Psalm 2:1 WHY do the heathen rage,
and the
people
imagine a vain thing?
And
the Lord said unto Samuel,
Hearken unto the voice of the people in all that they say
unto thee: for they have not
rejected thee, but they
have rejected me, that
I should not reign
over
them. 1 Samuel 8:7
According
to all
the works
which
they have done
since
the
day
that I brought them up
out of Egypt
even
unto this
day,
wherewith they
have forsaken
me,
and served
other gods, so do they also unto thee. 1
Samuel 8:8
God
understood that they
wanted to worship like the nations:
Ezek. 20:30 Wherefore say
unto the house of Israel, Thus saith the Lord GOD; Are ye polluted
after the manner of your fathers? and commit ye whoredom after their
abominations?
Ezek. 20:31 For when ye
offer your gifts, when ye make your sons to pass through the fire, ye
pollute yourselves with all your idols, even unto this day: and shall I
be inquired of by you, O house of Israel? As I live, saith the Lord
GOD, I will not be inquired of by you.
"What
you have in
your mind shall never be, when you say, 'We will be like the
Gentiles, like the families in
other countries,
serving wood and stone.' Ezek 20:32
"It
is said, in
Tosaphoth, that the sin lay 'not
in demanding a king, but in
the mode of so doing, 'like all the nations' virtually equivalent to
a wish to become like surrounding
idolaters." Professor
Keil finds the wrong "In... nothing more than forsaking him to serve
other
gods."
(Haley, p. 229-230).
"The
religious
activities by which the people sought to please
Yahweh provoked only
scorn
from the prophet,
for the festal and
cultic activities obscured Yahweh's real nature and
activity
(4:4-5).
"If
we take Amos'
words as they stand, there seems to be little doubt that he condemned the entire religious pattern--feasts, sacrifices,
ritual music, offerings, tithes--everything. Jerald LaRue, Old
Testament Life and Liturature (ch
18)
The heathen is that to which God abandoned
Israel BECAUSE of musical idolatry.
1471. gowy, go´-ee; rarely (shortened) y…Og goy, go´-ee;
apparently from the same root as 1465 (in the sense of massing);
a foreign nation; hence, a Gentile; also (figuratively) a troop
of animals, or a flight
of locusts:--Gentile,
heathen, nation, people.
7283. ragash, raw-gash´; a primitive root; to be
tumultuous:--rage.
728 rgash, reg-ash´; (Aramaic) corresponding to 7283; to gather
tumultuously:--assemble (together).
1897. hagah, daw-gaw´; a primitive root (compare 1901); to
murmur (in pleasure or anger); by implication, to ponder
1902. higgayown, hig-gaw-yone´; intensive from 1897; a murmuring
sound, i.e. a musical notation
machination: device, Higgaion, meditation, solemn sound.
| Singing or Playing Intruments to Mock God |
Speaking and Meditating in the Heart |
 |
 |
Psa. 115:2 Wherefore should the heathen say,
Where is now their God?
Psa. 115:3 But our God is in the heavens:
he hath done whatsoever he hath pleased.
Psa. 115:4 Their idols are silver and gold,
the work of men’s hands.
Psa. 115:5 They have mouths, but they speak not:
eyes have they, but they see not:
Psa. 115:6 They have ears, but they hear not:
noses have they, but they smell not:
Psa. 115:7 They have hands, but they handle not:
feet have they, but they walk not:
neither speak they through their throat.
Psa. 115:8 They that make them are like unto them;
so is every one that trusteth in them.
Is. 59:2 But your iniquities have separated
between you and your God,
and your sins have hid his face from you,
that he will not hear.
Is. 59:3 For your hands are defiled with blood,
and your fingers with iniquity;
your lips have spoken lies,
your tongue hath muttered perverseness.
Is. 59:4 None calleth for justice, nor any pleadeth for truth:
they trust in vanity, and speak lies;
they conceive mischief, and bring forth iniquity.
Is. 59:12 For our transgressions are multiplied before thee,
and our sins testify against us: for our transgressions
are with us; and as for our iniquities, we know them;
Is. 59:13 In transgressing and lying against the LORD,
and departing away from our God,
speaking oppression and revolt,
conceiving and uttering from the heart
words of falsehood. |
Psa. 1:1 Blessed is the man that
walketh not in the counsel of the ungodly,
nor standeth in the way of sinners,
nor sitteth in the seat of the scornful.
