Gallos A. priest of Cybele, Schwyzer 633.11 (Eresus, ii/i B. C.), Arr. Epict.2.20.17, AP6.234 (Eryc.), 220Diosc.):—fem. form Gallai Lyr.Adesp.121. II. eunuch, J.AJ4.8.40, PGnom.244, D.L.4.43.
Sound Doctrine is part of The Gospel
Based on actual text and images which define UNsound doctrine or UNhealth doctrine point to the gender-confused roles of all religious musisical performers. The Judas Bag was for carrying the mouthpieces of wind instruments: the bag was always attached to a spotted flute case and carried by men "drunk on wine" and performing the naked musical worship of Dionysus.
G5198 hugiainō hoog-ee-ah'ee-no From G5199 ; to have sound health, that is, be well (in body); figuratively to be uncorrupt (true in doctrine):—be in health, (be safe and) sound, (be) whole (-some).
SOUND means to be healthy
Hugiaino
2. to be sound of mind, Ar.Nu.1275, Av.1214, Pl.Tht.190c, Men. Pk.220, etc.; in full, “tas phrenas hu.” Hdt.3.33.
Sound Doctrine is: Hugiaino Arist.Metaph.1032b18: to be sound, healthy, or in health, Thgn. l.c., Scol.8, Hdt.1.153,Aristot. Met. 7.1032b [1] Things are generated artificially whose form is contained in the soul (by "form" I mean the essence of each thing, and its primary substance); for even contraries have in a sense the same form. For the substance of the privation is the opposite substance; e.g., health is the substance of disease; for disease is the absence of health, and health is the formula and knowledge in the soul.
Now the healthy subject is produced as the result of this reasoning: since health is so-and-so, if the subject is to be healthy, it must have such-and-such a quality, e.g. homogeneity; and if so, it must have heat. And the physician continues reasoning until he arrives at what he himself finally can do; then the process from this point onwards, i.e. the process towards health, is called "production." Therefore it follows in a sense that health comes from health and a house from a house; that which has matter from that which has not (for the art of medicine or of building is the form of health or the house). By substance without matter I mean the essence
In generations and motions part of the process is called cogitation, and part production—that which proceeds from the starting-point and the form is cogitation, and that which proceeds from the conclusion of the cogitation is production. Each of the other intermediate measures is carried out in the same way. I mean, e.g., that if A is to be healthy, his physical condition will have to be made uniform.Hdt. 1.153 When he was told, he said to the Spartan herald, “I never yet feared men who set apart a place in the middle of their city where they perjure themselves and deceive each other. They, if I keep my health, shall talk of their own misfortunes, not those of the Ionians.” [2] He uttered this threat against all the Greeks, because they have markets and buy and sell there;
for the Persians themselves were not used to resorting to markets at all,
nor do they even have a market of any kind. [3]
Hdt. 1.155.4 But pardon the Lydians, and give them this command so that they not revolt or pose a danger to you: send and forbid them to possess weapons of war, and order them
to wear tunics under their cloaks and knee-boots on their feet,
and to teach their sons lyre-playing and song and dance and shop-keeping.
And quickly, O king, you shall see them become women instead of men, so that you need not fear them, that they might revolt.”
[17] For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ.
The word kitharizo means to PLAY THE CITHARA and does not include singing.
- Kitharizô 1 [kitharis] to play the cithara, phormingi kitharize Il., Hes.; lurêi eraton kitharizôn Hhymn. (so that there can have been no great difference between the kithara, lura, and phorminx); kitharizein ouk epistatai, of an uneducated person,
Arassôa). kitharēn strike the lyre, Orph.A.382; humnon, melos,
Always Violent: of any violent impact, with collat. notion of rattling,
clanging, as of horses, hoplais, pound in a mortar,
strike with a shower of stones
2. c. dat. modi, arassein tina oneidesi, kakois, assail with reproaches or threats,
II. Pass., to be dashed against, dash one against the otherSound Doctrine is: 2. to be sound of mind, Ar.Nu.1275, Av.1214, Pl.Tht.190c, Men. Pk.220, etc.;
Opposite: in full, “tas phrenas hu.” Hdt.3.33.
