Tollo , 1.To
raise, lift, lift up, elevate, set
up, etc.: tollitur in caelum clamor exortus utrimque
clāmor
Romans 15:1 We then that are strong ought to bear
the infirmities of the weak, and not to pleaseourselves.
G700-G799 areskō ar-es'-ko Probably from
G142 (through the idea of exciting emotion);
to be agreeable (or by implication to seek to be
so):please.
G142 airō ah'ee-ro A primary verb; to lift; by
implication to take up or away; figuratively to raise
(the voice), keep in suspense (the mind);
specifically to sail away (that is, weigh anchor
Romans 15:2 Let every one of us please his neighbour for his
good to edification.
Romans 15:3 For even Christ pleased not himself; but, as it
is written, The reproaches of them that reproached thee fell
on me.
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.
Similar Greek:
-Anaireτ , A.take
up , anelontesapo chthonos having raised
the victim from the ground, so as to cut its throat
(cf. aueruτ), Od.3.453.
2. take up and carry off, bear away,
II. make away with, destroy, of men, kill,
2. of things, abrogate, annul, horous aneilon pollakhē pepēgotas Sol.36.4;
nomon Aeschin.3.39;
diathēkas Is.1.14; stēlas And.1.103;
ataxian D.3.35,
etc.; ek mesou a. blasphēmias
Used with: Puthikos Homer,
Odyssey
21
Make SPORT is to amuse your self with:
Hepsi-aomai A. amuse oneself, with molp-κ, dance or rhythmic
movement with song, Od. 6.101, Il.18.606.
2. more freq. song,, molpa klanga Mnesim.4.57 (anap.):
metaph., ou m. suringos echτn the note, S.Ph.212
(lyr.): also in late Prose, as Luc.Salt.23.
And the instrument of
APOLLO, Abaddon or APOLLYON
phorm-inx A. lyre, freq. in Hom.,
esp. as the instrument of Apollo, phormingos perikalleos
hκn ech' Apollτn
AND:
Klang-κ, twang of the bow, howling
of wolves, hissing of serpents, baying of dogs [Cynics],
of musical instruments, Cassandra's prophecies, the
scream of the Harpies
Surinx A. shepherd's pipe, Panspipe, cat-call, whistle, hiss, as
in theatres,
nomos
Puthikos [Paul's Pythian Spirit
which afflictswomen] was called suringes, prob. because it imitated the dying
hisses of the serpent, mouthpiece of the aulos,
Lk 17:3 Take heed to yourselves: If thy
brother trespass against thee, rebuke him; and if he
repent, forgive him.
Lk 17:4 And if he trespass against thee seven times in
a day, and seven times in a day turn again to thee, saying,
I repent; thou shalt forgive him.
Lk 17:5 And the apostles said unto the Lord, Increase
our faith.
Lk 17:6 And the Lord said, If ye had faith as a grain
of mustard seed, ye might say unto this sycamine tree, Be
thou plucked up by the root, and be thou planted in the sea;
and it should obey you.
Lk 17:7 But which of you, having a servant plowing or
feeding cattle, will say unto him by and by,
when he is come from
the field, Go and sit down to meat?
Lk 17:8 And will not rather say unto him,
Make ready wherewith I
may sup, and gird thyself, and serve
me,
till I have eaten and
drunken; and afterward thou shalt eat and drink?
Lk 17:9 Doth he thank that servant because he did
the things that were commanded him? I trow not.
Jesus is still speaking to the Jews: there was
absolutely no virtue in performing all of the religious
observations: they could neve make the conscience clean or
add any spiritual knowledge to them.
Lk 17:10 So likewise ye,
when ye shall have
done all those things
which are
commanded you, say,
We are unprofitable
servants:
we have done that which
was our duty to do.
Lk 17:11 And it came to pass, as he went to Jerusalem,
that he passed through
the midst of Samaria and Galilee.
Lk 17:12 And as he entered into a certain village,
there met him ten men that were lepers,
which stood afar
off:
Lk 17:13 And they lifted up their voices, and said,
Jesus, Master, have mercy on us.
Lk 17:14 And when he saw them, he said unto them,
Go show yourselves
unto the priests.
And it came to pass,
that, as they went, they were cleansed.
Lk 17:15 And one of them, when he saw that he
was healed,
turned back, and with
a loud voice glorified God,
Lk 17:16 And fell down on his face
at his feet, giving him thanks: and he was a Samaritan.
Lk 17:17 And Jesus answering said, Were there not ten
cleansed? but where are the nine?
Lk 17:18 There are not found that returned to give
glory to God, save this stranger.
Lk 17:19 And he said unto him, Arise, go thy way: thy
faith hath made thee whole.
Lk 17:20 And when he was demanded
of the Pharisees, when the kingdom of God should come, he
answered them and said, The kingdom of God cometh not
with observation:
The Kingdom of God is the body or Church of
Christ: while the kingdom has been established it does not
automatically COME to your congregation unless you let Jesus
be King and Priest. The kingdom of God is nearus when
the King of the kingdom is near us: He is near us when the
elders "teach that which has been taught." That lets the King
do all of the speaking.
Matthew 21:4 All this was done, that it might be
fulfilled which was spoken by the prophet, saying,
Matthew 21:5 Tell ye the daughter of Sion, Behold, thy King
cometh unto thee, meek, and sitting upon an ass, and a colt
the foal of an ass.
