:21 The shepherds are senseless and do not inquire of the LORD;
        so they do not prosper and all their flock is scattered.
Isaiah 56:9 Come, all you beasts of the field, come and devour, all you beasts of the forest!
John 10:8 All who ever came before me were thieves and robbers,
        but the sheep did not listen to them.

The Command is to use God's PASTURE.

dis-perdo , dĭdi, dĭtum, 3

Cic. Agr. 1.1.2 See, now, in the second chapter of this law, how that profligate debauchee is disturbing the republic,—how he is ruining and dissipating the possessions left us by our ancestors; so as to be not less a spendthrift in the patrimony of the Roman people than in his own. He is advertising for sale by his law all the revenues, for the decemvirs to sell them; that is to say, he is advertising an auction of the property of the state. He wants lands to be bought, in order to be distributed; he is seeking money. No doubt he will devise something, and bring it forward; for in the preceding chapters the dignity of the Roman people was attacked; the name of our dominion was held up as an object of common hatred to all the nations of the earth; cities which were at peace with us, lands belonging to the allies, the ranks of kings in alliance with us, were all made a present of to the decemvirs; and now they want actual ready money paid down to them.

Jer 23:2 Therefore thus saith the Lord God of Israel against the pastors that feed my people;
        Ye have scattered my flock,
        and driven them away, and have not visited them:
        behold, I will visit upon you the evil of your doings, saith the Lord.

Plaut. Poen. 4, 2, 96

The teachers scattered the FLOCK: booed them out
E-ĭcĭo (or ejicio ),. e. deprived of light, “sanguinem,to throw up, to vomit, “oculum,Vulg. Marc. 9, 46: A. [select] In gen., to expel: sŭperstĭtĭo  --: “magicas superstitiones objectabat

Mark 9:43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
Mark 9:44 Where their worm dieth not, and the fire is not quenched.

They should have ejected the Cynĭcus , i, m., = kunikos (doglike).
I. Subst., a Cynic philosopher, a Cynic, Cic. de Or. 3, 17, 62; id. Fin. 3, 20, 68; Hor. Ep. 1, 17, 18; Juv. 13, 121: “nudi dolia,” i. e. of Diogenes, id. 14, 309.—Hence, adj.: Cynĭcus , a, um, Cynic: “institutio,Tac. A. 16, 34: “cena,Petr. 14; and in * adv.: Cynĭcē , after the manner of the Cynics, Plaut. Stich. 5, 4, 22.—
B. In partic., like ekballein, to reject disapprovingly  “Cynicorum ratio tota est eicienda,Cic. Off. 1, 41, 148; cf. id. Clu. 31, 86; id. Fin. 5, 8, 23 (in both passages with explodere), id. de Or. 1, 32, 146; id. Att. 2, 24, 2.—Esp. of players, public speakers, etc., to hiss or hoot off, Cic. de Or. 3, 50 fin.; Auct. Her. 4, 47 (with deridere); cf.: “cantorum ipsorum vocibus eiciebatur,Cic. Sest. 55, 118.
Matthew 9:23 And when Jesus came into the ruler’s house,
        and saw the minstrels and the people making a noise,
Aul-ētēs , ou, ho, A. flute-player,
Matthew 9:24 He said unto them, Give place: for the maid is not dead,
        but sleepeth. And they laughed him to scorn.
Matthew 9:25 But when the people were put forth,
        he went in, and took her by the hand, and the maid arose.

Aul-ētēs, A. flute-player, Thgn. 941, Hdt.1.141, 6.60, 129, Ar.V.581, And.1.12, Pl.Prt.327b,; Boeot. auleitas IG7.3195 (Orchom. Boeot.).
II. kind of wasp, Hsch.

G1544 ekballō ek-bal'-lo From G1537 and G906; to eject (literally or figuratively):—bring forth, cast (forth, out), drive (out), expel, leave, pluck (pull, take, thrust) out, put forth (out), send away (forth, out).
cast out of the synagogue, Ev.Jo.34 ; “ek tou tagmatosJ.BJ2.8.8 ; exorcize, cast out evil spirits, Ev.Marc.1.34,

906 ballō bal'-lo A primary verb; to throw (in various applications, more or less violent or intense):—arise, cast (out), X dung, lay, lie, pour, put (up), send, strike, throw (down), thrust. Compare G4496 .