*3. of soundness in political or religious matters, esp. in part., “to hugiainon tēs Hellados” Id.7.157; hoi hugiainontes,Phren
2. heart, as seat of the passions, e.g. of fear, “tromeonto de hoi phrenes entos” Il.10.10; of joy and grief, “phrena terpesthai phormiggi” 9.186; “ganutai phrena poimēn” 13.493; “ti se phrenas hiketopenthos;” 1.362; “akhos pukase phrenas” 8.124; “erōs phrenas amphekalupse” 3.442;Hom. Il. 9.186 So the twain went their way along the shore of the loud-resounding sea, with many an instant prayer to the god that holdeth the earth and shaketh it, that they might easily persuade the great heart of the son of Aeacus. [185] And they came to the huts and the ships of the Myrmidons,
and found him delighting his soul with a clear-toned lyre, fair and richly wrought,
whereon was a bridge of silver; this had he taken from the spoil
when he laid waste the city of Eëtion.
Therewith was he delighting his soul, and he sang of the glorious deeds of warriors; [190] and Patroclus alone sat over against him in silence, waiting until Aeacus' son should cease from singing. But the twain came forward and goodly Odysseus led the way, and they took their stand before his face;
and Achilles leapt up in amazement with the lyre in his hand,
and left the seat whereon he sat; [195] and in like manner Patroclus
when he beheld the men uprose.
Then swift-footed Achilles greeted the two and spake, saying: “Welcome, verily ye be friends that are come—sore must the need be — ye that even in mine anger are to me the dearest of the Achaeans.” So saying, goodly Achilles led them in
[200] and made them sit on couches and rugs of purple;
and forthwith he spake to Patroclus, that was near:“
Set forth a larger bowl, thou son of Menoetius; mingle stronger drink,
and prepare each man a cup, for these be men most dear,
that are beneath my roof.”
Of Joy and Grief.
Terpō , Od.1.347,
delight, gladden, cheer, “ho ken terpēsin aeidōn” 17.385; “tē phormiggi ho ge thumon eterpen” Il.9.189,
epesi . . to autika terpsei will give momentary pleasure, Th.2.41, cf. Pl.Lg. 658b, 658e, etc.;Phorm-igx , iggos,A. lyre, freq. in Hom., esp. as the instrument of Apollo, “phormiggos perikalleos hēn ekh' Apollōn” Il.1.603, cf. 24.63, Od.17.270, Hes.Sc.203; of Achilles, “phrena terpomenon phormiggi ligeiē kalē daidaleē” Il.9.186; with seven strings (after Terpander's time), heptaktupos, heptaglōssos, Pi.P.2.71, N.5.24; “antipsallōn elephantodeton ph.” Ar.Av.219 (anap.).2. ph. akhordos, metaph. for a bow
Sound Doctrine is Opposite. turbulent agitators, Plb.28.17.12; “hugiainousa didaskalia” 1 Ep.Ti.1.10; “hugiainousa aristokratia” Plu.Dio 12; “doxai peri theōn hu.” Id.2.20f, etc.
Galatians 5:12 Ophelon kai apokopsontai hoi anastatountes humas. Humeis gar ep' eleutheria eklēthēte, adelphoi:
G4717 stauroō stow-ro'-o From G4716 ; to impale on the cross; figuratively to extinguish (subdue) passion or selfishness:—crucify.
Chrysostom's Commentary on Galatians:
Galatians 5:1.-"With freedom did Christ set us free; stand fast therefore.115 ." Ver. 12.
"I would that they which unsettle you would even cut themselves off." And he says well "that unsettle you."
"A man that is heretical after the first and second admonition refuse." (Tit. iii: 10) If they will, let them not only be circumcised, but mutilated.
Where then are those who dare to mutilate themselves; seeing that they draw down the Apostolic curse, and accuse the workmanship of God, and take part with the Manichees? ... But if you will not allow this,
why do you not mutilate the tongue for blasphemy, the hands for rapine, the feet for their evil courses, in short, the whole body?For the ear enchanted by the sound of a flute hath often enervated the soul;
and the perception of a sweet perfume by the nostrils hath bewitched the mind, and made it frantic for pleasure.
Turbulent Agitators are the Opposite to:
Didaskalia A. teaching, instruction, Pi.P.4.102, Even.1, Hp.Lex2, X.Cyr.8.7.24, Pl.R.493b, etc.; d. poieisthai, c. acc. et inf., Th.2.42; d. parekhein serve as a lesson, ib.87; ek d., opp. ex ethous, Arist.EN1103a15.