Matthew 21:6 And the disciples went, and did as Jesus
commanded them,
Matthew 21:7 And brought the ass, and the colt, and put on
them their clothes, and they set him thereon.
Basileia basileuō A kingdom speaks
of a hereditary monarch, OPPOSITE to turranis.
Erkhomai
I. start, set out, walking
in justice, come to, i.e. come to aid or relieve
on, come and cleanse, property, which comes
or passes to a person by bequest,
conveyance, gift,
Jesus Christ is king when we teach that which HE has commanded
to be taught. Where people refuse to PREACH the Word by
READING the Word they violate the direct commands of Christ
for the synagogue, the approved example of Jesus Christ and
the practice and command of Paul and the historic church.
Your kingdom cannot have come if you have a senior preacher
person or other conductor of religious observations.
Again, Christ in the wilderness defined the Church
as a set-time-place to READ the Word of God and
discuss it: even the Lord's Supper is a teaching or educating
event. Anything performed a religious observation or
ritual is a sign of a DEAD BODY: that's when the ministry team
will pick your bones and pick the purse of the widows.
paratēr-ēsis
, eōs,
hē,
observation, dieilēmmenoi
eis
paratērēsin
kept under surveillance, so that it can be
observed, Ev. Luc. 17.20
: in bad sense, close observation, to detect faults,
ets
2.. observance of rules, pathos
[a^,
eos,
to,
（paskhō)
poieō
,
empirical observation, Opposite.
logismos,
so kata
historian
ē
Against Recorded History
poieō ,A.
make, produce, first of something material,
as manufactures, works of art your skhēma,
4. after Hom., of
Poets, compose, write, p.
dithurambon,
epea
p.
theogoniēn
Hellēsi
p.
Phaidran,
Saturous,
[the BEAST] kōmōdian,
tragōdian,
palinōdian
b. represent in poetry, c. describe
in verse, theon
en
epesin
d. invent, kainous
theous
(the BEAST is a KAINOS or New Style of music or
Satyric Drama.)
pathos
A.that which happens to a person or thing, incident,
accident, II. of the soul, emotion, passion
sophia
, A.cleverness or skill in handicraft
and art, in music and singing, tekhnē
kai
s.
h.Merc.483,
cf. 511; in
poetry, divination, sensation (including pleasure and
pain)V. Rhet., emotional style or treatment,
to
sphodron
kai
enthousiastikon
p.
Longin.8.1; pathos
poiein
3. of sacrifices, festivals, etc., celebrate,
Latin:
Observātiō ōnis, observo, a watching, observance,
investigation: observationes animadvertebant, your
searches for evidence: siderum. Circumspection,
care, exactness: summa in bello movendo.
D. Regard, respect, esteem,
reverence (post-class.): religionibus
suam
observationem
reddere,
Val. Max. 1, 1, 8:
Christianitatis,
Cod.
Th.
12, 1, 112: divina,
i
E. Display, outward show (eccl.
Lat.): non
venit
regnum
Dei
cum
observatione,
Vulg. Luc. 17, 20.
Religious observations are carefully crafted to take
control of all of one's attention. That is the worship
concept with is to be directed only to God.
Tendo: In the pagan
religions they gave lots of attention to tuning or playing
their musical instruments: cornu, barbiton, to tune,
tympana tenta tonant palmis, stretching out their bow
strings. To shoot, to hurl.
(b). To exert
one's self, to strive, endeavor
(mostly poet.
b. n partic., to exert one's
self in opposition, to strive, try,
endeavor, contend adversus, etc., id. 34, 34, 1:
contra,
Lucr. 6, 1195:
tormento citharāque tensior, [Tendo]
2. In partic.: nervum tendere, in mal. part., Auct.
Priap. 70; cf. Mart.
11, 60, 3.Hence, tentus, a lecherous
man,
ēlŏquĭum , ii, n.
id..
I. In Aug.
poets, and their
imitators among prose
writers, for eloquentia,
eloquence, *
Hor. A. P. 217;
*
Verg. A. 11, 383;
Ov. Tr. 1, 9, 46;
id. M. 13, 63;
322 al.;
Vell. 2, 68, 1;
Plin. 11, 17, 18,
§ 55.
Lucr.
6.1195 Signs of death from lack
of water:
The heralds of old death. And in those months
Was given many another sign of death:
The intellect of mind by sorrow and dread
Deranged, the sad brow, the countenance
Fierce and delirious, the tormented
ears
Beset with ringings, the breath quick and short
Chorda
II. Catgut, a string (of a
musical instrument),
B. A rope, cord, for binding a slave
: tunc tibi actutum chorda tenditur,
Plaut. Most. 3, 2, 55
TRANIO
I will inform you. My master has arrived from
abroad.
SIMO
In that case, the cord will be stretched
for you; thence to the place where iron fetters
clink; after that, straight to the cross.
Ringing: Cĭthăra , ae, f., =
kithara, I. the
cithara, cithern, guitar, or lute.
II. Meton., the music of the
cithara, or, in gen., of a stringed instrument,
the art of playing on the cithara
Ringing (guitar) I the ear would be equivalent to melody
IN the heart.
THE CHRISTIAN ANTITHESIS:
1Timothy 4:13 Till I come, give attendance [adtende] to reading,
to exhortation, to doctrine.
