MuBurden.html
E.Ba.299 Euripides, Bacchae
And do you laugh at him, because he was sewn up in Zeus' thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus, [290] Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge [serve as a hostage] 1 Dionysus from her hostility. But in time, [295] mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story.
Teiresias
But this god is a prophet--for Bacchic revelry and madness have in them much prophetic skill. [300] For whenever the god enters a body in full force, he makes the frantic to foretell the future. He also possesses a share of Ares' nature. For terror sometimes flutters an army under arms and in its ranks before it even touches a spear; [305] and this too is a frenzy from Dionysus. You will see him also on the rocks of Delphi, bounding with torches through the highland of two peaks, leaping and shaking the Bacchic branch, mighty throughout Hellas. But believe me, Pentheus; [310] do not boast that sovereignty has power among men, nor, even if you think so, and your mind is diseased, believe that you are being at all wise. Receive the god into your land, pour libations to him, celebrate the Bacchic rites, and garland your head.
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Isaiah.45.html
So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. Isaiah 59:19
And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. Isaiah 59:20
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 seeds seed, saith the Lord, from henceforth and for ever. Isaiah 59:21
The Bible personifies THOUGHT, Truth and Spirit:
For the WORD of the Lord is right; and all his works are done in TRUTH. Psa 33:4
By the WORD of the Lord were the heavens made; and all the host of them by the BREATH of his MOUTH. Psa 33:6
Mouth: Peh (h6310) peh; from 6284; the mouth (as the means of blowing)
Breath is SPIRIT: Ruwach (h7307) roo'-akh, roo'-akh; from 7306; wind; by resemblance breath... by resemblance SPIRIT, but only of a rational being (includ. its EXPRESSION and FUNCTIONS)
AND there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: Isa 11:1
And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; Isa 11:2
And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: Isa 11:3 ]
And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord (Jehovah), which call thee by thy name, am the God (Elohim) of Israel. Isa 45:3
For Jacob my servants sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. Isa 45:4
I am the Lord (Jehovah) , and there is none else, there is no God (Elohim) beside me: I girded thee, though thou hast not known me: Isa 45:5
You will notice that Paul begins where we are and backtracks to the prophecy:
Perfected:
Teleioo (g5048) tel-i-o'-o; from 5046; to complete, i.e. (lit.) accomplish, or (fig.) consummate (in character): - consecrate, finish, fulfil, (make) perfect.
Hagiazo (g37) hag-ee-ad'-zo; from 40; to make holy, i.e. (cer.) purify or consecrate; (mentally) to venerate: - hallow, be holy, sanctify.
Hagios (g40) hag'-ee-os; from hagos , (an awful thing) [comp. 53, 2282]; sacred (phys. pure, mor. blameless or religious, cer. consecrated): - (most) holy (one, thing), saint
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Ac.2:38
For by one offering he hath perfected for ever them that are sanctified. Heb. 10:14
Whereof the Holy Ghost also is a witness to us:
...........for after that he had said before, Heb. 10:15This is the covenant that I will make with them after those days,
saith the Lord;
I will put my laws into their hearts, and
in their minds will I write them; Heb. 10:16And their sins and iniquities will I remember no more. Heb. 10:17
Now where remission of these is, there is no more offering for sin. Heb. 10:18
Having therefore, brethren, boldness to enter into the HOLIEST by the blood of Jesus, Heb. 10:19
By a new and living way, which he HATH consecrated for us, through the veil, that is to say, his flesh; Heb. 10:20
And having an high priest over the house of God; Heb. 10:21
Let us draw near with a true heart in full assurance of faith, having our HEARTS sprinkled from an evil conscience, and our BODIES WASHED with pure water. Heb. 10:22 </font>
Samuel says that Jehovah is the Rock.
And were all baptized unto Moses in the cloud and in the sea; 1Co 10:2
And did all eat the same spiritual meat; 1Co 10:3
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1Co.10:4
For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; Col 1:9
That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; Col 1:10
Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; Col 1:11
Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Col 1:12
Who hath
delivered us from the power of darkness, and hath
translated us into the kingdom of his dear Son: Col 1:13
In whom we have redemption through his blood, even the forgiveness of sins: Col 1:14
Who is the image of the invisible God, the firstborn of every creature: Col 1:15
For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: Col 1:16
And he is before all things, and by him all things consist. Col 1:17
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. Col 1:18
For it pleased the Father that in him should all fulness dwell; Col 1:19
For in him dwelleth all the fulness of the Godhead bodily. Col.2:9
We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at it while the radiance was fading away. 2 Corinthians 3:13
But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. 2 Corinthians 3:14
Even to this day when Moses is read, a veil covers their hearts. 2 Corinthians 3:15
But whenever anyone turns to the Lord, the veil is taken away. 2 Corinthians 3:16
Now the Lord (Christ) is the Spirit, and where the Spirit of the Lord is, there is freedom. 2 Corinthians 3:17
And we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit. 2 Corinthians 3:18
106:11 And the waters covered their enemies: there was not one of them left.
106:12 Then believed they his words; they sang his praise.
106:13 They soon forgat his works; they waited not for his counsel:
106:14 But lusted exceedingly in the wilderness, and tempted God in the desert.
106:15 And he gave them their request; but sent leanness into their soul.
If so be that ye have heard him,
and have been taught by him,
as the truth is in Jesus: Eph 4:21
That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; Eph 4:22
And be renewed in the spirit of your mind; Eph 4:23
And that ye put on the new man, which after God is created in righteousness and true holiness. Eph 4:24
Wherefore putting away lying, speak every man truth with his neighbour:for we are members one of another. Eph 4:25
This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. Galatians 5:16
For the flesh lusteth against the Spirit,
and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would. Galatians 5:17
But if ye be led of the Spirit, ye are not under the law. Galatians 5:18
And they that are Christs have crucified the flesh with the affections and lusts. Galatians 5:24
If we live in the Spirit, let us also walk in the Spirit. Galatians 5:25
Let us not be desirous of vain glory, provoking one another, envying one another. Galatians 5:26
I have no greater joy than to hear that my children walk in truth. 3 Jn.1:4
YOU NEVER ANOINT BEFORE YOU BATHE!
ekklêsiazô , fut. -asô Ar.Ec.161, Isoc.8.2 : impf.êkklêsiazon D.18.265 ,19.60; also ekklêsiazon Lys.12.73 codd., but usu. with irreg. augm., as if the Verb were a compd. of ek and *klêsiazô, impf. exeklêsiazon Lys.13.73 ,76 : aor. exeklêsiasa Th.8.93 , D.21.193 (freq. with vv.ll. exekklêsiazon, exekklêsiasa) :--Med., exekklêsiasato, = agorêsato, Hsch.s.h.v.:--hold an assembly, debate therein, X.Ath.1.9,Ar.Av.1027, X.An.5.6.37 ; peri tinos Th.7.2 , Isoc. 8.2 ; peri mou ep' olethrôi Ar.Th.84 ; huper tês poleôs Isoc.8.13 ; toiauta ekklêsiasantes having thus deliberated, Th.8.77; e. tas anankaias ekklêsias Arist.Pol.1292b28 .
2. to be a member of the Assembly, e. apo timêmatos oudenos ib.1294b3.
II. trans., summon to an assembly, convene, tous hautou stratiôtas Aen.Tact.9.1 ; laon D.S.21.16 ; sunagôgên LXXLe.8.3 ,al. :--Pass., to be called together,ib.Je.33(26).9, al.
Leviticus 8:VIII. Yahweh spoke to Moses, saying, [2] "Take Aaron and his sons with him, and the garments, and the anointing oil, and the bull of the sin offering, and the two rams, and the basket of unleavened bread; [3] and assemble all the congregation at the door of the Tent of Meeting." [4] Moses did as Yahweh commanded him; and the congregation was assembled at the door of the Tent of Meeting. [5] Moses said to the congregation, "This is the thing which Yahweh has commanded to be done." [6] Moses brought Aaron and his sons, and washed them with water. [7] He put the coat on him, tied the sash on him, clothed him with the robe, put the ephod on him, and he tied the skillfully woven band of the ephod on him, and fastened it to him with it. [8] He placed the breastplate on him; and in the breastplate he put the Urim and the Thummim. [9] He set the turban on his head; and on the turban, in front, he set the golden plate, the holy crown; as Yahweh commanded Moses. [10] Moses took the anointing oil, and anointed the tabernacle and all that was in it, and sanctified them. [11] He sprinkled it on the altar seven times, and anointed the altar and all its vessels, and the basin and its base, to sanctify them. [12] He poured some of the anointing oil on Aaron's head, and anointed him, to sanctify him.
VIII. locutusque est Dominus ad Mosen dicens [2] tolle Aaron cum filiis suis vestes eorum et unctionis oleum vitulum pro peccato duos arietes canistrum cum azymis [3] et congregabis omnem coetum ad ostium tabernaculi [4] fecit Moses ut Dominus imperarat congregataque omni turba ante fores [5] ait iste est sermo quem iussit Dominus fieri [6] statimque obtulit Aaron et filios eius cumque lavisset eos [7] vestivit pontificem subucula linea accingens eum balteo et induens tunica hyacinthina et desuper umerale inposuit [8] quod adstringens cingulo aptavit rationali in quo erat doctrina et veritas [9] cidarim quoque texit caput et super eam contra frontem posuit lamminam auream consecratam in sanctificationem sicut praeceperat ei Dominus [10] tulit et unctionis oleum quo levit tabernaculum cum omni supellectili sua [11] cumque sanctificans aspersisset altare septem vicibus unxit illud et omnia vasa eius labrumque cum basi sua sanctificavit oleo [12] quod fundens super caput Aaron unxit eum et consecravit [13] filios quoque eius oblatos vestivit tunicis lineis et cinxit balteo inposuitque mitras ut iusserat Dominus
lavo , la-vi, lautum, lava-tum and lo-tum (in class. prose, perf. la-vi; sup. always lava-tum; perf. part. lautus; the other forms of the first conj. Also, pres. lave(re; second pers. lavis, ante-class. and poet.; cf. Diom. 1, p. 377; v. Neue, Formenl. second ed. 2, p. 420), 1 and 3, v. a. and n. [Gr. lu- in luthron; strengthened in louô, loutron; cf. loWetron; Lat. luo (pol-luo, etc.), diluvium, lutus] , to wash, bathe, lave.
chutloô wash, bathe, guia chutlôsai Id.322 :--also in Med., A.R.4.1311: mostly,
II. Med., anoint oneself after bathing, Od.6.80: Medic., chutlôsasthai to rub oneself with a mixture of water and oil (cf. chutlon 2 ), Gal.11.532.