Psa. 1:2 But his delight is in the law of the LORD;
and in his law doth he meditate day and night.
Psa. 1:3 And he shall
be like a tree planted by the rivers of water,
that bringeth forth his fruit in his season;
his leaf also shall not wither;
and whatsoever he doeth shall prosper.
Psa. 1:4 The ungodly are not so:
but are like the chaff which the wind driveth away.
Psa. 63:5 My soul shall be satisfied
as with marrow and fatness;
and my mouth shall praise thee with joyful lips:
Psa. 63:6 When I remember thee upon my bed,
and meditate on thee in the night watches.
Psa. 63:7 Because thou hast been my help,
therefore in the shadow of thy wings will I rejoice.
Is. 59:11 We roar all like bears, and mourn sore like doves:
we look for judgment, but there is none;
for salvation, but it is far off from us.
Is. 59:20 And the Redeemer shall come to Zion,
and unto them that turn from transgression in Jacob,
saith the LORD.
Is. 59:21 As for me, this is my covenant with them,
saith the LORD;
My spirit that is upon thee,
and my words which I have put in thy mouth,
shall not depart out of thy mouth,
nor out of the mouth of thy seed,
nor out of the mouth of thy seed’s seed,
saith the LORD, from henceforth and for ever. |
Psa. 9:16 The LORD is known by the judgment which he executeth: the
wicked is snared in the work of his own hands. Higgaion.
Selah. (probably similar to the modern affettuoso to indicate solemnity
of movement); by implication, a
Psalm 2.1 psalmus David quare fremuerunt gentes et populi meditati
sunt inania
frĕmo
, ŭi, ĭtum, 3, v. n. and
1. Neutr., to
make a low roaring, to roar, resound,
to growl, murmur, rage,
snort, howl
Bremo of wind, “mega bremetai khalepainōn”
II.
after Hom., of arms, clash, ring, E.Heracl.832; of men, clamour, rage
murmur, grumble, “ho khamēla pneōn aphanton b.” Pi.P.11.30; wail, in Med., “blakhai bremontai” A.Th.350 (lyr.); but also of music, “lura bremetai kai aoida” Pi.N.11.7;
Pind. N. 11 Daughter of Rhea, you who have received the town hall under your
protection, Hestia, sister of Zeus the highest and of Hera who shares
his throne, welcome Aristagoras to your dwelling, and welcome to a
place near your splendid scepter his companions, [5] who, in honoring
you, guard Tenedos and keep her on a straight course;
often they worship you, first of the gods, with libations, and often
with the savor of burnt sacrifice. Lyres and songs peal among them, and
Themis, who belongs to Zeus the god of hospitality, is honored with
everlasting feasts
Meditor to
think or reflect upon, to muse over, consider,
meditate
upon; neutr., to think, reflect, muse, consider, meditate; to design,
purpose, intend to murmur, utter a sad cry:
“clamabo,
meditabor
ut
columba,”
Vulg. Isa. 38, 14;
59, 11.—
Clamo I.
Neutr., to call,
cry out, shout aloud, to
complain with a loud voice, vociferari (class. and very
freq.; mostly of human beings): populus convolat
i. e. promote by meditation, Vulg. Isa. 33, 18.—
“accuratae
et
meditatae
commentationes,”
id. de Or. 1,
60, 257: “oratio,”
Plin. 26, 3, 7,
§ 12: “doli,”
Plaut. Ps. 4, 1,
31: meditata et composita oratio (opp. extemporized),
Suet. Aug. 84.
—Subst.: mĕdĭtāta
, ōrum, n., a carefully prepared speech: “sive
meditata
sive
subita
proferret,”
Plin. Ep. 1, 16,
2.—Hence, adv.: mĕdĭtātē
, thoughtfully, designedly, intentionally
Is. 38:14 Like a crane or a swallow, so did I
chatter: I did mourn as a dove:
mine eyes fail with looking upward: O
LORD, I am oppressed; undertake for me.
Is. 59:9 Therefore is judgment far from us, neither doth justice
overtake us:
we wait for light, but behold obscurity; for brightness,
but we walk in darkness.
