Scribes and Pharisees, hypocrites meaning speakers, singers andinstrument players
Matthew 23:1 Then spake Jesus to the multitude, and to his disciples,
Matthew 23:2 Saying, The scribes and the Pharisees sit in Moses’ seat:
Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do;
but do not ye after their works: for they say, and do not.
Matthew 23:4 For they bind heavy burdens and grievous to be borne,
and lay them on mena's shoulders;
but they themselves will not move them with one of their fingers.
5412. phortizo, for-tid-zo; from 5414; to load up (properly, as a vessel or animal), i.e. (figuratively) to overburden with ceremony (or spiritual anxiety): lade, by heavy laden. Pphthalmon encumbering of the eyes.
Phort-izo, load, load them with burdens, encumber the eyes, ophthalmos
Phort-izô Ev.Luc.11.46; periss dapane ph. ta koina A massive burden
A. Perissos A.beyond the regular number or size, prodigious, 2.out of the common, extraordinary, strange, II. more than sufficient, superfluous, 2. in bad sense, superfluous, useless, poetry,B. Dapane A. cost, expenditure, ,Hes.Op.723,
Daphne of the chorodidaskal-os A. trainer of the chorus, orgenikos,
Daphne of the Bachanalia also called Dionysia, in GrecoRoman religion, any of the several festivals of Bacchus (Dionysus), the wine god. They probably originated as rites of fertility gods. The most famous of the Greek Dionysia were in Attica and included the Little, or Rustic, Dionysia, characterized by simple, oldfashioned rites; the Lenaea, which included a festal procession and dramatic performances; the Anthesteria, essentially a drinking feast; the City, or Great, Dionysia, accompanied by dramatic performances in the theatre of Dionysus, which was the most famous of all; and the Oschophoria ("Carrying of the Grape Clusters").
C. koina 4. in magical formulae, of words added at will by the user, 'and so forth', freq.in Pap., PMag.Osl.1.255, PMag.Par.1.273, al.; koina hosa theleis ib.2.53; ho k. logos PMag.Lond.46.435 ; cf. koinologia. VII. of forbidden meats, common, profane,
Phortos , ho, ( [phero´] ) A. load, freight, cargo, Od.8.163, 14.296, Hes.Op. 631, Hdt.1.1, S.Tr.537, and later Prose, as PEnteux.2.11 (iii B. C.), Plu.Marc.14, Luc.VH1.34; epoisanto me ph., expld. as pepragmateumai, prodedomai [pay in advance], phortos
Poieo, 3. of sacrifices, festivals, etc., celebrate 4. after Hom., of Poets, compose, write, comedies, tragedies, write poetry, represent in poetry.
Matthew 23:5 But all their works they do for to be seen of men:MARK OF THE CLERGY OF APHRODITES OR ZOE
Eros 2. object of love or desire, aprosiktoi erastes Pi.N.11.48 , cf. Luc.Tim.14. 3. passionate joy, S.Aj.693 (lyr.). IV. name of the kleros Aphrodites, [Zoe]
Kleros 3. egacy, inheritance, heritable estate, 4. Astrol., certain degrees in the zodiac connected with planets and important in a nativity. III. of the Levites
Kuneos shameless, unabashed Kunikos, sophistai
A.master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, musicians, harp players, quibbler, cheat, rhetoricians Pi.I.5(4).28, goesPindar, Ishtmian 1.5.But my heart
[20] cannot taste songs without telling of the race of Aeacus. I have come with the Graces for the sons of Lampon[22] to this well-governed city. If Aegina turns her steps to the clear road of god-given deeds, then do not grudge[25] to mix for her in song a boast that is fitting recompense for toils. In heroic times, too, fine warriors gained fame, and they are celebrated with lyres and flutes in full-voiced harmonies[28] for time beyond reckoning. Heroes who are honored by the grace of Zeus provide a theme for skilled poetsGoes sorcery, wizard, juggler, cheat, Bacchus songs and sorcery to have his head cut off.
Plato, Symposium [203d] rather is he hard and parched, shoeless and homeless; on the bare ground always he lies with no bedding, and takes his rest on doorsteps and waysides in the open air; true to his mother's nature, he ever dwells with want. But he takes after his father in scheming for all that is beautiful and good; for he is brave, strenuous and high-strung, a famous hunter, always weaving some stratagem; desirous and competent of wisdom, throughout life ensuing the truth; a master of jugglery, witchcraft,
A mark of the beast: thêreutês deinos. “A mighty hunter,” a very Nimrod. For the notion of the chase in erotics, cp. the use of helein and diôkein in 182 E, etc., and of thêra in Soph. 222 Dtêitôn erôntôn thêrai
Pharmak-eus A. poisoner, sorcerer, S.Tr.1140, Pl.Smp.203d, etc.; gnêsioisophistai
New Style Singing: Revelation 17-18
Rev 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.
Rev 18:22 And the voice of harpers, and musicians [Apollyon's muses or locusts] and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, [theater builders and stage managers] of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone [called a pipe, made a wistling sound to attract] shall be heard no more at all in thee;
- phthegma , atos, to (written phthengma in late Inscrr., Epigr.Gr.1002, 1003), sound of the voice, voice, Pi.P.8.31, A.Pr.588 (lyr.), S.OC1623, Ar.Nu.319 (anap.), etc.; periphr. of a person, ô phthegm' anaides, for ô phthenxamene anaidê, S.OC863, cf. Aj.14, El.1225.
2. of other sounds, as of birds, cries, S.El.18, E.Hel.747; of a bull, roaring, Id.Hipp.1215; brontas ph. Pi.P.4.198 ; thueias ph. the grinding of the mortar, Ar.Pax235; of musical notes, Id.Av.683 (lyr.), Pl.Lg.812d; of the nightingale's song, Ar.Av.204, 223.
Rev 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.
Kunikos II.Kunikos, ho, Cynic, as the followers of the philosopher Antisthenes were called, from the gymnasium
The Levites were musicians under the Worship of the Starry host.
Charizesthai erastais Pederasty musicians, odes, Mousa paidikee, which are mere play for him. A nomos for cinaedi by a Sybarite Hemitheon is mentioned by Lucian adv. ind. 23 (cf. Pseudo-Lucian 3).
