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 tagmatos” J.BJ2.8.8 ; exorcize, cast out evil spirits, Ev.Marc.1.34,
LIKE DUNG
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.
Cantor
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.—
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 tagmatos” J.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,
THE LORD (Adown) OUR
RIGHTEOUSNESS.
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,
are 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
MIRIAM AND THE LEVITES WERE MUSICAL PROPHETS:
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
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
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 ,
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
Eur.
Ba.
977
Chorus
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 theous”
Pl.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 friends
1
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, wh
ich 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.—
7. Moral
sentences composed in verses: “
Appii Caeci carmen,”
Cic. Tusc. 4, 2, 4; cf.:
“
liber Catonis qui inscriptus est Carmen de moribus,”
Gell. 11, 2, 2: “
ut totum illud, VTI. LINGVA. NVNCVPASSIT., non in XII. tabulis, sed in magistri carmine scriptum videretur,”
Cic. de Or. 1, 57, 245: “
necessarium,”
id. Leg. 2, 23, 59.
Quint. Inst. 10 1.62 The greatness of the
genius of Stesichorus
1
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.
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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