Is. 59:10 We grope for the wall like the blind, and we grope as if we
had no eyes:
we stumble at noonday as in the night; we are in desolate
places as dead men.
Is. 59:11 We roar all like bears, and mourn sore
like doves:
we look for judgment, but there is none; for salvation, but
it is far off from us.
Is. 59:16 And he saw that there was no man, and wondered that there was no intercessor:
therefore his arm brought salvation unto him; and his righteousness, it sustained him.
Is. 33:17 Thine eyes shall see the king in his beauty:
they shall
behold the land that is very far off.
Is. 33:18 Thine heart shall meditate terror.
Where is the scribe?
where
is the receiver?
where is he that counted the towers? [podiums]
Is. 33:19 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.
Ināne
is, n inanis,
an empty space, void, open space:
ad
inane
pervenire,
L.: nullum:
vacuum,
V.: audito
sonitu
per
inane,
O.: rapti
per
inania
vento,
O.—Fig., vanity, worthlessness:
inane
abscindere
soldo,
H.: inania
captare,
H.: inter
inania
belli,
as an idle show, Ta.
Sono I. Neutr.,
to make a noise, to sound,
resound: aes sonit, the trumpet
sounds, Enn. ap. Non.
504, 33 (Trag. v. 213 Vahl.): “plectra,”
Prop. 4
(5), 7, 62: tympana, * Caes. B. C. 3,
105, 4 et saep
“(Sibylla)
nec
mortale
sonans,”
Verg. A. 6, 50
II. Act., to
sound, utter, give utterance to,
speak, call, cry
out, sing, pour forth
(syn.: “edo,
eloquor,
cano
“Pythius
in
longā
carmina
veste
sonat,”
sings, pours forth, accompanies
on the lyre, id. 2, 31
(3, 29), 16; cf.: “sonante
mixtum
tibiis
carmen
lyra,”
Hor. Epod. 9, 5:
“te
sonantem
... dura
fugae
mala,”
id. C. 2, 13, 26:
te carmina nostra sonabunt, shall sing of, i. e. shall
celebrate, praise, extol,
Ov. M. 10, 205
Capto I.
Prop., to strive to seize, lay hold of a thing with zeal, longing, etc., to catch at, snatch, chase
to provoke, strive to excite, id. Tusc. 2, 7, 17; Quint. 6, 3, 26; Phaedr. 1, 29, 1:
1.
(Acc. to capio, II. 2.) To seek to catch or take one in a crafty manner, to lie in wait for, seek to entrap, to entice, allure, verba (to interpret sophistically; 2.
A standing expression, to practise legacy - hunting, to hunt for legacies
ĭnānis
, e, adj. etym. dub.; cf. 2. in-, I.
empty, void
(opp. plenus; freq. and class.)
vānĭtas , ātis, f. vanus. I.
Lit., emptiness, nothingness, nullity, want of reality: 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,”
Psalm 2:2 The kings of the earth set themselves,
and the
rulers
take counsel together,
against
the Lord, and against his anointed,
saying,
Rex In ancient
Rome the king had also priestly dignities and duties; hence, after the
kings were expelled, the name rex (like basileus)
continued to be given in relig. lang. to the priest who performed these
duties; hence, rex sacrificulus, sacrificus, sacrorum; v. sacrificulus;
and rex Nemorensis, i. e. priest of Diana
Aricina, Suet. Calig. 35.—
1. Of Jupiter, as king of
gods and men: Saturn,
Earth Terra
B. Personified, Terra, the
Earth, as a goddess; “usu.
called
Tellus,
Magna
Mater,
Ceres,
Cybele,
etc.:
jam
si
est
Ceres
a
gerendo,
Terra
ipsa
dea
est
et
ita
habetur:
quae
est
enim
alia
Tellus?”
Korubantes). The ministers or priests of Rhea (q.v.), or Cybelé, the great mother of the
gods, who was worshipped in Phrygia. In their solemn festivals they displayed the most
extravagant fury in their dances in armour, as well as in the accompanying music of flutes,
cymbals, and drums. Hence korubantismos was the name given to
an imaginary disease, in which persons felt as if some great noise were rattling in their
ears. The Corybantes are often identified with the Idaean Dactyli, and are thus said to have
been the nurses of Zeus when he was suckled by the goat Amalthea in Crete. See Curetes; Dactyli; Galli; Zeus.