Eros , Alex.Aet.3.12 , AP9.39 (Musicius) : in Ep. and Lyr. usu. eros (q. v.) : (heramai, era):--love, mostly of the sexual passion, tinos love for one, S.Tr.433 ; paidon E. Ion67
Xenophon, in Symp. 8.32, say that pederasty was the usual custom in Elis and Thebes, and Plato adds that charizesthai erastais was not considered dishonorable because the people there were too inarticulate to persuade with words.
Burden II. Att., vulgar stuff, rubbish, balderdash,Ar.Pax748 (anap.) Pl.796.
Aristophanes, Peace Undoubtedly the comic poet who[735] mounted the stage to praise himself in the parabasis would deserve to be handed over to the sticks of the beadles. Nevertheless, oh Muse, if it be right to esteem the most honest and illustrious of our comic writers at his proper value, permit our poet to say that he thinks he has deserved a glorious renown. First of all, he is the one who has compelled his rivals no longer[740] to scoff at rags or to war with lice; and as for those Heracleses, always chewingever hungry, he was the first to cover them with ridicule and to chase them from the stage; he has also dismissed that slave, whom one never failed to set weeping before you,[745] so that his comrade might have the chance of jeering at his stripes[750] constructed of fine phrases, great thoughts and of jokes not common on the streets and and might ask, Wretch, what has happened to your hide? Has the lash rained an army of its thongs on you and laid your back waste? After having delivered us from all these wearisomeWife
Do you refuse these gifts?Plutus I will accept them at your fireside, as custom requires. Besides, we shall thus avoid a ridiculous scene; it is not meet that the poet should throw dried figs and dainties to the spectators; it is a vulgar trick to make them laugh.
[795]Wife
[800] You are right. Look! yonder's Dexinicus, who was already getting to his feet to catch the figs as they flew past him.
they make broad their phylacteries, and enlarge the borders of their garments,
Matthew 23:6 And love the uppermost rooms at feasts,
and the chief seats in the synagogues,
Matthew 23:7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.
You may not know that the new style singing (a mark of the beast) is CONFESSED to be a market-driven seeker center--a word loved by Hitler.
This is the only place the speakers, singers, dancers and sellers of bodies were allowed to collect: Paul outlaws them in Romans 14 by the diet MARKS;
G58 agora ag-or-ah' From ageiroâ (to gather; probably akin to G1453 ); properly the town square (as a place of public resort); by implication a market or thoroughfare: market(-place), street.Matthew 23:8 But be not ye called Rabbi:
Luke 7:32 They are like unto children sitting in the marketplace, and calling one to another, and saying,
We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept
60. agoraios, ag-or-ah´-yos; from 58; relating to the market-place, i.e. forensic (times); by implication, vulgar: — baser sort, low
for one is your Master, even Christ; and all ye are brethren.
Matthew 23:9 And call no man your father upon the earth:
for one is your Father, which is in heaven.
Matthew 23:10 Neither be ye called masters:
for one is your Master, even Christ.
Matthew 23:11 But he that is greatest among you
shall be your servant.
Matthew 23:12 And whosoever shall exalt himself shall be abased;
and he that shall humble himself shall be exalted.
Matthew 23:13 But woe unto you, scribes and Pharisees, hypocrites!Hupsoô, II. metaph., elevate, exalt, 2. represent in the 'grand manner',
Polybius, Histories [12] bracheis gar dê panu kairoi pantas men anthrôpous hôs epipan hupsousi kai palin tapeinousi, malista de tous en tais basileiais.
On his arrival at Corinth, Leontius, Ptolemy and Megaleas, being commanders of the peltasts and the other chief divisions of the army, took great pains to incite the young men to go to meet him. He entered the town, therefore, with great pomp, owing to the number of officers and soldiers who went to meet him, and proceeded straight to the royal quarters. But when he would have entered, according to his former custom, one of the ushers prevented him, saying that the king was engaged. Troubled at this unusual repulse, and hesitating for a long while what to do, Apelles at last turned round and retired. Thereupon all those who were escorting him began at once openly to fall off from him and disperse, so that at last he entered his own lodging, with his children, absolutely alone.
for ye shut up the kingdom of heaven against men:
for ye neither go in yourselves, neither suffer ye them that are entering to go in.
Matthew 23:14 Woe unto you, scribes and Pharisees, hypocrites!
for ye devour widows houses, and for a pretence make long prayer:
therefore ye shall receive the greater damnation.
The woes themselves are all woes of hypocrisy:
- Hypocrisy: They taught about God but did not love God - they did not enter the kingdom of heaven themselves, nor did they let others enter. (Mat. 23:13-14)
- Hypocrisy: They preached God but converted people to dead religion, thus making those converts twice as much sons of hell as they themselves were. (Mat. 23:15)
- Hypocrisy: They taught that an oath sworn by the temple or altar was not binding, but that if sworn by the gold ornamentation of the temple, or by a sacrificial gift on the altar, it was binding. The gold and gifts, however, were not sacred in themselves as the temple and altar were, but derived a measure of lesser sacredness by being connected to the temple or altar. The teachers and Pharisees worshipped at the temple and offered sacrifices at the altar because they knew that the temple and altar were sacred. How then could they deny oath-binding value to what was truly sacred and accord it to objects of trivial and derived sacredness? (Mat. 23:16-22)
- Hypocrisy: They taught the law but did not practise some of the most important parts of the law - justice, mercy, faithfulness to God. They obeyed the minutiae of the law such as titheing spices but not the real meat of the law. (Mat. 23:23-24)
- Hypocrisy: They presented an appearance of being 'clean' (self-restrained, not involved in carnal matters), yet they were dirty inside: they seethed with hidden worldly desires, carnality. They were full of greed and self-indulgence. (Mat. 23:25-26)
- Hypocrisy - They exhibited themselves as righteous on account of being scrupulous keepers of the law, but were in fact not righteous: their mask of righteousness hid a secret inner world of ungodly thoughts and feelings. They were full of wickedness. They were like whitewashed tombs, beautiful on the outside, but full of dead men's bones. (Mat. 23:27-28)
- Hypocrisy: They professed a high regard for the dead prophets of old, and claimed that they would never have persecuted and murdered prophets, when in fact they were cut from the same cloth as the persecutors and murderers: they too had murderous blood in their veins. (Mat. 23:29-36)
Prophasis (g4392) prof'-as-is; from a comp. of 4253 and 5316; an outward showing, i.e. pretext: - cloke, colour, pretence, show.Matthew 23:15 Woe unto you, scribes and Pharisees, hypocrites!
