Tonight’s topic among others: The show has been running for just over a year, Happy one year anniversary Corporation nation and an Analysis of Matthew 6 .. The Lord’s Prayer and over population (Not) and shooting from the hip and a rant about weirdo bastards @ 00H:12m:24s and;
Matthew 6 Wycliffe Bible (WYC)
6 Take heed, that ye do not your rightwiseness before men, to be seen of them, else ye shall have no meed at your Father that is in heavens [else ye shall not have meed of your Father which is in heavens].
2 Therefore when thou doest alms, do not thou trumpet before thee, as hypocrites do in synagogues and streets, that they be worshipped of men[a]; soothly I say to you, they have received their meed.
3 But when thou doest alms, know not thy left hand what thy right hand doeth,
4 that thine alms be in huddles, and thy Father that seeth in huddles, shall requite thee [shall yield to thee].
5 And when ye pray, ye shall not be as hypocrites, that love to pray standing in synagogues and [in] corners of streets, to be seen of men [that they be seen of men]; truly I say to you, they have received their meed.
6 But when thou shalt pray, enter into thy bedchamber, and when the door is shut, pray thy Father in huddles, and thy Father that seeth in huddles, shall yield to thee.
7 But in praying do not ye speak much, as heathen men do, for they guess that they be heard in their much speech.
8 Therefore do not ye be made like to them, for your Father knoweth what is need to you [for your Father knoweth what is needful to you], before that ye ask him.
9 And thus ye shall pray, Our Father that art in heavens, hallowed be thy name;
10 thy kingdom come to; be thy will done in earth as it is in heaven[b];
11 give to us this day our each day’s bread;
12 and forgive to us our debts, as we forgive to our debtors;
13 and lead us not into temptation, but deliver us from evil. Amen.
14 For if ye forgive to men their sins, your heavenly Father shall forgive to you your trespasses.
- constitution (n.)
- mid-14c., “law, regulation, edict,” from Old French constitucion (12c.) “constitution, establishment,” and directly from Latin constitutionem (nominative constitutio) “act of settling, settled condition, anything arranged or settled upon, regulation, order, ordinance,” from constitut-, past participle stem of constituere (see constitute).
- unconscionable (adj.)
- 1560s, “showing no regard for conscience,” from un- (1) + now rare conscionable “conscientious.” Related: Unconscionably.
- conscionable (adj.)
- 1540s, from conscioned “having a conscience” (from conscience) + -able; obsolete from early 18c. but fossilized in its negative, unconscionable.
- scapegoat (n.)
- 1530, “goat sent into the wilderness on the Day of Atonement, symbolic bearer of the sins of the people,” coined by Tyndale from scape (n.1) + goat to translate Latin caper emissarius, itself a translation in Vulgate of Hebrew ‘azazel (Lev. xvi:8,10,26), which was read as ‘ez ozel “goat that departs,” but which others hold to be the proper name of a devil or demon in Jewish mythology (sometimes identified with Canaanite deity Aziz).
Jerome’s reading also was followed by Martin Luther (der ledige Bock), Symmachus (tragos aperkhomenos), and others (compare French bouc émissaire), but the question of who, or what (or even where) is meant by ‘azazel is a vexed one. The Revised Version (1884) simply restores Azazel. But the old translation has its modern defenders:
Azazel is an active participle or participial noun, derived ultimately from azal (connected with the Arabic word azala, and meaning removed), but immediately from the reduplicate form of that verb, azazal. The reduplication of the consonants of the root in Hebrew and Arabic gives the force of repetition, so that while azal means removed, azalzal means removed by a repetition of acts. Azalzel or azazel, therefore, means one who removes by a series of acts. … The interpretation is founded on sound etymological grounds, it suits the context wherever the word occurs, it is consistent with the remaining ceremonial of the Day of Atonement, and it accords with the otherwise known religious beliefs and symbolical practices of the Israelites. [Rev. F. Meyrick, “Leviticus,” London, 1882]
Meaning “one who is blamed or punished for the mistakes or sins of others” first recorded 1824; the verb is attested from 1943. Related: Scapegoated; scapegoating. For the formation, compare scapegrace, also scape-gallows “one who deserves hanging.”
- scapegrace (n.)
