1Timothy 2:15 Notwithstanding she shall be saved in childbearing

Plat. Euthyd. 290a  and only slightly inferior to that. The sorcerer's [epōdōn] art is the charming of snakes and tarantulas and scorpions and other BEASTS [“hē mousikē aei ti kainon thērion tiktei”]  and diseases,         while the other is just the charming and         soothing of juries, assemblies [ekklēsiastōn], crowds, and so forth.         Or does it strike you differently?                 but to the most part of men cruel and extreme. [Savage] CHARMING kēl-ēsis , eōs, hē,   A.bewitching, charming, ekheōn, nosōn, Pl.Euthd. 290a: enchantment by eloquence, dikastōn k. te kai paramuthia ibid.; by music and sweet sounds, Id.R.601b, Stoic.3.97 13 To the sorceress: The "praecantrix" was a woman who, by her incantations, was powerful to avert evil. "Conjectrix" was a female who interpreted dreams. "Ariola" was supposed to be an inspired prophetess. "Aruspica" was a female who divined by means of the entrails, lightning, and OTHER PHENOMENA  2. criticize in a pettifogging way, “tous poiētas  lay verbal traps for one, ton rhētora boulomenos dikaiōs -epōdē , Ion. and poet. epa^oidē , hē, A.song sung to or over: hence, enchantment, spell, BURDEN ou pros iatrou sophou thrēnein epōdas pros tomōnti pēmati of the Magi, Hdt.1.132    oute pharmaka..oud' au epōdai” Pl.R. 426b ; thusiai kai e. ib.364b ; charm for or against.., “toutōn epōdas ouk epoiēsen patēr” A.Eu.649.

Malachi.3.Witness.Against.the.Vipers.Sorcerers.html

Mal. 3:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.

MARK: a preacher of the WORD-ONLY will be hated, hounded and despised.  They will never be rich or famouse and they will not have the MARK to Buy and Sell at Lipscomb's Church Counciles which admit only those who have lied, cheated and stole other peoples congregation to force them to take the MARK.

Rick Atchley The Mark of the BEAST.

Pl. Bac. 1.1 Note: Your Bacchanalian den: "Bacchanal" was properly the place where the Bacchanalia,  or orgies, were celebrated. He styles them "Bacchantes," and their house a "Bacchanal," in allusion both to their names and their habits

7 Mischievous serpent: "Mala tu's bestia." Literally, "you are an evil beast;" which sounds harsh to an English ear, even when applied to such an animal as Bacchis.

Baccha  Mainas or Thuias,
I. a Bacchanet, a female attendant of Bacchus, who, in company with Silenus and the Satyrs, celebrated the festival of that deity with a raving madness carried even to insensibility, and with hair loose and flying wildly about, to initiate into the festivals of Bacchus, Mūsa , ae, f., = Mousa, II. mousa, as Appellat., music, song, “m. stugera” A.Eu.308

13 A soft cloak: It was the custom at entertainments for the revellers to exchange their ordinary clothes for fine vestments, elaborately embroidered.

5 A womanish race: "Muliersous" generally means "fond of women." It clearly however, in this passage means "womanish," or "womanlike."
Jeremiah 15:17 I sat not in the assembly of the mockers, nor rejoiced;
        I sat alone because of thy hand: for thou hast filled me with indignation.

9 Use a drum: The priests of Cybele, who were either eunuchs, or persons of effeminate and worthless character, walked in their processions beating a "tympanum." a "drum" or "tambourine." The Captain, by his question, contemptuously implies that Agorastocles is such a character. See the Truer lentus, l. 608, and the Note

1Tim. 2:9 In like manner also, that women adorn themselves in modest apparel,
        with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
1Timothy 2:10 But (which becometh women professing godliness) with good works.
1Timothy 2:11 Let the woman LEARN in silence with all subjection.
1Timothy 2:12 But I suffer not a woman to teach,
        nor to usurp authority OVER  the man,
         [A substituting, forging: “testamentorum  Liv. 39 18

    nor to usurp authority OVER  the man,
         [A substituting, forging: “testamentorum  Liv. 39 18  5 B.C. 186 6
he last clauses prevent a definite organization of the cult. The decree, however, legalizes traditional rites in honour of Bacchus and necessary individual acts of worship.