1Tim. 1:10 For whoremongers, for them that defile themselves with mankind, for menstealers,
for liars, for perjured persons, and if there be any other thing
that is contrary to sound doctrine;
1Tim. 1:11 According to the glorious gospel of the blessed God,
which was committed to my trust.
1 Timothy 1.10 pornois, arsenokoitais, andrapodistais, pseustais, epiorkois, kai ei ti heteron tē hugiainousē didaskalia antikeitai,SOUND DOCTRINE IS THAT TAUGHT BY THE GOSPEL (good news)
Pornos
II. idolater, Suid.
Aristoph. Cl. 973 Then again, their master would teach them, not sitting cross-legged, to learn by rote a song, either “pallada persepolin deinan” or “teleporon ti boama” raising to a higher pitch the harmony which our fathers transmitted to us. But if any of them were to play the buffoon, or to turn any quavers, like these difficult turns the present artists make after the manner of Phrynis, he used to be thrashed, being beaten with many blows, as banishing the Muses. And it behooved the boys, while sitting in the school of the Gymnastic-master, to cover the thigh, so that they might exhibit nothing indecent to those outside; then again, after rising from the ground, to sweep the sand together, and to take care not to leave an impression of the person for their lovers. And no boy used in those days to anoint himself below the navel; so that their bodies wore the appearance of blooming health. Nor used he to go to his lover, having made up his voice in an effeminate tone, prostituting himself with his eyes.X.Mem.1.6.13 Xen. Mem. 1.6.13
To this Socrates replied: “Antiphon, it is common opinion among us in regard to beauty and wisdom that there is an honourable and a shameful way of bestowing them.
For to offer one's beauty for money to all comers is called prostitution;
but we think it virtuous to become friendly with
a lover who is known to be a man of honour.
So is it with wisdom. Those who offer it to all comers for money
are known as sophists, prostitutors of wisdom,
but we think that he who makes a friend of one whom he knows to be gifted
by nature, and teaches him all the good he can,
fulfils the duty of a citizen and a gentleman.
1Cor. 5:9 I wrote unto you in an epistle not to company with fornicators:
1Cor. 5:10 Yet not altogether with the fornicators of this world,
or with the covetous, or extortioners, or with idolaters;
for then must ye needs go out of the world.Sophis-tēs , ou, o(, A. master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalon” Pi.I.5(4).28, cf. Cratin.2; of musicians, “sophistēs . . parapaiōn khelun” A.Fr.314, cf. Eup.447, Pl.Com. 140; sophistē Thrēki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with modal words added, “hoi s. tōn hierōn melōn”D.22.73 Dem. 22 73 They were tokens of emulation and honorable ambition; but now they have vanished with the destruction of the crowns, and the saucers which that lewd fellow has had made in their place bear the inscription, “Made by direction of Androtion.” And so the name of a man whom the laws forbid to enter our temples in person because of his prostitution, has been inscribed on the cups in those temples. Just like the old inscriptions, is it not? and an equal incentive to ambition
Arsenokoitēs koitē lying with men,
Rom. 13:12 The night is far spent, the day is at hand:
let us therefore cast off the works of darkness,
and let us put on the armour of light.
Rom. 13:13 Let us walk honestly, as in the day;
not in rioting and drunkenness, not in chambering and wantonness,
not in strife and envying.
Rom. 13:14 But put ye on the Lord Jesus Christ,
and make not provision for the flesh, to fulfil the lusts thereof.
Catullus, Carmina 63:1
Thy timbrel, Mother Cybele, the firstings of thy rite,
And as her tender finger-tips on bull-back hollow rang
She rose a-grieving and her song to listening comrades sang.
"Up Gallae, hie together, haste for Cybele's deep grove,
Hie to the Dindymnean dame, ye flocks that love to rove;
Galli or Click Here
Gallos A. priest of Cybele, Schwyzer 633.11 (Eresus, ii/i B. C.), Arr. Epict.2.20.17, AP6.234 (Eryc.), 220Diosc.):—fem. form Gallai Lyr.Adesp.121. II. eunuch, J.AJ4.8.40, PGnom.244, D.L.4.43.
