| WHY
PAUL SILENCED WOMEN DURING THE WEEKLY READING THAT WHICH
IS WRITTEN FOR OUR LEARNING http://www.pineycom.com/http://pineycom.com/FathArnoHeresIV.html 12. But let them 60
be true, as you maintain, yet will you have us also
believe 61
that Mellonia, for example, introduces herself into the
entrails, or Limentinus, and that they set themselves to
make known 62
what you seek to learn? Did you ever see their face
their deportment, their countenance? or can even these
be seen in lungs or livers?
May it not happen, may it not come to pass, although you craftily conceal it, that the one should take the other's place, deluding, mocking, deceiving, and presenting the appearance of the deity invoked? If the magi, who areso much akin to 63 soothsayers, relate that, in their incantations, pretended gods 64 steal in frequently instead of those invoked; that some of these, moreover, are spirits of grosser substance, 65 who pretend that they are gods, and delude the ignorant by their lies and deceit,- why 66 should we not similarly believe that here, too, others substitute themselves for those who are not, that they may both strengthen your superstitious beliefs, and rejoice that victims are slain in sacrifice to them under names not their own?
|
|
| Allowing scripture to
read US LECTIO (Read) READ SHORT PASSAGE OF
SCRIPTURE FIRST INSTRUCTIONS for second reading: "Liisten attentively for a WORD or phrase that seems to be GIVEN to you, a word that DRAWS you to it read passage again silence one or two minutes inviite members to speak aloud the one WORD or PHRASE that the SPIRIT has given them without explanation or discussion MEDITATIO (reflect) Instructioons for third reading; "Allow the SPIRIT to bring to your mind and heart and experience or issue that you are facing right now that seems to connect you're your word or phrase. Do not force it, just allow it to emerge." Read passage again (same or different reader) silence (one or two minutes) Invite members to briefly share where their word or phrase connects with their life right now. ORATOR (speak/respond) Instructions for fourth reading: "Is God INVITING you to do or be something in the next few days? LISTEN for an INVITATION Read passagain (same or third readersilence two or three minutesinvite members to share the invitation they HEARD from god. |
John 8:26 I have
many things to say and to judge of you: but he that sent me is TRUE; and I SPEAK to the world those things which I HAVE HEARD OF HIM Is. 59:21 As for me, this is my covenant with them, saith the LORD; My SPIRIT that is upon thee, and my WORDS which I have put in thy MOUTH, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever. Matt. 28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Matt. 28:19 GO ye therefore, and TEACH all nations, baptizing them in the NAME [singular] 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. SPIRIT is figurative or a PARABLE to hide from those who speak on their own whom Jesus calls children of the Devil |
| CONTEMPLATIO
(release) think on these things sit quietly and REST
in God's PRESENCE Be present to God without the use of WORDS silence ten to twenty minutes Invite members to share the INVITATION they HEARD from God |
Rom. 10:5 For Moses
describeth the righteousness which is of the law, That the
man which doeth those things shall live by them. Rom. 10:6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Rom. 10:7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) Rom. 10:8 But what saith it? The WORD is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; |
| John 8:38 I SPEAK
that which I have seen with my Father: and ye DO that which ye have seen with your father. [Those who DO are sons of the Devil] Devil Do: carmen I.a tune, song; poem, verse; an ORACULAR response, a prophecy; a form of incantation (cf.: cano, cantus, and canto). note, sound, both vocal and instrumental “also versus, numeri, modi): carmen tuba ista peregit |
John
8:31 Then said Jesus to those Jews which believed on
him, IF ye continue in MY word, THEN are ye my disciples indeed; John 8:32 And ye shall know the truth, and the TRUTH shall make you free. |
| Devil Do: Commercium sermonis,” 7 In mercant. lang., to practise, exercise, follow any trade or profession: 8. In relig. lang., like the Gr. rhezein, to perform or celebrate a religious rite; to offer sacrifice, make an offering, to sacrifice: | Is. 55:1 Ho, every one
that thirsteth, come ye to the waters, and he that hath no
money; come ye, buy, and eat; yea, come, buy wine and milk
without money and without price. Is. 55:2 Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. |
JACKIE HALSTEAD LIPSCOMB IMAGINATION VERSUS THE WORD OF GOD AND JESUS
|
Lipscomb University Preaching 2008
From Denominational Imagination!