1Timothy 4:14 Neglect not the gift that is in thee,
which was given thee
by prophecy, [teaching]
with the laying on
of the hands of the presbytery.
1Timothy 4:15 Meditate upon these things; give
thyself wholly to them;
that thy profiting
may appear to all.
3191. meletao, mel-et-ah΄-o;
from a presumed derivative of 3199; to take care of,
i.e. (by implication) revolve in the mind:
imagine, (pre-)meditate.
melet-aō , tauta meleta 1 Ep.Ti.4.15;
esp. practise speaking, con over a
speech in one's mind, logaria dustēna meletēsas D.19.255; apologian Id.46.1;
also, deliver, declaim (cf. 11.5 b), logous
Logos
2. generally, account, reckoning,
mē phunai ton hapanta nika l. excel
Opposite ek tēs epagōgēs
Opposite
muthos, as history
to legend, Ti.26e;
poiein muthous all' ou logous
Opposite. epilogos,
Opposite prooimion,
opp. phōnē, Arist.Pol.1253a14;
prose, opp. poiēsis,
opp. emmetra, ib.1450b15
(
l. pezoi, opp. poiētikē, D.H.Comp.6;
opp. poiēmata, ib.15; koina kai poiēmatōn kai logōn
1Timothy 4:16 Take heed unto thyself, and unto the
doctrine; continue in them: for in doing this thou shalt
both save thyself, and them that hear thee.
lectĭo , ōnis, f. lego.
I. A
gathering, collecting.
II. A reading,
perusal; a reading out, reading aloud.
B. Transf. (abstr. pro contr.),
that
which is read, reading, text
(post-class.)
juris lectiones,
passages
of the laws,
3191. meletaw meletao, mel-et-ah΄-o; from a presumed
derivative of 3199; to take care of, i.e. (by
implication) revolve in the mind: imagine,
(pre-)meditate.
Quint.
Inst. 10 1.16 But the advantages
conferred by
reading and listening are not
identical. The speaker stimulates us by the
animation
of his
delivery, and kindles the
imagination,
not by presenting us with an
elaborate
[p. 13] picture,
but by bringing us into actual touch with the things
themselves. Then all is
life and
movement,
and we receive the
new-born offspring of his
imagination with
enthusiastic
approval. We are moved not merely by the actual
issue of the trial, but
by all that the
orator
himself has at stake.
Quint.
Inst. 10 1.17 Moreover his voice, the
grace
of his gestures, the
adaptation of his
delivery (which is of supreme importance in
oratory), and, in a word, all his excellences in
combination, have their educative effect.
In
reading, on the other hand, the
critical faculty is
a surer guide, inasmuch as the listener's judgment
is
often swept away by his preference for a
particular speaker, or by the
applause
of an
enthusiastic
audience.
rătĭo , ōnis
(abl. rationi, Lucr. 6, 66),
f. reor, ratus,
I. a
reckoning,
account,
calculation,
computation.
(b).
In rhet.,
a showing cause,
argument,
reasoning in support of a
proposition:
c. Reasonableness,
reason,
propriety,
law,
rule,
order,
conformity,
Quint. Inst. 10 1.18
For we are ashamed to disagree with them, and an
unconscious modesty prevents us from ranking our own
opinion above theirs, though all the time the
taste
of
the majority is vicious, and the
claque
may praise even what does not
really deserve
approval.
plăcĕo , 1.
In scenic lang., of players or pieces
presented, to please, find favor,
give satisfaction
2. Placere sibi, to be pleased
or satisfied with one's self, to
flatter one's self, to pride or plume
one's self
A. plăcens ,
entis, P. a., pleasing, charming,
dear: self-willed, id. 2 Pet. 2, 10.
2Peter 2:9 The Lord knoweth how to deliver the
godly out of temptations, and to reserve the
unjust unto the day of judgment to be punished:
2Peter 2:10 But chiefly them that walk after the flesh
in the lust of uncleanness, and despise
government. Presumptuous are they, selfwilled,
they are not afraid to speak evil of dignities.
2Peter 2:12 But these, as natural brute beasts,
made to be taken and destroyed, speak evil of the
things that they understand not; and shall utterly
perish in their own corruption;
2Peter 2:13 And shall receive the reward of
unrighteousness, as they that count it pleasure to
riot in the day time. Spots they are and
blemishes, sporting themselves with their
own deceivings while they feast with you;
Truph-ē ,softness,
delicacy, daintiness, 2 Ep.Pet.2.13;
II.
luxuriousness, wantonness, tōn gunaikōn hē t. Ar.Lys.387;
t. kai akolasia, t. kai malthakia,
Paison
paizτ [pais] 4. play on a
musical instrument, h.Ap.206:
c. acc., Pan ho kalamophthogga paizōn Ar.Ra.230;
dance and sing, Pi. O.1.16.
5. play amorously, pros allēlous X.Smp.9.2;
meta tinos LXX Ge.26.8;
of mares
Quint.
Inst. 10 1.19 On the other hand, it will
sometimes also happen that an audience whose
taste
is bad will fail to award the praise which is due to
the most admirable utterances.
Reading, however, is
free, and does
not hurry past us with the speed of
oral
delivery; we can
reread a passage
again
and
again if we are in doubt about it or
wish to fix it in the
memory.
