Tollo , 1.To raise, lift, lift up, elevate, set up, etc.: tollitur in caelum clamor exortus utrimque
clāmor
Romans 15:1 We then that are strong ought to bear the infirmities of the weak, and not to pleaseourselves.
G700-G799 areskō ar-es'-ko Probably from G142 (through the idea of exciting emotion); to be agreeable (or by implication to seek to be so):—please.
G142 airō ah'ee-ro A primary verb; to lift; by implication to take up or away; figuratively to raise (the voice), keep in suspense (the mind); specifically to sail away (that is, weigh anchor
Romans 15:2 Let every one of us please his neighbour for his good to edification.
Romans 15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
Romans 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Similar Greek:
-Anaireô , A.take up ,anelontesapo chthonos having raised the victim from the ground, so as to cut its throat (cf. aueruô), Od.3.453.
2.
take up and carry off, bear away,
II.
make away with, destroy, of men, kill,
2.
of things, abrogate, annul, “horous aneilon pollakhē pepēgotas” Sol.36.4; “nomon” Aeschin.3.39; “diathēkas” Is.1.14; “stēlas” And.1.103; “ataxian” D.3.35, etc.; “ek mesou a. blasphēmias”
Used with: Puthikos Homer,
Odyssey 21
Make SPORT is to amuse your self with:
Hepsi-aomai A. amuse oneself, with molp-ê, dance or rhythmic movement with song, Od. 6.101,
Il.18.606.
2. more freq. song,, molpa klanga
Mnesim.4.57 (anap.): metaph., ou m. suringos echôn the note, S.Ph.212 (lyr.): also in late
Prose, as Luc.Salt.23.
And the instrument of APOLLO,
Abaddon or APOLLYON
phorm-inx A. lyre, freq. in Hom., esp. as the instrument of
Apollo, phormingos perikalleos hên ech' Apollôn
AND:
Klang-ê, twang of the bow, howling of wolves, hissing of
serpents, baying of dogs [Cynics], of musical instruments,
Cassandra's prophecies, the scream of the Harpies
Surinx A. shepherd's pipe, Panspipe, cat-call, whistle, hiss, as in theatres, nomos Puthikos [Paul's
Pythian Spirit which afflictswomen] was called suringes, prob. because it imitated the dying hisses of the
serpent, mouthpiece of
the aulos,
Lk 17:3
Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
Lk 17:4
And if he trespass against thee seven times in a day, and seven times
in a day turn again to thee, saying, I repent; thou shalt forgive him.
Lk 17:5
And the apostles said unto the Lord, Increase our faith.
Lk 17:6
And the Lord said, If ye had faith as a grain of mustard seed, ye might
say unto this sycamine tree, Be thou plucked up by the root, and be
thou planted in the sea; and it should obey you.
Lk 17:7
But which of you, having a servant plowing or feeding cattle, will say
unto him by and by,
when he is come from the field, Go and sit down to
meat?
Lk 17:8
And will not rather say unto him,
Make ready wherewith I may sup, and
gird thyself, and serve me,
till I have eaten and drunken; and
afterward thou shalt eat and drink?
Lk 17:9
Doth he thank that servant because he did the things that were commanded him? I trow not.
Jesus is still speaking to the Jews: there was absolutely no
virtue in performing all of the religious observations: they could neve
make the conscience clean or add any spiritual knowledge to them.
Lk 17:10
So likewise ye,
when ye shall have done all those things
which are
commanded you, say,
We are unprofitable servants:
we have done that
which was our duty to do.
Lk 17:11
And it came to pass, as he went to Jerusalem,
that he passed through the midst of Samaria and Galilee.
Lk 17:12
And as he entered into a certain village, there met him ten men that were lepers,
which stood afar off:
Lk 17:13
And they lifted up their voices, and said, Jesus, Master, have mercy on us.
Lk 17:14
And when he saw them, he said unto them,
Go show yourselves unto the
priests.
And it came to pass, that, as they went, they were cleansed.
Lk 17:15
And one of them, when he saw that he was healed,
turned back, and with a loud voice glorified God,
Lk 17:16
And fell down on his face at his feet, giving him thanks: and he was a Samaritan.
Lk 17:17
And Jesus answering said, Were there not ten cleansed? but where are the nine?
Lk 17:18
There are not found that returned to give glory to God, save this stranger.
Lk 17:19
And he said unto him, Arise, go thy way: thy faith hath made thee whole.
Lk 17:20
And when he was demanded of the Pharisees, when the kingdom of God
should come, he answered them and said, The kingdom of God cometh not
with observation:
The
Kingdom of God is the body or Church of Christ: while the kingdom has
been established it does not automatically COME to your congregation
unless you let Jesus be King and Priest. The kingdom of God is
nearus when the King of the kingdom is near us: He is near us when the
elders "teach that which has been taught." That lets the King do all of
the speaking.
