Matthew 28 Jesus defines the CENI Versus Lying Wonders

Matthew 28:17 leads in with the fact that the Apostles WORSHIPPED Jesus: what is it to worship? Does the literature define real spiritual (in the spirit or mind)? And does the word include FALSE forms of worship. Can we use these forms of worship in the latter days to identify an apostoliic teacher from a hireling or wolf teacher.

Strong Delusions produce Lying Wonders

See Christ in Isaiah 66 defining the Lying Wonders God would afflict those who reject the Word
CENI Commands, Examples, Necessary Inferences. The Bible is filled with proof that you do not teach the LAW and TESTIMONY (Prophecies), but substitute your own imagination you are blaspheming. The Spirit of Christ did not leave any room for legalists to invent legalistic loopholes which they then IMPOSE on everyone else.


Those imposing musical instruments build their faith on the Levites defined by the Scribes: Jesus defined them as hypocrites and Christ in the Ezekiel 33 example named speakers, singers and instrument players.

The first two reasons assert that under the Old Testament, God did not just allow instrumental music, He commanded and blessed it. Rick offered the following passages for these contentions: 2 Chronicles 5:13-14; 7:6; 29:25-26; Psalm 33:1- 3; 92:1-3; 150:1-6.

Of course, that's not true if you read the context.

Never mind that the godly tribes were quarantined. No singer or player went INTO or NEAR a holy thing or place on the penalty of death. Some of these patterns are separated from the last by up to 300 years.


Stand in the gate of the Lords house [courts], and proclaim there this word,
        and say, Hear the word of the Lord, all ye of Judah,
        that enter in at these gates to worship the Lord. Jeremiah 7:2

Thus saith the Lord of hosts, the God of Israel,
        Amend your ways and your doings,
        and I will cause you to dwell in this place. Jeremiah 7:3 

Trust ye not in lying words, saying,
        The temple of the Lord, The temple of the Lord,
        The temple of the Lord, are these. Jeremiah 7:4

Jer. 8:8 How do ye say, We are wise, and the law of the LORD is WITH US?
        THE PEN OF THE SCRIBES IS in vain.

For I spake NOT unto your fathers, nor commanded them
        in the day that I brought them out of the land of Egypt,
        concerning burnt offerings or sacrifices: Jeremiah 7:22

Cyril of Alexandria, Commentary on John,  

That the Pharisees puffed up unto strange boasting,
        were wont to pretend that the Divine Word was with them and in them,
        and therefore foolishly affirmed that they had advanced to marvellous wisdom, 
        the Spirit Itself will testify, 
        since Christ says by the Prophet Jeremiah unto them, 
                How do ye say, WE are wise, and the word of the Lord is with us?
                For nought to the scribes became their lying pen;
                the wise
men were ashamed, were dismayed and taken;
                what wisdom
is in them? because they rejected the word of the Lord.

For how are they not taken rejecting the Living and Hypostatic Word of God,
         receiving not the faith to Him-ward, 
         but dishonouring the Impress of God the Father,
         and refusing to behold His most true Form (so to say)
         through His God-befitting Authority and Power?


John 6:44 No man can come to me,
        except the Father which hath sent me draw him:
        and I will raise him up at the last day.
        And they shall be all taught of God.
        Every man therefore that hath heard,
        and hath learned of the Father, cometh unto me.

2Pet. 3:2 That ye may be mindful of the words
        which were spoken before by the HOLY PROPHETS
        and of the commandment of us the APOSTLES of the Lord and Saviour:

IT WAS THE SPIRIT OF CHRIST WHO SPOKE THROUGH THE PROPHETS AND NOT LYING SCRIBES whom He called hypocrites by naming speakers, singers and instrument players in Ezekiel 33.

    1Pet. 1:10 Of which salvation the PROPHETS have inquired and searched diligently,
            who prophesied of the grace that should come unto you:
    1Pet. 1:11 Searching what, or what manner of time
            the Spirit of Christ which was in them did signify,
            when it testified beforehand the sufferings of Christ,
            and the glory that should follow.    

God did NOT speak through the lying pen of the Scribes who recorded the Monarchy which God had NOT commanded.

