I.
magic, magical (poet.): “artes,” Ov. Am. 1, 8, 5: “manus, id. Med. fac. 36: carmen,” Sen. Herc. Oet. 467. both magic and carmen are singing with instruments.
The Church of Christ in Prophecy
The Church of Christ is defined inclusively and exclusively as the Qahal, synagogue or Church of Christ in the wilderness. Daniel defines the time when the Spirit OF Christ as the ROCK would put down the Jewish institution which was not Israel: The monarchy had been abandoned to worship the starry host because of musical idolatry at Mount Sinai and "firing" God and demanding a human king. The story of Jubal, Jabal, Tubal-Cain and Naamah is documented on clay tables: Satan knew that if he could divert people from the Word of God with music the other errors could easily be imposed.
After the fall from grace because of musical idolatry at Mount Sinai, God assigned the Jacob-Cursed tribe of Levi to operate His abandonment of them to worship the Starry Host: Astrial deities were worshipped on the Babylon sabbath where the people were slaves to the AGENTS of the gods. The Qahal, Synagogue or Church of Christ existed for the Godly people.
John Calvin called for the Restoration of the Church of Christ and defined the Church in the wilderness wich did not change.
Augustine on Psalm 41 and the attacks against Messiah agrees that the Jewish Synagogue had become the center of corruption and wrote:
For the Jews slew Christ, lest they should lose their place.
Christ slain, they lost their place. Rooted out of the kingdom were they, dispersed were they. He, raised up, requited them tribulation, He requited them unto admonition, not yet unto condemnation.
For the city wherein the people raged, as a ramping and a roaring lion, crying out, "Crucify Him, Crucify Him," the Jews rooted out therefrom, hath now Christians, by not one Jew is inhabited. There is planted the Church of Christ, whence were rooted out the thorns of the synagogue. For truly this fire blazed "as the fire of thorns."Godly people had attended Church or Synagogue from the wilderness onward. However, the godly thread was separated from the "gentiles" or Goyim to which God had abandoned the national Civil-Military-Clergy complex. Only when the Jewish (Egyptian, Greek, Canaanite, Babylon) rule had been terminated, Jesus Christ as Holy Spirit began His rule over the church as a Heavenly Kingdom. Our spirits have been translated into that Spiritual realm after baptism and the kingdom is NOT visible but is within the baptized believers.
The Kingdom of God as the ekklesia-synagogue in its visible form has Jesus Christ as the only Teacher and the assembly is A School of Christ (the Campbell's agreed with Jesus, Peter and Paul.) It has NOT earthly rulers and has NO other function because Jesus as The Holy Spirit is training each "found" spirit to exist in a spiritual world from which it came into our world and was "lost." Jesus will not pray for the world OUT of which these spirits were rescued and God HIDES Himself. The Wise to whom God hides Himself and Jesus spoke only in parables are:
Sophis-tês , ou, ho, 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, sophistês . . parapaiôn chelun A.Fr.314 , cf. Eup.447, Pl.Com. 140; sophistêi Thrêiki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with mod
II. from late v B.C., a Sophist, i.e. one who gave lessons in grammar, rhetoric, politics, mathematics, for money, such as Prodicus, Gorgias, Protagoras, a quibbler, cheat, a RHETORICIAN as the primary meaning of a HYPOCRITE. hoi s. tōn hierōn melōn” A sophist, serpent, makes MUSICAL MELODY with a congregation AS a harp and cannot grasp that IN THE HEART is a place.Isaiah 2:4, we learn who is to be the “judge” or ruler in that kingdom which the prophet said would be established in the latter days. “And he will judge between the nations, and will decide concerning many peoples.” In Isaiah 2:3, we are told that many peoples, all nations, will go up to the house of the God of Jacob, “and he will teach us of his ways.” Then immediately in Isaiah 2:4, we are told that the same “he” will judge, or rule in that kingdom. In our next lesson, we will see in detail the fulfillment of these prophecies. It is enough now to learn that the church was in the purpose of God and that prophets foretold its establishment hundreds of years before it was built.To understand the Spiritual Rule in a Spiritual kingdom you must understand that from heaven onward other spiritual entities have chosen to try to defeat the Spirit of Christ in the Body of the man, Jesus of Nazareth.
Judas, the Son of Perdition, carried the bag: the bag was always attached to a flute case proving that he woulld NOT triumph over Jesus with what Christ outlawed for the church in the wilderness: "vocal or instrumental rejoicing or any elevated form of rhetoric." Much of the Bible is written in forms of Parallelism:
THESIS: God identifies the pagan forms of worship
ANTITHESIS: Jesus provided the Spiritual form which is A School (only) of the Word (only)
By refusing to hear the Word as "spirit and life" people will naturally ADOPT the "thesis" because it is devoted to the lust of the eyes and ears. For instance:
The problem is that they make up their dogma and do not care enough to understand that Jesus REPUDIATED all of the Jewish practices which they brought back from Babylon and imposed by force. They missed the point that God sentenced them to return to Babylon BECAUSE of musical idolatry at Mount Sinai.
- People such as Al Maxey and Jay Guin with all of the "progressives" claim that God did not command the bread Passover.
- The Jews and Jesus observed the Passover without authority.
- Therefore, they actively promote the idea that they can impose the Babylonish or sacrificial music.
- And Grace will prevent God from hurting them.
- This is so patterned that they have the authority to impose instruments knowing that it will sow discord.
WHAT IS DIRECTLY COMMANDED FOR THE CHURCH
Catholic Encyclopedia.
the Law was to be read before all the people according to the command found in Deut., xxxi, 10.Every seven years, that is in the year of release, during the feast of Tabernacles,
But this enactment was probably soon found to be impracticable;and thus the Jewish authorities arranged to read on every sabbath, commencing with the sabbath after the feast of Tabernacles in one year of release and ending with the feast of Tabernacles in the next year of release, a portion of the Law so calculated that the whole Pentateuch would be read through in seven years.
This would in some way the commandment be fulfilled. Some time later, the Jews of Palestine lengthened the sections for each sabbath in such a manner that he entire Law could be read in three years (Talm. Babyl. Megillah, 29b).
The great historian J. Robert Teringo wrote: "The fixed order of service began, after the customary greeting, with a prayer while the people remained standing facing the sacred Torah scroll. The reading of the law of Moses was next. The Torah scroll was taken from the chest and placed before a reader who read in the ancient Hebrew tongue and immediately translated it into Aramaic the language of those days. A commentary was always added to this reading. Next, a portion was read from the books of the prophets and, again, immediately translated verse by verse. After a closing prayer, the service was concluded..."
In the Prophets Christ in Spirit promised:Miqra (h4744) mik-raw'; from 7121; something called out, i. e. a public meeting (the act, the persons, or the place); also a rehearsal: - assembly, calling, convocation, reading.
So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. Ne.8:8
Isaiah 4: 4 When the Lord shall have washed away the filth of the daughters of Zion,
ab-lŭo , ŭi, ūtum, 3, v. a., I. to wash off or away, to wash, cleanse, purify.
to remove darkness (by bringing a light), id. 4, 378.
II. Trop., of calming the passions: omnis ejusmodi perturbatio animi placatione abluatur, be removed (fig. derived from the religious rite of washing in expiation of sin), Cic. Tusc. 4, 28, 60: “maculam veteris industriae laudabili otio,” to wash out, Plin. Ep. 3, 7, 3: “perjuria,” Ov. F. 5, 681 al.
and shall have purged the
blood of Jerusalem from the midst thereof
by the spirit of judgment,
and by the spirit of burning.
Jesus defined the Scribes and Pharisees as hypocrites. In the Ezekiel 33 version of mouth religion the Spirit OF Christ named performance preachers, singers, instrument players and the "audience" all marked as refusing to listen to Ezekiel as they refused to listen to God. These were the VIPER RACE not fit for baptism and from whom God hid His word.
Is.4:5 And the Lord will create upon every dwelling place of mount Zion, [Not Moriah]
and upon her assemblies [in-vŏco ], a cloud and smoke by day,
and the shining of a flaming fire by night: for upon all the glory shall be a defence.
Auxĭlĭor , ātus, 1, v. dep. auxilium,I. to give help or aid, to help, aid, assist, succor (syn.: juvo, adjuvo, opitulor, subvenio, succurro).II. Esp., of the aid of a physician, to aid, to relieve, heal, cure; constr. with dat. or contra
This is the same Church of Christ in the wilderness which EXCLUDED vocal or instrumental rejoicing or elevated forms of speaking.Assembly: 4744. miqra, mik-raw´; from 7121; something called out, i.e. a public meeting (the act, the persons, or the place); also a rehearsal: assembly, calling, convocation, reading.
In-vŏco , āvi, ātum, 1, v. a.,Isaiah 4: 6 And there shall be a tabernacle for a shadow in the daytime from the heat,I. to call upon, invoke (cf. imploro), esp. as a witness or for aid.accingerentur,” Tac. H. 4, 79.—B. With things as objects, to invoke, appeal to, implore: “leges,” Tac. A. 2, 71: “auxilia libertati,” id. ib. 15, 56: “arma alicujus adversus alium,” id. ib. 2, 46: “fidem suorum militum,” id. H. 2, 9; Suet. Caes. 33: “nomen Domini,” Vulg. Deut. 32, 3
lĕgo ,
Tac. Ann. 2.71 they will weep that the once prosperous survivor of so many wars has perished by a woman's treachery. You will have the opportunity of complaint before the Senate, of an appeal to the laws. It is not the chief duty of friends to follow the dead with unprofitable laments, but to remember his wishes, to fulfil his commands.Lībertas (old form, loebertas ; v. 1. liberI. nit.), ātis, f. 1. liber, the state or condition of a freeman, a being free, freedom, liberty, freedom from restraint or obligation, free will, etc.
A. Civil freedom, liberty, opp. to slavery: “Scaevae, servo Q. Crotonis, libertas data est,” Cic. Rab. Perd. 11, 31:
C. The spirit of liberty, consciousness of freedom: “dolor animi, innata libertas, prompta excellensque virtus,” Cic. Sest. 41, 88: “timefacta libertas,” id. Off. 2, 7, 24.—D. Freedom of speech or thought, frankness, boldness, candor (mostly post-Aug.): “hoc mihi libertas, hoc pia lingua dedit,” Ov. H. 15, 68: “vera de exitu ejus magna cum libertate ominatus est,” Vell. 2, 71, 2: “quae in aliis libertas est, in aliis licentia vocatur,” Quint. 3, 8, 48: “affectatores libertatis,” id. 6, 2, 16; 10, 1, 94: “antiqua comoedia facundissimae libertatis,” id. 10, 1, 65: “vox honestissimae libertatis,” id. 11, 1, 37: “libertas ingenii,” Sall. J. 30, 3.—E. Freedom from taxation, exemption: “aedium,” Dig. 8, 6, 18.—
Deut. 32:1 Give ear, O ye heavens,
and I will speak; and hear, O earth,
the words of my mouth.
Deut. 32:2 My doctrine shall drop as the rain,
my speech shall distil as the dew,
as the small rain upon the tender herb,
and as the showers upon the grass:
Deut. 32:3 Because I will publish the name of the LORD:
ascribe ye greatness unto our God.
Deut. 32:4 He is the Rock, his work is perfect:
for all his ways are judgment:
a God of truth and without iniquity,
just and right is he.
1Cor. 10:1 Moreover, brethren, I would not that ye should be ignorant,Deut. 32:5 They have corrupted themselves,
how that all our fathers were under the cloud, and all passed through the sea;
1Cor. 10:2 And were all baptized unto Moses in the cloud and in the sea;
1Cor. 10:3 And did all eat the same spiritual meat;
1Cor. 10:4 And did all drink the same spiritual drink:
for they drank of that spiritual Rock that followed them:
and that Rock was Christ.
their spot is not the spot of his children:
they are a perverse and crooked generation.
and for a place of refuge, and for a covert from storm and from rain.
[6] et tabernaculum erit in umbraculum diei ab aestu et in securitatem et absconsionem a turbine et a pluviaTHE CHURCH OF CHRIST MUST BE DESPISED AND REJECTED OF MEN
Tăbernācŭlum , i, n. taberna,
II. In partic., in relig. lang.: tabernaculum capere, to choose a place for a tent WITHOUT the city, wherein to observe the auspices previous to holding the comitia: “tabernaculum recte captum,
qui in unā philosophiā quasi tabernaculum vitae suae collocarunt,” as it were, have pitched their tent, settled down
Heb. 13:10 We have an altar, whereof they have no right to eat which serve the tabernacle.
Heb. 13:11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin,
are burned without the camp.
Heb 13:13 Let us go forth therefore unto him without the camp, bearing his reproach. [Rom 15:3 seduced nakedness][13] toinun exerchômetha pros auton exô tês parembolês, ton oneidismon autou pherontes
The Camp is defined by the progressives as a Located Missionary.
Go through the doors to escape abroad.
Camp is "battle array" tower, castle
G3925 parembolē par-em-bol-ay' From a compound of G3844 and G1685 ; a throwing in beside (juxtaposition), that is, (specifically) battle array, encampment or barracks (tower Antonia):--army, camp, castle.
Parem-bolê encampment, soldier's quarters, barracks
Castrum , I. any fortified place; a castle, fort, fortress, A.Lit., several soldiers' tents situated together; hence, a military camp, an encampment; Stativus. standing still, stationary. A. In military language, of or belonging to posts, stations, or quarters, a stationary camp, a camp where an army halts for a long while,
Heb 13:14 For here have we no continuing city, but we seek one to come.
[14] ou gar echomen hôde menousan polin, alla tên mellousan epizêtoumen
Civitas. II. Concr., the citizens united in a community, the body - politic, the state, and as this consists of one city and its territory, or of several cities, it differs from urbs, i.e. the compass of the dwellings of the collected citizens; Polis city, collection
Heb 13:15 By him therefore let us offer the sacrifice of praise [thank offering] to God continually,
that is, the fruit of our lips giving thanks to his name.
God supplies that:Heb 13:16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.
Isa 57:4 Against whom do ye SPORT yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,
Isa 57:19 I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him.
Isa 57:20 But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
Isa 57:21 There is no peace, saith my God, to the wicked.
The Church of Christ would call the godly people "outside the camp" to rest and "learn of me." This was to save the spirits Jesus came to find from the crooked race or race of vipers involved in the worship of the starry host at Jerusalem.