Matthew 21:4 All this was done, that it might be fulfilled which was spoken by the prophet, saying,
Matthew 21:5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
Matthew 21:6 And the disciples went, and did as Jesus commanded them,
Matthew 21:7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon.
Basileia
basileuō A kingdom speaks of a hereditary monarch, OPPOSITE to turranis.
Erkhomai
I.
start, set out, walking in justice, come to, i.e. come to aid or relieve on, come and cleanse, property, which comes or passes to a person by bequest, conveyance, gift,
Jesus Christ is king when we teach that which HE has commanded to be
taught. Where people refuse to PREACH the Word by READING the Word they
violate the direct commands of Christ for the synagogue, the approved
example of Jesus Christ and the practice and command of Paul and the
historic church.
Your kingdom cannot have come if you have a senior preacher person or other conductor of religious observations.
Again,
Christ in the wilderness defined the Church as a set-time-place to READ
the Word of God and discuss it: even the Lord's Supper is a teaching or
educating event. Anything performed a religious observation or
ritual is a sign of a DEAD BODY: that's when the ministry team will
pick your bones and pick the purse of the widows.Latin:
Observātiō ōnis, observo, a watching, observance, investigation: observationes animadvertebant, your searches for evidence: siderum.— Circumspection, care, exactness: summa in bello movendo.
Religious observations are carefully crafted to take control of
all of one's attention. That is the worship concept with is to be
directed only to God.
Tendo: In the pagan religions they gave lots of attention to tuning or playing their musical instruments: cornu,” “barbiton,” to tune, “tympana tenta tonant palmis, stretching out their bow strings. To shoot, to hurl.
(b). To exert one's self, to strive, endeavor (mostly poet.
b. n partic., to exert one's self in opposition, to strive, try, endeavor, contend “adversus, etc.,” id. 34, 34, 1: “contra,
Lucr. 6, 1195: “tormento citharāque tensior,” [Tendo]
2.
In partic.: “nervum tendere, in mal. part.,” Auct. Priap. 70; cf. Mart. 11, 60, 3.—Hence, tentus, a lecherous man,
ēlŏquĭum , ii, n. id..
I.
In Aug. poets, and their imitators among prose writers, for eloquentia,
eloquence, *
Hor. A. P. 217; *
Verg. A. 11, 383;
Ov. Tr. 1, 9, 46;
id. M. 13, 63;
322 al.;
Vell. 2, 68, 1;
Plin. 11, 17, 18, § 55.—
Lucr. 6.1195 Signs of death from lack of water:
The heralds of old death. And in those months
Was given many another sign of death:
The intellect of mind by sorrow and dread
Deranged, the sad brow, the countenance
Fierce and delirious, the tormented ears
Beset with ringings, the breath quick and short
Chorda II.
Catgut, a string (of a musical instrument),
B.
A rope, cord, for binding a slave : “tunc tibi actutum chorda tenditur,” Plaut. Most. 3, 2, 55
TRANIO
I will inform you. My master has arrived from abroad.
SIMO
In that case, the cord will be stretched
for you; thence to the place where iron fetters clink; after that,
straight to the cross.
Ringing: Cĭthăra , ae, f., = kithara, I.
the cithara, cithern, guitar, or lute.
II.
Meton., the music of the cithara, or, in gen., of a stringed instrument, the art of playing on the cithara
Ringing (guitar) I the ear would be equivalent to melody IN the heart.
THE CHRISTIAN ANTITHESIS:
1Timothy 4:13 Till I come, give attendance [adtende] to reading, to exhortation, to doctrine.
1Timothy 4:14 Neglect not the gift that is in thee,
which was given thee by prophecy, [teaching]
with the laying on of the hands of the presbytery.
1Timothy 4:15 Meditate upon these things; give thyself wholly to them;
that thy profiting may appear to all.
3191. meletao, mel-et-ah´-o; from a presumed derivative of 3199; to take care of, i.e. (by implication) revolve in the mind: — imagine, (pre-)meditate.
melet-aō , “tauta meleta” 1 Ep.Ti.4.15; esp. practise speaking, con over a speech in one's mind, “logaria dustēna meletēsas” D.19.255; “apologian” Id.46.1; also, deliver, declaim (cf. 11.5 b), “logous”
Logos 2.
generally, account, reckoning, mē phunai ton hapanta nika l. excel
opp. ek tēs epagōgēs
opp. muthos, as history to legend, Ti.26e; “poiein muthous all' ou logous”
opp. epilogos,
opp. prooimion,
opp. phōnē, Arist.Pol.1253a14;
prose, opp. poiēsis,
opp. emmetra, ib.1450b15 (
l. pezoi, opp. poiētikē, D.H.Comp.6; opp. poiēmata, ib.15; “koina kai poiēmatōn kai logōn”
1Timothy 4:16 Take heed unto thyself, and unto the doctrine; continue
in them: for in doing this thou shalt both save thyself, and them that
hear thee.
lectĭo , ōnis, f. lego.