Con-vĕnĭo ,
vēni, ventum, 4 (
I.To
come together, meet together, assemble (class. and freq.).
col-lēga (conl-
), ae, m. 1. lego.
Adverto to
direct the mind, thoughts, or attention
to a thing, to advert to, give
attention to, attend to, to heed,
observe, remark: C.
To draw or turn
something, esp. the attention of another,
to or upon one's self
Psalm 2:3 Let us break their bands asunder, and
cast away their
cords from us.
[3] disrumpamus vincula eorum et proiciamus a nobis iugum
ipsorum
The Bands of God are being yoked together with God.
Dirumpo I.
v. a., to break
or dash to pieces; to break,
burst asunder (rare but class.).
1 Kings 11.11 Therefore Yahweh said
to Solomon, Because this is done of you, and you have not kept my
covenant and my statutes, which I have commanded you, I will surely
tear the kingdom from you, and will give it to your servant
Pl. Bac. 3.3 LYDUS
I'll suffer him not, nor, for
my part, while I'm
alive, will I allow him to be corrupted. But you, who are pleading his
cause for a son so profligate, was this same your own training, when
you were a young man? I declare that for your first twenty years you
had not even this much liberty, to move your foot out of the house even
a finger's length away from your tutor.
When it did happen so, this
evil, too, was added to the evil; both pupil and preceptor were
esteemed disgraced. Before the rising of the sun had you not come to
the school for exercise,
no slight punishment would you have had at the hands of the master of
the school.
There did they exercise themselves rather with running,
wrestling, the quoit, the javelin, boxing, the ball, and leaping,
rather
than with harlots or with kissing; there did they prolong their
lives,
and not
in secret-lurking holes.
Then, when from the hippodrome and school of exercise you had returned
home, clad in your belted frock, upon a stool by your masters
would you sit;
and
there, when you were reading your book,
if you
made
a mistake in a single syllable,
your skin
would be made as spotted as
your nurse's gown
Vincŭlum
, or (also in class. prose), contr., vinclum
, i, n. id., I.
that with which any thing is bound,
a band, bond, rope,
cord, fetter, tie
(cf.: catena, manica, compes).
jŭgum
, i, n. kindred to Sanscr. yuga from yug-, jungere; Gr. zugon;
v. jungo,
I.
a yoke for oxen, a
collar for horses.
the yoke of marriage, Hor. C. 2, 5, 1.
1.
A yoke, pair, team of
draught-cattle: “ut
minus
multis
jugis
ararent,”
Cic. Verr. 2, 3,
51, § 120; a pair of horses,
Verg. A. 5, 147:
“aquilarum,”
a pair, Plin. 10, 4, 5, §
to work with equal efforts,
Plin. Ep. 3, 9, 9:
By casting off God's "ties that bind" they are cut off from the light
or instruction of God which i only available to those who put
their trust in Hi and His Word.
Prō-ĭcĭo (projĭcĭo
), jēci, jectum, 3, v. a. jacio. A.
In gen., to throw forth or
before; to fling away, throw down; to
throw, thrust, drive,
or put out; to stretch out, hold out,
extend: projectum odoraris cibum, thrown
before or to you, “senatūs
auctoritatem,”
Tac. A. 1, 42;
cf. Cic. Fam. 14, 2,
8: “diem,”
to deprive one's self of the light of day,
to blind one's self,
2Pet. 2:19 While they promise them liberty,
they
themselves are the servants of corruption:
for of
whom a man is overcome,
of the
same is he brought in bondage.
THE BANDS THEY WILL ALWAYS IMPOSE ON YOU AFTER DENYING GOD'S AUTHORITY.
Bands
Vincŭlo
, āvi, ātum, 1, v. a. id., I.
to fetter, bind,
chain: “multa
animalia
redimiculis
gaudent,
et
phalerari
sibi
magis
quam
vinculari
videntur,”
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.Carmen
, ĭnis, n. (old form cas-men
, Varr. L. L. p. 86
Bip.) [Sanscr. çasto declaim, praise; cf.: camilla, censeo],
Apollo Apollōn,
Apollo, son of Jupiter and Latona,
twinbrother of Diana, and god of
the sun. On account of his omniscience, god of
divination; on account of his lightnings (belē),
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,
Psalm 2:4 He that sitteth in the heavens shall laugh:
the
Lord shall have them in derision.