Bacchus   the god of wine (as such also called Liber, the deliverer, Lyæus (luein), the care-dispeller; cf. Enn. ap. Charis. p. 214 P., or Trag. Rel. v. 149 Vahl.; cf Hor. Epod. 9, 38; as intoxicating and inspiring, he is god of poets, esp. of the highly inspired, Ov. Am. 3, 1, 23;
“hence, the Bacchæ are called matres Edonides,” Ov. M. 11, 69; id. Tr. 4, 1, 42; v. also Liber.—Bacchus, in the most ancient times, is represented as a god of nature by a Phallic Herma

1.  The cry or invocation to Bacchus, lo Bacche! audito Baccho, Verg. A. 4, 302.—
C.  Bacchēus , a, um, adj., = Bakkheios, Bacchic: “ululatus,” Ov. M. 11, 17: “sacra,” the feast of Bacchus, id. ib. 3, 691: “cornua,” Stat. Th. 9, 435.—

"Dionysus is the wine-god, and thus should be a pleasant fellow, a benefactor. But wine has both positive and negative aspects. It makes people drunk, causes them to behave in strange ways. The Greeks were well aware of the dual natures of wine, mirrored by the dual nature of its god.... He betrays a dual nature: being bright, joyous, and while also having a side that is dark, mysterious and deadly.

"The adored wife of the fallen Hector, is taken as a concubine by the authentes, who can command her domestic and sexual services. The word also occurs in a homosexual sense in a speech by Theseus, king of Athens, where love of young boys was considered a virtue rather than a vice." (Charles Trombly, Who Said Women Can't Teach, p. 174)

But the Bible teaches that to seduce men in such a manner was indeed to lead them to slaughter and the halls of death (cf. Prov. 2:18; 5:5; 6:27; 9:18).

The verb authentein is thus peculiarly apt to describe both the erotic and murderous." (Trombley, Who Says Women Can't Teach, p. 177).

[1]  2.  perpetrator, author, “praxeōs” Plb.22.14.2; “hierosulias
 [A Temple Robber or a robber of faithful churches to join the instrumental sectarians] “dēmos authentēs khthonos”

praxis    action in drama, opp. logos,

2. action, exercise, kheirōn, skelōn, stomatos, phōnēs, dianoias, Pl.La.192a.

3. euphem. for sexual intercourse, Pi. Fr.127, Aeschin.1.158, etc.; in full, “hē p. hē gennētikē” Arist.HA539b20.

4. magical operation, spellaction in drama, opp. logos,

Plat. Lach. 192a quickness, [ērōtōn] as we find it in running and harping [kitharizein], in speaking and learning  2. practice, i.e. trickery, treachery, VIII. discourse, lecture of a rhetorician or philosopher, Jul.Or.2.59c,

[2] “dēmos  authentē  khthonos” 3. Earth, as a goddess,  E.Supp.442 A.Pr.207, Eu.6.

1Tim. 2:13 For Adam was first formed, then Eve.

Gen. 2:7 And the LORD God formed man
        of the dust of the ground,  [formo intellect, an Aborigine]
        and breathed    
            [inspiro  to breathe into, inspire, excite, inflame: “occultum ignem]       
            into his nostrils the breath of life; and man became a living soul.

Eve as HELP MEET: adjūtōrĭum , i, n. adjutor,I.  help, aid, assistance, support magnam Thracum manum in adjutorium belli secum trahebat,”

1Tim. 2:14 And Adam was not DECEIVED,
        but the woman being deceived
        was in the transgression.