Heb. 1:1 God, who at sundry times and in divers manners
        spake in time past unto the fathers by the prophets,
Heb. 1:2 Hath in these last days spoken unto us BY HIS SON
        whom he hath appointed heir of all things,
        by whom also he made the worlds;
Heb. 1:3 Who being the brightness of his glory,
        and the express image of his person,
        and upholding all things by the WORD of his power,
        when he had by himself purged our sins,
        sat down on the right hand of the Majesty on high

THOSE WHO DELIBERATELY SOW DISCORD BY QUOTING THE LYING PEN OF THE SCRIBES (hypocrites: speakers, singers, instrument players) are defined by the Spirit:

Jer. 23:16 Thus saith the LORD of hosts,
        Hearken not unto the words of the prophets that prophesy unto you:
        they make you vain: they speak a vision of their own heart,
        and not out of the mouth of the LORD.

Jer 23:17 They say still unto them that despise me,
        The Lord hath said, Ye shall have peace;
        and they say unto every one that walketh
        after the imagination of his own heart,
        No evil shall come upon you.   

Despise tthe Word of God of God and using your own words is:

Blasphēm-eō , pf. A. “beblasphēmēka” D.18.10:—speak profanely of sacred things, “eis theous” Pl.R.381e; offer rash prayers,

1. Because Christ as Spirit spoke ONLY through the prophets.
2. Those who use use the pattern of the Lying Pen of the Scribes, in fact despise and ignore the SPIRIT message.
3. Christ in Jeremiah defines that as blasphemy

Hebrew: H5006 nâ’ats naw-ats' A primitive root; to scorn; abhor, (give occasion to) blaspheme, contemn, despise, flourish, X great, provoke.

John 12:46 I am come a light into the world,
        that whosoever believeth on me should not abide in darkness.
John 12:47 And if any man hear my words, and believe not, I judge him not:
        for I came not to judge the world, but to save the world.
John 12:48 He that rejecteth me, and receiveth not my words,
        hath one that judgeth him: the word that I have spoken,
        the same shall judge him in the last day.
John 12:49 For I have not spoken of myself;
        but the Father which sent me, he gave me a commandment,
        what I should say, and what I should speak.
Eph. 2:20 And are built upon the foundation of the apostles and prophets,
        Jesus Christ himself being the chief corner stone;
Eph. 3:5 Which in other ages was not made known unto the sons of men,
        as it is now revealed unto his holy apostles and prophets by the Spirit;
1Pet. 1:10 Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:
1Pet. 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

Rev. 19:10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
Rev. 18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets;
for God hath avenged you on her.
Rev. 18:21 And a mighty angel took up a stone like a great millstone,
        and cast it into the sea, saying, Thus with violence shall that great city Babylon
        be thrown down, and shall be found no more at all.
Rev. 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
Rev. 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
Rev. 18:24 And in her was found the blood of prophets, and of saints,
        and of all that were slain upon the earth.
Is it likely that God would have selected Jesus of Nazareth whom He made to be both Lord and Christ with the Father guiding Jesus as the Son who obeys the Father's will?  If Jesus of Nazareth died on the cross to baptize and "cool off" the passion and pride of the Crooked Generation, isn't a wolf one who lives by stiring up the passion and pride by external means because he sees godliness as a means of financial gain or just occupation?
Matt. 28:17 And when they saw him, they worshipped him: but some doubted.
G4352 proskuneō pros-koo-neh'-o From G4314 and probably a derivative of G2965 (meaning to kiss, like a dog licking his master’s hand); to fawn or crouch to, that is, (literally or figuratively) prostrate oneself in homage (do reverence to, adore):—worship.
Proskun-eō obeisance to the gods or their images, fall down and worship, c. acc., Hdt.2.121
2.  esp. of the Oriental fashion of prostrating oneself before kings and superiors, abs., Hdt.1.119, 8.118: c Plat. Rep. 398a
IRONICALLY, proskunoimen an auton hōs hieron kai thaumaston kai hēdun, Pl.R.398a:
Plato. Republic [398a] who was capable by his cunning of assuming every kind of shape and imitating all things should arrive in our city, bringing with himself the poems which he wished to exhibit, we should fall down and worship him as a holy and wondrous and delightful creature, but should say to him that there is no man of that kind among us in our city, nor is it lawful for such a man to arise among us, and we should send him away to another city, after pouring myrrh down over his head and crowning him with fillets of wool, but we ourselves, for our souls' good, should continue to employ
Commentary Epideik-nu_mi -nuō 2. . more freq. in Med., show off or display for oneself or what is one's own, mousikan orthan e. give a specimen of his art. of a rhetorician lecturing, Id.Phdr.235a; “polla kai kalaId.Grg.447a; of epideictic orators, Arist.Rh.1391b26; of a musician, Ael.VH9.36: c. part., e. “hupertheōnPl.Lg.648d.