Od.6.80: Homer, Odyssey
"Papa dear, wilt thou not make ready for me a wagon, high and stout of wheel, that I may take to the river for washing the goodly raiment of mine which is lying here soiled? [60] Moreover for thyself it is seemly that when thou art at council with the princes thou shouldst have clean raiment upon thee; and thou hast five sons living in thy halls--two are wedded, but three are sturdy bachelors--and these ever wish to put on them freshly-washed raiment, [65] when they go to the dance. Of all this must I take thought
- es boulên*, hina min kaleon Phaiêkes agauoi.
- hê de mal' anchi stasa philon patera proseeipe:
- "pappa phil', ouk an dê* moi ephoplisseias apênên
- hupsêlên eukuklon, hina kluta heimat' agômai
- es potamon pluneousa, ta moi rherupômena* keitai;
- potamon pluneousa, ta moi rherupômena
- potamos 1 [!po, Root of some tenses of pinô]
I. a river, stream, Hom., etc.:--proverb., anô potamôn chôrousi pagai, of extraordinary events, Eur.:--of rivers of fire or lava, Pind.
II. as a person, Potamos, a river-god, Il.
- potamon pluneousa, ta moi rherupômena
- plunô
I. to wash, clean, properly of linen and clothes, (opp. to louomai to bathe, nizô to wash the hands or feet), Hom., attic
2. to wash off dirt, Od.
II. as a slang term, plunein tina (as we say) "to give him a dressing," Ar., Dem.
- louô
I. to wash another, properly, to wash his body (nizô being used of the hands and feet, plunô of clothes), Hom.; lousate en potamôi bathe him, i. e. let him bathe, Od.:--also, lo' ek tripodos washed me [with water] from a caldron, id=Od.
II. Mid. and Pass. to bathe, c. gen., leloumenos )Ôkeanoio (of a star just risen), fresh from Ocean's bath, Il.;so, louesthai potamoio to bathe [in water] of the river, id=Hom.; so, apo krênês loumenos Hdt.:--absol., lousanto Od., etc.; leloumenos fresh-bathed, after bathing, Hdt.; êlthe lousomenos (Hor., ire lavatum), Ar.
2. in strict pass. sense, lousthai hupo tou Dios, i. e. to be washed by the rain from heaven, Hdt.
3. in strict mid. sense, loessasthai chroa to wash one's body, Hes.
louô , contr. from loeô
loe , loessas , loessamenos , loessomai , v. louô. loetron , loetrochoos , v. loutr-. loeô , v. louô. loiades: hai koraitôn ophthalmôn, Theognost.Can.22; cf. logas (B). loiax: ho xêros chortos, Hsch.
- potamon pluneousa, ta moi rherupômena
egô pron. of the first person, Lat ego [epic egôn before vowels]
- egô , I: Pron. of the first person:--Ep. mostly egôn before vowels (so in Dor., before consonants, Epich.85, Sophr.81, Ar.Ach.748,754), rarely in Trag., A.Pers.932 (lyr.); Boeot. hiôn A.D.Pron.51.4:-- strengthd. egôge , I at least, for my part, indeed, for myself (more freq. in Att. than in Hom.): Dor. egônga Alcm.51, Ar.Ach.736, Lys.986, dat. eminga IG22.1126.7 (Amphict. Delph.): Boeot. hiônga Corinn.21; hiônei Ead.10; iôga Ar.Ach.898: Lacon. and Tarent. egônê , Hsch., A.D.Conj.255.29.
- II. oblique cases from a difft. root, gen. emou, enclit. mou; Ion. and Ep. emeo, emeu, meu, also emethen Il.1.525 , E.Hel. 177 (lyr.); Aeol. emethen Sapph.Supp.23.7 ; emeio IG3.1337 ; methen Sophr.20 ; Dor. emeos, emeus, Epich.144; Boeot. emous Corinn.37 ; also emôs, emio, emiô, emiôs A.D.Pron.74.17 :--dat. emoi, enclit. moi (which may be compared with Skt. gen. me in kluthi moi Il.5.115 , al.); ho moi posis Schwyzer683 (Cypr.); Dor. emin Epich.99 , AJA29.461 (Rhodian, v B. C.), Ar.Ach.733, Theoc.4.30; Tarent. eminê Rhinth.13 : acc. eme, enclit. me; Cypr. mi Inscr.Cypr.59,60 H.
- III. dual, nom. and acc., nôi , we two, Il.5.34, etc.; acc. nôin Zenod.ad Il.8.377; Att. nô Pl.Phdr.278b (also Il.5.219, Od.15.475); nôe Antim.39 , Corinn. 5: gen., dat. nôin; nôin S.Ant.3 ; nôi dat., Orph.L.773; nôin, = hêmin, Q.S.1.213, etc.
- IV. pl., nom. hêmeis (hêmees f.l. in Hdt.2.6, al., rejected by A.D.Pron.93.1); Aeol. ammes Od.9.303 , Alc.18.3, Pi.P. 4.144; Dor. hames Alcm.65 , Epich.42, Ar.Lys.168:--gen. hêmôn (also hêmôn A.D.Synt.130.23 ); Ion. hêmeôn Hdt.1.112 , etc.; hêmeiôn Od.24.170 , Herod.1.46; Aeol. ammeôn Alc.88 , Milet.3 No.152.29; ammôn ib.74, A.D.Pron.95.3; Dor. hameôn Alcm.66 ; hamôn [Epich.]266, Ar. Lys.168, Theoc.2.158; Cret., Boeot. hamiôn SIG528.5 , A.D.Pron.95.21:--dat. hêmin, in S. also hêmin ( [i^] ) (or hêmin Aristarch.ad Il.1.214, A.D. Pron.95.3); also rarely in Com., Phryn.Com.37, Ar.Av.386 (dub.); Aeol. ammi^n, ammi^, Il.1.384, Alc.80, al., Pi.P.4.155, A.Th.156 (lyr.), Milet.3 No.152; ammesin Alc.100 ; Dor. also hamin or hamin, Alcm.77,78, A.Eu.347 (lyr.), Ar.Lys.1081; with i_, Id.Ach.821, Theoc.7.145:--acc. hêmas (also hêma^s Od.16.372 ); Ion. hêmeas Il.8.211 , SIG273.25 (Milet., iv B. C.); hêmeas Od.4.294 (cf. Hdn.Gr.2.140); Aeol. amme Il.1.59 , Sapph.115, Theocr.8.25; Dor. hame SIG1 (Abu Simbel, vi B. C.), Epich.173, Ar.Ach.759 codd., Lys.95.--On these dialectic varieties, v. A.D.Pron.50 sqq. (Cf. Skt. ahám ( [egôn] ), acc. pl. asma-´n; for nô cf. Skt. nau):--freq. in answers, as an affirmative, esp. in form egôge, S.Tr.1248, Pl.Tht.149b, etc.; houtos e. here am I, Pi.O. 4.26; hod' ekeinos e. S.OC138 (lyr.); rarely with Art., ton eme myself, Pl.Tht.166a, Sph.239b (but ho e. the Self, the Ego, Dam.Pr.444); tis ôn houtos ho egô tunchanô; Plu.2.1119a; ti esti philos; allos e. Pythag. ap.Herm.in Phdr.p.166 A.; ti tout' emoi; hêmin ti tout' est'; Lat. quid mea hoc refert ? Ar.Th.498, etc.; egô; in a question, Ar.Eq. 1336, al.; hêmeis the self, entha dê hêmeis malista Plot.1.1.7 .
- [71] On this he gave his orders to the servants, who got the wagon out, harnessed the mules, and put them to, while the girl brought the clothes down from the linen room and placed them on the wagon. Her mother prepared her a basket of provisions with all sorts of good things, and a goat skin full of wine; the girl now got into the wagon, and her mother gave her also a golden cruse of oil, that she and her women might anoint themselves. Then she took the whip and reins and lashed the mules on, whereon they set off, and their hoofs clattered on the road. They pulled without flagging, and carried not only Nausicaa and her wash of clothes, but the maids also who were with her.
- hôs eipôn dmôessin ekekleto, toi d' epithonto.
hoi men ar' ektos amaxan eutrochon hêmioneiên
hôpleon, hêmionous th' hupagon* zeuxan th' hup' apênê*i:
kourê d' ek thalamoio pheren esthêta phaeinên.
75
kai tên men katethêken euxestôi ep' apênêi*,
mêtêr d' en kistêi etithei menoeike' edôdên
pantoiên, en d' opsa tithei, en d' oinon echeuen
askôi en aigeiôi: kourê d' epebêset' apênês.
dôken de chruseêi en lêkuthôi hugron elaion,
80
hêos chutlôsaito sun amphipoloisi gunaixin.
hê d' elaben mastiga kai hênia sigaloenta,
mastixen d' elaan: kanachê d' ên hêmionoiin.
hai d' amoton* tanuonto, pheron d' esthêta kai autên,
ouk oiên, hama têi ge kai amphipoloi kion allai.