Skhēma 2. appearance, Opposite the reality, ouden allo plēn . . s. a mere outside, E.Fr.25, cf. 360.27, Pl.R.365c; show, pretence, “ēn de touto . . s. politikon tou logou” Th.8.89; ;
“skhēmasi kai khrōmasi mimeisthai” esp. outside show, pomp, to tēs arkhēs s. Pl.Lg.685c;
X.Smp.7.5; en . . mousikē [hēs to kitharizein kai to adein kai to embainein orthōs;] kai skhēmata . . kai melē enesti figures and tunes, Pl.Lg.655a 10. = to aidoion LXXIs.3.17.
for ye compass sea and land to make one proselyte, and when he is made,
ye make him twofold more the child of hell than yourselves.Mark 7:6 He answered and said unto them,
Well hath Esaias prophesied of you hypocrites,
as it is written, This people honoureth me with their lips,
but their heart is far from me.
Mark 7:7 Howbeit in vain do they worship me,
teaching for doctrines the commandments of men.
Mark 7:8 For laying aside the commandment of God,
ye hold the tradition of men, as the washing of pots and cups:
and many other such like things ye do.
Mark 7:9 And he said unto them,
Full well ye reject the commandment of God,
that ye may keep your own tradition.Matthew 23:16 Woe unto you, ye blind guides, which say,Matt 15:7 Ye hypocrites, well did Esaias prophesy of you, saying,
Hypokrites (g5273) hoop-ok-ree-tace'; from 5271; an actor under an assumed character (stage-player), i.e. (fig.) a dissembler ("hypocrite"): - hypocrite.
hupokrino reply, make answer, of an oracle, 2. expound, interpret, explain [Peter outlawed this as private interpretation.] 2. deliver a speech, declaim, of orators and rhetoricians, represent dramatically, eroticon dramaton 3. of an orator, use histrionic arts, exaggerate, ape, mimic, Mania or religious frenzy.
Archarnians 676. Before the ekklesia: We others, now old men and heavy with years, we reproach the city; so many are the victories we have gained for the Athenian fleets that we well deserve to be cared for in our declining life; yet far from this, we are ill-used, harassed with law-suits, delivered over to the scorn of stripling orators. Our minds and bodies being ravaged with age, Poseidon should protect us, yet we have no other support than a staff. When standing before the judge, we can scarcely stammer forth the fewest words, and of justice we see but its barest shadow, whereas the accuser, desirous of conciliating the younger men, overwhelms us with his ready rhetoric; he drags us before the judge, presses us with questions, lays traps for us; the onslaught troubles, upsets and ruins poor old Tithonus, who, crushed with age, stands tongue-tied; sentenced to a fine,1 he weeps, he sobs and says to his friend, This fine robs me of the last trifle that was to have bought my coffin.
Similar meaning Sophistes A.master of one's craft, adept, expert, of diviners, Hdt.2.49; of poet, of musicians, sophistês . . parapaiôn chelun
Pindar, Isthmian 1.5. But my heart
[20] cannot taste songs without telling of the race of Aeacus. I have come with the Graces for the sons of Lampon[22] to this well-governed city. If Aegina turns her steps to the clear road of god-given deeds, then do not grudge[25] to mix for her in song a boast that is fitting recompense for toils. In heroic times, too, fine warriors gained fame, and they are celebrated with lyres and flutes in full-voiced harmonies[28] for time beyond reckoning. Heroes who are honored by the grace of Zeus provide a theme for skilled poets:[30] among the Aetolians the brave sons of Oeneus are worshipped with shining sacrifices;Rheor-ikos , oratorical, (sc. techne. These are the craftsmen lumped with the singers, musicians and "grinder" doing merchandise in the house of prayer. Rev. 18:22
LATIN: canto I. Neutr., to produce melodious sounds (by the voice or an instrument), to sound, sing, play (class. in prose and poetry; to sing and play while the actor accompanies the song with gestures or dancing, C. Transf., of instruments, to sound, resound: 2. Of the singing pronunciation of an orator, to declaim in a singing tone, to sing
Matt 15:8 This people
.......... draweth nigh unto me with their mouth, and
.......... honoreth me with their lips;
.......... but their heart is far from me.Matt 15:9 But in vain they do worship me,
.......... teaching for doctrines the commandments of men.No Levitical Warrior Musician (noise-panic generator) could enter into the Holy Place as a type of the church of Christ. They NEVER performed even in the carnal type of the church. And not in the vilest pagan temple did singers or musicians enter into the holy precincts into the god's presence.
Ezek 33:28 For I will lay the land most desolate, and the pomp of her strength shall cease;
........... and the mountains of Israel shall be desolate, that none shall pass through.Ezek 33:29 Then shall they know that I am the Lord,
........... when I have laid the land most desolate
........... because of all their abominations which they have committed.Ezek 33:30 Also, thou son of man, the children of thy
........... people still are talking against thee
........... by the walls and in the doors of the houses, andspeak one to another, every one to his brother, saying,
........... Come, I pray you, and hear what is the word that cometh forth from the Lord.Ezek 33:31 And they come unto thee as the people cometh,
and they sit before thee as my people,
and they hear thy words,
........... but they will not do them:for with their mouth they shew much love,
........... but their heart goeth after their covetousness.GOD'S PICTURE OF VAIN RELIGION, ENDORSED BY JESUS
Ezek 33:32 And, lo, thou art unto them as a very lovely song
........... of one that hath a pleasant voice,
........... and can play well on an instrument:
........... ........... for they hear thy words,
........... ........... but they do them not.Ezek 33:33 And when this cometh to pass, (lo, it will come,)Eze 33:32 Indeed, to them you are nothing more
than one who sings love songs with a beautiful voice
and plays an instrument well,
for they hear your words
but do not put them into practice.
And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts:
but they regard not the work of the Lord, neither consider the operation of his hands. Is.5:12
then shall they know that a prophet hath been among them
Whosoever shall swear by the temple, it is nothing;
but whosoever shall swear by the gold of the temple, he is a debtor!
3593. hodeuo, hod-yoo´-o; from 3598; to travel: -- journey.Matthew 23:17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?
3594. hodegeo, hod-ayg-eh´-o; from 3595; to show the way (literally or figuratively (teach)): -- guide, lead.
3595. hodegos, hod-ayg-os´; from 3598 and 2233; a conductor (literally or figuratively (teacher)): -- guide, leader.
Matthew 23:18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.