Ejicio B.  In partic., like ekballein, to reject disapprovingly: “Cynicorum ratio tota est eicienda,Cic. Off. 1, 41, 148; cf. id. Clu. 31, 86; id. Fin. 5, 8, 23 (in both passages with explodere), id. de Or. 1, 32, 146; id. Att. 2, 24, 2.—Esp. of players, public speakers, etc., to hiss or hoot off, Cic. de Or. 3, 50 fin.; Auct. Her. 4, 47 (with deridere); cf.: “cantorum ipsorum vocibus eiciebatur, Cic. Sest. 55, 118.
II. In post-Aug. prose sometimes for religio, religious awe, sanctity; a religious rite
Cic. Sest. 55.118 But why need I speak of the disposition and courage of the Roman people, looking back on their liberty after their long slavery, as shown by their conduct towards that man, whom, though he was at that time standing for the aedileship,
        even the actors did not spare to his face. For as the play being exhibited was one of Roman life,—“The Pretender,” I believe,—the whole troop of actors, speaking in most splendid concert, and looking in the face of this profligate man, laid the greatest emphasis on the words, “To such a life as yours,” and, “The continued course and end of your wicked life.” He sat frightened out of his wits; and he, who formerly used to pack the assemblies which he summoned with bands of noisy buffoons, was now driven away by the voices of these same players.

I. a singer, poet.
I. In gen.: “omnibus hoc vitium est cantoribus,Hor. S. 1, 3, 1; so id. ib. 1, 3, 129; “1, 2, 3 (mutato nomine cantorem pro musico dicit, Acron.): Thamyras,Prop. 2 (3), 22, 19.cantor Apollo,Hor. A. P. 407 (cf. Apollo): “(Caligula) Threx et auriga idem cantor atque saltator,Suet. Calig. 54.—In a contemptuous sense: “cantor formularum,Cic. de Or. 1, 55, 236; cf. Plaut. Ps. 1, 3, 132.— And with gen. of the person (conformably to cano, II. B.), an extoller, eulogist: “cantores Euphorionis,Cic. Tusc. 3, 19, 45.—
II. Esp., in the lang. of the drama, = khoreutēs, an actor, player (cf. G. Herm. Opusc. I. p. 298), Cic. Sest. 55, 118: “donec cantor vos plaudite! dicat,Hor. A. P. 155; Suet. Calig. 54.
Matthew 9:23 And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,
Matthew 9:24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
Matthew 9:25 But when the people were put forth Ejicio], he went in, and took her by the hand, and the maid arose.

Ekballō , ek poleōs e. drive out of the country,
cast out of the synagogue, Ev.Jo.34 ; “ek tou tagmatosJ.BJ2.8.8 ; exorcize, cast out evil spirits, Ev.Marc.1.34, eject like dung.
Their Evil Doings
mălĭtĭa , ae, f. malus, B.\ Cunning, artfulness: “muliebris malitia adhibenda est mihi,Plaut. Ep. 4, 1, 23.—

God will visit them the EVIL of their own SOPHISTRY
Stŭdĭum , ii, n. studeo, I. a busying one's self about or application to a thing; assiduity, zeal, eagerness, fondness, inclination, desire, exertion, endeavor, study: stu dium est animi assidua et vehemens ad aliquam rem applicata magnā cum voluntate occupatio, ut philosophiae, poëticae, geometriae, litterarum,

Jer 23:3 And I will gather the remnant of my flock out of all countries whither I have driven them,
        and will bring them again to their folds; and they shall be fruitful and increase.

Jer 23:4 And I will set up shepherds over them which shall feed them:
        and they shall fear no more, nor be dismayed,
        neither shall they be lacking, saith the Lord.

Formīdo , āvi, ātum, 1, v. a. and n. v. 2. formido,
I. to fear, dread any thing; to be afraid, terrified, frightened (class.; syn.: metuo, timeo, vereor, trepido, tremo, paveo). Fear of water.

