Galatians 5:11 And I,
brethren, if I yet preach circumcision,
why do I yet suffer
persecution?
then is the offence
of the cross ceased.
Galatians 5:12 I would
they were even cut off which trouble you.
Galatians 5:12NET I wish
those agitators would go so far as to castrate themselves!
Galatians 5:12NIV As for
those agitators, I wish they would go the whole way and
emasculate themselves!
A. Based on
the words Paul uses pointed to the emasculated
priests of the mother goddess, Paul intends to CUT OFF the
musical performers in the same way the priests were made
eunuchs:
First:
Apo-koptō , a.ta gennētika, of eunuchs,
Ph.1.89: abs., apokekommenos eunuch,
LXXDe.23.1,
cf.Luc.Eun.8:Med.,
make oneself a eunuch, Ep.Gal.5.12, cf. Arr.Epict.2.20.19.
This would apply to the musical fall from grace at Mount
Sinai: the worship of the Mother Goddess allowed males to
"perform the role of women." David's stola was worn by the
office of prostitute and the Ephod was a phallic symbol which
David cast off and went naked.
Deuteronomy
23.1 non intrabit eunuchus adtritis vel amputatis testiculis et absciso veretro ecclesiam Domini
The folly of Israel was common
throughout history. An emasculated priest served as the DOGS
of Cybele the Mother of the Gods. The Babylon mother of
harlots in Revelation 17 used these "lusted after FRUITS" as
speakers, singers and instrument players (Rev 18). Paul
called the SORCERERS who HAD deceived the whole world.
Deuteronomy 23.1He
who is wounded in the stones, or has his privy member
cut off, shall not enter into the assembly of Yahweh.
Galatians 5:21 Envyings, murders, drunkenness, revellings,
and such like:
of the which I
tell you before, as I have also told you in time past,
that they which
do such things shall not inherit the kingdom of God.
Second:
3.
esp. of voice or breath, cut short, ton tou pneumatos tonon D.H.Comp.14,
cf. 22:Pass., apokekoptai tini hē phōnē Plu.Dem.25,
cf. Dsc.Eup.1.85.
Ton-os , o(, (teinō) 2. of sounds,
raising of the voice, Aeschin.3.209,210, D.18.280,
Phld.Lib.p.19 O.,
etc.: hence, a. pitch of the voice, Pl.R. 617b,
Arist.Phgn.807a17,
etc.; including volume, tonoi phōnēs: oxu, baru, mikron, mega X.Cyn.6.20;
of a musical instrument, Plu.2.827b, etc.; diatonic
scale,
3. esp. of voice or breath, cut
short, ton tou pneumatos tonon D.H.Comp.14,
cf. 22:Pass., apokekoptai tini hē phōnē Plu.Dem.25,
cf. Dsc.Eup.1.85.
phōn-ē , 4.
of sounds made by inanimate objects, mostly
Poet., kerkidos ph. S.Fr.595;
suriggōn (pipe)
E.Tr.127
(lyr.); aulōn(flute) Mnesim.4.56 (anap.); rare in
early Prose, organōn phōnai Pl.R.397a;
freq. in LXX, hē ph. tēs salpiggos (harp)
LXX Ex.20.18;
ph. brontēs ib. Ps.103(104).7;
hē ph. autou hōs ph. hudatōn pollōn Apoc.1.15.
Plat. Rep. 397a [397a]
the other kind speaker, the more debased he is the less
will he shrink from imitating anything and everything. He
will think nothing unworthy of himself, so that he will
attempt, seriously and in the presence of many, to imitate
all things, including those we just now mentionedclaps
of thunder, and the noise of wind and hail
and axles and pulleys, and the notes
of trumpets and flutes and pan-pipes,
and the sounds of all instruments, and the cries
of dogs, sheep, and birds; and so his style will
depend wholly on imitation
Cut
off the Organs of sound:
Organon , to/, (ergon, erdō) A. instrument,
implement, tool, for making or doing a
thing,
polemika (war) hopla te kai organa Pl.R.374d,
cf. Lg. 956a
3. musical instrument, Simon.31, f.l. in A.Fr.57.1 ; ho men di' organōn ekēlei anthrōpous,Pl.Smp.215c
; aneu organōn psilois logois ibid., cf. Plt.268b
; o. polukhorda Id.R.399c,
al.; met' ōdēs kai tinōn organōn Phld.Mus.p.98K.; of the
pipe, Melanipp.2, Telest.1.2.
Ergon , 1.
in Il. mostly of works
or deeds of war, polemēia e. Il.2.338,
al., Od.12.116
; ergon makhēs Il.6.522
of Marsyas,
B. John
Chrysostom understood Paul's message.
Chrysostom's Commentary on Galatians:
Galatians
5:1.-"With freedom did Christ set us free; stand fast
therefore.115 ."
Ver.
12.
"I
would that they which unsettle you would even cut themselves
off." And he says well "that unsettle you."
"A
man that is heretical after the first and second admonition
refuse." (Tit. iii: 10) If they will,
let them not only be circumcised, but
mutilated.
Where then
are those who dare to mutilate themselves;
seeing that they draw down the Apostolic curse, and accuse the
workmanship of God, and take part with the Manichees? ... But if you
will not allow this,
why do you not mutilate the
tongue
for blasphemy, the hands for rapine, the feet
for their evil courses, in short, the whole body?
For the ear enchanted
by the sound of a flute hath
often enervated the soul;
and the perception of a sweet perfume by the nostrils
hath bewitched the mind, and made it frantic
for pleasure .
Catullus,Carmina 63
Notes
Thy timbrel, Mother Cybele, the firstings of
thy rite,
And as her tender finger-tips on bull-back hollow rang
She rose a-grieving and her song to listening comrades sang.
"Up Gallae, hie together, haste for Cybele's
deep grove,
Hie to the Dindymnean dame, ye flocks that love to rove;
The which affecting stranger steads as bound in exile's brunt
My sect pursuing led by me have nerved you to confront
The raging surge of salty sea and ocean's tyrant hand
As your hate of Venus' [ZOE] hest your
manly forms
unmann'd,
Gladden your souls, ye mistresses, with sense of error bann'd.
Drive from your spirits dull delay, together follow ye
To hold of Phrygian goddess, home of Phrygian Cybebe,
Where loud the cymbal's voice resounds with timbrel-echoes
blending,
And where the Phrygian piper drones grave bass
from reed a-bending,
Where toss their ivy-circled heads with might the Maenades
Where ply mid shrilly lullilooes the holiest
mysteries,
Where to fly here and there be wont the she-god's vaguing
train,
Thither behoves us lead the dance in quick-step hasty
strain."
-ŭlŭlo ,
A.
[select] Lit.:
canis ululat acute, Enn. ap. Fest. s. v. nictare, p. 177 Mόll. (Ann. v. 346 Vahl. : canes,
Verg. A. 6, 257;
Ov. M. 15, 797
lupi,
Verg. G. 1, 486;
cf.
id. A. 7, 18:
simulacra ferarum.
Ov. M. 4, 404:
summoque ulularunt vertice Nymphae,
Verg. A. 4, 168;
Cat. 63, 28;
Hor. S. 1, 8, 25:
Tisiphone thalamis ululavit in illis,
Ov. H. 2, 117:
per vias ululasse animas,
id.
F. 2, 553;
id. M. 3, 725;
9, 642;
Luc. 6, 261 al.;
cf.:
ululanti voce canere,
Cic.
Or. 8, 27.
B.
[select] Transf., of places,
to ring,
resound,
re-echo with howling:
penitusque cavae plangoribus aedes Femineis ululant,
Verg. A. 2, 488:
resonae ripae,
Sil.
6, 285:
Dindyma sanguineis Gallis,
Claud.
Rapt. Pros. 2, 269.
-ŭlŭlātŭs , ūs, m. id.,
I. a howling,
wailing,
shrieking, as a sound of mourning or
lamentation,
Verg. A. 4, 667;
Ov. M. 3, 179;
5, 153;
8,
447;
Plin. 8, 40, 61, § 145:
lugubris,
Curt. 4, 15, 29;
5, 12, 12;
Stat.
Th. 9, 178 al.
The wild yells or
warwhoops
of the Gauls,
Caes. B. G. 5, 37;
7, 80.
The wild cries and
shouts of the Bacchanals,
Cat. 63, 24;
Ov. M. 3, 528;
3, 706.
-Fēmĭnĕus I.
Transf., with an accessory notion of contempt, womanish,
effeminate, unmanly: vox, Quint, 1, 11, 1; cf. Ov. A. A. 3, 286:
pectus, Ov. M. 13, 693:
amor praedae, Verg. A. 11, 782:
lunae femineum et molle sidus, Plin. 2, 101, 104, § 223.
clamor, id. ib. 12, 226;
cf. vox, id. ib. 3, 536;
-Gallus 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:
resupinati cessantia tympana Galli, 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.