The Church of Christ provides SHADE
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father;
neither knoweth any man the Father, save the Son,
and he to whomsoever the Son will reveal him. Matthew 11:27
Come unto me all ye that labor and are heavy laden, and I will give you rest. Matthew 11:28
Take my yoke upon you, and learn of me; for I am meek and lowly in heart:
and ye shall find rest unto your souls. Matthew 11:29Umbrācŭlum , A shady place for restJohn 13:1 Now before the feast of the passover, when Jesus knew that his hour was come
B. Transf., a school: “in solem et pulverem, ut e Theophrasti doctissimi hominis umbraculis,” Cic. Brut. 9, 37: “ex umbraculis eruditorum in solem atque in pulverem,” id. Leg. 3, 6, 14.—
FROM HEATdŏcĕo , cŭi, ctum, 2, v. a. root da; Zend. dā, to know; strengthened, dak-; Gr. di^daskō ,; Lat. disco,ē-rŭdĭo ,. to free from roughness, i. e.
I. to teach, instruct, inform, show, tell, etc. (for syn. cf.: edoceo, perdoceo, erudio, praecipio, instituo).
Pl. Bac. 1.2
PISTOCLERUS
As I guess, I shall become a Hercules, and you a Linus [You a Linus: Linus instructed Hercules in music, and was slain by his scholar with his musical instrument.
Parrĭcīda (pārĭcīda “most prob. it is for patricida, from pater-caedo,” Quint. 8, 6, 35, the murderer of his or her father or parents, a parricide.LYDUS
By my troth, you made an exchange not desirable for that age of yours, when you gained these impudent ways. Some bad master has been teaching you all this, not I. You are a scholar far more apt at these pursuits than at those lessons which I taught you when I was losing my labour. Troth, 'twas a bad piece of deceit you were guilty of at your age, when you concealed these vicious tendencies from myself and from your father
LYDUS
This youth is lost to shame the man's ruined. And does it then recur to you that you have a father?
Hercules introduced homosexual worship at Tyre and Jerusalem, Pedagogues were not lovely teachers but had the right to prostitute the students.
"paedagogus," or "tutor,
I. to polish, educate, instruct, teach (freq. and class.; cf.: doceo, edoceo, praecipio, instituo).
In a good sense: “mores,” Cic. Rosc. Am. 27, 75: “veritas,” Mart. 10, 72, 11.ērŭdītor I. an instructor, teacher (post-class.), Tert. Pall. 4; Hier. Vit. Hil.; Vulg. Rom. 2, 20 al.
Romans 2.[20] a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth.
Aestus , ūs (archaicI. aestas, an undulating, boiling, waving, tossing; a waving, heaving, billowy motion. Heat from the sunAS A PLACE OF REFUGE
A. The passionate ferment or commotion of the mind, the fire, glow, ardor of any (even a good) passion (cf. aestuo, II. A.): “et belli magnos commovit funditus aestus (genus humanum),” has stirred up from their very bottom the waves of discord, Lucr. 5, 1434: “civilis belli aestus,”
Sēcūrĭtas , ātis, f. securus,I. freedom from care, unconcern, composure.Umbrātĭlis , e, adj. id.,
“securitas inaffectatae orationis,” quietness,
FOR ĭn-affectātus I. unaffected, natural, simplex et inaffectata, “veritas verborum,“vacandum omni est animi perturbatione, ut tranquillitas animi [spirit] et securitas assit, quae affert cum constantiam tum etiam dignitatem
Tranquillĭtas tranquillus, I. quietness, stillness, tranquillity.
I. Lit., calmness of wind or weather, a calm:
From: B. Mental or personal disturbance, disquiet, perturbation: “motus atque perturbatio animorum [rational soul] atque rerum,” Cic. Agr. 1, 8, 24: “vitae et magna confusio,” id. N. D. 1, 2, 3: “rationis,” id. Par. 3, 2, 26: “valetudinis,” id. Fam. 9, 3, 9.—“impetu quodam animi et perturbatione magis, quam judicio aut consilio regi
PROTECTION FROM HERETICS: THOSE WHO ABSCONDmăgus , a, um, adj. 1. magus,
Abscondĭtor , ōris, m. abscondo, I. one that hides or conceals ert. adv. Marc. 4, 25.
Abs-condo , condi and condĭdi, condĭtum and consum, 3, v. a. (abscondi, Tac. H. 3, 68; Curt. 6, 6; Gell. 17, 9;
I. Lit.: “est quiddam, quod occultatur, quod quo studiosius ab istis opprimitur et absconditur, eo magis eminet et apparet,”
C. Poet., to put a place out of sight, to lose sight of, to depart from: “aërias Phaeacum abscondimus arces,” we leave behind, Verg. A. 3, 291 (cf. id. ib. 4, 154: transmittunt cursu campos).—
Măgus , a, um, adj. 1. magus,I. magic, magical (poet.): “artes,” Ov. Am. 1, 8, 5: “manus, id. Med. fac. 36: carmen,” Sen. Herc. Oet. 467.PROTECTION FROM THE STORM
Turbo , ĭnis, m. (collat. form tur-ben
III. A whirling motion, a whirl, twirl, twist, rotation, revolution, a round, circle (mostly poet.): “cum caeli turbine ferri,” Lucr. 5, 624: “lunae,” id. 5, 632: “ignium,” id. 6, 640; cf. Verg. A. 3, 573: “teli (contorti),” id. ib. 6, 594; cf. id. ib. 11, 284; Luc. 3, 465; Sil. 4, 542: “saxi,” whirling force, circular hurling, Verg. A. 12, 531: “serpentis,”
FalsumCOVERTfalsus, an untruth, falsehood, fraud, deceit : finxisse falsi quicquam, T.: vera an falsa audierim, T.: Falsa iurans, O.: falsum scribere: vero distinguere, H.: Acclinis falsis animus,
scrībo , “Samiae, ut ibi (i. e. in oratione) scribit Laelius, capedines,
“scripsi etiam versibus tres libros de temporibus meis
versus (vors- ), B. In partic., a line of writing; and in poetry, a verse: “ut primum versum (legis) attenderet C. The note, song of the nightingale, Plin. 10, 29, 43, § 83.—
pulvis, to throw dust in one's eyes, i. e. to deceive, Gell. 5, 21, 4.—
Gell. 5, 21, 4 There was present when he said this a very audacious critic of language, who had read very little and that of the most ordinary sort; this fellow had some trifling instruction in the art of grammar, which was partly ill-digested and confused and partly false, and this he used to cast like dust into the eyes of any with whom he had entered into discussionA. A place of contest, arena, lists: domitant in pulvere currus, Verg. A. 7, 163; Mart. 12, 83.—
Verg. A. 7.1632. In gen., a scene of action, field (cf. arena): “doctrinam ex umbraculis eruditorum in solem atque pulverem produxit,” i. e. before the public
Outside the city gates
fair youths and striplings in life's early bloom
course with swift steeds, or steer through dusty cloud
the whirling chariot, or stretch stout bows,
or hurl the seasoned javelin, or strive
in boxing-bout and foot-race
Pulvĕro , II. To reduce to powder, to pulverize: “herbas,” “sedare,” Phaedr. 2, 5, 18: “movere,” Quint. 5, 10, 81: “excitare,”
MORE DEFINITIONS OF THE REST JESUS DIED TO PURCHASE:
I. remaining in the shade, in retirement, or at home; private, retired, contemplative.Rest: I. In gen.: “vita umbratilis et delicata,” a dreamy life, Cic. Tusc. 2, 11, 27: “mora segnis et umbratilis,” “cum inerti et umbratili milite,”II. In partic., of speech,
in the manner of the schools (opposite. to public, political):
“educenda deinde dictio est ex hac domesticā exercitatione et umbratili medium
Rest Not: Agmen a collected multitude in motion or moving forwards, crowded into a compact mass, company of persons, a multitude, troop, crowd, number, band:
Matthew 7:13 Enter ye in at the strait gate:Rest Not: Pulvis: A. A place of contest, arena, lists: domitant in pulvere currus, belli, war: to give one's self useless trouble
for wide is the gate, and broad is the way, that leadeth to destruction,
and many there be which go in thereat:
Matthew 7:14 Because strait is the gate, and narrow is the way,
which leadeth unto life, and few there be that find it.
Rest Not clamorem clāmor (old form clāmŏs , “facere clamorem,
făcĭo , to make, construct, fashion, frame, build, erect, produce, compose “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 = edere, id. Rep. 2, 20; id. Att. 15, 10; “also i. q. ludificari,” Plaut. Capt. 3, 4, 47Rest Not in castra atque in aciem forensem,” Cic. de Or. 1, 34, 157: Not "castrating" by cutting with a sharp edge
8. In relig. lang., like the Gr. rhezein, to perform or celebrate a religious rite; to offer sacrifice, make an offering, to sacrifice: “res illum divinas apud eos deos in suo sacrario quotidie facere vidisti,” Cic. Verr. 2, 4, 8, § 18: “sacra pro civibus,” id. Balb. 24, 55: “sacrificium publicum,” id. Brut. 14, 56
See how the Galli in Galatians connected perverse musicians with recrucifying Christ
A. castro āvi, ātum, 1, v. a. Sanscr. çastra, knife, sword. I. To deprive of generative power (both of male and female), to emasculate, castrate, geld
B. Trop., to enervate, debilitate: castrata res publica morte Africani, weakened (a vulgar figure, acc. to Cic. de Or. 3, 41, 164; [ Quint. 8, 6, 15):
Gallus , i, m., = Gallos A. Galli , ōrum, m., the priests of Cybele, so called because of their raving, Ov. F. 4, 361 sq.; Plin. 5, 32, 42, § 146; 11, 49, 109, § 261; 35, 12, 46, § 165; Paul. ex Fest. p. 95 Müll.; Hor. S. 1, 2, 121.—In sing.: Gallus , i, m., a priest of Cybele, Mart. 3, 81; 11, 74; cf. Quint. 7, 9, 2: “resupinati cessantia tympana Galli,” Juv. 8, 176.—And satirically (on account of their emasculated condition), in the fem.: Gallae , ārum, Cat. 63, 12, and 34.—B. Acĭēs B. A verbal contest, disputation, discussion, debate: “orationis aciem contra conferam,” Plaut. Ep. 4, 1, 20: [“The state was gelded by the death of Africanus,” or “Glaucia, the excrement of the senate-house.”]
At Mount Sinai: 2. (Acc. to II. A., of or belonging to the priests of Cybele; hence, transf.) Of or belonging to the priests of Isis, Gallic: “turma,” the troop of the priests of Isis, Ov. Am. 2, 13, 18.
Gallus I. a cock, dunghill-cock, Varr. R. R. 2, 10, 4; 3, 9, 3; Cic. Div. 2, 26, 56 sq.; Juv. 13, 233; Hor. S. 1, 1, 10; Mart. 9, 69, 3; Plin. 10, 21, 25, § 50: “ad cantum galli secundi,” at second cock-crow, Juv. 9, 107; cf. Vulg. Marc. 14, 30; 68; 72.—Prov.: “gallus in sterquilinio suo plurimum potest,” i. e. every man is cock of his own dunghill, Sen. Apocol. 402.C. Fŏrensis ,I. of or belonging to the market or forum, public, forensic: “oratio judicialis et forensis,” i. e. delivered in the forum, ” a public pleader, advocate, Quint. 5, 10, 27.—Plur., Vitr. 6, 5, 2.—With an odious access. notion: ex eo tempore in duas partes discessit civitas: aliud integer populus, fautor et cultor bonorum, aliud forensis factio tenebat, the market-place party or faction, i. e. worthless persons who hung about the market-places, Liv. 9, 46, 13; Quint. 12, 1, 25. hack-advocate, hireling pleader.
Rest Not “mollis est oratio philosophorum et umbratilis,” id. Or. 19, 64
mollis , e, adj. Gr. malakos, amalos, mōlus; cf. blēkhrosRest Not , in outline, slightly:
2. In a bad sense, soft, effeminate, unmanly, weak (syn. effeminatus): “philosophus tam mollis, tam languidus, tam enervatus,” Cic. de Or. 1, 52, 226: “Sabaei,” Verg. G. 1, 57: “viri molles, i. e. pathici,
malakos e. of music, soft, effeminate, “m. harmoniai” Pl.R.398e, 411a, cf. Arist.Pol.1290a28; tuned to a low pitch, opp. “suntonos, khrōma m.”
“effingimus . To form, fashion (artistically—class.; most freq. in the trop. sense; cf.: formo, informo, conformo, fingo, reddo, instituo, etc.).
B. Trop., to express, represent, portray: “(natura) speciem ita formavit oris, ut in ea penitus reconditos mores effingeret,” Cic. Leg. 1, 9; cf. id. Rosc. Am. 16, 47; id. de Or. 2, 43 fin.; Tac. A. 11, 14; Quint. 6, 2, 17: “oratorem effingere (connected with corpora fingendo efficere),” id. 5, 12, 21: “effinge aliquid et excude (sc. scribendo), quod sit perpetuo tuum,” Plin. Ep. 1, 3, 4: “imaginem virtutis,” to represent by imitation, Quint. 10, 2, 15; cf. id. 10, 1, 108; 11, 3, 89 sq.; Plin. Ep. 9, 22, 2.—
that he should depart out of this world unto the Father,
having loved his own which were in the world, he loved them unto the end.
The lost souls Jesus was sent to save were OUT of the world: He refused to PRAY for those of the world and not spiritual. He also said that God HIDES Himself from the wise.
Luke 10:21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth,
that thou hast hid these things from the wise and prudent, and hast revealed them unto babes:
even so, Father; for so it seemed good in thy sight.1Corinthians 1:19 For it is written, I will destroy the wisdom of the wise,
and will bring to nothing the understanding of the prudent.
1Corinthians 1:20 Where is the wise? where is the scribe? where is the disputer of this world?
hath not God made foolish the wisdom of this world?
1Cor. 1:21 For after that in the wisdom of God
the world by wisdom knew not God,
it pleased God by the foolishness of preaching to save them that believe.
The command and practice in the synagogue was to PREACH the Word by READING the Word and explaining what was not understand. Fabricated sermons preach the preacher and not Jesuss who spoke only through the Prophets and Apostles. Only these edify or are the foundation upon which the church is built or educated.
There is no hint of musical melody in the Bible or before the Reformation.Sophis-tês , ou, ho, 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, sophistês . . parapaiôn chelun A.Fr.314 , cf. Eup.447, Pl.Com. 140; sophistêi Thrêiki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with mod
II. from late v B.C., a Sophist, i.e. one who gave lessons in grammar, rhetoric, politics, mathematics, for money, such as Prodicus, Gorgias, Protagoras, a quibbler, cheat, a RHETORICIAN as the primary meaning of a HYPOCRITE. hoi s. tōn hierōn melōn” A sophist, serpent, makes MUSICAL MELODY with a congregation AS a harp and cannot grasp that IN THE HEART is a place.
