Christ ordained the Qahal, synagogue or Church in the wilderness as the only assembly connected to God. The Jews practiced the synagogue, Jesus endorsed it, Paul practiced and commanded it and the historic church did not deviate until the magical practices of paganism were introduced in the Roman State Religion.,

The Greek Word Pharmakeia

God warned His people not to deal with occult practices. You can read these warnings in Deuteronomy 18:9-14 and Exodus 22:18. Witchcraft is the practice of witches including white and black magic, sorcery, astrology, voodoo, use of potions, spells, enchantments, and drugs. It includes all similar Satanic practices and worship. Witchcraft and other such Satanic practices are spiritual rebellion against God: For rebellion is as the sin of witchcraft... 1 Samuel 15:23


http://www.piney.com/MuHarpRev.html

http://www.puritanboard.com/f25/pharmakeia-ii-biblically-defined-sorcery-20th-21st-centuries-65703/

The Complete Word Study Dictionary: New Testament, by Spiros Zodhiates, gives us a start:

“Strong’s #5331, pharmakeia, from pharmakon, a drug, which in the Gr. writers is used both for a curative or medicinal drug, and also as a poisonous one. Pharmakeia means the occult, sorcery, witchcraft, illicit pharmaceuticals, trance, magical incantation with drugs (Gal. 5:20; Rev. 9:21; 18:23; Sept.: Ex. 7:22; Is. 47:9, 12). (pp. 1437, 1438)

“Strong’s #5332, pharmakeus; gen. pharmakeos, from pharmakeuo, to administer a drug. An enchanter with drugs, a sorcerer ([i]Rev. 21:8 [TR]) (Ibid., p. 1438)

“Strong’s #5333, pharmakos, gen. pharmakou. A magician, sorcerer, enchanter (Rev. 21:8 [UBS]; 22:15; Sept.: Ex. 7:11; 9:11; Deut. 18:10; Dan. 2:2). The same as pharmakeus (5332). The noun pharmakeia (5331) means the preparing and giving of medicine, and in the NT, sorcery, enchantment.” (Ibid.)

Quoting now from the old ISBE,

“The word translated in the AV ‘witchcraft’ in Gal 5:20 (pharmakeia) is the ordinary Greek one for ‘sorcery,’ and is so rendered in the RV, though it means literally the act of administering drugs and then of magical potions. It naturally comes then to stand for the magician’s art, as in the present passage and also in . . . the LXX of Isa 47:9 . . . translated ‘sorceries’.” (International Standard Bible Encyclopedia, James Orr, Ed., Vol. 5, p. 3097.)

With regard to pharmakeia – BAGD 2nd Edition says, that in Rev 18:23 the meaning is “sorcery, magic”, and in Rev 9:21, “magic arts”. It also gives usages in many other classical and LXX readings, but for brevity I’ll limit it to the NT usage, and will in the following citations also.

Vanitas I. Lit., emptiness, nothingness, nullity, want of reality, popular opinion, Magus, Magice.“Magicae vanitates,” Plin. 26, 4, 9, § 18; cf. id. 27, 8, 35, § 57.—

2. With gen.: “quid de iis existimandum est, qui orationis vanitatem adhibuerunt?” Cic. Off. 3, 14, 58: “opinionum vanitas,” id. Leg. 1, 10, 29: “suum imperium minui per vanitatem populi,” fickleness, Liv. 44, 22, 10: “multa circa hoc non Magorum solum vanitate, sed etiam Pythagoricorum,” Plin. 22, 8, 9, § 20 Jan.—

Măgus , a, um, adj. 1. magus, Pythagoricus Ludibrium
Măgĭcus , a, um, adj., = magikos, I. of or belonging to magic, magic, magical
“vanitates,” Plin. 30, 1, 1, § 1: magici, that were invoked by incantations (as Pluto, Hecate, Proserpine), Tib. 1, 2, 62; Luc. 6, 577: “linguae,” i. e. hieroglyphics, id. 3, 222; “but lingua,” skilled in incantations, Ov. M. 7, 330; Luc. 3, 224: “cantus,” Juv. 6, 610: “magicae resonant ubi Memnone chordae,” mysterious, id. 15, 5.
“cantus,” Juv. 6, 610:

rĕ-sŏno  With dat.: “suave locus voci resonat conclusus,” echoes to the voice, Hor. S. 1, 4, 76; cf.: carmina resonantia chordis Romanis, to the strings, Auct. Pan. ad Pis. 229. —

B. Trop., to resound, re-echo: “in vocibus nostrorum oratorum recinit quiddam et resonat urbanius,” Cic. Brut. 46, 171; cf. Quint. 11, 3, 30.—With dat.: “gloria virtuti resonat tamquam imago,” Cic. Tusc. 3, 2, 3. — “ut solent pleni resonare camini,” “arbusta cicadis,” id. E. 2, 13.