The idea suggested by proskunoimen and hieron, that the poet is a sort of theos or theios [god or goddess] anēr, is now elaborated with ironical politeness. The images of the gods were anointed, and crowned with garlands, not only on great occasions (cf. Cic. Verr. IV 77), but also at other times, according to Proclus, who remarks on this passage muron autēs (sc. tēs poiētikēs) ...Apropos of the present passage, Dio Chrysostom and other ancient writers cited by Ast refer to the anointing of swallows by Greek women: kai keleuei mala eirōnikōs (so Ast: MSS eirēnikōs) stepsantas auton eriō kai murō katakheantas aphienai par' allous: touto de hai gunaikes epi tōn khelidon ōn poiousi (Dio Chr. Or. 53 p. 276 ed. Reiske). To this custom Ast supposes that Plato is alluding, the poets being as it were faithless and garrulous swallows (cf. khelidonōn mouseia), as well as to the Pythagorean precept ‘not to admit swallows into the house’

Mouseios , on, Aeol. Moisaios , a, on, (Mousa)
A. of or belonging to the Muses, “hedraE.Ba.410 (lyr.); Moisaion harma the car of Poesy, Pi.I.8 (7).67; lithos M. a monument of song, Id.N.8.47.
II. musical, “kelados AP9.372.

Mouseion , to/,
A. shrine of the Muses, seat or haunt of the Muses, Aeschin. 1.10: hence,
2. home of music or poetry, mouseia thrēnēmasi xunōda choirs chiming in with dirges, E.Hel.174 (lyr.); aēdonōn m. choir of nightingales, Id.Fr.88; parodied “khelidonōn mouseiaAr.Ra. 93; “to Numphōn nama te kai m. logōnPl.Phdr.278b (but mouseia logōn, hoion diplasiologia ktl. gallery of tropes, ib.267b): generally, school of art or letters, to tēs Hellados m., of Athens, Ath.5.187d, cf. Plu.2.736d; to tēs phuseōs m., a phrase of Alcidamas censured by Arist. Rh.1406a25.
3. a Museum, i. e. a philosophical school and library, such as that of Plato at Athens, D.L.4.1, etc.; at Alexandria, Str.17.1.8, BMus.Inscr.1076 (Antinoe), etc.; peripatoun M. 'a walking library', of Longinus, Eun.VSp.456 B.
II. the Museum, a hill at Athens, Paus.1.25.8.
III. as the title of a book, Alcid. ap. Stob. 4.52.22.
IV. Mouseia, ta , festival of the Muses, Paus.9.31.2: sg., Ath.14.629a; “ta M. thusaiPhld.Acad.Ind.p.41 M.
IRONICALLY: of Lying Wonders
Thaum-astos , Ion. thōm- , ē, on, th. lokhos gunaikōn, “thaumaston poieis, hos .II. admirable, excellent,  of the Furies, A.Eu.46; Aeschylus, Eumenides 34
III. to be worshipped, “oudeis m' areskei nukti thaumastos theōnE.Hipp.106.
Nux 3. in Comparisons, of anything dark and direful, nukti eoikōs like night, of Apollo in his wrath, Il.1.47, cf. 12.463, Od.11.606 ;
III. Nux as pr. n., the goddess of Night, Il.14.259, Hes.Op.17,Th.123,211 ; N. oloē ib.224.
Aeschylus, Eumenides 34

Horrors to tell, horrors for my eyes to see, have sent me back from the house of Loxias, [35] so that I have no strength and I cannot walk upright. I am running on hands and knees, with no quickness in my limbs; for an old woman, overcome with fright, is nothing, or rather she is like a child.

I was on my way to the inner shrine, decked with wreaths; I saw on the center-stone (omphalos) a man defiled in the eyes of the gods,
        [40] occupying the seat of suppliants.
        His hands were dripping blood;
       he held a sword just drawn and an olive-branch,
                from the top of the tree, decorously crowned
                with a large tuft of wool, a shining fleece;
                   for as to this I can speak clearly. [45]

Before this man an extraordinary band of women slept, seated on thrones. No! Not women, but rather Gorgons I call them; and yet I cannot compare them to forms of Gorgons either. Once before I saw some creatures in a painting, (harpies)  [50] carrying off the feast of Phineus; but these are wingless in appearance, black, altogether disgusting; they snore with repulsive breaths, they drip from their eyes hateful drops; their attire is not fit to bring either before the statues of the gods or into the homes of men. [55] I have never seen the tribe that produced this company, nor the land that boasts of rearing this brood with impunity and does not grieve for its labor afterwards.