Jer 23:5 Behold, the days come, saith the Lord,
        that I will raise unto David a righteous Branch,
        and a King shall reign and prosper,
        and shall execute judgment and justice in the earth.

Jer 23:6 In his days Judah shall be saved, and Israel shall dwell safely:
         and this is his name whereby he shall be called,

Zechariah 3:8  Hear now, O Joshua the high priest, thou,
        and thy fellows that sit before thee: for they are men wondered at:
        for, behold, I will bring forth my servant the BRANCH.
Zechariah 6:11 Then take silver and gold, and make crowns,
        nd set them upon the head of Joshua the son of Josedech, the high priest;

3091 Yhowshuwa{, yeh-ho-shoo´-ah; or Ao¨vwøh◊y Yhowshua, yeh-ho-shoo´-ah; from 3068 and 3467; Yhwh-saved; Jehoshua (i.e. Joshua), the Jewish leader:—Jehoshua, Jehoshuah, Joshua. Compare 1954, 3442.

Acts 2:34 For David is not ascended into the heavens:
         but he saith himself, The LORD said unto my Lord,
        Sit thou on my right hand,
Acts 2:35 Until I make thy foes thy footstool.
Acts 2:36 Therefore let all the house of Israel know assuredly,
        that God hath made that same Jesus, whom ye have crucified,
        both Lord and Christ.

Jer 23:7 Therefore, behold, the days come, saith the Lord, that they shall no more say,
        The Lord liveth, which brought up the children of Israel out of the land of Egypt;

Isaiah 4: 2 In that day shall the branch of the Lord be beautiful and glorious, 
        and the fruit of the earth shall be excellent and comely 
        for them that are escaped [remnant] of Israel.

Isaiah 4: 3 And it shall come to pass, 
        that he that is left in Zion, and he that remaineth in Jerusalem, 
        shall be called holy, even every one that is written among the living in Jerusalem:

6918.  qadowsh, kaw-doshe´; or qadosh, kaw-doshe´; from 6942; sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary:—holy (One), saint.

6942. qadash, kaw-dash´; a primitive root; to be (causatively, make, pronounce or observe as) clean (ceremonially or morally):—appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy(-er, place), keep, prepare, proclaim, purify, sanctify(-ied one, self), x wholly.

Isaiah 4: 4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.

Jer 23:8 But, The Lord liveth, which brought up and which led the seed of the house of Israel
        out of the north country, and from all countries whither I had driven them;
        and they shall dwell in their own land.

Jer 23:9 Mine heart within me is broken because of the prophets;
        all my bones shake: I am like a drunken man,
        and like a man whom wine hath overcome,
        because of the Lord, and because of the words of his holiness.

Jer 23:10 For the land is full of adulterers;
        for because of swearing the land mourneth;
        the pleasant places of the wilderness are dried up,
        and their course is evil, and their force is not right.

Jer 23:11 For both prophet and priest are profane;
        yea, in my house have I found their wickedness, saith the Lord.

Jer. 16:12 And ye have done worse than your fathers;
        for, behold, ye walk every one after the imagination of his evil heart,
        that they may not hearken unto me:
Jer. 18:12 And they said, There is no hope:
        but we will walk [dīco speak] after our own devices,
        and we will every one do [eo] the imagination of his evil heart.
 ĕo (compositio), id. 9, 4, 142: “cum per omnes et personas et affectus eat (comoedia),2. Mercant. t. t. for vēneo, to go for, be sold at a certain price
Quint. Inst. 5 9.1 Every artificial proof consists either of  indications, arguments or examples. I am well aware that many consider indications to form part of the arguments. My reasons for distinguishing them are twofold. In the first place indications as a rule come under the head of inartificial proofs: for a bloodstained garment, a shriek, a dark blotch and the like are all evidence analogous to documentary or oral evidence and rumours; they are not discovered by the orator, but are given him with the case itself. artĭfĭcĭālis