Paul defines that as a STRONG DELUSION or "claiming to
replace God." It is a STRONG DELUSION that God ever commanded a DAY
for worship. It is the DEFINITION of a CULT to operate a center of
SANCTITY with command authority, controlling the
member's life several days during the week. THE CHRISTIAN ASSEMBLY IS A SCHOOL OF CHRIST AND
SPIRITUAL OR RATIONAL WORSHIP IS READING AND UNDERSTAND
A "LECTION" MADE BY "THE DIVINE." g4352. proskuneo,
pros-koo-neh´-o; from 4314 and a probable derivative
of 2965 (meaning to kiss, like a dog licking his
master’s hand); to fawn or crouch to, i.e. (literally
or figuratively) prostrate oneself in homage
(do reverence to, adore): — worship. John 4:23 Phil. 3:2 Beware of dogs, [homosexuals]
Logos , Opposite. kata pathos, Arist.EN1169a5 or personal experiences |
LECTIO-DIVINA HEARS THE PERMISSION OF MUSICAL-GENDER CONFLICTED IDOLATRY
The Instrumental-Trinitarian-Perverted "play" was seen as a LAUGHING STOCK and there was no redemption. You congregation showing up as EMPTY PEWS understands the persona and flee:
"Philodemus considered it paradoxical that music should be regarded as veneration of the gods while musicians were paid for performing this so-called veneration. Again, Philodemus held as self deceptive the view that music mediated religious ecstasy. He saw the entire condition induced by the noise of cymbals and tambourines as a disturbance of the spirit.
He found it significant that, on the whole, only women and effeminate men fell into this folly.
Accordingly, nothing of value could be attributed to music; it was no more than a slave of the sensation of pleasure, which satisfied much in the same way that food and drink did.
"Now, many a man from the false religions, which are not ashamed of criticising what is noble, will ask: how can there be a feast without carousing and overeating, without the pleasant company of hosts and guests, without quantities of unmixed wine, without richly set tables and highly stacked provisions of everything that pertains to a banquet, without pageantry and jokes,
bantering and merry-making to the accompaniment of flutes and citharas, the sound of drums and cymbals and other effeminate and frivolous music of every king, enkindling unbridled lusts with the help of the sense of hearing. For in and through the same [pleasures] those persons openly seek their joy, for what true joy is their they do not know.
ALL worship Words in Scripture speak of bowing low in SUBMISSION or most often FALLING ON YOUR FACE in Reverence and Godly Fear.Women's singing was a vital part of all pagan worship. In very early times women became priestly singers of the gods in the temple.
"Women and girls from the different ranks of society were proud to enter the service of the gods as singers and musicians. The understanding of this service was universal: these singers constituted the 'harem of the gods'." (End of Quasten)
There is no example in Scripture of anyone said to WORSHIP by speaking, listening, singing, playing an instrument, acting or PAY FOR PLAY.
JESUS SEAKS-ONLY:THE DEVIL DO rhetoric, music, scenic
John 8:29 And he that sent me is with me:
the Father hath not left me alone;
for I DO always those things that PLEASE him.
John 8:30 As he spake these WORDS, many believed on him.
John 8:31 Then said Jesus to those Jews which believed on him,
IF ye continue in my WORD, THEN are ye my disciples indeed;
Rom. 1:9 For God is my witness,
whom I SERVE with MY spirit in the gospel of his Son,
that without ceasing I make mention of you always in my prayers;
Phil. 3:2 Beware of dogs, [homosexuals]
beware of evil workers,
beware of the concision.
Phil. 3:3 For we are the circumcision,
which worship God IN THE SPIRIT
and rejoice in Christ Jesus,
and have no confidence IN THE FLESH
John 4:23 But the hour cometh, and now is,
when the true worshippers
shall worship the Father IN SPIRIT and in truth:
for the Father seeketh such to worship him.
John 4:24 God is a Spirit:
and they that worship him MUST worship him in spirit and in truth.
John 8:37 I know that ye are Abraham’s seed;
but ye seek to kill me, because my WORD hath NO place in you.
John 8:38 I SPEAK that which I have SEEN with my Father:
and ye DO that which ye have seen with your father.
Devil Do: poiētai 4. after Hom., of Poets, compose, write, p. dithurambon, epea, Hdt.1.23, 4.14; “p. theogoniēn
Epos joined with muthos, 1. song or lay accompanied by music, 8.91,17.519.