Let what is to come now be the concern of the master of this house, [60] powerful Loxias himself. He is a prophet of healing, a reader of portents, and for others a purifier of homes.Exit

omphalos“navel” was the name given by the Delphians to a white stone (in Aeschylus' time placed in the inmost sanctuary of Apollo), which they regarded as marking the exact center of the earth. Near the great altar of Apollo the French excavators of Delphi discovered a navel-stone. omphalosis sometimes used of Delphi itself.

The Harpies.


Matt. 28:18 And Jesus came and spake unto them, saying,
        All power is given unto ME in heaven and in earth.

John 10:7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
John 10:8 All that ever came before me are thieves and robbers: but the sheep did not hear them.

John 10.8
pantes hosoi ēlthon pro emou kleptai eisin kai lēstai: all' ouk ēkousan autōn ta probata. egō eimi thura:
klept-ēs , ou, o(,
A. thief, Il.3.11; “ton puros k.A.Pr.946; “klepta duoAr.V.928; opp. harpax (a robber), Myrtil.4; “lēstas ē kleptasPl.R.351c, cf.Ev.Jo.10.8; ho tou k. logos, a logical fallacy, Arist.SE180b18.
2. generally, cheat, knave, S.Aj.1135; “kakōn allotriōn k.D.45.59.
harpax , agos, o(, h(, (harpazō)
A. robbing, rapacious, Ar.Eq.137, v.l. inFr. 628, X.Mem.3.1.6; “lukoiLyc.1309 (v.l. Atrakas): also c. Subst. neut., “harpagi kheileiAP9.272 (Bianor): Sup. “harpagistatosPl.Com. 57.
II. mostly as Subst.,
1. harpax, , rapine, Hes.Op.356.
2. harpax, ho, robber, peculator,tōn dēmosiōnAr.Nu.351; “ho men kleptēs ho d' ha.Myrtil.4; pantes eisin harpages (sc. hoi Ōrōpioi) Xeno1.
3. species of wolf, Opp.C.3.304.
Lukos VI. nickname of paiderastai, AP12.250 (Strat.), cf. Pl.Phdr. 241d.
lēst-ēs , ou, o(, Ion. lēistēs , Dor. lastēs , (lēis, lēizomai)
A. robber, pirate, E.Alc.766, X. Cyr.2.4.23, etc.; opp. kleptēs, Pl.R.351c; esp. by sea, buccaneer, later peiratēs, And.1.138, etc.; “lēstou bion zēnPl.Grg.507e; lēistēs katestēkee Karkhēdoniōn he began a course of piracies upon them, Hdt.6.17, cf. Th.1.5, 8, 6.4; “hoi l. hautous poristas kalousinArist.Rh.1405a25; of irregular troops, IG12(2).526 (Eresos).
II. metaph., “l. enargēs tēs emēs turannidosS.OT535; “KupridosLyc. 1143; lēsta logismou, of love, APl.4.198 (Maec.).

Teras III. in colloquial language, “teras legeis kai thaumastonPl.Hp.Ma.283c, cf. Tht.163d; “teras legeis, ei . . Id.Men.91d; 'a marvel' of a cup, Theoc.1.56: pl., of incredible statements,