Goēs , ētos,
A. sorcerer, wizard, Phoronis 2, Hdt.2.33,4.105, Pl.R. 380d, Phld.Ir.p.29 W.; “g. epōdos Ludias 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;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” 'incantare'.)
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:
E.Ba.234 I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; [225] but they consider Aphrodite before Bacchus. As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, [I mean Ino and Agave, who bore me to Echion, and [230] Autonoe, the mother of Actaeon.] And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, [235] fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite.
A. Epodos b. Subst., enchanter, “e. kai goēs” E.Hipp. 1038 (but “goēs e.” Ba.234): c. gen., a charm for or against, “ethusen hautou paida epōdon Thrēkiōn aēmatōn” A.Ag.1418 ; e. tōn toioutōn one to charm away such fears, Pl.Phd.78a.2. Pass., sung to music, “phōnai” Plu.2.622d ; fit for singing, “poiētikēn e. parekhein” S.E.M.
B. pharmak-eus , eōs, o(, A. poisoner, sorcerer, S.Tr.1140, Pl.Smp.203d, etc.; “gnēsioi sophistai kai ph.” Jul.Or.6.197d
Rev. 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters,
shall be heard no more at all in thee; and no craftsman,
of whatsoever craft he be, shall be found any more in thee;
and the sound of a millstone shall be heard no more at all in thee;
Rev. 18:23 And the light of a candle shall shine no more at all in thee;
and the voice of the bridegroom [the heiro gamos] and of the bride shall be heard no more at all in thee:
for thy merchants were the great men of the earth; for by thy sorceries [pharmakeus] were all nations deceived.
Empor-os , III. merchant, trader, Semon. 16, Hdt.2.39, Th.6.31, etc.; distd. from the retail-dealer (kapēlos) by his making voyages and importing goods himself, Pl.Prt.313d, R.371a, Arist.Pol.1291a16, Sch.Ar.Pl.1156: metaph., “e. kakōn” A.Pers.598; e. biou a trafficker in life, E.Hipp.964; “e. peri ta tēs psukhēs mathēmata” Pl.Sph.231d; hōrēs e. a dealer in beauty, AP9.416 (Phil.); “e. gunaikōn” IG14.2000.
Plat. Soph. 231d the number of forms in which the sophist has appeared to us. First, I believe, he was found to be a paid hunter after the young and wealthy.kapēlos a^, ho(also hē, AP9.180（Pall.)),
Theaetetus Yes.
Stranger And secondly a kind of merchant in articles of knowledge for the soul.
Theaetetus Certainly.
Stranger And thirdly did he not turn up as a retailer of these same articles of knowledge?
Theaetetus Yes, and fourthly we found he was a seller of his own productions of knowledge.
A. retail-dealer, huckster, Hdt. 1.94, 2.141, Sophr.1, etc.; opp. emporos, Lys.22.21, X.Cyr.4.5.42, Pl.R.371d, Prt.314a; also Opposite. the producer (autopōlēs), Id.Sph. 231d, Plt.260c; applied to Darius, Hdt.3.89; k. aspidōn, hoplōn, a dealer in . . , Ar.Pax447, 1209.
2. esp. tavern-keeper, Ar.Th.347, , Luc.Herm.58, etc.3. metaph., k. ponērias dealer in pettyroguery, D.25.46.
Corinthians 2:17 For we are not as many, which corrupt the word OF God: but as of sincerity,
but as OF God, in the sight OF God speak we IN Christ.
ponēr-ia , hē,3. with a political connotation, mob-rule, Th.8.47.
Dem. 25 46 But if he is a jobber and pedlar and retail-dealer in wickedness, if he has all but sold by scale and balance every action of his whole life, why, you silly fellow, do you egg him on? Surely a cook has no use for a knife that does not cut, and in the same way a man who wants by his own efforts to cause trouble and annoyance to everybody has no use for a blackmailer who is ready to sell such services.
II. as Adj., os, on, = kapēlikos, bios D.H.9.25; esp. cheating, knavish, “k. prospherōn tekhnēmata” A.Fr.322; “k. phronēma” Com.Adesp.867.
phron-ēma , atos, to, aspiring to be leader, high thoughts, proud designs,
2. in bad sense, presumption, arrogance, “phronēmatos pleōs ho muthos estin” A.Pr. 953, cf. E.Heracl.926 (lyr.), Ar.V.1024 (anap.), Pax25, Pl.Plt.290d, etc.; “to tōn Atreidōn ph.” Phld.Rh.2.217 S., etc.: pl., “pausamenoi tōn ph.” Isoc.14.37; “ph. turannika” Plu.Eum.13.
John 13:2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;
Matthew 10.4 Simon the Canaanite; and Judas Iscariot, who also betrayed him.
Cha^na^naios , a, on,A. Canaanite, LXX Ge.12.6. al.:—as Appellat., merchant (of Tyre or Sidon), Id.Pr.31.24.
Simon is called Kananaios, or Kananites (Matthew 10:4; Mark 3:18), and in the list of apostles in Luke 6:15, repeated in Acts 1:13, Zelotes, the "Zealot". Both titles derive from the Hebrew word qana or Cain.
Genesis 4.21 et nomen fratris eius Iubal ipse fuit pater canentium cithara et organo
Cain is the FATHER of all of those who chant or enchant with musical instruments.
John 8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.Genesis 12:6 Abram passed through the land to the place of Shechem, to the oak of Moreh. The Canaanite was then in the land.
Căno , cĕcĭni, cantum (ancient I. imp. cante = canite,
A. With carmen, cantilenam, versus, verba, etc., to sing, play, rehearse, recite: “cum Simonides cecinisset, id carmen, quod in Scopam scripsisset,” Cic. de Or. 2, 86, 352:
('elon moreh, "terebinth of the teacher"; ten drun ten hupselen; the King James Version Plain of Moreh):
Gen 4:21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.
CAIN SENDS US A CODED MESSAGE:
7014. Qayin, kah´-yin; the same as 7013 (with a play upon the affinity to 7069); Kajin, the name of the first child, also of a place in Palestine, and of an Oriental tribe:—Cain, Kenite(-s).
7013. qayin, kah´-yin; from 6969 in the original sense of fixity; a lance (as striking fast):--spear.6969. quwn, koon; a primitive root; to strike a musical note, i.e. chant or wail (at a funeral):-lament, mourning woman.7069. qanah, kaw-naw´; a primitive root; to erect, i.e. create; by extension, to procure, especially by purchase (causatively, sell); by implication to own:attain, buy(-er), teach to keep cattle, get, provoke to jealousy, possess(-or), purchase, recover, redeem, x surely, x verily
MEONENIM, OAK OFme-on'-e-nim, me-o'-ne-nim:
('elon me`onenim; Codex Vaticanus, Elonmaonemein, Codex Alexandrinus, druos apobleponton; the King James Version Plain of): This was a sacred tree which apparently could be seen from the gate of Shechem (Judges 9:37). No doubt it took its name from the soothsayers who sat under it, practicing augury, etc. Several times mention is made of sacred trees in the vicinity of Shechem (Genesis 35:4; Joshua 24:26; Judges 9:6, etc.). Where this tree stood is not known.
Canaanite was then in the land," signifies the evil hereditary from the mother in His external man.
"In an inscription from Cyprus, in one from Rhodes and in several from around the district of Carthage, [The Source of Molech Worship] there are references to important personages who bear the title Mqm'lm which we can translate as AROUSERS of the god.'" (de Vaux, Roland, The Bible and the Ancient Near East, Doubleday, p. 247).
Simōn [i^, ōnos, ho, Simon, one of the Telchines (v. Telkhin), used prov. ofA. a confederate in evil, “oida Simōna kai S. eme” [mine, mine, mine]
Genesis 49.5 Symeon et Levi fratres vasa iniquitatis bellantia
Gen. 49:5 Simeon and Levi are brethren;
instruments (h3617 weapon, psaltery)
of cruelty are in their habitations.
(stabbing, dig through furnace, for burning
Bellor fight, carry on war,
Gen. 49:6 O my soul,
come not thou into their secret;
unto their assembly,
mine honour,
be not thou united:
for in their anger they slew a man,
and in their selfwill they digged down a wall.
Consilior to take counsel, to consult,Gen. 49:7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel:
h5475 Sod h3245 session, deliberaton, secret.Coitus come A. Abstr., a coming or meeting together, an assembling: A. A uniting, joining together, combination
h3519 Kabod theglory or darkness of the temple
I will divide them in Jacob, and scatter them in Israel.
Divido I. To force asunder, part, separate, divide (very freq. and class.; cf.: distribuo, dispertio; findo, scindo, dirimo, divello, separo, sejungo, segrego, secerno).
TelkhinI. one of the Telchines, the first inhabitants of Crete, and the first workers in metal, Aesch.II. as appellat. telkhin, a mischievous elf, Anth. 1 Telkhin, inos, ho,
Strab. 10.3 According to some, the Corybantes, Cabeiri, Idæan Dactyli, and Telchines are repre- sented as the same persons as the Curetes; according to others, they are related to, yet distinguished from, each other by some slight differences; but to describe them in general terms and more at length, they are inspired with an enthusiastic and Bacchic frenzy, which is exhibited by them as ministers at the celebration of the sacred rites, by inspiring terror with armed dances, accompanied with the tumult and noise of cymbals, drums, and armour, and with the sound of pipes and shouting; so that these sacred ceremonies are nearly the same as those that are performed among the Samothracians in Lemnus, and in many other places; since the ministers of the god are said to be the same.entekhn-os , on,2. furnished or invented by art, artificial, artistic, Pl. Prt.321d, al.; Opposite. “atekhnos, pisteis” Arist.Rh.1355b36; hē e. methodos the regular method, ib.a4. Adv. “-ōs” Id.SE172a35 (condemned by Phryn.327II. of persons, skilled, e. dēmiourgos a cunning workman, Pl.Lg.903c, cf. Plt.300e.
Method-os , hē, (meta, hodos)dēmiourgos *ergō A. following after, pursuit, “numphēs methodon poieisthai” Anon. ap. Suid. s.v. zeugos hēmionikon (EM409.35):—hence, peithous dēmiourgos hē rhētorikē Plat.: metaph., orthros dēmioergos morn that calls man to work,
Sophia , Ion. -iē, hē, prop. A. cleverness or skill in handicraft and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of the Telchines, Pi.O.7.53; hē entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and Palamedes, X.Mem.4.2.33, cf. 1.4.2; 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, in divination, S.OT 502 (lyr.); “dusthanatōn hupoōnos , ho,A. price paid for a thing, “ho d' axion ōnon edōke” Od.15.388, cf. Il.21.41; “aspeton ōnon heloito” Od.14.297; “ho d' humin murion ōnon alphoi” 15.452; the person or thing bought being in gen., Aukaonos ōnon edōke for Lycaon, Il.23.746, cf. Theoc.1.58,
III. articles of traffic, “ōnon ameibontai biotēsion” A.R.2.1006, ; ōnos and ōnē from *w[ocaron]snos, *w[ocaron]snā, cf. Aeol. onna.）haireō , [heretic]
II. take, get into one's power, nēas ib.13.42; esp. take a city, 2.37, S.Ph.347, etc.; overpower, kill, Il.4.457, etc.; “heloimi ken ē ke haloiēn” 22.253:—freq. of passions, etc., come upon, seize, “kholos” Il.18.322; “himeros” 3.446; “hupnos” 10.193; “lēthē” 2.34, etc.: c. dupl.acc., “ton d' atē phrenas heile” 16.805; of disease, Pl.Tht.142b.
The Judas Bag or Box was always attached to the spotted flutecase: the spots indicate an Egyptian origin. It is made up of two words
More Greek: glôsso-komeion , to, ( [komeô] ) case to keep the reeds or tongues of musical instruments, more freq. in form glôsso-komon , to, case, casket, compartment in a water-organ,
It is made up of two words:1. Glossa (from Strong's g1100) means "speaking in tongues" especially an unacquired one.
2. Kosmos (g2889) means the "orderly arrangement" or the "adorning" world. this is derived from (g2864 or Komizo which means "to carry off."
Kosmos (g2889) kos'-mos; prob. from the base of 2865; orderly arrangement, i.e. decoration; by impl. the world (in a wide or narrow sense, includ. its inhab., lit. or fig. [mor.]): - adorning, world.
The Passover was roast lamb which was killed: the Jewish Passover (Easter) was the Babylonian Passover which consisted of bread and intoxicating wine. You remember that Esther turned the table. Note the Parallelism:
Tthe institution of the Lord's Supper repudiates the false PASSOVER developed in Babylon as Esther tried to mitigate the evils. The result of the FOUR CUPS is thatGod turned the TRAITOR Haman over to be HANGED in place of Mordecai.
They were called FESTIVALS OF WINE and not the Jewish Passover.
Jesus used the FIFTH CUP to fulfill expectations to prove that John had become the forerunner and that He would institute the "New Testament in His blood" and not the blood of animals.
Jesus turned the TRAITOR Judas over to Satan and to be hanged.
As to the Babylonian- induced Passover the wine was not spiritual: they added four cups of intoxicants to GET DRUNK.
IF Jesus approved this the He commanded us to GET DRUNK.
"a man is bound to get so drunk with wine at Purim as not to know the difference between, 'Cursed is Naaman and Blessed is Mordecai.'" (Talmud, Megillah 2:7)
When the Jews attended the king's party, they thought it was all just a "good time". Or was it a slap in the face of Jewish culture and tradition?
"To add insult to injury, Achashverosh invited the Jews to the feast as well. He told them: "Torah is proven false, so give up your hope and join us." Unfortunately, many Jews succumbed to this challenge of faith and attended the party
6 The third day of Esther's fast was the 15th of Nissan -- the night of the Passover Seder (Rashi 5:1). Because of the dire situation,
the regular Seder could be forfeited.
Still, Esther kept as much as she could and served matzah at the banquets.
Additionally, the banquets are called "mishteh ha-yayin" -- a wine feast (5:6, 7:2, 7:7) -- alluding to the four cups of wine drunk at the sederThe Bible Calls them BANQUETS OF WINE. The king drank the wine, flew into a rage, and went looking for HAMAN. Haman just fell on the queen's bed. So the king had Haman hanged on the gallows made for Mordecai. Al, don't you get the JUDAS connection?
The Feast of unleavened bread followed closely after Passover and it was in this event that Jesus marked the end of Babylonianism in many forms. One of the Biblical and other literature was the conflict between the daughters of the mother (Sophia-Zoe) by the Father of a Son. Judas the Assassin was prophesied about in Psalm 41 that he would try to alarm or triumph over the Messiah. The alarm was OUTLAWED for the qahal, synagogue or church of Christ in the wilderness.