2. fiction (opp. logos, historic truth), THE REGULATIVE PRINCIPLE
Devil Do: LATIN: făcĭo , to make in all senses, to do, perform, accomplish, prepare, produce, bring to pass, cause, effect, create, commit, perpetrate, form, fashion, operor Lying Wonder, “poëma,” to compose, id. Pis. 29, 70: “carmina,” Juv. 7, 28: “versus,” id. 7, 38: “sermonem,” Cic. Fam. 9, 8, 1; cf. “litteram,” id. Ac. 2, 2, 6: ludos, to celebrate, exhibit, admirationem alicujus rei alicui,” to excite [the Laded Burden],Hdt. 1.23 Periander, who disclosed the oracle's answer to Thrasybulus, was the son of Cypselus, and sovereign of Corinth.
The Corinthians say (and the Lesbians agree) that the most marvellous thing [Lying Wonders]
that happened to him in his life was the landing on Taenarus of Arion of Methymna, brought there by a dolphin.
This Arion was a lyre-player second to none in that age; he was the first man whom we know to compose and name the dithyramb1
which he afterwards taught at Corinth.
1 The dithyramb was a kind of dance-music particularly associated with the cult of Dionysus.
Devil Do: carmen
I.a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto). note, sound, both vocal and instrumental “also versus, numeri, modi): carmen tuba ista peregit ( = sonus),” Enn. Ann. 508 Vahl.: “carmine vocali clarus citharāque Philammon,” Ov. M. 11, 317; cf. “vocum,” id. ib. 12, 157: “per me (sc. Apollinem) concordant carmina nervis
“barbaricum,” id. M. 11, 163.—With allusion to playing on the cithara: The Mother o Harlots in John 17 “Carminibus Circe socios mutavit Ulixi,Devil Do: Commercium sermonis,” 7 In mercant. lang., to practise, exercise, follow any trade or profession: 8. In relig. lang., like the Gr. rhezein, to perform or celebrate a religious rite; to offer sacrifice, make an offering, to sacrifice:
Devil Do: Mousa II. mousa, as Appellat., music, song, “m. stugera” A.Eu.308 (anap.); “euphamos” Id.Supp.695
“Kanakhan .Clanging Brass
Theias as many as made them hope by divinations, Madness caused by Ritual
worship as divine, “Puthagoran [Of the Cosmos, the Ecumenical, Kingdom of the Devil."
Antiluron mousas” S.Tr.643 (lyr.); PLAYING THE LYRE
“Aiakō moisan pherein”I. bear or carry a load, A Laded Burden
John.T.Willis.and.Jo.Bass.The.Holy.Spirit.html
LABYRINTH AS AN IDOL TO REVEAL THE WORLD IS A SERPENT SPIRIAL
 |
Sun Goddesses were frequently psychopompes,
and the labyrinth was itself connected to the Sun.
It's entrance was carefully faced East to catch
the first sunlight of the day. Patricia Monaghan's
research has also shown that the labyrinth accurately
charts the Sun's path in the sky in the far North.
Travelling the labyrinth made rebirth possible,
whether if be by the Goddess leading the dead from its
centre beneath the ground, or the priestess Ariadne
guiding initiates through it for a spiritual
rebirth. Winding up the thread originally recreated the globe of
the Sun, rebirthing the Sun Goddess herself. The
ubiquitous pools near labyrinths or Cretan Goddess
temples were probably meant to act as mirrors. The Sun's
reflection was used for divination, rather than the
endless circling of the fish |
Ezek. 8:15 Then said he unto me, Hast
thou seen this, O son of man?
turn
thee yet again, and thou shalt see greater abominations
than these.
Ezek. 8:16 And he brought me into the
inner court of the LORD’S house,
and,
behold, at the door of the temple of the LORD, between the
porch and the altar,
were
about five and twenty men, with their backs toward the
temple of the LORD,
and
their faces toward the east; and they worshipped the sun
toward the east.
helix “hai kinēseis kai helikes tou ouranou” Arist.Metaph.998a5;
4. coil of a serpent, E.HF399(lyr.)
when you trill the lyre
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.)
Strab. 10.3.10 And on this account Plato, and even before his time the Pythagoreians, called philosophy music;1 and they saythat the universe is constituted in accordance with harmony,2 assuming that every form of music is the work of the gods.
And in this sense, also, the Muses are goddesses,
and Apollo [Apollyon] is leader of the Muses, and poetry as a whole is laudatory of the gods.
And by the same course of reasoning they also attribute to music the upbuilding of morals, believing that everything which tends to correct the mind is close to the gods.
When Paul wanted everyone to pray for peace and silence to prevent and outbreak of WRATH the word is Orge or Orgy. Work (ergon) and a musical instrument (organon) are all ORGY words.
