Jesus
as
the WORD is the
-LOGOS
or rational discord of God:
The ONE God always had His Word and
Reason with Him.
John
1:1
In the beginning was the Word [Logos],
and the Word was with God,
and the Word was God.
John 1:2 The same was in the beginning with God.
John 1:3 All things were made by him;
and without him was not any
thing made that was made.
John 1:4 In him was life; and the life was the
light of men.
John 6:63
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 1:5 And the light shineth in darkness;
and the darkness
comprehended it not.
John 8:12 Then spake
Jesus again
unto them, saying,
I am
the light of the world: he that followeth me
shall not walk in
darkness,
but shall have the light
of life. |
Gen. 1:1 In the beginning God
created the heaven and the earth.
Gen. 1:2 And the earth was without form, and void; and darkness was
upon the face of the deep. And the [Breath] of God
moved upon the face of the waters.
Gen. 1:3 And God said [Amar], Let
there be light: and there was light.
Gen. 1:4 And God saw the light, that it was good: and God
divided the light from the darkness.
Psa. 33:6 By the [1] word
of the [2] LORD were the heavens
made; and all the host of them by the [3] breath
of his mouth.
Psa. 33:7 He gathereth the waters of the sea together as an heap: he
layeth up the depth in storehouses.
Psa. 33:8 Let all the earth fear the LORD: let all the inhabitants of
the world stand in awe of him.
Psa. 33:9 For he spake, and it was done;
he commanded, and it stood
fast.
|
-Lego Count, recount, tell
over, say, speak, 8. at the beginning
of letters or documents, maintain
as a thesis, Sophron of
sound mind. having control
over the sensual desires,
temperate, self-controlled, chaste, reasonable
comparison. , esp. in the theatre,
Singing the words of a male god was considered obscene. |
|
Opposite to epithumia
A. desire, yearning, longing after
a thing, desire of
or for it, Theaomai :--gaze
at, behold, mostly with a sense of wonder, 3.
view
as spectators
-Iliad 7.442
Thus were they toiling, the long-haired Achaeans; and the gods, as they
sat by
the side of Zeus, the lord of the lightning,
marvelled at the great work of the brazen-coated Achaeans. [445] And among them Poseidon, the
Shaker of Earth, was first
to speak: Father Zeus,
is there now anyone of mortals on the face of the boundless earth, that
will any more declare to the immortals his mind and
counsel?
-Isocrates 4.[43]
Now the founders of our great festivals are justly praised for handing
down to us a custom by which, having proclaimed a truce [peace
of god]
and resolved our pending quarrels, we come together in one place,
where, as we make our prayers and sacrifices in common, we are reminded
of the kinship which exists among us and are made to feel more kindly
towards each other for the future, reviving our old friendships and
establishing new ties.3 [44] And
neither
to common men nor to those of superior gifts is the time so
spent idle and profitless, but in the concourse of the Hellenes
the latter have the opportunity to display their prowess, the former to
behold these contending against each other in the games; and no one
lacks zest for the festival, but all find in it that which flatters
their pride,
-Xenophon 4.5.[7]
Thus, then, the Persians employed their time; but the Medes drank and revelled
and listened to the music of the flute and
indulged
themselves to the full with all sorts of merry-making. For many things
that contribute to pleasure had been captured, so that those who stayed
awake were at no loss for something to do.
-Thelema
-Matt 7.[21]
Not everyone who says to me,
'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does
the will of my Father who is in heaven. [22] Many
will
tell me in that day, 'Lord, Lord, didn't we prophesy in your name,
in your name cast out demons, and in your name do many mighty works?' [23]
Then I will tell them, 'I never knew you. Depart from me, you who work
iniquity.'
-Esther 1.8 The drinking was according to
the law;
none could compel: for so the king had appointed to all the officers of
his house, that they should do according to every man's pleasure. |
Ratio
I. a reckoning, account, calculation, computation.
1. plea, pretext, ground,
would have admitted of an explanation,
2. statement of a theory, argument,
to be explained
c. in Logic, proposition,
whether
as premiss or conclusion
d. rule,
principle, law,
as embodying the result of logismos
4. thesis, hypothesis,
provisional ground,
5. reason,
ground
6. formula
(wider
than definition, but freq. equivalent thereto), term
expressing reason,
7.reason, law
exhibited in the world-process,
c. in Neo-Platonic
Philos., of regulative
and formative forces, derived
from the intelligible
and operative in the sensible
universe
IV. inward debate of the soul 1.t
hinking, reasoning, explanation,
Plat. Theaet. 189e Socrates
As the talk which the soul has with itself about any
subjects which it considers. You must not suppose that I know this that
I am declaring to you. But the soul, as the image presents itself to
me, when it thinks, is merely conversing with itself, asking itself
questions and answering,
Plat. Soph. 263e
Stranger
Well, then, thought and speech are the same; only
the former, which is a silent inner conversation of the soul with
itself, has been given the special name of thought. Is not that true?