Eph. 4:18 Having the understanding darkened,
        being alienated from the life of God through the ignorance that is in them,
        because of the blindness of their heart:

Eph. 4:19 Who being past feeling have given themselves over unto lasciviousness,
        to work all uncleanness with greediness.

Despero to be hopeless; to have no hope of, to despair of, to give up

Operatio A.  A religious performance, service, or solemnity, a bringing of offerings: operationes denicales, offerings,

LYING WONDERS

Avaritia greedy desire for passions, eager sesire for renown or glory.

Eph. 4:20 But ye have not so learned Christ;
Eph. 4:21 If so be that ye have heard him,
        and have been taught BY him,
        as the truth is in Jesus:

BECAUSE A DISCIPLE IS A STUDENT (ONLY) OF CHRIST (ONLY) YOU MUST FIRST SILENCE ALL OF THE SORCERY WHICH IS ACHIEVED MOST OFTEN BY MUSIC TO DECEIVE.

PAGAN THESIS

Eph. 4:22 That ye put off concerning the former conversation the old man,
        which is corrupt according to the deceitful lusts;

Phtheirō 3.  corrupt, bribe, tina D.S.4.73; lure, entice, trap, “kēmoisi plektois porphuras phtheirei genos” S.Fr.504 (s. v. l.); “phtheirei gar hē pronoia tēn aboulian” entices to its ruin, entraps 
“akouō se lurōdou gunaikos
b. seduce a woman, “hupo tēs thugatros adikoumenon kai Dionusiou tou phtheirantos autēn kinaidou” (Dog, Cynic, Catamite) “pharmakōn
II b. with a Prep., phtheiresthai pros tous plousious, of hangers-on and flatterers, D.21.139, cf. Plu.Phoc.21, Eum. 14, Ant.24; “eis hēdonas apo . . ponōn”
“phthora” 8), “poson khronon pontou 'pi nōtois halion ephtheirou planon;” E.Hel.774;

planos 1. Act., leading astray, deceiving, p. kateseion edōdan the bait, Theoc.21.43, cf. AP7.702 (Apollonid.); p. dōra, agra, Mosch.1.29, Fr.1.10; “pneumata” 1 Ep.Ti.4.1.
III. of persons, planos, ho, vagabond,impostor, Nicostr.Com.24, Dionys.Com. 4, D.S.34/5.2.14, Ev.Matt.27.63.

1 Timothy 4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons,

CORRUPT includes Listening to a female Lyre Player

Lur-aoidos (or rather luraoidos Hdn.Gr.1.229), o(, h(,

A. one who sings to the lyre, AP7.612 (Agath.), APl.4.279:—contr. lurōdos , AP6.118 (Antip.), Plu.Sull.33: Adj. -“ōdos harmonia” Callistr.Stat.7.

Plut. Sull. 33 [2] He conducted the sales of confiscated estates in such arrogant and imperious fashion, from the tribunal where he sat,
        that his gifts excited more odium than his robberies.
        He bestowed on handsome women, musicians, comic actors,
        and the lowest of freedmen, the territories of nations
        and the revenues of cities, and women were married against their will
        to some of his favourites

Aōdos , o( (and in Paus.10.5.12, h(), contr. for aoidos,

A. singer, “khrēsmōn” (A. oracular response, oracle) E.Heracl.488, cf. Phld.Mus.p.20 K., etc.; meta Lesbion ōdon, prov. of a second-rate musician, Cratin.243, cf. Arist.Fr.545; “hoi tou Dionusou ō.” Pl.Lg.812b; khorous tinas . . ōdous ib.800e; of cicadae, “hoi huper kephalēs ō.” Id.Phdr.262d, cf. AP6.54 (Paul.Sil.); “ton alektruona ton ōdon apopnixasa mou” Pl.Com.14D.; hupo ton ōdon ornitha about cockcrow,  

II. the cup passed round when a scolion was sung,

THIS IDENTIFIES THE CROOKED GENERATION OF ACTSE

CHRISTIAN ANTITHESIS: ONLY THEN ARE ABLE TO ENGAGE IN SPIRITUAL WORSHIP ONLY THROUGH THE WORD.