sē-dūco ,  To lead aside or apart, to draw aside; to lead away, carry off;. divide into two adverse squadrons,  aliquem paululum a turbā,    “quarto seducunt castra volatu,” i. e. divide into two adverse squadrons, Ov. M. 13, 611: turba “namque turbam multitudinis hominum esse turbationem et coetum, rixam etiam duorum,” muliebre nomen praetendere, ex quo te virtutes tuae seduxerunt, praetendo to stretch forth, reach out, extend, present 2. To spread, draw, hold, or place a thing before another: prae-tendo , di, tum (I.part. praetensus, 1. To spread before or in front: “decreto sermonem, sē-dūco , xi, ctum, 3, v. a.  1.  In gen., to remove, separate, etc. (not ante-Aug. and rare): “quiddam a corporibus seductum,” Sen. Ep. 117, 13: “non potes (Helvia) ad obtinendum dolorem muliebre nomen praetendere, ex quo te virtutes tuae seduxerunt,” have removed, separated you, Sen. Cons. ad Helv. 16: “vacuos ocellos,” Prop. 1, 9, 27.— “cum frigida mors animā seduxerit artus,” Verg. A. 4, 385. obtineo  who will have the administration of the public treasure, 2. In partic., of speech, to assert, maintain, i. e. to show, prove, demonstrate: C. To get possession of; to gain, acquire, obtain something (syn.: assequor, adipiscor Pain: muliebre   Women or effeminate praetendere   1. To spread before or in front: to decide, judge, decree seduco seduxerunt to lead aside, take apart, draw aside, lead away, carry off, set aside, turba “festaque confusā resonabat regia turbā,” a crowd, throng, MULTITUDE, mob; a band, train, troop rĕ-sŏno    aura crepitu musico, Pac. l. l.: late plangoribus aedesqui (cornus) ad nervos resonant in cantibus,” “ut solent pleni resonare camini,” “arbusta cicadis,” id. E. 2, 13. — Poet., with acc.: “litoraque alcyonen resonant, acalanthida dumi,”  spectacula plausu,” Exa^pa^taō , deceive or beguile, deceive thoroughly, seduce a woman, Hdt.2.114: sumbol-aion  A MARK III. intercourse, “andros pros gunaika” Plu.Alex.30, cf. Ant.25. Euazō , euazō , A. cry euai, in honour of Bacchus, S.Ant.1134 (lyr.), E.Ba. 1034 (lyr.); “Dionusō” AP9.363.11 (Mel.), cf. D.S.4.3, Callistr.Stat.2: c. acc. cogn., “melōdon eu. khoron” Sopat.10:—Med., “Bakkhion -omena” E. Ba.68 Matt. 13:34 All these things spake Jesus unto the multitude in parables;         and without a parable spake he not unto them: Matt. 13:36 Then Jesus sent the multitude away,         and went into the house: and his disciples came unto him,         saying, Declare unto us the parable of the tares of the field. Matt. 13:37 He answered and said unto them,       He that soweth the good seed is the Son of man; Matt. 13:38 The field is the world;         the good SEED are the children of the kingdom;         but the tares are the children of the wicked one; Matt. 13:39 The enemy that sowed them is the devil;         the harvest is the end of the world;  [Aion messianic Age]         and the REAPERS are the ANGELS God sends forth MUSICIANS meaning to make the lambs dumb before the slaughter. aggelos  Arabios a., of a loquacious person,  2.  generally, one that announces or tells, e.g. of birds of augury, Il.24.292,296; Mousōn aggelos,a. kai arkhaggeloi Mousōn   Dios aigiokhoio thugateres” Daughters whatever the sex led by Apollyon. “kanakhan . .gnashing of teeth, clanging brass, k. aulōn sound of flutes, of the lyre HH 3 185 To Pythian Apollo, Apollyon: Leto's all-glorious son goes to rocky Pytho, playing upon his hollow lyre, clad in divine, perfumed garments;         and his lyre, [185] at the TOUCH of the golden key, sings sweet. Thence, swift as thought, he speeds from earth to Olympus, to the house of Zeus,         to join the gathering of the other gods: then straightway the undying gods think only of the lyre and song, and all the Muses together,         voice sweetly answering voice, [190] hymn the unending gifts the         all that they endure at the hands of the deathless gods,         and how they live witless and helpless                 and cannot find healing for death or defence against old age. Meanwhile the rich-tressed GRACES and cheerful Seasons dance with [195] Harmonia and Hebe and Aphrodite, daughter of Zeus, holding each other by the wrist.     And among them SINGS ONE, not mean nor puny, but tall to look upon and enviable in mien, Artemis who delights in arrows, sister of APOLLYON. [200] Among them sport Ares and the keen-eyed Slayer of Argus, while Apollo plays his lyre stepping high and featly and a radiance shines around him, the gleaming of his feet and close-woven vest. ka^na^kh-eō    k. melos to let a song ring loud, A.R.4.907.  There is no musical melos or melody in Scripture. Od.6.82; odontōn men k. pele GNASHING OF TEETH,  k. aulōn sound of flutes, Pi.P.10.39 (pl.), B.2.12, cf. S.Tr.642 (lyr.); ofthelyre, h.Ap.185. THE KITHERA MYSTERIES: suddenly organised and pianists lost their role and the GUITAR PICKER AND FAT GIRLS invaded; "The psaltery a triangular instrument similar to a harp, produced gentler sound and would be more suitable for somewhat restrained and low-key events, as would be the kithara, an instrument similar to the lyre. Both were traditional instruments played in a variety of events, public and private, and were often accompanied by song, either by the performer him/herself or a singer.  Aristotle attests that those musicians came from the lower social strata, and many of them, both men and women, were prostitutes hired to entertain guests in private parties.6  Aeschines, for example, attests that Misgolas, one of the alleged lovers of Timarchos, had a reputation for being very fond of kithara boys, while Antiphanes and Alexis confirm this with jokes about Misgolas and his kithara boys. In Xenophon’s Symposion the beautiful boy who could play the kithara and dance aroused enthusiasm among the guests and made his master a lot of money. Xenophon.Symposium.Lying.Wonders.Music.html Mousōn  [Locusts]       theias antiluron mousas” S.Tr.643 (lyr.); “ A.to be inspired, frenzied, [WRATH] frenzy obtained inspiration through ritual, II. worship as divine, Id.59.27; “Puthagoran kai Platōna” Mousōn  [Locusts]           Aiakō moisan pherein” Pi.N.3.28  [LADED BURDEN]“adein adokimon m.” Pl.Lg. 829d: i The MUSES are  adokimon  3. DISREPUTABLE “lakismat' adokim' olbiois ekhein” E.Tr.497; “mousa” Ep.Rom.1.28. 4. of persons, Pl.R.618b; discredited, reprobate, X.Lac.3.3, 2 Ep.Tim.3.8, etc. Mousōn  [Locusts]         adein  aeidō  crow as cocks, Pl.Smp..223c; hoot as owls, Arat.1000; croak as frogs, a. pros aulon ē luran sing to .sing of, chant, “mēnin aeide” Il.1.1; “paiēona” . A Song to 2. title of APOLLON (later as epith.,             “Apollōni Paiani” OPPOSITE . logos Mousikos kai melōn poētēs” 2. generally, votary of the Muses,  The Muses were the LOCUSTS unleashed with Apollon their "musical worship leaders." The Greek and Latin literature identifies them as dirty adulteresses http://www.pineycom.com/DocHesTheog.html [25] the Muses of Olympus, daughters of Zeus who holds the aegis: “Shepherds of the wilderness,         wretched things of SHAME, mere bellies,         we know how to speak many false things as though they were true;         but we know, when we will, to utter true things.”             ...and they bade me SING of the race of the blessed gods that are eternally,                 but ever to SING OF THEMSELVES both first and last. 1Cor. 14:34 Let your women keep silence in the churches:         for it is not permitted unto them to speak;         but they are commanded to be under obedience,         as also saith the law. 1Cor. 14:35 And if they will LEARN any thing, let them ask their husbands at home:         for it is a SHAME for women to SPEAK in the church. 1Cor. 14:36  WHAT? came the WORD of God out from you? or came it unto you only? la^l-eō   I. chatter, OPPOSITE articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday, Aristopho 10.6; “anthrōpinōs III. of MUSICAL sounds, “aulō laleō” Theoc.20.29; of trees, v.supr.1.2; “di'aulou ē salpiggos l.”   D.C.74.14: also c.acc. cogn., magadin lalein sound the magadis