Quint. Inst. 1 8.14 He will not do this by way of censuring the poets for such peculiarities,<b> for poets are usually the servants of their metres and are allowed such licence that faults are given other names when they occur in poetry:</b> for we style them metaplasms,1 schematisms and schemata,2 as I have said, and make a virtue of necessity. Their aim will rather be to familiarise the pupil with the artifices of style and to stimulate his memory.
1 The formation of cases of nouns and tenses of verbs from a non-existent nom. or pres.: or more generally any change in the forms of a word.
2 schematismus and schemata both seem to mean the same, sc. figures.
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
I. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental citharāque [guitar],lyrae carmen, With allusion to playing on the cithara: “hoc carmen hic tribunus plebis non vobis sed sibi intus canit,
5. A magic formula, an incantation:
The nomos (legalism) of Saturnian verse, also a formula in religion or law, a form<

Jer 23:12 Wherefore their way shall be unto them as slippery ways in the darkness:
        they shall be driven on, and fall therein: for I will bring evil upon them,
        even the year of their visitation, saith the Lord.

Jer 23:13 And I have seen folly in the prophets of Samaria;
        they prophesied in Baal, and caused my people Israel to err.

prŏphēta and prŏphētes , ae, m., = prophētēs, I. [select] a foreteller, soothsayer, prophet (post-class.; cf. “vates): prophetas in Adrasto Julius nominat antistites fanorum oraculorumque interpretes,Fest. p. 229 Müll. (Trag. Rel. p. 194 Rib.): “prophetae quidam, deorum majestate completi, effantur ceteris, quae divino beneficio soli vident, App. de Mundo, p. 56, 29: sacerdotes Aegyptiorum, quos prophetas vocant,Macr. S. 7, 13, 9: “Aegyptius, propheta primarius,

dē-cĭpĭo , cēpi, ceptum, 3, v. a. capio, primarily signifies to catch away, catch up, seize an animal while running, fleeing, etc. (whence decipula, a snare, trap); but occurs only in the trop. sense (acc. to capio,
: “amatorem amicae decipiunt vitia,id. S. 1, 3, 38.—Poet., in Gr. construction: Prometheus dulci laborum decipitur sono, is beguiled of his sufferings (i. e. forgets his sufferings, being beguiled with sweet melody), Hor. Od. 2, 13, 38.—

Jer 23:14 I have seen also in the prophets of Jerusalem an horrible thing:
        They commit adultery, and walk in lies: they strengthen also the hands of evildoers,
        that none doth return from his wickedness:
        they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah.

Even as Sodom and Gomorrha, and the cities about them in like manner,
giving themselves over to fornication, and going after strange flesh,
set forth for an example, suffering the vengeance of eternal fire. Ju.1:7

And their dead bodies shall lie in the street of the great city,
which spiritually is called Sodom and Egypt, where also our Lord was crucified. Re.11:8

Jer 23:15 Therefore thus saith the Lord of hosts concerning the prophets;

Behold, I will feed them with wormwood,
and make them drink the water of gall: 
for from the prophets of Jerusalem is profaneness gone forth into all the land

Jer 23:16 Thus saith the Lord of hosts,
        Hearken not unto the words of the prophets that prophesy unto you;
        they make you vain:
        they speak a vision of their own heart,
        and not out of the mouth of the Lord.

> For I spake NOT unto your fathers, nor commanded them
        in the day that I brought them out of the land of Egypt,
       concerning burnt offerings or sacrifices: Jeremiah 7:22
> But this thing commanded I them, saying,
       Obey my voice, and I will be your God, and ye shall be my people:
       and walk ye in all the ways that I have commanded you,
       that it may be well unto you. Jeremiah 7:23

> But they HEARKENED NOT, nor inclined their ear,
       but walked in the counsels and in the imagination of their evil heart,
       and went backward, and not forward. Jeremiah 7:24

Jer. 7:31 And they have built the high places of Tophet,which is in the valley of the son of Hinnom,
        to burn their sons and their daughters in the fire;
        which I commanded them not, neither came it into my heart.

Jer. 7:32 Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place.