Ovid
Amor 2, 13, 18
Who Memphis
visit'st, and the Pharian tower,
Assist Corinna
with thy friendly powers.
Thee by thy silver Sistra I conjure,
A life so precious by thy aid secure;
So mayst thou with Osiris
still find grace:
By Anubis's venerable face,
I pray thee, so may still thy rights divine
Flourish, and serpents round thy offerings twine
May Apis with his horns the pomp attend,
And be to thee, as thou'rt to her, a
friend.
Look down, oh Isis! on the teeming fair,
And make at once her life and mine thy care:
Have pity on her pains; the help you give
To her, her lover saves, in her I live.
From thee this favour she deserves; she pays
Her vows to thee on all thy solemn days;
And when the Galli at thy altars wait,
She's present at the feast they celebrate.
Gallĭcus III.
Of the priests of Cybele; v. 3. Gallus, II.
B. 2.
-rĕ-sŭpīno
, Prop. 4 (5), 8, 51.
resupinati cessantia tympana Galli, i. e. prostrate
from drunkenness, Juv. 8, 176 et
saep. In mal. part., to stretch out: aviam amici, Juv. 3, 112.
Pass.
tympănum , i (collat.
form typă-num , Cat. 63, 8 sq.),
n., = tumpanon,
I. a drum, timbrel, tambour,
tambourine.
A. Esp., as beaten by the priests of
Cybele, Lucr. 2, 618;
Cat. 63, 8 sq.;
Verg. A. 9, 619;
Ov. M. 3, 537;
4, 29; 4,
391; id. F. 4, 213;
Plaut. Poen. 5, 5, 38;
Caes. B. C. 3,
105; Curt. 8, 11, 20; 8, 14, 10; Tac. H. 5, 5,
Also by the Bacchantine females, Ov. M. 11, 17.Beaten
by the Parthians as a signal in battle in place of the
tuba, Just. 41, 2, 8.
B. Trop., a timbrel, etc.,
as a figure of something effeminate, enervating:
tympana eloquentiae, Quint. 5, 12, 21:
in manu tympanum est, Sen. Vit. Beat. 13, 3.
elŏquentĭa , ae, f.
eloquor,
I. a being eloquent,
eloquence, Cic. Part. 23,
79; id. de Or. 1, 5, 19;
1, 32, 146; Quint. 9, 17, 2;
2, 16, 7;
Tac. Or. 8, 30 et saep.
Tumpa^non , to/, also
in the form tupanon (q.v.): (tuptō):
A.
kettledrum, such as was used esp. in
the worship of the Mother Goddess and Dionysus,
Hdt.4.76,
E.HF892;
tumpanōn alalagmoi, aragmata, Id.Cyc.65
(lyr.), 205; tumpana, Rheas te mētros ema th' heurēmata, says Dionysus,
Id.Ba.59,
cf. 156
(lyr.), IG42(1).131.9,
10 (Epid.); in Corybantic
rites, Ar.V.119;
t. arassein, rhēssein, AP6.217 (Simon.), 7.485Diosc.); kataulēsei khrētai kai tumpanois Sor.2.29. (
2.
metaph., tumpanon phusan, of inflated
eloquence, AP13.21
(Theodori
kat-auleō ,
A. charm by flute-playing, tinos Pl.Lg.790e,
cf. R.411a;
tina Alciphr.2.1: metaph., se . . -ēsō phobō I will flute
to E.HF871
(troch.):Pass., of persons, methuōn kai katauloumenos drinking
wine to the strains of the flute, Pl.R.561c;
k. pros khelōnidos pso to be
played to on the flute with lyre accompaniment,
Posidon.10 J., cf. Call.Fr.10.3 P., Phld.Mus.p.49 K.
you on a ghastly flute,
2. c. gen. loci, make
a place sound with flute-playing, Thphr.Fr.87:
Pass., resound with flute-playing, nēsos katēuleito Plu.Ant.56.
Galatians 5:13 For,
brethren, ye have been called unto liberty;
only use not liberty
for an occasion to the flesh,
but by love serve
one another.
The Logos versus the
Mythos defines the two races of mankind: In Romans 12 Paul
insists that we silence or sacrifice our flesh so that our
worship can be Rational or Of Truth and IN the spirit as
opposed to in the flesh.
Gal 5:14 For all the law
is fulfilled in one word, even in this;
Thou shalt love thy
neighbour as thyself.
Gal 5:15 But if ye bite and devour one another,
take heed that
ye be not consumed one of another.
Gal 5:16 This I say then, Walk in the Spirit, and ye shall
not fulfil the lust of the flesh.
Gal 5:17 For the flesh
lusteth against the Spirit, and the Spirit against the
flesh:
and these are contrary
the one to the other:
so that ye cannot do
the things that ye would.
A person is governed by the LOGOS or MYTHOS: The Word or logos
governes the human spirit or mind. The human senses devoid
of spirit governes the lawless stopped only by a penalty.
If people approach their view of god with external rituals they
are defined as witches or sorcerers marking them 'of the world'
from whom God hides Himself and Jesus does not pray.
Gal 5:18 But if ye be led of
the Spirit, ye are not under the law.
SPIRIT
never speaks of A being, human or Divine. God is Holy
or WHOLLY SPIRIT which defines the "substratum" upon which
God rests or lives, AS we exist on a substratum of
FLESH. Paul equated The Holy Spirit of God to The Mind
of Christ (1 Cor 2).
Pneuma (g4151)
pnyoo'-mah;Literally: a current of air, i.e. breath (blast)
or a breeze;
figuratively, a
spirit, i.e. (human) the rational
soul, by implication the vital principle, mental disposition, etc.,
or (superhuman) an angel, doemon, or (divine) God,
Christ's spirit, the Holy Spirit: - ghost, life, mind. Comp.
5590.
|
Nous (g3563)
nooce; prob. from the base of 1097; the intellect, i.e. mind (divine or
human; in thought, feeling, or will); by impl.
meaning: - mind, understanding. Comp.
5590.
|
|
G5590 psuche
psoo-khay' From G5594 ; breath, that is, (by
implication) spirit, abstractly or
concretely (the animal sentient principle only; thus
distinguished on the one hand from G4151
|
G5590 psuche psoo-khay' From G5594 ; breath,
that is, (by implication) spirit, abstractly
or concretely (the animal sentient principle only;
thus distinguished on the one hand from G4151
|
http://www.pineycom.com/HohWorship4.html
No level of
"scholarship" will let a modern preacher trained in
rhetoric or communication hear the Word of God: Jesus said
that God HIDES Himself from the wise: the
wise are the sophists meaning preachers, singers
and instrument players. Jesus will not pray for the
WORLD but only those who are permitted to HEAR the
Words God the Father in heaven spoke through Jesus
of Nazareth to the apostles (only). The Spirit OF
Christ had defined the curriculum in great detail through
the prophets.
Modern worship is "body worship" and
intends to disable the spirit or mind.
Worship is defined both INCLUSIVELY
and EXCLUSIVELY as Christ ordained the Qahal,
synagogue or church of Christ in the wilderness.
Paul understood that worship "in spirit" is worship in the
PLACE of the human spirit or mind. Those who perform
hypocritic arts--preachers, singers, instrument
players--have the task of PREVENTING you from worshiping
IN the spirit as opposed to IN the flesh (Philippians 3)
I beseech you therefore, brethren, by the mercies of God, that
..........YE present your
bodies a living sacrifice, holy, acceptable unto
God,
..........which is your reasonable
service. Romans 12:1
tēn logikēn latreian humōn:
First,
the body of flesh must be sacrificed or burned up:
Thu^si-a , Ion. -iē, h(, (thuō) prop. A.
burnt-offering, sacrifice, en thusiēsi einai Hdt.8.99;
Then,
it is possible to engage in RATIONAL or SPIRITUAL worship:
Latin: Romans 12.1 obsecro itaque vos fratres per misericordiam Dei ut exhibeatis corpora vestra hostiamviventemsanctam Deo placentem rationabile obsequium vestrum
Rătĭōnābĭlis , e, adj.
ratio (post-Aug.; = rationalis, which is in better use), I.
reasonable, rational: he pure
milk of reason, id. 1
Pet. 2, 2: sententia vera et rationabilis,
Sententĭa , ae, f.
for sentientia, from sentio,
I. a way of thinking, opinion,
judgment, sentiment; a purpose, determination,
decision, will, etc.
I. Transf., of words, discourse, etc., sense,
meaning, signification, idea, notion,
etc.