Sub-sanno ,
āre, v. a. sanna,
Psalm 2:5 Then shall he speak unto them in his wrath,
and vex
them
in his sore displeasure.
Acts 4:22
For the man was above forty years old,
on whom this miracle of healing
was shewed.
Acts
4:23 And being let go, they went to their own company,
and reported all
that the chief priests and elders had said unto them.
Acts 4:24 And when they
heard that,
they lifted up their voice to God with one accord, and
said,
Phone sound, tone, sound of the voice, I. mostly of human beings, speech, voice, utterance
homothu_m-adon
Exodus 19.[8]
All the
people answered together, and said, "All that Yahweh has spoken we will
do."
Moses reported the words of the people to Yahweh.
Rom. 15:4 For whatsoever things were written aforetime were written for our learning,
that we through patience and comfort of the scriptures might have hope.
Rom. 15:5 Now the God of patience and consolation grant you to be likeminded one toward
another according to Christ Jesus:
Rom. 15:6 That ye may with one mind and one mouth glorify God,
even the Father of our Lord Jesus Christ.
Acts 15.[25]
it seemed good
to us, having come to one accord, to choose out men and send them to
you with our beloved Barnabas and Paul,
They then SPOKE a Psalm with one mind and one mouth
Lord, thou art God,
which hast made heaven, and earth,
and the sea, and all that in them
is:
Acts 4:25 Who
by the mouth of thy servant David hast said,
Why did the heathen rage, and the people
imagine vain things?
Acts 4:26 The kings of the
earth stood up,
and the rulers were gathered together
against the Lord,
and against his Christ.
Acts 4:27 For of a truth against
thy holy child Jesus,
whom thou hast anointed,
both Herod, and Pontius Pilate, with the
Gentiles, and the people of Israel,
were gathered together,
[SUNAGO]
Acts 4:28 For to do whatsoever
thy hand and thy counsel
determined before to be done.
Psalm 2:6 Yet have I set my king upon my holy hill of Zion.
Psalm 2:7 I will declare the decree: the Lord hath
said unto me,
Thou art
my Son; this day have I begotten thee.
Prae-dĭco , āvi, ātum, 1, v. a.
I. To cry in public, make known by crying in public, to publish, proclaim.
1.
In gen., to make publicly known, to announce, proclaim, to say, relate, state, declare
3.
To preach the gospel (eccl. Lat.): “evangelium,” Vulg. Matt. 4, 23: “baptismum,” id. Marc. 1, 4; absol., id. Matt. 4, 17 et saep.—
Gegno , gĕnŭi, gĕnĭtum, 3 (archaic primary form of the I.
pres. gĕno
bring forth, produce; in pass., to be born, to spring, arise, proceed So of the human mother
Unĭgĕna , ae (collat. form oenĭgĕ-nŏs unigenitus, Paul. ex Fest. p. 195 Müll.), adj. unus-gigno. I.
Only-begotten, only: “idcirco singularem deus hunc mundum atque unigenam procreavit,” Cic. Univ. 4, 10.—In Christian authors, of Christ: “dominus deusque,” Paul. Nol. Carm. 5, 46; cf. unigenitus
II.
Born of one parent, of one or the same family (poet.): te, Phoebe, relinquens Unigenamque simul cultricem montibus Idri, i. e. Diana, sister of Phoebus. Cat. 64, 301; of Zephyrus, as brother of Memnon, id. 66, 53.
Ben
(h1121) bane; from 1129; a son (as a builder of the family
name),
This is defined in clear terms in several New Testament passages.
John 6:45 It is written in the prophets,
And they
shall be all taught of God.
Every man
therefore that hath heard,
and hath
learned of the Father, cometh unto me.
John 6:46 Not that any man hath seen the Father,
save he which is of God, he hath seen the Father.
Acts 2:34 For David is not ascended into the heavens:
but he
saith himself, The LORD said unto my Lord,
Sit thou
on my right hand,
Acts 2:35 Until I make thy foes thy footstool.
