Nor in houses built by human hands!
There is NO money in the kingdom of Christ. Religious operators were called PARASITES.
The BEAST from the EARTH exerciseth all the POWER of the first BEAST before him,
and causeth the earth and them which dwell therein
to WORSHIP the first BEAST, whose deadly wound was healed. Rev. 13:12
Revelation 13 12 kai tēn exousian tou prōtou thēriou pasan poiei enōpion autou. kai poiei tēn gēn kai tous en autē katoikountas hina proskunēsousin to thērion to prōton, hou etherapeuthē hē plēgē tou thanatou autou.
plague
Worship
Thera^p-euō II. do service to the gods, athanatous, theous th., Hes.Op.135, Hdt.2.37, X.Mem.1.4.13, etc.; “daimona” Pi.P.3.109; Dionuson, Mousas, E.Ba.82 (lyr.), IT1105(lyr.); th. Phoibou [“Apollon”] naous serve them, Id.Ion111 (anap.): abs., worship, Lys.6.51; do service or honour to one's parents, E.Ion183 (lyr.), Pl.R.467a, Men.91a; serve, wait upon a master, Id.Euthphr.13d, cf. Ar.Eq.59, 1261, etc.; th. tas thēkas reverence men's graves, Pl.R.469a.
APOLLYON- Phoebus , i, m., = Phoibos (the radiant), I. a poetical appellation of Apollon as the god of light: “quae mihi Phoebus Apollon, Val. Fl. 1, 228: “Circe,” [CHURCH AS WORSHIP CENTER] daughter of Sol, Petr. 135.—
Phoebus , i, m., = Phoibos (the radiant), I.a poetical appellation of Apollo as the god of light: “quae mihi Phoebus Apollo, Val. Fl. 1, 228: “Circe,” daughter of Sol, Petr. 135.—B. Phoe-bēus , a, um, adj., Phœbean, Apollinean: “carmina,” Lucr. 2, 504: “lampas,” the sun, Verg. A. 4, 6: “virgo,” Daphne, Ov. P. 2, 2, 82: “laurus,” id. Tr. 4, 2, 51: “Rhodos,” where the worship of Apollo prevailed, id. M. 7, 365: “lyra,” id. H. 16, 180: “sortes,” oracle, id. M. 3, 130: “tripodes,” id. A. A. 3, 789: “Phoebeā morbos pellere arte,” id. F. 3, 827.—Female Worship Leater C. Phoebas , ădis, f., a PRIESTESS of Apollo; hence the inspired one, the PROPHETESS Ov. Am. 2, 8, 12; id. Tr. 2, 400; Luc. 5, 128; 165.
Satan on the other hand, is also a fallen angel and is called a serpent, devil, and dragon; and is known to mankind by certain names such as: Lucifer, Beelzebub, Abaddon, and Apollyon
BEAST Thērion New music, instrument, Satyric Drama, Goēs Sorcerer, rhetor, Catamites
http://www.pineycom.com/The.Devils.Musical.Worship.Team.html
The Jews and Serpent Worship
http://www.pineycom.com/naga.html
http://www.pineycom.com/SerpentWorship.html
REMEMBER THAT YOU ARE DEALING WITH SORCERERS ABLE TO SEDUCE ALL INTELLECTS.
Monterey Church of Christ Brian Starr Music Marks the following practices of
An Abomination, Witchcraft, the BEASTS, Sorcery, Charming, Soothsaying, enchantment, harlots, beguile, serpents, vipers, Serpo, Herpo, inducing wine-dranking, Cunning Craftsmen or Sophists, Rhetoricians, Dogs or Catamites, magic, Voodoo in primitive America, Melodies to deceive, Deceiver, Cunning Crafts, Techne, religious craftsmen, Lucifer, Voodoo, Locusts, Apollyon, Levi-Leviathan, Lake of FireScripture makes it clear that Jesus was sent INTO the world but not OF this world to rescue a small band of Lost Spirits. They captives and imprisoned by those OF the World, Kosmos, Ecumenical or the kingdom of Satan. The kingdom of Christ does not come with observations meaning religious WORSHIP observations, operations which are Lying wonders.
THOSE WHO WOULD LIE, CHEAT AND STEAL YOUR CHURCH OR UNIVERSITY ARE ELATED THAT THEY CAN DO WHAT JUDE SAYS WAS FORE ORDAINED OF THEM. We want to say that even Phds are Biblically and Ethically illliterate but Jesus in His present STATE of Holy Spirit had Paul say that THEY ARE LYING IN WAIT TO DECEIVE. The Babylon Mother of Harlots has arrived: her priesthood are "Lusted after Fruts." ALL religious craftsmen or technicians, singers or instrument players are defined by the Greek PARASITE. When they dedicate themselves to enhance a Religious Worship Services which SILENCES the School of Christ, they are defined as ANETHEMA. They cannot be redeemed and must be Burned. Revelation 18 says that they HAD once Deceived the whole world and again, Jude says that they were FORE ORDAINED. They are LIARS and SORCERERS and they are maybe already CASTING THEMSELVES INTO THE LAKE OF FIRE as they are CONSUMED by their own MOUTH.