 Thus saith the Lord, After this manner will I mar the pride of Judah,
        and the great pride of Jerusalem. Jer 13:9
        This evil people, which refuse to hear my words,
........which walk in the imagination of their heart, [twisted]
........and walk after other gods, to serve them,
........and to worship them, shall even be as this girdle, which is good for nothing. Jer 13:10


Prŏphēta and prŏphētes , ae, m., = prophētēs,
I. a foreteller, soothsayer, prophet (post-class.; cf. “vates): prophetas in Adrasto Julius nominat antistites fanorum oraculorumque interpretes,Fest. p. 229 Müll. (Trag. Rel. p. 194 Rib.): “prophetae quidam, deorum majestate completi, effantur ceteris, quae divino beneficio soli vident, App. de Mundo, p. 56, 29: sacerdotes Aegyptiorum, quos prophetas vocant,Macr. S. 7, 13, 9: “Aegyptius, propheta primarius,App. M. 2, p. 127, 3.—Of the Jewish prophets, Lact. 1, 4, 1; 4, 11, 1; 7, 24, 9; Vulg. Luc. 1, 70.
Prīmārĭus , a, um, adj. id., I. one of the first, of the first rank, chief, principal, excellent, remarkable (class.): “primarius parasitus,Plaut. Mil. 3, 1, 73:

Părăsītus , i, m., = parasitos, lit. one who eats with another; hence,
I. In gen., a guest (pure Lat. conviva): parasiti Jovis, the gods, Varr. ap. Aug. Civ. Dei, 6, 7; App. M. 10, p. 246, 35.—Hence, parasitus Phoebi, a player, actor, Mart. 9, 29, 9.—
II. In partic., in a bad sense, one who, by flattery and buffoonery, manages to live at another's expense, a sponger, toad-eater, parasite (syn. scurra): “nos parasiti planius ... Quasi mures semper edimus alienum cibum, etc.,Plaut. Capt. 1, 1, 7; cf. id. Pers. 1, 3, 3; id. Stich. 2, 1, 42: “parasitorum in comoediis assentatio,Cic. Lael. 26, 98: “edaces parasiti,Hor. Ep. 2, 1, 173; Juv. 1, 139. —Comically, of a whip: ne ulmos parasitos faciat, that he will make his elm-twigs stick to me like parasites, i. e. give me a sound flogging, Plaut. Ep. 2, 3, 5.—The tutelar deity of parasites was Hercules, Plaut. Curc. 2, 3, 79.
Prophētēs prophēmi
I. one who speaks for a God and interprets his will to man, a prophet; so Teiresias is pr. Dios, Jove's interpreter, Pind.; and of Apollo, Dios prophētēs esti Loxias patros Aesch.; while the Pythia, in turn, became the prophētis of Apollo, Hdt.; so Poets are called hoi tōn Mousōn prophētai interpreters of the Muses, Plat.
2. generally, an interpreter, declarer, egō pr. soi logōn genēsomai Eur.; so, the bowl is called kōmou prophatēs, Pind.
II. in NTest.,
1. one who possesses the gift of prophēteia, an inspired preacher and teacher.
2. the revealer of God's counsel for the future, a prophet (in the modern sense of the word), a predicter of future events.

Prophēt-ēs , ou, Dor. and Boeot. prophatas [a_, a, Pi. (v. infr.), Corinn.Supp.2.68: ho: pro, phēmi):— prop.
3. interpreter, expounder of the utterances of the mantis (q.v.), Pl.Ti.72a: hence, of Poets, “Pieridōn p.Pi.Pae.6.6; “Mousan p.B.8.3, cf. Pl.Phdr.262d.
mantis , o(, gen. eōs, Ion. ios; voc. manti^: pl., gen. manteōn (written manteion IG12.503); dat.
ho mantis mantin ekpraxas eme, of Apollo and Cassandra, Id.Ag.1275; of the Pythian priestess, Id.Eu.29
3. Adj., toude manteōs khorou of this prophetic band, dub. in S.Fr.113.
II. a kind of grasshopper, the praying mantis, Mantis religiosa, Theoc.10.18, Dsc.Eup.1.149.
Bacchyl. Ep. 8... singing the praises of sheep-sacrificing Pytho, and Nemea and the Isthmus. I will make my boast, laying my hand on the earth— [20] every debt of praise shines in the light of truth—no Greek, boy or man, has won more victories in his age-group. [25] Zeus, whose spear is the thunderbolt, by the banks of the silver-whirling Alpheus may you also fulfill his prayers for great god-given glory, and place on his head a gray-green wreath [30] of Aetolian olive in the famous games of Phrygian Pelops.