Gallus , i, m., = Gallos Strab.,
singular GALLUS, priests, often temple attendants or wandering mendicants, of the ancient Asiatic deity, the Great Mother of the Gods, known as Cybele, or Agdistis, in Greek and Latin literature. The galli were eunuchs attired in female garb, with long hair fragrant with ointment.
Together with priestesses, they celebrated the Great Mother's rites with wild music and dancing until their frenzied excitement found its culmination in self-scourging, self-laceration, or exhaustion. Self-emasculation by candidates for the priesthood sometimes accompanied this delirium of worship.
Does not the very nature of things teach you that if a man has long hair,
it is a disgrace to him, 1 Co.11:14
but that if a woman has long hair, it is her glory?
For long hair is given to her as a covering. 1 Cor 11:15
Again 1Tim. 1:11 According to the glorious gospel of the blessed God,
which was committed to my trust.
2Cor. 4:1 Therefore seeing we have this ministry, as we have received mercy, we faint not;1Tim. 4:1 Now the Spirit speaketh expressly,
2Cor. 4:2 But have renounced
the hidden things of dishonesty,
not walking in craftiness,
nor handling the word of God deceitfully;
but by manifestation of the truth
commending ourselves to every man’s conscience in the sight of God.
G3834 panourgia pan-oorg-ee'-ah From G3835 ; adroitness, that is, (in a bad sense) trickery or sophistry:—(cunning) craftiness, subtilty.
Panourg-êma A. knavish trick, villainy, S.El.1387 (lyr.), LXX Si.1.6 (v.l.); sophistry, Gal.5.251; cf. panourgeuma.
1Cor. 3:18 Let no man deceive himself. If any man among you
seemeth to be wise in this world,
let him become a fool, that he may be wise.
1Cor. 3:19 For the wisdom of this world is foolishness with God.
For it is written, He taketh the wise in their own craftiness.
1Cor. 3:20 And again, The Lord knoweth the thoughts of the wise, that they are vain.
Sophia A. cleverness or skill in handicraft and art, Hephaestus and Athena, Pl.Prt.32 in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117,The Wise Sophos A. skilled in any handicraft or art, clever, mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT12382Cor. 4:3 But if our gospel be hid, it is hid to them that are lost:
2Cor. 4:4 In whom the god of this world hath blinded the minds of them which believe not,
lest the light of the glorious gospel of Christ,
who is the image of God, should shine unto them.
2Cor. 4:5 For we preach not ourselves,
but Christ Jesus the Lord;
and ourselves your servants for Jesus’ sake.
2Cor. 4:6 For God, who commanded the light to shine out of darkness,
hath shined in our hearts,
to give the light of the
knowledge of the glory of God
in the face of Jesus Christ.
2Cor. 4:7 But we have this treasure in earthen vessels,
that the excellency of the power may be of God, and not of us.
that in the latter times some shall depart from the faith,
giving heed to seducing spirits,
and doctrines of devils;
1Tim. 4:2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;
1Tim. 4:6 If thou put the brethren in remembrance of these things,
thou shalt be a good minister of Jesus Christ,
nourished up in the words of faith and of good doctrine,
whereunto thou hast attained.
1Tim. 4:7 But refuse profane and old wives’ fables, and exercise thyself rather unto godliness.
2Tim. 1:7 For God hath not given us the spirit of fear;Polybius, Histories Timoleon. Phalaris
Plb. 12.24 Timoleon. Phalaris We may fairly judge Timaeus on the principles which
The incapacity of Timaeus for forming a judgment. he has himself laid down. According to him, "poets and historians betray their own tastes by the incidents which they repeatedly record in their writings. Thus the poet1 by his fondness for banqueting scenes shows that he is a glutton; and in the same way Aristotle, by frequently describing rich food in his writings, betrays his love of dainty living and his greediness." On the same principle he judges Dionysius the tyrant because he "was always very particular in the ornamentation of his dining-couches, and had hangings of exquisite make and variegated colours." If we apply this principle to Timaeus, we shall have abundant reason to think badly of him.
In attacking others he shows great acuteness and boldness;
when he comes to independent narrative he is full of dreams, miracles,
incredible [teratōn] myths,—
in a word, of miserable superstition [teratōn] and old wives' tales.