Acts 2:36 Therefore let all the house of Israel know assuredly,
that
God
hath
made that same Jesus, whom ye have
crucified,
both Lord and Christ.
Rom. 1:1 Paul, a servant of Jesus Christ, called
to be an apostle,
separated
unto the gospel of God,
Rom. 1:2 (Which he had promised afore by his prophets in the holy
scriptures,)
Rom. 1:3 Concerning his Son Jesus Christ our Lord,
which was
made of the seed of David according to the flesh;
Rom. 1:4 And declared to be the Son of God with
power,
according
to the spirit of holiness,
by the
resurrection from the dead:
Psalm 2:8 Ask of me, and I shall give thee
the heathen
for
thine inheritance,
and the
uttermost parts of the earth
for thy possession.
Hērēdĭtas , ātis heirship, inheritance, co-inheritors.
These are the people who will be defeated by Christ.
Psalm 2:1 WHY do the heathen rage,
and the
people
imagine a vain thing?
Psalm 2:9 Thou shalt break them with a rod of iron;
thou
shalt
dash them in pieces like a potters vessel.
And
he shall rule
them with a rod of iron;
as the vessels of a potter shall they be
broken to shivers:
even as I received of my Father. Re.2:27
And
she brought forth a man
child,
who was to rule all nations with a rod of iron:
and her child
was caught up unto God, and to his throne. Re.12:5
And
out of his mouth goeth a
sharp sword,
that with it he should smite the nations:
and he shall
rule them with a rod of iron:
and he treadeth the winepress
of the
fierceness and wrath of Almighty God. Re.19:15
Per-cŭtĭo I.
(With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
B.
Transf., to slay, kill (
—Hence, percutere foedus, to make a league, conclude a treaty (because an animal was slaughtered on the occasion;
II.
(With the idea of the verb predominating.) To strike, beat, hit, smite, shoot, etc. (cf.: ico, pulso, ferio).
b.
To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—
1.
To smite, strike, visit with calamity of any kind (class.): “percussus calamitate,” Cic. Mur. 24, 49: “percussus fortunae vulnere,” id. Ac. 1, 3, 11: “ruina,” Vulg. Zach. 14, 18: anathemate. id. Mal. 4, 6: “plaga,” id. 1 Macc. 1, 32: “in stuporem,” id. Zach. 12, 4.—
2.
To strike, shock, make an impression upon, affect deeply, move, astound (class.): “percussisti me de oratione prolatā,” Cic. Att. 3, 12, 3; id. Mil. 29, 79:
3.
To cheat, deceive, impose upon one
Psalm 2:10 Be wise now therefore, O ye kings: be instructed,
ye
judges of the earth.
Psalm 2:11 Serve the Lord with
fear,
and rejoice
with
trembling.
The Gentiles and Levite'sservice was hard bondage
Servĭo
, īv, to be a servant or slave,
to serve, be in service.
to do a service to, to comply with, gratify,
humor, accommodate; to have respect to,
to regard or care for; to consult,
aim at, to accommodate one's self to, of
buildings, lands, etc., to be subject to a servitude
Instead we come before Him and Reverent or
Godly fear.
Timor
(tĭmos
, Naev. ap. Non. 487, 6),
ōris, m. timeo. I.
Lit., fear,
dread, apprehension, alarm,
anxiety A.
In a good sense, awe, reverence,
veneration: “divum,”
Lucr. 5, 1223:
“quod
hominibus
perturbatis
inanem
religionem
timoremque
dejecerat
Heb. 12:27 And this word, Yet once
more,
signifieth the removing of those things
that are shaken,
as of
things that are made,
that
those things which cannot be shaken may remain.
Heb. 12:28 Wherefore we receiving a kingdom which cannot be moved,
let us
have grace, whereby
we may serve
God acceptably with reverence and godly fear:
Heb. 12:29 For our God is a
consuming fire.
The Gentiles and Levites exulted in a hostile way
Exsulto“(curetes)
in
numerum
exsultant,”
i. e. dance, Lucr. 2, 631.—
A.