Matthew 23:19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?
Matthew 23:20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.
Matthew 23:21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.
Matthew 23:22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.
Matthew 23:23 Woe unto you, scribes and Pharisees, hypocrites!
for ye pay tithe of mint and anise and cummin,
and have omitted the weightier matters of the law, judgment, mercy, and faith:
these ought ye to have done, and not to leave the other undone.
Matthew 23:24 Ye blind guides, which strain at a gnat, and swallow a camel.
Matthew 23:25 Woe unto you, scribes and Pharisees, hypocrites!
for ye make clean the outside of the cup and of the platter,
but within they are full of extortion and excess.
Matthew 23:26 Thou blind Pharisee,
cleanse first that which is within the cup and platter,
that the outside of them may be clean also.
Matthew 23:27 Woe unto you, scribes and Pharisees, hypocrites!
for ye are like unto whited sepulchres, which indeed appear beautiful outward,
but are within full of dead men’s bones, and of all uncleanness.
Matthew 23:28 Even so ye also outwardly appear righteous unto men,
but within ye are full of hypocrisy and iniquity.
Matthew 23:29 Woe unto you, scribes and Pharisees, hypocrites!
because ye build the tombs of the prophets,
and garnish the sepulchres of the righteous,
Matthew 23:30 And say, If we had been in the days of our fathers,
we would not have been partakers with them in the blood of the prophets.
Matthew 23:31 Wherefore ye be witnesses unto yourselves,
that ye are the children of them which killed the prophets.
Eur. Ba.[1024] 1024 O house, so prosperous once through Hellas long ago, home of the old Sidonian prince, Matt 23:31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.
Matt 23:32 Fill ye up then the measure of your fathers.
Matt 23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? who sowed the serpent's crop of earth-born men, Matt 23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not how do I mourn thee! slave though I be, yet still the sorrows of his master touch a good slave's heart.
Matthew 23:32 Fill ye up then the measure of your fathers.
Matthew 23:33 Ye serpents, ye generation of vipers,
how can ye escape the damnation of hell?
THE VIPER GENERATION:
Luke 1:74 That he would grant unto us, that we,
.........being delivered out of the hand of our enemies,
.........might serve him without fear,
The enemy is the Nahash or serpent or Musical Enchanter John called Sorcerers (singers, musicians).
G2190 echthros ekh-thros' From a primary word echthō (to hate); hateful (passively odious, or actively hostile); usually as a noun, an adversary (especially Satan):--enemy, foe.
G2191 echidna ekh'-id-nah Of uncertain origin; an adder or other poisonous snake (literally or figuratively): viper.
Matt 23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell
Fear is "phobos" or 'Apollyon" is the 'spiritual anxiety' or the FEAR and FRIGHT which is Satan's DRIVEN PURPOSE for all musical rituals.
The generation of VIPERS need to silence the Epistles AS SCRIPTURE because the MARK them with the ROPE of PSALLO. Paul OUTLAWS all of the operatives because they are SERPENT people or SORCERERS.
1 Cor. 1:20 Where is the
wise? [Sophist]
where is the scribe?
where is the disputer of this world?
hath not God made foolish the wisdom of this world?
Euripides, Iphigenia in Tauris
Chorus
Lovely is the son of Leto,
[1235] whom she, the Delian, once bore in the fruitful valleys, golden-haired, skilled at the lyre; and also the one who glories in her well-aimed arrows.[1240] For the mother, leaving the famous birth-place, brought him from the ridges of the sea to the heights of Parnassus, with its gushing waters, which celebrate the revels for Dionysus. Here the dark-faced serpent[1245] with brightly colored back, his scales of bronze in the leaf-shaded laurel, huge monster of the earth, guarded Earth's prophetic shrine. You killed him, o Phoebus, [Apollo] while still a baby,[1250] still leaping in the arms of your dear mother, and you entered the holy shrine, and sit on the golden tripod, on your truthful throne[1255] distributing prophecies from the gods to mortals, up from the sanctuary, neighbor of Castalia's streams, as you dwell in the middle of the earth
Zep 3:5 The just Lord is in the midst thereof; he will not do iniquity: every morning
doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.Zep 3:6 I have
........ cut off the nations:
........ their towers are desolate;
........ I made their streets waste, that none passeth by:
........ their cities are destroyed,
........ ........ so that there is no man,
........ ........ that there is none inhabitant.
Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand. Isa 33:19
H3932 lâag law-ag' A primitive root; to deride; by implication (as if imitating a foreigner) to speak unintelligibly:--have in derision, laugh (to scorn), mock (on), stammering.
THE SERPENTS ARE:
Ophis (g3789) of'-is; prob. from 3700 (through the idea of sharpness of vision); a snake, fig. (as a type of sly cunning) an artful malicious person, espec. Satan: - serpent.
Ophis, ho, gen. opheôs, poet. also
ophitês, ou, ho,
A. of or like a serpent, o. lithos serpentine, Orph.L.463, Dsc.5.143, etc.:--also ophiêtis petrê, Orph.L.341, D.P.1013.
II. = herpês, shingles, Gal.19.440.For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. Re.9:19
And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Re.12:9
G906 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 .
G4496 rhiptō hrip'-to A primary verb (perhaps rather akin to the base of G4474 , through the idea of sudden motion); to fling (properly with a quick toss, thus differing from G906 , which denotes a deliberate hurl; and from τείνω teinō (see in G1614 ), which indicates an extended projection); by qualification, to deposit (as if a load); by extension to disperse:—cast (down, out), scatter abroad, throw.
By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane [play the flute, pollute, prostitute] out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. Eze.28:16
H7404 Rekullah rek-ool-law' Feminine passive participle of H7402 ; trade (as peddled):--merchandise, traffic.
Jesus CAST OUT the musical minstrels LIKE DUNG.
Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. Eze.28:17
Rev 18:14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.
Rev 18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.Rev 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.
Rev 18:22 And the voice of harpers, and musicians [Apollyon's muses or locusts] and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, [theater builders and stage managers] of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone [called a pipe, made a wistling sound to attract] shall be heard no more at all in thee;
Rev 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.
The Naasseni Allegorize the Scriptural Account of the Garden of Eden; The Allegory Applied to the Life of Jesus. On account of these and such like reasons....
And the Phrygians say that what has been thence produced is (piper), because the Spirit that is born is harmonious.