John 10:9 I am the door: by me if any man enter in,
        he shall be saved, and shall go in and out, and find pasture.
Nom-ē , h(, (nemō)
2. food from pasturing, Pl.Criti.111C, etc.; “haima, n. sarkōnId.Ti.80e; “ prosēkousa psukhēs n.Id.Phdr.248b; “n. tōn melittōn to thumonArist.HA626 b20, cf. PCair.Zen.520.10 (iii B.C.).
3. feeding, grazing, of herds, nomēn poieisthai, = nemesthai, Arist.HA596a14.
II. division, distribution, Hdt.2.52 (pl.), Pl.Prt.321c, al.; of an inheritance, D.36.12; patrōa (v.l. patrōōn) “n.Arist.Pol.1303b34;
John 10:10a The thief cometh not, but for to steal, and to kill, and to destroy:
KILL: Goats were BURNT OFFERINGS in 2 Chronicles 20. However, Christ said that God had never commanded sacrifices or burnt offerings: the holocaust.
thuō (A), impf. ethuon, Ep.I. Act., offer by BURNING MEAT or drink to the gods (“to thuein dōreisthai esti tois theoisPl.Euthphr.14c), “theoisi de thusai anōgei Patroklon . . , ho d' en puri balle thuēlasIl.9.219,
2. sacrifice, slay a victim
4. celebrate with offerings or sacrifices, sōstra th. Hdt.1.118; “genethliaPl.Alc.1.121c; “Lukaia, HērakleiaX.An.1.2.10, D.19.86; “eleutheriaHenioch.5.10; “gamousPlu.Pomp.55.
John 10:10b I am come that they might have LIFE, and that they might have it more abundantly.
Rom. 12:1 I beseech you therefore, brethren, by the mercies of God,
        that ye present your bodies a living sacrifice, holy, acceptable unto God,
        which is your reasonable service.
Rom. 12:2 And be not conformed to this world:
        but be ye transformed by the renewing of your mind,
        that ye may prove what is that good, and acceptable, and perfect, will of God.
John 10:11 I am the good shepherd:
         the good shepherd giveth HIS LIFE for the sheep.
John 10:12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
Misth-ōtos , ē, on,
A.  hired, “epikouroiHdt.3.45, Pl.R.419; “anthrōpoiPhld.Mus.p.67 K.
II. Subst., hireling, hired servant, Ar.Av.1152, Pl.Lg.918b, IG22.1672.28, Ev.Marc.1.20, etc.: freq. of soldiers, mercenaries, Hdt.1.61, Th. 5.6; of a spy or agent, D.18.38; m. Philippou ib.52; “kalos kagathos kai dikaios m. ekeinōId.19.110.
2 Cor 2:17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

Kapeleuo (g2585) kap-ale-yoo'-o; from kapelos , (a huckster); to retail, i.e. (by impl.) to adulterate (fig.): - corrupt

Kapêl-euô , A. to be a retail-dealer, drive a petty trade... kapêleu' drive a trade, chaffer with your vegetable food Hdt.1.155  II. c. acc., sell by retail, ton herpin Hippon.51 .
2. metaph., k. ta prêgmata, of Darius, Hdt.3.89;
k. ta mathêmata sell learning by
retail, hawk it about2 Ep.Cor.2.17 
fight half-heartedly
, A.Th. 545;
k. têi Chariti
tên amoibên Epicur. traffic in grants of citizenship, of prostitutes,  . . ton bion playing tricks with life, [p. 876] corrupting it, AP9.180 (Pall.).


Chariti Kharas Grace
b. grant made in legal form,
2. esp. in erotic sense, of favours granted (v. “kharizomai1.3), “alokhou kharin ideinIl.11.243, cf. A.Ag.1206
in full, “kharites aphrodisiōn erōtōnPi.Fr.128, cf. Pl.Phdr.254a, al.
Humenai-os u^, o(, (Humēn) II. = Humēn, Hymen, the god of marriage, addressed in wedding-songs,
Plat. Phaedrus 254a prickings of yearning, the horse that is obedient the charioteer, constrained then as always by modesty, controls himself and does not leap upon the beloved; but the other no longer heeds the pricks or the whip of the charioteer, but springs wildly forward, causing all possible trouble to his mate and to the charioteer, and forcing them to approach the beloved and propose the joys of love. And they at first pull back indignantly and

[254b] will not be forced to do terrible and unlawful deeds; but finally, as the trouble has no end, they go forward with him, yielding and agreeing to do his bidding. And they come to the beloved and behold his radiant face. And as the charioteer looks upon him, his memory is borne back to the true nature of beauty, and he sees it standing with modesty upon a pedestal of chastity, and when he sees this he is afraid and falls backward in reverence, and in falling he is forced to pull the reins
Sebomai  2. after Hom., c. acc. pers., revere, worship, “KronidanPi.P.6.25; do homage to Zeus, A.Pr.937: generally, pay honour or respect to . . , thnatous agan s. ib.543 (lyr.);
Hdt. 1.155 Cyrus was told how to NEUTER anyone who might be a threat.