Eph. 4:23 And be renewed in the spirit of your mind;
Eph. 4:24 And that ye put on the new man,
        which after God is created in righteousness and true holiness.

AGAIN, THE MEANING OF THE ASSEMBLY OR ANYWHERE

Eph. 4:25 Wherefore putting away lying,
        speak every man truth with his neighbour:
        for we are members one of another.

Grace is the name of God's servant sent to TEACH us to deny whatever the modern grace-centered people want to impose.  Furthermore;

A particularly valuable sermon from Niceta of Remesiana is De diversis appelationibus / On the Different Names for Christ, in which it is noticed, on the basis of The Holy Scriptures, that Jesus Christ is called: Truth, Way, Word, Angel, Wisdom, Judge, Light, Lamb, Man, Peace, Stone, Priest, Power, Door etc.

SORCERERS (defined as musical/rhetorical performers) LITERALLY POISON THE SPIRIT OF MANKIND.

Hebrews 6.6 et prolapsi sunt renovari rursus ad paenitentiam rursum crucifigentes sibimet ipsis Filium Dei et ostentui habentes

Heb. 6:6YNG and having fallen away, again to renew [them] to reformation,
        having crucified again to themselves the Son of God, and exposed to public shame
Heb 6:[6] Douay (Impossiile) And are fallen away: to be renewed again to penance,
        crucifying again to themselves the Son of God,
        and making him a mockery.

Consistent with the description of the Babylon Mother of Harlot the end time sorcerers boast about creating A SPECTACLE OF WORSHIP. They don't want you to know that the only "operation" or "demonstration" of the Kingdom is within you: that is enhanced by teaching the Word of Christ (Spirit) to the mind or spirit. They know that music is defined as mystery: making the lambs dumb before the slaughter:

Ostentus , ūs, m. ostendo. I. n gen., a showing, exhibiting, display (not in Cic. or Cæs.): “corpora extra vallum abjecta ostentui,” show, parade, as a public spectacle, Tac. A. 1, 29: “atrocitatis,” Gell. 20, 1, 48.— A pretense, a sign to deceive

This is the mark of MUTINY:

Tac. Ann. 1.29 At their prayer, Blæsus and Lucius Apronius, a Roman knight on Drusus's staff, with Justus Catonius, a first-rank centurion, were again sent to Tiberius. Then ensued a conflict of opinion among them, some maintaining that it was best to wait the envoys' return and meanwhile humour the soldiers,
        others, that stronger measures ought to be used,
        inasmuch as the rabble knows no mean, and inspires fear,
        unless they are afraid, though when they have once been overawed, they can be safely despised.
        "While superstition still swayed them, the general should apply terror by removing the leaders of the mutiny."

Because Jesus died to strip the church of the laded burdens and burden laders we know it was the "creating of spiritual anxiety through religious rituals."

Sŭperstĭtĭo , ōnis, f. super-sto; orig a standing still over or by a thing; hence, amazement, wonder, dread, esp. of the divine or supernatural. I. Excessive fear of the goas, unreasonable religious belief, superstition (different from religio, a proper, reasonable awe of the gods; cf.: “religio veri dei cultus est, superstitio falsi,” : “magicas superstitiones objectabat,” Tac. A. 12, 59: “exitialis,”
I.  In post-Aug. prose sometimes for religio, religious awe, sanctity; a religious rite:

Măgĭcus , a, um, adj., = magikos, I. of or belonging to magic, magic, magical
“vanitates,” Plin. 30, 1, 1, § 1: magici, that were invoked by incantations (as Pluto, Hecate, Proserpine), Tib. 1, 2, 62; Luc. 6, 577: “linguae,” i. e. hieroglyphics, id. 3, 222; “but lingua,” skilled in incantations, Ov. M. 7, 330; Luc. 3, 224: “cantus,” Juv. 6, 610: “magicae resonant ubi Memnone chordae,” mysterious, id. 15, 5.
“cantus,” Juv. 6, 610:

Goēs , ētos, ho, A. sorcerer, wizard, Phoronis 2, Hdt.2.33,4.105, Pl.R. 380d, Phld.Ir.p.29 W.; “g. epōdosLudias apo khthonos” E.Ba.234, cf. Hipp.1038; prob. f.l. for boēsi Hdt.7.191.