"For God," he says, "is Spirit; wherefore,"
he affirms, "neither in this mountain do the true worshippers worship, nor in Jerusalem, but in spirit. For the adoration of the perfect ones," he says, "is spiritual, not carnal. [John iv. 21]The Spirit, however, he says, is there where likewise the Father is named, and the Son is there born from this Father. This, he says, is the many-named, thousand-eyed Incomprehensible One, of whom every nature-each, however, differently-is desirous.
This, he says, is the word of God, which, he says, is a word of revelation of the Great Power.....
Therefore, he says, when, on the people assembling in the theatres,
any one enters clad in a remarkable robe,
carrying a harp and playing a tune (upon it,
accompanying it) with a song of the great mysteries,
he speaks as follows, not knowing what he says: <
"Whether (thou art) the race of Saturn (Satans) or happy Jupiter, or mighty Rhea (ZOE), Hail, Attis, gloomy mutilation of Rhea. Assyrians style thee thrice-longed-for Adonis,and the whole of Egypt (calls thee) Osiris, celestial horn of the moon; [The bull, Apis, at Sinai]Greeks denominate (thee) Wisdom; Samothracians, venerable Adam; Haemonians, Corybas; and them Phrygians (name thee) at one time Papa, at another time Corpse, or God, or Fruitless, or Aipolos, or green Ear of Corn that has been reaped, or whom the very fertile Amygdalus produced-a man, a musician."
This, he says, is multiform Attis, whom while they celebrate in a hymn, they utter these words:
"I will hymn Attis, son of Rhea [Sophia], not with the buzzing sounds of trumpets, or of Idaean pipers, which accord with (the voices of) the Curetes;but I will mingle (my song) with Apollo's music of harps, evoe, evan, ' inasmuch as thou art Pan, as thou art Bacchus, as thou art shepherd of brilliant stars."
On account of these and such like reasons,
these constantly attend the mysteries called those of the "Great Mother,"For with the utmost severity and vigilance they enjoin (on their votaries) to abstain, as if they were emasculated, from intercourse with a woman. The rest, however, of the proceeding (observed in these mysteries), as we have declared at some length, (they follow) just as (if they were) emasculated persons.
supposing especially that they behold by means of the ceremonies performed there the entire mystery. [Moved into the presence of the gods with music]For these have nothing more than the ceremonies that are performed there, except that they are not emasculated:
they merely complete the work of the emasculated.And they do not worship any other object but Naas, (from thence) being styled Naasseni.And (he states) that to him alone-that is, Naas-is dedicated every shrine and every initiatory rite, and every mystery; and, in general,
But Naas is the serpent from whom, i.e., from the word Naas, (the Naassene) says, are all that under heaven are denominated temples (Naos).that a religious ceremony could not be discovered under heaven,
in which a temple (Naos) has no existence; and in the temple itself is Naas, from whom it has received its denomination of temple (Naos).Rev 12: 10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
Rev 12: 11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.
Rev 12: 12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. (KJV)
Satan and his fallen angels have a five month period on this earth immediately before the True Messiah Jesus Christ returns at his prophesied second advent [Rev 9: 5+ 10 (Documentation for the length of five months).
After the fallen angels are cast down to this earth they come out of the pit. They are the "locust army," referred to in the verses below. The locust army is satan's army, they are the same 7000 fallen angels that came in the time Noah and impregnated the daughters (female descendants) of man (Adam):
FROM REVELATION.12.HTML BIBLESTUDYSITE.COM/FALLEN
Explanation from above verse 11: *1 Abaddon = (ab-ad-dohn'); of Hebrew origin [11]; a destroying angel: Abaddon = "destruction" 1) ruin 2) destruction 3) the place of destruction 4) the name of the angel-prince of the infernal regions, the minister of death and the author of havoc on the earth. *2 Apollyon = (ap-ol-loo'-ohn); active participle of 622; a destroyer (i.e. Satan): Apollyon = "Destroyer" the angel of the bottomless pit, the Destroyer.
The locusts are the fallen angels, and in verse 11: "Abaddon" and "Apollyon," are Hebrew and Greek words and they represent the antichrist. The antichrist is satan fulfilling his end time role.
"Let's go on to see when the 7000 fallen angels are killed by God. Their destruction is sealed when satan,
as the antichrist, kills God's two witnesses.
Below we pick it up where God calls the two witnesses to resurrection and kills the fallen angels.Satan is not killed at this time because he still has prophecy to fulfill, regarding the negative part of God's plan:"
And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, Re.20:2
Echidna (g2191) ekh'-id-nah; of uncert. or.; an adder or other poisonous snake (lit. or fig.): - viper.
Echidna (Greek: "Snake"), monster of Greek mythology, half-woman, half-serpent. Her parents were either the sea deities Phorcys and Ceto or Chrysaor, the monstrous son of Medusa, and Callirrhoë, the daughter of Oceanus. Among Echidna's progeny, by the 100-headed Typhon, were Ladon (the dragon who protected the Golden Apples of the Hesperides), the dragon who protected the Golden Fleece, the Hydra, the goatlike Chimera, and the infernal hounds Orthus and Cerberus. The Sphinx and the Nemean lion, both sired by Orthus, were also among her offspring.
Echidn-a , hê, ( [echis] )
A. viper, Hdt.3.108, S.Tr.771, Pl.Smp.218a, etc.; prob. of a constrictor snake, Act.Ap.28.3: metaph., of a treacherous wife or friend, A.Ch.249, S.Ant.531; himatismenê e., of woman, Secund.Sent.8; gennêmata echidnôn brood of vipers, term of reproach, in Ev.Matthew 3.7.
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Matt 23:33
Euripides: drakontos espeir [sow] Opheos
II. pr. n. of a monster, Hes.Th.297, S.Tr. 1099.
Hyllus
If you need to hear, then I must tell all. [750] After sacking the famous city of Eurytus, he went his way with the trophies and choice spoils of victory. There is a sea-washed headland of Euboea, Cape Cenaeum, where he marked out altars and a sacred grove to the Zeus of his fathers. [755] There I first saw him, to the gratification of my desire. He was about to make a sacrifice rich in offerings when his own herald, Lichas, came to him from home with your gift, the deadly robe, in his hands. This he put on as you prescribed [760] and then began his offering with twelve bulls, free from blemish, the prime of the spoil; but altogether he brought a hundred mixed victims to the altar. At first the miserable wretch prayed with serene soul and rejoiced in his ornate garb.