We must return to what we have read and
reconsider
it with care, while, just as we do not swallow our
food till we have
chewed it and
reduced
it almost to a state of liquefaction to assist the
process of digestion, so what we read must not be
committed to the memory for subsequent imitation
while it is still in a crude state, but must be
softened
and, if I may use the phrase,
reduced to a pulp
by frequent re-perusal.
Quint.
Inst. 10 1.20 For a long time also
we should read none save the best authors and such
as are least likely to betray our trust in then,
while our reading must be almost as thorough as if
we were actually transcribing what we read. Nor
must
we study it merely in parts, but must read
through the
whole work from cover to
cover and then read it afresh, a precept which
applies more especially to speeches, whose merits
are often
deliberately disguised.
Quint. Inst. 10 1.21 For
the orator frequently prepares his audience for what
is to come, dissembles and sets a trap for them and
makes remarks at the opening of his speech which
will not have their full force till the conclusion.
Consequently what he says will often seem
comparatively ineffective where it actually occurs,
since we do not realise his motive and it will be
necessary to re-read the speech after we have
acquainted ourselves with all that it contains.
Anĭmadverto (archaic
-vorto ),
I. to direct
the mind or
attention to a thing,
to
attend to,
give heed to,
to
take heed,
consider,
regard,
observe.
A. 1. Of the lictor, whose duty it was
to
give attention,
to see, that the consul,
when he appeared, should
receive due homage
2. Of the people, to whom the lictor gave
orders
to pay attention,
to pay regard to:
consule theatrum introeunte,
thĕātrum , i, n.,
= theatron,
I. a
playhouse,
theatre (cf.:
scena,
spectaculum,
ludus). speakers, actors
2Timothy 4:4 And they shall turn away their ears
from
the truth,
and
shall be turned unto fables.
FABLES TO
FOOL: Fābŭla , ae,
f. fari,
B. Of
particular kinds of poetry.
1. Most freq.,
a dramatic
poem,
drama,
play
(syn.:
ludus, cantus, actio, etc.): in full, fabula scaenica,
or, theatralis,
id. 14, 6, 20:
fabula ad actum scenarum composita, fabulam,
quae
versatur in tragoediis atque
carminibus
non a veritate modo [melod]
B. In a pregn. sense,
to discern
something, or, in gen.,
to apprehend,
understand,
comprehend,
know
The Kingdom does not Come with:
Summa a). With
pecuniae:
pecuniae summam quantam imperaverit, parum convenit,
Liv. 30, 16, 12:
pecuniae etiam par prope summa fuit,
id. 33, 23, 9:
summa pecuniae signatae fuit talentūm duo milia et sexcenta
The Kingdom does not Come with: Bello , includes f.,
poet., in gen., to fight, contend:
quem quoniam prohibent anni bellare, loquendo Pugnat,
The Kingdom does not Come with:
Mŏvĕo , I.
Act., to move, stir, set in motion;
to shake, disturb, remove, etc.
dancing, gesticulating, et fila sonantia movit, struck, Ov. M. 10, 89:
citharam cum voce
tympana, id. H. 4, 48;
to disturb: novis Helicona cantibus, Manil. Astron. 1, 4:
mōvi, mōtum, cantūs, Verg. A. 10, 163:
to drive from his position, dislodge,
id. 30, 18:
aliquem possessione, Cic. Verr. 2, 1, 45, §
116: heredes, to eject,
Disturbing includes:
Sŏno , .
Neutr., to make a noise, to sound,
resound: aes sonit, the trumpet sounds,
Enn. ap. Non. 504, 33
(Trag. v. 213 Vahl.): plectra [Outlawed by "Psallo"]
, Prop. 4 (5), 7, 62.
tympana, * II. Act., to
sound, utter, give utterance to, speak,
call, cry out, sing, pour
forth
Disturbing includes:
Cantus , ūs, m.
id., I. the production of melodious
sound, a musical utterance or expression,
either with voice or instrument; hence, song,
singing, playing, music
1. With the voice, a singing, song;
in full, cantus vocum,
2.With instruments, a playing, music:
in nervorum vocumque cantibus, horribili stridebat tibia cantu, Cat. 64, 264:
querulae tibiae,
B. An incantation, charm,
magic song,
Disturbing includes: Possessĭo , ōnis,
f. possido. I. A taking possession of,
seizing, occupying,
II. Trop., possession: prudentiae doctrinaeque [teaching, rhetoric]
possessio,
Prudent Doctrine to
Possess: Prūdentĭa
prudens. knowledge of a matter, skill
in a matter: Sapient,
Sapio
with opos, saphēs, and sophos], b. To
suggest, be inspired by: quia non sapis ea quae Dei sunt, Vulg. Matt. 16, 23;
id. Marc. 8, 33.
c. Altum or
alta sapere,
to be high-minded or
proud:
noli altum sapere,
Vulg. Rom. 11, 20:
non alta sapientes,
id. ib. 12, 16.
Prudent is
also: ops A.
voice, whether in speaking,
shouting, etc.; or in singing, Kirkēs . . aeidousēs opi kalē Od.10.221,
cf. 5.61;
aeidon ameibomenai opi kalē etc.; also of
cicadae, opa leirioessan hieisi Il.3.152;
of flutes, aulōn phtheggomenōn himeroessan opa Thgn. 532.