Isaiah 28:15 Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves

2. juggler, cheat, “deinos g. kai pharmakeus kai sophistēs” Pl.Smp.203d; “deinon kai g. kai sophistēn . . onomazōn” D.18.276; “apistos g. ponēros” Id.19.109; “magos kai g.” Aeschin.3.137: Comp. “goētoteros” Ach.Tat.6.7 (s. v. l.). (Cf. Lith. žavēti 'incantare'.)

Sophis-tēs , ou, ho,

A. master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalon” Pi.I.5(4).28, cf. Cratin.2; of musicians, “sophistēs . . parapaiōn khelun”
Ath.14.632c: with modal words added, “hoi s. tōn hierōn melōn” Ael.NA11.1

Ath. 632c 
hos ge kai tēn tou pantos ousian dia mousikēs apophainei sugkeimenēn. to d' holon eoiken hē palaia tōn Hellēnōn sophia tē mousikē malist' einai [p. 412] dedomenē. kai dia touto tōn men theōn Apollōna, tōn de hēmitheōn Orphea mousikōtaton kai sophōtaton ekrinon kai pantas tous khrōmenous tē tekhnē tautē sophistas apekaloun, hōsper kai Aiskhulos epoiēsen

eit' oun sophistēs skaia parapaiōn khelun.

hoti de pros tēn mousikēn oikeiotata diekeinto hoi

2. AVherefore it seems to me that we ought to have a 
philosophical couversation about music : for Pythagoras the 

Samian, who had such a high reputation as a philosopher, is well known, fi'om many circumstances, to have been a man who had no slight or superficial knowledge of music ; for he indeed lays it down that the whole universe is put and kept together by music. And altogether the ancient philosoj)hy of the Greeks appears to have been very much addicted to music; and on this account they judged Apollo to have been the most musical and the wisest of the gods, and Orpheus of the demigods. And they called every one who devoted himself to the study of this art a sophist, as Aeschylus does in
the verse where he says —
        And then the sophist sweetly struck the lyre.

And that the ancients were excessively devoted to the study of music is plain from Homer, who, because all his own poetry was adapted to music, makes, from want of care, so many verses which are headless, and weak, and imperfect in the tail. But Xenophanes, and Solon, and Theognis, and Phocjdides, and besides them Periander of Corinth, an elegiac poet, and the rest of those who did not set melodies to their poems, compose their verses with reference to number and to the arrangement of the metres, and take great care that none of their verses shall be liable to the charge of any of the irregu lai'ities which we just now imputed to Homer. Now when we call a verse headless (uKe'^oAos), we mean such as have a mutilation or lameness at the beginning, such as —

Luc. 6.577
Where Haemus reaches out Pharsalian spurs.
There was she proving for her gods and priests
Of magic, words unknown, [in-cognĭtus not investigated]
     and framing chants
Of dire and novel purpose : for she feared
Lest Mars should stray into another world,
And spare Thessalian soil the blood ere long
To flow in torrents; and thus she forbade
Philippi's field, polluted with her song,
Thick with her poisonous distilments sown,
To let the war pass by.

Carmen , ĭnis, n. (old form cas-men , Varr. L. L. p. 86 Bip.) [Sanscr. çasto declaim, praise; cf.: camilla, censeo],

I. a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto).

I. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental (mostly poet.; in prose, instead of it, cantus;

Pollŭo A. In gen., to defile morally, to pollute, contaminate, violate, dishonor, desecrate, etc. (class.; “syn.: inquino, contamino): polluta et violata sacra, Cic. Ver. 2.5.187

Magical songs or incantantations were MARKS of literal or psychological poison.

Vĕnēfĭcus , a, um, adj. venenum-facio,

I. poisoning, poisonous; sorcerous, magic, magical.

I. Adj.: “verba,” Ov. M. 14, 365: “artes,” Plin. 30, 2, 6, § 17: “aspectus,” id. 28, 3, 6, § 30: “chamaeleon,” Sol. 25 med.: “percussor,” Curt. 4, 11, 18.—

Percussor a murderer, assassin, bandit (class.; “syn.: sicarius, interfector)

sŭb-orno II. With the idea of the preposition predom., to incite secretly, to instigate, suborn (class.; cf.: “seduco, suppono): fictus testis subornari solet,

Judas was Judas Sicarri:

Sicarius Assassin, murderer, “jam sexcenti sunt, qui inter sicarios et de veneficiis accusabant,”