SAM: Our role as worship leaders is to minister to the heart of God Himself – our worship is about HIM and Him alone. We also serve to BLESS those who gather for worship in our services, not so that they can walk away “satisfied” or “filled” by the music, but so that space is created for them to encounter the living God.
Sam, you have OFFENDED dozens of faithful believers and it takes only ONE to earn you a millstone. You had better give up and get yourself fitted..
BELIEVE IT: no one could be so Biblically and Christ illiterate: they are rejoicing in that they are obeying THEIR father's will.
John 8:28 Then said Jesus unto them,
When ye have lifted up the Son of man,
then shall ye know that I am he,
and that I DO nothing of myself;
BUT as my Father hath TAUGHT me,
I SPEAK these things [SPEAK ]
John 8:37 I know that ye are Abrahams seed; but ye seek to kill me,
John 8:38 I SPEAK that which I have seen with my Father:
because my WORD (logos) hath no PLACE in you.
and ye DO that which ye have SEEN with FATHER father.
Close to all Apostates deny the Word, Logos or regulative Principle. Logos outlaws personal opinions, personal experiences, rhetoric, singing or playing noise instruments.Legalists who DO on their own always REJECT the SPEAK mark of a child of God.
Poieite. make, produce, first of something material, as manufactures, works of ART, ton Apollō
etc. of building, p. dōma ton Apollōn,
2. of the gods, “athanatoi Olumpia dōmat' ekhontesp. tēn mousikēn practise it,
of Pluto, dōm' Aidao the nether world
c. describe in verse, compose, write, p. dithurambon, epea 1. song or lay accompanied by music, 8.91,17.519. Saturous [BEAST] kōmōdian, tragōdian, poetry, write as a poet describe in verse, put them into verse, of sacrifices, festivals, etc., celebrate p. tēn mousikēn practise it,
Jb.42.8: without acc., p. Astartē sacrifice to Ashtoreth, ib.3 Ki.11.33.
Matt. 7:13 Enter ye in at the strait gate:
for wide is the gate, and broad is the way, [g4183 Polus Mostly, Altogether
that leadeth to destruction, and many there be which go in thereat:
Matt. 7:14 Because strait is the gate,
and narrow is the way, which leadeth unto life, [g2346 a crowd which afflicts]
and FEW there be that find it. [g2346 a crowd which afflicts]
method-os , hē, (meta, hodos) A.following after, pursuit, II. pursuit of knowledge, investigation, Pl.Sph.218d, 235c, “hē dialektikē m.CLICK FOR MORE ON THE LOGOS WHICH MARKS THOSE WHO IMPOSE MUSIC AS SORCERY, WITCHCRAFT, ABOMINATION.
estin Of a person
logi^k-os , ē, on, (logos) A. of or for speaking or speech, merē l. the organs of speech, Plu.Cor.38:
logikē, hē, speech, Opposite. mousikē, Opposite phantasia” expressed in speech,
II. possessed of reason, intellectual, “meros” Ti.Locr.99e, al.; “to l. zōon”
dianoētikai, Mind Opposite. ēthikai, Arist.EN1108b9.
And:
Ethi^k-os , A. “ēthos” 11) moral, Opposite. dianoētikos, Arist.EN1103a5,
al.; ta ēthika a treatise on morals,
2. dialectical, argumentative, hoi l. dialogoi
logical, l. sullogismoi, Opposite. rhētorikoi, Rh.1355a13.
peri logikōn title of work, Opposite to phusikon, to ēthikon,
SIZE of the Little Flock
mikros , petty, trivial, slight, of persons, of small account, Arist.Ph.197a30; but to para mikros sōzesthai to be only just saved, Id.Rh.1371b11,
Opposite megas 2. generally, vast, high, ouranos, oros, purgos (theōn b. ho m., of Zeus [Father or KAIROS, demon son], Pi.O. 7.34) 3. of sounds, great, loud, Opposite. “oligos opp. mikros Mētēr m., of Cybele, “Mētēr theōn m.
mega eipein to speak big, and so provoke divine wrath,
Beginning in Heaven before Lucifer or Satan was cast out of Heaven.