Plat. Phaedrus 262d the two discourses contain an example of the way in which one who knows the truth may lead his hearers on with sportive words; and I, Phaedrus, think the divinities of the place are the cause thereof; and perhaps too, the prophets of the Muses, who are singing above our heads, may have granted this boon to us by inspiration; at any rate, I possess no art of speaking.
Prospaizō ,
2. abs., sport, jest, “p. en logoisPl.Phdr.262d, cf. Lg. 653e, 804b; opp. spoudazein, Id.Euthd.283b.
3. laugh at, make fun or sport of, tini Men.Epit.182, Plu.2.197d, Caes.63; satirize, tini D.L.4.61, 7.164:—Med., App. l.c.
II. c. acc., theous p. sing to the gods, sing in their praise or honour, Pl.Epin.980b: c. dupl. acc., humnon prosepaisamen . . ton . . Erōta sang a hymn in praise of Eros, Id.Phdr.265c.
2. banter, “tous rhētorasId.Mx.235c, cf. Euthd.285a; p. ton kuna, ton arkton, tantalize, Luc.Dom.24, Ael.NA4.45.
Plat. Laws 2.653d in the course of men's lives; so the gods, in pity for the human race thus born to misery, have ordained the feasts of thanksgiving as periods of respite from their troubles; and they have granted them as companions in their feasts the Muses and Apollo the master of music, and Dionysus, that they may at least set right again their modes of discipline by associating in their feasts with gods. We must consider, then, whether the account that is harped on nowadays is true to nature? What it says is that, almost without exception, every young creature is able of keeping either its body or its tongue quiet,

Plat. Laws 653e and is always striving to move and to cry, leaping and skipping and delighting in dances and games, and uttering, also, noises of every description. Now, whereas all other creatures are devoid of any perception of the various kinds of order and disorder in movement (which we term rhythm and harmony),
        to men the very gods, who were given, as we said,
        to be our fellows in the dance,
        have granted the pleasurable perception of rhythm and harmony,
        whereby they cause us to move
kuōn  Pan is the kuōn of Cybele, Pi.Fr.9 Mithraic worship, Porph.Abst.4.16; of the “Bakkhai, Lussas k.E.Ba.977

Eur. Ba. 977

Go to the mountain, go, fleet hounds of Madness, where the daughters of Kadmos hold their company, and drive them raving [980] against the mad spy on the Maenads, the one dressed in women's attire. His mother will be the first to see him from a smooth rock or crag, as he lies in ambush, and she will cry out to the maenads: [985] “Who is this seeker of the mountain-going Kadmeans who has come to the mountain, to the mountain, Bacchae? Who bore him? For he was not born from a woman's blood, but is the offspring of some lioness [990] or of Libyan Gorgons.

Let manifest justice go forth, let it go with sword in hand, slaying through the throat [995] this godless, lawless, unjust, earth-born offspring of Echion.

Jer 23:17 They say still unto them that despise me,
        The Lord hath said, Ye shall have peace;
        and they say unto every one that walketh
        after the imagination of his own heart,
        No evil shall come upon you.

Despise tthe Word of God:
Blasphēmo , āre, ak profanely of sacred things, “eis theousPl.R.381e; offer rash prayer
I.  v.a., = blasphēmeō (eccl. Lat.), to revile, reproach, Vulg. 1 Par. 20, 7; God and divine things, to blaspheme: “Christum,Prud. Apoth. 415: “nomen Domini,Tert. adv. Jud. 13 fin.; Vulg. Lev. 24, 11; id. Matt. 9. 3; 26, 65.
2. speak ill or to the prejudice of one, slander, “peri tēs emēs diatribēs
Isoc. 12. 65 Nevertheless, I think I shall do one thing, namely, show that the city of the Spartans, in handling situations such as I have mentioned, has been much more harsh and severe than Athens, and that those who seek to promote the reputation of the Spartans by calumniating us are short-sighted in the extreme and are themselves to blame for the bad repute which their own friends1 incur at our hands.
3. speak impiously or irreverently of God, blaspheme
Plat. Rep. [381e] And many similar falsehoods they must not tell. Nor again must mothers under the influence of such poets terrify their children with harmful tales, how that there are certain gods whose apparitions haunt the night in the likeness of many strangers from all manner of lands, lest while they speak evil of the gods they at the same time make cowards of children.” “They must not,” he said. “But,” said I, “may we suppose that while the gods themselves are incapable of change they cause us to fancy that they appear in many shapes deceiving and practising magic upon us?” “Perhaps,” said he. “Consider,”