Now most of the Greeks assigned to Dionysus, Apollo [Apollyon] , Hecate, the Muses, and above all to Demeter, everything of an orgiastic or Bacchic or choral nature, as well as the mystic element in initiations; and they give the name "Iacchus" not only to Dionysus but also to the leader-in-chief of the mysteries, who is the genius of Demeter. And branch-bearing, choral dancing, and initiations are common elements in the worship of these gods. As for the Muses and Apollo [Apollyon] , [Apollyon] the Muses preside over the choruses, whereas Apollo [Apollyon] presides both over these and the rites of divination [mantikos daimonion]. But all educated men, and especially the musicians, are ministers of the Muses; and both these and those who have to do with divination are ministers of Apollo [Apollyon] ; and the initiated and torch-bearers and hierophants, of Demeter; and the Sileni and Satyri and Bacchae, and also the Lenae and Thyiae and Mimallones and Naïdes and Nymphae and the beings called Tityri, of Dionysus.
1) Christian Mysticism Contemplative spirituality has taken the church by storm. This issue is no longer relegated to the fringe elements of Christianity. No denomination is immune to its effects, despite the fact that it is the legacy of Roman Catholic monks who merged Eastern spirituality with Christianity. We will consider several of the most prominent practices of this “Christian” mysticism, such as contemplative prayer, the prayer labyrinth, yoga, lectio divinaEur. Her. 399 Chorus And he came to those minstrel maids, [395] to their orchard in the west, to pluck from golden leaves the apple-bearing fruit, when he had slain the tawny dragon, whose terrible coils were twined all round to guard it; [400] and he made his way into ocean's lairs, bringing calm to men that use the oar.
Used with Kineo set in motion, age kinēsas, of Hermes leading the souls, Od.24.5; simply, move, “oude ti kinēsai meleōn ēn” 8.298;
Musical melody is MELOS and is never used in Scripture. dismember in h.Merc.419)
3. melody of an instrument, “phormigx [APOLLON'S HARP] d' au phtheggoith' hieron m. ēde kai aulos” Thgn.761; “aulōn pamphōnon m.
Huxley.The.Devils.of.Loudun For this reason I propose to discuss some of the more common Grace- substitutes,
into which and by means of which men and women
have tried to escape from the tormenting consciousness of being merely themselves.
Never before have so few been in a position
to make fools, maniacs or criminals of so many.
Intimately associated with the ecstasy-producing rite of rhythmic movement
is the ecstasy-producing rite of rhythmic sound.
Music is as vast as human nature and has something to say to men and women on every level of their being,
from the self-regardingly sentimental to the abstractly intellectual,
from the merely visceral to the spiritual.
In one of its innumerable forms music is a powerful drug,
partly stimulant and partly narcotic, but wholly alterative.
No man, however highly civilized, can listen for very long to African drumming,
or Indian chanting, or Welsh hymn-singing,
and retain intact his critical and self-conscious person
Serpo
B.Transf., of things, to move slowly
or imperceptibly, to creep along, proceed gradually,
bestia
II.Trop., to creep, crawl; to extend gradually
or imperceptibly; to spread abroad, increase,
prevail
“per
agmina
murmur,”
(bestias)
canam,
“sermones
Repentes
[sudden, not expected, bellum, religio, discordia, sonos] per
humum
Of a low, grovelling poetic style: “(poëta)
Serpit
humi
tutus,”
căno , cĕcĭni, cantum (ancient I.imp. cante = canite,BEGUILED IS: dē-cĭpĭo , capio, primarily signifies to catch away, catch up, seize an animal while running, fleeing,: “amatorem amicae decipiunt vitia,”Hor . S. 1, 3, 38.— “bucina
“once canituri,” Vulg. Apoc. 8, 13 to utter melodious notes, to sing, sound, play.
tibicen “cithara,” crowing of a cock: “galli victi silere solent, canere victores,” to crow,
to practice magic, to charm, Galli is a word for a Catamite: priest of the Mother Godesses.
"Kenite" is a rendition of Hebrew קֵינִי Qeyniy. According to Gesenius, the name is derived from the name Cain (קַיִן Qayin).[5] According to A. H. Sayce, the name `Kenite', Qéní, is identical an Aramaic word meaning `a smith', which in its turn is a cognate of Hebrew Quayin, with the meaning `a lance'.[6]"
H7014 qayin kah'-yin The same as H7013 (with a play upon the affinity to H7069 ); Kajin, the name of the first child, also of a place in Palestine, and of an Oriental tribe:--Cain, Kenite (-s).