Elelizō (A), Ep. redupl. of helissō (v. infr.), rare in pres., as Pi.O.9.13; impf. A. “ēlelizon” Hsch., poet. “elelizon” Maiist.42, Nonn.D. 2.525: mostly in aor. (v. infr.):—Pass., impf.h.Hom.28.9: Ep.aor. “elelikto” Il.13.558: pf. “eleligmai” Cerc.6.18:—whirl round, peri skhediēn elelixe to kuma] Od.5.314; hē d' elelikhthē hē nēus] 12.416.2 Med. and Pass., move in coils or spires, of a SERPENT, “tēn d' elelixamenos pterugos laben” Il.2.316; ep' autou (sc. telamōnos）“ elelikto drakōn” 11.39, cf. A.R.4.143; “speiras opheōn elelizomenē” Ar.Fr. 500.II. in Il. of an army, cause it to turn and face the enemy, rally it, “spheas ōk' elelixen Aias” 17.278:—in Pass., “hoi d' elelikhthēsan” 5.497, 6.106; cf. “helissō” 11.1.III. cause to vibrate, megan d' elelixen Olumpon, of Zeus, ib.1.530, cf. 8.199; phormigga e. make its strings quiver, Pi.O.9.13; “asteropan elelixais” Id.N.9.19:—Med., “hippon . . agōniō elelizomenos podi mimeo” Simon.29:—Pass., quake, tremble, quiver, “elelikhthē guia” Il.22.448; elelikto, of a brandished spear, 13.558; “amphi de peplos elelizeto possin” h.Cer.183; megas d' elelizet' Olumpos h.Hom. l.c.; “phormigx elelizomena” Pi.P.1.4. (In Hom. elel- may have been substituted for ewel- （wewel- in elelikto); cf. helissō.)For Epharmostus of Opus Wrestling-Match 466 B. C.
The resounding strain of Archilochus, the swelling thrice-repeated song of triumph, sufficed to lead Epharmostus to the hill of Cronus, in victory [Nike]-procession with his dear companions.
[5] But now, from the bow of the Muses who,
shooting from afar, send a shower of such arrows of song
as these on Zeus of the red lightning-bolt and on the sacred height of Elis,
which once the Lydian hero Pelops [10] won as the very fine dowry of Hippodameia.
And shoot a winged sweet arrow to Pytho;
for your words will not fall to the ground, short of the mark,
when you trill the lyre in honor of the wrestling of the man from renowned Opus.
Praise Opus and her son; [15] praise her whom Themis and her glorious daughter, the savior Eunomia, have received under their protection; she flourishes with excellence beside your stream, Castalia, and beside the Alpheus. From there the choicest garlands [20] glorify the famous mother-city of the Locrians with her splendid trees. I am lighting up that dear city with fiery songs, and more swiftly than a spirited horse or a winged ship [25] I will send that message everywhere, so surely as I, by some destined skill, am cultivating the exquisite garden of the Graces; for they are the givers of delight, but men become brave and skillful by divine will.
Have in Common
koinōn-eō II. of sexual intercourse, k. gunaiki, andri, Pl.Lg.784e, Luc.DDeor.1.2, 10.2,
With the
Mousa All Daughters whatever the sex. A.“Olumpiades M., Dios aigiokhoio thugateres”
“kanakhan . . theias antiluron mousas” S.Tr.643 Make Frenzy
Hermes (Mercury, Kairos), as in hermeneutic, is the in Homer's Hymn 4 to Hermes
What skill is this? What song for desperate cares? What way of song? For verily here are three things to hand all at once from which to choose, —
mirth, and love, and sweet sleep.
[450] And though I am a follower of the Olympian Muses who love dances and the bright path of song —
the full-toned chant and ravishing thrill of flutes —
yet I never cared for any of those feats of skill at young men's revels [Lying Wonders], as I do now for this:
[455] I am filled with wonder, O son of Zeus, at your sweet playing.
But now, since you, though little, have such glorious skill,
sit down, dear boy, and respect the words of your elders
For now you shall have renown among the deathless gods,
you and your mother also. This I will declare to you exactly:
Antipsallo which NEVER appears in Scripture
A.play a stringed instrument in accompaniment of song, “a. elegois phormigga” Ar.Av.218
Brian Starr: The a cappella TRADITION in Churches of Christ is rooted in Scripture and the early Christian church, said Brian Starr, Lubbock Christian University executive vice president.
History notes that STRAIGHT and RATIONAL people never engaged in singing and especially playing a flute or harp. This was the almost total occupation of priestesses who were also prostitutes.
Worship.Androgyny.The.Pagan.Sexual.Ideal
It is the PERSONA of Rhetorical Preaching (not role or dole in God's pattern), singing and playing instruments which REVOLTS true Disciples-Students along with their Biblical Literacy.
There is not a verse about SINGING in a TUNEFUL sense with or without instruments in all of Scripture.
