I.
magic, magical (poet.): “artes,” Ov. Am. 1, 8, 5: “manus, id. Med. fac. 36: carmen,” Sen. Herc. Oet. 467.
Micah 2 Instrumental Music Replaces God's Word
The Church of Christ is built upon the foundation of the Prophets and Apostles: Christ was the Spirit Who was the foundation of the Prophets all who repudiate the sacrificial syatem and the accompanying musical instruments as proof that they would not listen to the Word of God.
Scholars who understood the living languages destroys the credibility of modern "scholarship" who apparently can reach the pinnacle of "scholarship" without understanding the story line of the split between the Civil-Military-Clergy Complex and the Godly writing prophets who warn about the "lying pen of the scribes." Look at Martin Luther understanding that the apostles always define the Jewis-Pagan THESIS before defining the Christian ANTITHESIS.
Martin Luther on Romans 15 rejects instruments with all other godly history.
53. Service to God is praise of him. It must be free and voluntary, at table, in the chamber, cellar, garret, in house or field, in all places, with all persons, at all times. Whosoever teaches otherwise is no less guilty of falsehood than the Pope and the devil himself.
But how shall there be with us honor and praise of God, true service to him, when we neither love him nor receive his blessings? And how shall we love him when we do not know him and his blessings?
And how shall we know him and his blessings when no word is preached concerning them
and when the Gospel is left to lie under the table?
Where the Gospel is not in evidence, knowledge of God is an impossibility.
Then to love and praise him is likewise impossible.As a further consequence it is necessarily impossible for divine service to exist.
Even if all the choristers were one chorister, all the priests one priest,
all the monks one monk, all the churches one church,
all the bells one bell; in brief if all the foolish services offered to God in the institutions,
churches and cloisters were a hundred thousand times greater and more numerous than they are,
what does God care for such carnivals and juggling?54. Therefore, God complains most of the Jews in the second chapter of Micah,
because they silenced his praise,
while at the same time,they piped, blared and moaned like we do.
True divine service of praise cannot be established with revenues,
nor be circumscribed by laws and statutes.
High and low festivals have nothing to do with it.
It emanates from the Gospel, and certainly is as often rendered by a poor,
rustic servant as by a great bishop. [51]The Church of Christ is built upon the foundation of the Prophets and Apostles. Christ defined the future day of REST both inclusively.
The Spirit of Christ speaking through all of the godly prophets presents the THESIS of the evil world and then defines the Godly ANTITHESIS.
Micah 2:1 WOE to them that devise iniquity, and work evil upon their beds when the morning is light, they practise [faction] it, because it is in the power of their hand.
-ŏpĕro
ŏpĕrātĭo , ōnis, f. operor, I. a working, work, labor, operation [Lying wonders]
ŏpĕrārĭus , a, um, adj. opera, a religious service
offerings: operationes denicales, offerings, Fest. s. v. privatae feriae, p. 242 Müll.; Inscr. a. 286, p. Chr. ap. Orell. 2234.
I. of or belonging to labor (class.): “homo,” Cic. Att. 7, 2, 8: “pecus,” working-cattle, Col. 6, 2, 15: “vinum,” for working-men, Plin. 14, 10, 12, § 86.—
Vulg. Ecclus. 37, 13: “quos singulos sicut operarios barbarosque contemnas,” Cic. Tusc. 5, 36, 104: “quidam operarii linguā celeri et exercitatā,” fluent talkers, bad orators, id. de
Micah 2:2 And they covet fields, and take them by violence;
Fulfilled by the Scribes and Pharisees. Christ in the prophets warns about the lying pen of the scribes in connection with the temple.
and houses, and take them away: rapuerunt
so they oppress a man and his house, even a man and his heritage.
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.
Christ in Ezekiel and Isaiah defined the hypocrites:
Mark 7:5 Then the Pharisees and scribes asked him,
Why walk not thy disciples according to the tradition of the elders,
but eat bread with unwashen hands?
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. (songs, sermons)
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.
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,
and speak 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.