Christ INCLUDED rest, reading and rehearsing the Word of God only.
Christ EXCLUDED vocal or instrumental rejoicing left to identify those intending to silence the mouth of God.
[Judas Iscariot: His first name is from the tribe of Judah who had a child of his dead son's wife paid for with the symbol of his throne. In The Testament of Judah he prophesied that his descendant daughters would become serving girls and musicians. Only a branch would be left Who would be Messiah.
When Israel's elders (always the elders) demanded a king God warned that the kings would carry out the captivity and death sentence. That would include making THEIR SONS singing boys. Wow: Amazing.
The Judas bag means SPEAKING IN TONGUES and OF THE WORLD: Lucifer was an agent of the Kosmokrator as all of the Classical literature assigns them to worship the MOTHER GODDESSES and musical madness. The word is:
Glôsso-komeion , to, ( [komeô] ) case to keep the reeds or tongues of musical instruments, Lysipp.5: generally, casket,: more freq. in form glôsso-komon , to, case, casket; compartment in a water-organ,
The religious musicians in the THEATER were usually males masking as females and were polluted and polluting. In this photo you see a type of the double flute to the right. The spoted thingy is a FLUTE CASE and attached to it is the GLOSSOKOMEION. That is not strange because the JUDAS figure would try to TRIUMPH OVER Jesus and all righteous people. The word--outlawed for the church in the wilderness--means to play wind instruments and "make a joyful noise before the Lord." That dazes my mind.
The drunken, puking, dance was always performed by perverted males and the words Jesus used points to them when he said that the clergy PIPED hoping that he and others would SING and DANCE the Dionysus "bowing to Baal" initiation.
John 13:3 Jesus knowing that the Father had given all things into his hands,
and that he was come from God, and went to God;John 13:4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself.
John 13:5 After that he poureth water into a bason,
and began to wash the disciples’ feet,
and to wipe them with the towel wherewith he was girded.
John 13:6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?
John 13:7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
John 13:8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.
John 13:9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.John 13:10 Jesus saith to him, He that is washed needeth not save to wash his feet,
but is clean every whit: and ye are clean, but not all.
John 13:11 For he knew who should betray him; therefore said he, Ye are not all clean.
Paradidōmi (late paradia-didō (deid-) Tab.Defix.Aud.156.8 (Rome, iv/v A. D.)), A. give, hand over to another, transmit, [“paidion tini” Hdt.1.117; ta entetalmena, of couriers, Id.8.98; “kathaper lampada ton bion p.” Pl. Lg.776b, etc.; of sentinels, “p. ton kōdōna” Th.4.135; “tēn heōthinēn phulakēn” Plu.Arat.7;
2. give a city or person into another's hands, “tēn Samon p. Sulosōnti” Hdt.3.149; “allon es allēn polin p.” Id.5.37; esp. as a hostage, or to an enemy, deliver up, surrender, “heōuton Kroisō” Id.1.45, cf. 3.13, Th.7.86; “tas naus” And.3.11, etc.: with collat. notion of treachery, betray, X.Cyr.5.4.51, Paus.1.2.1;
Xen. Cyrop. 5.4.51 Of the three forts of the Syrians there, Cyrus in person assaulted one, the weakest, and took it by storm; of the other two, Cyrus, by intimidation, brought the garrison of the one to surrender, and Gadatas, by persuasion, that of the other.AFTER YOU HAVE TAKEN THEM CAPTIVITY, CYRUS WAS TOLD:
1 Cyrus captures three forts
Paus. 1.2.1 Heracles was besieging Themiscyra on the Thermodon, but could not take it, but Antiope, falling in love with Theseus, who was aiding Heracles in his campaign, surrendered the stronghold.
Grant, then, forgiveness to the Lydians, and to make sure of their never rebelling against thee, or alarming thee more,
send and forbid them to keep any weapons of war, command them to wear tunics under their cloaks, and to put buskins upon their legs,
..........and make them bring up their sons to cithern-playing (Kitharizein), singing (psallein),
..........and shop-keeping (Hucksterism).So wilt thou soon see them become women instead of men,
and there will be no more fear of their revolting from thee."-[4] Ludoisi de sungnômên echôn tade autoisi epitaxon, hôs mête aposteôsi mête deinoi toi eôsi: apeipe men sphi pempsas hopla arêia mê ektêsthai, keleue de spheas kithônas -[khiton David's garment] te hupodunein toisi heimasi kai kothornous hupodeesthai, proeipe d' autoisi -kitharizein te kai psallein kai kapêleuein [prostitutes, petty trade, playing tricks, corrupting] paideuein tous paidas. kai tacheôs spheas ô basileu gunaikas ant' andrôn opseai gegonotas, hôste ouden deinoi toi esontai mê aposteôsi."
The word kitharizo means to PLAY THE CITHARA and does not include singing.
- -Kitharizô 1 [kitharis] to play the cithara, phormingi [Apollo] kitharize Il., Hes.; lurêi eraton kitharizôn Hhymn. (so that there can have been no great difference between the kithara, lura, and phorminx ); kitharizein ouk epistatai, of an uneducated person,
-Kithar-isis , eôs, hê, playing on the cithara, Pl.Prt.325e; k. psilê, i.e. without the voice, Id.Lg.669e, cf. Pae.Delph.15; aulêsis kai k. Phld.Mus.p.23 K.
PSALM 41 PROPHESIED HOW JUDAS (the son of perdition) WOULD TAKE JESUS CAPTIVE
THE PURPOSE OF THE SYNAGOGUE OR CHURCH OF CHRIST IS THE ONLY WAY TO KEEP THE DOGS (CATAMITES) OUTSIDEAn evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more. Psalm 41: 8
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. Psalm 41: 9Evil disease a thing of belial {belial=satan}
But thou, O Lord, be merciful unto me, and raise me up, that I may requite them.
Psalm 41: 10 By this I know that thou favourest me, because mine enemy doth not triumph over me. Psalm 41: 11
Speaking of the direct commands against instruments in the qahal, synagogue or Church in the wildernes
- Psalm 41 prophesied that Judas would attempt to "triumph over" Jesus and the JUDAS BAG was for "carrying the mouthpieces of wind instruments."
- "Here are directions concerning the public notices to be given the people by sound of trumpet. Their laws in every case were to be Divine, therefore, even in this matter Moses is directed. These trumpets typify the preached gospel. It sounds an alarm to sinners, calls them to repent, proclaims liberty to the captives and slaves of Satan, and collects the worshippers of God. It directs and encourages their heavenly journey; stirs them up to combat against the world and sin, encouraging them with the assurance of victory. It leads their attention to the sacrifice of Christ, and shows the Lord's presence for their protection.
- It is also necessary that the gospel trumpet give a distinct sound, according to the persons addressed, or the end proposed; whether to convince, humble, console, exhort, reprove, or teach. The sounding of the trumpet of the gospel is God's ordinance, and demands the attention of all to whom it is sent.
- True religion begins with the knowledge of the holy law of God, and humiliation for sin, but we must go on towards perfection, in acquaintance with Christ and his gospel, and those effectual encouragements, motives, and assistances to holiness, which it proposes. They took their journey according to the commandment of the Lord, De 1:6–8, and as the cloud led them. Those who give themselves to the direction of God's word and Spirit, steer a steady course, even when they seem bewildered. While they are sure they cannot lose their God and Guide, they need not fear losing their way. Matthew Henry
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PAUL MADE CERTAIN THAT WE CANNOT BE MISTAKEN: singing and melody are IN THE heart and never allowed to break out as if under the influence of wine.
- But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. Numbers 10:7
- Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Ephesians 5:19
- Ruwa (h7321) roo-ah'; a prim. root; to mar {tear up} (espec. by breaking); figurative to split the ears (with sound), i. e. shout (for alarm or joy): - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.
- Psallo (g5567) psal'-lo; prob. strengthened from psao , (to rub or touch the surface; compare 5597; to twitch or twang, i.e. to play on a stringed instrument (celebrate the divine worship with music and accompanying odes): - make melody, sing (psalms)
- Ruwph (h7322) roof; a prim. root; prop. to triturate in a mortar, i. e. figurative to agitate by concussion: - tremble.
- Psocho (g5597) pso'-kho; prol. from the same base as 5567; to triturate, i.e. by analalogy to rub out kernels from husks with the fingers or hand) - rub.
Ruwc (h7323) roots; a prim. root; to run (for whatever reason, especially to rush): - break down, divide speedily, footman, guard, bring hastily, make run away or through, post.
- Psomion (g5596) pso-mee'-on; dim. from a der. of the base of 5597; a crumb or morsel (as if rubbed off), i.e. a mouthful:
THE METHOD OF DECEIVING OR SORCERY CAN'T STOP SAYING HOW MUCH THEY LOVE JESUS.
We cannot say that Jesus had all of the views of the Judas--Son of Perdition--pattern in mind, but we can say that all of those who attempt to impose the Judas Instruments also carry the Judas bag. By leading down all of the connected trails it is clear that no one can find anything godly or spiritual about those who use music meaning "to make the lambs dumb before the slaughter." Music means to silence the voice of the victim: it was know as sacred violence.
FIRST, CICERO CATILINE
Cic. Catil. 2.22 [22] There is a fifth class [genus], of parricides, assassins [Sicarius], in short of all infamous characters, whom I do not wish to recall from Catiline, and indeed they cannot be separated from him. Let them perish in their wicked war, since they are so numerous that a prison cannot contain them.
Sīca , ae, f. I. A curved dagger, a poniard, Enn. ap. Paul. ex Fest. p. 336 Müll. (Ann. v. 496 Vahl.); Cic. Cat. 1, 6, 16; 2, 10, 23; cf. id. ib. 2, 1, 1; Suet. Calig. 32; Mart. 3, 16, 2; Val. Max. 3, 2, 12 al.: “tum haec cottidiana, sicae, veneni, peculatus,” i. e. for stabbing, Cic. N. D. 3, 30, 74: “hinc sicae, hinc venena, hinc falsa testamenta nascuntur,” id. Off. 3, 8, 36.—
vĕnēno , āvi, ātum, 1, v. a. venenum. I. to poison. “carnem,” Cic. N. D. 2, 50, 126: “telum,” id. Quint. 2, 8: “sagittas,” Hor. C. 1, 22, 3.—A. falso , I. to falsify (late Lat.): “pondera aut mensuras,” Dig. 48, 10, 32 fin.: “scripturas divinas, Ambros. de Fide, 2, 15, 135: liber falsatus ab haereticis,
vĕnēfĭcus ,
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 , ōris, m. id.,I. a striker, stabber, shooter.I. In gen. (post-Aug.): “leo vulneratus percussorem novit,” Plin. 8, 16, 19, § 51.—II. In partic., a murderer, assassin, bandit (class.; “syn.: sicarius, interfector),” Cic. Phil. 2, 29, 74; Just. 14, 6, 9; Tac. A. 2, 31: “subornatus alicui,” Suet. Ner. 34; id. Caes. 83; Juv. 8, 173: “nocturnus,” Petr. 9.
pharmăcus , i, m., = pharmakos, I. a poisoner, a sorcerer (post-Aug
B. testāmentum , i, n. testor, I. the publication of a last will or testament; a will, testament (cf. codicilli) I. In eccl. Lat: Testamentum vetus et novum, the Old and New Testaments, cf. Lact. 4, 20, 4; Tert. adv. Marc. 1, 1: “vetus,” Vulg. 2 Cor. 3, 14: “novum,” ib. 3, 6
C. Nasco B. Esp., of the spiritual renewal of a religious experience, to be regenerated, born again (eccl. Lat.): “quod natum est ex spiritu, spiritus est,” Vulg. Johan. 3, 6: “nasci denuo,” id. ib. 3, 7: “natus ex Deo,” id. 1 Johan. 3, 9, etc.—Hence, P. a.
2Peter 2:19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.
Romans 8 [12] So then, brothers, we are debtors, not to the flesh, to live after the flesh. [13] For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. [14] For as many as are led by the Spirit of God, these are children of God.
There is a last class, last not only in number but in the sort of men and in their way of life; the especial body-guard of Catiline, of his levying; yes, the friends of his embraces and of his bosom; whom you see with carefully combed hair, glossy, beardless, or with well-trimmed beards; with tunics with sleeves, or reaching to the ankles; clothed with veils, not with robes; all the industry of whose life, all the labour of whose watchfulness, is expended in suppers lasting till daybreak
[23] "In these bands are all the gamblers, all the adulterers, all the unclean and shameless citizens.
These boys, so witty and delicate, have learnt not only to love and to be loved, not only to sing and to dance,
Cic. Catil. 2.23
Dēlĭcātus , a, um, adj. deliciae. I. That gives pleasure, i. e. alluring, charming, delightful; luxurious, voluptuous.
cf.: “molliores et delicatiores in cantu flexiones,” id. de Or. 3, 25, 98: “sermo,” id. Off. 1, 40, 144:
in the fem.: “Flavia Domitilla, Statilii Capellae delicata,” id. Vesp. 3;
Mollis , e, adj. Gr. malakos, amalos, mōlus; cf. blēkhros, perh. Lat. mulier (mollior),
“mollia panis,” the soft part of bread, the crumb,
2. In a bad sense, soft, effeminate, unmanly, weak (syn. effeminatus): “philosophus tam mollis, tam languidus, tam enervatus,” Cic. de Or. 1, 52, 226disciplina,” effeminate, Cic. Fin. 1, 11, 37:
ma^la^kos , ē, on, e. of music, soft, effeminate, “m. harmoniai” Pl.R.398e, 411a, cf. Arist.Pol.1290a28; tuned to a low pitch, opp. “suntonos, khrōma m.” Cleonid.Harm.7, etc.Flexĭo , ōnis, f. flecto,
A. In gen.: “quae deverticula flexionesque quaesisti!” i. e. turnings, windings, Cic. Pis. 22, 53.—B. In partic., of the voice, a modulation, inflection, change: “est in dicendo etiam quidam cantus obscurior ... quem significat Demosthenes et Aeschines, cum alter alteri obicit vocis flexiones,” Cic. Or. 18, 57: “delicatiores in cantu,” id. de Or. 3, 25, 98: “ut cervices oculosque pariter cum modorum flexionibus torquent,” id. Leg. 2, 15, 39.