1. In gen., a thought expressed
in words; a sentence, period:
dum de singulis sententiis breviter disputo
Greek rational worship
demands:
logi^k-os , ē, on, (logos)
A.
of or for speaking or speech,
merē l. the organs of
speech, Plu.Cor.38:
logikē, hē, speech, Opposite. mousikē, Opposite phantasia expressed
in speech,
II.
possessed of reason, intellectual,
meros Ti.Locr.99e,
al.; to l. zōon
dianoētikai, Mind
Opposite. ēthikai, Arist.EN1108b9.
And:
Ethi^k-os , A. ēthos 11) moral,
Opposite. dianoētikos, Arist.EN1103a5,
al.; ta ēthika a treatise on
morals,
2.
dialectical, argumentative, hoi l. dialogoi
logical,
l. sullogismoi, Opposite. rhētorikoi, Rh.1355a13.
peri logikōn title of work, Opposite to phusikon, to ēthikon,
And Phusikos is the opposite
of logikos
phu^sikos , ē, on, A. natural,
produced or caused by nature, inborn, native,
II. of or concerning
the order of external nature, natural, physical,
hē ph. epistēmē
2. ho ph. an inquirer
into nature, natural philosopher,
4.
Adv. -kōs according to the laws
of nature,
phu^sikos is
the Opposite of logikōs,
Logos ,
Opposite.
kata pathos,
Arist.EN1169a5
or personal experiences
Opposite
matēn , Dor.
mata_n ma^, Adv. random, balse, dreams
Opposite
human reasoning.
Opposite
muthos, as
history to
legend,
intelligent utterance, Opposite
phōnē,
3. any
articulate sound,
Opposite inarticulate
noise (
psophos）
prose,
Opposite
poiēsis,
Id.R.390a;
Opposite.
psilometria,
Arist.Po.1448a11;
Opposite.
emmetra,
tō l. touto tōn metrōn (sc.
to iambeion）
pezoi,
Opposite
poiētikē,
pezos ,
ē,
on, (v.
pous) :
2. of verse,
unaccompanied
by music,
kai peza kai phormikta
S.Fr.16
;
pezō goō: aneu aulou ē luras,
without
the lyre
2. without musical accompaniment (cf.
11.2),
pausai melōdous' alla p. moi phrason
.
Pl.Sph.237a.
Matthew 11:28 Come unto me, all ye that labour and are heavy
laden, and I will give you
rest.
373. anapano, an-ap-ow΄-o; from 303 and
3973; (reflexively) to repose (literally or figuratively (be
exempt), remain); by implication, to refresh: take ease,
refresh, (give, take) rest.
3973. pauo, pow΄-o; a primary verb (pause); to stop
(transitively or intransitively), i.e. restrain, quit,
desist, come to an end: cease, leave, refrain.
Stop the: Melōd-eō ,A. chant,
sing, Ar.Av.226,
1381, Th.99:Pass.,
to be chanted, ta rhēthenta ē melōdēthenta Pl.Lg.655d,
cf. Chamael. ap. Ath. 14.620c; to be set to
music, Cleanth. ap. Phld.Mus.p.98
K.; ta melōdoumena diastēmata used in music,
Plu.2.1019a.
pauō ,
Il.19.67,
etc. ;
Stop the: lupas ōdais p.
E.Med.197
(anap.), etc. ;
p. toxon let the bow
rest,
Od.21.279
Stop the: 2.
c. acc. pers. et gen. rei,
hinder, keep back, or
give
one
rest, from a thing,
p. Hektora makhēs, ponoio Akhilēa, Thamurin aoidēs,
Stop the: 3.
c. pres. part.,
stop a person
from leave
off doing . . ,
hoth' hupnos heloi, pausaito te nēpiakheuōn when
he
stopped playing
Stop the: later
paēsomai （
ana-)
Apoc.14.13
Stop the: of one
singing
or
speaking,
17.359,
Hdt.7.8.
d : generally, Med. denotes
willing,
Pass.
forced, cessation.
Stop the rhapsōd-os , o(,
A.
reciter of Epic poems, sts. applied to the
bard
who recited his own poem,
professional reciters,
esp.
of the poems of Homer,
Hdt.5.67,
Pl.Ion 530c,
etc.: also
rh. kuōn, ironically, of the
Sphinx who
chanted her riddle,
S.OT391
(Prob. from
rhaptō, aoidē; Hes.Fr. 265 speaks of
himself and Homer as
en nearois humnois rhapsantes aoidēn, and
Pi.N.2.2
calls Epic poets
rhaptōn epeōn aoidoi:
Stop the orkheomai ,
2.
represent by dancing or
pantomime,
III. Act.
orkheō ,
make to
dance (v.
Pl.Cra.407a),
is used by Ion Trag.
50,
ek tōn aelptōn mallon ōrkhēsen phrenas made my
heart leap
Rev 14.13] I heard the voice from heaven saying, "Write,
'Blessed are the dead who die in the Lord from now on.'"
"Yes," says the Spirit, "that they may rest from their
labors; for their works follow with them."
Spiritual worship or
Reasonable worship is the Word of Christ only.
So, rational or spiritual worship is EXCLUSIVE of
music which disables the mind.
Rational worship is of the reason or intellect.
Spiritual worship os Opposite to "sermonizing" or
"moralizing which is:
Ethi^k-os , A. ēthos 11) moral,
Opposite. dianoētikos, Arist.EN1103a5,
al.; ta ēthika a treatise on
morals,
The Word of God is the only
thing that can transform OUR spirit into the likeness of
Christ's spirit:
Romans 12:2 And
be not conformed to this world:
but be ye transformed
by the renewing of your mind,
that ye may prove
what is that good, and acceptable,
and perfect,
will of God.
Titus 3:5 Not by works of righteousness which we have
done,
but according to his
mercy he saved us,
by the washing
of regeneration, and renewing of the holy spirit
(Our's)
Just so that NO ONE can be
taken captive, Paul uses parallelism and words which have
their opposite meaning:
Dionetikos or
thinking, in turn, is the Opposite
of Ethikos or composed songs or sermons.
Dionetikos
A. of or for thinking,
intellectual, Opposite. ēthikē, Arist.EN1103a14,
etc of a play, parts which display
thought, mental images,
Aristot.
Nic. Eth. 1103a.14 book 2.1. Virtue being, as
we have seen, of two kinds, intellectual and moral,
intellectual virtue is for the most part both produced and
increased by instruction, and therefore requires
experience and time; whereas moral or ethical virtue is
the product of habit （ethos, and has indeed
derived its name, with a slight variation of form, from
that word.1
1. [2] And therefore
it is clear that none of the moral virtues formed
is engendered in us by nature,
Rational or Logikos worship
includes the HUMAN tongue as the "organ"
which is the Opposite of musical organs just as Logikos
or rational worship is the Opposite
of music.
dialekt-ikos , ē, on,
A. conversational,
2.
d. organa organs of
articulate speech, Opposite phōnētika,
II. skilled in
dialectic,
ho erōtan kai apokrinesthai epistamenos
Pl.Cra.390c;
III. hē dialektikē (sc.
tekhnē)
dialectic,
discussion by question and answer,
epista^t-eō , pf.
A.
epestatēka
Michel164.10 (Delos):
to
be an epistatēs,
to be set
over,
II. . at
Athens and elsewhere,
to be epistatēs or
president
(in the
boulē and
ekklēsia),
freq. at the head
of decrees
The
Ekklesia does not make up its on subject of
discussion. The ekklesia or church is commanded to
"speak one to another" with "that which is written for
our learning" and then discuss it. There are no
lecturers. For instance:
Plat.
Meno 75d I have made my statement; if it
is wrong, your business is to examine and refute it.
But if, like you and me on this occasion, we were
friends and chose to have a discussion together, I
should have to reply in some milder tone more suited
to dialectic. The more dialectical way, I suppose, is
not merely to answer what is true, but also to make
use of those points which the questioned person
acknowledges he knows. And this is the way in which I
shall now try to argue with you. Tell me, is there
something you call an end? Such a thing, I mean,
Rational or spiritual worship is Opposite
Phōn-eō , (phōnē) 4. of a
musical instrument, sound, E.Or.146
(speak like the breath of a slender reed-pipe)
(lyr.); of sounds, hēdu phōnein sound
sweetly, but brontē ph. (thunder to
strike with astonishment)) it has a
voice, is significant, X.Ap.12.
Therion
or the "beast" in Revelation is defined as "creating
a new style of music or drama." This was
always the sign of people trying to introduce new
"gods."
God
pronounces anathema on pseudo-prophets who
speak their own words and claim that they are the
words of the Spirit of Christ.
Jeremiah
23:25 I have heard what the prophets have said,
who prophesy
lies in my name, saying, I have dreamed, I have
dreamed.
Jeremiah 23:26 How long shall this be in the heart
of the prophets who prophesy lies,
even the prophets
of the deceit of their own heart?