But pardon the Lydians, and give them this command so that they not revolt or pose a danger to you: send and forbid them to possess weapons of war,
        and order them to wear tunics under their cloaks
        and knee-boots on their feet,
            cothurnus the very high-soled boot of a small woman
        and to teach their sons
            (Kitharizen  A. play the cithara, “phormiggi (Apollo's harp). . himeroen kitharize
        and song (psallein)
and dance and shop-keeping. And quickly, O king, you shall see them become women instead of men, so that you need not fear them, that they might revolt.”
John 10:13 The hireling fleeth, because he is an hireling, and careth not for the sheep.
John 10:14 I am the good shepherd, and know my sheep, and am known of mine.

Matt. 28:19 Go ye therefore, and teach all nations,
ma^thēt-euō ,
A. to be pupil, tini to one, Plu.2.832c.
II. trans., make a disciple of, instruct, “panta ta ethnēEv.Matt.28.19, cf. Act.Ap.14.21:—Pass., Ev.Matt.13.52.
         baptizing them in the name (Jesus Christ)  of the Father, and of the Son, and of the Holy Ghost:

Matt. 28:20 Teaching them to observe all things whatsoever I have commanded you:
        and, lo, I am with you alway, even unto the end of the world. Amen.
First: Di^daskō , Ep.inf. -emenai and -emen, Il.9.442, 23.308: fut. instruct a person, or teach a thing, have one taught or educated,
II. abs., explain,pōs ; didaxonA.Eu. 431; “saphōs d.Th.2.60, etc.; show by argument, prove,legōn didasketōX.An.5.7.11, et


Di^daskō , Ep.inf. -emenai and -emen, Il.9.442, 23.308: fut.
in causal sense:—instruct a person, or teach a thing, Il. 11.832, 9.442: c. dupl. acc., se . . hipposunas edidaxan they taught thee riding, 23.307, cf. Od.8.481; “polla didaskei m' ho polus biotosE. Hipp.252 (lyr.
she taught how to shoot, Il.5.51,teach oneself, learn,  but usu., have one taught or educated, esp. of a father,
Pass., to be taught, learn, c. gen., didaskomenos polemoio trained, skilled in war, Il. 16.811: c. acc., ta se proti phasin Akhillēos dedidakhthai which [medicines] they say thou wert taught by Achilles,
II. abs., explain,pōs ; didaxonA.Eu. 431; “saphōs d.Th.2.60, etc.; show by argument, prove,legōn didasketōX.An.5.7.11, etc.; d. peri tinos hōs . . Th.3.71; “hēlikon esti to alazoneuma . . peirasomai . . didaxaiAeschin.3.238; poiētēs d. hoti . . Jul. Or.2.50b.

And watching over:

Tēr-eō (tē- II. give heed to, watch narrowly, observe
3. abs., watch, keep watch, Th. 7.80, Arist.EN1167b13: c. inf., watch or look out, so as to . . , “etēroun anemō katapheresthaiTh.4.26.


Second: entellō ,
A. enjoin, command, Act. only in Pi.O.7.40, S.Fr.269:— mostly in Med., “tini tiHdt.1.47, etc.; in a will, “philois tauta entellomaiDiog.Oen.66: c. dat. pers. et inf., Hdt.1.53, Pl.R.393e, etc.; enteilasthai apo glōssēs command by word of mouth, Hdt.1.123: so in pf., “entetaltaiLXX 3 Ki.13.17; “entetalmenoi eiēsanPlb.18.2.1, cf. Hdn.1.9.9:—Pass., “ta entetalmenacommands, Hdt.1.60,5.73, S. Fr.462, X.Cyr.5.5.3.
II. invest with legal powers, authorize to act,e. soi kai epitrepōPLips.38.5 (iv A. D.), cf. PMasp.124.6 (vi A. D.).

A: 1317. didaktiko didaktikos, did-ak-tik-os´; from 1318; instructive (“didactic”): — apt to teach.

B: baptism in the NAME of Jesus Christ (not a magical formula). Christ removes sin from THEIR spirit so they have A holy spirit. This, says Paul in 2 Corinthians 3, is the only way you request A good conscience (co-perception) so that you can read BLACK text on BROWN paper.

C::1319. didaskali÷a didaskalia, did-as-kal-ee´-ah; from 1320; instruction (the function or the information): — doctrine, learning, teaching.

