prŏphēta and prŏphētes , ae, m., = προφήτης,
Luke 17 The Kingdom does NOT come with Religious ObservationsJesus Christ did not die to establish religion: "Religion" is a set of core beliefs and actions which are ritually followed in the belief that they thereby connect with the gods, appeased the gods or even threatened the gods. From the Church in the wilderenes or synagogue to the time of Jesus and beyond, the singular ANTI-ritual was to teach disciples the Word of God as delivered through Moses and the Prophets--never through the Civil-Military-Clergy.
Heb. 13:10 We have an altar, whereof they have no right to eat which serve the tabernacle.Click to go directly to proof that the Kingdom will not come with observation or religious "operations" which are defined as lying wonders.
Heb. 13:11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin,
are burned without the camp.
Heb 13:13 Let us go forth therefore unto him WITHOUT the camp, bearing his reproach. [Rom 15:3 seduced nakedness]
Heb 13:14 For here have we no continuing city, but we seek one to come.
Heb 13:15 By him therefore let us offer the sacrifice of praise [thank offering] to God continually,
that is, the fruit of our lips giving thanks to his name.
God supplies that: His Law of Silence
Isa 57:3 But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.
Augŭrātrix , īcis, f. id.,I. a female soothsayer or diviner (post-class.), Vulg. Isa. 57, 3 (as transl. of the Heb. ; but in Paul. ex Fest. p. 117, the correct reading is argutatrix; v. Mόll. ad h. l.).Isa 57:4 Against whom do ye SPORT yourselves? against whom make ye a wide mouth,
and draw out the tongue? are ye not children of transgression, a seed of falsehood,
Isa 57:19 I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him.
Isa 57:20 But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
Isa 57:21 There is no peace, saith my God, to the wicked.
Isa 8:19And when they shall say unto you,
Seek unto them that have familiar spirits,
and unto wizards that peep, and that mutter:
should not a people seek unto their God?
for the living to the dead?
 et cum dixerint ad vos quaerite a pythonibus et a divinis qui stridunt in incantationibus suis numquid non populus a Deo suo requirit pro vivis a mortuis
-cantus , ūs, m. id., 2. With instruments, a playing, music: in nervorum vocumque cantibus, Cic. Tusc. 1, 2, 4; id. Rosc. Am. 46, 134: citharae, Hor. C. 3, 1, 20: horribili stridebat tibia cantu, Cat. 64, 264: querulae tibiae, Hor. C. 3, 7, 30:To the law and to the testimony:
B. An incantation, charm, magic song, etc.: cantusque artesque magorum. Ov. M. 7, 195; 7, 201: at cantu commotae Erebi de sedibus imis Umbrae ibant, Verg. G. 4, 471: magici,
if they speak not according to this word,
it is because there is no light in them. Isa 8:20
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 Law of Moses and ritual was imposed because of the ritual at Mount Sinai common to many ancients of eating, drinking, making vocal or instrumental noises, which in turn, brought on a "climactic" sexual experiences with the gods.
Christ in the prophets called this a Covenant with Death: it was performed FOR the nation by a dedicated priesthood who made certain that contact with the gods was not lost or upset. Amos and Stephen name the "gods" to whom Isreal was abandoned because their "performance" was a request for God to give them over to set-time-place rituals: the worship of the starry host.
Christ prophesied of His Kingdom excised from the Jewish Covenant with Death or Star Worship. The "gospel" result is that He frees His disciples from the laded burden and burden laders called parasites in all pagan sacrificial systems.
If Jesus and everyone else preached the gospel OF the Kingdom or ongoing reign of Jesus of Nazareth in Holy Spirit or post-resurrected form, then those who make "worship" into RELIGIOUS OBSERVATIONS are clearly NOT the Ekklesia or Synagogue of Christ. Jesus said that the kingdom did not come to the sights and sounds of this superstitious race. These are "marks" which give us a way of escape. Christianity as A School of Christ has nothing for sale.
"Shall He find faith when He returns" means that the almost-universal Visible-Audible body is dead and decaying and therefore it can be identified by the "eagles" attacking their own kin to keep from having to work: Jesus defined the Scribes and Pharisees as Hypocrites. In the Ezekiel 33 version Christ named entertainment preachers, singers and instrument players. They "ate up" the houses or living of the widows and others by producing the religious OBSERVATIONS pretending that their songs and sermons and musical performance were from God.