Prudent is
also: sophos , ē, on, . skilled
in any handicraft or art, clever,
mostly of poets and musicians, Pi.O.1.9,
P.1.42,
3.113;
en kithara s.
to sophon ou sophia wisdom
overmuch is no wisdom, also en oiōnois, kithara, E. IT662,
1238
(
Prudent or Sophos also makes
laws: lex , lēgis, f.
perh. Sanscr. root lag-, lig-, to fasten; Lat. ligo,
to bind, oblige; cf. religio, A. A
bill which has become a law in
consequence of its adoption by the people in
the comitia,
4. Fraudem legi facere, to evade
the law: the law against dicing
The Kingdom does not Come with: hēres (ēres taking of one's
inheritance by testament, laudis, Ov. H. 9, 110:
fraudis, id. ib. 2, 78:
criminis. id. A. A. 3, 459.
Mŏvĕo
, 2 to cause to recede, to dissuade,
Liv. 3, 21:
litteram, to take
away, Cic. Fin. 3, 22, 74.Prov.:
omnis terras, omnia maria movere, to turn the
world upside down, Cic. Att. 8, 11, 2.
B. Trop., to move, affect, excite,
inspire:
Observātĭo ,
The Kingdom is not: A.
An office, duty, service (eccl.
Lat.): Dei sui et expiationis, Vulg. 2 Esdr. 12, 44: in observationibus sicut fas est, id. 1 Macc. 12, 11.
1 Macc 12:11
- We therefore remember you constantly on every occasion,
both in our feasts and on other appropriate
days, at the sacrifices which we offer
and in our prayers, as it is right and proper to
remember brethren.
They performed the religious observations because they
were commanded to do so: there was no virtue in doing what
they were commanded to do with a penalty attached if they
did not.
Jesus commanded us to pray in our private places.
He repudiated the men who made an OVSERVATION out of their
prayer or alms.
Observationi operam dare, Plaut. Mil. 2, 6, 5:
siderum, Cic. Div. 1, 1,
Opĕra , A.
Care, attention, exertion
bestowed on any thing:
The Kingdom is not: alicui, to attend
to one, listen to him,
Plaut. Trin. 4, 2, 52:
sermoni, Cic. Leg. 2, 1, 4:
2Thessalonians 2:9 Even him, whose coming is
after the working of Satan with all power and signs and lying
wonders,
The Kingdom is not: Opĕrātĭo A. A
religious performance, service,
or solemnity, a bringing of offerings:
operationes denicales, offerings
B. In Christian authors, beneficence,
charity,
The Kingdom
is not: B. An observation,
remark; a precept, rule (post-Aug.), Plin. 17, 21, 35, § 163:
dare observationes aliquas coquendi, id. 22, 23, 47, § 99:
sermonis antiqui,
The Kingdom is not: C. In
partic., circumspection, care, exactness: summa erat observatio in bello movendo, Cic. Off. 1, 11, 36.
The kingdom is not using music most often used to arouse
warriors into hostility. The Levites were under the King
and Commanders of the army: the Kingdom of God is NOT related
to using the Levites as a pattern form performing a MUSICAL
OBSERVATION.
Bello , I.
Prop., to wage or carry on war, to war,
to fight in war
II. Transf., poet., in gen., to
fight, contend: quem quoniam prohibent anni bellare, loquendo Pugnat, Ov. M. 5, 101.
Mŏvĕo. Act.,
to move, stir, set in motion; to shake, disturb,
remove, etc. (syn.: cieo, agito, ago, molior). to
dance,
et fila sonantia movit, struck, Ov. M. 10, 89:
citharam cum voce, id. ib. 5, 112:
tympana, id. H. 4, 48;
to disturb: novis Helicona cantibus,
a. To excite, occasion, cause,
promote, produce; to begin, commence, undertake
The
Kingdom is not: D.
Regard, respect, esteem, reverence
(post-class.):
religionibus suam observationem reddere,
The Kingdom is not:
Christianitatis, [Christian Clergy]
Cod. Th. 12, 1, 112: divina,
ib.
12, 1, 104.
Rĕlĭgĭo piety,
religion, both pure inward piety and that which is
manifested in religious rites and ceremonies;
hence the rites
and ceremonies,
as well as the entire system
of religion
and worship,
the res divinae or sacrae, were
frequently called
religio or
religiones (cf.
our use of the word religion):
The
Kingdom is not: E.
Display, outward show (eccl.
Lat.):
non venit regnum Dei cum observatione,
Vulg. Luc. 17, 20.
p. patheōn allotriōn
The Kingdom is not: F. Observance:
dierum, [
Days]
Gell. 3, 2, 3.
Galatians 4:4 But when the fulness of the time
was come,
God sent forth his
Son, made of a woman, made under the law,
Galatians 4:5 To redeem them that were under
the law,
that we might
receive the adoption of sons.
Galatians 4:8 Howbeit then, when ye knew not God,
ye did service
unto them which by nature are no gods.
Galatians 4:9 But now, after that ye have known God, or
rather are known of God,
how turn ye again to
the weak and beggarly elements,
whereunto ye desire
again to be in bondage?
Galatians 4:10 Ye observe days, and months,
and times, and years.
Galatians 4:11 I am afraid of you, lest I have bestowed
upon you labour in vain.
Your personal experiences
is YOU putting YOU at the center and most people
are skandalized that a person could mount the pulpit. YOU
have nothing to bring.
The Kingdom is not: Pathos preacher's tales,
examples to AID God's Word or jokes.