I. A gathering, collecting.
II. A reading, perusal; a reading out, reading aloud.
B. Transf. (abstr. pro contr.),
that which is read, reading, text (post-class.)
“
juris lectiones,”
passages of the laws,
3191. meleta¿w meletao, mel-et-ah´-o; from a presumed
derivative of 3199; to take care of, i.e. (by implication) revolve in
the mind: — imagine, (pre-)meditate.
Quint. Inst. 10 1.16 But the advantages conferred by
reading and
listening are not identical. The speaker stimulates
us by the
animation of his
delivery, and kindles the
imagination,
not by presenting us with an elaborate
[p. 13]
picture, but by bringing us into actual touch with
the things themselves. Then all is
life and
movement, and we receive the
new-born offspring of his
imagination with
enthusiastic approval. We are
moved not merely by the actual issue of the trial,
but
by all that the
orator himself has at stake.
Quint. Inst. 10 1.17 Moreover his voice, the
grace of his gestures, the
adaptation of his delivery (which is of supreme importance
in oratory), and, in a word, all his excellences in
combination, have their educative effect.
In
reading,
on the other hand, the
critical faculty is a surer
guide, inasmuch as the listener's judgment is
often
swept away by his preference for a particular speaker,
or by the
applause of an
enthusiastic audience.
rătĭo , ōnis (abl. rationi, Lucr. 6, 66), f. reor, ratus,
I. a reckoning,
account,
calculation,
computation.
(b). In rhet.,
a showing cause,
argument,
reasoning in support of a
proposition:
c. Reasonableness,
reason,
propriety,
law,
rule,
order,
conformity,
Quint. Inst. 10 1.18 For
we are ashamed to disagree with them, and an unconscious modesty prevents us from ranking our own
opinion above theirs, though all the time the
taste
of the majority is vicious, and the
claque may
praise even what does not
really deserve approval.
plăcĕo , 1.
In scenic lang., of players or pieces presented, to please, find favor, give satisfaction
2.
Placere sibi, to be pleased or satisfied with one's self, to flatter one's self, to pride or plume one's self
A.
plăcens , entis, P. a., pleasing, charming, dear: self-willed, id. 2 Pet. 2, 10.—
2Peter 2:9 The Lord knoweth how to deliver the godly out of
temptations, and to reserve the unjust unto the day of judgment to be
punished:
2Peter 2:10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.
2Peter 2:12 But these, as natural brute beasts, made to be taken and
destroyed, speak evil of the things that they understand not; and shall
utterly perish in their own corruption;
2Peter 2:13 And shall receive the reward of unrighteousness, as they
that count it pleasure to riot in the day time. Spots they are and
blemishes, sporting themselves with their own deceivings while they feast with you;
Truph-ē ,softness, delicacy, daintiness,
2 Ep.Pet.2.13;
II.
luxuriousness, wantonness, “tōn gunaikōn hē t.” Ar.Lys.387; t. kai akolasia, t. kai malthakia,
Paison
paizô [pais] 4. play
on a
musical instrument, h.Ap.206: c.
acc., “Pan ho kalamophthogga paizōn” Ar.Ra.230; dance
and
sing, Pi. O.1.16.
5. play amorously,
“pros allēlous” X.Smp.9.2; “meta tinos” LXX Ge.26.8; of
mares
Quint. Inst. 10 1.19 On the other hand, it will sometimes also happen
that an audience whose
taste is bad will fail to award
the praise which is due to the most admirable utterances.
Reading, however, is
free, and does not hurry
past us with the speed of
oral delivery; we can
reread a passage
again and
again if we are in doubt
about it or wish to fix it in the
memory.
We must
return to what we have read and
reconsider it with
care, while, just as we do not swallow our food till
we have
chewed it and
reduced it almost to a state
of liquefaction to assist the process of digestion, so
what we read must not be committed to the memory
for subsequent imitation while it is still in a crude
state, but must be
softened and, if I may use the
phrase,
reduced to a pulp by frequent re-perusal.
Quint. Inst. 10 1.20 For a long time also we should read none save the
best authors and such as are least likely to betray our
trust in then, while our reading must be almost as
thorough as if we were actually transcribing what we
read. Nor
must we study it merely in parts, but
must read through the
whole work from cover to
cover and then read it afresh, a precept which applies
more especially to speeches, whose merits are often
deliberately disguised.
Quint. Inst. 10 1.21 For the orator frequently
prepares his audience for what is to come, dissembles
and sets a trap for them and makes remarks at the
opening of his speech which will not have their full
force till the conclusion. Consequently what he
says will often seem comparatively ineffective where
it actually occurs, since we do not realise his motive
and it will be necessary to re-read the speech after
we have acquainted ourselves with all that it contains.