Christ's definition of nothing of value
Ezek. 33:32NET Realize that to them
you are like a sensual song,
a beautiful voice and skilled musician.
They hear your words, but they do not obey them.
Ezek. 33:33 When all this comes true–and it certainly will–
then they will know that a prophet was among them."
H6231 ‛âshaq aw-shak' A primitive root (compare H6229 ); to press upon, that is, oopress, defraud, violate, overflow:—get deceitfully, deceive, defraud, drink up, (use) oppress ([-ion], -or), do violence (wrong).THIS IS THE ONLY MENTION OF THE "RAPTURE" BY THE CLERGY.
H6233 ‛ôsheq o'-shek From H6231 ; injury, fraud, (subjectively) distress, (concretely) unjust gain:—cruelly, extortion, oppression, thing [deceitfully gotten].
Răpĭo , pŭi, ptum, 3 (old
1. To carry off by force; to seize, rob, ravish; to plunder, ravage, lay waste, take by assault, carry by force, etc. “per me (sc. Apollinem) concordant carmina nervis,
A. Poet.: “Nasonis carmina rapti,” i. e. torn from his home, borne far away, Ov. P. 4, 16, 1; cf. id. H. 13, 9; Stat. S. 3, 5, 6.
carmen , ĭnis, n. (old form cas-men , Varr. L. L. p. 86 Bip.) [Sanscr. çasto declaim, praise; cf.: camilla, censeo],
I. a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto).I. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental(a) rapta , ae, f., the ravished one, the seduced: “gratus raptae raptor fuit,” Ov. A. A. 1, 680; id. F. 4, 607.—
1. To carry along or away with passion, to transport, ravish, captivate; and with a designation of the limit, to carry or hurry away, to attract strongly to any thing (usually in a bad sense)
“(mundus) rapit aetherios per carmina pandere census,”
Micah 2:3 Therefore thus saith the Lord; Behold, against this family
do I devise an evil, from which ye shall not remove your necks;
neither shall ye go haughtily: for this time is evil.Micah 2:4 In that day shall one take up a parable against you,
and lament with a doleful lamentation, and say,
We be utterly spoiled: he hath changed the portion of my people:
how hath he removed it from me turning away he hath divided our fields.
Părăbŏla , ae, and părăbŏlē , ēs, f., = parabolē,I. a comparison.II. Transf., in eccl. Lat., an allegorical relation, a parable, 5 Vulg. Job, 27, 1; id. Matt. 13, 3 et saep.—B. A proverb, Vulg. 3 Reg. 4, 32.—C. A taunting speech, Vulg. Hab. 2, 6.—CHRIST FULFILLED THIS BY HIDING THE TRUTH BY USING PARABLES TO THE MASSES OF CLERGY.
Matthew 13:34 All these things spake Jesus unto the multitude in parables;
and without a parable spake he not unto them:
Matthew 13:35 That it might be fulfilled which was spoken by the prophet, saying,
Iwill open my mouth in parables; I will utter things which have been kept secret
from the foundation of the world.
Matthew 13:36 Then Jesus sent the multitude away, and went into the house:
and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
Mark 4:11 And he said unto them, Unto you it is given to know the mystery
of the kingdom of God:
but unto them that are without, all these things are done in parables:
Luke 8:10 And he said, Unto you it is given to know the mysteries of the kingdom of God:
but to others in parables; that seeing they might not see,
and hearing they might not understan
Micah 2:5 Therefore thou shalt have none that shall cast a cord by lot in the congregation of the Lord.
H6951 qâhâl kaw-hawl From H6950 ; assemblage (usually concretely):—assembly, company, congregation, multitude.
Coitus 1. a coming or meeting together, an assembling: “ad divinum animorum concilium coetumque proficisci,
concĭlĭo , Opposite Alieno to mental objects, and with esp. reference to that from which any person or thing is separated or removed, to cast off, to alienate, estrange, set at variance, render averse, make enemies to take away or deprive of reason, to make crazy, insane, to drive madMUSICAL PROPHESYING WILL CEASE BY DEFINITION IN A CHURCH OF CHRIST
PEOPLE WILL TURN TO MUSICAL PERFORMANCE AS MARK THAT THE LAMPSTANDS ARE GONE.