Jeremiah 23:27 who think to cause my people to
forget my name by their dreams
which they
tell every man to his neighbor, as their fathers
forgot my name for Baal.
Xen.
Apol. 12 12]
As for introducing
new divinities, how
could I be guilty of that merely in asserting that a
voice of God is made manifest to me indicating my
duty? Surely those who take their omens from
the cries of birds and the utterances of men form
their judgments on voices. Will any one dispute
either that
thunder utters its voice, or
that it is an omen of the greatest moment? Does not
the very
priestess who sits on the tripod at
Delphi
divulge the god
's will through a voice?
The Sign is:
Sēmainō ,
Il.10.58,
etc.;
sa_mainō ,
The sound of the priestess of Apollo (Abaddon,
Apollyon) from the "muses" was:
2. of
musical sounds, lōtos phthoggon keladei E.El.716
(lyr.); luras Pl.Lg.812d,
etc., cf. phthoggous alurous thrēnoumen
b. pl., notes on a
musical instrument; strings of lyre,
D.Chr.10.19; stops
of flute,
kela^d-eō
, 2.
of persons, shout aloud, atar keladēsan Akhaioi, in applause,
Il.23.869;
eme dei k. Pratin. Lyr. 1.3, cf. B.l.c.; keladeonti amphi Kinuran phamai Pi.P.2.15:
c. acc. cogn., k. humnous Terp.5, cf. Pi.N.4.16
codd.; nomon Id.Pae.2.101;
hadumelē kosmon k. Id.O.11(10).14;
[boas, paianas, E.Ion93,
3. of
various cries, e.g. of a new-born
babe, A.Ch.609;
of the swallow, Ar. Pax801,
Ra.684;
of the grasshopper, Theopomp.
Com.l.c.; of the cock, ex eunas k. crows
from his perch, Theoc.18.57;
of bells, ring, tinkle, E.Rh.384;
of the flute, k. phthoggon kalliston Id.El.716;
of the sea, Ar.Th.44.
II. trans., sing of, celebrate
loudly, tina Pi.O.1.9,
2.2,6.88,
E.IT1093,
Ar.Ra.1527;
temenos B. 13.21,
cf. E. Tr.121;
tina amph' areta Pi.P.2.63.
Rhētor-ikos , ē, on, A. oratorical,
hē rhētorikē (sc. tekhnē) rhetoric,
Pl.Phdr.266d
2. of
persons, skilled in speaking, fit to be an
orator, Isoc.3.8,
Pl.Phdr.260c,
272d,
al.; phusei rh. ib.269d,
etc.; skholastikos
Rational
worship is the Opposite of
phu^sikos , ē, on, A. natural,
produced or caused by nature, inborn,
native,
II. of
or concerning the order of external
nature, natural, physical, hē ph. epistēmē
2. ho ph. an inquirer
into nature, natural philosopher,
4. Adv. -kōs according
to the laws of nature,
phu^sikos
is the Opposite of logikōs,
III.
later, belonging to occult laws of nature,
magical, ph. pharmaka spells
or amulets,phusikois khrēsthai (oracle) ;
Opposite ph. therapeia I.
of persons, th. tōn theōn service
paid to the gods
aguiatides th. worship of
Apollo Agyieus, E.Ion187
Eur.
Ion 187 Chorus
Not only in our holy Athens
[185] are there halls of the gods with beautiful
columns, and worship of Apollo (Abaddon,
Apollyon) who guards the streets; but also in
the house of Loxias, Leto's son, there is a
light of two countenances, with lovely eyes.
Opposite 2. service done to gain
favour, paying court, 3. maintenance
or repairs of temples ,
Rational worship is the Opposite of:
pharma^kon 3. enchanted
potion, philtre: hence, charm, spell, Od.4.220
sq., Ar.Pl.302,
Theoc.2.15,
PSI1.64.20 (i B.
C.); pharmakois ton andr' emēnen Ar.Th.561;
toiauta ekhō ph. such charms
have I, Hdt.3.85,
cf. Apoc.9.21.
Revelation 18:20 Rejoice
over her, thou heaven, and ye holy apostles and
prophets;
for God hath avenged you on her.
Revelation 18:21 And a
mighty angel took up a stone like a great millstone, 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.
5331.
farmakeiχa pharmakeia, far-mak-i΄-ah; from 5332;
medication (pharmacy), i.e. (by extension) magic
(literally or figuratively): sorcery,
witchcraft.
5332. farmakeu pharmakeus, far-mak-yoos΄; from
faΏrmakon pharmakon (a drug, i.e. spell-giving
potion); a druggist (pharmacist) or poisoner, i.e.
(by extension) a magician: sorcerer.
Revelation
18:24 And in her was found the blood of prophets,
and of saints, and of all that were slain upon the
earth.
Rom 12:2 And be not conformed
to this world: [This CROOKED generation]
..........but ye transformed (metamorph-oō ), by the renewing of
your mind,
..........that ye may prove
what is that good, and acceptable, and perfect WILL of
God.
2 Cor
3:18 But we all, with open face beholding as
in a glass the glory of the Lord,
re changed into the same image
from glory to glory,
even as by the Spirit of the Lord.
2Corinthians
4:16 For which cause we faint not; but though our outward
man perish,
yet the inward man is
renewed day by day.
2Corinthians 4:17 For our light affliction, which is but for
a moment,
worketh for us a far
more exceeding and eternal weight of glory;
2Corinthians 4:18 While we look not at the things which
are seen,
but at the things
which are not seen:
for the things which
are seen are temporal;
but the things which
are not seen are eternal.
2 Pet
1:19 We have also a more sure word of prophecy;
............whereunto ye
do well that ye take heed, [a worship word]
............as unto a light
that shineth in a dark place,
............until the day
dawn,
............and the day
star
arise in your hearts:
Renewing of the
mind is renewing of YOUR spirit so that it is A holy spirit
AFTER baptism without which you could not enter into the
Holy Place as a type of the body or Church of Christ: even
then if you brought your cymbals the "brethren" would
slaughter you just like a goat singer (capella).
Anakkainosis (g342) an-ak-ah'ee-no-sis;
from 341; renovation: - renewing.
Titus 3:5 Not by works of righteousness which we
have done, but according to his mercy he saved us,
by the washing
of regeneration, and renewing of the
Holy Ghost;
Washing is
Loutron (g3067) loo-tron'; from
3068; a bath, i.e. (fig.) baptism: - washing.
REASONABLE service is SPIRITUAL service as it
relates to OUR spirit.
G3050
logikos log-ik-os' From G3056 [WORD] ; rational
(logical):--reasonable, of the word. II. possessed
of reason, intellectual,
when we speak A. of or for speaking or speech, 2. dialectical, argumentative,
sullogismos [syllogisms]
As
newborn babes, desire the sincere milk of the
word,
..........that ye may grow thereby: 1Pe.2:2
Logos (g3056) log'-os; from 3004; something said
(including the thought); by impl. a topic
(subject of discourse), also reasoning (the mental
faculty) or motive; the Divine
Expression (i.e. Christ): concerning,
doctrine,
Gal 5:19 Now
the works of the flesh are manifest, which are
these; Adultery, fornication, uncleanness, lasciviousness,
Gal 5:20 Idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies,
2Peter
2:1 But there were false prophets also among the people,
even as there shall be
false teachers among you,
who privily shall bring
in damnable heresies,
even denying the Lord
that bought them,
and bring upon
themselves swift destruction.
2Peter 2:2 And many shall follow their pernicious ways;
by reason of whom the
way of truth shall be evil spoken of.
2 Peter 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 [delusions] while they feast
with you;
All musicians
and rhetoricians are equated to parasites.
Entrupo (g1792)
en-troo-fah'-o; from 1722 and 5171; to revel in: -
sporting selves.
gamκliτi
lechei [marriage couch-bed] hκdonais,
playing
in the wind, exult over, treat
haughtily or contemptuously, made a mock of, tinos sumphorais,
III.
use or abuse at pleasure
entru^ph-aō ,
*A.
revel in, delight in, c. dat., exousia E.Fr.362.24; gamēliō lekhei Men.535.8; hēdonais D.S.19.71,
cf. Luc.JTr.21;
in good sense, dikaiosunē Ph.2.258; of persons, Pelopida Plu.Pel.30;
en tini D.C.65.20;
in bad sense, en tais agapais 2 Ep.Pet.2.13;
komai anemois enetruphōn it was playing
in the wind, Chaerem.1.7:
abs., X.HG4.1.30,
Ph.1.666.