Anĭmadverto (archaic -vorto ),
I.
to direct the mind or
attention to a thing,
to attend to,
give heed to,
to take heed,
consider,
regard,
observe.
A. 1.
Of the lictor, whose duty it was
to give attention,
to see, that the consul, when he appeared, should
receive due homage
2.
Of the people, to whom the lictor gave orders
to pay attention,
to pay regard to: “
consule theatrum introeunte,
thĕātrum , i, n., = theatron,
I.
a playhouse,
theatre (cf.:
scena,
spectaculum,
ludus). speakers, actors
2Timothy 4:4 And they shall turn away their ears from
the truth,
and
shall be turned unto fables.
FABLES TO FOOL: Fābŭla , ae, f. fari,
B. Of particular kinds of poetry.
1. Most freq.,
a dramatic poem,
drama,
play (syn.: “
ludus, cantus, actio, etc.): in full, fabula scaenica,”
“
or, theatralis,”
id. 14, 6, 20: “
fabula ad actum scenarum composita, ”fabulam, quae
versatur in tragoediis atque
carminibus non a veritate modo [melod]
B.
In a pregn. sense,
to discern something, or, in gen.,
to apprehend,
understand,
comprehend,
know
The Kingdom does not Come with: Summa a).
With
pecuniae: “
pecuniae summam quantam imperaverit, parum convenit,”
Liv. 30, 16, 12: “
pecuniae etiam par prope summa fuit,”
id. 33, 23, 9: “
summa pecuniae signatae fuit talentūm duo milia et sexcenta
The Kingdom does not Come with: Bello , includes f., poet., in gen., to fight, contend: “quem quoniam prohibent anni bellare, loquendo Pugnat,
The Kingdom does not Come with:
Mŏvĕo , I.
Act., to move, stir, set in motion; to shake, disturb, remove, etc. dancing, gesticulating, “et fila sonantia movit,” struck, Ov. M. 10, 89: “citharam cum voce
“tympana,” id. H. 4, 48; to disturb: “novis Helicona cantibus,” Manil. Astron. 1, 4:
mōvi, mōtum, “cantūs,” Verg. A. 10, 163:
to drive from his position, dislodge, id. 30, 18: “aliquem possessione,” Cic. Verr. 2, 1, 45, § 116: “heredes,” to eject,
Disturbing includes: Sŏno , .
Neutr., to make a noise, to sound, resound: aes sonit, the trumpet sounds, Enn. ap. Non. 504, 33 (Trag. v. 213 Vahl.): “plectra [Outlawed by "Psallo"] ,” Prop. 4 (5), 7, 62. tympana, * II.
Act., to sound, utter, give utterance to, speak, call, cry out, sing, pour forth
Disturbing includes: Cantus , ūs, m. id., I.
the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing, music
1.
With the voice, a singing, song; in full, cantus vocum,
2.With instruments, a playing, music: “in nervorum vocumque cantibus,” “horribili stridebat tibia cantu,” Cat. 64, 264: “querulae tibiae,”
B.
An incantation, charm, magic song,
Disturbing includes: Possessĭo , ōnis, f. possido. I.
A taking possession of, seizing, occupying,
II.
Trop., possession: “prudentiae doctrinaeque [teaching, rhetoric] possessio,”
Prudent Doctrine to Possess: Prūdentĭa prudens. knowledge of a matter, skill in a matter: Sapient,
Sapio with opos, saphēs, and sophos], b.
To suggest, be inspired by: “quia non sapis ea quae Dei sunt,” Vulg. Matt. 16, 23; id. Marc. 8, 33.—
c.
Altum or alta sapere,
to be high-minded or proud: “
noli altum sapere,”
Vulg. Rom. 11, 20: “
non alta sapientes,”
id. ib. 12, 16.—
Prudent is also: ops A.
voice, whether in speaking, shouting, etc.; or in singing, “Kirkēs . . aeidousēs opi kalē” Od.10.221, cf. 5.61; “aeidon ameibomenai opi kalē” etc.; also of cicadae, “opa leirioessan hieisi” Il.3.152; of flutes, “aulōn phtheggomenōn himeroessan opa” Thgn. 532.
Prudent is also: sophos , ē, on, .
skilled in any handicraft or art, clever, mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s.
to sophon ou sophia wisdom overmuch is no wisdom, also en oiōnois, kithara, E. IT662, 1238 (
Prudent or Sophos also makes laws: lex , lēgis, f. perh. Sanscr. root lag-, lig-, to fasten; Lat. ligo, to bind, oblige; cf. religio, A.
A bill which has become a law in consequence of its adoption by the people in the comitia,
4.
Fraudem legi facere, to evade the law: the law against dicing
The Kingdom does not Come with: hēres (ēres taking of one's inheritance by testament, “laudis,” Ov. H. 9, 110: “fraudis,” id. ib. 2, 78: criminis. id. A. A. 3, 459.