Canto , āvi, ātum, 1, v. n. andI. a. [cano], freq. in form, but mostly agrees in meaning with cano.I. Neutr., to produce melodious sounds (by the voice or an instrument), to sound, sing, play (class. in prose and poetry; rare in Cic.).
B. With particular persons or things, the subjects of song, as objects, to sing, to celebrate or praise in song, sing of, write poetry upon, etc
III. In the lang. of religion, as v. n. or a., to use enchantments, charms, incantations, to enchant, to charm, Cato, R. R. 160, 1; Varr. R. R. 1, 2, 27: “frigidus in pratis cantando rumpitur anguis,” Verg. E. 8, 71: “cantata Luna,” exorcised by magic, Prop. 4 (5), 5, 13. “falx,” Ov. H. 6, 84: “herbae,” id. M. 7, 98: “ignis,” Sil. 1, 430: “tum quoque cantato densetur carmine caelum,” an incantation, Ov. M. 14, 369.—
cantĭcum , i, n. cantus. I. Lit., a song in the Roman comedy, sung by one person, and accompanied by music and dancing; a monody, sol B. A magic formula, incantation,
Micah 2:6 Prophesy ye not, say they to them that prophesy: they shall not prophesy to them,
that they shall not take shame.
Prophesy: stillo , āvi, ātum, 1, v. n. and “gutta (dulcedinis) in cor,” vox ,vox , “theatrum ita resonans, ut usque Romam significationes vocesque referantur,”id. ib. 11, 57: “hammoniaci lacrima stillat m harenis,” Plin. 12, 23, 49, § 107.—
” Hor. S. 1, 10, 32: “siderā excantata voce Thessalā,” incantation, id. Epod. 5, 45:
dulcēdo , ĭnis, f. dulcis,I. sweetness.I. Lit., a sweet taste (rare): “radix amara cum quadam dulcedine,” Plin. 25, 6, 30, § 66; Vulg. Exod. 15, 25.—Far more freq. and class.
II. Trop., pleasantness, agreeableness, delightfulness, charm
“orationis,” Cic. de Or. 3, 40, 161; cf. “vocis,” Ov. M. 1, 709: “gloriae,” Cic. Arch. 10, 24
C. Trop.: “stillantes voces,” words that ooze out drop by drop, Calp. Ecl. 6, 23; cf.: “orationem stillare,” Sen. Ep. 40, 3: “plumis stillare diem,” to be full, to abound in, Stat. Th. 3, 537.—
harmŏnĭa , ae (archaic . gen. sing. harmoniaï, Lucr. 3, 131), f., = harmonia, an agreement of sounds, consonance, concord, harmony; pure Lat. concentus.I. Lit.: “velut in cantu et fidibus, quae harmonia dicitur,” Cic. Tusc. 1, 10, 20; cf.: “harmoniam ex intervallis sonorum nosse possumus: quorum varia compositio etiam harmonias efficit plures,” id. ib. 1, 18, 41: “ad harmoniam canere mundum,” id. N. D. 3, 11, 27: “numeros et geometriam et harmoniam conjungere,” id. Rep. 1, 10; Vitr. 5, 4, 6.—PROPHESYING IN HEBREWOv. Met. 11.57
Now whyle the Thracian Poet with this song delyghts the mynds
Of savage beastes, and drawes both stones and trees ageynst their kynds,
Behold the wyves of Ciconie with red deer skinnes about
Their furious brists as in the feeld they gadded on a rout,
Espyde him from a hillocks toppe still singing to his harp.
Of whom one shooke her head at him, and thus began to carp:
Behold (sayes shee) behold yoon same is he that doth disdeine
Us women. And with that same woord shee sent her lawnce amayne
At Orphyes singing mouth. The Lawnce armd round about with leaves,
Did hit him, and without a wound a marke behynd it leaves.