Theaetetus
Certainly.
Stranger
But the stream that flows from the soul in vocal utterance through the
mouth has the name of speech?
Opposite perception, Epagōgēs
If you could AID God then you claim to be superior meaning blasphemy. See Malachi 3.
|
|
Epagōg-ē
, 2. bringing in to one's aid, introduction
b. incantation,
spell, in pl., Pl.R.364c, Lg.933d; Hekatēs phaskōn epagōgēn gegonenai
saying that Hecate had put it under a spell, Thphr.Char.16.7.
7. leading away into captivity, captivity, LXX Is.14.17:
generally, distress, misery, ib. Si.23.14
Plat. Rep. 364c any misdeed of a man
or his ancestors, and that if a man wishes to harm an enemy, at slight
cost he will be enabled to injure just and unjust alike, since they are
masters of spells and enchantments 1
that constrain the gods to serve their end. And for all these sayings
they cite the poets as witnesses, with regard to the ease and
plentifulness of vice, quoting:“ Evil-doing in plenty a man shall find
for the seeking;
|
| Opposite perception, |
|
-Plato, Theaetetus 189e
Socrates Excellent.
And do you define thought as I do?Theaetetus
How do you define it?
Socrates As the talk
which the soul has with itself
about any subjects which
it considers. You must not suppose that I know this
that I am declaring
to you. But the soul, as the image
presents itself to me, when it
thinks, is merely conversing with itself, asking
itself questions and
answering, |
in Logic, of discursive
reasoning, OPPOSITE intuition
2. reason
as a faculty,
V. continuous statement, narrative (whether
fact or fiction), oration lego
Trut opposite myths, poems |
|
Without
Prooimion A. opening,
introduction;
in Music, prelude, overture, Pi.P.1.4;
in poems, proëm, preamble,
Pind. P. 1
Golden lyre, rightful
joint possession of Apollo
[Abaddon, Apollyon]
and the violet-haired Muses,
[Filthy shepherds, sorcerers Rev 18]
to which the dance-step listens, the beginning of
splendid
festivity; and singers obey your notes, whenever,
with your quivering
strings, you prepare to strike up chorus-leading preludes.
[5] You
quench even the warlike thunderbolt of everlasting fire. And the eagle
sleeps on the scepter of Zeus, relaxing his swift wings on either side,
the king of birds;
and you
pour down a dark mist over his curved head,
a sweet
seal on his eyelids. Slumbering, he ripples his liquid back,
[10] under
the spell of your pulsing notes.
Even powerful Ares, setting
aside the rough spear-point, warms his heart in repose;
your shafts
charm the minds even of the gods, by virtue of the skill of Leto's son
and the deep-bosomed Muses.
But those whom Zeus does not love are
stunned with terror when they
hear the cry of the Pierian Muses, on earth or on
the irresistible sea;
Skill Sophia cleverness
or skill
in handicraft and art, in music and singing, poetry.
Divination. Sorcery says John in Revelation 18 always
performed
by the "lusted after fruits."
|
4.speech,
delivered in court, assembly
VI. verbal
expression or utterance, lego, lexis
-Lexis
A.speech,
OPPOSITE ôidê |
|
-ôidê, 1.art
of song 5.
= eppsdê, spell, incantation
4. text of an
author, OPPOSITE exegesis [Peter's private
interpretation outlaws exegesis]
Arist.En1142a26 |
2.
common talk,
report, tradition d. the talk
one occasions, repute, mostly in good sense, good
report, praise, honour,
3. discussion,
debate, deliberation, c. dialogue,
as a form of philosophical debate,
The
meaning of the sunagogue or syllogimos or syllogism.
1. divine utterance, oracle, expression,
utterance, s
IX expression, utterance, speech regarded formally |
|
Polayto, Sophists
[263e] and
the several differences between them.
Theaetetus Give me an opportunity.
Stranger
Well, then, thought and speech are the same; only
the former,
which
is a silent inner conversation of the soul with itself,
has been given
the special name of thought. Is not that true?Theaetetus
Certainly.
Stranger
But the stream that flows from the soul
in vocal utterance through the mouth
has the name
of speech?
Allêlôn (redupl.
from allos) of one
another, to one another, one another; hence, mutually,
reciprocally
John 14:15 If ye love me, keep my
commandments.
John 14:16 And I will pray the Father, and he shall give you another
Comforter,
that he
may abide with you for ever;
John 14:17 Even the Spirit of truth; whom the world
cannot receive,
because
it seeth him not, neither knoweth
him:
but ye
know him; for he dwelleth with you, and shall be in you.