A. that which happens to a person
or thing 2. what one has experienced, good
or bad my experience to drama tou pathous pleon
II. of the soul, emotion, passion
(legō de pathē . . holōs hois hepetai hēdonē ē lupē Arist.EN1105b21),
sophiē psukhēn pathōn aphaireitai [take away
for oneself to be robbed or deprived
of a thing a heretic, ye have received
each the fortune of the other,]
p. poiein to excite passion
V. RHETORID., emotional style or
treatment, to sphodron kai enthousiastikon p. Longin.8.1;
pathos poiein Arist.
Rh.1418a12;
pragmata p. ekhonta Plu.2.711e, etc.: pl., pathē diestōta hupsous
Enthousi-astikos
A. inspired, phusis Pl.Ti.71e;
esp. by music, Arist.Pol.1340a11;
hē e. sophia divination,
Plu.Sol.12;
e. ekstasis II.
Act., inspiring, exciting, of certain
kinds of music, Arist.Pol.1341b34;
nosēmata manika kai e.
Sophia , Ion. -iē, hē, prop. A. cleverness
or skill in handicraft and art,
Hephaestus [Lucifer] and Athena in music
and singing, tekhnē kai s. h.Merc.483,
cf. 511;
in poetry, Sol.13.52,
Pi.O.1.117,
Ar.Ra.882,
X.An.1.2.8,
divination
Poieō Something YOU make
4. after Hom.,
of Poets, compose, write, p. dithurambon, epea, Hdt.1.23,
4.14;
p. theogoniēn Hellēsi Id.2.53;
p. Phaidran, Saturous, Ar.Th.153,
157; p. kōmōdian, tragōdian, etc., Pl.Smp.223d;
palinōdian Isoc.10.64,
Pl.Phdr.243b,
etc.; poiēmata Id.Phd.60d:
abs., write poetry, write as a poet,
c. describe in verse, theon en epesin Pl.R.379a;
epoiēsa muthous tous Aisōpou put them into
verse, Id.Phd. 61b;
muthon Lycurg.100.
Allotriōn [estrange from, made an enemy, alienated,
fall into other hands]
Greek:
Paratēr-ēsis ,
patheōn allotriōn
empirical observation,
OPPOSITE.
logismos p. so
kata historian ē p.
histor-ia A.
inquiry, systematic or scientific
observation, 2. knowledge so obtained,
information,
II. written account of one's inquiries,
narrative, history, hai tōn peri tas praxeis graphontōn hi.
Praxis , A. doing,
transaction, business, on a trading
voyage
2. result or issue of a business,
esp. good result, success
action in drama, Opposite logos,
4. magical operation, spell, P 2. practice,
i.e. trickery, treachery,
VII. public office, hē dioikētheisa p. VIII. discourse,
lecture of a rhetorician or philosopher,
Lord hasn't all of the workshops, guest appearances and
fame and fortune said THE KINGDOM is where I
preach. You are an affront to God and the disciples
who understand that worship is IN SPIRIT as devoted to THE
TRUTH.
Lk 17:21 Neither shall they say, Lo here! or, lo
there! for, behold, the kingdom of God is within
you.
Jesus commanded that our worship be IN SPIRIT which
is a place and IN TRUTH which is the Word of God. The
ekklesia or synagogue FED the members with the Word
(only) of God and ANY external ritual is proof that the
KINGDOM is not in this place.
The stumbling block is that while many (most) are called,
only a few are chosen means "as by fire." Chosen as a coach
selects a person who is interested in being a disciple of that
sport. Grace never imposes itself. The folly of mankind
is that they can rarely resist the impulse to come to the aid
of God. The ancient prophets or encomiasts (praise singers)
were the wold's oldest profession. Undoubtedly many
catastrophes seemed like "the sky is falling." This was
probably darkness induced by volcanic dust. The priest or
praise singers wanted to get paid for lifting up the sky from
the people. In time the darkness lifted, people could see and
worship the sun again and the prophet or praise singer got a
bonus by being freed from all productive world.
INSIDE "IN spirit" is a place: the kingdom
resides in a baptism-washed human spirit so that the Word of
God will take up residence. God does not judge by sight or
sound (Isaiah 11). HE has the only resource for our
spiritual development: There is nothing to do but read,
understand and obey His will.
Entos en within, inside,
Lat. intus, Opposite. to ektos:
I. as prep. with gen., teikheos entos Il.; entos Olumpou Hes., etc.;
entos emautou in my senses,
Hdt.; so absol., entos ōn Dem.:also with
Verbs of motion, teikheos entos ienai
2. within, i. e. on this side,
Lat. citra, entos tou Aluos potamou Hdt., etc.
3. of Time, within, entos eikosin hēmerōn Thuc.; entos hesperas short of,
i. e. before, evening,
II. absol. within, entos eergein Hom.; entos ekhein Thuc.; ta entos the inner
parts, inwards,
Opposite: We saw
Entea , ta,
II.
furniture, appliances, tackle,
e. daitos
Od. 7.232;
e. nēos
rigging, h.Ap.489,
Pi.N.4.70;
e. hippeia trappings,
harness, ib.
9.22, cf.
P.4.235;
entē diphrou
harness, A.Pers.194
(but
entea alone for
chariots,
Pi.O.4.24);
entea aulōn periphr. for
auloi, ib.