God gave the Seventh day after working six days to the workers: it was never a day of worship. Exodus 18 BEFORE the Law defines isolated groups as small as ten families led by a NON MERCINARY elder. Rest or Sabbath includes SCHOOL.
READING IS THE SINGULAR PATTERN FOR ANY CHRISTIAN ASSEMBLY. Honoring the Death of Jesus is supposed to SILENCE both Male and Female so that "we might be SAFE and come to a knowledge of THE TRUTH. That is the Word, Logos or regulative principle.
http://www.pineycom.com/1.Timothy.4.13.Public.Reading.of.Scriptures.html
Brian Starr: “The early leaders of the (Church of Christ) movement took a high view of Scripture and, interpreting it within a generally conservative framework, they sought to restore the worship practices found in the New Testament church,” he wrote in an email. “From that stance, they typically embraced a capella as their worship style.”
Churches of Christ existed by that NAME in all periods of church history. NONE of the ever engaged in even 'singing' until John Calvin allows a few PSALMS-ONLY to be REwritten and set to a simple meter to be sung in UNISON ONLY.
There was never any use of organs in any group beyond the Methodists-Angilcan-Catholic churches. The first organ was in a free Black AME church as a way to raise money.
There was never in SINGING as a public Pay-to-Play in the Bible. A Cappella was the STYLE of the Pope's castrated Opera singers in the Sistine Chapel (cappella goat) as late as 1911 in the official Pope's Mass. All such gender confused singing went on mostly without the audience.
Kenneth Latourette, A History of Christianity, p. 760).
"In Gnostic circles religious poetry arose to compete with the Old Testament Psalms. Some Catholics therefore distrusted the composition of hymns after this pattern, on the ground that they might smack of heresy. Yet from at least the second century hymns were written by the orthodox which, like their Gnostic counterparts, employed the forms of Greek poetry...Until near the end of the fourth century, in the services of the Catholic Church
only the Old Testament Psalms and
the hymns or canticles from the New Testament were sung:
"Melody as tunefulness belongs to the 19th century so their singing was cantillating and then by the "monkish" and never by a congregation.
the other hymns were for personal family, or private use.
Gradually there were prepared versical paraphrases of the Psalms, hymns
with lines of equal length, and hymns which were acrostic." (Latourette, Christianity. p. 207).From Ephraim the Syrian and Aphrahat the Persian SageTo Ephraim pertains the high and unique distinction of having originated-or at least given its living impulse to-
a new departure in sacred literature; and that, not for his own country merely, but for Christendom.From him came, if not the first idea, at all events the first successful example,
of making song an essential constituent of public worship,
and an exponent of theological teaching;
and from him it spread and prevailed through
the Eastern Churches, and affected even those of the West.To the Hymns, on which chiefly his fame rests, the Syriac ritual in all its forms owes much of its strength and richness; and to them is largely due the place which Hymnody holds throughout the Church everywhere.And hence it has come to pass that, in the Church everywhere, he stands as the representative Syrian Father, as the fixed epithet appended to his name attests-" Ephraim the Syrian,"-the one Syrian known and reverenced in all Christendom.
From a few lines of Proba's work can be seen the problems with this approach: little of what was created could justifiably be placed alongside the great works of the past, and since that was an implicit target the failure to meet it was embarrassing;
more pressingly, such Christianisations did not appeal to the highly educated, who preferred to read the imitated originals,
and did not appeal to Christians who would not otherwise have read the originals, who needed something written to their own culture and not to that of a past elite.
This kind of imitation had its brief flourishing at the time of the emperor Julian, who forbade Christians to teach pagan works, but had no lasting effect.Brian Starr. The practice continues in most Churches of Christ, including the majority in Lubbock.
To explain the TRADITION, many pastors point to New Testament Scriptures like Ephesians 5:19-20, which reads, “Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ” (NIV 1984).
Absent in the New Testament are explicit references to instrumental worship, pointing to a Christian standard of a capella worship, some argue.
Paul warned that UNCONVERTED people cannot READ BLACK text on BROWN paper. There is no reason that a Phd in Bible should ever have read beneath the surface.
WHAT JESUS IS THE STATE OF "HOLY SPIRIT" LED PAUL TO SPEAK.
Eph. 5:17 Wherefore be ye not unwise,
but understanding what the WILL of the Lord is.
Eph. 5:18KJV And be not drunk with wine, wherein is excess;
BUT be filled with the SPIRIT;
Eph. 5:19 SpeakING to YOURSELVES [PLACE] in psalms and hymns and spiritual songs, [SCRIPTURE ONLY]
BUT singING and makING melody in [PLACE]your heart TO THE LORD
John 6:63 It is the SPIRIT that quickeneth; the flesh profiteth nothing: [Jesus: sons of Devil speak on their own]
the WORDS that I SPEAK unto you, they are SPIRIT, and they are life.