H7013 qayin kah'-yin From H6969 in the original sense of fixity; a lance (as striking fast): spear.H6969 qun koon A primitive root; to strike a musical note, that is, chant or wail (at a funeral): lament, mourning woman.
agmina troup, unbroken, in close ranks agmina
clāmor applause căvus concha,” “bucina war trumpet b. = inanis, vain, empty: “gloria
pŏēta a contriver, trickster, Cic. de Or. 2, 46, 194: “oratores et poëtae,” id. ib. 3, 10, 39: “versificator quam poëta melior, poëtam in scenā nominatim
tibicen “cithara,” crowing of a cock which is a galli or catamite. C. Transf., of instruments, to sound, resound: “pastoris bucina cantat,” Prop. 4 (5), 10, 30. “cantabat fanis, cantabat tibia ludis,” to use enchantments, charms, incantations, to enchant, to charm, “cantata Luna,” Moon Goddess (Lection Divina)exorcised by magic
căno , cĕcĭni, cantum (ancient I.imp. cante = canite,“once canituri,” Vulg. Apoc. 8, 13 to utter melodious notes, to sing, sound, play.
B. To call forth, produce by charms: “et chelydris cantare soporem,”
SPIRITUAL FORMATION, LECTIO-DIVINA, APOLLYON, WORSHIP OF THE BEAST
The SPIRITUS of God is Spīrĭtus, breathing or gentle blowing of air, a breath, breeze .
THE OPPOSITE of Inflat
2. The BREATH of a god, INSPIRATION. God always puts HIS Word into the MOUTH of the Prophets and Jesus for the LAST TIME.
THE OPPOSITE of Inflate: “spe falsa animos
Falsa or FALLO to deceive, trick, dupe, cheat, disappoint preach contend in words (oratores)
SPIRITUM PHOEBUS mihi, Phoebus artem Carminis dedit, poetic spirit or inspiration, Hor. C. 4, 6, 29;
Inflo to play upon a wind instrument: “inflare cavas cicutas,Hor. C. 4, 6, 29; Latin
'Tis Phoebus, Phoebus GIFTS MY TONGUE
Sweet tuner of the Grecian lyre,
Whose locks are laved in Xanthus' dews,
Blooming Agyieus! help, inspire
My Daunian Muse! [Rev 18 Muses: Apollyon's Worshp Team]
With minstrel art and minstrel fires:
Come, noble youths and maidens sprung
From noble sires,
Phoēbē The MOONgoddess, sister of Phœbus, i. e. Diana, Luna, or the moon [Lectio-Divina]
Phoebus a poetical appellation of Apollon as the god of light: Phœbean, Apollinean: “carmina,” Lucr. 2, 504: “lampas,” the sun, Verg. A. 4, 6: [Zoe-Eve in Latin Literature] “virgo,” Ov. P. 2, 2, 82: “laurus,” id. Tr. 4, 2, 51: “Rhodos,” where the worship of Apollo
C. Phoebas , ădis, f., a priestess of Apollo; hence the inspired one, the prophetess,
to blow: “simul inflavit tibicen, a perito carmen agnoscitur,”
to puff up
Ovid Metamorphoses 7.346.
against the magic-making sound of gongsO wonder-working Moon, I draw you down
against the magic-making sound of gongs
and brazen vessels of Temesa's ore;
I cast my spells and veil the jeweled rays .
entheos ,
A.full of the god, inspired, possessed, e. gunaikes, of the Bacchantes, S.Ant.964 (lyr.); e. Arei possessed by him, A.Th.497; “ek Panos”
II. of divine frenzy, inspired by the god, “tekhnai” A.Ag.1209; “mantikē” Pl.Phdr.244b; “manteiai” Id.Ti.72b; “entheon hē poiēsis”
poi-ēsis , eōs, hē, A.fabrication, creation, production,THE WORD WHICH DEFINES A WORSHIP TEAM IS ANTI-CHRISTIAN
2. of Poetry, hē tōn dithurambōn p., tēs tragōdias, tōn epōn,
IF YOU MAKE IT GOD WILL BURN IT.
melos , eos, to, limb by limb, like meleisti, Dismember
B. esp. musical member, phrase: hence, song, strain,
2. music to which a song is set, tune, Arist.Po.1450a14; opp. rhuthmos, metron, Pl.Grg. 502c; opp. rhuthmos, rhēma, Id.Lg.656c; Krētikon, Karikon, Iōnikon m.,
3. melody of an instrument, “phormigx d' au phtheggoith' hieron m. ēde kai aulos”
III. method of procedure, in Magic,
-Thei-azō , (theios A) A.to be inspired, frenzied, hoposoi autous theiasantes epēlpisan as many as made them hope by divinations,
hoposoi teletais etheiazonobtained inspiration through ritual, Philostr.Her.5.3.