7.12; also
entea alone,
musical
instruments, Id.P.12.21;
of the
instruments of the
Gallai, Lyr.Adesp.121;
entea Phoibou
Call.Ap. 19.Ep. and Lyr.
word, once in Trag. (v. supr.):sg.
entos only in
Archil.6.
for auloi, [flute]ib.7.12;
Pind.
O. 7 I too, sending to victorious
men poured nectar, the gift of the Muses, the
sweet fruit of my mind, I try to win the gods'
favor [10] for those men who were victors at Olympia
and at Pytho.
That man is prosperous, who is encompassed by good
reports. Grace, which causes life to flourish,
looks with favor now on one man, now on another, with both
the sweet-singing lyre and the full-voiced notes
of flutes. And now, with the music of flute and
lyre alike I have come to land with Diagoras, singing
the sea-child of Aphrodite and bride of Helios,
Rhodes,
Pind
P.12.21 The shrill cry that reached her ears
from the fast-moving jaws of Euryale. The goddess
discovered it; but she discovered it for mortal men to
have, and called it the many-headed strain, the
glorious strain that entices the people to gather at contests,
[25] often sounding through thin plates of brass and
through reeds, which grow beside the city of lovely
choruses, the city of the Graces, in the sacred precinct
of the nymph of Cephisus, reeds that are the faithful
witnesses of the dancers. If there is any prosperity
among men,
gallazō , A. practise
cult of Cybele,
A.Galli , ōrum, m., the priests
of Cybele, so called because of
their raving, Ov. F. 4, 361 sq.; Plin.
5,
32, 42, § 146; 11,
49,
109, § 261; 35,
12,
46, § 165; Paul. ex Fest. p. 95 Mόll.; Hor.
S.
1, 2, 121.--In sing.: Gallus , i, m., a priest
of Cybele, Mart. 3, 81; 11, 74; cf.
Quint. 7, 9, 2: resupinaticessantiatympanaGalli, Juv. 8, 176 .--And
satirically (on account of their emasculated
condition), in the fem.: Gallae , ārum, Cat.
63,
12, and 34.--
2. (Acc. to II. A., of or belonging to the
priests of Cybele; hence, transf.) Of or belonging
to the priests of Isis, Gallic: turma,the troop of the priests
of Isis, Ov.
Am.
2, 13, 18 .
Galli Other names, however,
are of distinctly Semitic affinities; Rhea perhaps=the Babylonian
Ri (Mulita or Mylitta), and Nana more
certainly=the Babylonian Nana, modern Syrian Nani.
"The Hithpa'el
of nb', in the ancient
texts, refers to ecstasy and delirium rather than to the emission of a
'prophecy'." (de Vaux, Roland, The Bible and
the Ancient Near East, p. 243 Doubleday
"Maniac inspirations, the
violent possession which threw sibyls and priestesses into
contortions--the foaming lip and streaming hair and glazed or glaring eyes-- have no place
in the self-controlling dignity of Christian
inspiration. Even Jewish prophets, in the paroxysm
of emotion, might lie naked on the ground and rave
(1 Sam. xix. 24); but the genuine inspiration in
Christian ages never obliterates the
self-consciousness or overpowers the reason. It
abhors the hysteria and stimulation and frenzy which have sometimes
disgraced
revivalism and filled lunatic
asylums." (Pulpit Commentary, 1 Cor., p.
460).
entea Phoibou
Phoibos (-os, -ou, -ō, -on, -e) 1. bright one epith. of Apollo. Phoibou gar auton pha gegakein patros O. 6.49
argureō toxō polemizōn Phoibos O. 9.33
Opposite ektos:
Ektos (
ekhthos ,
IG9(1).333 (Locr., v
B.C.),
Michel 995
C35 (Delph.),
etc.), Adv., (
ek)
A. without,
outside, opp.
entos:
1. as Prep.
with gen., which may either precede or follow,
e. klisiēs
Il.14.13;
teikheos e.
21.608;
out of, far from,
kapnou kai kumatos e.
Od.12.219;
esp. in prov. phrases (v.
exō
1
fin.),
e. klaumatōn ekhein poda
S.Ph. 1260;
e. ekhein poda (sc.
tōn kalōn)
Pi.P.4.289;
e. tōn elaōn beyond
the olives, i. e. out of the course.
Ar.Ra.995
(lyr.); Geom.,
beyond,
tou A sēmeiou
Apollon.Perg.Con.1.8,
al.; also
e. atasthaliēs outside
of, free from . .,
Thgn.754,
cf.
744;
e. aitiēs
Hdt.4.133,
A.Pr.332,
etc.;
e. pēmatōn
S.Ph.504;
atas
Id.Ant.614
(lyr.);
tōn kakōn
Id.Fr.724,
cf.
Pl.Grg.523b;
e. strateiōn exempt
from . .,
Id.R.498c;
e. heōutēs beside
herself,
out of her wits,
Hp.Epid.7.90,
cf.
S.Aj.640
(lyr.);
e. elpidos beyond
hope,
Id.Ant.330;
hē e. kai par' elpidas khara, i.e.
hē ektos elpidōn kai par' elpidas, ib.
392;
dokēmatōn e.
E.HF771
(lyr.).
3. except,
IGl.c., etc.;
e. oligōn
X.HG1.2.3;
besides, apart from,
Pl.Grg. 474d,
PTeb.19.7 (ii
B.C.), etc.: abs.,
besides, as well,
GDI1742.12; also
e. ei mē unless,
1 Ep.Cor.15.2,
Herod.Med. ap.