The truth is that Timaeus is a proof of the fact, that at times, and in the case of many men, want of skill and want of judgment so completely destroy the value of their evidence, that though present at and eye-witnesses of the facts which they record, they might just as well have been absent or had no eyes. . . .
1. Homer, who is generally spoken of as "the poet." We may remember Horace (Ep. 1, 19, 6) “Laudibus arguitur vini vinosus Homerus.
Terat-eiaA. talking marvels, A. Ar.Nu.318, B. Isoc.12.1, C. Plb.2.17.6; 'fairy story', Phld.Piet.27 (pl.); hē poiētikē t. (something you madeup, poetry, Jul.Or.2.56d.Cho. Ye rain-bringing virgins, let us come to the fruitful land of Pallas, to view the much-loved country of Cecrops, abounding in brave men; where is reverence for sacred rites not to be divulged; where the house that receives the initiated is thrown open in holy mystic rites; and gifts to the celestial gods; and high-roofed temples, and statues;2. the knowledge of terata, as part of the equipment of Pythagoras, Luc. Vit.Auct.2.
and most sacred processions in honour of the blessed gods;
and well-crowned sacrifices to the gods, and feasts, at all seasons;
and with the approach of spring the Bacchic festivity,
and the rousings of melodious choruses,
and the loud-sounding music of flutes.Strep. Tell me, O Socrates, I beseech you, by Jupiter, who are these that have uttered this grand song? Are they some heroines?
Soc.
By no means; but heavenly Clouds, great divinities to idle men; who supply us with thought and argument, and intelligence and humbug, and circumlocution, and ability to hoax, and comprehension.Soc.
For you do not know, by Jupiter! that these feed very many sophists, Thurian soothsayers, practisers of medicine, lazy-long-haired-onyx-ring-wearers, song-twisters for the cyclic dances, and meteorological quacks. They feed idle people who do nothing, because such men celebrate them in verse.
C. Isoc. 12 1 When I was younger, I elected not to write the kind of discourse which deals with myths [muthōdeis] nor that which abounds in marvels and fictions, [terateias kai pseudologias mestous] although the majority of people are more delighted with this literature than with that which is devoted to their welfare and safety; [sōtērias] nor did I choose the kind which recounts the ancient deeds and wars of the Hellenes, although I am aware that this is deservedly praised, nor, again, that which gives the impression of having been composed in a plain and simple manner and is lacking in all the refinements of style, which those who are clever at conducting law-suits urge our young men tocultivate,Gunaik-ōdēs , es,A. woman-like, womanish, “to agennes [low-born, sordid] kai g.” Plb.2.56.9, cf. D.S.2.24, Ph.1.366; “anandra kai g. pathē” Plu.Sol.21: “A. -ōdes B. phtheggesthai” Luc.Nigr.11. Adv. -dōs Sch.Ar.Th.575.
A. ōdē contr. for aoidē,
“humenaiois kai numphidioisi dekhesth' ō.” Id.Av.1729(lyr.): freq. in Pl., “ō. kitharōdikē” Lg.722d; “kitharizein pros tēn ō.” Alc.1.108a; ōdai kai hē allē poiēsis lyric poetry and . . , Phdr.245a; “en tais ōdais kai melesin” R.399c, cf. 398c; opp. lexis, Lg.816d; en ōdais kai muthois kai logois 3. meton. for “khordē, Terpandros . . deka zeuxe Mousan en ōdais”
A. phtheggomai , Od.10.228, etc.: fut.
3. of inanimate things, of a door, creak, Ar.Pl.1099; of thunder, X.Cyr. 7.1.3; of trumpets, Id.An.4.2.7, 5.2.14; of the flute, Id.Smp.6.3, Thgn.532; of the lyre, “phormigx ph. hiron melos” Id.761, cf. Arist. Metaph.1019b15; of an earthen pot, eite hugies eite sathron ph. whether it rings sound or cracked, Pl.Tht.179d; ph. palamēsi to clap with the hands
but of power, and of love, and of a sound mind.