Paison paizτ [pais]
4. to play (on an instrument), Hhymn. II. to
sport, play, jest, joke, Hdt., Xen., etc.; p. pros tina to
make sport of one, mock him,
"According to Jerome
sorcery is called the poisonous art; for the Greek word
'pharmakon' means poison or medicament. Hence a sorceress is
called poisonous. Therefore the apostle is referring to
magicians, wizards, enchanters, and any others who, by means
of compacts with devils, deceive their neighbors, harm them,
and steal from them." (Luthers Works, Vol 27)
Latin: vĕnēfĭcĭum , ii, n.
veneficus.
I. A poisoning: de veneficiis accusare, Cic. Rosc. Am. 32, 90:
qui tuis veneficiis remedia invenit, id. Phil. 13, 11, 25;
id. Clu. 1, 1 sq.;
Liv. 8, 18, 11;
Val. Max. 2, 5, 3; Quint. 5, 7, 37;
5, 9, 11;
7, 3, 7:
venefici damnari, Tac. A. 12, 66:
deferre aliquem venefici reum, Plin. Ep. 7, 6, 8 al.
II. The preparation of magic potions,
magic, sorcery: subito totam causam
oblitus est: idque veneficiis et cantionibus Titiniae factum esse dicebat, Cic. Brut. 60, 217; cf.: quosque veneficiis abstulit illa (Medea) suis, Ov. H. 6, 150;
Plin. 18, 6, 8, § 41
sq.; 25, 2, 5, § 10;
Petr. 128.
Factum
to make in all senses, to do, perform,
accomplish, prepare, produce, bring
to pass, cause, effect, create,
commit, perpetrate, form, fashion,
etc. poλma, to
compose, id. Pis. 29, 70:
carmina, Juv. 7, 28:
versus, id. 7, 38:
sermonem, Cic. Fam. 9, 8, 1;
cf. litteram, id. Ac. 2, 2, 6: ludos, to
celebrate, exhibit = edere, id. Rep. 2, 20;
id. Att. 15, 10;
also i. q. ludificari, Plaut. Capt. 3, 4, 47:
7. In mercant. lang., to practise, exercise,
follow any trade or profession: cum mercaturas facerent, Cic. Verr. 2, 5, 28,
§ 72: naviculariam, id. ib. 2, 5, 18, § 46: argentariam, id. ib. 2, 5, 49, § 155; id. Caecin. 4, 10:
topiariam, id. Q. Fr. 3, 1, 2, §
5: haruspicinam, id. Fam. 6, 18, 1:
praeconium, id. ib.; so, piraticam, id. Post. Red. in Sen. 5, 11:
medicinam, Phaedr. 1, 14, 2.
8. In relig. lang., like the Gr. rhezein, to perform
or celebrate a religious rite; to offer
sacrifice, make an offering, to
sacrifice:
Callimachus
hymns and Epigrams 2
Callimachi carminibus illustrandis operam collocasse constat, hymnos quoque tractaverint. vergente aetate, exolescente sensim et poesi et eruditione, magis etiam Alexandrinorum poetarum, qui e noviciis classici tum facti erant, studium colebatur. princeps Christianae poeseos Gregorius, schola Nonniana, epigrammatographi aetatis Iustinianeae vix quemquam studiosius lectitare aut imitari solent quam Callimachum
1
Ita factum est ut
multi versus etiam hymnorum in scriptis grammaticis
laudati ad nos pervenirent. quorum usus in emendatione
perexiguus est: unde discendum, quam lubricum sit
fragmenta emendare. aliquotiens etiam imitatorum
versus testimonii loco erant laudandi, quod multo
saepius faciendum fuisset, si traditam lectionem
firmare in animo fuisset; quod perraro feci, maxime ut
proprium errorem castigarem.
Greek: pharma^kos (on the
accent v. Hdn.Gr.1.150),
o(, h(,
A. poisoner, sorcerer,
magician, LXXEx.7.11
(masc.), Ma.3.5
(fem.), Apoc.21.8,
22.15.
pharma^kon 3.
enchanted potion, philtre: hence, charm,
spell, Od.4.220
sq., Ar.Pl.302,
Theoc.2.15,
PSI1.64.20 (i B.
C.); pharmakois ton andr' emēnen Ar.Th.561;
toiauta ekhō ph. such charms
have I, Hdt.3.85,
cf. Apoc.9.21.
pharmakos 1
I. a
poisoner, sorcerer, magician, NTest.
II. one who
is sacrificed as an atonement for others, a
scape-goat, Ar.; and, since
worthless fellows were reserved for this fate, pharmakos became a
general name of reproach, id=Ar., Dem.
Kuon (g2965) koo'-ohn; a prim.
word; a dog ["hound"] (lit. or fig.): - dog.
For without are dogs, and sorcerers (pharmakos: poison
with a magical drug incantation), and whoremongers, and
murderers, and idolaters, and whosoever loveth and
maketh a lie. Revelation 22:15
-
Keleb (h3611) keh'leb; from
an unused root mean. to yelp, or else to attack; a
dog; hence (by euphemism) a male prostitute: - dog.
And the sorcerer is:
"Applied to Persian
priests or astrologers of Babylon. Pharmakos (g5333) an
adjective signifying "devoted to magical arts," is used as a
noun, "a sorcerer," especially one who uses
drugs, potions, spells, enchantments, Rev 21:8, in the
best texts (some have pharmakeus) and 22:15" Vine
pharmakos 1
I. a
poisoner, sorcerer, magician, NTest.
II. one who is sacrificed as an atonement
for
others, a scape-goat, Ar.; and, since
worthless fellows were reserved for this fate, pharmakos became a
general name of reproach, id=Ar., Dem.
in Isaiah 47:9. Strong's
concordance refers us to: 3785. keshaph; from 3784; magic-
sorcery, witchcraft.
Nahum 3:4 Because of the multitude of the whoredoms of the
wellfavoured harlot, the mistress of witchcrafts, that selleth nations through
her whoredoms, and families through her witchcrafts.
The Latin maleficia is maleficium 1. Fraud,
deception, adulteration 4 A hired mourner:
The "prζficζ" were the women who chanted the "nζnia" .
2. Enchantment,
sorcery, Tac. A. 2, 69
Orell. N. cr.; App. M. 9, p.
230, 24; 231, 28;
cf. magica, id.
Mag. p. 278, 21; Schol. Juv. 6, 595.
-Tac.
Ann. 2.69 Germanicus meanwhile, as he was
returning from Egypt, found that
all his directions to the legions and to the various cities
had been repealed or reversed. This led to grievous insults
on Piso, while he as savagely assailed the prince. Piso then
resolved to quit Syria Soon he
was detained there by the failing health of Germanicus, but
when he heard of his recovery,
while people were
paying the vows they had offered for his safety,
he went attended by
his lictors,
drove away the victims
placed by the altars with all the preparations for
sacrifice,
and the festal
gathering of the populace of Antioch.
Then he left for Seleucia and
awaited the result of the illness which had again attacked
Germanicus. The terrible intensity of the malady was
increased by the belief that he had been poisoned
by Piso.
And certainly there were found hidden in the floor and in
the walls disinterred remains of human bodies, incantations
and spells, and the name of Germanicus inscribed on
leaden tablets, half-burnt cinders smeared with
blood, and other horrors by which in popular belief souls
are devoted so the infernal deities. Piso too was
accused of sending emissaries to note curiously every
unfavourable symptom of the illness.
-carmen , ĭnis, n. (old
form cas-men , Varr. L. L. p. 86 Bip.) [Sanscr.
ηasto declaim, praise; cf.: camilla, censeo], I. a
tune, song; poem, verse; an oracular
response, a prophecy; a form of incantation
(cf.: cano, cantus, and canto). I. In gen., a
tune, song, air, lay, strain,
note, sound, both vocal and instrumental
(mostly poet.; in prose, instead of it, cantus; cf.
also versus, numeri, modi): carmen tuba ista peregit ( = sonus), Enn.
Ann. 508carmine vocali clarus citharāque Philammon, Ov. M. 11, 317;
cf. vocum, id. ib. 12, 157:
per me (sc. Apollinem) concordant carmina nervis, id. ib. 1, 518;
cf. id. ib. 11, 5;
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. Vahl.:
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.
Praeficae Women who were
hired to act as mourners at Roman funerals (Plaut.
Truc.ii. 6 Truc., 14). They went
before the corpse, with their heads bared, their locks disheveled, uttering cries
of lamentation and chanting dirges (neniae)
JESUS CAST THE MUSICAL
MINSTRELS OUT LIKE DUNG.