' Another threw a stone at him, which vanquisht with his sweete
And most melodius harmonye, fell humbly at his feete
As sorye for the furious act it purposed. But rash
And heady ryot out of frame all reason now did dash,
And frantik outrage reigned. Yit had the sweetenesse of his song
Appeasd all weapons, saving that the noyse now growing strong
With blowing shalmes, and beating drummes, and bedlem howling out,
And clapping hands on every syde by Bacchus drunken rout,
Did drowne the sownd of Orphyes harp. Then first of all stones were
Made ruddy with the prophets blood, and could not give him eare.
And first the flocke of Bacchus froes by violence brake the ring
Of Serpents, birds, and savage beastes that for to heere him sing
Sate gazing round about him there. And then with bluddy hands
They ran uppon the prophet who among them singing stands.Nataph (h5197) naw-taf'; a prim. root; to ooze, i. e. distil gradually; by impl. to fall in drops; fig. to speak by inspiration: - drop (-ping), prophesy (-et).
Mi.2:11 If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.
Zec.13:3 And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the Lord: and his father and his mother that begat him shall thrust him through when he prophesieth.
1 Chron 25:1 MOREOVER David and the Commanders of the Army separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:
1 Chronicles 25.1 igitur David et magistratus exercitus secreverunt in ministerium filios Asaph et Heman et Idithun qui prophetarent in citharis et psalteriis et cymbalis secundum numerum suum dedicato sibi officio servientes
-Exodus 15:[20] sumpsit ergo Maria prophetis soror Aaron tympanum in manu egressaeque sunt omnes mulieres post eam cum tympanis et choris
-Prophe-ta I. a foreteller, SOOTHSAYER prophet... oraculorumque interpretes, sacerdotes Aegyptiorum, quos prophetas vocant, [Priestess of Egpt prophetess call out] Aegyptius, propheta primarius
PHRASE: Aegyptius, propheta primarius 1. Aegyptius,
2. Prophetai
3. Primarius I. one of the first, of the first rank, chief, principal, excellent, remarkable,
primarius parasitus,
T. Maccius Plautus, Truculentus, or The Churl
STRATOPHANES (to PHRONESIUM.) What say you? Why have you dared to say that you love another man?
PHRONESIUM I chose to.
STRATOPHANES Say you so, indeed? I'll first make trial of that. Do you, for the sake of such a shabby present, vegetables, and comestibles, and vinegar-water, bestow your love upon an effeminate, frizzle-pated, dark-haunt frequenting, drum-drubbing debauchee, a fellow not worth a nutshell:Părăsītus , i, m., = parasitos, lit. one who eats with another; hence, I. In gen., a guest (pure Lat. conviva): parasiti Jovis, the gods, Hence, parasitus Phoebi, a PLAYER. actor, II. In partic., in a bad sense, one who, by flattery and buffoonery, manages to live at another's expense, a sponger, toad-eater, parasite6 Is he deranged: "Hariolus." Literally, "a soothsayer," or "diviner." In their prophetic frenzy, these persons often had the appearance of being mad, and were so considered.
7 Drum-drubbing debauchee: "Typanotriba." Literally, "drum," or "tambourine beater." He alludes to the eunuch-priests of Cybele, who used to beat tambourines in her procession-probably in allusion to debauchees, emasculated by riot and dissipation
-Comically, of a whip: ne ulmos parasitos faciat, that he will make his elm-twigs stick to me like parasites, i. e. give me a sound flogging, he tutelar deity of parasites was Hercules, Plaut. Curc. 2, 3, 79.