Dan. 3:29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.
By using your own imagination and enhancements

Prāvĭtas , ātis, f. pravus, I. crookedness, inequality, irregularity, deformity
a distorting of the mouth in speaking, impropriety in speaking, in gestures,

Orātĭo , 1. Speech, the power or faculty of speech, the habit or use of language: “quae (ferae) sunt rationis et orationis expertes,

Jer 23:18 For who hath stood in the counsel of the Lord,
        and hath perceived and heard his word?
        who hath marked his word, and heard it?

Jer 23:19 Behold, a whirlwind of the Lord is gone forth in fury,
        even a grievous whirlwind: it shall fall grievously upon the head of the wicked.

Jer 23:20 The anger of the Lord shall not return,
        until he have executed,
        and till he have performed the thoughts of his heart:
        in the latter days ye shall consider it perfectly.

Jer 23:21 I have not sent these prophets,
        yet they ran:
        I have not spoken to them,
        yet they prophesied.

Jer 23:22 But if they had stood in my counsel,
        and had caused my people to hear my words,
        then they should have turned them from their evil way,
        and from the evil of their doings.

Jer 23:23 Am I a God at hand, saith the Lord, and not a God afar off?

Jer 23:24 Can any hide himself in secret places that I shall not see him? saith the Lord.
        Do not I fill heaven and earth? saith the Lord.

I have heard what the prophets said, that prophesy lies in my name, saying,
        I have dreamed, I have dreamed. Jeremiah 23: 25
How long shall this be in the heart of the prophets that prophesy lies?
        yea, they are prophets of the deceit of their own heart; Jeremiah 23: 26
Which think to cause my people to forget my name by their dreams, w
        hich they tell every man to his neighbour,
        as their fathers have forgotten my name for Baal. Jeremiah 23: 27

The prophet that hath a dream, let him tell a dream;
        and he that hath my word, let him speak my word faithfully.
        What is the chaff to the wheat? saith the Lord. Jeremiah 23: 28

Is not my word like as a fire? saith the Lord;
        and like a hammer that breaketh the rock in pieces? Jeremiah 23: 29
Therefore, behold, I am against the prophets,
        saith the Lord, that steal my words every one from his neighbour. Jeremiah 23: 30 
Behold, I am against the prophets,
        saith the Lord, that use their tongues,
        and say, He saith. Jeremiah 23: 31
Behold, I am against them that prophesy false dreams, saith the Lord,
        and do tell them, and cause my people to err by their lies, and by their lightness;
        yet I sent them not, nor commanded them:
        therefore they shall not profit this people at all, saith the Lord. Jeremiah 23: 32

Jer 23:33 And when this people, or the prophet, or a priest, shall ask thee, saying,
        What is the burden of the Lord? thou shalt then say unto them, What burden?
        I will even forsake you, saith the Lord.

H4853 maśśâ’ mas-saw' From H5375 ; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire:—burden, carry away, prophecy, X they set, song, tribute.

ŏnus  A. A burden, in respect of property, i. e. a tax or an expense (usually in the plur.):
B. A load, burden, weight, charge, trouble, difficulty of any kind (so most freq. in Cic.; cf. molestia):
Vulg. 2 Reg. 15, 33: “neque eram nescius, quantis oneribus premerere susceptarum rerum,Cic. Fam. 5, 12, 2: epici carminis onera lyrā sustinere,Quint. 10, 1, 62.—
C. (Eccl. Lat.) The burden of a prophecy, the woes predicted against any one: “Babylonis,Vulg. Isa. 13, 1: “Tyri,id. ib. 23, 1.—With subj.gen.: “Domini,Vulg. Jer. 23, 33: “verbi Domini,id. Zach. 12, 1.
Zechariah 12.1 An oracle. The word of Yahweh concerning Israel. Yahweh, who stretches out the heavens, and lays the foundation of the earth, and forms the spirit of man within him says:
[2] "Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples, and on Judah also will it be in the siege against Jerusalem.
[3] It will happen in that day, that I will make Jerusalem a burdensome stone for all the peoples. All who burden themselves with it will be severely wounded, and all the nations of the earth will be gathered together against it.