 

1Tim. 2:15 Notwithstanding she shall be saved in childbearing

John Mark Hicks On David Lipscomb

“For women to enter the work of public speaking or of leadership in the affairs of the world,”
        according to Lipscomb, “is to cut them off from childbearing” (Gospel Advocate [July 3, 1913] 635).

Anything that distracts from “her chiefest work in life” is “incompatible” with her “womanly” vocation. “
        Public speaking in any of the callings of life that demand a constant strain on the mind,
        a constant anxiety and care in reference to the public affairs of church or state,
        an excitement of the ambitions for place and power,
        not only destroy her taste for and cause her
        to neglect the home and family duties, the duties of wife and mother,
        but such a strain on the mind destroys the ability for childbearing” (Questions Answered, p. 739).

TAKE A LOOK AT OUR SWAMP CULTURE SINCE WOMEN ABANDONED THEIR CHILDREN TO STRANGERS.

Heightened stress and anxiety during pregnancy affect a child’s physical and mental development, and this applies not only to children of mothers who suffer from very high levels of anxiety or depression. Stress leads to changes in a pregnant woman’s body. The level of stress hormones may increase, for example, a, maternal psychological distress is associated with such negative outcomes as preterm births, more illnesses and greater irritability in infancy, and in childhood with impulsivity and a tendency to be easily distracted.

It is not only the child who suffers, however. Mothers, too, may experience the consequences of heightened stress: (postnatal) depression, relationship problems, and physical challenges such as obesity. In sum, the effects of prenatal maternal stress are far from trivial.

   ve of the moral virtues formed
        is engendered in us by nature,

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