[765] But when the blood-fed flame began to blaze from the holy offerings and from the resinous pine, a sweat broke out on his skin and the tunic clung to his sides close-glued at every joint, as if by a craftsman's hand; there came [770] a convulsive, biting pain in his bones; and then the venom, like that of some deadly, cruel viper, began to devour him. At that he shouted for the ill-fated Lichas--who was in no way to blame for your crime--asking by what plots he had brought that robe. [775] But he, unfortunate one, all-unknowing, said that he had brought your gift from you alone, just as it had been sent. When Heracles heard it, just as a piercing spasm clutched his lungs, he caught him by the foot where the ankle bends in the socket [780] and threw him at a surf-beaten rock in the sea, causing the white brain to ooze from his hair, when the crown of his head had been scattered and his blood with it.
hidrôs* anêiei chrôti, kai prosptussetai
pleuraisin artikollos, hôste tektonos*,chitôn hapan kat' arthron*: êlthe d' osteôn*
techn-ikos A.artistic, skilful, workmanlike, ê, on, of persons,technical excellence, ib.2.55; t. energeiai, hoionauleinêsalpizeinêkitharizein
tektonos 3. master in any art, as in gymnastics, Pi.N.5.49; of poets, tektones sophoi (sc. epeôn) Id.P.3.113; tektones eupalamôn humnôn Cratin.70 (ap.Ar.Eq.530); tektones kômôn, i.e. the choreutai, Pi.N. 3.4; t. nôdunias, i.e. a physician, Id.P.3.6; dexias cheros ergon, dikaias tektonos a true workman, A.Ag.1406.
A. skilled in any handicraft or art, clever, harmatêlatas s. Pi.P.5.115, cf. N.7.17; kubernêtês A.Supp.770 ; mantis Id.Th.382 ; oiônothetas 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 kitharai s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), etc.; tên technên -ôteros ib.766; peri ti Pl.Lg.696c ; glôssêi s. S.Fr.88.10; sophos ho polla eidôs phuai, mathontes de labroi Pi.O.2.86 .
Margites but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kitharai
Aeschylus, Seven Against Thebes
mantis Scout
[375] It is with certain knowledge that I will give my account of the enemy's actions, how each man according to lot has been posted at the gates. Tydeus is already storming opposite the Proetid gates; but the seer will not allow him to ford the Ismenus because the omens from the sacrifices are not favorable. [380] Yet Tydeus, raging and eager for battle, shouts like a serpent hissing at high noon, and lashes skilled Oecles' son, with the taunt that he cringes in cowardice before death and battle. With such cries he shakes three overshadowing plumes, [385] his helmet's mane, while from under his shield, bells forged of bronze therein ring out a fearsome clang. He has this haughty symbol on his shield: a well-crafted sky, ablaze with stars, and the brightness of the full moon shining in the center of the shield, [390] the moon that is the most revered of the stars, the eye of night. Raving so in his arrogant armor, he shouts beside the river-bank, craving battle, like some charger that fiercely champs at the bit as he waits in eagerness for the trumpet's war-cry. [395] Whom will you send against him? Who will be capable of standing as our champion at the Proetid gate when its bars are loosened?
The serpent was a Musical Enchanter or enchantress.
Nachash (h5172) naw-khash'; a prim. root; prop. to hiss, i. e. whisper a (magic) spell; gen. to prognosticate: - * certainly, divine, enchanter, (use) * enchantment, learn by experience, * indeed, diligently observe.
Nachash "snake, serpent" with nshk "bite" provides a link between two verses in Amos speaking of the impossibility of escape Amos 5:19 and 9:3 - nachash often either carries overtones of the serpent in Eden (Gen 3) or of the mythology of Canaanite cultures (Is 27:1).
As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him. Amos 5:19
Nashak (h5391) naw-shak'; a prim. root; to strike with a sting (as a serpent); fig., to oppress with interest on a loan: - bite, lend upon usury.
Speaking directly to the "mantic" behaviour of music and speaking in tongues in Corinth, it is noted from the Classical writers that:
"The spirits were thought to speak in murmurings or piping sounds (Isa 8:19), which could be imitated by the medium (witch or ventriloquist)...Most spiritual and popular was the interpretation of dreams.
It also was the case that mediums intentionally would convert themselves into a semi-waking trance. In this way the suitable mediums attained to a certain kind of clarvoyance, found among various peoples.
This approaches the condition of an ecstatically aroused pseudo-prophet.. In Greece, too, oracles were pronounced by the Phythian prophetess who by vapors and the like was aroused to a practice of the mantic art. (Int Std Bible Ency, p. 2466)
Pindar Olympian 1 For Hieron of Syracuse Single Horse Race 476 B. C.
[1] Water is best, and gold, like a blazing fire in the night, stands out supreme of all lordly wealth. But if, my heart, you wish to sing of contests, [5] look no further for any star warmer than the sun, shining by day through the lonely sky, and let us not proclaim any contest greater than Olympia. From there glorious song enfolds the wisdom of poets,1 so that they loudly sing [10] the son of Cronus, when they arrive at the rich and blessed hearth of Hieron, [12] who wields the scepter of law in Sicily of many flocks, reaping every excellence at its peak, and is glorified [15] by the choicest music, which we men often play around his hospitable table. Come, take the Dorian lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts
Inflated with this art of theirs, the wretched Sophists, babbling away in their own jargon; toiling their whole life about the division of names and the nature of the composition and conjunction of sentences, show themselves greater chatterers than turtle-doves; scratching and tickling, not in a manly way, in my opinion, the ears of those who wish to be tickled.
"A river of silly words-not a dropping; "
just as in old shoes, when all the rest is worn and is falling to pieces, and the tongue alone remains. The Athenian Solon most excellently enlarges, and writes:-
- "Look to the tongue, and to the words of the gazing man,
- But you look on no work that has been done;
- But each one of you walks in the steps of a fox,
- And in all of you is an empty mind."
This, I think, is signified by the utterance of the Saviour, "The foxes have holes, but the Son of man hath not where to lay His head. " [Matthew viii. 20; Luke ix. 58.]
For on the believer alone, who is separated entirely from the rest,
who by the Scripture are called wild beasts, rests the head of the universe, the kind and gentle Word, "who taketh the wise in their own craftiness.