Mŏvĕo , 2 to cause to recede, to dissuade, Liv. 3, 21: “litteram,” to take away, Cic. Fin. 3, 22, 74.—Prov.: “omnis terras, omnia maria movere,” to turn the world upside down, Cic. Att. 8, 11, 2.—
B.
Trop., to move, affect, excite, inspire:
Observātĭo ,
The Kingdom is not: A. An office, duty, service (eccl. Lat.): “Dei sui et expiationis,” Vulg. 2 Esdr. 12, 44: “in observationibus sicut fas est,” id. 1 Macc. 12, 11.—
1 Macc 12:11 - We therefore
remember you constantly on every occasion, both in our feasts and on
other appropriate days, at the sacrifices which we offer and in our
prayers, as it is right and proper to remember brethren.
They performed the religious observations because they were commanded
to do so: there was no virtue in doing what they were commanded to do
with a penalty attached if they did not.
Jesus commanded us to pray in our private places. He repudiated the men who made an OVSERVATION out of their prayer or alms.
“Observationi operam dare,” Plaut. Mil. 2, 6, 5: “siderum,” Cic. Div. 1, 1,
Opĕra , A.
Care, attention, exertion bestowed on any thing:
The Kingdom is not: “alicui,” to attend to one, listen to him, Plaut. Trin. 4, 2, 52: “sermoni,” Cic. Leg. 2, 1, 4:
2Thessalonians 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
The Kingdom is not: Opĕrātĭo A. A religious performance, service, or solemnity, a bringing of offerings: operationes denicales, offerings
B. In Christian authors, beneficence, charity,
The Kingdom is not: B. An observation, remark; a precept, rule (post-Aug.), Plin. 17, 21, 35, § 163: “dare observationes aliquas coquendi,” id. 22, 23, 47, § 99: “sermonis antiqui,”
The Kingdom is not: C. In partic., circumspection, care, exactness: “summa erat observatio in bello movendo,” Cic. Off. 1, 11, 36.—
The kingdom is not using music most often used to arouse warriors into hostility.
The Levites were under the King and Commanders of the army: the Kingdom
of God is NOT related to using the Levites as a pattern form performing
a MUSICAL OBSERVATION.
Bello , I.
Prop., to wage or carry on war, to war, to fight in war
II.
Transf., poet., in gen., to fight, contend: “quem quoniam prohibent anni bellare, loquendo Pugnat,” Ov. M. 5, 101.
Mŏvĕo.
Act., to move, stir, set in motion; to shake, disturb, remove, etc. (syn.: cieo, agito, ago, molior). to dance,
“et fila sonantia movit,” struck, Ov. M. 10, 89: “citharam cum voce,” id. ib. 5, 112: “tympana,” id. H. 4, 48; to disturb: “novis Helicona cantibus,”
a.
To excite, occasion, cause, promote, produce; to begin, commence, undertake
The Kingdom is not: D. Regard, respect, esteem, reverence (post-class.):
“religionibus suam observationem reddere,”
The Kingdom is not: “
Christianitatis, [Christian Clergy] Cod. Th. 12, 1, 112: divina,”
ib. 12, 1, 104.—
Rĕlĭgĭo piety, religion, both pure inward piety and that which is manifested in religious rites and ceremonies; “hence the rites and ceremonies, as well as the entire system of religion and worship, the res divinae or sacrae, were frequently called religio or religiones (cf. our use of the word religion):
The Kingdom is not: E. Display, outward show (eccl. Lat.): “
non venit regnum Dei cum observatione,”
Vulg. Luc. 17, 20.— “
p. patheōn allotriōn”
The Kingdom is not: F. Observance:
“dierum,” [
Days]
Gell. 3, 2, 3.
Galatians 4:4 But when the fulness of the time was come,
God sent forth his Son, made of a woman, made under the law,
Galatians 4:5 To redeem them that were under the law,
that we might receive the adoption of sons.
Galatians 4:8 Howbeit then, when ye knew not God,
ye did service unto them which by nature are no gods.
Galatians 4:9 But now, after that ye have known God, or rather are known of God,
how turn ye again to the weak and beggarly elements,
whereunto ye desire again to be in bondage?
Galatians 4:10 Ye observe days, and months, and times, and years.
Galatians 4:11 I am afraid of you, lest I have bestowed upon you labour in vain.
Your personal experiences is YOU putting YOU at the center and most
people are skandalized that a person could mount the pulpit. YOU have
nothing to bring.
The Kingdom is not: Pathos preacher's tales, examples to AID God's Word or jokes.