lăcĕro , āvi, ātum, 1, v. a. lacer,  A. To tear to pieces with words, to censure, asperse, abuse, rail at
to slander, calumniate, id. 38, 54: “alicujus carmina,Ov. P. 4, 16, 1: “lacerari crebro vulgi rumore,Tac. A. 15, 73.—
Carmen  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; Hor. Epod. 5, 72; 17, 4; id. S. 1, 8, 19; Prop. 2 (3), 28, 35; Ov. M. 7, 137; 14, 58; Quint. 7, 3, 7; Tac. A. 2, 69; 4, 22 al.
6. On account of the very ancient practice of composing forms of religion and law in Saturnian verse, also a formula in religion or law, a form: “diro quodam carmine jurare,Liv. 10, 38, 10; 10, 41, 3; 31, 17, 9; 1, 24, 6 and 9; Plin. 28, 2, 3, § 12: “cruciatus carmina,Cic. Rab. Perd. 4, 13; cf. id. Mur. 12, 26: “lex horrendi carminis erat: duumviri perduellionem judicent, etc.,of a dreadful form, Liv. 1, 26, 6: “rogationis carmen,id. 3, 64, 10.—
Quint. Inst. 10 1.62 The greatness of the genius of Stesichorus1 is shown by his choice of subject: for he sings of the greatest wars and the most glorious of chieftains, and the music of his lyre is equal to the weighty themes of epic poetry. For both in speech and action he invests his characters with the dignity which is their due, and if he had only been capable of exercising a little more restraint, he might, perhaps, have proved a serious rival to Homer. But he is redundant and diffuse, a fault which, while deserving of censure, is nevertheless a defect springing from the very fullness of his genius.

1 Stesichorus of Himera in Sicily (flor. circ. 600 B.C.), wrote in lyric verse on many legends, more especially on themes connected with the Trojan war.

Căno , cĕcĭni, cantum (ancient canta pro cantata ponebant; “once canituri,Vulg. Apoc. 8, 13), 3, v. n. and a. [cf. kanassō, kanakhē, konabos; Germ. Hahn; Engl. chanticleer; kuknos,
Rev. 8:13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound
2. Of the faulty delivery of an orator, to speak in a sing-song tone: “inclinată ululantique voce more Asiatico canere,
C. Transf., of the instruments by which, or (poet.) of the places in which, the sounds are produced, to sound, resound: “canentes tibiae,Cic. N. D. 2, 8, 22: “maestae cecinere tubae,Prop. 4 (5), 11, 9.

Jer. 23:34 And as for the prophet, and the priest, and the people, that shall say,
        The burden of the LORD, I will even punish that man and his house.
Jer. 23:35 Thus shall ye say every one to his neighbour, and every one to his brother,
        What hath the LORD answered? and, What hath the LORD spoken?

Jer. 23:36 And the burden of the LORD shall ye mention no more:
        for every man’s word shall be his burden;
        for ye have perverted the words of the living God,
        of the LORD of hosts our God.

Jer. 23:37 Thus shalt thou say to the prophet,
        What hath the LORD answered thee? and, What hath the LORD spoken?

Jer. 23:38 But since ye say, The burden of the LORD; therefore thus saith the LORD;
        Because ye say this word, The burden of the LORD,
        and I have sent unto you, saying,
                Ye shall not say, The burden of the LORD;
Jer. 23:39 Therefore, behold, I, even I, will utterly forget you,
        and I will forsake you, and the city that I gave you and your fathers,
        and cast you out of my presence:

Jer. 23:40 And I will bring an everlasting reproach upon you,
        and a perpetual shame, which shall not be forgotten.

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