Col. 3:16 Let the WORD of Christ dwell in you richly in all wisdom;
teachING and
[PLACE] admonishing one another
in psalms and hymns and spiritual songs,
singiING with grace in your hearts [PLACE] to the Lord. Monterey Worship
Our response to God’s grace is to worship Him with heart, soul, mind and strength. In a world that worships power, image, and wealth, we submit our lives to God, offering our work, play and rest as living sacrifices to Him (Romans 12:1-2).
Romans.12 Reasonable Worship with Christ's Word is the Opposite of Music and Rhetoric
The BEAST in Revelation is defined as "A New Style of Music or Satyric Drama." The Satyrs were half CAPPELLA or GOATS and used His Pan Pipes to seduce people as male or female prostitute.
There is not a single verse about godly people being called into assembly for group singing with or without noise making instruments.
The singular Pattern from the Church in the Wilderness is defined--
Exclusive of Vocal or Instrumental Rejoicing.
Inclusive or REST, Reading and Rehearsing the WORD.
This is repeated by Paul in Romans 15 to PREVENT the reproaches or sexual attacks on Jesus.
Romans 12:1I 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.
tēn logikēn latreian humōn:
First, the body of flesh must be sacrificed or burned up:
Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ’s have crucified the flesh with the affections and lusts.IF YOU UNDERSTAND THE MEANING OF CHURCH AS A MESSAGE FROM GOD TO US, YOU WILL HAVE NO TROUBLE MAKING ALL OF THE LUSTS OF THE FLESH, EYES AND EARS ABSOLUTELY SILENT
Then, it is possible to engage in RATIONAL or SPIRITUAL worship:G2378 thusia thoo-see'-ah From G2380 ; sacrifice (the act or the victim, literally or figuratively):--sacrifice
G2380 thuÿ thoo'-o A primary verb; properly to rush (breathe hard, blow, smoke), that is, (by implication) to sacrifice (properly by fire, but generally); by extension to immolate (slaughter for any purpose):--kill, (do) sacrifice, slay.
Thu^si-a , Ion. -iē, h(, (thuō) prop. A. burnt-offering, sacrifice, “en thusiēsi einai” Hdt.8.99;
Poieo 3. of sacrifices, festivals, etc., celebrate, “p. hira” Hdt.9.19, cf. 2.49 (Act. and Pass.)leitourg-ia , h(, earlier Att. lēt- IG22.1140.14 (386 B.C.):—at Athens, and elsewhere (e.g. Siphnos, Isoc.19.36; Mitylene, Antipho 5.77),
“p. tēn thusian tō Poseidōni” X.HG4.5.1;(when people steal your lambs)
p. sabbata observe the Sabbath, LXXEx.31.16;
III. public service of the gods, “ hai pros tous theous l.” Arist.Pol.1330a13; “hai tōn theōn therapeiai kai l.” D.S.1.21, cf. UPZ17.17 (ii B.C.), PTeb.302.30 (i A.D.), etc.; the service or ministry of priests, LXX Nu.8.25, Ev.Luc.1.23.
Thu^si-azō , "is specificially a religious sacrifice to Bacchus or Dionysys which was a common religious exercise Paul warns about in Romans 15". tō Dii huper tōn ploizomenōn ib.199.36 (Adule); “th. tō theō kai bakkheuein” D.S.4.3: abs., LXX 1 Ch.21.28, al., IG3.74.16, etc.: thusiazousai, hai, title of mime by Herodas.
Bakkh-euō ,A. celebrate the mysteries of Bacchus, Hdt.4.79.2. speak or act like one frenzy-stricken, S.Ant. 136 (lyr.), E.Ion1204, etc.: also of places, “b. stegē” A.Fr.58, cf. E. IT1243(lyr.).II. causal, inspire with frenzy, “hautai se bakkheuousi suggenē phonon;” E.Or.411, cf.HF966:—Pass., Id.Or.835; “philosophia eu mala bebakkh.” full of mysticism, Plu.2.580c.2. initiate in the Bacchic mysteries, in Pass., Schwyzer792 (Cyme, v B. C.)."Biblical Greek. Here the meaning is always religious. leitourgia in the OT is limited to priestly and Levitical administration. In the LXX it renders chiefly the Hebrew abhodha (5656) (from abad (5647)) which signifies service to God, specially undertaken by priests and Levites (e.g. Num.8:25; Lk.1:23; Heb.8:6; 9:21). In Christian Greek there is the additional meaning of brotherly beneficence operating in the local church, seen as a sacrifice to God.