- chutloô
- chutl-oô , wash, bathe, guia chutlôsai Id.322 :--also in Med., A.R.4.1311: mostly,
II. Med., anoint oneself after bathing, Od.6.80: Medic., chutlôsasthai to rub oneself with a mixture of water and oil (cf. chutlon 2 ), Gal.11.532.
2. c. acc., wash off from oneself, wash off, hôi ke (sc. tôi rhoôi) tokoio lumata chutlôsaito Call.Jov.17 .
- uma 1 [louô]
I. mostly in pl. the water used in washing, washings, off-scourings, filth, Il.; lumath' hagnisas ema, of blood on the hands, Soph.
II. moral filth, defilement, in sg., id=Soph.
III. = lumê, ruin, bane, Aesch.; of a person, luma Achaiôn, i. e. Hector, Eur.
Words With Similar DefinitionsGreek1: aponiptron 2: loutrion 3: koprion 4: pinôdia 5: rhumma Latin1: squaliditas 2: excaldatio 3: spurcitia 4: malluviae 5: oletum
- luma (A), atos, to, mostly in pl. (sg. in Berl.Sitzb.1927.159 (Cyrene)), water used in washing, or dirt removed by washing, offscourings, hoi d' apelumainonto kai eis hala lumata ballon Il.1.314 ; ambrosiêi men prôton apo chroos . . lumata panta kathêren 14.171 ; ekluzen potamôi lumata Call.Aet.3.1.25 ; of catarrhal discharges, purgations, Hp.Gland.12; lumath' hagnisas ema, of the blood on his hands, S.Aj.655; tokoio lumata, = ta lochia, Call.Jov.17: generally, offscourings, refuse, gês Id.Ap.109 ; domôn ek lumat' eneikan A.R.4.710 ; of ordure, Call.Fr.216; ekbola l. daitos Id.Cer.116 ; ekkluzein ta l. tês poleôs eis ton Tiberin Str.5.3.8 , cf. Plu.2.518b.
II. moral filth, defilement, in sg., luma tôi gêrai trephêi; S.OC805.
III. = lumê, ruin, A.Pr.692 (pl., lyr.): in sg., of a person, su t', ô lum' Achaiôn, i. e. Hector, E.Tr.591 (lyr.).
hêmeis the self, entha dê hêmeis malista Plot.1.1.7 .
- hêmeis the self, entha dê hêmeis malista Plot.1.1.7 .
# entha [en] adv.:I. Demonstr.
- 1. of Place, there, Lat. ibi, Hom., etc.:--also with Verbs of motion, thither, Lat. illuc, id=Hom.; entha kai entha here and there, hither and thither, Lat. hic illic, huc illuc, id=Hom.
2. of Time, thereupon, then, just then, id=Hom., etc.
II. Relat.,
1. of Place, where, Lat. ubi, Il., etc.;c. gen., gaias entha in that spot of earth in which, Soph.; entha pêmatôn kurô at what point of misery I am, Eur.: --with Verbs of motion, whither, Lat. quo, Soph.
2. of Time, when, Xen.; estin entha, Lat. est ubi, sometimes, Soph.
De exactness
- entha dê hêmeis malista Plot.1.1.7 .
- egô pron. of the first person,
- mala [ma^la^; but Hom. sts. uses the ult. long before l, Il.3.214, 4.379; before m, 10.172], Adv. very, exceedingly, prefixed or subjoined to Adjectives, Verbs, and Adverbs
potamon pluneousa, ta moi rherupômena
- rhupoomai 1 Pass. to be foul, perf. part. rheru^pômenos, epic for errupômenoi, fouled, soiled, Od. [from rhu^pos]
- rhupoô , make foul and filthy, befoul (cf. rhupaô):-- Pass., to be foul and filthy, Ep.pf. part. Pass., heimata . . ta moi rherupômena keitai Od.6.59 , cf. Hp.Mochl.33, Mul.1.66; errupômenos Sch. Ar.Ach.425; rhupôthênai Ph.Fr.9 H.:--Act., dub. l. in Thphr.Char. 15.6.
rhup-aô , Ep. rhu^poô , to be filthy, slovenly, mala per rhupoônta kathêrai Od.6.87 ; rhôgalea, rhupoônta 13.435 ; ê hoti dê rhupoô 19.72 ; nun d' hotti rhupoô 23.115 ; rhupoônta de hesta chitôna 24.227 ; rhupônta, kuphon, aphlion Ar.Pl.266 ; of the habits of Spartans and philosophers, errupôn, esôkratôn Ar.Av.1282 ; tous Puthagoristas . . rhupan hekontas Aristopho 9.2 , cf. Luc.Nec.4; ta rhupônta tôn traumatôn Ael.NA 14.4 .
II. Pass., to be filled with wax, of the ear, prob. in S.Fr. 858.
- 60
- kai de soi autôi eoike meta prôtoisin+ eonta+.
- boulas bouleuein*+ kathara chroï heimat' echonta.
- pente de toi philoi huies eni megarois gegaasin,
- katharos 1
1. clear of dirt, clean, spotless, unsoiled, Od., Hdt., Eur.
* 2. clear, open, free, en katharôi (sc. topôi ) in a clear, open space, Il.; en katharôi bênai to leave the way clear, Soph.; dia katharou rheein, of a river whose course is clear and open, Hdt.; to empodôn egegonee katharon the hindrance was cleared away, id=Hdt.:--c. gen., glôssa katharê tôn sêmêïôn clear of the marks, id=Hdt.
* 3. in moral sense, clear from shame or pollution, pure, katharôi thanatôi Od.: esp. clear of guilt or defilement, clean, pure, Theogn., Aesch.; katharos cheiras Hdt.:--so, of persons purified after pollution, hiketês prosêlthes k. Aesch.; of things, bômoi, thumata, domoi, melathra id=Aesch., Eur.:--c. gen. clear of or from a charge, k. enklêmatôn, adikias, kakôn, etc., Horace's sceleris purus, Plat., Xen.
* 4. opp. to tholeros, clear of admixture, clear, pure, of water, Hdt., Eur.; so, k. phaos, phengos Pind.; k. artos chrusos Hdt.; argurion Theocr.
* 5. of birth, opp. to xenos, pure, , genuine, Pind., Eur.; tôn Athênaiôn hoper estrateue katharon exêlthe, i. e. who were citizens of pure blood, Thuc.:-- katharon a real, genuine saying, id=Thuc.
* 6. without blemish, to katharon tou stratou the sound portion of the army, Hdt.
* 7. clear, exact, an katharai ôsin hai psêphoi if the accounts are clear, exactly balanced, Dem.
* II. adv. katharôs, Hes.; katharôs gegonenai to be of pure blood, Hdt.
* 2. with clean hands, honestly, Theogn., Plat.
* 3. clearly, plainly, legein Ar.; gnônai, eidenai id=Ar., Plat.
- chrôs [chraô1]
I. like chroa (chroia ), the surface of the body, the skin, Hom.: also the flesh, opp. to the bone, id=Hom.:--generally, the body, frame, Pind., Trag.
2. en chroï, attic en chrôi, close to the skin, en chroï keirein to shave close, Hdt.; en chrôi kekarmenos Xen.:--metaph., xurei gar en chrôi touto it touches one nearly, comes home, Soph.; en chrôi parapleein to sail past so as to shave or graze, Lat. radere, Thuc.:--absol., en chrôi (also written enchrôi or enchrô ), near at hand, hard by, Luc.
II. the colour of the skin, complexion, Hom., Eur.
2. generally, colour, Aesch.
Similar to chutl-oô
- apo-louô ,
- I. c. acc. rei, wash off, louein apo broton Il. 14.7 :--Med., ophr' . . halmên ômoiïn apolousomai that I may wash the brine from off my shoulders, Od.6.219; of baptism, a. tas hamartias Act.Ap.22.16 .
- hamartia [hamartanô]
1. a failure, fault, sin, Aesch., etc.; ham. tinos a fault committed by one, id=Aesch.; ham. doxês fault of judgment, Thuc.
2. generally, guilt, sin, Plat., Arist., NTest.
- Some Words that Regularly Appear with hamartiaIn Greek Prose (107 total): anomia aphesis peripateô sarx baptizô In Greek Texts (112 total): aphesis anomia peripateô baptizô sarx
- 2. c. acc. pers., wash clean, Ar.V.118 (apelou for apeloe, v. louô), Pl.Cra.405b, 406a:--Med., wash away from oneself, lousasthai apo broton haimatoenta Il.23.41 ; to sôma apeloueto Longus 1.13 : in archaic style, apoloumenos Luc.Lex.2 , cf. Ath.3.97e,98a.
3. c. acc. pers. et rei, ophra tachista Patroklon louseian apo broton might wash the gore off him, Il.18.345: c. gen. rei, kai m' apelouse luthrou Epigr.Gr.314.6 (Smyrna).
4. apolousemenai: kol[l]obôsein (Cypr.), Hsch.; cf. apolepô.
2. c. acc., wash off from oneself, wash off, hôi ke (sc. tôi rhoôi) tokoio lumata chutlôsaito Call.Jov.17 .
hudr-ainô , water, hu. [gan], of a river, E.Tr.226 (lyr.); hu. tinawash, sprinkle with water, Id.IT54 :--Med., wash oneself, bathe, hudrênamenê Od.4.750 ,759; loutra hudranasthai chroï pour water over one's body, E.El.157 (lyr.).