3784. kashaph. to whisper a
spell, i.e. to enchant or practice magic- sorcerer
Nahum
3:[4] propter multitudinem fornicationum meretricis speciosae et gratae et habentis maleficia quae vendidit gentesin fornicationibus suis et familias in maleficiis suis
mĕrē^trix
, īcis (
I. gen. plur. meretricium, Plaut. Cas. 3, 3, 22:
meretricum, id. Ep. 2, 2, 29;
Ov. A. A. 1, 435),
f. mereo; she who earns moncy; hence, a prostitute,
harlot, courtesan: ita sunt hic meretrices omnes elecebrae argentariae, Plaut. Men. 2, 3, 26:
meretricem indigne deperit, id. Bacch. 3, 3, 66:
proterva meretrix procaxque, Cic Cael. 20, 49: meretrix inter multos se dividit, Sen. Ben. 1, 14, 4:
stat meretrix certo cuivis mercabilis aere, Ov. Am. 1, 10, 21:
Augusta, i. e. Messalina, Juv. 6, 118:
regina, i. e. Cleopatra, Plin. 9, 35, 58, § 119:
Manilia, Gell. 4, 14, 3.
spĕcĭōsus , a, um, adj.
species (acc. to species, II. B. 3.),
I. good-looking,
showy, handsome, beautiful, splendid,
brilliant (not freq. till after the Aug. period; syn.:
venustus, pulcher, formosus, spectabilis).
magis necessarium quam speciosum, ministerium, Liv. 4, 8, 6: dicere aliquod speciosum, Quint. 1, 5, 3: speciosum dicendi genus, id. 10, 1, 127: vocabula rerum, Hor.
Ep. 2, 2, 116: miracula, id. A. P. 144: speciosa locis morataque recte Fabula, id.
ib
speciosior rhetorice quam dialectice, id. 2, 20, 7:
longe speciosissimum genus orationis, Quint. 8, 6, 49. Adv.:
spĕcĭōsē , showily,
handsomely, splendidly.
măgus , a, um, adj.
1. magus,
I. magic, magical (poet.):
artes, Ov. Am. 1, 8, 5:
manus, id. Med. fac. 36: carmen, Sen. Herc. Oet. 467.
măgis , ĭdis, or
măgĭda , ae, f., =
magis.
I. A dish, platter, plate:
magidam et longulam alterum a magnitudine, alterum a latitudine finxerunt, Varr. L. L. 5, § 120
Mόll.: Cornelius Nepos tradit tympana, se juvene, appellata stateras, et lances, quas antiqui magidas vocaverant, Plin. 33, 11, 52,
§ 146: magidem commodare, Dig. 12, 6, 36.
tympănum , i
(collat. form typă-num , Cat. 63, 8 sq.),
n., = tumpanon,
I. a drum,
timbrel, tambour, tambourine.
A. Esp.,
as beaten by the priests of Cybele, Lucr. 2,
618; Cat. 63, 8
sq.; Verg. A. 9,
619; Ov. M. 3,
537; 4,
29; 4, 391;
id. F. 4, 213;
Plaut.
Poen. 5, 5, 38; Caes. B. C.
3, 105; Curt. 8, 11, 20; 8, 14, 10; Tac. H. 5,
5, Also by the
Bacchantine females, Ov. M. 11,
17.Beaten by the
Parthians as a signal in battle in place of
the tuba, Just. 41, 2, 8.
mălĕfĭcĭum , ĭi,
n. maleficus,
I. an evil deed, misdeed,
wickedness, offence, crime.
2. Enchantment,
sorcery, Tac. A. 2, 69
Orell. N. cr.; App.
M. 9, p. 230, 24; 231, 28; cf. magica, id. Mag. p. 278, 21;
Schol. Juv. 6, 595.
măgĭcē ,
ēs, f., = magikē (sc. tekhnē),
I. the
magic art, magic, sorcery (post-Aug.):
pariter utrasque artes effloruisse,
medicinam dico magicenque, Plin. 30,
1, 2, § 10; 30, 1, 2,
§ 7: magices factio, id. 30,
1, 2, § 11.
măgĭcus ,
a, um, adj., = magikos,
I. of
or belonging to magic, magic, magical
(poet. and in post-Aug. prose): artes, Verg. A.
4, 493: magicis auxiliis uti, Tib. 1, 8, 24: arma movere, Ov. M. 5,
197: superstitiones,
Tac. A.
12, 59: vanitates, Plin. 30,
1, 1, § 1: herbae, id. 24,
17, 99, § 156: aquae, Prop. 4,
1, 102 (5, 1, 106): di
magici, that were invoked by
incantations (as Pluto, Hecate,
Proserpine), Tib. 1, 2,
62; Luc. 6,
577: linguae, i.
e. hieroglyphics, id. 3,
222; but lingua, skilled
in incantations, Ov. M. 7,
330; Luc. 3,
224: cantus, Juv. 6,
610: magicae resonant ubi Memnone chordae, mysterious,
id. 15, 5.
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 (while carmen is prop. the
contents or substance of the song, etc.;
cf.: qui enim cantus moderatā oratione dulcior invenire potest? Quod carmen artificiosā conclusione aptius? Cic.
de Or. 2, 8, 34).
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: dulcis tibia cantu, Tib. 1, 7, 47:
bucinarum,
Cic.
Mur. 9, 22: simul ac tubarum est auditus cantus, Liv.
25, 24, 5: lyrae, Plin.
34, 8, 19, § 72: tibicines, qui fidibus utuntur, suo arbitrio cantus numerosque moderantur,
Cic.
Tusc. 5, 36, 104:
II Espc.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, Col. 10, 367:
Haemoniis agitare cantibus umbras, Val.
Fl. 6, 448: amores Cantibus solvere,
Tib. 1, 2, 60;
1, 2, 45;
1, 2, 53:
cantus e curru Lunam deducere tentat, id. 1, 8, 19;
4, 1, 63;
4, 4, 10;
Ov.
H. 12, 167; id.
M. 4, 49.
Cat.
64, 264
Who flocking eager to fray did
rave with infuriate spirit,
"Evoe" frenzying loud, with heads at
"Evoe rolling.
Brandisht some of the maids their
thyrsi sheathed of spear-point,
Some snatcht limbs and joints of
sturlings rended to pieces,
These girt necks and waists with
writhing bodies of vipers,
Those with the gear enwombed in crates
dark orgies ordained
Orgies that ears profane must vainly
lust for o'er hearing
Others with palms on high smote
hurried strokes on the cymbal,
Or from the polisht brass woke
thin-toned tinkling music,
While from the many there boomed and
blared hoarse blast of the horn-trump,
And with its horrid skirl loud
shrilled the barbarous bag-pipe
Gal 5:21 Envyings,
murders, drunkenness, revellings, and such like: of
the which I tell you before, as I have also told you in time
past, that they which do such things shall not inherit the
kingdom of God.
Revelling:
kōmos ,
A. revel, carousal, merry-making,
eis daita thaleian kai khoron himeroenta kai es philokudea k. h.Merc.481,
cf. Thgn.829, 940; pinein kai kōmō khrasthai Hdt.1.21, cf.
E.Alc.804,
etc.; kōmoi kai euphrosunai B.10.12; deipna kai sun aulētrisi kōmoi Pl.Tht.173d;
heortai kai k. Id.R.573d;
en kōmō einai, of a city, X.Cyr.7.5.25;
erkhesthai tisin epi kōmon Id.Smp.2.1;
epi kōmon badizein Ar.Pl.1040;
esp. in honour of gods, tois en astei Dionusiois hē pompē . . kai ho k.D. 21.10, cf.
IG2.971, etc.; kōmō thuramakhois te pugmakhiaisi Pratin.Lyr. 1.8; khorois ē kōmois Huakinthou E.Hel.1469
(lyr.).
Lexap.
aul-ētris , idos, h(, A. flute-girl,
Simon.178, Ar.Ach.551,
X.HG2.2.23,
Pl.Prt.347d,
Plat.
Theaet. 173d do not even know where the
court-room is, or the senate-house, or any other public
place of assembly; as for laws and decrees,
they neither hear
the debates upon them nor see them when they are
published;
and the strivings
of political clubs after public offices, and meetings,
and banquets,
and revellings
with chorus girls
it never occurs to them even in their dreams to indulge
in such things. And whether anyone in the city is of
high or low birth, or what evil has been inherited by
anyone from his ancestors, male or female, are matters
to which they pay no more attention than to the number
of pints in the sea, as the saying is.
agora a^g, as, Ion. agorē , ēs, h(, (ageirō): 2.
market-place
1.
public speaking, gift of speaking,
mostly in pl., eskh' agoraōn withheld him from
speaking, Il.2.275;
hoi d' agoras agoreuon ib.788, cf. Od.4.818;
ōdēn ant' agorēs themenos Sol.1.
HH
4 481 What skill is this? What song for
desperate cares? What way of song? For verily here are
three things to hand all at once from which to choose, mirth,
and love, and sweet sleep.
[450] And though I am a follower of the Olympian Muses
who love dances and the bright path of song the
full-toned chant and ravishing thrill of flutes
yet I never
cared for any of those feats of skill at young men's
revels, as I do now for this: [455] I am filled with
wonder, O son of Zeus, at your sweet playing.