Per-cŭtĭo , cussi, cussum, 3 (

I. perf. contr. percusti for percussisti, Hor. S. 2, 3, 273), v. a. quatio.

I. (With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
b. To strike√ (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—
2. To √, shock, make an impression upon, affect deeply, move, √ (class.): “percussisti me de oratione prolatā, 3. To √

II. Substt.: vĕnēfĭ-cus , i, m., a poisoner, sorcerer, wizard; and vĕnēfĭca , ae, f., a sorceress, witch, Cic. Cat. 2, 4, 7; id. Inv. 2, 19, 58; Quint. 9, 2, 105; Sen. Ira, 1, 16, 1; id. Ben. 5, 13, 4; Quint. 7, 8, 2; Hor. Epod. 5, 71; Ov. H. 6, 19; id. M. 7, 316 (of Medea); Sen. Ep. 9, 6.— Fem., as a term of abuse, Plaut. Pers. 2, 4, 7; Ter. Eun. 5, 1, 9; Anton. ap. Cic. Phil. 13, 11, 25.

Revelation 18.22 et vox citharoedorum et musicorum et tibia canentium et tuba non audietur in teamplius et omnis artifex omnis artis non invenietur in te amplius et vox molae non audietur in teamplius

Revelation 18:23] et lux lucernae non lucebit tibi amplius et vox sponsi et sponsae non audieturadhuc in te quia mercatores tui erant principes terrae quia in veneficiis tuis erraverunt omnes genteset lux lucernae non lucebit tibi amplius et vox sponsi et sponsae non audietur adhuc in te quiamercatores tui erant principes terrae quia in veneficiis tuis erraverunt omnes gentes

Sorcerers may administer literal Juice (wine, peyote, incense) but the context includes all religious Teknokrats selling the free Water of the Word--only.

Sūcus (succus ), i (collat. form,
I. Trop., strength, rigor, energy, spirit: “sucus ac sanguis (civitatis),” Cic. Att. 4, 16, 10: ingenii, 

2. Esp., of the vigor of a discourse, spirit, life: “ornatur oratio ... suco suo,” Cic. de Or. 3, 25, 96: “sucus ille et sanguis incorruptus usque ad hanc aetatem oratorum fuit,” id. Brut. 9, 36: “orationis subtilitas etsi non plurimi sanguinis est, habeat tamen sucum aliquem oportet,” id. Or. 23, 76: “omnes etiam tum retinebant illum Pericli sucum,” id. de Or. 2, 22, 93: “historia quoque alere orationem quodam uberi jucundoque suco potest,” Quint. 10, 1, 31.

REVELATION

Revelation 18.22 et vox citharoedorum et musicorum et tibia canentium et tuba non audietur in teamplius et omnis artifex omnis artis non invenietur in te amplius et vox molae non audietur in teamplius

Revelation 18:23] et lux lucernae non lucebit tibi amplius et vox sponsi et sponsae non audieturadhuc in te quia mercatores tui erant principes terrae quia in veneficiis tuis erraverunt omnes genteset lux lucernae non lucebit tibi amplius et vox sponsi et sponsae non audietur adhuc in te quiamercatores tui erant principes terrae quia in veneficiis tuis erraverunt omnes gentes

lūcĕo , xi, 2, v. n. Sanscr. ruk, to be bright; Gr. lukhnos, leukos, amphilukē; Lat. lux, lumen, lucidus, luna; O. H.-Germ. liŏht; Germ. Licht; cf. also illustris, I. to be light or clear, to shine, beam, glitter (syn.: splendeo, fulgeo)
I. Trop., to shine forth, to be conspicuous, apparent, clear, evident: “nunc imperii nostri splendor illis gentibus lucet,” Cic. Imp. Pomp. 14, 41: “mea officia et studia, quae parum antea luxerunt,” id. Att. 3, 15, 4: “cum res ipsa tot, tam claris argumentis luceat,” id. Mil. 23, 61: “virtus lucet in tenebris,” id. Sest. 28, 60: “tota oratio lucet,” Quint. 8, 5, 29; 9, 1, 19.—Hence, lūcens , entis, P. a., shining, bright, conspicuous: lucentior usus, Mall. Theod. de Metr. 9, 7. “sedebat In solio Phoebus claris lucente smaragdis,”

Phoebus , i, m., = Phoibos (the radiant), I. a poetical appellation of Apollo as the god of light:

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.—

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.

Revelation 9:11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

THERE IS NO GRACE FOR WITCHCRAFT: The rhetoricians, singers and instrument players deceiving the world will be cast alive into the lake of fire.