Căpella ,
I. a she-goat. 2. As a term of reproach, a dirty fellow, Amm. 17, 12; 24, 8 (cf. canicula).—Canto , āvi, ātum, 1, v. n. andI. a. [cano], freq. in form, but mostly agrees in meaning with cano.I. Neutr., to produce melodious sounds (by the voice or an instrument), to sound, sing, play (class. in prose and poetry; rare in Cic.).
2. Of an actor, to represent a part, to act (cf. supra, I. A.): “cantavit (Nero) Orestem matricidam,
II. A. With the song itself, carmen, versus, etc., as object, to sing, play, recite: “carmina non prius Audita canto,” Hor. C. 3, 1, 4: “rustica verba,” Tib. 2, 1, 52: “Hymen cantatus,” Ov. H. 12, 137;
III. In the lang. of religion, as v. n. or a., to use enchantments, charms, incantations, to enchant, to charm, Cato, R. R. 160, 1; Varr. R. R. 1, 2, 27: “frigidus in pratis cantando rumpitur anguis,” Verg. E. 8, 71: “cantata Luna,” exorcised by magic, Prop. 4 (5), 5, 13. “falx,” Ov. H. 6, 84: “herbae,” id. M. 7, 98: “ignis,” Sil. 1, 430: “tum quoque cantato densetur carmine caelum,” an incantation, Ov. M. 14, 369.—B. To call forth, produce by charms: “et chelydris cantare soporem,” Sil. 8, 498: “cantata umbra,” Luc. 6, 767.
sŏpor , ōris, m
A. Stupefaction, lethargy, stupor: neque dormire excitatus, neque vigilare ebrius poterat, sed semisomno sopore ... jactabatur, Cael. ap. Quint. 4, 2, 124: “temulento sopore profligatus,” id. ib. § 123. —C. Poppy-juice, opium: “e nigro papavere sopor gignitur scapo inciso,” Plin. 20, 18, 76, § 198
E. The temple (of the head; cf. “Germ. Schläfe): laevus,” Stat. S. 2, 3, 29.
but also to brandish daggers and to administer poisons; and unless they are driven out, unless they die, even should Catiline die, I warn you that the school of Catiline would exist in the republic.
But what do those wretches want? Are they going to take their wives with them to the camp? how can they do without them, especially in these nights? and how will they endure the Apennines, and these frosts, and this snow?
unless they think that they will bear the winter more easily because they have been in the habit of dancing naked at their feasts.
O war much to be dreaded, when Catiline is going to have his bodyguard of prostitutes! M. tullius Cicero.Con-vīvĭum , ii, n. vivo; lit., I. a living together; hence, a meal in company, a social feast, entertainment, banque Canto , āvi, ātum, 1, v. n. and I. a. [cano], freq. in form, but mostly agrees in meaning with cano
vĕnēfĭcĭum , I. A poisoning: “de veneficiis accusare,” Cic. Rosc. Am. 32, 90: ii, n. veneficus ac-cūso II. The preparation of magic potions, magic, sorcery: subito totam causam oblitus est: “idque veneficiis et cantionibus Titiniae factum esse dicebat,” Cic. Brut. 60, 217;
Ac-cūsoCantĭo , ōnis, f. cano, lit. a singing, playing; hence meton. abstr. pro concr..
“de veneficiis,” id. Rosc. Am. 32, 90: “inter sicarios,”
Cic. S. Rosc. 32.90 There are now six hundred men, whom nobody even mentions by name because of their meanness, who are accusers of men on charges of murdering and poisoning; all of whom, as far as I am concerned, I hope may find a livelihood. For there is no harm in there being as many dogs as possible, where there are many men to be watched, and many things to be guarded.
Cănis (cănes , Plaut. Men. 5, 1, 18; id. Trin. 1, 2, 133;
a. A shameless, vile person, Plaut. Most. 1, 1, 40; Ter. Eun. 4, 7, 33 Donat. ad loc.; Hor. Epod. 6, 1; cf. id. S. 2, 2, 56; Petr. 74, 9; Suet. Vesp. 13. —
2. As the regular designation of the hangers-on or parasites of an eminent or rich Roman; a follower, dog, creature
“canibus circumdare saltus, D. A Cynic philosopher: “Diogenes cum choro canum suorum,” Lact. Epit. 39, 4.—
Saltus , ūs, m. 2. salio, I. a leaping, leap, spring, bound (class.), Sen. Ep. 15, 4: saltu
1 Chronicles 15.26] It happened, when God helped the Levites who bore the ark of the covenant of Yahweh, that they sacrificed seven bulls and seven rams. [27] David was clothed with a robe of fine linen, and all the Levites who bore the ark, and the singers, and Chenaniah the master of the song [with] the singers: and David had on him an ephod of linen. [28] Thus all Israel brought up the ark of the covenant of Yahweh with shouting, and with sound of the cornet, and with trumpets, and with cymbals, sounding aloud with psalteries and harps. [29] It happened, as the ark of the covenant of Yahweh came to the city of David, that Michal the daughter of Saul looked out at the window, and saw king David dancing and playing; and she despised him in her heart.
I. A song (rare; “mostly ante-class.),” Plaut. Stich. 5, 4, 25; 5, 5, 19; 5, 6, 8; Suet. Ner. 25; “of birds,” App. Flor. 2, p. 349, 11; Fronto ad Ver. 1 (cf. cantatio).—II. An incantation, charm, spell, Cato, R. R. 160: “subito totam causam oblitus est, idque veneficiis et cantionibus Titiniae factum dicebat,” Cic. Brut. 60, 217; App. M. 1, 10, p. 106, 27.
Vitr. 1.1 8. Music, also, the architect ought to understand so that he may have knowledge of the canonical and mathematical theory, and besides be able to tune ballistae, catapultae, and scorpiones to the proper key.
9. In theatres, likewise, there are the bronze vessels (in Greek ἠχεῖα) which are placed in niches under the seats in accordance with the musical intervals on mathematical principles. These vessels are arranged with a view to musical concords or harmony, and apportioned in the compass of the fourth, the fifth, and the octave, and so on up to the double octave, in such a way that when the voice of an actor falls in unison with any of them its power is increased, and it reaches the ears of the audience with greater clearness and sweetness. Water organs, too, and the other instruments which resemble them cannot be made by one who is without the principles of music.SECOND M. Tullius Cicero, For Sextus Roscius of Ameria
Cicero Pro Roscio Amerino 93CONTRARY TO THE JUDAS SOUL ASSASSINS
92 I see therefore that there were many causes which urged that man to this crime. Let us now see whether he had any opportunity of committing it. Where was Sextus Roscius slain?—at Rome. What of you, O Roscius? Where were you at that time?—at Rome. But what is that to the purpose? many other men were there too. 33
As if the point now were, who of so vast a crowd slew him, and as if this were not rather the question, whether it is more probable that he who was slain at Rome was slain by that man who was constantly at Rome at that time,or by him who for many years had never come to Rome at all?
93 Come, let us consider now the other circumstances which might make it easy for him.
There was at that time a multitude of assassins, as Erucius has stated, and men were being killed with impunity.
What!—what was that multitude? A multitude, I imagine,
either of those who were occupied in getting possession of men's property, [A Heretic]
or of those who were hired by them to murder some one.
If you think it was composed of those who coveted other men's property,
you are one of that number,—you who are enriched by our wealth;
It is real madness to label as sectarians those who do NOT use the PRIMARY WEAPON in history used to seduce people out of their property.
Pindar,Pythian Odes 4:[216] And the queen of sharpest arrows brought the dappled wryneck from Olympus, bound to the four spokes [215] of the indissoluble wheel: Aphrodite of Cyprus brought the maddening bird to men for the first time, and she taught the son of Aeson skill in prayerful incantations, so that he could rob Medea of reverence for her parents, and a longing for Greece would lash her, her mind on fire, with the whip of Persuasion. [220] And she quickly revealed the means of performing the labors set by her father
Mainas , ados, hē, (mainomai)2. as Subst., mad woman, esp. Bacchante, Maenad, “mainadi isē” Il.22.460, cf. h.Cer.386, A.Fr.382, S.OT212 (lyr.), etc.; of the Furies, A.Eu.500 (lyr.); of Cassandra, E.Tr. 173 (lyr.).II. Act., causing madness, esp. of love, “mainas ornis” Pi.P.4.216.
Mainomai , Bacchic frenzy, “mainomenos Diōnusos” Il.6.132; [“Thuiades mainomenai” S.Ant. 1152 (lyr.); “Dionusō mainesthai” Paus.2.7.5; “epi tō D.” Alex.223; hupo tou theou m. to be inspired by . . , driven mad by . . , Hdt.4.79, cf. mantis; to mainesthai madness, S.OC1537; plein ē mainomai I am beside myself with joy, Ar.Ra.103, 751; of madness in animals, Plu.2.641c, al.; later simply, = orgizomai, mainomenos hoti .
2. of things, rage, riot, esp. of fire, “hōs hot' . . oloon pur ouresi mainētai” Il.15.606, cf. Tryph.230; mainomenos oinos a hot, strong wine, Pl.Lg.773d; of feelings, elpis mainomenē Orac. ap. Hdt.8.77; “eris” A.Th.935 (lyr.); “akhea” S.Aj.957 (lyr.); “mainomena xun horma” Id.Ant.135 (lyr.); “sun m. doxa” E.Ba.887 (lyr.).
Kupro-genēs , es, (genesthai)A. Cyprus-born, K. “Kuthereia” h.Hom.10.1: standing alone, Hes.Th.199 (acc. -genea (prob.)), Sol.26, Pi.O. 10(11).105, etc.:—fem. Kupro-geneia , hē“, K. Aphroditē” Ar.Lys.551; K. “thea” Panyas.13.3: abs., Pi.P.4.216, Plu.Art.28:—Aeol. Kuprogenēa Sapph.Supp.14.8, Alc.60, Theoc.30.31.
Epōdē , Ion. and poet. epa^oidē , hē,A. song sung to or over: hence, enchantment, spell, “epaoidē d' haima..eskhethon” Od.19.457, cf. Pi.P.4.217 ; “ou pros iatrou sophou thrēnein epōdas pros tomōnti pēmati” S.Aj. 582 ; of the Magi, Hdt.1.132 ; “meliglōssois peithous epaoidaisin” A.Pr. 174, cf. S.OC1194 ; “epōdas epadein” X.Mem.2.6.10 sq.; “epōdais haliskesthai” Anaxandr.33.13; “oute pharmaka..oud' au epōdai” Pl.R. 426b ; thusiai kai e. ib.364b ; “tas thusias kai teletas kai tas e.” Id.Smp.202e, etc.: c. gen. obj., charm for or against.., “toutōn epōdas ouk epoiēsen patēr” A.Eu.649.II. apptly., = epōdos 11,
Sophos , ē, on, A. [select] skilled in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēs” A.Supp.770; “mantis” Id.Th.382; “oiōnothetas” S.OT484 (lyr
Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), etc.; tēn tekhnēn -ōteros ib.766; “peri ti” Pl.Lg.696c; glōssē s. S.Fr.88.10
glōssos , ē, on, A. talking, chattering,
glōssa , Ion. glassa
2. tongue, as the organ of speech, glōssēs kharin through love of talking, Hes.Op.709, A.Ch. 266; “glōssē mataia” Id.Pr.331, cf.Eu.830; “glōssēs akratēs” Id.Pr.884 (
pl., en kertomiois glōssais, i.e. with blasphemies, S.Ant.962 (lyr.), cf.Aj.199 (lyr.): bous, k ēs epi glōssē, v. bous, kleis.
akrat-ēs , es, (kratos)A. powerless, impotent, “gēras” S.OC1236; “paidia” Hp.Aër.10; of paralysed limbs, IG4.951.22 (Epid.), Aret.SD1.7.II. c. gen. rei, not having power or command over a thing, “glōssēs” A.Pr.884; phōnēs, pantos tou sōmatos, heōutou, Hp.Morb.1.3, Art.48, Morb.2.6; “orgēs” Th.3.84; “thumou” Pl.Lg.869a; a. tōn kheirōn, of persons with their hands tied, D.H.1.38; intemperate in the use of a thing, aphrodisiōn, oinou, X.Mem.1.2.2, Oec.12.11; a. kerdous, timēs intemperate in pursuit of them, Arist.EN1147b33; with Preps., “a. pros ton oinon” Id.HA594a10; “peri ta pomata” Id.PA691a3: c. inf., a. eirgesthai tinos unable to refrain from . ., Pl.Sph.252c. Adv. -tōs, Ion. “-teōs, diakeisthai” Hp.Acut.(Sp.)55.2. abs. in moral sense, without command over oneself or one's passions, incontinent, Arist.EN1145b11; “a. stoma” Ar.Ra.838; “nēdus” Aristias 3. Adv. “akratōs, ekhein pros ti” Pl. Lg.710a.3. of things, uncontrolled, immoderate, “dapanē” AP 9.367 (Luc.); ouron . . akrates incontinence of urine, Aret.SA1.6; cf. akra^ti.1Corinthians 14:7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
1Corinthians 14:9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
1Corinthians 14:16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
glōssa II. language, “allē d' allōn g. memigmenē” Od.19.175, cf. Il.2.804; glōssan hienai speak a language or dialect, Hdt.1.57;
2. obsolete or foreign word, which needs explanation, Arist. Rh.1410b12, Po.1457b4, Plu.2.406f: hence Glōssai, title of works by Philemon and others.3. people speaking a distinct language, LXX.Ju.3.8 (pl.), interpol. in Scyl.15.
1. in Music, rced or tongue of a pipe, Aeschin.3.229, Arist.HA565a24, Thphr.HP4.11.4, etc.
Soph. Ant. 962 Chorus
[955] And Dryas's son, the Edonian king swift to rage, was tamed in recompense for his frenzied insults, when, by the will of Dionysus, he was shut in a rocky prison. There the fierce and swelling force of his madness trickled away. [960] That man came to know the god whom in his frenzy he had provoked with mockeries. For he had sought to quell the god-inspired women and the Bacchanalian fire, [965] and he angered the Muses who love the flute.
Soph. Ant. 955
Khoros
955zeukhthē d' oxukholos pais ho Druantos,
Ēdōnōn basileus, kertomiois orgais
ek Dionusou petrōdei katapharktos en desmō.
houtō tas manias deinon apostazei
960anthēron te menos. keinos epegnō maniais
psauōn ton theon en kertomiois glōssais.
paueske men gar entheous gunaikas euion te pur,
965philaulous t' ērethize Mousas.