But now, since you, though little, have such glorious
skill, sit down, dear boy, and respect the words of
your elders For now you shall have renown among the
deathless gods, you and your mother also. This I will
declare to you exactly: [460] by this shaft of
cornel wood I will surely make you a leader renowned
among the deathless gods, and fortunate, and
will give you glorious gifts and will not deceive you
from first to last....
Now, you are free to
learn whatever you please; [475] but since, as it seems,
your heart is so strongly set on playing the lyre,
chant, and play upon it, and give yourself to
merriment, taking this as a gift from me, and do
you, my friend, bestow glory on me. Sing well with this
clear-voiced companion in your hands; for you are
skilled in good, well-ordered utterance. [480] From now
on bring it confidently to the rich feast and lovely
dance and glorious revel, a joy by night
and by day. Whoso with wit and wisdom enquires of it
cunningly, him it teaches [485] through its sound all
manner of things that delight the mind, being easily
played with gentle familiarities, for it abhors
toilsome drudgery; but whoso in ignorance
enquires of it violently, to him it chatters mere vanity
and foolishness.
heortai kai komos
heortazō , in
Ion.Prose hortazō: impf. heōrtazon (with irreg.
augm.) Isoc.19.40,
Paus.4.19.4:
fut.
A. -asō Luc.Merc.Cond.16, Alciphr.3.18, etc.: aor. heōrtasa D.C.48.34, etc.; inf. heortasai Ar.Ach.1079,
Pl. R.458a;
cf. dieortazō: (heortē):keep
festival or holiday, Hdt.2.60,
122,
E.IT1458,
etc.; heortas he. celebrateX.Ath.3.2;
hēmeras tettaras Plu.Cam.42;
tēn genethlion tinos OGI493.26 (Ephesus,
ii A.D.); he. tō theō Luc.Anach.23.
festivals,
II. celebrate as a festival,
nikēn he. celebrate
it by a festival, Plu.2.349f,
cf. Ant.56;
at Rome, celebrate by a triumph, D.C.51.21.
heort-ē , in
Ion. Prose hortē (so Schwyzer726.21
(Milet., v B.C.), prob. in Ion Trag.21, but
A. heortē Schwyzer725.12
(Milet., vi B. C.)), h(, feast, festival,
holiday, epei kai pasin he. Od.20.156;
he. toio theoio 21.258;
eousēs hortēs tē Hērē toisi Argeioisi Hdt.1.31;
hortēn agein keep a
feast, ib.147,
cf. Th.4.5,
etc.; axeis tot' amelititin hortēn ex hortēs Herod.5.85; hortēn poieumenous Hdt.1.150;
hortēn anagein Id.2.40,48,
al.; heortas heortasai X.Ath.3.2;
heortēn tē theō poiein Th.2.15;
hē tōn Panathēnaiōn he. D.4.35:
metaph., hoias heortēs est' apoptustoi theois stergēthr' ekhousai, of the
Eumenides, A.Eu.
191; heortē opseōs Ael.VH13.1.
2.
concrete, band of revellers, k. euiou theou Id.Ba.1167
(lyr.); esp. of the procession which celebrated a
victor in games, Pi.P.5.22,
etc.: generally, rout, band, k. Erinuōn A.Ag.1189;
of an army, k. anaulotatos E.Ph.791
(lyr.); k. aspidēphoros Id.Supp.390;
band of hunters, Id.Hipp.55;
of maidens, Id.Tr.1184;
of doves, Id.Ion 1197.
Gal 5:22 But the fruit
of the Spirit is love, joy, peace, longsuffering,
gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christs have crucified
the flesh with the affections and lusts.
Ver. 12. "I would that
they which unsettle you, would even cut themselves off."
"Observe how bitterly he
speaks here against their deceivers.125
At the outset he directed his charge against those who were
deceived, and called them foolish, once and again. Now, having
sufficiently corrected and instructed them, he turns to their
deceivers. And you should remark his wisdom in the manner in
which he admonishes and chastens the former as his own
children, and as capable of receiving correction,
but their deceivers
he cuts off, as aliens and incurably depraved. And this he
does, partly, when he says, "he shall bear his judgment
whosoever he be;" partly when he utters the imprecation
against them, "I would that they which unsettle you would even
cut themselves off."
And he says well "that unsettle you."
For they had compelled
them to abandon their own fatherland, their liberty,
and their heavenly kindred, and to seek an alien and
foreign one;
they had cast them out of Jerusalem which is above and
free,
and compelled them to wander forth as captives and
emigrants.
THE
CROSS CARRIES THE MESSAGE OF COOLING THE PASSIONS
G4716 stauros stow-ros' From the base of G2476 ; a
stake or post (as set upright), that is, (specifically) a
pole or cross (as an instrument of capital punishment);
figuratively exposure to death,
that is, self denial;
by implication the atonement of Christ:
cross.
metaph. of voluntary suffering
4717.
stauroo, stow-ro΄-o; from 4716; to impale on the
cross;
figuratively, to extinguish (subdue)
passion or selfishness: crucify.
Baptism has the
same meaning:
Ab-lŭo
[16] et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsius
I. to wash off or away, to
wash, cleanse, purify. abluere sitim, to
quench abluere sibi umbras, to remove
darkness (by bringing a light), Of the
washing away of earth by a shower, Varr. R. R. 1, 35.In eccl.
Lat., of baptism: munere divinitatis abluti,
II. Trop., of calming the
passions: omnis ejusmodi perturbatio animi
placatione abluatur, be removed (fig.
derived from the religious rite of washing in
expiation of sin),
ON THE PAGAN CONTRARY:
Aluτ , A.to be
deeply stirred, excited:1.
from grief, to be distraught, beside oneself
3.to be weary,
ennuyι,epitτn sumposiτn sumposi-on , to, A.drinking-party,
symposium, Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, 6.
from joy or exultation (rarely), to be beside
oneself, Od.18.333,
A.Th.391,
Only as a
methaphor has PSALLO ever musical meant more than SHOOT
SOMEONE WITH A SONG.
Gal 5:12
As for those agitators, I wish they would go the whole
way and emasculate themselves!
Anastatoo
(g387) an-as-tat-o'-o; from a der. of 450 (in the sense
of removal); prop. to drive out of home (Psallo
has the same meaning), i.e. (by impl.) to disturb (lit.
or fig.): - trouble, turn upside down, make an uproar,
to stir up, excite, unsettle to excite tumults and
seditions in the state to upset, unsettle,
minds by disseminating religious error
Only as a methaphor has
PSALLO ever musical meant more than SHOOT SOMEONE WITH A
SONG.
Similar: PSALLO I. In gen., to play upon a
stringed instrument; esp., to play upon the cithara, to
sing to the cithara: psallere saltare elegantius,
[carry away] 1. to convey away
(from the family) by bequest, to bequeath
away,
sustauroomai , Pass., A.
to be crucified
together with, tini Ev.Marc. 15.32,
Ep.Gal.2.20.
anastaur-oō , = foreg.,
Hdt.3.125,
6.30, al.;
identical with anaskolopizō, 9.78:Pass.,
Th. 1.110,
Pl.Grg.473c.
2. crucify
afresh, Ep.Hebr.6.6.
stauros , o(,
II. cross, as the
instrument of crucifixion, D.S.2.18,
Ev.Matt.27.40,
Plu.2.554a; epi ton s. apagesthai Luc.Peregr.34; s. lambanein, arai, bastazein, metaph. of
voluntary suffering, Ev.Matt.10.38,
Ev.Luc.9.23,
14.27:
its form was represented by the Greek letter T, Luc.Jud.Voc.12.
b. pale for impaling a
corpse, Plu.Art.17.
sarx ,II.
the flesh, as the seat of the affections and
lusts, fleshly nature, en tē s. hē hēdonē Epicur.Sent.18, cf. Sent.Vat. 33; adoulōton (prob. l.) tē sarki kai tois tautēs pathesi Plu.2.107f, cf. 101b; freq. in NT, Ep.Gal.5.19, al.
gen. sarkos, hē, Aeol. surx 3. the physical
or natural order of things, Opposite. the spiritual or
supernatural, sophoi kata sarka 1 Ep.Cor.1.26;
en Khristō Iēsou kai ouk en sarki pepoithotes Ep.Phil.3.3;
ton kurion tōn pneumatōn kai pasēs s. SIG1181.3
(ii B.C., Jewish). (Perh. I.-E.
twr[kcirc ]- 'portion', cf. Avest. thwar[schwa]s-
'cut'.)
path-ēma , atos, II.
emotion or condition, affection,
p. tēs psukhēs einai tēn sōphrosunēn, ou mathēma X.Cyr.3.1.17,
cf. Pl.Phd.79d;
Opposite. poiēma, Id.Sph.248b;
to tēs heteras kheiros p. Pl
Epithu_m-ia , Ion. -iē, h(, A. desire,
yearning, e. ektelesai Hdt.1.32; epithumia by passion, Opposite. pronoia, Th.6.13:
pronoia , Ion. prono-oiē , h(, (pronoos)
Gal 5:25 If we live in the Spirit, let us also
walk in the Spirit.