Jesus in His post-resurrected state is THE Holy Spirit. He is head of the church which has the same, singular role as the synagogue.
2. metaph., Pl.Lg.905b; para tou didaskalou s., i.e. instruction, Aristid.2.226 J.
Paul used synagogue words for "come together, assemble or gather." He defined the assembly exactly as did Christ in the Church in the wilderness.

Eph. 5:26 That he might sanctify and cleanse it with the washing of water by the word,
loutron , to, *2. [select] water for bathing or washing, “hudatōn enegkein loutraS.OC1599; en loutrois while bathing, X.Cyr.7.5.59; lousai tina loutron give one a bath, wash one with water, S.Ant.1201, Ar.Lys. 469; loutron parekhein ib.377; lousthai loutron bathe, A.Fr.366 (note); “loutron estin, ou potosAlex.9; numphika loutra the conveying of water to the bride (cf. loutrophoros), Poll.3.43; in NT, of baptism, Ep.Eph. 5.26; “l. paliggenesiasEp.Tit.3.5.

Titus 3.5  not by works of righteousness, which we did ourselves, but according to his mercy,
        he saved us,
        through the washing of regeneration
        and renewing by the Holy Spirit,
pa^lig-genesia , ,
A. rebirth, regeneration, of the world, paliggenesias hēgemones, of Noah and his sons, Id.2.144; “ anaktēsis kai p. tēs patridosJ. AJ11.3.9; renewal of a race, Corp.Herm.3.3; of persons, beginning of a new life, “eis p. hormanPh.1.159, cf. Luc.Musc.Enc.7: hence of restoration after exile, Cic.Att.6.6.4; transmigration, reincarnation of souls, Plu.2.998c; cf. metempsukhōsis fin.
2. regeneration by baptism, “dia loutrou paliggenesiasEp.Tit.3.5.

rĕgĕnĕrātĭo , ōnis, f. regenero,
I. a being born again, regeneration (eccl. Lat.), Aug. Civ. Dei, 20, 5; Vulg. Matt. 19, 28; id. Tit. 3, 5: lavacrum regenerationis, of baptism, Aug. Civ. Dei, 22, 8, 5.

rĕnŏvātĭo , ōnis, f. id..
I. In gen., a renewing, renewal (Ciceron.): “mundi,Cic. N. D. 2, 46, 118: “doctrinae,id. Brut. 71, 250: “timoris,id. Fam. 11, 18, 3; Vulg. Tit. 3, 5.—
The washing of water was at baptism. Therefore, it is important to define the meaning of words. We are baptized and added to the Church as disciples OF Christ and BY Christ.

Eph. 5:26WEB That he might sanctify and cleanse it
        with the washing of water
        [INTO] the word,   (In Verbo, En, Eis)
        Into Converto , epistles of a writer, to be occupied in,  Into —
        In eccl. Lat., to convert to Christianity, etc.: “aliquem ad fidem Christi,
2. Pregn., to change the nature of a thing; i. e. to change, alter, transform, turn.
En en paidotribou, en kitharistou, at the school of Ar.Nu.973,

Aristoph. Cl. 973 Just.
I will, therefore, describe the ancient system of education, how it was ordered, when I flourished in the advocacy of justice, and temperance was the fashion. In the first place it was incumbent that no one should hear the voice of a boy uttering a syllable; and next, that those from the same quarter of the town
        should march in good order through the streets to the school of the harp-master, naked, and in a body,
        even if it were to snow as thick as meal.
Then again, their master would teach them, not sitting cross-legged, to learn by rote a song, either “pallada persepolin deinan” or “teleporon ti boama” raising to a higher pitch the harmony which our fathers transmitted to us.

But if any of them were to play the buffoon, or to turn any quavers, like these difficult turns the present artists make after the manner of Phrynis, he used to be thrashed, being beaten with many blows, as banishing the Muses.

And it behooved the boys, while sitting in the school of the Gymnastic-master, to cover the thigh, so that they might exhibit nothing indecent to those outside; then again, after rising from the ground, to sweep the sand together, and to take care not to leave an impression of the person for their lovers. And no boy used in those days to anoint himself below the navel; so that their bodies wore the appearance of blooming health. Nor used he to go to his lover, having made up his voice in an effeminate tone, prostituting himself with his eyes. Nor used it to be allowed when one was dining to take the head of the radish, or to snatch from their seniors dill or parsley, or to eat fish, or to giggle, or to keep the legs crossed.

You become a disciple of the guitar by going to guitar school: you do not go to worship the teacher.


December 4, 2010 1.13.11 47

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