John 14:18 I will not leave you comfortless: I will come to
you.
Melos 2. metaph., “esmen . . allēlōn melē” Ep.Rom.12.5, cf. 1 Ep.Cor.6.15.
Rom 12.[5] so we, who are many, are
one body in Christ, and individually members one of another.
1 Cor 6.[15] Don't you know that your bodies are
members of Christ? Shall I then take the members of Christ, and make
them members of a prostitute? May it never be!
Homer Iliad 4.Still
it beseemeth that my labour too be not made of none effect; for I
also am a god, and my birth is from the stock whence is thine own, and crooked-counselling
Cronos begat me as the most honoured of
his
daughters [60] in
twofold wise, for that I
am eldest, and am called thy wife,
whilst thou art king among all the
immortals. Nay then, let us yield one to the other
herein, I to thee
and thou to me, and all the other immortal gods
will follow with us;
and do thou straightway bid Athene [65] go
her way into the dread
din
of battle of Trojans and Achaeans,
|
IX 2
prose, OPPOSITE -poiêsis, Id.R.390a;
OPPOSITE -poiêtikê, D.H.Comp.6;
opp.
poiêmata, onomatopoeic
word
|
|
-poi-êsis A.fabrication,
creation,
production, -Melos
B. esp. musical member, phrase:
hence, song, strain, lyric songs, 3.melody
of an instrument, mimesis Aoide singing,
spell, incantations,
-Mousa -Melodia -Cantus B.
An incantation, charm, magic
song |
| OPPOSITE -psilometria, Arist.Po.1448a11; |
|
-Psilo-metria a
verse not accompanied by music logion
logion A.oracle,
esp. one preserved from antiquity. 2. ta l. Kuriou
the sayings of the Lord, LXX Ps.11(12).6,
cf.Act.Ap.7.38, Ep.Rom.3.2, 1 Ep.Pet.4.11.
Aristotle, Poetics 1448a:
In painting too, and flute-playing and
harp-playing, these diversities may certainly be found, and
it is the
same in prose and in unaccompanied verse.
For instance Homer's people are "better," Cleophon's are "like," while
in Hegemon of Thasos, the first writer of parodies, and in Nicochares,
the author of the Poltrooniad, they are
"worse." It is the
same in dithyrambic and nomic poetry,
|
Logos
is the OPPOSITE emmetra, ib.1450b15
(pl Id.Rh.1404a31
There is NO meter in the Bible: you could not "sing" it tunefully if
your life depended on it: that is PREDESTINED.
John 3:34 For he whom God hath sent speaketh the words of God: for God
giveth not the Spirit by measure unto him.
|
|
-Metron II. metre, Ar.Nu.638, 641, etc.; opp. melos
(music) and rhuthmos
(time), Pl.Grg.502c,
etc.; logous psilous eis metra tithentes
putting into verse, Id.Lg.669d; “ta en metrō pepoiēmena epē” X.Mem. 1.2.21.
-Frango
B. Transf., in gen., to break up small,
to grind, bruise, crush, corrupta
oratio maxime comprehensione obscura, compositione fracta consistit,
id. 8, 3, 57: “effeminata et fracta impudicis modis (musice),”
id. 1, 10, 31.
-Impudicus I.Shameless, impudent
( =
impudens;) II.Unchaste, immodest, lewd, id. cat. 2, 5, 10
-Modus 2. The
measure of tones, measure, rhythm, melody, harmony, time; in
poetry, measure, metre, mode: “vocum,” Cic. Div. 2, 3, 9: “musici,”
Quint. 1, 10, 14: “lyrici,”
Ov. H. 15, 6: “fidibus Latinis Thebanos aptare modos,” Hor. Ep. 1, 3, 12: Bacchico exsultas (i. e.
exsultans) modo, Enn. ap. Charis. p. 214
P. (Trag. v. 152 Vahl.): “flebilibus modis concinere,”
Cic. Tusc. 1, 44, 106:
saltare ad tibicinis modos, to the music or sound of the
flute, Liv. 7, 2: “nectere canoris Eloquium vocale modis,” Juv. 7, 19.—Fig.: “verae numerosque modosque ediscere vitae,” moral
harmonies, Hor. Ep. 2, 2, 144.—
Mūsĭcus
a, um, adj., = mousikos.