SHAME IS
Perturbātĭo , ōnis, f. perturbo,
I. confusion, disorder, disturbance.
I. Lit.: “caeli (opp. serenitas),” Cic. Div. 2, 45, 94: “hostium,” Vulg. 2 Macc. 13, 16.—
Măgus , a, um, adj. 1. magus,ALL OF THE DISTURBERS IN THE SCHOOL OF CHRIST ARE PERFORMING ARTISTS: HYPOCRITESCic. Div. 2.45 20. "Oh! but you say, 'the head was found in the Tiber.' As if I contended that your soothsayers were devoid of art! My contention is that there is no divination. By dividing the heavens in the manner already indicated and by noting what happened in each division the soothsayers learn whence the thunderbolt comes and whither it goes, [p. 421] but no method can show that the thunderbolt has any prophetic value. However, you array those verses of mine against me:
For high-thundering Jove, as he stood on starry Olympus,
Hurtled his blows at the temples and monuments raised in his honour,
And on the Capitol's site unloosed the bolts of his lightning.'Then,' the poem goes on to say, 'the statue of Natta, the images of the gods and the piece representing Romulus and Remus, with their wolf-nurse, were struck by a thunderbolt and fell to the ground. The prophecies made by the soothsayers from these events were fulfilled to the letter.'
Ars , artis, f. v. arma,
“artes urbanae,” i. e. jurisprudence and eloquence, Liv. 9, 42: “ars grammatica,” grammar, Plin. 7, 39, 40, § 128: “rhetorica,” Quint. 2, 17, 4: “musica,” poetry, Ter. Hec. prol. 23: “musica,” music, Plin. 2, 25, 23, § 93
“ars Apollinea,” id. Tr. 3, 3, 10: “magica,” Verg. A. 4, 493, and Vulg. Sap. 17, 7; so, “maleficis artibus inserviebat,” he used witchcraft, ib. 2 Par. 33, 6 al.—
Micah 2:7 O thou that art named the house of Jacob,
is the spirit OF the Lord straitened? are these his doings?
do not MY words do good to him that walketh uprightly?
Rego Opposite Crooked
Micah 2:8 Even of late my people is risen up as an enemy:
ye pull off the robe with the garment
from them that pass by securely as men averse from war.
Micah 2:9 The women of my people have ye cast out from their pleasant houses;
from their children have ye taken away my glory for ever.Micah 2:10 Arise ye, and depart; for this is not your rest:
because it is polluted, it shall destroy you, even with a sore destruction.Micah 2:11 If a man walking in the spirit and falsehood do lie, saying,
I will prophesy unto thee of wine and of strong drink;
he shall even be the prophet [Stillo] of this people.
Mendācĭum , ii, n. mendax,[Stillo] “hammoniaci lacrima stillat m harenis,” Plin. 12, 23, 49, § 107
C. Trop.: “stillantes voces,” words that ooze out drop by drop, Calp. Ecl. 6, 23; cf.: “orationem stillare,” Sen. Ep. 40, 3: “plumis stillare diem,” to be full, to abound in, Stat. Th. 3, 537.—
See More stillo Above.
Micah 2:12 I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men.
Congrĕgātĭo , ōnis, f. id., “argumentorum (corresp. with colligere),” Quint. 5, 7, 18: rerum (with repetitio, Gr. anakephalaiōsis), a recapitulating, id. 6, 1, 1
con-grĕgo , āvi, ātum, 1,I. v. a., to collect into a flock or herd, to assemble.
B. Trop. (rare; mostly in Quint.), to collect, accumulate: “argumenta infirmiora,” Quint. 5, 12, 4: “verba,” id. 9, 3, 45; cf. “turbam (verborum),” id. 10, 1, 7; cf. congregatio, II.
Rhetoricians use the congregation as a plade to argue from their infirmity or ignorance. That is why they are not allowed doubtful disputations in the church not devoted to teaching the Word of God (Rom 15)
Quint. Inst. 10 1. [7] I know that some speakers make a practice of learning lists of synonyms by heart, in order that one word out of the several available may at once present itself to them, and that if, after using one word, they find that it is wanted again after a brief interval, they may be able to select another word with the same meaning and so avoid the necessity of repetition. But this practice is childish and involves thankless labour, while it is really of very little use, as it merely results in the assembly of a disorderly crowd of words, for the speaker to snatch the first that comes to hand.