Orib.7.8.1, Vett. Val.
37.20, al.,
Luc.Pisc.6;
e. ean mē
Cat.Cod.Astr.7.216;
e. hoti . .
Hld.10.5.
4. without
the consent of,
tinos
PMag.Par.1.356.
II. abs.,
ha d' e.
external things,
E.Ion231
(lyr.), cf.
Plb.2.4.8,
etc.;
hoi e.
strangers,
foreigners,
Pl.Lg.629d,
Plb.2.47.10,
etc.; also,
the vulgar, the common herd:
the
Gentiles,
LXXSi.prol.4.
Lk 17:22 And he said unto the disciples, The days will
come,
when ye shall desire
to see one of the days of the Son of man, and ye
shall not see it.
Lk 17:23 And they shall say to you, See here;
or, see there:
go not after
them, nor follow them.
This has been true until the present time. Jesus defined a
simple school of His Word but self-seekers have invented a
host of institutions and programs so exciting that many of the
world are seduced into entertainment under the name of
Christian. Paul called this lying wonders of those who are
only self-deluded.
However, Jesus made His manifestations then and now with
signs and wonders which the sophists--preachers, singers,
instrument players--can never produce.
Lk 17:24 For as the lightning, that lighteneth
out of the one part under heaven,
shineth unto the other
part under heaven;
so shall also the
Son of man be in his day.
Lk 17:25 But first must he suffer many things,
and be rejected of this generation.
The end times will be similar to all times: The clergy
did not know or care that their Messiah had come because He
brought a spiritual kingdom: there were no roles and no
doles.
apodoki^m-azō ,
II. conclude, judge
Lk 17:26 And as it was in the days of Noe, so shall it
be also in the days of the Son of man.
Lk 17:27 They did eat, they drank, they married wives,
they were given in marriage, until the day
that Noe entered into the ark, and the flood
came, and destroyed them all.
Lk 17:28 Likewise also as it was in the days of Lot;
they did eat, they
drank, they bought, they sold, they planted, they builded;
Lk 17:29 But the same day that Lot went
out of Sodom
it rained fire
and brimstone from heaven, and destroyed
them all.
Lk 17:30 Even thus shall it be in the day when
the Son of man is revealed.
Lk 17:31 In that day, he which shall be upon the
housetop, and his stuff in the house, let him not come down
to take it away: and he that is in the field, let him
likewise not return back.
Lk 17:32 Remember Lots wife.
Lk 17:33 Whosoever shall seek to save his life
shall lose it;
and whosoever shall
lose his life shall preserve it.
Lk 17:34 I tell you, in that night there shall
be two men in one bed; the one shall be taken, and the other
shall be left.
Lk 17:35 Two women shall be grinding together;
the one shall be taken, and the other left.
Lk 17:36 Two men shall be in the field; the one shall
be taken, and the other left.
Lk 17:37 And they answered and said unto him, Where,
Lord? And he said unto them,
Wheresoever the body
is, thither will the eagles be gathered together.
If the "body" is the church or assembly of Christ, they will
be gathered up in the air to ever be with the Lord. However,
if the body is the dead carcase of a dead world then the saved
will be free from the bone picking going on down on the earth.
The BODY is anything external: The Spirit is the only
PLACE where God seeks worship: this unique worship
concept is giving heed or attendance to READING the
Word of God. Anything you can see, hear or smell will be
directed to the lust of the ears and eyes. In a true
church everything comes from the Scriptures and enters our
eyes or ears like any form of education: our total giving heed
is IN OUR innermost being. You cannot speak, wave arms, sing
or play without diminishing the role of education.
There is no ROOM for rhetoricians, singers or instrument
players to get INTO THE HEART or SPIRIT: therefore, they will
be a BODY-ONLY assembly and you can see the eagles lusting for
a job to perform some OBSERVABLE OPERATION or
lying wonder however wise and honest OUTSIDE of the collective
reading and confession that we have nothing to bring.
Aetos , Ep., Lyr., Ion.,
and early Att. aietos
A. eagle,
as a bird of omen, ai. teleiotaton peteēnōn Il.8.247,
cf. 12.201, Od. 2.146
(cf. 11):
favourite of Zeus,
3. the
constellation
Aquila,
Episun-agō a^,
A.
collect and bring to a place,
Plb.1.75.2
(Pass.),
5.97.3,
Wilcken
Chr.11A5 (ii B.C.) ;
gather
together, LXX Ge.6.16,
al.,
Ev.Matt.23.37,
etc.:Pass.,
OGI90.23
(Rosetta, ii B. C.),
Placit.
3.4.1,
Ph.1.338
;
hoi -sunēgmenoi en Xoei Boiōtoi
Supp.Epigr.2.871
(Egypt, ii B. C.) ;
to be combined,
ta ek tōn plēthuntikōn eis ta henika -omena
Longin.24.1 ;
episunakhthentes tokoi accumulated
interest,
PGrenf.2.72.8
(iii/iv A. D.), cf.
PFlor.1.46.14
(ii A. D.) ;
episunagomenos arithmos
counted up,
Ptol.Tetr.43.
A vulture will not kill and eat a brother vulture.
However, an eagle loves to sow discord and pick the bones of
their fellow believers.
9.02.11 3.11.14 532
8.21.14 620
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