A. Adj.: “leges musicae,”
the rules of music, Cic. Leg. 2, 15, 39: “sonus citharae,”
Phaedr. 4, 18, 20: “pedes,” Plin. 29, 1, 5, § 6.—
2. mūsĭ-ca ,
ōrum, n., music: “in musicis numeri, et voces, et modi,” Cic. de Or. 1, 42, 187: “dedere se musicis,”
id. ib. 1, 3, 10: “et omnia musicorum organa,”
Vulg. 1 Par. 16, 42.— |
| X. X.
the Word or Wisdom of God, personified as
his agent in creation and world-government, “ho pantodunamos sou l.” LXX Wi.18.15; “ho ek noos phōteinos l. huios theou” Corp.Herm.1.6, cf. Plu.2.376c;
l. theou di' hou kateskeuasthē ho kosmos] Ph.1.162; tēs tou theou sophias: hē de estin ho theou l. ib.56; l. theios . . eikōn theou ib.561, cf. 501; ton tomea tōn sumpantōn theou l. ib.492; ton aggelon hos esti l. ib.122: in NT identified with the person of
Christ, “en arkhē ēn ho l.” Ev.Jo.1.1, cf. 14, 1 Ep.Jo.2.7, Apoc.19.13; “ho l. tēs zōēs” 1 Ep.Jo.1.1. |
|
Protagoras
was nicknamed Logos
Plato, Protogoras: All distinguish between the low class in
the market-place and the decent, educated people.
[347c] But
if he does not mind, let us talk no more of poems and verses,
but
consider the points on which I questioned you at first, Protagoras,
and on which I should be glad to reach, with your help, a conclusion.
For it seems
to me that arguing about poetry
is comparable to the wine-parties
of common market-folk. These people,
owing to their inability to carry on a familiar conversation over
their
wine by means
of their own voices and discussions
That includes the performance
preaching:
Agoraios
epith. of Artemis and Athena, v. infr.):--
A. in, of,
or belonging
to the agora, Zeus A.
as guardian
of popular assemblies,
2. of things, vulgar,
III. generally, proper to the agora, skilled
in,
suited for forensic
speaking
b. agoraios, market-day,
IGRom.4.1381 (Lydia). (The distn. agoraios vulgar,
agoraios public speaker, drawn
by Ammon. [Where Jesus consigned
pipers, singers, dancers]
Hupokritikos 2.suited
for speaking or delivery, actor's
art, acting a part, pretending
to. Hupokrites 2.
of an orator I. interpreter or expounder,
“tēs di' ainigmōn phēmēs” Pl.Ti. 72b; “oneirōn”
Luc.Somn.17, etc. II.
in Att., one who plays a part on the stage, actor
2. of an orator, poikilos hu. kai perittos
(of Dem.) Phld.Rh.1.197 S.; one who delivers, recites, declaimer,
“epōn” Tim.Lex. s.v. rhapsōdoi;
rhapsodist,
poikilos rhapsodist, pretender,
dissembler,
hypocrite 2. of Art, p. humnos a
song of changeful strain or full of diverse art, Pi.O.6.87; “poikilon kitharizōn”
Id.N.4.14; “dedaidalmenoi pseudesi poikilois muthoi” Id.O.1.29; of style, “lexis poiētikōtera kai p.” Isoc.15.47 (Comp.); “skhēmatismoi”
D.H.Is.3.
Matthew 23:[13]
"Woe to you, scribes and Pharisees,
hypocrites! For you devour widows' houses, and as a pretense you make
long prayers. Therefore you will receive greater condemnation. [14]
"But woe to you, scribes and Pharisees, hypocrites! Because you shut up
the Kingdom of Heaven against men; for you don't enter in yourselves,
neither do you allow those who are entering in to enter
Jesus points to Isaiah 29 and Ezekiel 33 where Jesus identified the
Scribes and Pharisees as "rhetoricians, singers and instrument
players."
I know of no recorded history which does not agree. Jesus
equated the MEN of that generation to CHILDREN which questioned their
gender: This was beyond the pale for any male so the insult is stinging.
Luke 7:32 They are like unto children sitting in the marketplace,
and calling one to another, and saying,
We have piped unto you, and ye have not danced;
we have mourned to you, and ye have not wept.
[347d] such is
their lack of education--put
a premium on flute-girls by hiring the extraneous
voice of the flute at a high price,
and carry on their intercourse by means of its utterance.
But
where the party consists of thorough gentlemen who
have had a proper education,
you will see neither flute-girls
nor
dancing-girls nor harp-girls,
but only the company contenting themselves with their own
conversation,
and none of these fooleries
and frolics--
each speaking
and listening decently in his turn,
Romans 15:4 For whatsoever things were written aforetime
were written for our learning, that we through patience
and comfort of the scriptures might have hope.
Romans 15:5 Now the God of patience and consolation
grant you to be likeminded one toward another according to Christ Jesus:
Romans 15:6 That ye may with one mind and one mouth
glorify God, even the Father
of our Lord Jesus Christ.
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