in-firmus , a, um (post-class. infir-mis ,
II. Trop., weak in mind or character, superstitious, pusillanimous, inconstant, light-minded
Of things, of no weight or consequence, weak, trivial, inconclusive nūgātōrĭus , a, um, adj. nugator,
A. Nūgātōrĭus , a, um, adj. nugator, worthless, useless, futile, nugatory: “nugatoriae artes,” i. e. lies, Plaut. Trin. 4, 2, 2: “boves Ligustici,” worthless, useless
B. vŏluptas , ātis (I. gen. plur. voluptatum and -tium), f. Gr. elpō, to hope; root welp-; cf. volo, satisfaction, enjoyment, pleasure, delight (whether sensual or spiritual; syn. oblectamentum).1. Most freq., a dramatic poem, drama, play (syn.: “ludus, cantus, actio, etc.): in full, fabula scaenica,” Amm. 28, 1, 4; “or, theatralis,”
C. fābŭla , ae, f. fari, II. In partic. (freq. and class.), a fictitious narrative, a tale, story (syn.: apologus, narratio): narrationum tris accepimus species, fabulam, quae versatur in tragoediis atque carminibus non a veritate modo,
The weak, worthless people try to prove by cumulative argument:
Quint. Inst. 5 12.4 In insisting on our strongest [firmus] arguments we must take them singly, whereas our weaker [infirmiora] arguments should be massed together: for it is undesirable that those arguments which are strong in themselves should have their force obscured by the [p. 301] surrounding matter, since it is important to show their true nature: on the other hand arguments which are naturally weak will receive mutual support if grouped together.
Paul permits them to attend the synagogue (Rom 15) but does not allow them to speak about their doubtful views.
Romans 14:1 Him that is weak in the faith receive ye, but not to doubtful disputations.
DOUBTFUL
latin
disceptātĭo , ō
cōgĭtātĭo ,
phrontides sophōterai): “ista cogitatio de triumpho,
sophos , ē, on, rhetoric, singing, playing instruments, enchantment.dia-kri^sis , eōs, hē,
II. decision, determination, Pl.Lg.765a, X.Cyr.8.2.27, A.R.4.1169; judicial decision, PLond.2.476.9 (i A.D.): metaph., Ep.Rom.14.1 (pl.); interpretation of dreams or omens, Ph.2.55, Paus.1.34.5; d. sēmeiōseōs medical diagnosis, Sor.2.23: but in pl., “hai ek nousōn d.” determinations, crises, Hp.Genit.3.
Hebrews 5:13 For every one that useth milk is unskilful in the word of righteousness:Romans 14:19 Let us therefore follow after the things which make for peace,
for he is a babe.
Hebrews 5:14 But strong meat belongeth to them that are of full age,
even those who by reason of use have their senses exercised
to discern both good and evil.
and things wherewith one may edify another.
(a). Absol.: “loquitur ad aedificationem,” Vulg. 1 Cor. 14, 3; 14, 26.—(b). With gen.: “ad aedificationem Ecclesiae,” Vulg. 1 Cor. 14, 12; ib. Eph. 4, 12.
Romans, 2[14] (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, [15] in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) [16] in the day when God will judge the secrets of men, according to my gospel, by Jesus ChristMicah 2:13 The breaker is come up before them:
they have broken up, and have passed through the gate,
and are gone out by it: and their king shall pass before them,
and the Lord on the head of them.
Dī-vĭdo , vīsi, vīsum, . To force asunder, part, separate, divide (very freq. and class.; cf.: distribuo, dispertio; findo, scindo, dirimo, divello, separo, sejungo, segrego, secerno)Home Page
c. Pregn., to break up, dissolve, destroy = dissolvere: “nostrum concentum,” Hor. Ep. 1, 14, 31: “ira fuit capitalis ut ultima divideret mors,” id. S. 1, 7, 13: “dividitur ferro regnum,” Luc. 1, 109; cf.: “dividimus muros, et moenia pandimus urbis,” Verg. A. 2, 234.