In gen., to gambol about, move freely,
expatiate: “hic
(in
pectore)
exsultat
pavor
ac
metus,”
riot, gambol, Lucr. 3, 141:
“cum
sit
campus,
in
quo
exsultare
possit
oratio,”
Cic. Ac. 2, 35, 112;
cf.: “in
reliquis
(orationibus)
exsultavit
audacius
(Demosthenes),”
id. Or. 8, 26:
“assurgendi
exsultandique
in
laudando
licentia,”
Quint. 2, 2, 9:
“solidos
novus
exsultabis
in
actus,”
will undertake with alacrity, Stat. S. 4, 4, 38.—
“assurgendi
exsultandique
in
laudando
licentia,”
Quint. 2, 2, 9:
“solidos
novus
exsultabis
in
actus,”
B. In partic., to exult, rejoice
exceedingly; to run riot, to revel; to vaunt,
boast:
By contrast we exult inwardly but come before God in holy reverence.
Trĕmor
, ōris, m. tremo,
I. a
shaking, quaking, quivering,
trembling, tremor.
II.
Transf., act.,
like terror, of that which causes trembling, fear, etc., a
dread, terror (very rare): “(Cacus)
silvarum
tremor,”
Mart. 5, 65, 5;
cf. id. 5, 24, 4:
“ponti,”
Petr. 123.
And
he said unto me, O Daniel,
a man greatly beloved,
understand the words that I speak unto thee,
and stand upright:
for unto thee am I now sent. And when he had
spoken this word unto me,
I stood trembling.
Da.10:11
Psalm 2:12 Kiss the Son, lest he be angry, and ye perish
from the
way,
NASB Do homage to the Son, that He not become angry, and
you perish in the
way, For His wrath may soon be kindled. How blessed are all who take
refuge in Him!
Douay-Rhems Embrace discipline, lest at any time the Lord
be angry, and you perish
from the just way. When his wrath shall be kindled in a short time,
blessed are all they that trust in him
Ad-ripiō To
take, appropriate, seize, embrace:
facultatem
laedend
To seize upon, learn with
avidity: haec: (litterarum) studium, N.: celeriter
res:
litteras
adripui.
Ap-prĕhendo adprendas to
lay hold upon, to seize, take
hold of (class., esp. in prose; syn.: prehendo, comprehendo,
cupio, arripio, corripio)
2. To grasp with the mind,
to understand, comprehend:
“passio
apprehensa,”
Cael. Aur. Tard. 3, 5, 70;
Tert. adv. Val. 11.—
Discīplīna discipulus,
instruction, tuition, teaching in the widest
sense of the word (for syn. cf.: ars,
litterae, doctrina, scientia,
cognitio, numanitas—very freq. and good prose
all that is taught in the way of instruction, whether with reference to
single circumstances of life,
or to science, art, morals, politics,
etc., learning, knowledge, science, discipline.
Matt. 28:18 And Jesus came and spake unto them, saying,
All power is given unto me in heaven and in earth.
Matt. 28:19 Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Matt. 28:20 Teaching them to observe all things whatsoever I have commanded you:
and, lo, I am with you alway, even unto the end of the world. Amen.
Irascor
, īrātus
[40] They asked, and he brought quails, And satisfied them with the
bread of the sky.
IF YOU DO NOT EMBRACE AND BECOME A DISCIPLE OF CHRIST YOU WILL BE DAMNED.
Pereo I.
To pass away, come
to nothing; to vanish, disappear, be
lost: 1.
To perish, lose
one's life, die (class.): non intellego,
quamobrem, si vivere honeste non possunt, perire turpiter
velint; 3.
To be lost, wasted,
spent in vain: “ne
et
oleum
et
opera
perierit,”
Cic. Att. 2, 17,
1
THE WAY IS:
Justus I.
just, upright, righteous., Of
things, in accordance with law or right,
equitable, just,
A. Lawful, rightful, true: C.
Proper, perfect, complete, reasonable,
suitable, sufficient, right: “vidulus,”
i. e. full, with all its contents,
Psalm 2:13 Vulgate when his wrath is kindled but a little.
Blessed are all they
that put their trust in him.
ISAIAH 30 PROVES THAT THE MARKS OF GOD POURING OUT HIS WRATH ARE WIND, STRING AND PERCUSSION INSTRUMENTS. CLICK HERE.
In Latin the one who BEGINS THE TUNE marks God pouring out His Fire.
Ex-ardĕo , ēre,
2, v. a. (eccl. Lat.).
I.