II.worship as divine, Id.59.27; “Puthagoran kai Platōna” [“logos epi tē teleutē tou Alexandrou etheiasthē” Arr.An.7.18.6; “
PUTHARORAM, KOSMOS FOR WHICH JESUS DOES NOT PRAY IS SERPENT WORSHIP
Aoidos , ho,
(aeidō)
A.singer, minstrel,
bard, Il.24.720, Od.3.270,
al., Hes.Th.95,
Op.26,
“a.
anēr”
Od.3.267; “theios
a.”
4.17, 8.87, al.; “tou
aristou
anthrōpōn
a.”
Hdt.1.24; “polla
pseudontai
a.”
Arist.Metaph.983a4:
c.gen., goōn,
khrēsmōn
aoidos,
E.HF110,
Heracl. 403;
pratos
a.,
of the cock, Theoc.18.56.
III. = eunoukhos,
Hsch.; cf. doidos.
2. fem., songstress, “poluidris
a.”
Id.15.97; of
the nightingale, Hes.Op.208;
of the Sphinx, S.OT36,
E.Ph.1507
(lyr.); “aoidos
Mousa”
Id.Rh.386
(lyr.).
3. enchanter, S.Tr.1000.
II. as Adj., tuneful, musical, “aoidotatan
ornitha”
E.Hel.1109
(lyr.), cf. Theoc.12.7,
2. Pass., = aoidimos,
famous, “pollon
aoidoterē”
Arcesil. ap. D.L.4.30.
III. = eunoukhos,
Hsch.; cf. doidos.
Eunoukhos , ho, (eunē, ekhō)A.castrated person, eunuch, employed to take charge of the women and act as chamberlain (whence the name, ho tēn eunēn ekhōn), Hdt.3.130, al., Ar.Ach. 117, X.Cyr.7.5.60, etc.
These are the DOGS and CONCISION or the Galla or castrated worship ministers of the Mother Goddess.
Theios
1.of or from the gods, divine,
“genos”
Il.6.180; “omphē”
2.41; Oneiros
ib.22; “epipnoiais”of
heralds and bards, Il.4.192, Od.4.17, al.;
so perh., of kings, ib. 691.
b.matters of religion, errei ta th. religion is no more, S.OT910 (lyr.), cf. OC1537, X.Cyr.8.8.2,
b.matters of religion, errei ta th. religion is no more, S.OT910 (lyr.), cf. OC1537, X.Cyr.8.8.2,
Acts 16:16 And it came to
pass, as we went to prayer,
a certain damsel possessed with a spirit of divination
met us,
which brought her masters much gain by soothsaying:
The pagan godhead is Abaddon or Apollyon Leader of the Muses, SorcerersG4436 Puthōn poo'-thone From Puthō (the name of the region where Delphi, the seat of the famous oracle, was located); a Python, that is, (by analogy with the supposed diviner there) inspiration (soothsaying): divination.
-Puthiazô , to be inspired by Apollo, [Abaddon, Apollyon] prophesy, Puthô.
-Puthô Pytho,
older name of that part of Phocis at the foot of Parnassus,
in which lay the city of Delphi, Hom., etc. of Delphi itself,
Pi.P.4.66,
10.4, Hdt.1.54, etc.
(Acc. to the legend, derived from the rotting
of the serpent, h.Ap.372.)
punthanomai
, Od.2.315,
etc.; poet. also peuthomai
(q.v.): Ep. impf.
-Pind. P. 4 Today you must stand beside a beloved man, Muse, the king of Cyrene with its fine horses, so that while Arcesilas celebrates his triumph you may swell the fair wind of song that is due to the children of Leto and to Pytho, where once the priestess seated beside the golden eagles of Zeus, [5] on a day when Apollo happened to be present,
Thia (Theia). A daughter of Uranus and Gê [heaven and earth], one of the female Titans, became by Hyperion the mother of Helios, Eos (Aurora), and Selené (Luna) —that is, she was regarded as the deity from whom all light proceeded (Theog. 135, 171).
Thiăsus（thiasos). The name thiasus was especially applied to the festivals in honour of Dionysus, and, in the representations of poetry and art, to the mythical retinue of the god, which consisted of Sileni, Satyrs, Nymphs, and Maenads.