Believers have to go outside the camp or gates to find Jesus and suffer reproaches with him. Those within the camp--the Levite musicians, Agora or marketplace are divided from those who fill their "synagogue" time singing and playing instruments.
d. To accompany, i. e. to share upon an instrument a song sung by a voice: “grata feminis Imbelli cithara carmina divides,” Hor. C. 1, 15, 15.
Hor. Od. 1.15
Vainly shall you; in Venus' favour strong,
Your tresses comb, and for your dames divide
On peaceful lyre the several parts of song;
Vainly in chamber hide..
From spears and Gnossian arrows, barb'd with fate,
And battle's din, and Ajax in the chase
Unconquer'd; those adulterous locks, though late,
Shall gory dust deface.
grātus. Pass., beloved, dear, acceptable, pleasing, agreeable (syn.: acceptus, jucundus, optatus, dulcis, “carmina,” id. C. 1, 15, 14; 3, 11, 23: “artes
(a). With dat.: “Herophile Phoebo grata,”
Hērŏphĭlē , ēs, f., = Hērophilē, I. a priestess of Apollo,
Phoebus , i, m., = Phoibos (the radiant), I. a poetical appellation of Apollo
as the god of light
B. Phoe-bēus , a, um, adj., Phœbean, Apollinean:
“carmina,” Lucr. 2, 504: “lampas,” the sun,
C. Phoeba s , ădis, f., a priestess of Apollo; hence the inspired one,
the prophetess, Ov. Am. 2, 8, 12; id. Tr. 2, 400; Luc. 5, 128; 165.
god of archery (hence represented with quiver and dart), and of the pestilence caused by heat; but, since his priests were the first physicians, also god of the healing art; and since he communicated oracles in verse, god of poetry and music, presiding over the Muses,
“superis deorum gratus (Mercurius) et imis I. Mercury, the son of Jupiter and Maia, the messenger of the gods; as a herald, the god of dexterity; in speaking, of eloquence; the bestower of prosperity; the god of traders and thieves; the presider over roads, and conductor of departed souls to the Lower WorldVĕnus , ĕris (the goddess of Love, the goddess Venus
1. Love, sexual love, venery (as euphemism freq.)
4. The planet Venus [Lucifer, Zoe], Cic. N. D. 2, 20, 53; id. Rep. 6, 17, 17.—
wanton, Gell. 7, 8, 1: “nostros quoque antiquiores poëtas
of or belonging to Venus: “sacerdos, res, voluptates, etc., of or belonging to sexual love, venereous, venereal
suam venerem dicebat, quam Graeci charita [Chărĭtes] vocant,” Plin. 35, 10, 36, § 79.
2. Vĕnĕrĕi (Vĕnĕrĭi ), ōrum, m. (i. e. servi), the temple slaves of the Erycinian Venus (v. supra), Cic. Verr. 2, 2, 38, § 92; 2, 3, 25, § 61; id. Clu. 15, 43.—
Kha^rizō , fut.2. gratify or indulge a humour or passion, once in S., “thumō kharizesthai kena” El.331, cf. Antipho 4.3.2, X.An. 7.1.25; “orgē” E.Fr.31; “glōssē” Id.Or.1514 (troch.); “erōti”=IV. name of the klēros Aphroditēs, Cat.Cod.Astr.1.168 ; = third klēros, Paul.Al.K.3 ; one of the topoi, Vett.Val.69.16.
3. in erotic sense, grant favours to a man, Ar.Ec.629 (anap.), Pl.Smp.182a, Phdr.231c, 256a, X.Mem.3.11.12,
Săcerdos , a priest; a priestess: “divis aliis alii sacerdotes, omnibus pontifices, singulis flamines “in illo adultero sacerdote,” Quint. 5, 10, 104: “Pŏēta I. In gen., a maker, producer (ante-class.): “nec fallaciam Astutiorem ullus fecit poëta,” a contriver, trickster,
Instrumental Music in Worship
12.3.11
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