"St. Paul speaks of himself being 'offered,' as upon an altar (Ph.2:17), and Epaphras as sacrificing almost his life to supply the Philippians' lack of leitourgia (2:30). He uses the word to indicate the almsgiving of Corinthian believers (II Cor.9:12). St. Clement speaks of leitourgia of each Christian apparently in the context of the Eucharist (41:1), and later in connection with the bishop's office.(44:3,6).The placing of the word leitourgia in the context of the Eucharist so early in Christian history naturally raises the question whether this term, having a strong sacrificial sense in Biblical Greek, does not figure in the same context in the NT. Is not Paul referring thereby to the offertory gifts at the Breaking of Bread
Latin: Romans 12.1 obsecro itaque vos fratres per misericordiam Dei ut exhibeatis corpora vestra hostiamviventemsanctam Deo placentem rationabile obsequium vestrum
Rătĭōnābĭlis , e, adj. ratio (post-Aug.; = rationalis, which is in better use), I. reasonable, rational: he pure milk of reason, id. 1 Pet. 2, 2: “sententia vera et rationabilis,”
Sententĭa , ae, f. for sentientia, from sentio,I. a way of thinking, opinion, judgment, sentiment; a purpose, determination, decision, will, etc.
I. Transf., of words, discourse, etc., sense, meaning, signification, idea, notion, etc.
1. In gen., a thought expressed in words; a sentence, period: dum de singulis sententiis breviter disputo
LOGOS Greek rational worship demands:
logi^k-os , ē, on, (logos)Romans 12:2 And be not conformed to this world:A. of or for speaking or speech, merē l. the organs of speech, Plu.Cor.38:
logikē, hē, speech, Opposite. mousikē, Opposite phantasia” expressed in speech,
II. possessed of reason, intellectual, “meros” Ti.Locr.99e, al.; “to l. zōon”
dianoētikai, Mind Opposite. ēthikai, Arist.EN1108b9.
And:
Ethi^k-os , A. “ēthos” 11) moral, Opposite. dianoētikos, Arist.EN1103a5,
al.; ta ēthika a treatise on morals,
2. dialectical, argumentative, hoi l. dialogoi
logical, l. sullogismoi, Opposite. rhētorikoi, Rh.1355a13.
peri logikōn title of work, Opposite to phusikon, to ēthikon,
And Phusikos is the opposite of logikos
phu^sikos , ē, on, A. natural, produced or caused by nature, inborn, native,
II. of or concerning the order of external nature, natural, physical, “hē ph. epistēmē”
2. “ho ph.” an inquirer into nature, natural philosopher,
4. Adv. “-kōs” according to the laws of nature,
phu^sikos is the Opposite of logikōs,
Enthousi-astikos , ē, on,A. inspired, “phusis” Pl.Ti.71e; esp. by music, Arist.Pol.1340a11; “hē e. sophia” divination, Plu.Sol.12; “e. ekstasis” Iamb.Myst.3.8; “to e.” excitement, Pl.Phdr. 263d: Sup. -ōtatos Sch.Iamb.Protr.p.129 P. Adv. “-kōs, diatithenai tina” Plu.2.433c: Comp. “-ōteron” Marin.Procl.6.
Rathional opposite to phusis
Plat. Tim. 71e as good as they possibly could, rectified the vile part of us by thus establishing therein the organ of divination, that it might in some degree lay hold on truth. And that God gave unto man's foolishness the gift of divination a sufficient token is this: no man achieves true and inspired divination when in his rational mind, but only when the power of his intelligence is fettered in sleep or when it is distraught by disease or by reason of some divine inspiration.
But it belongs to a man when in his right mind to recollect and ponder both the things spoken in dream or waking vision by the divining and inspired nature, and all the visionary forms that were seen, and by means of reasoning to discern about them allLogos , Opposite. kata pathos, Arist.EN1169a5 or personal experiences
Opposite Pathos A. that which happens to a person or thing, incident, accident, where this incident took place, unfortunate accident,Opposite matēn , Dor. mata_n ma^, Adv. random, false, dreams
2. what one has experienced, good or bad, experience
II. of the soul, emotion, passion (“legō de pathē . . holōs hois hepetai hēdonē ē lupē” Arist.EN1105b21), “sophiē psukhēn pathōn aphaireitai”
Sophia , A. cleverness or skill in handicraft and ar,t 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,Opposite Poiein to excite passion, Arist.Rh.1418a12; V. Rhet., emotional style or treatment, to sphodron kai enthousiastikon p. Longin.8.1; “pathos poiein” Arist. Rh.1418a12; “
in divination, S.OT 502 (lyr.
Opposite human reasoning.
Opposite muthos, as history to legend,
intelligent utterance.....