Our spirit is made into A holy spirit by God after baptism:
Peter calls it A good conscience. This means a co-perception
of the Word so that we approach God only in and with OUT
spirit and not in houses built by human hands.
stoikh-eō II.
c. dat., fit, [katastrōtēra stoikhounta tois keimenois IG7.3073.153 (Lebad., ii
B.C.): metaph., to be in line with, walk by, agree
with, submit to, tē tēs sugklētou prothesei Plb.28.5.6;
dia tōn ergōn stoikhein autosautō SIG734.6tē pros tina eunoia BCH55.44
(Odessus, i B.C.); tais pleiosi gnōmais D.H.6.65;
tō nomismati S.E.M.1.178; tois proeirēmenois philosophois ib. 11.59; Pneumati Ep.Gal.5.25,
cf. Ep.Phil.3.16;
tois ikhnesi tēs pisteōs Ep.Rom.4.12;
stoikheis
Romans 4:12 And the father of circumcision to them who are
not of the circumcision only,
but who also walk
in the steps of that faith of our father Abraham,
which he had being
yet uncircumcised.
Romans 4:13 For the promise, that he should be the heir of
the world,
was not to Abraham,
or to his seed, through the law,
but through the
righteousness of faith.
Romans 4:14 For if they which are of the law be heirs,
faith is
made void, and the promise made of none effect:
Romans 4:15 Because the law worketh wrath:
for where no law is,
there is no transgression. (Delph., i
B.C.);
Gal 5:26 Let us not be
desirous of vain glory, provoking one another, envying one
another.
Prokal-eō ,
A. call forth fut. B.
mostly Med., call out to fight, challenge, B.
mostly Med., call out to fight, challenge,
2. law-term, make an offer or challenge
to the opponent for bringing about a decision, e.g. for
submitting the case to arbitration, letting slaves be put to
the torture, etc., call forth to sumpaizo
Sum-paizō ,
A. -xomai Luc.DDeor.4.3:play
or sport with, ōnax, hō . . Erōs kai Numphai . . sumpaizousi, of Dionysus, Anacr.2.4, cf. 14.4,
S.OT1109
(lyr.), Men.Epit.261, POxy.471.82 (ii A.D.): abs.,
Hdt.1.114, Theoc.11.77:
c. acc. cogn., met' emou xumpaize tēn heortēnkeep the feast together
with me, Ar.Pax 817
(lyr.): but c. acc. pers., make sport of, PCair.Preis.2.11 (iv A.D.): so c.
dat., BGU1027.20
(iv A.D.).
Sophocles,
Oedipus Tyrannus
Chorus
If I am a seer or wise of heart, [1090] Cithaeron, you will
not failby heaven, you will notto know at tomorrow's full
moon that Oedipus honors you as native to him, as his nurse,
and his mother, and that you are celebrated in our dance and
song, [1095] because you are well-pleasing to our prince. O
Phoebus to whom we cry, may these things find favor in your
sight!
Chorus
Who was it, my son, who of the race whose years are many, that
bore you in wedlock with [1100] Pan, the mountain-roaming
father? Or was it a bride of Loxias that bore you? For dear to
him are all the upland pastures. [1105] Or perhaps it was
Cyllene's lord, or the Bacchants' god, dweller on the
hill-tops, that received you, a new-born joy, from one of the
nymphs of Helicon, with whom he most often sports.
Aristoph.
Peace 817
Second Semi-Chorus
Singing.
Such are the songs with which the Muse (Kharis) with the
glorious hair [800] inspires the able poet and which enchant
the assembled populace, when the spring swallow twitters
beneath the foliage; but the god spare us from the chorus of
Morsimus and that of Melanthius! [805] Oh! what a bitter
discordancy grated upon my ears that day when the tragic
chorus was directed by this same Melanthius and his brother,
these two [810] Gorgons, these two Harpies, the plague
of the seas, whose gluttonous bellies devour the entire race
of fishes, these followers of old women, these goats with
their stinking arm-pits. [815] Oh! Muse, spit
upon them abundantly and keep the feast gaily with me.
819 Trygaeus
enters, limping painfully, accompanied by Opora and
Theoria.
Trygaeus
Ah! it's a rough job getting to the gods! [820] my legs are
as good as broken through it. To the audience. How
small you were, to be sure, when seen from heaven! you had
all the appearance too of being great rascals; but seen
close, you look even worse.
Kharis : the foregoing
personified, as wife of Hephaestus, Il. 18.382.Pl.,
Kharites, the Graces, handmaids of Aphrodīte, Il. 5.338, Il. 14.267,
Il. 17.51, Od. 6.18, Od. 18.194.
kharis a^, h(, gen. khari^tos: acc. kharin i_ in arsi, Il.5.874],
etc.; also
2. esp. in erotic sense, of favours
granted (v. kharizomai 1.3), alokhou kharin idein Il.11.243,
cf. A.Ag.1206:
more freq. in pl., X.Hier.1.34,
7.6, etc.;
bia d' epraxas kharitas ē peisas korēn; Trag.Adesp.402;
in full, kharites aphrodisiōn erōtōn Pi.Fr.128,
cf. Pl.Phdr.254a,
al.
Sophos , ē, on,
A. skilled in any handicraft or art,
clever, harmatēlatas s. Pi.P.5.115,
cf. N.7.17;
kubernētēs A.Supp.770;
mantis Id.Th.382;
oiōnothetas S.OT484
(lyr.); of a sculptor, E.Fr.372;
even of hedgers and ditchers, Margites
Fr.2; but in this sense mostly of
poets and musicians, Pi.O.1.9,
P.1.42,
3.113;
en kithara s. E.IT1238
(lyr.), cf. Ar.Ra.896
(lyr.)
Harpuiai , (Arep- on a vase from
Aegina, Arch.Zeit.40.197,
cf.EM 138.21, and
prob. arepuiai anērepsanto shd. be read
in Od. ll. cc.;
A.
v. anereipomai) ai(, the
Snatchers, a name used in Od.
to personify whirlwinds or hurricanes
(so tuphōsi kai harpuiais Ph.1.333); harpuiai anēreipsanto Od.1.241,
20.77:
acc. pl., Hes.Th.267;
ptēna t' Harpuiōn genē Anaxil.22.5, cf. A.R.2.188:
rarely in sg., Euph.113:
as pr. n., Harpuia Podargē, mother of the
horses of Achilles, Il.16.150;
also name of one of Actaeon's hounds, A.Fr.245; cf. harpuias: harpaktikous kunas, Hsch.
2.
as Adj., ha. skulakes
Mousa , ēs, h(, Aeol. Moisa Sapph.84, IG42(1).130.16,
etc.; Dor. Mōsa Alcm. 1, etc.; Lacon. Mōha (for Mōsa) Ar.Lys.1298,
cf. An. Ox.1.277:Muse,
II.
mousa, as Appellat., music,
song, m. stugera A.Eu.308
(anap.); euphamos Id.Supp.695
(lyr.); kanakhan . . theias antiluron mousas S.Tr.643
(lyr.); Aiakō moisan pherein Pi.N.3.28;
tis hēde mousa; what strain
is this ? E.Ion757;
aluros m. Id.Ph.1028
(lyr.); dia mousas ēxa Id.Alc.962
(lyr.): in Prose, adein adokimon m. Pl.Lg. 829d:
in pl., mousai Sphiggos, of the Sphinx's
riddle, E.Ph.50;
esp. liberal arts, accomplishments, tas mousas aphanizōn Ar.Nu.972;
apaideuton tōn peri tas numphikas m. Pl.Lg.775b:
also in sg., tēs alēthinēs m. ēmelēkenai Id.R.548b;
koinōnein mousēs ib.411c.
Phoberos. 2. caused by fear,
troubled, panic, anachτrκsis Th.4.128 ; phobera ossois
homichla prosκixe A.Pr.144 (lyr.); ph. phrontides anxious
thoughts, 3. of style, impressive,
awe-inspiring, paizō ,
Paizō , alla pepaistai metriōs hēmin, of the chorus, Ar. Th.1227.
5. play
amorously, pros allēlous X.Smp.9.2;
meta tinos LXX Ge.26.8
See Saltatio where the simple
gestures while singing was called dancing especially when
worshiping Phoberos or Apollo (Abaddon, Apollyon) and performed by David in 2 Samuel 6
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