At Mount Sinai after the nation refused to hear the voice of God and demanded a human mediator, they immediately fell into musical idolatry of the Egyptian (etal) trinity. The Levites volunteered to slaughter 3,000 of the offenders so it is no surprise that the "eagles" use the Levites as their authority for "worship leaders." In fact, they have lost all options. See What happened at Mount Sinai. As Affirmed by the Spirit OF Christ.
Luke 16:29 Abraham saith unto him,Moses commanded mandatory sacrifices AFTER the musical idolatry for those God had "turned over to worship the starry host." Moses did not command any kind of Musical Worship and in Numbers 10 outlawed it. The Spirit OF (remember prepositions) Christ radically OUTLAWED musical performance but warned that the Jews would musically mock Messiah, commanded me not to pay for the free water of the word and in Isaiah 58 outlawed self-pleasure or SPEAKING YOUR OWN WORDS. Paul affirmed that in Romans 14 and Romans 15.
They have Moses and the prophets; let them hear them.
Luke 16:30 And he said, Nay, father Abraham:
but if one went unto them from the dead, they will repent.
Luke 16:31 And he said unto him, If they hear not Moses and the prophets,
neither will they be persuaded, though one rose from the dead.
Moses promised another "prophet" like him as our last warning:
1Corinthians 10:6 Now these things were our examples,By looking where Jesus and Paul point we can understand the OFFENSES of any kind of RELIGIOUS RITUAL OR CEREMONY pretending to do something for God or for the "audience."
to the intent we should not lust after evil things, as they also lusted.
1Corinthians 10:7 Neither be ye idolaters, as were some of them; as it is written,
The people sat down to eat and drink, and rose up to play.
Paizō 4. play on a musical instrument, h.Ap.206: c. acc., Pan ho kalamophthogga [played on a reed] paizōn Ar.Ra.230; dance and sing, Pi. O.1.16. 5. play amorously, pros allēlous
"The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).
Lk 17:1 Then said he unto the disciples, It is impossible but that offences will come:
but woe unto him, through whom they come!
A Christian is a Disciple, a Disciple is a Student, a Student receives FROM the Master Teacher and does not respond with body worship. The resource is what Jesus commanded to be taught in the Prophets and Apostles. A Disciple is edified or EDUCATED: Nothing not connected to hearing the Word (Logos) PREACHED by being READ for Comfort and Doctrine (Christ's Word as instrumental Paraklete)..CHRIST IN THE WILDERNESS DEFINED THE QAHAL, SYNAGOGUE OR CHURCH OF CHRIST
Ma^thēt-ēs learner, pupil, student of it.
Students are commanded to be taught what Jesus commanded to be taught. Disciples do not go to RELIGIOUS OBSERVATIONS which are LEGALISTIC in that all of the ACTORS have to be skilled, highly trained, rehearsed and performed to specific laws looking to be admired or worshipped.
First, one must be Washed with Water (baptized) into the Word or into the School of Christ. Jesus will not tolerate juvenile antics of a pretender speaking out of their own head. apprentice
Offenses COME as vĕnĭo , tumulum antiquae Cereris, mercator venit huc ad ludos, parasitus modo venerat aurum petere, Plaut. Bacch. 4, 3, 18: mercator venit huc ad ludos, Plaut. Am. prol. 17: parasitus modo [musici, meter], venerat aurum petere, Plaut. Bacch. 4, 3, 18: vides, quo progrediente oratione venturum-Pl. Am. 1.prol As, in purchasing and selling your merchandize1 you are desirous to render me propitious to your bargains, and that I should assist you in all things; and as both in foreign countries and at home, you desire me to turn to the best advantage the business and the accounts of you all, and that with fair and ample profit, without end,
1 Merck indize: "Mercimoniis." Mercury was the God of trading and merchandize, and was said to have received his name from the Latin word "merx." See the tradesman's prayer to him in the Fasti of Ovid, B. v., l. 682.
Mercury was the messenger of the Gods, and, therefore, the patron of messengers; and, if we may so say, the God of News.
Whole theatre: "Cavea." Literally, "the seats" or "benches" where the Audience sat
Mercury or Hermes is KAIROS who is the demon or spirit son of Zeus. Kairos is the prophesied church planting plot organizing instrumental churches. He is the father of thieves and liars. As Hermes he is the root source of the New Hermeneutics.
The sole role of the church was to rest FROM the common Sun Worship rituals conducted on the superstitious seventh day. They destroyed the rest at Mount Sinai wiith musical idolatry of a trinity.