II. hudrainein choas tini pour libations to . . , Id.IT161 (lyr.).
I. Lit.: si inquinata erit lavito, Cato, R. R. 65 : puerum, Enn. ap. Non. 504, 17; Plaut. Truc. 5, 10: manus lavite, Titin. ib. 22 : manus lava, Cic. de Or. 2, 60, 246 : cum jam manus pransores lavarent, Veran. ap. Macrob. S. 3, 6, 14.--Mid.: cum soceris generi non lavantur, do not bathe themselves or bathe, id. Off. 1, 35, 129: lavantur in fluminibus, Caes. B. G. 4, 1 : cur te lautum voluit occidere? Cic. Deiot. 7, 20 : lautis manibus, Hor. S. 2, 3, 282 : lotis pedibus, Plin. 24, 11, 62, § 103 : vestimenta lota, Petr. 30 fin. : qui it lavatum in balineas, Plaut. Rud. 2, 3, 51 ; so, eo lavatum, id. Aul. 3, 6, 43 ; id. Stich. 4, 1, 62; Ter. Eun. 3, 5, 44; 52; id. Heaut. 4, 1, 42: (venias) vasa lautum, non ad cenam dico, Plaut. Stich. 4, 2, 15 .--
(b). Neutr.: pisces ego credo, qui usque dum vivunt, lavant, Minus diu lavere, quam haec lavat Phronesium, Plaut. Truc. 2, 3, 1 sqq.: illa si jam laverit, mihi nuncia, Ter. Heaut. 4, 1, 5 : lavanti regi dicitur nuntiatum, hostes adesse, Liv. 44, 6 .--
B. Transf., to wet, moisten, bedew: eas (tabellas) lacrimis lavis, Plaut. Ps. 1, 1, 8 : si ... neque quicquam captumst piscium, salsi lautique pure domum redimus clanculum,soaked, id. Rud. 2, 1, 12 ; Lucr. 5, 950: lacrimis vultum lavere profusis, Ov. M. 9, 680 ; Luc. 6, 709; esp. of bloodshed: lavit ater corpora sanguis, Verg. G. 3, 221 : lavit improba teter Ora cruor, id. A. 10, 727 : sanguine largo Colla, id. ib. 12, 722 : arma cerebro, Val. Fl. 4, 153 : his (rivis) nunc illa viridia, nunc haec, interdum simul omnia lavantur, Plin. Ep. 5, 6, 40 ; cf. of rivers: flavus quam Tiberis lavat, Hor. C. 2, 3, 18 ; id. Epod. 16, 28; of the ocean: quas Oceani refluum mare lavit arenas, Ov. M. 7, 267 .--
II. Trop., to wash away: venias nunc precibus lautum peccatum tuum, Ter. Phorm. 5, 7, 80 : dulci Mala vino lavere, Hor. C. 3, 12, 2 .--Hence, lautus , a, um, P. a.
A. Lit., washed, bathed, laved (very rare): nam itast ingenium muliebre; bene quom lauta tersa ornata fictast, infectast tamen, Plaut. Stich. 5, 5, 4 : in double meaning with C., v. infra: lautam vis an nondum lauta quae sit? Pa. Siccam, at sucidam, Plaut. Mil. 3, 1, 192 Lorenz ad loc.--
B. Hence, transf., neat, elegant, splendid, sumptuous, luxurious: tute tibi puer es; lautus luces cereum,i. e. in a fine dress, Plaut. Curc. 1, 1, 9 : nihil apud hunc lautum, nihil elegans, nihil exquisitum, Cic. Pis. 27, 67 : lauta supellex, id. de Or. 1, 36, 165 : lautum victum et elegantem colere, id. Fragm. ap. Non. 337, 27: magnificum et lautum, id. Fam. 9, 16, 8 : lautiora opera, Plin. 16, 15, 26, § 67 : lauto cenare paratu, Juv. 14, 13 : epulae lautiores, Stat. S. 1, 6, 32 : lautissima vina, Plin. 14, 13, 15, § 92 : lautissima cena, Plin. Ep. 9, 17 : praetor, Juv. 14, 257 : lautum et copiosum patrimonium,rich, splendid, noble, Cic. Rab. Post. 14, 38 : in civitate Halaesina tam lauta, tamque nobili,wealthy, id. Fam. 13, 32, 1 : valde jam lautus es, qui gravere litteras ad me dare,you are now very grand, id. ib. 7, 14, 1 : homines lauti et urbani,noble, distinguished, id. Verr. 2, 1, 6, § 17 : libertis minus lautis servisque nihil defuit: nam lautiores eleganter accepti, id. Att. 13, 52, 2 : certumque fit ... cocos tum panem lautioribus coquere solitos,for the rich, Plin. 18, 11, 28, § 108 : orborum lautissimus. Juv. 3, 221.--
(b). With inf.: rhombos libertis ponere lautus,splendid, Pers. 6, 23 .--
li-bertus , a, um, adj. [= liberatus, from libero] , made free, set free, only as subst., one made free, a freedman, an emancipated person (so called in reference to the manumitter; cf. libertinus, II., and on the several classes of freedmen, v. Sanders ad Just. Inst. 1, 5, 3).
I. Lit.
A. li-ber-tus , i, m.: tibi servire mavelim Multo, quam alii libertus esse, Plaut. Mil. 4, 8, 47 : nec mihi quidem libertus ullus est, id. Curc. 4, 3, 15 : feci, e servo ut esses libertus mihi, Ter. And. 1, 1, 10 : libertus Cossinii, Cic. Fam. 13, 23 : Ciceronis libertus Tiro, Quint. 10, 7, 31: Claudii Caesaris libertus, id. 6, 3, 81 : servos nostros libertos suos fecisset, Cic. Mil. 33, 90 ; Suet. Claud. 27; Cic. Fam. 13, 21, 2; id. Sest. 35, 76: patrono in libertum manus injectio sit, Quint. 7, 7, 9; cf. id. 11, 1, 66.--
B. In fem.: li--berta , ae (dat. and abl. libertis, Tac. A. 12, 53; Plin. Ep. 10, 4, 2), a freedwoman: jam liberta- auctus es? Plaut. Pers. 4, 3, 15 : tua, id. ib. 4, 8, 7 : mea, id. Ep. 3, 4, 29 : matris meae liberta, Suet. Claud. 40 : Anto niae liberta, id. Vesp. 3 : si neque ipsa patrona neque liberta capite deminuta sit, Gai. Inst. 3, § 51 : libertis libertabusque meis, Dig. 50, 16, 105 ; so esp. freq. in inscriptions: LIBERTIS LIBERTABVSQVE POSTERISQVE EORVM, etc., Inscr. Orell. 3006 ; 3026 sq.--
II. Transf., in gen., a freedman, without reference to the manumitter; for the usual libertinus (only in late Lat.): de libertis et eorum liberis, Cod. Just. 6, 7 (for which: de libertinis, Just. Inst. 1, 5 ; Cod. Just. 10, 56).
C. Trop., noble, glorious, etc.: beneficentiae et liberalitatis est ratio duplex: nam aut opera benigne fit indigentibus, aut pecunia: facilior est haec posterior, locupleti praesertim: sed illa lautior ac splendidior, nobler, [p. 1045] more glorious, Cic. Off. 2, 15, 52: lautum negotium,honorable, id. Att. 6, 1, 13 : omnium hortensiorum lautissima cura asparagis,the most diligent, the nicest, Plin. 19, 8, 42, § 145 : lautus habetur,a gentleman, Juv. 11, 1 ; 1, 67.--Hence, adv.: laute- , neatly, elegantly, splendidly, sumptuously.
1. Lit.: laute exornatus, Plaut. Cas. 4, 1, 10 : facete, lepide, laute, Ter. Eun. 3, 1, 37 : vivere, Nep. Chabr. 3 : res domesticas lautius tueri, Cic. Tusc. 1, 1, 2 : lautius accipi, Suet. Calig. 55 .--
2. Trop., excellently, beautifully, finely: loquitur laute, Plaut. Mil. 4, 4, 25 : militem laute ludificari, id. ib. 4, 4, 25 : munus administrasti tuum, Ter. Ad. 5, 1, 2 .--Comp.: si quis existat, qui putet nos lautius fecisse, quam orationis severitas exigat,that I have made more use of ornament, Plin. Ep. 2, 5 .--Sup.: hodie me ante omnes comicos stultos senes Versaris atque emunxeris lautissime, Poët. ap. Cic. Lael. 26, 99.
luthron; louô,
prôtognaphos , on, fresh from the fuller's, PTeb.406.14 (iii A.D.), PMasp.6 ii 97 (vi A.D.).
exarchês , Adv., more correctly ex archês, from the beginning, v. archê.
principialis , e, adj. [principium] , that is from the beginning, original (poet.): tempus, Lucr. 5, 246 : levor, id. 2, 423 .
authenticus , a, um, adj., = authentikos, that comes from the author, authentic, original, genuine (in the jurists and Church fathers; syn.: verus, germanus): testamentum,the original will, Dig. 29, 3, 12 : tabulae, the same, ib. 10, 2, 4 .--Also subst.: authenti(cum , i, n., the original writing, the original, Dig. 22, 4, 2.
testa-mentum i-, n [testor] , a last will, testament, will: defensio testamentorum: testamentorum ruptorum iura: inritum: id testamento cavebit is? etc.: testamento esse in triente: cum ei testamento HS miliens relinquatur: testamenta resignare, H.: testamento adoptare eum, N.
ad-opto- a-vi-, a-tus, a-re, to take by choice, select, choose, adopt: alqm sibi defensorem sui iuris: eum sibi patronum. --Esp., to take into a family, adopt as a child: eum adoptavit heredemque fecit, N.: alqm in regnum, as successor to the throne, S.-- Poet.: fac ramus ramum adoptet (by grafting), O.
archetypus , a, um, adj., = archetupos,
arche-tupos , on, first-moulded as a pattern or model, archetypal, sphragis, paradeigma, Ph.1.5, al.: Comp. -ôteros Plot.6.8.14 ; exemplary, ideal, maia Sor.1.4 .
sphrag-is , Ion.sphrêgis , idos, hê: Aeol. acc. sphragin Choerob. in Theod.1.327 H. (v.l. sphragin), Eust.265.18:--seal, signet, Hdt.1.195, 3.41, PHib.1.72.19 (iii B.C.), Numen. ap. Eus.PE14.7, etc.; distd. from daktulios, Ar.Fr.320.12, Pl.Hp.Mi.368c; s. epiballein Ar.Av.560 (anap.), Th.415; tôn sphragidas echontôn, i.e. fops, Id.Ec. 632 (anap.); echôn . . sphragida kai memurismenos Antiph.190.2 ; of the public seal of a state, [ho epistatês] têrei tên dêmosian s. Arist.Ath. 44.1, cf.IG22.204.40, Str.9.3.1; ton stratêgon kai epi tês s. keeper of the privy seal, IGRom.4.1712 (Samos, ii B.C.).