Prop., to burn: “ignis,”
Vulg. Sir. 16, 7;
cf. ib. 28, 14;
27.—
II.
Trop., of the feelings, to
be inflamed, blaze out: “in
brevi
ira,”
Vulg. Psa. 2, 13:
“in
desideriis
suis,”
id. Rom. 1, 27.
Ignis A.
(Mostly poet.) The fire
or glow of passion, in a good or bad sense; of
anger, rage, fury: “exarsere
ignes
animo,”
Verg. A. 2, 575:
“saevos
irarum
concipit
ignes,”
Val. Fl. 1, 748;
most freq. of the flame of love, love:
“cum
odium
non
restingueritis,
huic
ordini
ignem
novum
subici
non
sivistis,”
Cic. Rab. Post.
6, 13: “laurigerosque
ignes,
si
quando
avidissimus
hauri,”
raving, inspiration, Stat. Ach. 1, 509: “quae
simul
aethereos
animo
conceperat
ignes,
ore
dabat
pleno
carmina
vera
dei,”
Ov. F. 1, 473:
“(Dido)
caeco
carpitur
igni,”
the secret fire of love, Verg. A. 4, 2;
Carmen I.
a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto).
Incentor , ōris, m. id.,
I. Lit.: carminis, Paul. Nol. Carm.
15, 32 : [1] incentore [2] canam
[3] Phoebo Apollo, Abaddon, Apolyon God of light
[4] Musisque
ot the muses, music, poem, song
[5] magistris, Magister magis, Minerva, minister, sinister, worship leader.
II. Trop., an [A] inciter, exciter: [B] igneus [C] turbarum, Amm. 15,
1, 2 : civilis belli, Oros. 5, 19 : rebellionis [renewal of war] totius, id. 6, 11
. Flamen
Hislop Amm. 15, 1, 2: “civilis belli,” Oros. 5, 19: “rebellionis totius,”
Rom. 1:27 And likewise also the men, leaving the natural
use of the woman, burned in their lust one toward another; men with men
working that which is unseemly, and receiving in themselves that
recompence of their error which was meet.
Sirach 15.4. For through
one man of
understanding a city will be filled with people,
but through a tribe of lawless men
it will be made desolate.
Sirach 15.5. Many such
things my eye has seen, and my ear has heard things more striking
than these.
Sirach 15.6. In an
assembly
of sinners
a fire
will be kindled,
and in a disobedient nation wrath
was kindled.
Sirach 15.7.
He was not propitiated for the ancient
giants who revolted in their might.
Sirach 15.8. He did not
spare the neighbors of
Lot, whom he loathed on account of
their insolence.
Confido I.
v. n., to trust confidently in
something, confide in, rely firmly upon, to believe, be assured of
On
Psalm II
From the Exposition of
the Second Psalm, by the Holy Bishop Hippolytus.
When he came into the
world, He was manifested
as God and man. And it is easy to perceive the man in Him,
when He
hungers and shows exhaustion, and is weary and athirst, and withdraws
in fear, and is in prayer and in grief, and sleeps on a boat's
pillow, and entreats the removal of the cup of suffering, and sweats
in an agony, and is strengthened by an angel,
and betrayed by a Judas, and mocked
by Caiaphas, and set
at
nought by
Herod, and scourged by Pilate,
and derided by
the soldiers,
and nailed to the tree by
the Jews,
and with a cry commits
His spirit to His
Father, and drops His head and gives up the ghost, and has His side
pierced with a spear, and is wrapped in linen and laid in a tomb, and
is raised by the Father on the third day.
And the
divine in Him,
on the other hand, is equally
manifest, when
He is worshipped
by
angels, and seen
by shepherds, and
waited for by Simeon, and testified of by Anna, and inquired after by
wise men, and pointed out by a star,
and at a marriage
makes wine of water, and chides the sea when tossed by the violence
of winds, and walks upon the deep, and makes one see who was blind
from birth, and raises Lazarus when dead for four days, and works
many wonders, and forgives sins, and grants power to His
disciples.
Bar (h1248) bar; borrowed
(as a title) from
1247; the heir (apparent to the throne): - son.
The
statutes of the Lord are
right, rejoicing the heart: the commandment of the Lord is pure,
enlightening the eyes. Ps.19:8
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