A.
that which happens to a person or thing 2.
what one has experienced, good or bad my experience “ to drama tou pathous pleon”
II.
of the soul, emotion, passion (“legō de pathē . . holōs hois hepetai hēdonē ē lupē” Arist.EN1105b21), “sophiē psukhēn pathōn aphaireitai” [take away for oneself to be robbed or deprived of a thing a heretic, ye have received each the fortune of the other,]
p. poiein to excite passion
V. RHETORID., emotional style or treatment, to sphodron kai enthousiastikon p. Longin.8.1; “pathos poiein” Arist. Rh.1418a12; “pragmata p. ekhonta” Plu.2.711e, etc.: pl., “pathē diestōta hupsous”
Enthousi-astikos A.
inspired, “phusis” Pl.Ti.71e; esp. by music, Arist.Pol.1340a11; “hē e. sophia” divination, Plu.Sol.12; “e. ekstasis” II.
Act., inspiring, exciting, of certain kinds of music, Arist.Pol.1341b34; “nosēmata manika kai e.”
Sophia , Ion. -iē, hē, prop. A.
cleverness or skill in handicraft and art, Hephaestus [Lucifer] and Athena in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117, Ar.Ra.882, X.An.1.2.8, divination
Poieō Something YOU make
4.
after Hom., of Poets, compose, write, p. dithurambon, epea, Hdt.1.23, 4.14; “p. theogoniēn Hellēsi” Id.2.53; p. Phaidran, Saturous, Ar.Th.153, 157; p. kōmōdian, tragōdian, etc., Pl.Smp.223d; “palinōdian” Isoc.10.64, Pl.Phdr.243b, etc.; “poiēmata” Id.Phd.60d: abs., write poetry, write as a poet,
c.
describe in verse, “theon en epesin” Pl.R.379a; epoiēsa muthous tous Aisōpou put them into verse, Id.Phd. 61b; “muthon” Lycurg.100.
Allotriōn” [estrange from, made an enemy, alienated, fall into other hands]
Greek:
Paratēr-ēsis ,
patheōn allotriōn”
empirical observation,
OPPOSITE.
logismos “p. so
kata historian ē p.
histor-ia A.
inquiry, systematic or scientific observation, 2.
knowledge so obtained, information,
II.
written account of one's inquiries, narrative, history, “hai tōn peri tas praxeis graphontōn hi.
Praxis , A.
doing, transaction, business, on a trading voyage
2.
result or issue of a business, esp. good result, success
action in drama, Opposite logos,
4.
magical operation, spell, P 2.
practice, i.e. trickery, treachery,
VII.
public office, hē dioikētheisa p. VIII.
discourse, lecture of a rhetorician or philosopher,
Lord hasn't all of the workshops, guest appearances and fame and fortune said THE KINGDOM is where I preach. You are an affront to God and the disciples who understand that worship is IN SPIRIT as devoted to THE TRUTH.
Lk 17:21
Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
Jesus commanded that our worship be IN SPIRIT which is a place
and IN TRUTH which is the Word of God. The ekklesia or synagogue FED
the members with the Word (only) of God and ANY external ritual is
proof that the KINGDOM is not in this place.
The stumbling block is that while many (most) are called, only a
few are chosen means "as by fire." Chosen as a coach selects a person
who is interested in being a disciple of that sport. Grace never
imposes itself. The folly of mankind is that they can rarely resist the
impulse to come to the aid of God. The ancient prophets or encomiasts
(praise singers) were the wold's oldest profession. Undoubtedly many
catastrophes seemed like "the sky is falling." This was probably
darkness induced by volcanic dust. The priest or praise singers wanted
to get paid for lifting up the sky from the people. In time the
darkness lifted, people could see and worship the sun again and the
prophet or praise singer got a bonus by being freed from all productive
world.
INSIDE "IN spirit" is a place: the kingdom
resides in a baptism-washed human spirit so that the Word of God will
take up residence. God does not judge by sight or sound (Isaiah 11).
HE has the only resource for our spiritual development: There is
nothing to do but read, understand and obey His will.
Entos
en within, inside, Lat. intus, Opposite. to ektos:
I. as prep. with gen., teikheos entos Il.; entos Olumpou Hes., etc.; entos emautou in my senses,
Hdt.; so absol., entos ōn Dem.:—also with Verbs of motion, teikheos entos ienai
2. within, i. e. on this side, Lat. citra, entos tou Aluos potamou Hdt., etc.
3. of Time, within, entos eikosin hēmerōn Thuc.; entos hesperas short of, i. e. before, evening,
II. absol. within, entos eergein Hom.; entos ekhein Thuc.; ta entos the inner parts, inwards,
Opposite: We saw
Entea , ta,
II.
furniture, appliances, tackle, “
e. daitos”
Od. 7.232; “
e. nēos”
rigging, h.Ap.489,
Pi.N.4.70;
e. hippeia trappings, harness, ib.
9.22, cf.
P.4.235; “
entē diphrou”
harness, A.Pers.194 (but
entea alone for
chariots, Pi.O.4.24);
entea aulōn periphr. for
auloi, ib.