2. gem or stone for a ring, Hdt.7.69, cf. Arist.Mete.387b17, Thphr.Lap.44; tas tôn daktuliôn s. Arist.Aud.801b4; s. iaspis chrusoun daktulion echousa IG22.1388.87 ; s. hualinai ib.90.
3. generally, gem, kitharan . . sphragisi . . katakekosmêmenên Luc.Ind.8 .
II. impression of a signet-ring, seal, s. daktuliou Lex Solonis ap.D.L.1.57; sphragidos herkos S.Tr.615 , cf. El.1223, E.IA155 (anap.), Th.1.129; parasêmênasthai sasthai s. to counterfeit it, ib.132; warrant attached to a camel, oisomen humin tên s. kai ouden zêtêthêsetai pros hêmas PBasel2.11 (ii A.D.): metaph., sphrêgis epikeisthô toisd' epesin, as a warrant, Thgn.19; but arrêtôn epeôn glôssêi s. epikeisthô (for secrecy) Luc.Epigr.11; s. d' hêmeterês glôttês epi toisdesi keitai Critias 5 ; diatoron sphragida thrauôn stomatos Tim.Pers.160 ; echeis kosmou sphrêgida tupôtin, of the Creator, Orph.H.34.26. cf. 64.2; horkizô sphragida (sphrak- pap.) theou, hoper estin horasis PMag.Berol.1.306 ; drawing, graphe chalkôi graphiôi tên hupokeimenên s. tou zôidiouPMag. Osl. 1.39 .
2. any mark, as the spots on a leopard, Opp.C.2.299: v. sphêros.
3. wound, blow, Lyc.780.
III. tablet of Lemnian medicinal earth certified as such by bearing the impression of the seal of the Lemnian priestess of Artemis, Dsc.5.97; s. Lêmnia Id.Alex.Prooem., Gal.12.169, Aret.CA2.2, so prob. in Archig. ap. Orib.44.26.11, 51.42.5.
IV. governmentally defined and numbered area of land (including plots belonging to different owners) in Egypt, POxy.918ii 8 (ii A.D.), PFay.339 (ii A.D.), BGU831.6 (iii A.D.), PHamb.12.2 (iii A.D.), Sammelb.4325 ii 4 (iii A.D.).
2. registered holding of land, PTeb.105.13, al. (ii B.C.), PLond.3.880.20 (ii B.C.), PAmh.2.87,90 (ii A.D.), etc.
3. numbered area on a worldmap, Eratosth. ap. Str.2.1.22, al.: pl., 11.12.5.
V. Medic., pastille, hê Polueidou s. Gal.13.834, Paul.Aeg.7.12, cf. Cels.5.20.2, al.
b. Pakkiou s., Paccius's brand, name of an eye-salve, Gal.12.751; eye-salves were certified by their makers by a seal-impression, e.g. D. Galli Sesti sfragis ad aspritudines, CIL13.10021.76 (Gaul).
Used with:
biblion or bublion , to, strip of bublos, Thphr.HP4.8.4: hence, paper, document, Hdt.1.123, 3.128, Ar.Av.974, etc.; to b. tou psêphismatos IG22.1.61 ; b. apostasiou notice of divorce, Ev.Matt.19.7.
2. = biblidion, petition to the Government, = Lat. libellus, BGU422 (ii A. D.), POxy.86.16 (iv A. D.), etc.
3. = deltos, tablet, LXX To.7.14.
II. book, Eup.304, Theognet.1.8, Pl.Ap.26d, etc.; mega b. ison tôi megalôi kakôi Call.Fr.359 .
2. book as the division of a work, en tôi prôtôi b. Dsc.2 Praef., Ph.1.329, etc.
3. ta b. place in which books are kept, library, anethêkate eis ta b. D.Chr.37.8 .
4. ta b. ta hagia the sacred books or Scriptures, LXX 1 Ma.12.9; ta b. tou nomou ib.1.56.
paradeigma 1 [paradeiknumi]
I. a pattern or model of the thing to be executed, Lat. exemplar, an architect's plan, Hdt.; a sculptor's or painter's model, Plat.
2. a precedent, example, Thuc., Plat.; epi paradeigmatos by way of example, Aeschin.
3. an example, i. e. a lesson or warning, p. echein tinos to take a lesson from another, Thuc.; to son p. echôn Soph.; zônta tina tois loipois p. poiein Dem.
4. an argument, proof from example, Thuc.
II. the model or copy of an existing thing, Hdt.
2. Astrol., a. klêros, = klêros tuchês, Serapioin Cat.Cod.Astr. 8(4).226, Vett. Val.67.3.
II. archetupon, to, archetype, pattern, model, opp. apographon, D.H.Is.11, cf. APl.4.204 ([Simon]), Cic. Att.16.3.1; Philos., Plot.5.1.4, Procl.in R.2.296 K.; figure on a seal, Luc.Alex.21; a. Didous a portrait of Dido as she really was, APl.4.151; daidalon a. IG14.1188 ; of the nominative case, Stoic. 2.48.
cum videam membra ac partis consumpta regigni,
- 245
- scire licet caeli quoque item terraeque fuisse
- principiale aliquod tempus clademque futuram.
- Illud in his rebus ne corripuisse rearis
- me mihi, quod terram atque ignem mortalia sumpsi
- esse neque umorem dubitavi aurasque perire
- 250
- atque eadem gigni rursusque augescere dixi.
- principio pars terrai non nulla, perusta
2. metaph., tina pros heauton e. summon considerations before one's mind, Eun.Hist.p.210D.
Ho.4:12
My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God.
Lu.11:13
If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?
Jer 17:8 For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.
17:9 The heart is deceitful above all things, and desperately wicked: who can know it?
17:10 I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.
17:12 A glorious high throne from the beginning is the place of our sanctuary.
17:13 O Lord, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the Lord, the fountain of living waters.
erôtaô [eromai]
I. to ask, tina ti something of one, Od., Soph., etc.:--Pass. to be asked, ti Xen.
2. er. ti to ask about a thing, Aesch.:-- Pass., to erôtêthen, to erôtômenon the question, Thuc., Xen.
II. to enquire of a person, question him, Od., Eur., etc.:--Pass. to be questioned, id=Eur.
III. = aiteô, to ask, i. e. to beg, solicit, NTest.
erôt-aô , Ep. and Ion. eirôtaô, contr. in Hom. and best codd. of Hdt., as 3.119,4.145,al. : impf. êrôtôn Hp.Epid.7.3 , ( [ep-] ) Th.7.10, [p. 696] etc. ; eirôta Od.15.423 ; Ion. eirôteun Hdt.1.158 , part. -teuntas v.l. in 3.62 (elsewh. eirôtôn 3.140 ): fut. -êsô Hp.VM15 , Pl.R.350e, etc. : aor. I êrôtêsa X.Cyr.4.5.21 , S.Tr.403, etc. : pf. êrôtêka Pl.Phlb. 18a :--used in Att. to supply the defective tenses of eromai:--ask, tina ti something of one, ha m' eirôtais Od.4.347 ; eirôtais m' onoma kluton 9.364 ; hos' an s' erôtô S.OT1122 ; ou tout' erôtô s' Ar.Nu.641 :--Pass., to be asked, ti Pl.Lg.895e, X.Cyr.1.4.3.
2. e. ti ask about a thing, A.Pr.228, Pl.R.508a ; tiperi tinos Id.Tht.185c ; e. erôtêma to ask a question, Id.R.487e ; tas pusteis erôtôntes ei.. putting the question, whether.., Th.1.5:--Pass., to erôtêthen, to erôtômenon apokrinasthai, to answer the question, Th.3.61, X.Mem.4.2.23, etc. ; ta emprosthen êrôtêmena Pl.Lg.662e :--Pass., also with person as subject, erôtêtheis to kalon asked about beauty, Id.Hp.Ma.289c.
3. folld. by indirect question, eirôta..tis eiê kai pothen elthoi Od.15.423 ; e. ei.. or ên.. to ask whether.., Hp.Steril.230, cf. Th.8.53 ; e. ê.. A. Th.181 ; aitian kath' hêntina Id.Pr.228 ; poteroi.. Ar.Ach.648 ; touto prôton êrôta, poteron.. X.An.3.1.7 ; e. pôs dei poiein Id.Mem.1.3.1 .
II. question a person, eirôtais m' elthonta thea theon Od.5.97 ; e. kai elenchein Antipho 6.23 ; tina amphi tinos E.Ion236 (lyr.):-- Pass., to be questioned, erôtasthai thelô Id.IA1130 .
b. of sentries, challenge, Aen.Tact.22.12 ; to erôtômenon the password, Id.26.9.