After the Levites signed on as executioners of anyone who came too close to the RELIGIOUS OBSERVATIONS, Christ ordained the Qahal, synagogue or Church of Christ
Then, the congregation could REST, READ and REHEARSE or discuss the Word of God. Ekklesia or synagogue is only A School of the Word of God. Anything which is added to that will offend some fraction of the body and diminish the direct command to preach the Word by reading the Word.
Lk 17:2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
WHAT WILL BE THE SIGN OF THE MILLSTONES BEING CAST INTO THE SEA
Revelation 18:21 And a mighty angel took up a stone like a great millstone,A MILLSTONE IS DEFINED AS A "PIPE" BECAUSE OF ITS SOUND AND BEING POLLUTED BY A HOLE. The "grinders" did double duty as prostittutes so you could always find them by their musical sounds.
and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down,
and shall be found no more at all.
Revelation 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters,
shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be,
shall be found any more in thee;
and the sound of a millstone shall be heard no more at all in thee;
Revelation 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
-Skandal-istκs , ou, ho, prob.
A.acrobat who performed on a trapeze ( [skandalon] ), SIG847.5 (Delph., ii A.D.), v. Supp.Epigr.2.328. -on, to, trap or snare laid for an enemy, LXX Jo.23.13, 1 Ki.18.21, Ep.Rom.11.9, 1 Ep.Pet.2.7; prob. laid for animals, PCair.Zen.608.7 (iii B.C., written skandanτn, gen. pl.): metaph., stumbling-block, offence, scandal, Ev.Matt.18.7, Ev.Luc.17.1; skandala poieistha iPMasp.4.9 (vi A.D.).
When Jesus had taught it all and paid it all and fulfilled the prophecies which are listed with the Apostles as the only way to BUILD UP or Educate the Disciples or Christians commanded to be taught what Jesus commanded to be taught.
II. v. skandalistκs.
Joshua 23:13 Know for a certainty that the LORD your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the LORD your God hath given you.
1Kings 18:21 And Elijah came unto all the people,
and said, How long halt ye between two opinions?
if the LORD be God, follow him: but if Baal, then follow him.
And the people answered him not a word.
1Kings 18:22 Then said Elijah unto the people,
I, even I only, remain a prophet of the LORD;
but Baals prophets are four hundred and fifty men.
Miriam and the Levites "prophesied with harps" meaning they were soothsayers.
prŏphēta and prŏphētes , ae, m., = προφήτης,I.a foreteller, soothsayer, prophet (post-class.; cf. vates): prophetas in Adrasto Julius nominat antistites fanorum oraculorumque interpretes, Fest. p. 229 Mόll. (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: quoad primarius vir dicat, the first speaker, he who has a right to be heard, id. Rud. 4, 4, 29:"We know that Canaanite prophets were organized in guilds centered on the larger sanctuaries, as, for example, 'the prophets of Baal four hundred and fifty, and the prophets of the Asherah four hundred,' with whom Elijah had memorable dealings on Mount Carmel (1 Kings 18). Similarly, Israelite cultic prophets were to be found in and around the sanctuaries, roving about in rowdy troops, working themselves up into frenzies by dancing and music, and uttering semi-coherent oracles which the credulous accepted as divinely inspired." (Heaton, E. W., Everyday Life in the Old Testament, p. 221, Scribners)
"... the violent dance which, as it went on, induced a frenzy... in Hebrew it generally means 'to limp,' which is... to 'bend the knee or the ankle.' A passage from the Greek novelist Heliodorus tells us more about these actions. He describes a feast at which Tyrian sailors made celebrations for their god Herakles: after the banquet they danced to music in the Syrian fashion, 'Now they leap spiritedly into the air, now they bend their knews to the ground and revolve on them like persons possessed.'"
"Now compare with the passage in 1 K 19:18 where God promises Elijah that he will spare 'those who have not bent the knew before Baal.'... This also explains Elijah's reproach in 1 K 18:21 where he accuses those who would serve both Baal and Yahweh at the same time of 'hobbling first on one leg, then on the other." (de Vaux, p. 241)."All these texts point, explicitly or implicitly, to the fact that the dance had a musical accompaniment. Even though the Bible makes no mention of it we must assume that the movements of the prophets of Baal on Mount Carmel were made with an accompaniment on certain musical instruments... There is an obvious satirical intent in the biblical story and we could find no better illustration of a similar attitude than a rather curious bas-relief in the Museo delle Terme in Rome which derides a ceremony of Isis. In front of a row of images of the gods, men and women are dancing with grotesque contortions; their knees are all bent their heads thrown back and their arms upraised; they are holding castanets or the double flute. An aged choirmaster and a group of spectators mark time by clapping their hands." (de Vaux, p. 242).