THE NEW HERMENEUTICS OF LIPSCOMB HEARS DEMONS AS SPIRIT GUIDES
IF YOU ARE A CHRISTIAN OR DISCIPLE WHO CONTINUES IN HIS WORD YOU TRANSLATE ONLY
1Cor. 14:27 If any man speak in an unknown tongue, let it be by two,
or at the most by three, and that by course; and let one interpret.
diermēn-euō , A. interpret, expound, Plb.3.22.3, Epicur.Nat.1431.17, Phld.Rh.1.84S., 1 Ep.Cor. 14.27; translate, Aristeas 15:—Pass., LXX 2 Ma.1.36, PTaur.1v4, Ph.1.226.
g1329. διερμηνεύω diermeneuo, dee-er-main-yoo´-o; from 1223 and 2059; to explain thoroughly, by implication, to translate: — expound, interpret(-ation).
Hermeneuma is also the mark of the Nereids. These are the Brides or Nymphs implicated in the worship of the Babylon Mother of Harlots (Rev 17). She uses lusted after fruits (same as in Amos 8) as self-speakers, singers and instrument players. These were roles of the effeminate which disgraces "new styles of worship" today.Exermēneuō ,Why theologians need their own "interpretation" which leaves poor Alexander Campbell consigned to the dust pile of naive ignorance.A.interpret, translate, “eis tēn Hellada glōssan tounoma” D.H.1.67, cf. Jul.Or.2.77d:—Pass., Plb.2.15.9, D.H.4.67, Plu.2.383d, etc.II. describe accurately, Luc.Hist.Conscr.19.
Eur. Phoen. 470 Polyneices
The words of truth are naturally simple,
[470] and justice needs no subtle interpretations, for it has a fitness in itself;
but the words of injustice, being sick in themselves, require clever treatment.
The word also identifies Nērēis a daughter of Nereus, a Nereid or Nymph of the sea, mostly in pl., Nērēides, Hom.; Nēreides Hes.; attic Nērēdes Soph., Eur.Anth. Gr. 7.1
ek Mouseōn griphon huphēnamenoi:
nektari d' einaliai Nērēides...
hotti kekeuthe
baiē Mousaōn astera kai Kharitōn.
Kalli-phthongos , on,A. beautiful-sounding, oidai E.Ion169 (lyr.); histoi Id.IT222 (lyr.).
LECTIO-DIVINA HEARS MUSICIANS, ABOMINABLE, SEXUAL
Hermēn-eia MEDIATION
A.interpretation, explanation, Pl.R.524b
(pl.), Tht.209a,
Epicur.Nat.28.1; esp. of thoughts
by words, expression, khrēsthai
tē glōssē
pros
hermēneian”
hermēneian” 2. in Music,
expression, Plu.2.1138a,
1144d.
3. translation,
Aristeas 3, Ph.2.141;
“he. tōn Hpōmaikōn” POxy.1201.12 (iii A.D.); he. ekhein
to mean when translated and
apprehended.
Khrao A. fall upon, attack, assail, c. dat. pers. ,gamos “stugeros de hoi ekhrae daimōn” inflict upon a person moira, mousa,
gamos III. hieros gamos. ritual marriage,
Sara.Barton.The.Song.of.Solomon.htmlMousa ,
Sara.Barton.And.Religious.Communal.Sex.Language.html
Laura.Buffington.Sex.Salvation.Hieros.Gamos.html
[1] stugeros A.hated, abominated, loathed, or hateful, abominable, loathsome
mousa music, song, “m. stugera
“kanakhan . .1Cor. 13:1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.[2] “adein [singers are] adokimon mousa
theias etheiazon obtained inspiration through ritual etheiazon obtained inspiration through ritual
antiluron responding to the lyre or guitar.
adokimon disreputable, discredited, reprobate,
2Tim. 3:6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,khraō I. in Act. of the gods and their oracles, proclaim, abs., “khreiōn muthēsato Phoibos” E.Hec.1268; “kh. phonon” Id.El.1267: also c. acc. cogn., “kh. khrēsmon” Id.Ph.409; “humnōdian” Id.Ion681 8.79:
2Tim. 3:7 Ever learning, and never able to come to the knowledge of the truth.
2Tim. 3:8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, REPROBATE concerning the faith.
From the earliest mention of "Jannes and his brother" in the Damascus Document, there exist explicit references to the fact that the two magicians were in league with the Devil. In the Testament of Solomon, a demon who
Prose, “tade ho Apollōn ekhrēsen” “hos emeu kekhrēset' aoidou” Id.16.73;
Phoibos .bright one epith. of Apollon. “Phoibou gar auton pha gegakein patros
Primarily speaking for Apollo, Abaddon, Apollyon of the WORLD.