- 1767, from scape (v.) + grace (n.); as if “one who escapes the grace of God.” Possibly influenced by scapegoat.
- whore (n.)
- 1530s spelling alteration (see wh-) of Middle English hore, from Old English hore “prostitute, harlot,” from Proto-Germanic *horaz (fem. *horon-) “one who desires” (cognates: Old Norse hora “adulteress,” Danish hore, Swedish hora, Dutch hoer, Old High German huora “whore;” in Gothic only in the masc. hors “adulterer, fornicator,” also as a verb, horinon “commit adultery”), from PIE *ka- “to like, desire,” a base that has produced words in other languages for “lover” (cognates: Latin carus “dear;” Old Irish cara “friend;” Old Persian kama “desire;” Sanskrit Kama, name of the Hindu god of love, kamah “love, desire,” the first element in Kama Sutra).
Whore itself is perhaps a Germanic euphemism for a word that has not survived. The Old English vowel naturally would have yielded *hoor, which is the pronunciation in some dialects; it might have shifted by influence of Middle English homonym hore “physical filth, slime,” also “moral corruption, sin,” from Old English horh. The wh- form became current 16c. A general term of abuse for an unchaste or lewd woman (without regard to money) from at least c. 1200. Of male prostitutes from 1630s. Whore of Babylon is from Rev. xvii:1, 5, etc. In Middle English with occasional plural forms horen, heoranna.
The word, with its derivatives, is now avoided polite speech; its survival in literature, so as it survives, is due to the fact that it is a favorite word with Shakspere (who uses it, with its derivatives, 99 times) and is common in the authorized English version of the Bible … though the American revisers recommended the substitution of harlot as less gross …. [Century Dictionary]
Some equivalent words in other languages also derive from sources not originally pejorative, such as Bohemian nevestka, diminutive of nevesta “bride;” Dutch deern, German dirne originally “girl, lass, wench;” also perhaps Old French pute, perhaps literally “girl,” fem. of Vulgar Latin *puttus (but perhaps rather from Latin putidus “stinking;” see poontang). Welsh putain “whore” is from French, probably via Middle English. Among other languages, Greek porne “prostitute” is related to pernemi “sell,” with an original notion probably of a female slave sold for prostitution; Latin meretrix is literally “one who earns wages” (source of Irish mertrech, Old English miltestre “whore, prostitute”).
The vulgar Roman word was scortum, literally “skin, hide.” Another term was lupa, literally “she-wolf” (preserved in Spanish loba, Italian lupa, French louve; see wolf (n.)). And of course there was prostituta, literally “placed in front,” thus “publicly exposed,” from the fem. past participle of prostituere (see prostitute (n.)). Another Old Norse term was skækja, which yielded Danish skøge, Swedish sköka; probably from Middle Low German schoke, which is perhaps from schode “foreskin of a horse’s penis,” perhaps with the sense of “skin” (compare Latin scortum) or perhaps via an intermediary sense of “vagina.” Spanish ramera, Portuguese ramiera are from fem. form of ramero “young bird of prey,” literally “little branch,” from ramo “branch.” Breton gast is cognate with Welsh gast “bitch,” of uncertain origin. Compare also strumpet, harlot.
Old Church Slavonic ljubodejica is from ljuby dejati “fornicate,” a compound from ljuby “love” + dejati “put, perform.” Russian bljad “whore” derives from Old Church Slavonic bladinica, from bladu “fornication.” Polish nierządnica is literally “disorderly woman.” Sanskrit vecya is a derivation of veca- “house, dwelling,” especially “house of ill-repute, brothel.” Another term, pumccali, means literally “one who runs after men.” Avestan jahika is literally “woman,” but only of evil creatures; another term is kunairi, from pejorative prefix ku- + nairi “woman.”
- whore-monger (n.)
- 1520s, from whore (n.) + monger (n.). A Petrus Hurmonger is in the 1327 Leicestershire Lay Subsidy Rolls.
- Ephesians 6:12Wycliffe Bible (WYC)
12 For why striving is not to us against flesh and blood, but against princes and potentates, against governors of the world of these darknesses, against spiritual things of wickedness, in heavenly things.
- con (v.2)
- “to swindle,” 1896, from con (adj.). Related: Conned; conning.