2. in Dialectic, opp. demonstration, question an opponent in order to refute him from his answers, Arist.APr.24a24 ; ti ib.42a39 ; hence later, submit, set forth, propound an argument, logon Gal.5.257 :--Pass., ho logos..êrôtêsthai phainetai Arr.Epict.2.19.1 ; erôtêthentos tou sophismatos S.E.P.2.237 .
III. later, = aiteô, beg, entreat, e. tina ta eis eirênên LXX IKi.30.21, al. ; erôtate ta eis eirênên tên Hierousalêm ib.Ps.121(122).6 ; ha se erôtô PMag.Par.1.272 ; e. tina poiein ti POxy.292.7 (i A.D.), Ev.Luc.8.37, etc. ; e. tina hina.. ib.7.36 ; hopôs.. ib.7.3, al., PMag.Leid.W.16.13 ; e. ton patera peri humôn Ev.Jo.16.26 . (Perh. from er(W )ôtaô, cogn. with er(W )esthai (v. eromai).)
eperôt-aô , Ion. epeir- , consult, inquire of, c. acc. pers., to chrêstêrion, ton theon, ei . . Hdt.1.53 , Th.1.118, etc.; tina peri tinos Hdt. 1.32 , cf. Orac. ap. D.43.66; later, en tôi theôi LXXJd.18.5 :--Pass., to be questioned, asked a question, Th.5.45, Pl.Sph.250a.
2. c. acc. rei, ask a question, tauta, tade, Hdt.1.30,55, cf. Antipho 1.10; also, ask about a thing, [tas naus] kai ton pezon Hdt.7.100 ; smikron ti tôn rhêthentôn call it in question, Pl.Prt.329a; e. thusiais kai oiônois ho ti chrê poiein inquire what . ., X.Oec.5.19; e. es . . inquire about, LXX 2 Ki.11.7:--Pass., to eperôtêthen the question asked, v.l. in Pl.Tht.146e.
3. c. acc. pers. et rei, e. tous prophêtas to aition Hdt.9.93 codd.; epêrôta humas to ek tou nomou kêrugma Aeschin.1.79 .
4. abs., put a question, esp. of a chairman putting a question to the vote, D.22.9, SIG898.17 (Chalcis, iii A.D.), al.
5. in Roman Law, put a formal question in stipulatio, most freq. in Pass., POxy.905.19 (ii A.D.), etc.: also in Act., ib.1273.41 (iii A.D.).
b. hence later, guarantee, PIand.48.9 (vi A.D.).
6. ask a further question, SIG953.49 (Calymna, ii B.C.), al.
For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: Heb 9:13
Katharotes (g2514) kath-ar-ot'-ace; from 2513; cleanness (cer.): - purification.
Hagiazo (g37) hag-ee-ad'-zo; from 40; to make holy, i.e. (cer.) purify or consecrate; (mentally) to venerate: - hallow, be holy, sanctify.
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? Heb 9:14
Sunidesis (g4893) soon-i'-day-sis; from a prol. form of 4894; co- perception, i.e. moral consciousness; - conscience.
Latreuo (g3000) lat-ryoo'-o; from latris , (a hired menial); to minister (to God), i.e. render religious homage: - serve, do the service, worship (-per)
Katharismos (g2512) kath-ar-is-mos'; from 2511; a washing off, i.e. (cer.) ablution, (mor.) expiation: - cleansing, / purge, purification, (-fying).
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Ac 2:38
Hagios (g40) hag'-ee-os; from hagos , (an awful thing) [comp. 53, 2282]; sacred (phys. pure, mor. blameless or religious, cer. consecrated): - (most) holy (one, thing), saint
sanctifieth to the purifying of the flesh
purge your conscience from dead works to serve the living God?
ye shall receive the gift of the Holy Ghost.
pledge
# lutron 1 [luô] a price paid, 1. for ransom, a ransom, mostly in pl. ransom-money, Hdt.; lutra labein tinos to receive as ransom for . . , Thuc.; lutra apodidonai, katatheinai to pay ransom, Dem.
# 2. an atonement, sumphoras for calamity, Pind.; in pl., Plat.; so also, lutron anti pollôn NTest.
# 3. generally, a recompense, Pind.
eperôtêma [from eperôtaô] a question, Hdt., Thuc.
Believer's Baptism, 1 Peter 3:21 Believer's Baptism means remission of sins, A holy spirit or a clear conscience or a clear consciousness.Further notes to Sunday School in Exile. The NIV versus the KJV to defend "believer's baptism."
Baptists concede that EIS means IN ORDER TO and not BECAUSE of the remission of sins.
By Kenneth Sublett e-mail
The word BAPTISM means to be immersed in Water unless otherwise noted:
And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? Act 8:36
And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. Act 8:37
And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. Act 8:38
Into is the same EIS used in Acts 2:38 "baptized FOR the remission of sins.
Eis (g1519) ice; a prim. prep.; to or into (indicating the point reached or entered).. in (among, at
And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. Act 8:39
This is quite similar to:
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; Ac.3:19
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Acts 2:38
The popularity of the Zwingli "Believer's Baptism" insists that Baptism can have nothing to do with the remission of Sins (Peter) or salvation (Jesus Christ).
This is true because Salvation by Faith-Only depends on total depravity and the impossibility of doing anything (including reading the Bible) to gain faith means that you cannot accept anything by the believer as part of the New Covenant with Christ.
Once one believes and has some supernatural experience, Calvinism sees that as PROOF that you have been selected as one of the few saved from eternity past. Because faith is the sign, Baptism is just a PLEDGE or recognition of already being saved by faith only.
Unfortunately, not even the NIV teaches this very ancient pagan view of being inducted into a community but a careless reading can use it to defend an already-held view. Our experience from mail responses has been that the NIV is used in quoting 1 Peter 3:21 to prove to me and to implant the notion that baptism is not Christ's ordained MEANS:
and this water symbolizes baptism that now saves you also--not the removal of dirt from the body but the pledge [f] of a good conscience toward God. It saves you by the resurrection of Jesus Christ, 1 Peter 3:21NIV f21 Or 'response'
Here is the way the passage is distorted to make the word FOR mean that we are baptized as (thanks) BECAUSE OF an already clear conscience. However, even the NIV says baptism now saves you. Could that mean 'SAVED BECAUSE OF AN ALREADY CLEAR CONSCIENCE"?
"In I Peter 3:21 baptism is described as an "appeal to God from (or for) a clear conscience." It is not easy to be sure of the precise meaning of the words in the Greek in fact; they could mean "an appeal to God for or from a clear conscience" or, "an pledge to God for or from a clear conscience." It lies beyond the scope of a "popular commentary" to wade through all the grammar and vocabulary to reach a decision which way Peter's words are to be understood, but whatever way we take it, Peter is saying that getting baptised is tied up in some way or other with having a good conscience ... which tempts us to ask: "Who, then, can be baptised?"
We are aware of this word being used BECAUSE OF but a "request" FOR something.
Webster: Pledge: 1. The condition of being given or held as security for a contract, payment, etc
The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 1 Peter 3:21KJV
However, the definition of words and other versions prove that it is at the time and place of water baptism that we ASK for God to give us a clean conscience which is the gift of A holy spirit.
And corresponding to that, baptism now saves you-- not the removal of dirt from the flesh, but an appeal to God for a good conscience-- through the resurrection of Jesus Christ, 1 Peter 3:21NAS
Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ, 1 Peter 3:21RSV
(That, by the way, is what baptism pictures for us: In baptism we show that we have been saved from death and doom by the resurrection of Christ;[c] not because our bodies are washed clean by the water but because in being baptized we are turning to God and asking him to cleanse our hearts from sin.) 1 Peter 3:21LIV
The Holy Place was typical of the church and the Most Holy Place is typical of God's Spirit which we meet (one at a time) as we worship IN SPIRIT which is the only place Jesus said God would even seek us. Paul agrees with Peter:
And having an high priest over the house of God; Hebrews 10:21
Let us draw near with a true heart in full assurance of faith,having our hearts sprinkled from an evil conscience,
and our bodies washed with pure water. Hebrews 10:22Liddell and Scott note of faith:
Pistis
# 1. an assurance, pledge of good faith, warrant, guarantee, Soph., Eur.; pistin kai horkia poieisthai to make a treaty by exchange of assurances and oaths, Hdt.; oute p. outh' horkos menei Ar.; pistin didonai to give assurances, Hdt.; didonai kai lambanein to interchange them, Xen.:--of an oath, theôn pisteis omnunai Thuc.; pistin epitithenai or prostithenai tini Dem.: --phobôn p. an assurance against fears, Eur.
Didomai: # 3. in attic, didonai tina tini to grant any one to entreaties, pardon him, Xen.:-- didonai tini ti to forgive one a thing, remit its punishment, Eur., Dem.
God calls or invites us through the Gospel: His resurrection is the guarantee which He offers. We call back or answer if we have a true faith which can say "I believe that Jesus is the Christ the Son of God." When we have this assurance it is evidenced by having our hearts sprinkled from an evil conscience and our bodies washed with pure water.
The new HEART is the same thing as A new spirit which is A holy spirit: our own spirit made holy by the washing of Jesus Christ:
And I will give them one heart, and I will put A new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: Eze.11:19
20 That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.
21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord God.
A new heart also will I give you, and A new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Eze.36:26
The word translated PLEDGE in the NIV is not translatable from the Greek which is:
Eperotema (g1906) ep-er-o'-tay-mah; from 1905; an inquiry: - answer.
Eperotao (g1905) ep-er-o-tah'-o; from 1909 and 2065; to ask for, i.e. inquire, seek: - ask (after, questions), demand, desire, question.
Erotao (g2065) er-o-tah'-o; appar. from 2046 [comp. 2045]; to interrogate; by impl. to request: - ask, beseech, desire, intreat, pray. Comp. 4441.
Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Mt.22:35
And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. 1Co.14:35
eperôtaô Liddell, Robert Scott, An Intermediate Greek-English Lexicon
1. to inquire of, question, consult, ton theon Hdt., Thuc., etc.; tina peri tinos Hdt.:--Pass. to be questioned, asked a question, Thuc.
2. c. acc. rei, to ask a thing or about a thing, Hdt.:--c. acc. pers. et rei, ep. tous prophêtas to aition id=Hdt.:--absol. to put the question, Dem.
epeiromai , inf. -eiresthai v.l. in Hdt.7.101, al.: impf. -eireto Id.3.22 , al.: fut. -eirêsomai Id.1.67 , al.: used by Att. only in fut. -erêsomai Ar.Lys.98 , Pl.32, and aor. -êromên, inf. -eresthai, S.OC557 (prob.), Th.8.29, etc.; Ion. epeiresthai Hdt.1.19 , al.:--ask besides or again, touto X.Cyr.6.3.10 .
II. c. acc. pers., ask or question him besides, ti about a thing, Ar.Lys.98, v.l. in Hdt.7.101; peri tinos Id.1.158 ; with relat., e. ho ti siteetai ho basileus Id.3.22 ; hontina tropon Id.4.161 .
2. esp. inquire of a god, ton theon Id.1.19 ; epêronto ton theon, ei paradoien . . Th.1.25 ; eperêsomenos ôichomên hôs ton theon Ar.Pl. 32 ; epempon tên es theon epeirêsomenous ton chôron Hdt.1.67 ; question a person, S. l.c.
3. ask the people for their opinion, tên gnômên Pl.Ax.368d , cf. D.22.5.
erôtaô [eromai]
I. to ask, tina ti something of one, Od., Soph., etc.:--Pass. to be asked, ti Xen.
2. er. ti to ask about a thing, Aesch.:-- Pass., to erôtêthen, to erôtômenon the question, Thuc., Xen.
II. to enquire of a person, question him, Od., Eur., etc.:--Pass. to be questioned, id=Eur.
III. = aiteô, to ask, i. e. to beg, solicit, NTest.
Jesus is qualified to cleanse us as fully God.
Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. Col 2:8
For in him dwelleth all the fulness of the Godhead bodily. Col 2:9
And ye are complete in him, which is the head of all principality and power: Col 2:10
How do we get into Christ by Faith?
For ye are all the children of God by faith in Christ Jesus. Gal 3:26
For as many of you as have been baptized into Christ have put on Christ. Gal 3:27
How does Christ "circumcise" as well as "sprinkle" our heart?
In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Col 2:11
Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. Col 2:12
And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Col 2:13
What is a good conscience?
Beginning with Zwingli who invented "believer's baptism" to accommodate original sin and predestination of John Calvin, the false teaching is that one is saved the instant they believe. Baptism is then a symbolic witness that one is ALREADY saved. The NIV and most Calvinists believe that.
The KJV does not translate this as pledge. In the Hebrew the word means to bind or make an oath or to pawn something
However, the NIV word translated as PLEDGE here and in 1 Timothy 5:12 which truly means an agreement is not in the Greek. Paul's other statement about Baptism was faithful to the Commission of Jesus who said:
And he said unto them, Go ye into all the world, and preach the gospel to every creature. Mark 16:15
He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Mark 16:16
Save means to heal or make whole. Assuredly Jesus is not saying that one is healed or made whole before they BELIEVE.
How did Peter understand the direct command of Jesus?
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Acts 2:37
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the (A) Holy Ghost. Acts 2:38
Surely, they did not have their sins remitted by repentance. They asked what they must DO and Peter said this is what you must do. To earn their salvation? No. Here is why according to John's Baptism:
And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. Luke 7:29
But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Luke 7:30
What is the Gift of A Holy Spirit?
The Hebrew and Greek words for "spirit" speak of a mental disposition. Therefore, to have the spirit of God is to have the mental disposition of God. Church History never sees the Holy Spirit as "the god of this dispensation." Walter Scott noted:
"Again--Some will say, What does the expression Holy Spirit mean? Well, in scripture it stands first for God the Holy Spirit, and secondly for the holy mind or spirit of a believer--for illustration, take Peter's words to Ananias, "Why has Satan tempted you to lie to the Holy Spirit; you have not lied to men, but to God," (the Holy Spirit.) And the Saviour says, How much more will your heavenly Father give a holy spirit (as it should be translated) to those that ask him. Again--Praying in a holy spirit. Again--Paul says he approved himself God's servant "by knowledge, by long sufferings, by kindness, by a holy spirit'" by a mind innocent of the love of gain, or commerce, or sensuality.
"Now then the expression stands for both God the Holy Spirit, and for a believer's spirit made holy by him.
This rather than a little man is what was prophesied to rest on Jesus (Joshua or Jehovah- Saved):
AND there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: Isaiah 11:1
And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; Isaiah 11: 2
And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: Isaiah 11: 3
But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth:
and (1) he shall smite the earth with the rod of his (2) mouth,
and with the (3) breath (Spirit) of his lips shall he slay the wicked. Isaiah 11: 4
It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. John 6:63
Zoopoieo (g2227) dzo-op-oy-eh'-o; from the same as 2226 and 4160; to (re-) vitalize (lit. or fig.): - make alive, give life, quicken.
Now we have received, not the spirit of the world, but the spirit which is of God;
that we might know the things that are freely given to us of God. 1 Cor 2:12
But after that the kindness and love of God our Saviour toward man appeared, Titus 3:4
Not by works of righteousness which we have done, but according to his mercy
he saved us,
by the washing of regeneration,
and renewing of the Holy Ghost; Tit.3:5
Washing is:
Loutron (g3067) loo-tron'; from 3068; a bath, i.e. (fig.) baptism: - washing.
That he might sanctify and cleanse it with the washing of water by the word, Ep.5:26
to make her holy, cleansing her by the washing with water through the word, Eph 5:26NIV
Matthew Henry: That he might sanctify and cleanse it, with the washing of water by the word (v. 26)--that he might endue all his members with a principle of holiness, and deliver them from the guilt, the pollution, and the dominion of sin.
The instrumental means whereby this is affected are the instituted sacraments, particularly
the washing of baptism and
the preaching and reception of the gospel.
Adam Clark: With the washing of water] Baptism, accompanied by the purifying influences of the Holy Spirit.
By the word] The doctrine of Christ crucified, through which baptism is administered, sin canceled, and the soul purified from all unrighteousness; the death of Christ giving efficacy to all
That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. Eph 5:27
Regeneration:
Paliggenesia (g3824) pal-ing-ghen-es-ee'-ah; from 3825 and 1078; (spiritual) rebirth (the state or the act), i.e. (fig.) spiritual renovation; spec. Messianic restoration: - regeneration.
Renewing of A holy spirit is;
Anakainosis (g342) an-ak-ah'ee-no-sis; from 341; renovation: - renewing.
And be not conformed to this world: but ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. Ro.12:2
Metamorphoo (g3339) met-am-or-fo'- o; from 3326 and 3445; to transform (lit. or fig. "metamorphose"): - change, transfigure, transform.
And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. Mt.17:2
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. 2Co.3:18
Morphoo (g3445)
My little children, of whom I travail in birth again until Christ be formed in you Ga.4:19
And be renewed in the spirit of your mind; Ep.4:23
Pneuma (g4151) pnyoo'-mah; from 4154; a current of air, i.e. breath (blast) or a breeze; by anal. or fig. a spirit, i.e. (human) the rational soul, (by impl.) vital principle, mental disposition, etc., or (superhuman) an angel, doemon, or (divine) God, Christ's spirit, the Holy Spirit: - ghost, life, spirit (-ual, -ually), mind. Comp. 5590.
Nous (g3563) nooce; prob. from the base of 1097; the intellect, i.e. mind (divine or human; in thought, feeling, or will); by impl. meaning: - mind, understanding. Comp. 5590.
The classical writers know of AN UNHOLY SPIRIT as well as A HOLY SPIRIT. The entire history (outside of ghosts) "she has a sweet spirit" never means that she has a "person" living inside of her.
Therefore the Gift of the Holy Spirit is the gift of A holy spirit. "Holy" is not a first name. Rather, holy simply means "set aside for God's service." When a person has a CLEAR CONSCIENCE they have a CLEAR CONSCIOUSNESS because personal sins are sprinkled by Christ when we ASK Him for a holy spirit or clear conscience:
Conscience is:
Suneidesis (g4893) soon-i'-day-sis; from a prol. form of 4894; co- perception, i.e. moral consciousness; - conscience.
Otherwise, would they not have ceased to be offered? If the worshipers had once been cleansed, they would no longer have any consciousness of sin. Heb.10:2
Suneido (g4894) soon-i'-do; from 4862 and 1492; to see completely; used (like its prim.) only in two past tenses, respectively mean. to understand or become aware, and to be conscious or (clandestinely) informed of: - consider, know, be privy, be ware of.
and with his wife's knowledge he kept back some of the proceeds, and brought only a part and laid it at the apostles' feet. Ac.5:2
Her. I should like very much to know, in the next place, how you would explain the virtues. What principle of correctness is there in those charming words- wisdom, understanding, justice, and the rest of them?
Soc. That is a tremendous class of names which you are disinterring; still, as I have put on the lion's skin, I must not be faint of heart;
and I suppose that I must consider the meaning of wisdom (phronesis) and understanding (sunesis), and judgment (gnome), and knowledge (episteme), and all those other charming words, as you call them?
Her. What was the name? Soc. Phronesis (wisdom), which may signify Phoras kai rhou noesis (perception of motion and flux), or perhaps Phoras onesis (the blessing of motion), but is at any rate connected with Pheresthai (motion); gnome (judgment), again, certainly implies the ponderation or consideration (nomesis) of generation, for to ponder is the same as to consider; or, if you would rather, here is noesis, the very word just now mentioned, which is neou esis (the desire of the new);
the word neos implies that the world is always in process of creation. The giver of the name wanted to express his longing of the soul, for the original name was neoesis, and not noesis.