G4995 sōphronismos so-fron-is-mos' From G4994 ; discipline, that is, self control:—sound mind.2Tim. 1:8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner:
but be thou partaker of the afflictions of the gospel according to the power of God;
2Tim. 1:9 Who hath saved us, and called us with an holy calling,
not according to our works, but according to his own purpose and grace,
which was given us in Christ Jesus before the world began,
2Tim. 1:10 But is now made manifest by the appearing of our Saviour Jesus Christ,
who hath abolished death, and hath brought life and immortality to light through the gospel:
2Tim. 1:11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
2Tim. 1:12 For the which cause I also suffer these things: nevertheless I am not ashamed:
for I know whom I have believed,
and am persuaded that he is able to keep that which I have committed
unto him against that day. 2Tim. 1:13 Hold fast the form of sound words,
which thou hast heard of me, in faith and love which is in Christ Jesus.
5198. hugiaino, hoog-ee-ah´-ee-no; from 5199; to have sound health, i.e. be well (in body); figuratively, to be uncorrupt (true in doctrine): — be in health, (be safe and) sound, (be) whole(-some).2Tim. 4:2 Preach the word; be instant in season, out of season;
reprove, rebuke, exhort with all longsuffering and doctrine.
2Tim. 4:3 For the time will come
when they will not endure sound doctrine;
but after their own lusts shall they heap to themselves
teachers, having itching ears;
2Tim. 4:4 And they shall
turn away their ears from the truth,
and shall be turned unto fables.
G3454 muthos moo'-thos Perhaps from the same as G3453 (through the idea of tuition); a tale, that is, fiction (“myth”):—fable.Titus 1:9 Holding fast the faithful word as he hath been taught,
G3453 mueō moo-eh'-o From the base of G3466 ; to initiate, that is, (by implication) to teach:—instruct. hostis ta Kabeirōn orgia memuētai in the mysteries of the Cabiri, Hdt.2.51;G3466 mustērion moos-tay'-ree-on From a derivative of μύω muō (to shut the mouth); a secret or “mystery” (through the idea of silence imposed by initiation into religious rites):—mysteryHdt. 2.51 These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. [2] For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. [3] Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. [4] The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries.
Mustes the one initiated ta mustōn orgia” E.HF613:
that he may be able by sound doctrine
both to exhort and to convince the gainsayers.
Titus 1:10 For there are many unruly and vain talkers and (soul deceivers) deceivers,
specially they of the circumcision:
Anupotaktos not made subject: II. [select] of persons, independent, Ptol.Tetr.61; in bad sense, unruly, 1 Ep.Ti.1.9, Ep.Tit.1.6 and 10, PMag.Par.1.1367. Adv. “-tōs” impatiently, Hsch. s.v. astektōs.Titus 1:11 Whose mouths must be stopped, who subvert whole houses,Strab. 16.2.36 By such doctrine Moses persuaded a large body of right-minded persons to accompany him to the place where Jerusalem now stands. He easily obtained possession of it, as the spot was not such as to excite jealousy, nor for which there could be any fierce contention; for it is rocky, and, although well supplied with water, it is surrounded by a barren and waterless territory. The space within [the city] is 60 stadia [in circumference], with rock underneath the surface.
Instead of arms, he taught that their defence was in their sacred things and the Divinity, for whom he was desirous of finding a settled place, promising to the people to deliver such a kind of worship and religion as should not burthen those who adopted it with great expense, nor molest them with [so-called] divine possessions, nor other absurd practices.
Moses thus obtained their good opinion, and established no ordinary kind of government. All the nations around willingly united themselves to him, allured by his discourses and promises.
16.2.37 His successors continued for some time to observe the same conduct, doing justly, and worshipping God with sincerity. Afterwards superstitious persons were appointed to the priesthood, and then tyrants. From superstition arose abstinence from flesh, from the eating of which it is now the custom to refrain, circumcision, excision, (hai gunaikes ioudaikōs ektetmēmenai,) and other practices which the people observe. The tyrannical government produced robbery; for the rebels plundered both their own and the neighbouring countries. Those also who shared in the government seized upon the property of others, and ravaged a large part of Syria and of Phœnicia.
Respect, however, was paid to the Acropolis; it was not abhorred as the seat of tyranny, but honoured and venerated as a temple.
teaching things which they ought not, for filthy lucre’s sake.
Titus 1:12 One of themselves, even a prophet of their own, said,
The Cretians are alway liars, evil beasts, slow bellies.