- con (n.1)
- “negation” (mainly in pro and con), 1570s, short for Latin contra “against” (see contra).
- word-forming element meaning “together, with,” sometimes merely intensive; the form of com- used in Latin before consonants except -b-, -p-, -l-, -m-, or -r-. In native English formations (such as costar), co- tends to be used where Latin would use con-.
- sense (n.)
- c. 1400, “faculty of perception,” also “meaning, import, interpretation” (especially of Holy Scripture), from Old French sens “one of the five senses; meaning; wit, understanding” (12c.) and directly from Latin sensus “perception, feeling, undertaking, meaning,” from sentire “perceive, feel, know,” probably a figurative use of a literally meaning “to find one’s way,” or “to go mentally,” from PIE root *sent- “to go” (cognates: Old High German sinnan “to go, travel, strive after, have in mind, perceive,” German Sinn “sense, mind,” Old English sið “way, journey,” Old Irish set, Welsh hynt “way”). Application to any one of the external or outward senses (touch, sight, hearing, etc.) in English first recorded 1520s.
A certain negro tribe has a special word for “see;” but only one general word for “hear,” “touch,” “smell,” and “taste.” It matters little through which sense I realize that in the dark I have blundered into a pig-sty. In French “sentir” means to smell, to touch, and to feel, all together. [Erich M. von Hornbostel, “Die Einheit der Sinne” (“The Unity of the Senses”), 1927]
Meaning “that which is wise” is from c. 1600. Meaning “capacity for perception and appreciation” is from c. 1600 (as in sense of humor, attested by 1783, sense of shame, 1640s).
- us (pron.)
- Old English us (cognate with Old Saxon, Old Frisian us, Old Norse, Swedish oss, Dutch ons, German uns), accusative and dative plural of we, from PIE *nes- (2), forming oblique cases of the first person plural personal pronoun (cognates: Sanskrit nas, Avestan na, Hittite nash “us;” Greek no “we two;” Latin nos “we, us;” Old Church Slavonic ny “us,” nasu “our;” Old Irish ni, Welsh ni “we, us”). The -n- is preserved in Germanic in Dutch ons, German uns.
I don’t have to tell you things are bad. Everybody knows things are bad. It’s a depression. Everybody’s out of work or scared of losing their job. The dollar buys a nickel’s worth, banks are going bust, shopkeepers keep a gun under the counter. Punks are running wild in the street and there’s nobody anywhere who seems to know what to do, and there’s no end to it. We know the air is unfit to breathe and our food is unfit to eat, and we sit watching our TV’s while some local newscaster tells us that today we had fifteen homicides and sixty-three violent crimes, as if that’s the way it’s supposed to be. We know things are bad – worse than bad. They’re crazy. It’s like everything everywhere is going crazy, so we don’t go out anymore. We sit in the house, and slowly the world we are living in is getting smaller, and all we say is, ‘Please, at least leave us alone in our living rooms. Let me have my toaster and my TV and my steel-belted radials and I won’t say anything. Just leave us alone.’ Well, I’m not gonna leave you alone. I want you to get mad! I don’t want you to protest. I don’t want you to riot – I don’t want you to write to your congressman because I wouldn’t know what to tell you to write. I don’t know what to do about the depression and the inflation and the Russians and the crime in the street. All I know is that first you’ve got to get mad. You’ve got to say, ‘I’m a HUMAN BEING, God damn it! My life has VALUE!’ So I want you to get up now. I want all of you to get up out of your chairs. I want you to get up right now and go to the window. Open it, and stick your head out, and yell, ‘I’M AS MAD AS HELL, AND I’M NOT GOING TO TAKE THIS ANYMORE!’ I want you to get up right now, sit up, go to your windows, open them and stick your head out and yell – ‘I’m as mad as hell and I’m not going to take this anymore!’ Things have got to change. But first, you’ve gotta get mad!… You’ve got to say, ‘I’m as mad as hell, and I’m not going to take this anymore!’ Then we’ll figure out what to do about the depression and the inflation and the oil crisis. But first get up out of your chairs, open the window, stick your head out, and yell, and say it: “I’M AS MAD AS HELL, AND I’M NOT GOING TO TAKE THIS ANYMORE!”