Soph. Ant. 966 Chorus
[966] And by the waters of the Dark Rocks, the waters of the twofold sea, are the shores of Bosporus and the Thracian city Salmydessus, [970] where Ares, neighbor of that city, saw the accursed, blinding wound inflicted on the two sons of Phineus by his savage wife. It was a wound that brought darkness to the hollows, making them crave vengeance [975] for the eyes she crushed with her bloody hands and with her shuttle for a dagger
Soph. Ant. 966
Khoros
para de kuanean pelagei didumas halos
aktai Bosporiai hēd' ho Thrēkōn axenos
970Salmudēssos, hin' agkhiptolis Arēs
dissoisi Phineidais
eiden araton helkos
tuphlōthen ex agrias damartos
alaon alastoroisin ommatōn kuklois
975arakhthentōn, huph' haimatērais
kheiressi kai kerkidōn akmaisin.
ou pros iatrou sophou thrênein epôidas pros tomônti pêmati S.Aj. 582 ;
Rick Atchley and all enablers or fans:
Well, we discipled the children of those progressive churches
for a whole generation to grow past us Boomers.
They never heard the sermons we heard.
They never heard the rationale for a cappella music.
We sent them to youth rallies and Church of Christ events
with some of the finest Christian bands in the world.
We discipled our children to leave our Movement!
Facio 3. With gen., to make a thing the property of a person, subject it to him, to reduce to subjection under a person or powerif of those whom they who call them by the lightest name call slayers, inquire to whom they are bound, and whose dependents they are, believe me you will find it is some one of your own confederacy, whatever you say to the contrary, compare it with our defence, and by this means the cause of Sextus Roscius will be most easily contrasted with yours.
4. To represent a thing in any manner, to feign,
8. n relig. lang., like the Gr. rhezein, to perform or celebrate a religious rite; to offer sacrifice, make an offering, to sacrifice: “res illum divinas apud eos deos in suo sacrario quotidie facere vidisti,
to make it (seem) his own bounty Tac. Ann. 15.52 dēlecto ,
dēlecto , I. To allure from the right path, to entice away, to seduce (only ante-class.): me Apollo [Abaddon, Apollyon] ipse delectat, ductat Delphicus, II. Meton. (effectus pro causa), to delight, sc. by attracting, alluring; to please, charm, amuse
Sīcārĭus , i, m. sica,
Nōbĭlis , e (old collat. form gnōbĭlis :
the standing epithet for famous artists or performers : cf. Curtius, IX. 29. 16, pugil nobilis. glădĭātor figuratively for sicarius. This explains what kind of victories are denoted by palmae (the general term for tokens of victory in every kind of contest), viz. successful deeds of violence : cf. §§ 84, 100 ; Auct. ad Her. IV. § 51, anguinolenta palma, crudelissima victoria potiti.
ALL PLAYING TERMS ARE DERIVED FROM PHYSICAL VIOLENCE:
Per-cŭtĭo I. To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
b. To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—
2. To strike, shock, make an impression upon, affect deeply, move, astound (class.): “percussisti me de oratione prolatā,” Cic. Att. 3, 12, 3;
3. To cheat, deceive, impose upon one (class.) magusmăgus , a, um, adj. 1. magus,I. magic, magical (poet.): “artes,” Ov. Am. 1, 8, 5: “manus, id. Med. fac. 36: carmen,” Sen. Herc. Oet. 467.
carmen ,
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
“per me (sc. Apollinem) concordant carmina nervis, 5. A magic formula, an incantation:
6. On account of the very ancient practice of composing forms of religion and law in Saturnian verse,
also a formula in religion or law, a form: “diro quodam carmine jurare,”
Which you can identify in religions which have nothing to do with Jesus Christ:
Phron-ēma , atos, to, aspiring to be leader, high thoughts, proud designs,
2. in bad sense, presumption, arrogance, “phronēmatos pleōs ho muthos estin” A.Pr. 953, cf. E.Heracl.926 (lyr.), Ar.V.1024 (anap.), Pax25, Pl.Plt.290d, etc.; “to tōn Atreidōn ph.” Phld.Rh.2.217 S., etc.: pl., “pausamenoi tōn ph.” Isoc.14.37; “ph. turannika” Plu.Eum.13.
Aesch. PB 944
Hermes
To you, the clever and crafty, bitter beyond all bitterness, [945] who has sinned against the gods in bestowing honors upon creatures of a day—to you, thief of fire, I speak
Prometheus
Bravely spoken, in truth, and swollen with pride is your speech, as befits a minion of the gods. [955] Young you are, as young your power, and you think indeed that you inhabit heights beyond the reach of grief.
Sophis-tēs , ou, ho, A. master of one's craft, adept, expert, of diviners
of musicians, “sophistēs . . parapaiōn khelu
with modal words added, “hoi s. tōn hierōn melōn” Ael.NA11.1
II. from late v B.C., a Sophist, i.e. one who gave lessons in grammar, rhetoric, politics, mathematics, for money, such as Prodicus, Gorgias, Protagoras, “tēn sophian tous arguriou tō boulomenō pōlountas sophistas apokalousin” X.Mem.1.6.13
3. later of the rhētores,
Muthos , 2. fiction (OPPOSITE. logos, historic truth), Pi.O.1.29 (pl.), N.7.23 (pl.), Pl.Phd.61b, Prt.320c, 324d,
Isaiah 8:18 Behold, I and the children whom the LORD hath given me are for signs and for wonders
in Israel from the LORD of hosts, which dwelleth in mount Zion.
Isaiah 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?
Isaiah 8:20 To the law and to the testimony:
if they speak not according to this word, it is because there is no light in them.
The Word is opposite any composition or performance of any mortal.
Logos , ho, 1. thinking, reasoning, tou l. eontos xunou, OPPOSITE. idia phronēsis
OPPOSITE. ek tēs epagōgēs,
Sullog-ismos , ho, III. Rhet., inference from written to unwritten law,
OPPOSITE epilog-os , ho, 3. . subjoined or explanatory sentence, Arist.Rh.1394b8, cf.a11.—In E.El.719 (lyr.)
intelligent utterance, OPPOSITE. phōnē, A. sound, tone, 4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.” S.Fr.595; “suriggōn” E.Tr.127 (lyr.); “aulōn” Mnesim.4.56 (anap.); 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; “hē ph. autou hōs ph. hudatōn pollōn” Apoc.1.15.
prose, OPPOSITE. poiēsis,
kerkis , idos, hē,A. weaver's shuttle, “khamai de hoi ekpese k.” Il.22.448; “khruseiē kerkid' huphainen” Od.5.62, cf. S.Ant.976 (lyr.), Pl.Cra.388a; “histois kerkida dineuousa” E.Tr.199 (lyr.); “kerkisin ephestanai” Id.Hec. 363; “phōnē kerkidos” S.Fr.595; kerkidos humnois ib.890 (lyr.); “kerkidos aoidou” E.Fr.523 (lyr.): metaph., mēdea adamantinais huphainetai kerkisin aisaEpagōg-ē , hē, A. bringing on or to, an AID
b. incantation, spell, in pl., Pl.R.364c, Lg.933d; Hekatēs phaskōn epagōgēn gegonenai saying that Hecate had put it under a spell, Thphr.Char.16.7.
7. leading away into captivity, captivity, LXX Is.14.17: generally, distress, misery, ib.Si.23.14 (pl.), cf. Hsch.
organon , to, (ergon, erdō)
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 [without speaking] 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.
THE WAY TO WALK IN THE STEPS OF JESUS
John 13:12 So after he had washed their feet, and had taken his garments,
and was set down again, he said unto them, Know ye what I have done to you?John 13:13 Ye call me Master and Lord: and ye say well; for so I am.
John 13:14 If I then, your Lord and Master, have washed your feet;
ye also ought to wash one another’s feet.
di^daska^l-os , ho (but fem., h.Merc.556, A.Pr.110, cf.A. “xumphorē ginetai d.” Democr.76; “penia epinoiōn d.” Secund.Sent.10), teacher, master, manteiēs h.Merc. l.c.; “d. tekhnēs pasēs brotois” A.Pr. l.c.; “deinōn ergōn” Lys.12.78; “polemos biaios d.” Th.3.82; didaskalon labein get a master, [S.] Fr.1120.8; eis didaskalou (sc. oikon） phoitan go to school, Pl.Alc.1.109d, etc.; didaskalōn or ek didaskalōn apallagēnai leave school, Id.Grg.514c, Prt.326c; en didaskalōn at school, Id.Alc.1.110b.
John 13:15 For I have given you an example,
that ye should do as I have done to you.John 13:16 Verily, verily, I say unto you, The servant is not greater than his lord;
neither he that is sent greater than he that sent him.John 13:17 If ye know these things, happy are ye if ye do them.
John 13:18 I speak not of you all: I know whom I have chosen:
but that the scripture may be fulfilled,
He that eateth bread with me
hath lifted up his heel against me.
Epairō , 3. exalt, magnify, “epaeirein Aokrōn mater'” Pi.O.9.20; “epareis ton patrōon oikon” X.Mem.3.6.2.
II. stir up, excite, “polla te min kai megala ta epaeironta . . ēn” Hdt.1.204; “tis s' epēre daimonōn;” S.OT1328
Pass., to be roused, led on, excited, “tō mantēiō” Hdt.1.90, cf. 5.91;
Romans 15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
REJECTING THE LUCIFER THESIS
Romans 15:2 Let every one of us please his neighbour for his good to edification.
Romans 15:3 For even Christ pleased not himself; but, as it is written,G700 areskÿ ar-es'-ko Probably from G142 (through the idea of exciting emotion); to be agreeable (or by implication to seek to be so):please.
G142 airÿ ah'ee-ro A primary verb; to lift; by implication to take up or away; figuratively to raise (the voice), keep in suspense (the mind); specifically to sail away (that is, weigh anchor); by Hebraism (compare [ H5375 ]) to expiate sin:away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).
Aeirō , II. raise up, exalt, “apo smikrou d' an areias megan” A.Ch.262, cf. 791
to be raised, increased, rose to greatness, generally, take away, put an end to,
2. raise by words, hence, praise, extol, E.Heracl.322, etc.; ai. logō to exaggerate, D.21.71.
“polemos airetai” Ar.Av. 1188); “kindunon” Antipho 5.63;
kindun-os , ho, heterocl. dat. kindu_ni (as if from kindun) Alc.138, cf. Sapph.161:— A. danger, hazard, venture, whether abstract or concrete, 2. trial, venture, “k. aneitai sophias” Ar.Nu.955. Dogs
Sophia , Ion. -iē, hē, prop. A. cleverness or skill in handicraft and art,Sophia (music-perverse) opposite Logos (rational-straight) is the MARK of Lucifer which in the performing music world takes on the name of ZOE.
of Hephaestus and Athena, Pl.Prt.32 1d;
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, etc.;
Hēphaistos Egyptian Ptah, Meton for Pur, fire
Phosphorus, Morning Star
In Isaiah 14:12, the Septuagint version uses the word " (Heosphoros) and the Vulgate "Lucifer" to translate Hebrew "Helel" (Venus as the brilliant, bright or shining one), "son of Shahar (Dawn)"Others have been referred to as Morning Star (for instance, Jesus in Revelation 22:16), but not as Phosphorus.
As an adjective, the Greek word is applied in the sense of "light-bringing" to, for instance, the dawn, the god Dionysos, pine torches, the day; and in the sense of "torch-bearing" as an epithet of several god and goddesses, especially Hecate but also of Artemis/Diana and Hephaestus.
The reproaches of them that reproached thee fell on me.
Oneid-izō , fut. I. cast in one's teeth, make a reproach to one, be made naked.THE UNIVERSAL CHRISTIAN THESIS
Romans 15:4 For whatsoever things were written aforetime were written for our learning,
that we through patience and comfort of the scriptures might have hope.
Romans 15:5 Now the God of patience and consolation grant you
to be likeminded one toward another according to Christ Jesus:
Romans 15:6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
THIS ABSOLUTELY OUTLAWS SINGING GROUPS, CHOIRS OR INSTRUMENTS. CHRISTIANS SPEAK TO TEACH.
homothu_m-a^donRomans 15:7 Wherefore receive ye one another, as Christ also received us to the glory of God.
One accord antilepteon everyone must participate
Opposite ephistēmi , 2. to be imposed upon, “mokhthōn tōn ephestōtōn emoi” S.Tr.1170.
II. set over, “m' Apollōn tōd' epestēsen telei” A.Ag.1202;
Teleō III. initiate in the mysteries, tina Pl.Euthd.277d; “tē mētri telousē tas biblous anagignōskein” D.18.259; tumpanizein kai t. Plu.2.60a; “t. tō Dionusō” Milet.6.23:—Pass., to have oneself initiated, Ar.Nu.258; “tetelesmenos” Pl.Phd.69c, Berl.Sitzb.1927.169 (Cyrene), etc.; “eteleis, egō d' eteloumēn” D.18.265; Dionusō telesthēnai to be consecrated to Dionysus, initiated in his mysteries, Hdt.4.79; “orgioisi” Hp.Lex5, cf. X.Smp.1.10: c. acc., “Bakkhei' etelesthē” Ar.Ra.357 (anap.); “teleous teletas teloumenos” Pl.Phdr.249c, cf. 250b; also “t. megaloisi telesi” Id.R.560e.
3. also of sacred rites, perform, “hiera” E.Ba.485, cf. IT464 (anap.); “thusian tois theois” D.S.4.34, cf. Plu.Thes.16; “orgia” IG14.1183 (Rome), Paus.4.14.1; gamon, gamous,
Pternē (Hp.Art.3, Epid.5.48, II. metaph., foot or lower part of anything, “purgōn” Lyc.442; “tēs mēkhanēs” Plb.8.6.2;
b. movable tower for storming towns, X.Cyr.6.1.53, 6.2.18; “p. hupotrokhoi” Onos. 42.3.
Purgos , ho, A. tower, esp. such as were attached to the walls of a city
mēkha^n-eus , eōs, ho, A. contriver, epith. of Zeus at Argos, Paus.2.22.2; cf. Makhaneus.
mēkha^n-ē , Dor. ma_kha^na , hē, (mēkhos): I. contrivance
3. theatrical machine by which gods, etc., were made to appear in the air, Pl.Cra.425d, Clit.407a; “airein m.” Antiph.191.15, Alex.126.19: hence, prov. of anything sudden and unexpected, “apo mēkhanēs theos epephanēs” Men. 227; “hōsper apo m.” D.40.59, cf. Arist.Po.1454b1. II. any artificial means or contrivance for doing a thing,
Sophis-tēs , ou, ho, A. master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets
of musicians, “sophistēs . . parapaiōn khelun” [harp-players] A.Fr.314, cf. Eup.447, Pl.Com. 140; sophistē Thrēki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with modal words added, “hoi s. tōn hierōn melōn” Ael.NA11.1 [hier-eus Apollōn A. “Apollō”]
melos , eos, to,
2. music to which a song is set, tune, Arist.Po.1450a14; Opposite rhuthmos, metron, Pl.Grg. 502c; opp. rhuthmos, rhēma, Id.Lg.656c
3. melody of an instrument, “phormigx d' au phtheggoith' hieron m. ēde kai aulos”John 13:19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.