1 Corinthians 7.31 and those who use the world, as not using it to the fullest. For the mode of this world passes away.
Hom. Od. 8.46 And beside him he placed a basket and a beautiful table, [70] and a cup of wine, to drink when his heart should bid him. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink,
the Muse [locust] moved the minstrel to sing of the glorious deeds of warriors,
from that lay the fame whereof had then reached broad heaven,
[75] even the quarrel of Odysseus and Achilles, son of Peleus, how once they strove with furious words at a rich feast of the gods, and Agamemnon, king of men, was glad at heart that the best of the Achaeans were quarrelling;
for thus Phoebus Apollo [Apollon, Apollyon], in giving his response, had told him that it should be, [80] in sacred Pytho,
Plat. Sym. 202e “‘Well what?’
“‘As I previously suggested, between a mortal and an immortal.’
“‘And what is that, Diotima?’
“‘A great spirit, Socrates: for the whole of the spiritual1 is between divine and mortal.’
“‘Possessing what power?’ I asked.
“‘Interpreting and transporting
human things to
the gods and divine things to men;
entreaties and sacrifices from below,
and ordinances and
requitals from above:
being midway between, it makes each to supplement the other,
so that the whole is
combined in one.
Through it are conveyed
all divination
and priestcraft
concerning sacrifice and ritual
1
Daimones
and to daimonion
represent the mysterious agencies and influences by which the
gods communicate with mortals.
Hermēneuon ktl. For the term hermēneuein to describe the mediating office of daimones, cp. Epin. 985 B hermēneuesthai (daimonas) pros allēlous te kai tous...theous pantas te kai panta. Hommel bids us take hermēneuon with anthr. ta para theōn (as “eiusdem atque Hermēs radicis”) and diaporthmeuon with theois ta par' anthrōpōn (the office of the porthmeus, Charon, being “animas e terra ad sedes deorum transvehere”).
Not totally synamous with. v. diaporthmeuō, “to translate from one tongue into another, to interpret”). diaporthm-euō , A.carry over or across a river or strait, Hdt.4.141, Acus.29J., etc.; carry a message from one to another and returne, Hdt.9.4:Plat. Epin. 984e next below these, the divine spirits,1 and air-born race, holding the third and middle situation, cause of interpretation, which we must surely honor with prayers for the sake of an auspicious journey across.2 We must say of either of these two creatures—that which is of ether and, next to it, of air—that it is not entirely plain to sight: when it is near by, it is not made manifest to us;
Daimones Synonym of demon, particularly as (Greek mythology) A
Plat. Epin. 985a] but partaking of extraordinary intelligence, as belonging to an order which is quick to learn and strong in memory, we may say that they understand the whole of our thoughts, and show extraordinary kindness to anyone of us who is a good man and true, and hate him who is utterly evil, as one who already partakes of suffering. For we know that God, who has the privilege of the divine portion, is remote from these affections of pain and pleasure, but has a share of intelligence and knowledge in every sphere; and the heaven being filled full of live creatures,1 The daemons or divine spirits had their existence and activity “betwixt mortal and immortal,”and they served as interpreters and conveyors of men's prayers and offerings to the gods, and of the god's behests and requitals to men（Plato, Sympos. 202 D）. Good mortals might become daemons after death（Eurip.Alc. 1003; Plato, Cratyl. 398 B; Lucian, De morte Peregr. 36）, and such as they were charged with the guidance and care of mankind（Plato, Laws 713 D; Plutarch, De genio Socr. 588 C）.
Plat. Crat. 398b Socrates
This, then, I think, is what he certainly means to say of the spirits: because they were wise and knowing (daēmones) he called them spirits (daimones) and in the old form of our language the two words are the same. Now he and all the other poets are right, who say that when a good man dies 398c] he has a great portion and honor among the dead, and becomes a spirit, a name which is in accordance with the other name of wisdom. And so I assert that every good man, whether living or dead, is of spiritual nature, and is rightly called a spirit.2 The“journey across”seems to refer to one part of the“conveying”that daemons performed—conducting the souls of deceased human beings from earth to the abode of the gods.
<a href="https://www.hitwebcounter.com" target="_blank">
<img src="https://hitwebcounter.com/counter/counter.php?page=7804601&style=0032&nbdigits=5&type=ip&initCount=3" title="Free Counter" Alt="web counter" border="0" /></a>
1.5.24 73