7.12; also
entea alone,
musical instruments, Id.P.12.21; of the
instruments of the
Gallai, Lyr.Adesp.121; “
entea Phoibou”
Call.Ap. 19.—Ep. and Lyr. word, once in Trag. (v. supr.):—sg.
entos only in
Archil.6.
for auloi, [flute]ib.7.12;
Pind. O. 7
I too, sending to victorious men poured nectar, the gift of the Muses, the sweet fruit of my mind, I try to win the gods' favor
[10]
for those men who were victors at Olympia and at Pytho.
That man is prosperous, who is encompassed by good reports. Grace,
which causes life to flourish, looks with favor now on one man,
now on another, with both the sweet-singing lyre and the full-voiced
notes of flutes.
And now, with the music of flute and lyre alike I have come to land
with Diagoras, singing the sea-child of Aphrodite and bride of Helios,
Rhodes,
Pind P.12.21 The shrill cry that reached her ears from the fast-moving jaws of
Euryale. The goddess discovered it; but she discovered it for mortal
men to have, and called it the many-headed strain, the glorious strain
that entices the people to gather at contests, [25] often sounding
through thin plates of brass and through reeds, which grow beside the
city of lovely choruses, the city of the Graces, in the sacred precinct
of the nymph of Cephisus, reeds that are the faithful witnesses of the
dancers. If there is any prosperity among men,
gallazō , A.
practise cult of Cybele,
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: resupinaticessantiatympanaGalli,
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 .
Galli Other names, however,
are of distinctly Semitic affinities;
Rhea perhaps=the
Babylonian Ri (Mulita or
Mylitta), and Nana more certainly=the Babylonian
Nana, modern
Syrian Nani.
"The Hithpa'el of
nb', in the ancient texts, refers to
ecstasy and delirium rather than to the emission of a 'prophecy'." (de Vaux, Roland, The Bible and the Ancient Near
East, p. 243 Doubleday
"Maniac
inspirations, the violent possession which threw sibyls and priestesses into contortions--the foaming lip and streaming hair and glazed or glaring eyes-- have no place in the self-controlling dignity
of Christian inspiration. Even Jewish prophets, in the paroxysm of
emotion, might lie naked on the ground and rave (1 Sam. xix. 24); but
the genuine inspiration in Christian ages never obliterates the
self-consciousness or overpowers the reason. It abhors the
hysteria and stimulation and frenzy
which have sometimes disgraced revivalism and filled lunatic asylums." (Pulpit Commentary, 1 Cor., p. 460).
“entea Phoibou
Phoibos (“-os, -ou, -ō, -on, -e”) 1.
bright one epith. of Apollo. “Phoibou gar auton pha gegakein patros” O. 6.49 “argureō toxō polemizōn Phoibos” O. 9.33
Opposite ektos:
Ektos (
ekhthos ,
IG9(1).333 (Locr., v B.C.),
Michel 995 C35 (Delph.), etc.), Adv., (
ek)
A.
without, outside, opp.
entos:
1.
as Prep. with gen., which may either precede or follow, “
e. klisiēs”
Il.14.13;
teikheos e.
21.608;
out of, far from,
kapnou kai kumatos e.
Od.12.219; esp. in prov. phrases (v. “
exō”
1 fin.), “
e. klaumatōn ekhein poda”
S.Ph. 1260;
e. ekhein poda (sc.
tōn kalōn)
Pi.P.4.289;
e. tōn elaōn beyond the olives, i. e. out of the course.
Ar.Ra.995 (lyr.); Geom.,
beyond, “
tou A sēmeiou”
Apollon.Perg.Con.1.8, al.; also
e. atasthaliēs outside of, free from . .,
Thgn.754, cf.
744; “
e. aitiēs”
Hdt.4.133,
A.Pr.332, etc.; “
e. pēmatōn”
S.Ph.504; “
atas”
Id.Ant.614 (lyr.); “
tōn kakōn”
Id.Fr.724, cf.
Pl.Grg.523b;
e. strateiōn exempt from . .,
Id.R.498c;
e. heōutēs beside herself,
out of her wits,
Hp.Epid.7.90, cf.
S.Aj.640 (lyr.);
e. elpidos beyond hope,
Id.Ant.330;
hē e. kai par' elpidas khara, i.e.
hē ektos elpidōn kai par' elpidas, ib.
392;
dokēmatōn e.
E.HF771 (lyr.).
3.
except, IGl.c., etc.; “
e. oligōn”
X.HG1.2.3;
besides, apart from,
Pl.Grg. 474d,
PTeb.19.7 (ii B.C.), etc.: abs.,
besides, as well,
GDI1742.12; also
e. ei mē unless,
1 Ep.Cor.15.2,
Herod.Med. ap.
Orib.7.8.1, Vett. Val.
37.20, al.,
Luc.Pisc.6; “
e. ean mē”
Cat.Cod.Astr.7.216; “
e. hoti . . ”
Hld.10.5.
4.
without the consent of, “
tinos”
PMag.Par.1.356.