Titus 1:13 This witness is true.
Wherefore rebuke them sharply,
that they may be sound in THE FAITH
Titus 1.13 hē marturia hautē estin alēthēs. di' hēn aitian elegkhe autous apotomōs,Titus 1:14 Not giving heed to Jewish fables,
and commandments of men,
that turn from the truth.
Titus 1.14 non intendentes iudaicis fabulis et mandatis hominum aversantium se a veritate
FabulaTitus 1.14 hina hugiainōsin en tē pistei, mē prosekhontes Ioudaikois muthois kai entolais anthrōpōn apostrephomenōn tēn alētheian.
II. In partic. (freq. and class.), a fictitious narrative, a tale, story (syn.: apologus, narratio):
1. Most freq., a dramatic poem, drama, play (syn.: “ludus, cantus, actio, etc.): in full, fabula scaenica,” Amm. 28, 1, 4; “or, theatralis,” id. 14, 6, 20: “fabula ad actum scenarum composita,” Quint. 5, 10, 9;
Ludus
1. Ludi, public games, plays, spectacles, shows, exhibitions, which were given in honor of the gods, etc.
(a). In gen.: “hoc praetore ludos Apollini faciente,” Cic. Brut. 20, 78: “ludos committere,” id. Q. Fr. 3, 4, 6: “ludos magnificentissimos apparare,” id. ib. 3, 8, 6: “ludos apparatissimos magnificentissimosque facere,” id. Sest. 54, 116: “ludos aspicere,”
2. Stage-plays (opp. to the games of the circus):
Apollo Abaddon, Apollyon
On account of his omniscience, god of divination; on account of his lightnings (βέλη), 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,
C. Since the responses of oracles were given in verse, to prophesy, foretell, predict.
Cano , to produce melodious sounds, whether of men or animals; later, with a designation of the subject-matter of the melody, as v. a., to make something the subject of one's singing or playing, to sing of, to celebrate, or make known in song, etc.
A. Of men: “si absurde canat,” Cic. Tusc. 2, 4, 12; Plin. Ep. 3, 18, 9: “celebrare dapes canendo,” Ov. M. 5, 113: “si velim canere vel voce vel fidibus,” Cic. Div. 2, 59, 122; Quint. 5, 11, 124; 1, 8, 2; Gell. 19, 9, 3: “quemadmodum tibicen sine tibiis canere non possit,” Cic. de Or. 2, 83, 338; cf.: “tibia canentum,” Lucr. 4, 587; 5, 1384; Cic. Tusc. 1, 2, 4; Quint. 1, 10, 14:
a. In poetry: “Sibylla, Abdita quae senis fata canit pedibus,” Tib. 2, 5, 16; cf.A. Of persons.
A. Act.: “bellicum (lit. and trop.) canere, v. bellicus: classicum, v. classicus: signa canere jubet,” to give the signal for battle, Sall. C. 59, 1; id. J. 99, 1:
Cantus I. the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing, music (while carmen is prop. the contents or substance of the song,
1. With the voice, a singing, song; in full, cantus vocum, voice, Cic. Or. 17, 57.—GREEK.Sound Doctrine is the opposite of Lying Wonders
Muthos “muthoisin skoliois” Hes.Op.194
II. tale, story, narrative, Od.3.94, 4.324, S.Ant.11, etc.: in Hom. like the later logos, without distinction of true or false, m. paidos of or about him, Od.11.492: so in Trag., akousei muthon en brakhei logō (khronō cod. M.) A.Pers.713;
2.
Myths fiction (opp. logos, historic truth), Pi.O.1.29 (pl.), N.7.23 (pl.), Pl.Phd.61b, Prt.320c, 324d, etc.
Hes. WD [185] Men will dishonor their parents as they grow quickly old, and will carp at them, chiding them with bitter words, hard-hearted they, not knowing the fear of the gods. They will not repay their aged parents the cost of their nurture, for might shall be their right: and one man will sack another's city. [190] There will be no favor for the man who keeps his oath or for the just or for the good;
but rather men will praise the evil-doer and his violent dealing.
Strength will be right, and reverence will cease to be;
and the wicked will hurt the worthy man, speaking false words against him,
and will swear an oath upon them.