The word sophrosune is the salvation (soteria) of that wisdom (phronesis) which we were just now considering.
Epioteme (knowledge) is akin to this, and indicates that the soul which is good for anything follows (epetai) the motion of things, neither anticipating them nor falling behind them; wherefor the word should rather be read as epistemene, inserting en.
Sunesis (understanding) may be regarded in like manner as a kind of conclusion; the word is derived from sunienai (to go along with), and, like epistasthai (to know),
Implies the progression of the soul in company with the nature of things.
By looking at Peter's FIRST and LAST revelation about the purpose of baptism, he identifies THE GIFT OF THE HOLY SPIRIT as A CLEAR CONSCIENCE OR CONSCIOUSNESS.
PAUL CONFIRMED that A holy PERSONAL spirit is the same as A pure conscience:
For God is my witness, whom I serve with MY SPIRIT in the gospel of his Son, that without ceasing I make mention of you always in my prayers; Rom 1:9
But now we are delivered from the law, that being dead wherein we were held; that we should serve in NEWNESS of SPIRIT, and not in the oldness of the letter (Flesh only). Ro.7:6
I thank God, whom I serve from my forefathers with PURE CONSCIENCE, that without ceasing I have remembrance of thee in my prayers night and day; 2 Tim 1:3
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your CONSCIENCE from dead works to SERVE the living God? Heb.9:14
Therefore, as the gift of a "clear conscience" is not an indwelling 1/3 of God, the gift of the Holy Spirit is the gift of A holy spirit or mental disposition.
Perhaps some one is ready to object, just here, that it is rather a strange mode of speech, for a man to represent his own spirit as being a witness to himself. But this is not the only passage in which Paul speaks in this way. When speaking of the unbelief of Israel, in the ninth of Romans, he uses this language:
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Spirit, that I have great heaviness and continual sorrow in my heart." Romans 9:1-2
In the Greek we have here the same verb as in our text, so that, more exactly translated, it would read,
"my conscience also bearing witness with me." Here are two witnesses,
himself in the aggregate testifying to the brethren,
and his conscience,
which does not in every man agree with the spoken words, asserting within him the same thing.
We now have the subject sufficiently before us, to begin to feel the solid ground beneath our feet.
When the Holy Spirit testified to Paul what character God would adopt as a child, he could not doubt it;
and when he honestly inquired of his own spirit what his own character was, he could not doubt the answer that was given.
When these two characters agree, to doubt that you are a child of God is to doubt either your own consciousness, or the words of the Holy Spirit.
Teaching that baptism is to witness that one is ALREADY saved has its origin in Zwingli who is the father of "Believer's Baptism."
However, neith Zwingli nor Smyth were speaking of "saved by faith only" but were addressing those who had never heard the Word and infants. His message was that baptism was reserved for those WHO HAD A CHANCE to hear the gospel and respond to it.
Therefore, it was a conflict between "infant versus Believer's Baptism."
"To Zwingli, baptism was more a pledge of what we ought to do rather than a testimony to what God has already done for us."
The developing BAPTIST'S BELIEVER'S BAPTISM is no much different from historical pagan baptism.
Baptism for (in order to the remission of sins) receives lots of attention by the church Fathers.
I add this e-mail to show that some people add a DISPENSATION between the Old Testament Law and the New Testament period of Grace. We do understand that Jesus as Spirit appeared to Paul and gave him the same promise of a fuller revelation as the first apostles.
Hello Ken,
The Palestinian Jews were the only ones required to be baptized for the remission of sins (Acts 2:38; 19:5, 6; 22:16). Never was this command given to the Gentiles (Acts 10:44-48; 19:2). Acts 19:2...this is why Paul asked these individuals if they received the Holy Spirit when they believed. He doesn't say believe and baptized. Reception of the Spirit occurs when one believes. Upon further questioning he realizes that these men are Jews. Thus they are said to receive the Spirit AFTER they were baptized (Acts 19:5, 6). The same is true in regards to Acts 8:16, 17.
Sincerely
Better be careful or you will cut Christ off from the world. You remember what Matthew wrote:
And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matt 2:6
Both Peter and Paul testify that the Gentiles were to be saved:
Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. Acts 15:12
And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Acts 15:13
Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. Acts 15:14
And to this agree the words of the prophets; as it is written, Acts 15:15
After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: Acts 15:16
That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Acts 15:17
Simeon said:
Lord, now lettest thou thy servant depart in peace, according to thy word: Luke 2:29
For mine eyes have seen thy salvation, Luke 2:30
Which thou hast prepared before the face of all people; Luke 2:31
A light to lighten the Gentiles, and the glory of thy people Israel. Luke 2:32
Chapter XIV.-Righteousness is Not Placed in Jewish Rites,
But in the Conversion of the Heart Given in Baptism
by Christ.
"By reason, therefore, of this laver of repentance and knowledge of God, which has been ordained on account of the transgression of God's people, as Isaiah cries,
we have believed, and testify that that very baptism which he announced is alone able to purify those who have repented; and this is the water of life.
But the cisterns which you have dug for yourselves are broken and profitless to you.
For what is the use of that baptism which cleanses the flesh and body alone?
Baptize the soul from wrath and from covetousness, from envy, and from hatred; and, lo! the body is pure.
For this is the symbolic significance of unleavened bread, that you do not commit the old deeds of wicked leaven.
But you have understood all things in a carnal sense, and you suppose it to be piety if you do such things, while your souls are filled with deceit, and, in short, with every wickedness.
Accordingly, also, after the seven days of eating unleavened bread, God commanded them to mingle new leaven, that is, the performance of other works, and not the imitation of the old and evil works. And because this is what this new Lawgiver demands of you, I shall again refer to the words which have been quoted by me, and to others also which have been passed over. They are related by Isaiah to the following effect:
"Hearken to me, and your soul shall live; and I will make with you an everlasting covenant, even the sure mercies of David. Behold, I have given Him for a witness to the people, a leader and commander to the nations.
Nations which know not Thee shall call on Thee; and peoples who know not Thee shall escape unto Thee, because of Thy God, the Holy One of Israel, for He has glorified Thee. Seek ye God; and when you find Him, call on Him, so long as He may be nigh you.
Let the wicked forsake his ways, and the unrighteous man his thoughts; and let him return unto the Lord, and he will obtain mercy, because He will abundantly pardon your sins. For my thoughts are not as your thoughts, neither are my ways as your ways; but as far removed as the heavens are from the earth, so far is my way removed from your way, and your thoughts from my thoughts. For as the snow or the rain descends from heaven, and shall not return till it waters the earth, and makes it bring forth and bud, and gives seed to the sower and bread for food,
so shall My word be that goeth forth out of My mouth: it shall not return until it shall have accomplished all that I desired, and I shall make My commandments prosperous. For ye shall go out with joy, and be taught with gladness.
Jesus usually spoke to the majority Jews in parables to keep the truth from them. He taught nothing "Jewish" and He promised nothing Jewish. The believers (meaning baptized) were not called Messianic Jews or any kind of Jew but Christians.
But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. Ro.2:29
Paul confirmed that both Jew and Gentile are translated into Christ or put on Christ BY faith WHEN that faith ia ACCEPTED. This was the fulfilment of Christ the Spirit's promise to Abraham:
When Paul used the word "all" who were excluded:
But the scripture hath concluded all under sin,
that the promise by faith of Jesus Christ might be given to them that believe. Gal 3:22
What? For ye are all the children of God by faith in Christ Jesus Gal 3:26
How? For as many of you as have been baptized into Christ have put on Christ. Gal 3:27
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Gal 3:28
And if ye be Christs, then are ye Abrahams seed, and heirs according to the promise. Gal 3:29
Paul leapfrogged the period of the Law because that was a period of Israel driving themselves into captivity and death brought on by the musical idolatry at Mount Sinai and repudiating God and demanding a human king.
Jesus died retrospectively for the Jews and prospectively for you and I: there can be no difference unless He died two deaths which, incidentially, inheres in BELIEVER'S BAPTISM just as it does in the Catholic Eucharist.
Believer's Baptism also insists that the commands of Jesus and Peter was that they submitted to water baptism to SIGNIFY their rejection of "this corrupt generation." A recent E-Mail insists that ALL of Acts has authority only for that TRANSISITIONAL PERIOD and is no longer in effect.
No one that we are aware of who teaches believer's baptism does not apply it to THE ELECT in a Calvinist sense.
"In his thorough book, "Handbook On Baptism," first published in 1884, by J.W. Shepherd, quotations are given by all the great scholars that ever wrote on the subject to that point in time. From page 339 to 359, just one quotation after another from scholars of differing religious persuasions, yet all attesting to the same great truth...The OVERWHELMING consensus of conviction among them was that the Greek preposition "eis" meant (and still means) "unto," "in the direction of," "in order to."
"Thus, such translations as, "that you may have your sins forgiven" (Williams), "in order to have your sins forgiven" (Goodspeed), "so that you may have your sins forgiven" (Phillips), etc. And even in some of the most recent modern speech translations, such as the New International Version, "so that yours sins may be forgiven," are correct in their renderings.
"The preacher, Ananias, told Saul of Tarsus, to "arise and be baptized, and wash away your sins" (Acts 22:16). That coincides perfectly well with Peter's command in Acts 2:38. The "washing away" of sins, or the act of being: redeemed" is accomplished by the blood of Christ as is taught in 1 Peter 1:18-19, when a penitent believer is immersed into the death of Christ as the apostle Paul plainly teaches in Romans 6:3ff. Resource
I will add to this as you respond.
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