Opposite phōnē, 3. any articulate sound,
4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.” S.Fr.595; “suriggōn” (flute) E.Tr.127 (lyr.); “aulōn” rare in early Prose, “organōn phōnai” Pl.R.397a; freq. in LXX, “hē ph. tēs salpiggos” LXX Ex.20.18; ph. brontēs ib. Ps.103(104).7;
kerkis , “histois kerkida dineuousa” E.Tr.199 (lyr.); “kerkisin ephestanai” Id.Hec. 363; “phōnē kerkidos” S.Fr.595; kerkidos humnois ib.890 (lyr.); “kerkidos aoidou” 2. tympanum or half-tympanum, IG42(1).102.89, 112Opposite Organon , to, (ergon, erdō) hard work A. instrument, implement, tool, for making or doing a thing, engine of war,
3. musical instrument, Simon.31, f.l. in A.Fr.57.1 ; ho men di' organōn ekēlei anthrōpous, of Marsyas, Pl.Smp.215c ; aneu organōn psilois logois ibid., cf. Plt.268b ; “o. polukhorda” Id.R.399c, al.; “met' ōdēs kai tinōn organōn” Phld.Mus.p.98K.; of the pipe, Melanipp.2, Telest.1.2.
Plat. Sym. 215c Why, yes, and a far more marvellous one than the satyr. His lips indeed had power to entrance mankind by means of instruments; a thing still possible today for anyone who can pipe his tunes: for the music of Olympus' flute belonged, I may tell you, to Marsyas his teacher. So that if anyone, whether a fine flute-player or paltry flute-girl, can but flute his tunes, they have no equal for exciting a ravishment, and will indicate by the divinity that is in them who are apt recipients of the deities and their sanctifications. You differ from him in one point only—that you produce the same effect with simple prose unaided by instruments. For example, when we hear any other person—Opposite inarticulate noise (psophos）
prose, Opposite poiēsis, Id.R.390a; Opposite. psilometria, Arist.Po.1448a11; Opposite. emmetra, tō l. touto tōn metrōn (sc. to iambeion）“
pezoi, Opposite poiētikē,
pezos , ē, on, (v. pous) : 2. of verse, unaccompanied by music, “kai peza kai phormikta” S.Fr.16 ; pezō goō: aneu aulou ē luras, without the lyre
2. without musical accompaniment (cf. 11.2), “pausai melōdous' alla p. moi phrason” . Pl.Sph.237a.
STOP the melody but let me explain!
phrazō , S.Ph.25, etc.: poet. impf. explain (opp. legō, which means simply speak, say), phrason haper g' elexas declare, explain what thou didst say,Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. (anapauo)
II. Med. and Pass., indicate to oneself, i.e. think or muse upon, consider, ponder,
Lego l. ti to say something, i. e. to speak to the point or purpose, to explain more fully,
to recite what is written, labe to biblion kai lege Plat., etc.:—but the sense of Lat. lego, to read, only occurs in compds., analegomai, epilegomai.
373. anapano, an-ap-ow´-o; from 303 and 3973; (reflexively) to repose (literally or figuratively (be exempt), remain); by implication, to refresh: — take ease, refresh, (give, take) rest.
3973. pauo, pow´-o; a primary verb (“pause”); to stop (transitively or intransitively), i.e. restrain, quit, desist, come to an end: — cease, leave, refrain.
Stop the: Melōd-eō ,A. chant, sing, Ar.Av.226, 1381, Th.99:—Pass., to be chanted, “ta rhēthenta ē melōdēthenta” Pl.Lg.655d, cf. Chamael. ap. Ath. 14.620c; to be set to music, Cleanth. ap. Phld.Mus.p.98 K.; ta melōdoumena diastēmata used in music, Plu.2.1019a.
Spiritual worship or Reasonable worship is the Word of Christ only.pauō , Il.19.67, etc. ;
Stop the: lupas ōdais p. E.Med.197 (anap.), etc. ; p. toxon let the bow rest, Od.21.279
Stop the: 2. c. acc. pers. et gen. rei, hinder, keep back, or give one rest, from a thing, p. Hektora makhēs, ponoio Akhilēa, Thamurin aoidēs,
Stop the: 3. c. pres. part., stop a person from leave off doing . . , hoth' hupnos heloi, pausaito te nēpiakheuōn when he stopped playing
Stop the: later paēsomai （ana-) Apoc.14.13
Stop the: of one singing or speaking, 17.359, Hdt.7.8.d : generally, Med. denotes willing, Pass. forced, cessation.