For the Lord knoweth the thoughts of the wise, that they are vain; " [Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11.] the Scripture calling those the wise (sofou/j) who are skilled in words and arts, sophists (sofista/j) Whence the Greeks also applied the denominative appellation of wise and sophists to those who were versed in anything Cratinus accordingly, having in the Archilochii enumerated the poets, said:-
- "Such a hive of sophists have ye examined."
- And similarly Iophon, the comic poet, in Flute-playing Satyrs, says:-
- "For there entered
- A band of sophists, all equipped."
Of these and the like, who devote their attention to empty words, the divine Scripture most excellently says,
"I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent." [ Isa. xxix. 14; 1 Cor. i. 19.]
Chapter IV.-Human Arts as Well as Divine Knowledge Proceed from God.Homer calls an artificer wise; and of Margites, if that is his work, he thus writes:-
- "Him, then, the Gods made neither a delver nor a ploughman,
- Nor in any other respect wise; but he missed every art."
Hesiod further said the musician Linus was "skilled in all manner of wisdom; "and does not hesitate to call a mariner wise, seeing he writes:-
"Having no wisdom in navigation."
And Daniel the prophet says, "The mystery which the king asks,
it is not in the power of the wise, the Magi, the diviners, the Gazarenes, to tell the king; but it is God in heaven who revealeth it." [Dan. ii. 27, 28.]
Pindar Nemean 3ektones eupalamôn humnôn Cratin.70 (ap.Ar.Eq.530);
[1] Queenly Muse, our mother! I entreat you, come in the sacred month of Nemea to the much-visited Dorian island of Aegina. For beside the waters of the Asopus young men are waiting, craftsmen of honey-voiced [5] victory-songs, seeking your voice. Various deeds thirst for various things; but victory in the games loves song most of all, the most auspicious attendant of garlands and of excellence. [9] Send an abundance of it, from my wisdom; [10] begin, divine daughter, an acceptable hymn to the ruler of the cloud-filled sky, and I will communicate it by the voices of those singers and by the lyre. The hymn will have a pleasant toil [ponos], to be the glory of the land where the ancient Myrmidons lived, whose marketplace, famous long ago, [15] Aristocleides, through your ordinance, did not stain with dishonor by proving himself too weak in the strenuous [17] course of the pancratium. But in the deep plain of Nemea, his triumph-song brings a healing cure for wearying blows
poneô, hard work, suffer, toil,
ponoeis
goes.goon.htmlA. sorcerer, wizard, Phoronis 2, Hdt.2.33,4.105, Pl.R. 380d, Phld.Ir.p.29 W.; g. epôidos Ludias apo chthonos E.Ba.234 , cf. Hipp.1038; prob. f.l. for boêisiHdt.7.191.
Epôidos [epaidô]I.singing to or over: as Subst. an enchanter, Eur.: c. gen. acting as a charm for or against, Aesch., Plat. 2. pass. sung or said after, morphês epôidonc alled after this form,
II. in metre, epôidos, ho, a verse or passage returning at intervals, a chorus, burden, refrain, as in Theocr.
<>E. Ba.234 Euripides, BacchaePentheus
[215] I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances[220] this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping;[225] but they consider Aphrodite before Bacchus.As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, [I mean Ino and Agave, who bore me to Echion, and
[230] Autonoe, the mother of Actaeon.] And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land,[235] fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house,[240] I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.2.juggler, cheat, deinos g. kai pharmakeus kai sophistêsPl.Smp.203d ; deinonkai g. kaisophistên . . onomazônD.18.276 ; apistos g. ponêrosId.19.109 ; magoskai g. Aeschin.3.137 : Comp. goêtoteros Ach.Tat.6.7 (s. v. l.). (Cf. Lith. žavēti 'incantare'.)
pharma^kos (on the accent v. Hdn.Gr.1.150), ho, hê,A.poisoner, sorcerer, magician,LXXEx.7.11 (masc.), Ma.3.5 (fem.), Apoc.21.8, 22.15
Pindar Pythian 3
[85] For great destiny watches over the leader of the people, the tyrant, if over any man. But a secure life was not granted either to Peleus son of Aeacus or to godlike Cadmus; yet they are said to have attained the highest prosperity of all mortal men, since [90] they heard the Muses of the golden headbands singing on the mountain and in seven-gated Thebes, when Cadmus married ox-eyed Harmonia, and Peleus married the famous daughter of wise Nereus. [93] And the gods held feasts for both of them, and they saw the royal sons of Cronus on their golden seats, and they received [95] wedding gifts. By the grace of Zeus, they set their hearts right again from their former troubles. But in time Cadmus' three daughters, by their bitter suffering, took from him his share of joy; even though father Zeus had visited the desirable bed of white-armed Thyone. [100][100] And Peleus' son, the only child whom immortal Thetis bore in Phthia, had his life taken in battle by the bow, and roused the wailing of the Danaans while his body was burning on the pyre. But if any mortal has the path of truth in his mind, he must fare well at the hands of the gods as he has the opportunity. But the winds are changeable [105] that blow on high. The prosperity of men does not stay secure for long, when it follows weighing upon them in abundance. [107] I will be small when my fortunes are small, great when they are great. I will honor in my mind the fortune that attends me from day to day, tending it to the best of my ability. [110] But if a god were to give me luxurious wealth, I hope that I would find lofty fame in the future. We know of Nestor and Lycian Sarpedon, whom men speak of, from melodious words which skilled craftsmen join together. Through renowned songs excellence [115] gains a long life. But few find that easy to accomplish.
Aristophanes, Knights
Chorus
The Chorus moves forward and faces the audience.