II.
abs.,
ha d' e.
external things,
E.Ion231 (lyr.), cf.
Plb.2.4.8, etc.;
hoi e.
strangers, foreigners,
Pl.Lg.629d,
Plb.2.47.10, etc.; also,
the vulgar, the common herd:
the Gentiles,
LXXSi.prol.4.
Lk 17:22
And he said unto the disciples, The days will come,
when ye shall
desire to see one of the days of the Son of man, and ye shall not see
it.
Lk 17:23
And they shall say to you, See here; or, see there:
go not after them, nor follow them.
This has been true until the present time. Jesus defined a simple
school of His Word but self-seekers have invented a host of
institutions and programs so exciting that many of the world are
seduced into entertainment under the name of Christian. Paul called
this lying wonders of those who are only self-deluded.
However, Jesus made His manifestations then and now with signs and
wonders which the sophists--preachers, singers, instrument players--can
never produce.
Lk 17:24
For as the lightning, that lighteneth out of the one part under heaven,
shineth unto the other part under heaven;
so shall also the Son of man
be in his day.
Lk 17:25
But first must he suffer many things, and be rejected of this generation.
The end times will be similar to all times: The clergy did
not know or care that their Messiah had come because He brought a
spiritual kingdom: there were no roles and no doles.
apodoki^m-azō ,
II. conclude, judge
Lk 17:26
And as it was in the days of Noe, so shall it be also in the days of the Son of man.
Lk 17:27
They did eat, they drank, they married wives, they were given in
marriage, until the day that Noe entered into the ark, and the flood
came, and destroyed them all.
Lk 17:28
Likewise also as it was in the days of Lot;
they did eat, they drank, they bought, they sold, they planted, they builded;
Lk 17:29
But the same day that Lot went out of Sodom
it rained fire and brimstone from heaven, and destroyed them all.
Lk 17:30
Even thus shall it be in the day when the Son of man is revealed.
Lk 17:31
In that day, he which shall be upon the housetop, and his stuff in the
house, let him not come down to take it away: and he that is in the
field, let him likewise not return back.
Lk 17:32
Remember Lot’s wife.
Lk 17:33
Whosoever shall seek to save his life shall lose it;
and whosoever shall lose his life shall preserve it.
Lk 17:34
I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.
Lk 17:35
Two women shall be grinding together; the one shall be taken, and the other left.
Lk 17:36
Two men shall be in the field; the one shall be taken, and the other left.
Lk 17:37
And they answered and said unto him, Where, Lord? And he said unto
them,
Wheresoever the body is, thither will the eagles be gathered
together.
If the "body" is the church or assembly of Christ, they will
beg gathered up in the air to ever be with the Lord. However, if the
body is the dead carcase of a dead world then the saved will be free
from the bone picking going on down on the earth.
The BODY is anything external: The Spirit is the only PLACE where
God seeks worship: this unique worship concept is giving heed or
attendance to READING the Word of God. Anything you can see, hear
or smell will be directed to the lust of the ears and eyes.
In a true church everything comes from the Scriptures and enters our
eyes or ears like any form of education: our total giving heed is IN
OUR innermost being. You cannot speak, wave arms, sing or play without
diminishing the role of education.
There is no ROOM for rhetoricians, singers or instrument players
to get INTO THE HEART or SPIRIT: therefore, they will be a BODY-ONLY
assembly and you can see the eagles lusting for a job to perform some
OBSERVABLE OPERATION or lying wonder however wise and honest OUTSIDE of the collective reading and confession that we have nothing to bring.
Aetos , Ep., Lyr., Ion., and early Att. aietos
A.
eagle, as a bird of omen, “ai. teleiotaton peteēnōn” Il.8.247, cf. 12.201, Od. 2.146 (cf. 11): favourite of Zeus,
3.
the constellation
Aquila,
Episun-agō a^,
A. collect and bring to a place,
Plb.1.75.2 (Pass.),
5.97.3, Wilcken
Chr.11A5 (ii B.C.) ;
gather together, LXX Ge.6.16, al.,
Ev.Matt.23.37, etc.:—Pass.,
OGI90.23 (Rosetta, ii B. C.),
Placit. 3.4.1,
Ph.1.338 ; “
hoi -sunēgmenoi en Xoei Boiōtoi”
Supp.Epigr.2.871 (Egypt, ii B. C.) ;
to be combined, “
ta ek tōn plēthuntikōn eis ta henika -omena”
Longin.24.1 ;
episunakhthentes tokoi accumulated interest,
PGrenf.2.72.8 (iii/iv A. D.), cf.
PFlor.1.46.14 (ii A. D.) ; “
episunagomenos arithmos”
counted up, Ptol.Tetr.43.
A vulture will not kill and eat a brother
vulture. However, an eagle loves to sow discord and pick the
bones of their fellow believers.
9.02.11
Kenneth Sublett mail
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