John 13:20 Verily, verily, I say unto you,
He that receiveth whomsoever I send receiveth me;
and he that receiveth me receiveth him that sent me.John 13:21 When Jesus had thus said, he was troubled in spirit,
and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
Ta^rassō , Pi.O.2.63, etc.; Att. ta^rax-ttō Ar.Eq.902; also thrassō (q.v.): fut. taraxō ib.358,
metaph., phōnan tarassemen to wag the tongue, Pi.P.11.42; panta t., of a speaker, jumble up, D.19.93; “tēn tōn pragmatōn didaskalian” Gal.15.185.
2. trouble the mind, agitate, disturb, “me deinos orthomanteias ponos strobei tarassōn” A.Ag. 1216 ; “Nikian taraxō” Ar.Eq.358 (troch.); “t. kardian” E.Ba.1321
5. freq. of political agitation, “t. tēn polin” Ar.Eq. 867; ta pragmata ib.214:—Pass., to be in a state of disorder or anarchy, en allēlois t. Th.2.65, cf. D.2.14, Ptol.Tetr.164.
Paradidōmi (late paradia-didō (deid-) Tab.Defix.Aud.156.8 (Rome, iv/v A. D.)), A. give, hand over to another, transmit, [“paidion tini” Hdt.1.117; ta entetalmena, of couriers, Id.8.98; “kathaper lampada ton bion p.” Pl. Lg.776b, etc.; of sentinels, “p. ton kōdōna” Th.4.135; “tēn heōthinēn phulakēn” Plu.Arat.7;
2. give a city or person into another's hands, “tēn Samon p. Sulosōnti” Hdt.3.149; “allon es allēn polin p.” Id.5.37; esp. as a hostage, or to an enemy, deliver up, surrender, “heōuton Kroisō” Id.1.45, cf. 3.13, Th.7.86; “tas naus” And.3.11, etc.: with collat. notion of treachery, betray, X.Cyr.5.4.51, Paus.1.2.1;
John 13:22 Then the disciples looked one on another, doubting of whom he spake.
John 13:23 Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.
John 13:24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.
John 13:25 He then lying on Jesus’ breast saith unto him, Lord, who is it?
John 13:26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it.
And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.
Psallo can NEVER be used of any other form of STRING: you cannot twang a guitar string with a Plectrum: that violates the clear meaning.
If you look up twitch you will find psallo.5597. psocho, pso´-kho; prolongation from the same base as 5567;
And from 5597 there is no musical content but a destructive grinding to SOP.
to triturate [to grind into a fine powder]
i.e. (by analogy) to rub out (kernels from husks with the fingers or hand): — rub.
Psaiō , A. = psaō (q. v.), rub away, grind down, in aor. 1 Med., Thphr. ap.Porph.Abst.2.6:—aor. Pass., ibid.
Psaō [a_, but always contracted],
II. intr., crumble away, vanish, disappear, S.Tr.678 (s. v. l.). (psaō, psaiō, psauō, psairō, psēkhō, psōkhō, and perh. psiō, psōmos, seem to be different enlargements of ps-, which corresponds to ps- in Skt. psā ´ti, bhes- in Skt. babhasti 'crush, chew, devour', bhasman 'ashes'.)
I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. Isaiah 50:6
For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart. Psalm 11:2
5567. psallo, psal´-lo; probably strengthened from yaw psao (to rub or touch the surface; handle,
compare 5597); When used in connection with playing an instruments the word still means just PLUCK with your fingers only. All Scripture and Greek literature adds WHAT is to be plucked. Paul would have used a compound work if he remotely meant to 'pluck a harp."
kata-psallô A.play stringed instruments to, [sumposion] kat-auleinkai k. Plu.2.713e :--usu. in Pass., have music played to one, enjoy music, ib.785e; of places, resound with music, Id.Ant.56. 2. Pass., to be buried to the sound of music, Procop.Pers.2.23. 3. metaph., katapsalletai . . hodêmiourgos is drummed out, Porph.Chr.34.
kat-auleô ,A. charm by flute-playing, tinos Pl.Lg.790e, cf. R.411a; tina Alciphr.2.1: metaph., se . . -êsô phobôi I will flute to you on a ghastly flute, E.HF871 (troch.):--Pass., of persons, methuôn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros chelônidos psophon to be played to on the flute with lyre accompaniment,
II. in Pass., [ton monochordon kanona] parechein tais aisthêsesi . . katauloumenon subdued by a flute accompaniment, Ptol.Harm.2.12: metaph., to be piped down, ridiculed, gelômenoi kai -oumenoi Anon. ap. Suid., cf. Porph.Chr.34.
III. c. acc. rei, play on the flute, ta mêtrôia Duris 16 J.:--Pass., to have played to one as an accompaniment on the flute, -oumenoi pros tôn hepomenôn ta mêtrôia melê D.H.2.19 .
Look at the primary meaning of psallo
Psallō , fut. A. “psa^lō” LXX Jd.5.3, 1 Ep.Cor.14.15: aor. “epsēla” Pl.Ly. 209b, etc., and in LXX “epsa_la” Ps.9.12, al.:—pluck, pull, twitch, ps. etheiran pluck the hair, A.Pers.1062: esp. of the bow-string, toxōn kheri psallousi neuras twang them, E.Ba.784; “kenon kroton” Lyc.1453; ek keraos ps. belos send a shaft twanging from the bow, APl.4.211 (Stat. Flacc.); so miltokharēs skhoinos psallomenē a carpenter's red line, which is twitched and then suddenly let go, so as to leave a mark, AP6.103 (Phil.): metaph., “gunaikas ex andrōn psogos psallei, kenon toxeuma” E.Fr.499.
When used of the string of a musical instrument:
II. mostly of the strings of musical instruments, play a stringed instrument with the fingers, and not with the plectron, “psēlai kai krouein tō plēktrō”
“mousikōtatos ōn khata kheira dikha plēktrou epsalle” Ath.4.183d; opp. kitharizō, Hdt.1.15
ki^thar-izō , Att. fut. -iō Antiph. 141: (kitharis):—A. play the cithara, “phormiggi . . himeroen kitharize” Il.18.570, Hes.Sc.202; “lurē d' eraton kitharizōn” h.Merc.423; “herpei anta tō sidarō to kalōs kitharisden” Alcm.35, cf. X.Smp.3.1, Oec.2.13; “adein kai k.” Phld.Mus.7 K.; kitharizein ouk epistamai I am not a 'high-brow', Ar.V.989, cf. 959; “arkhaion ein' ephaske to k.” Id.Nu.1357: prov., onos kitharizein peirōmenos, like onos pros luran (v. lura), Luc.Pseudol.7; to kitharizomenon music composed for the cithara, Plu.2.1144d.
Heredotus 1. Grant, then, forgiveness to the Lydians, and to make sure of their never rebelling against thee, or alarming thee more,
send and forbid them to keep any weapons of war, command them to wear tunics under their cloaks, and to put buskins upon their legs,
..........and make them bring up their sons to cithern-playing (Kitharizein), singing (psallein),
..........and shop-keeping (Hucksterism).So wilt thou soon see them become women instead of men,
and there will be no more fear of their revolting from thee."-[4] Ludoisi de sungnômên echôn tade autoisi epitaxon, hôs mête aposteôsi mête deinoi toi eôsi: apeipe men sphi pempsas hopla arêia mê ektêsthai, keleue de spheas kithônas -[khiton David's garment] te hupodunein toisi heimasi kai kothornous hupodeesthai, proeipe d' autoisi -kitharizein te kai psallein kai kapêleuein [prostitutes, petty trade, playing tricks, corrupting] paideuein tous paidas. kai tacheôs spheas ô basileu gunaikas ant' andrôn opseai gegonotas, hôste ouden deinoi toi esontai mê aposteôsi."
The word kitharizo means to PLAY THE CITHARA and does not include singing.
- -Kitharizô 1 [kitharis] to play the cithara, phormingi [Apollo] kitharize Il., Hes.; lurêi eraton kitharizôn Hhymn. (so that there can have been no great difference between the kithara, lura, and phorminx ); kitharizein ouk epistatai, of an uneducated person,
-Kithar-isis , eôs, hê, playing on the cithara, Pl.Prt.325e; k. psilê, i.e. without the voice, Id.Lg.669e, cf. Pae.Delph.15; aulêsis kai k. Phld.Mus.p.23 K.
-Arassô ,of any violent impact, with collat. notion of rattling, clanging, as of horses, hoplais, pound in a mortar, strike with a shower of stones.
a). kitharēn strike the lyre, Orph.A.382; humnon, melos, etc., Nonn.D.1.15,440, etc.
2. c. dat. modi, arassein tina oneidesi, kakois, assail with reproaches or threats,
II. Pass., to be dashed against, dash one against the other
Pound in a mortar, “holmō a.” Nic. Th.508John 13:27 And after the sop Satan entered into him.
Then said Jesus unto him, That thou doest, do quickly.John 13:28 Now no man at the table knew for what intent he spake this unto him.
John 13:29 For some of them thought, because Judas had the bag,
that Jesus had said unto him, Buy those things that we have need of against the feast;
or, that he should give something to the poor.
Gregory-Nazianzen-Oration Speaking of Apollo's Oracle: he is Apollyon or Abaddon and the "prophets" or SORCERERS are his musical worship team in Revelation18. Apis is the real bull or the golden calf: he represented the trinity.32. No more does the Oak speak; no more does the Cauldron give oracles; no more is the Pythia filled with I know what, save lies and nonsense.
Again the Castalian Fount has been silenced and is silent, and becomes no longer an oracular stream, but an object of ridicule:
again a voiceless statue is Apollo: again is Daphne a shrub bewailed in fable: again is thy Bacchus a catamite, with a train of drunkards tied to his tail, as well as thy grand mystery, the Phallus; and a god abandoning himself to the beautiful Prosymnus:
again Semele is struck with lightning: again Vulcan is lame (though quick to catch an adulterer), and a god grimed with soot, although a famous artificer, and the Thersites of Olympus: again Mars is a prisoner for adultery, with all his terrors, and frights, and tumults, and gets wounded through his audacity:
again Venus [Lucifer, Zoe, Judas] is one, formerly a harlot, to her shame, and the procuress of shameful copulations:
again Minerva is a maid, and yet brings forth a dragon: again Hercules is mad, or rather has ceased to be mad: again out of lasciviousness and impurity, Jove, teacher, and sovereign of the gods, turns himself into all sorts of things; and though able to draw up all the gods together with all living things, is himself drawn down by none: again Jupiter's tomb is shown in Crete.
If I see thy god of gain, thy god of speech, thy president of games, I close my eyes and run past thy god out of shame for the exhibition:23 thou mayest, for ought I care, adore the tension of his--speech (shall I call it), and his money-bag. One thing alone of them all is respectable--namely, the honours paid amongst the Egyptians to the Nile by the catamite,24 also those to Isis, and the gods of Mendes and the Apis bulls, and the other things thou dost sculpture or paint, composite and monstrous creatures, thy ludicrous Pan, thy Priapus, thy Hermaphroditus; and the gods who castrate themselves, or tear themselves to pieces.
23. 1 Of his distinguishing emblem, the erect genital member.
24. 2 Some indecent ceremony not mentioned by other authors; unless, perhaps, Gregory has vaguely in his recollection what Herodotus tells of the boat procession with the women that exposed their persons and uttered scurrile jests as they sailed by the villages on the banks.
These subjects, however, I will leave to the stage, and to those |113 who decorate them with pomps and ceremonies, and I will conclude my discourse with an exhortation.
John 13:30 He then having received the sop went immediately out: and it was night.
JESUS HAS AGAIN DEFEATED AN ATTACK UPON HIS MISSION: ALL OF THESE CHALLENGES HAVE BEEN DONE WITH LOUD INSTRUMENTS "TO MAKE THE LAMBS DUMB BEFORE THE SLAUGHTER."
John 13:31 Therefore, when he was gone out, Jesus said,
Now is the Son of man glorified,
and God is glorified in him.John 13:32 If God be glorified in him,
God shall also glorify him in himself, and shall straightway glorify him.John 13:33 Little children, yet a little while I am with you.
Ye shall seek me: and as I said unto the Jews,
Whither I go, ye cannot come; so now I say to you.John 13:34 A new commandment I give unto you,
That ye love one another; as I have loved you, that ye also love one another.John 13:35 By this shall all men know that ye are my disciples, if ye have love one to another.
John 13:36 Simon Peter said unto him, Lord, whither goest thou?
Jesus answered him, Whither I go, thou canst not follow me now;
but thou shalt follow me afterwards.John 13:37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.
Jesus often spoke in parables and Jesus was probably telling Peter that he would fail and deny him before that last watch of the night.
However, Jesus did not use the compound word but said:
John 13:38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee,
The cock shall not crow, till thou hast denied me thrice.
THE MEANING OF THE EXPRESSION IN PAGANISM WHERE MUSIC WAS THE MARK OF HAVING REJECTED THE WORD OF GOD.
You do not have to follow the definitions of words and follow the threads in the Greek or Latin literature. However, before you can claim that God commanded the instrumental music in the Christian assembly, you have to overcome the universal testimony implicating idolatry and the invasion of the "children ruling over you" which means the emasculated praise singers
In the Bible and other literature such as The Book of Enoch, the use of musical instruments (machines) are the marks of having fallen from Grace by participating in musical idolatry. This makes more sense when you grasp that the Bible and ancient literature proves that religious music was called Soothsaying, Sorchery or witchcraft.
After the musical idolatry at Mount Sinai and the signs of the end when God gave them kings in His anger, the Levites who prophesied with instruments are called soothsayers.
The words of Jesus are never simple; they were filled with information which most people at the time would understand in a deeper sense. For those who imitate Judas and try to triumph over Jesus in the prophesied sense of "vocal or instrumental rejoicing or an elevated form of speech" the same language can condemn them. This is reasonable because the crowing of the cock is what Judas was prophesied to try on Jesus.