Had one of the old authors asked me to mount this stage to recite his verses, he would not have found it hard to persuade me. But our poet of to-day is likewise worthy of this favour; [510] he shares our hatred, he dares to tell the truth, he boldly braves both waterspouts and hurricanes. Many among you, he tells us, have expressed wonder, that he has not long since had a piece presented in his own name, and have asked the reason why. This is what he bids us say in reply to your questions; [515] it is not without grounds that he has courted the shade, for, in his opinion, nothing is more difficult than to cultivate the comic Muse; many court her, but very few secure her favours. Moreover, he knows that you are fickle by nature and betray your poets when they grow old. [520] What fate befell Magnes, when his hair went white? Often enough had he triumphed over his rivals; he had sung in all keys, played the lyre and fluttered wings; he turned into a Lydian and even into a gnat, daubed himself with green to become a frog. All in vain! When young, you applauded him; [525] in his old age you hooted and mocked him, because his genius for raillery had gone. Cratinus again was like a torrent of glory rushing across the plain, up-rooting oak, plane tree and rivals and bearing them pell-mell in his wake. The only songs at the banquet were, [530] “Doro, shod with lying tales” and “Adepts of the Lyric Muse,” so great was his renown. Look at him now! he drivels, his lyre has neither strings nor keys, his voice quivers, but you have no pity for him, and you let him wander about as he can, like Connas, his temples circled with a withered chaplet; the poor old fellow is dying of thirst; [535] he who, in honor of his glorious past, should be in the Prytaneum drinking at his ease, and instead of trudging the country should be sitting amongst the first row of the spectators, close to the statue of Dionysus and loaded with perfumes. Crates, again, have you done hounding him with your rage and your hisses? True, it was but meagre fare that his sterile Muse could offer you; a few ingenious fancies formed the sole ingredients, [540] but nevertheless he knew how to stand firm and to recover from his falls It is such examples that frighten our poet; in addition, he would tell himself, that before being a pilot, he must first know how to row, then to keep watch at the prow, after that how to gauge the winds, and that only then would he be able to command his vessel. If then you approve [545] this wise caution and his resolve that he would not bore you with foolish nonsense,
Sophocles, Trachiniae Heracles
Come close, stand near your father and do examine the magnitude of the misfortune by which I suffer; for I will uncover my suffering. Look! See all of you this miserable body; [1080] see how wretched, how pitiable I am!
Ah, misery! The ruinous spasm flames again; it shoots through my sides--I must wrestle once more with that cruel, devouring plague!
[1085] King Hades, receive me! Strike me, O fire of Zeus! Hurl down your thunderbolt, ruler, dash it, Father, upon my head! Again the pest consumes me, it has blazed up, it has leapt to fury! O hands, my hands, [1090] O shoulders and chest and trusty arms, you are indeed those noted arms which once subdued with your might the dweller in Nemea, the scourge of herdsmen, the lion, a creature that no man might approach or confront; you tamed the Lernaean Hydra, [1095] and that monstrous army of beasts with double form, hostile, going on hoofed feet, violent, lawless, of surpassing violence; you tamed the beast in Erymanthia, and underground the three-headed whelp of Hades, a resistless terror, offspring of the fierce Echidna; you tamed the dragon [1100] that guarded the golden fruit in the farthest places of the earth. These toils and thousands more have I tasted, and no man has ever erected a trophy of victory over my hands. But now, with joints unhinged and with flesh torn to shreds, I have become the miserable spoil of an unseen destroyer, [1105] --I, who am called the son of noblest mother, I, who am reputed the seed of Zeus, lord of the starry sky.
But you may be sure of one thing: though I am nothing, though I cannot move a step, yet she who has done this deed shall feel my heavy hand even so. Let her but come to me [1110] so that she may learn to proclaim this message to all the world, that in my death, as in my life, I punished the guilty!
Echidna ....... #2 ...... ECHIDNA
genn-êma , atos, to,
A. that which is produced or born, child, S.Tr.315; paidôn tôn sôn neaton g. Id.Ant.627 ; tôn Laïou . . tis ên gennêmatôn Id.OT1167 : generally, any product or work, Pl.R. 597e, etc.: in pl., fruits of the earth, Plb.1.71.1, etc.; tôn stoicheiôn Phld.Sign.37 .
2. breeding, dêloi to g. ômon (sc. on) . . paidos S.Ant.471 .
II. Act., begetting, A.Pr. 850 (pl., s.v.l.).
2. producing, Pl.Sph.266d.
DocEuripBacc.html
977 CHORUS [See the modern Zoe Look to the Hills effort to pervert churches]To the hills! to the hills! fleet hounds of madness, where the daughters of Cadmus hold their revels,
goad them into wild fury against the man disguised in woman's dress, a frenzied spy upon the Maenads.First shall his mother mark him as he peers from some smooth rock or riven tree, and thus to the Maenads she will call, "Who is this of Cadmus' sons comes hasting to the mount, to the mountain away, to spy on us, my Bacchanals? Whose child can he be? For he was never born of woman's blood; but from some lioness maybe or Libyan Gorgon is he sprung." Let justice appear and show herself, sword in hand, to plunge it through and through the throat of the godless, lawless, impious son of Echion, earth's monstrous child!
who with wicked heart and lawless rage, with mad intent and frantic purpose,
sets out to meddle with thy holy rites, and with thy mother's, Bacchic god, thinking with his weak arm to master might as masterless as thine.
This is the life that saves all pain, if a man confine his thoughts to human themes, as is his mortal nature, making no pretence where heaven is concerned.
I envy not deep subtleties; far other joys have I, in tracking out great truths writ clear from all eternity, that a man should live his life by day and night in purity and holiness, striving toward a noble goal, and should honour the gods by casting from him each ordinance that lies outside the pale of right.
Let justice show herself, advancing sword in hand to plunge it through and through the throat of Echion's son, that godless, lawless, and abandoned child of earth!
Appear, O Bacchus, to our eyes as a bull or serpent with a hundred heads, or take the shape of a lion breathing flame! Oh! come, and with a mocking smile cast the deadly noose about the hunter of thy Bacchanals, e'en as he swoops upon the Maenads gathered yonder.
Enter SECOND MESSENGER.
SECOND MESSENGER
O house, so prosperous once through Hellas long ago, home of the old Sidonian prince,
who sowed the serpent's crop of earth-born men,
how do I mourn thee! slave though I be, yet still the sorrows of his master touch a good slave's heart.
Matthew 23:34 Wherefore, behold, I send unto you prophets, and wise men, and scribes:
and some of them ye shall kill and crucify;
and some of them shall ye scourge in your synagogues,
and persecute them from city to city:
Matthew 23:35 That upon you may come all the righteous blood shed upon the earth,
from the blood of righteous Abel unto the blood of Zacharias son of Barachias,
whom ye slew between the temple and the altar.
Matthew 23:36 Verily I say unto you, All these things shall come upon this generation.
Matthew 23:37 O Jerusalem, Jerusalem, thou that killest the prophets,
and stonest them which are sent unto thee,
how often would I have gathered thy children together,
even as a hen gathereth her chickens under her wings, and ye would not!
Matthew 23:38 Behold, your house is left unto you desolate.
Matthew 23:39 For I say unto you, Ye shall not see me henceforth, till ye shall say,
Blessed is he that cometh in the name of the Lord.
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