As understood in the world:2Th. 2:9 Even him, whose coming is after the working of Satan
with all power and signs and lying wonders,
2Th. 2:10 And with all deceivableness of unrighteousness
in them that perish;
because they received not the love of the truth, that they might be saved.
2Th. 2:11 And for this cause God shall send them strong delusion, that they should believe a lie:
Opĕrātĭo , ōnis, f. operor,I. a working, work, labor, operation (not in Cic. or Cæs.).I. In gen.: insidiantur aquantibus (apibus) ranae, quae maxima earum est operatio, cum sobolem faciunt, Plin. 11, 18, 19, § 61; 11, 24, 28, § 80; Vitr. 2, 9.—A. A religious performance, service, or solemnity, a bringing of offerings: operationes denicales, offerings,
Mendācĭum , ii, n. mendax,I. a lie, untruth, falsehood.
10: “credere mendacio,” to believe a lie, id. 2 Thess. 2, 11.—B. Esp., a fable, fiction (opp. historic truth): “poëtarum,” Orators, Versificator
A contriver, trickster,
Pi.O.1.29 Pind. O. 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, so that they loudly sing [10] the son of Cronus, when they arrive at the rich and blessed hearth of Hieron, 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, [20] when that horse ran swiftly beside the Alpheus, not needing to be spurred on in the race, and brought victory to his master, the king of Syracuse who delights in horses. His glory shines in the settlement of fine men founded by Lydian Pelops, [25] with whom the mighty holder of the earth Poseidon fell in love, when Clotho took him out of the pure cauldron, furnished with a gleaming ivory shoulder.
Yes, there are many marvels, and yet I suppose the speech of mortals
beyond the true account can be deceptive,
stories adorned with embroidered lies;
[30] and Grace, who fashions all gentle things for men,
confers esteem and often contrives to make believable the unbelievablePoieo A. make, produce, first of something material, as manufactures, works of artN.7.23 Pind. N. 7 For he lives in a city that loves music, the city of the Aeacidae with their clashing spears; [10] and they very much want to foster a spirit familiar with contests. If someone is successful in his deeds, he casts a cause for sweet thoughts into the streams of the Muses. For those great acts of prowess dwell in deep darkness, if they lack songs, and we know of only one way to hold a mirror up to fine deeds: [15] if, by the grace of Mnemosyne with her splendid headdress, one finds a recompense for toils in glorious song. Skillful men know the wind that will come on the day after tomorrow, and they do not suffer loss through the love of gain. The rich man and the poor man alike travel together to the boundary of death.
[20] And I expect that the story of Odysseus came to exceed his experiences,
through the sweet songs of Homer,
since there is a certain solemnity in his lies and wit
and the heart of the mass of men is blind.
Pl.Phd.61b, Plat. Phaedo 61b before making sure that I had done what I ought, by obeying the dream and composing verses. So first I composed a hymn to the god whose festival it was; and after the god,
considering that a poet, if he is really to be a poet,
must compose myths and not speeches, since I was not a maker of myths,
I took the myths of Aesop, which I had at hand and knew,
and turned into verse the first I came upon.
So tell Evenus that, Cebes, and bid him farewell, and tell him,
if he is wise, to come after me as quickly as he can.
b. represent in poetry, “Homēron Akhillea pepoiēkenai ameinō Odusseōs” Pl.Hp.Mi.369c, cf. 364c, Smp.174b; poiēsas ton Akhillea legont
Titus 2:1 But speak thou the things which become sound doctrine:
Titus 2:2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
Titus 2:7 In all things shewing thyself a pattern of good works:
in doctrine shewing uncorruptness, gravity, sincerity,
Titus 2:8 Sound speech, that cannot be condemned;
that he that is of the contrary part may be ashamed, having no evil thing to say of you
Titus 2:11 For the grace of God that bringeth salvation hath appeared to all men,
Titus 2:12 Teaching us that, denying ungodliness and worldly lusts,
we should live soberly, righteously, and godly, in this present world;Kosmikos Orpheus Epithumia desire, yearning, appetite, sexual lust,Charis (g5485) khar'-ece; from 5463; graciousness (as gratifying), of manner or act (abstr. or concr.; lit., fig. or spiritual; espec. the divine influence upon the heart, and its reflection in the life; including gratitude
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Musical Worship Index
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