Stop the rhapsōd-os , o(, A. reciter of Epic poems, sts. applied to the bard who recited his own poem, professional reciters, esp. of the poems of Homer, Hdt.5.67, Pl.Ion 530c, etc.: also rh. kuōn, ironically, of the Sphinx who chanted her riddle, S.OT391
(Prob. from rhaptō, aoidē; Hes.Fr. 265 speaks of himself and Homer as en nearois humnois rhapsantes aoidēn, and Pi.N.2.2 calls Epic poets rhaptōn epeōn aoidoi:
Stop the orkheomai , 2. represent by dancing or pantomime,
III. Act. orkheō , make to dance (v. Pl.Cra.407a), is used by Ion Trag.50, ek tōn aelptōn mallon ōrkhēsen phrenas made my heart leap
Rev 14.13] I heard the voice from heaven saying, "Write, 'Blessed are the dead who die in the Lord from now on.'" "Yes," says the Spirit, "that they may rest from their labors; for their works follow with them."
So, rational or spiritual worship is EXCLUSIVE of music which disables the mind.
Rational worship is of the reason or intellect.
Spiritual worship os Opposite to "sermonizing" or "moralizing which is:
Ethi^k-os , A. “ēthos” 11) moral, Opposite. dianoētikos, Arist.EN1103a5, al.; ta ēthika a treatise on morals,The Word of God is the only thing that can transform OUR spirit into the likeness of Christ's spirit:
but be ye transformed (metamorph-oō )by the renewing of your mind,
that ye may prove what is that good, and acceptable,
and perfect, will of God.
The SPIRIT of Christ is turned into the TESTIMONY OF JESUS. In all of the Prophets any kind of performance music is a sign of effeminate males STEALING the Church house of Widows..
Holy Spirit means that God put His WORDS into the MOUTH of A Moses, the Prophets and LASTLY the MAN Jesus of Nazareth a Prophet like Moses. The TESTIMONY of Jesus WAS the Spirit of Prophecy. Spirit produces WORDS but not to any pseudo-Apostle
Isa 8:19 And when they shall say unto you,
Seek unto them that have familiar spirits,
and unto wizards that peep, and that mutter:
should not a people seek unto their God?
for the living to the dead?
[19] et cum dixerint ad vos quaerite a pythonibus et a divinis qui stridunt in incantationibus suis numquid non populus a Deo suo requirit pro vivis a mortuisTo the law and to the testimony:
-strīdō to make a shrill noise, sound harshly, creak, hiss, grate, whiz, whistle, rattle, buzz: stridentia tinguunt Aera lacu, V.: cruor stridit, hisses, O.: belua Lernae Horrendum stridens, V.: horrendā nocte (striges), O.: mare refluentibus undis, V.: aquilone rudentes, O.: videres Stridere secretā aure susurros, buzz, H.
H7442 rânan raw-nan' A primitive root; properly to creak (or emit a stridulous sound), 2. tremulous sound of a mast or pole "Shaken by the wind" also the sound of a torrent. Vibrate the voice TRILL which is the WOMEN'S sound of Halal above.
-cantus , ūs, m. id., 2. With instruments, a playing, music: “in nervorum vocumque cantibus,” Cic. Tusc. 1, 2, 4; id. Rosc. Am. 46, 134: “citharae,” Hor. C. 3, 1, 20: “horribili stridebat tibia cantu,” Cat. 64, 264: “querulae tibiae,” Hor. C. 3, 7, 30:
B. An incantation, charm, magic song, etc.: cantusque artesque magorum. Ov. M. 7, 195; 7, 201: “at cantu commotae Erebi de sedibus imis Umbrae ibant,” Verg. G. 4, 471: “magici,”
The Wizzard is one who thinks that they can hear the Word of God "beyond the sacred page." John called them sorcerers because they used rhetoric, singers and instrumentalists to STEAL the Word and money from others Yiddeoniy (h3049) yid-deh-o-nee'; from 3045; prop. a knowing one; spec. a conjurer; (by impl.) a ghost: - wizard.
"In Isa 8:19 the 'obhoth and yidh'onim are spoken of those who 'chirp and mutter." These terms refer to the necromancers themselves who practiced ventriloquism in connection with their magical rites. In Isa 29:4 it is said 'Thy voice shall be as an 'obh, out of the ground.'... They are stamped in these passages, as in the Witch of Endor narrative, as deceivers practising a fraudulent art. By implication their power to evoke spirits with whom they were in familiar intercourse is denied." (Int Std Bible Ency., ency, p. 690)
Pȳthon ,, I. the serpent slain, according to the myth, near Delphi by Apollon, who was fabled to have been called Pythius in commemoration of this victory, Ov. M. 1, 438; 1. Pȳthĭa , ae, f., = hē Puthia, the priestess who uttered the responses of the Delphic Apollo, the Pythoness, Pythia, Cic. Div. 1, 19, 38; Nep. Milt. 1, 3. —
if they SPEAK not according to this WORD,
it is because there is no light in them. Isa 8:20
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