A SIGN of the scandal is someone presuming to private interpret or "further expound" so that he can be a corrupter of the word meaning "to sell learning at Retai.
-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.
Tollo, 1.To raise, lift, lift up, elevate, set up, etc.: tollitur in caelum clamor exortus utrimque
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.Romans 15:2 Let every one of us please his neighbour for his good to edification.
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 15:3 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.
-Anaireτ , A.take up , anelontesapo chthonos having raised the victim from the ground, so as to cut its throat (cf. aueruτ), 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:
2. more freq. song,, molpa klanga Mnesim.4.57 (anap.): metaph., ou m. suringos echτn 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 hκn ech' Apollτn
Klang-κ, 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.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.
ErkhomaiAgain, 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.
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.
paratēr-ēsis , eōs, hē, observation, dieilēmmenoi eis paratērēsin kept under surveillance, so that it can be observed, Ev. Luc. 17.20 : in bad sense, close observation, to detect faults, etsLatin:
2.. observance of rules, pathos [a^, eos, to, （paskhō) poieō ,
empirical observation, Opposite. logismos, so kata historian ē Against Recorded History
poieō ,A. make, produce, first of something material, as manufactures, works of art your skhēma,pathos A.that which happens to a person or thing, incident, accident, II. of the soul, emotion, passion
4. after Hom., of Poets, compose, write, p. dithurambon, epea
p. theogoniēn Hellēsi p. Phaidran, Saturous, [the BEAST] kōmōdian, tragōdian, palinōdian
b. represent in poetry, c. describe in verse, theon en epesin
d. invent, kainous theous (the BEAST is a KAINOS or New Style of music or Satyric Drama.)
sophia , A.cleverness or skill in handicraft and art, in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, divination, sensation (including pleasure and pain)V. Rhet., emotional style or treatment, to sphodron kai enthousiastikon p. Longin.8.1; pathos poiein 3. of sacrifices, festivals, etc., celebrate,
Observātiō ōnis, observo, a watching, observance, investigation: observationes animadvertebant, your searches for evidence: siderum. Circumspection, care, exactness: summa in bello movendo.
D. Regard, respect, esteem, reverence (post-class.): religionibus suam observationem reddere, Val. Max. 1, 1, 8: Christianitatis, Cod. Th. 12, 1, 112: divina, i
E. Display, outward show (eccl. Lat.): non venit regnum Dei cum observatione, Vulg. Luc. 17, 20.
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
Ringing: Cĭthăra , ae, f., = kithara, I. the cithara, cithern, guitar, or lute.
I will inform you. My master has arrived from abroad.
In that case, the cord will be stretched for you; thence to the place where iron fetters clink; after that, straight to the cross.
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.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.
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
Opposite ek tēs epagōgēs
Opposite muthos, as history to legend, Ti.26e; poiein muthous all' ou logous
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
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. meletaw 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,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 satisfactionQuint. 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.
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 paizτ [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
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,B. In a pregn. sense, to discern something, or, in gen., to apprehend, understand, comprehend, knowI. 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]
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 forthMŏvĕo , 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.
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,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.
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 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,
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 (
4. Fraudem legi facere, to evade the law: the law against dicing
B. Trop., to move, affect, excite, inspire:
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.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,
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: 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,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.
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.
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
Greek: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.
Allotriōn [estrange from, made an enemy, alienated, fall into other hands]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, divinationPoieō 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.
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 sawOpposite ektos: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  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,  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 Mόll.; 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).
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
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 ,A. [select] reject on scrutiny or trial, reject a candidate from want of qualification, Hdt.6.130, Lys.13.10, Archipp.14:Pass., lakhōn apedokimasthē arkhein Din.2.10, cf. D.25.30.2. generally, reject as unworthy or unfit, passophous andras Pl.Tht.181b; hippon X. Eq.Mag.1.13; nomous Id.Mem.4.4.14; argurion Thphr.Char.4.11; tēn tou aulou khrēsin ek tōn neōn Arist.Pol.1341a26, cf. 37 (Pass.); [hē ornis a. ta hautēs Id.HA618a17; tēn toiautēn diatribēn Timocl. 8.12; to poiein ti X.Cyr.8.1.47: c. inf., Phlp.in Ph.584.26.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 Lots 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.43.2 Astrol., = episumpherō, Vett.Val.288.29.
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.
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