A cock INCLUDES (for those trying to silence Jesus) includes any emasculated religious musician
And their public performance for pay or a prize was always considered absurd and not a manly thing to do. Corrupting the word meant selling the Word in the marketplace.Gallus , i, m. kindr. to Sanscr. grī, cry; Gr. gērus, speech; Lat. garrio, garrulus
I. a cock, dunghill-cock, Varr. R. R. 2, 10, 4; 3, 9, 3; Cic. Div. 2, 26, 56 sq.; Juv. 13, 233; Hor. S. 1, 1, 10; Mart. 9, 69, 3; Plin. 10, 21, 25, § 50: “ad cantum galli secundi,” at second cock-crow, Juv. 9, 107; cf. Vulg. Marc. 14, 30; 68; 72.—Prov.: “gallus in sterquilinio suo plurimum potest,” i. e. every man is cock of his own dunghill, Sen. Apocol. 402.
THIS IS THE MESSAGE OF CALATIANS 5 WHERE THIS "WITCHCRAFT" RECRUCIFIES JESUS.căno , cĕcĭni, cantum (ancient I. imp. cante = canite,
I. Neutr., to utter melodious notes, to sing, sound, play.
A. Of men: “si absurde canat,” Cic. Tusc. 2, 4, 12; Plin. Ep. 3, 18, 9: “celebrare dapes canendo,” Ov. M. 5, 113: “si velim canere vel voce vel fidibus,” Cic. Div. 2, 59, 122; Quint. 5, 11, 124; 1, 8, 2; Gell. 19, 9, 3: “quemadmodum tibicen sine tibiis canere non possit,” Cic. de Or. 2, 83, 338; cf.: “tibia canentum,” Lucr. 4, 587; 5, 1384; Cic. Tusc. 1, 2, 4; Quint. 1, 10, 14: “curvo calamo,” Cat. 63, 22: “harundine,” Ov. M. 1, 683; Suet. Caes. 32: “cithara,” Tac. A. 14, 14:
The Calamus and harundine is the RODS or FLUTES which the Jews used to try to beat Jesus to death.
Gallus , i, m., = Gallos Strab., A. Galli , ōrum, m., the priests of Cybele, so called because of their raving, Ov. F. 4, 361 sq.; Plin. 5, 32, 42, § 146; 11, 49, 109, § 261; 35, 12, 46, § 165; Paul. ex Fest. p. 95 Müll.; Hor. S. 1, 2, 121.—In sing.: Gallus , i, m., a priest of Cybele, Mart. 3, 81; 11, 74; cf. Quint. 7, 9, 2: “resupinati cessantia tympana Galli,” Juv. 8, 176.—And satirically (on account of their emasculated condition), in the fem.: Gallae , ārum, Cat. 63, 12, and 34.—
2. (Acc. to II. A., of or belonging to the priests of Cybele; hence, transf.) Of or belonging to the priests of Isis, Gallic: “turma,” the troop of the priests of Isis, Ov. Am. 2, 13, 18.
Ku^belē , hē, Cybele, E.Ba.79 (lyr.), Ar.Av.877, etc.:—from Kubelon , to, or Kubela , ta, mountain in Phrygia, D.S.3.58, Str.12.5.3:— hence Adj. Ku^belēgenēs , St.Byz.:—also Ku^bēbē , Hippon.120 (dub.), Hdt.5.102, Anacreont.11.1; equated with Aphrodite by Charon Hist. (FHGiv p.627):—fem.Adj. Ku^bēlis , idos, hē, Cybelian,A. “Kubēlidos organa Rheiēs” Nonn.D.10.387, 14.214, cf. Hippon.121, prob.in St.Byz. s.v. Kubeleia:—also Ku^belēis , Nonn.D.14.10,
Organon , to, (ergon, erdō) A. instrument, implement, tool, for making or doing a thing
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.
(Korubantes). The ministers or priests of Rhea (q.v.), or Cybelé, the great mother of the gods, who was worshipped in Phrygia. In their solemn festivals they displayed the most extravagant fury in their dances in armour, as well as in the accompanying music of flutes, cymbals, and drums. Hence korubantismos was the name given to an imaginary disease, in which persons felt as if some great noise were rattling in their ears. The Corybantes are often identified with the Idaean Dactyli, and are thus said to have been
The Book of Enoch and other contemperaneous literatre agrees with the Bible: that Satan uses music because he knows that he can penetrate past the rational-spiritual mind and attack the emotions. When the emotional (right-feminine) uses their own emotions to decide that God loves music and musicians there is a hard-wired effect upon the brain and it can almost never be removoed even when you quote Jesus saying that the three events of musical instruments induces more fear or terror than worship and people are ready to remove CHRIST from their public profession in song and sermon.
John 13.38 apokrinetai Iēsous Tēn psukhēn sou huper emou thēseis; amēn amēn legō soi, ou mē alektōr phōnēsē heōs hou arnēsē me tris.
NO ONE WILL EVER FIND ANY BIBLICAL OR OTHER EXCEPTION:Alektōr (A), [a^, oros, ho, poet. form of alektruōn,A. cock, “heōs eboēsen a.” Batr.192, cf. Pi.O.12.14, Simon.80 B, A.Ag.1671, Eu.861, Herod.4.12, etc.; later Prose, Arist.Fr.347, PTeb.140 (i B. C.)LXX Pr.24.66 (30.31), Ev.Matt.26.34,al., IG3.77: metaph., of a trumpeter, “koinos Athēnaiōn a.” Demad.Fr.4; of a flute, Ion Trag.39.
Boaō , Ep. 3sg. boaa, 3pl. booōsin, part. booōn, Il.14.394, 17.265, 15.687: Ion.impf.CROW
hoi boēsomenoi men ready to shout (in the ekklēsia) [Church], D. 13.20
Dem. 13 20 The politicians, absorbed in their profession, neglect to devise the best policy for you and have joined the ranks of the office-seekers; and you conduct your party-politics as you used to conduct your tax-paying—by syndicates. There is an orator for chairman, with a general under him, and three hundred to do the shouting. The rest of you are attached now to one party and now to another. Hence all that you gain is that So-and-so has a public statue and So-and-so makes his fortune—just one or two men profiting at the expense of the State. The rest of you are idle witnesses of their prosperity, surrendering to them, for the sake of an easy life from day to day, the great and glorious prosperity which is yours by inheritance.2. of things, roar, howl, as the wind and waves
3. c. acc. cogn., “b. boan” Ar.Nu.1153 (lyr.); b. melos, iōan, S.Aj.976, Ph.216 (lyr.); “b. loigon” A.Ch.402 (lyr.); “algos” E.Tr.1310(lyr.): c. dupl. acc., boasath' humenaion aoidais iakhais te numphan sound aloud the bridal hymn in honour of the bride, ib.335 (lyr.); “elegon iēion eboa kitharis” E.Hyps. Fr.3(1).iii 10.
Melos , eos, to, A. limb, in early writers always in pl., Il.7.131, Pi.N. 1.47, etc. (kata melos is corrupt for kata meros in h.Merc.419);
B. esp. musical member, phrase: hence, song, strain, first in h.Hom.19.16HH 4 408 Then the strong slayer of Argus [415] looked furtively upon the ground with eyes flashing fire ...
desiring to hide ...
Very easily he softened the son of all-glorious Leto as he would, stern though the Far-shooter was. He took the lyre upon his left arm and tried each string in turn with the key, [melody] so that at his touch [420] it sounded awesomely. And Phoebus Apollo laughed for joy; for the sweet throb of the marvellous music went to his heart, and a soft longing took hold on his soul as he listened.
2. music to which a song is set, tune, Arist.Po.1450a14; Opposite. rhuthmos, metron, Pl.Grg. 502c; Opposite. rhuthmos, rhēma, Id.Lg.656c;
perieloito: Socrates conceives the difference between prose and poetry to lie simply in the dress, which in the case of poetry surrounds the thought as the shell does the kernel, and is only so far of value.kithar-is , ios, hē, acc. kitharin,melos: i.e. the musical element, the melody, which is especially prominent in lyric productions.
rhuthmon: i.e. the regular movement, at the basis of which lies the metron, syllable and verse measure.
Pind. O. 11 There is a time when men's need for winds is the greatest, and a time for waters from the sky, the rainy offspring of clouds. But when anyone is victorious through his toil, then honey-voiced odes [5] become the foundation for future fame, and a faithful pledge for great deeds of excellence. This praise is dedicated to Olympian victors, without stint. My tongue wants to foster such themes;
[10] but it is by the gift of a god that a man flourishes with a skillful mind, as with anything else. For the present rest assured, Hagesidamus son of Archestratus: for the sake of your boxing victory, I shall loudly sing a sweet song, an adornment for your garland of golden olive, [15] while I honor the race of the Western Locrians. There, Muses, join in the victory-song; I shall pledge my word to you that we will find there a race that does not repel the stranger, or is inexperienced in fine deeds, but one that is wise and warlike too. For [20] neither the fiery fox nor loud-roaring lions change their nature.
Phōn-eō , (phōnē)
2. of animals, utter their cries, 2. of animals, utter their cries,
4. of a musical instrument, sound, E.Or.146 (lyr.); of sounds, hēdu phōnein sound sweetly, Plu.2.1021b; but brontē ph. it has a voice, is significant, X.Ap.12.
Arneomai , abs., Hdt.2.174; arnoumenoi epainoi negative praises, Plu.2.58a. fut. decline, renounce a duty or office,
3. abs., say No, decline, “ho d' ērneito stenakhizōn” Il.19.304; “autar ho g' ērneito stereōs” 23.42, etc.
Musical performance was always to bind the "Cain tribe" to the Alpha Leader. Imposing instruments even when you have to lie about all of the "instrument" passages in the Bible is a way for the Alpha Goat (cappella) to say to those who opposed: WE have won and you have lost. That is not "progressive" but the identifying mark in the most pagan cave-man societies:
"When tribes grew too large for effective co-operation (and inbred), they often became subdivided into smaller kinship groups (clans, sibs, gentes) which continued to regard each other as close allies. Government was exercised by individual chieftains assisted by councils of elders" (p. 26).
"In this fashion evey common tribal interest--the recurrence of the seasons, the increase of the food supply, successful hunting--was likely to become embodiedin some regularly repeated ceremony, which usually included group dancing, singing, and feasting.
Besides enabling men to express, and thereby to allay, ANGER and ANXIETY, such ceremonies also promoted tribal UNITY and strengthened the loyalty of the individual to TRIBAL TRADITION,
for the emotional excitement they aroused had the effect of breaking down the barriers between individuals
and thus fusing all tribesmen into a collective whole. Meanwhile, whole systems of magical devices were gradually elaborated." (H. Bamford Parkes, of Gods and Men,p. 29)
This is why the word PRIEST usually meant MAGICIAN. PROPHESIER had the meaning of of the band of prophets from the High Places singing, dancing, playing instruments and singing the gibberish thereby induced.
The agents under the Babylon Mother of Harlots (Judas, Jubal, Lucifer, Zoe) are called sorcerers by John speaking of speakers, singers and instrument players:'Certain members of a tribe, marked out either by unusual skills or by some emotional abnormality, ususally became particularly adept at these operations, and gradually assumed specialized functions. RELEASED from the duty of hunting, and concentrating on the practice of MAGIC, the shaman, SORCERER, or medicine man was the world's first professional." (Parkes, p. 29).
pharmak-eus , eôs, ho, poisoner, sorcerer, S.Tr.1140, Pl.Smp.203d, etc.; gnêsioi sophistai kai ph. Jul.Or.6.197d
II. druggist, apothecary, Aret.CD2.12.
sophis-tês , ou, ho, 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, sophistês... pêmatôn deviser, contriver of painsgnêsioi sophistai kai ph. Jul.Or.6.197d .rhêtôr [ereô, erô] a public speaker, pleader, Lat. orator, Eur., etc.
sophistês 1 [sophizomai]
I. a master of one's craft or art, an adept, of a diviner, Hdt.; of poets, Pind.; of the Creator, Plat.; metaph., s. pêmatôn an adept in misery, Eur.
2. like phronimos, one who is clever in matters of life, a wise man, in which sense the seven Sages are called sophistai, Hdt.; of Prometheus, Aesch.
II. at Athens, a Sophist, i. e. a professor of grammar, rhetoric, politics, mathematics, such as Prodicus, Gorgias, Protagoras, Thuc., Plat., etc. At first the Sophists were held in honour; but from their loose principles they fell into ill repute, and the word came to mean,
2. a sophist (in bad sense), a quibbler, cheat, Ar., Dem., etc.
Word with similar definition
agôn-istês , ou, ho, combatant, a. pikroi E.Ion1257 :--esp.competitor in the games, Hdt.2.160, 5.22; generally, opp. kritês, Isoc.2.13, Th.3.37, etc.:--as Adj., a. hippoi race- horses, Plu.Them.25.
2. pleader, debater, Pl.Phdr.269d, Tht. 164c.
3. actor, Arist.Pr.918b28; theôrois eit' agônistais Achae.3 ; a. tragikôn pathôn Timae.119 .
II. master in any art or science, Isoc.15.201,204; akros a. [tês geômetrias] [D.]61.44.
III. c. gen., one who struggles for a thing, champion, a. tês aretês, alêtheias, Aeschin.3.180 (pl.), Plu.2.16c.Plato, Euthydemus, Protagoras, Gorgias, Meno
[289e] For not only do these speech-writers themselves, when I am in their company, impress me as prodigiously clever, Cleinias, but their art itself seems so exalted as to be almost inspired. However, this is not surprising; for it is a part of the sorcerer's art,
[290a] and only slightly inferior to that. The sorcerer's art is the charming of snakes and tarantulas and scorpions and other beasts and diseases, while the other is just the charming and soothing of juries, assemblies, crowds, and so forth. Or does it strike you differently? I asked.
No, it appears to me, he replied, to be as you say.
Which way then, said I, shall we turn now? What kind of art shall we try?
For my part, he said, I have no suggestion.
Why, I think I have found it myself, I said.
What is it? said Cleinias.trugôidos , ho, ( [trux, ôidê] ) prop. must-singer or lees-singer, = kômôidos, Ar.V.650 (anap.), 1537; v. trugôidia.
# kômôidos 1 [v. kômôidia] a comedian, i. e.,1. a comic actor, Xen., Aeschin.
# 2. a comic poet, Plat.
"The development both of religion and of the arts can be traced back in a continuous line to the hunting era. The group ritual of the primeval tribesmen were the origin not only of all religious ceremonial, but also of the drama and of poetry and music, while magic gave birth to the visual arts." (Parkes, Henry Bamford, On Gods and Men, p. 30).
"Awed by the mysteries of his own spirit no less than by those of nature, primitive man was likely to attribute to divine influence
any abnormal emotional state, whether above or below the usual level. Medicine men customarily went into states of trance in which they were believed to be in communication with the gods,
and many tribes supposed lunatics and sexual deviants to be divinely possessed.
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