2 Timothy 3
The Last Days 2
Tim 3: 1 THIS know also, that in the last days perilous
times shall come. Warning against Witchcraft or
Music.
As usual,
Paul defines the ENEMY of God and mankind before
he commands the REMEDY. This is a pattern: you have to
silence the hypocrites performers in song and music
which are defined as wizardry because it uses unfair
means to pick people's pockets:
2 Kings 23:24 Moreover the
workers with familiar spirits,
and the wizards, and the images, and the
idols,
and all the abominations that were spied in the land of
Judah and in Jerusalem, did Josiah put away,
that he
might perform the words of the law which were
written in the book
that Hilkiah the
priest found in the house of the LORD.
H178 'ôb obe From the same as H1 (apparently
through the idea of prattling a father's name); properly a
mumble, that is, a water skin (from its hollow sound);
hence a necromancer (ventriloquist, as from a
jar):--bottle, familiar spirit.
But as we were
allowed of God
to be put in trust with the gospel,
even so we speak;
not as PLEASING men, but God, which trieth
our hearts. 1 Thess 2:4
Lost on the masses is the fact that
Scripture connects music to Lucifer--the singing and harp
playing prostitute--from Genesis to Revelation 17. There,
John defines the Mother of Harlots and in Revelation 18 he
calls the singers, musicians and other religious
operatives SORCERERS who HAD ceceived the whole world.
Based on the remnant theory almost all will be collected
into false religions as John's story of the "locusts" in
Revelation. The locusts identify the muses--dirty
prostitutes--as Apollo's (Abaddon, Apollyon) musical
worship team at Delphi which was an early "seeker center"
fleecing the ignorant.
G5467 chalepos
khal-ep-os' Perhaps from G5465 through the idea of reducing
the strength; difficult, that is, dangerous, or (by
implication) furious:--fierce, perilous.
G5465 chalaō
khal-ah'-o From the base of G5490 ; to lower (as
into a void):--let down, strike.
-khalep-os , ē, on, X.Mem.3.10.13:
to kh. tou pneumatos the severity
of the wind, Id.An.4.5.4;
ta kh. hardships, opp. ta terpna, Id.Mem.2.1.23,
etc.; “terpnōn khalepōn te krisis”
2. hard to do or deal with, difficult, irksome, -ôtaton ergon
hapantôn Ar.Eq.516
d. savage, fierce, kunes X.An.5.8.24 , Cyn.10.23; Plane
Therion
Xen.
Anab.
4.5.[4] Then it was
that one of the soothsayers bade them offer
sacrifice to the wind, and sacrifice was offered;
and it seemed quite clear to everybody that the violence of
the wind abated. But the depth of the snow was a fathom, so
that many of the baggage animals and slaves perished, and
about thirty of the soldiers.
See First Maccabees
for the Homosexual Connection
-Kuon
3. of the Cynics, areskei toutois kunôn
metamphiennusthai [Catamite, singing style]
khalepon khoriō kuna geusai it's ill to let a dog 'taste blood', Theoc.10.11;
nē or ma ton kuna was a favourite oath of
Socrates,
Paul warned about the homosexual
"priest" of the Mother of Harlots (Rev 17)
Beware of dogs, beware of evil workers, beware of the concision. Phil 3:2
For we
are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the
flesh.
Phil 3:3
For without are
dogs, and sorcerers, and whoremongers, and
murderers, and idolaters, and whosoever loveth
and maketh a lie. Re.22:15
-Kuôn Harpies, A.R.2.289; of Hecate, in
Mithraic worship, of
the Bakchai, Lussas k. E.Ba.977 (lyr.);3. of
the Cynics, “areskei toutois kunōn metamphiennusthai bion” Phld.Sto.Herc.
339.8: hence, Cynic philosopher, Arist.Rh.1411a24,
Pan is the kuōn of Cybele, of Hecate, in
Mithraic worship, Porph.Abst.4.16;
of the “Bakkhai, Lussas k.” E.Ba.977
(lyr.)
hē rhapsōdos k., of the Sphinx, S.OT391,
cf.A.Fr.236 (lyr.); of
men, “kakai k.” Il.13.623;
implying recklessness, 8.299, 527, Od.17.248,
22.35;
also of offensive persons, compared to yapping dogs, LXX Ps.21(22).17,
Ep.Phil.3.2;
-Luss-a, A. rage, fury, in Hom. always
of martial rage, kraterê de he l. deduken Il.9.239 ;
l. echôn oloên ib.305; l. de hoi kêr aien eche
kraterê 21.542 .
2. after Hom., raging madness, frenzy, such as was caused by the gods, as that of 10, lussês pneumati margôi
[madman] A.Pr.883
(anap.); of Orestes, Id.Ch.287, E.Or.254,
etc.; of the Proetides, B.10.102; of Bacchic
frenzy, elaphra l.
E. Ba.851 ; thoai [quick]
Lussas kunes, of the Furies, ib.977 (lyr.); lussêi
parakopos Ar.Th.680 : strengthd., l. manias S.Fr.941.4 ; lutta erôtikê
Pl.Lg.839a ; l. alone, of raging love, Theoc.3.47; simply, rage,
Phld.Ir.p.77 W.; fanaticism, peri tas haireseis Gal.8.148 (pl.).
hairesis [Latin
Secta] the taking by the king, acquisition
of power, [of the Sect of Kleros,
allotment of property Pharisaios]
3. personified, Lussa the
goddess of madness, E.HF823.
"There are hints that
Pan was also linked closely to
the Mother Goddess (Zoe, Eve,
Sophia), and perhaps was even one of her male consorts at
one time, and linked with her as overlord of nature
and Lord of the Beasts. Pindar
mentions Pan as:
"O blessed one, whom
the Olympians call dog (catamite) of the Great Mother, taking every form"
"There are references to
Pan as 'the
dog of Cybele' the great nature-goddess of the Greeks,
as being always in attendance on her, being himself a nature-god.
The fact that Pindar calls Pan 'dog' is taken as a glorification
of that animal.
"The story remains in
old legends [700] that Pan, the keeper of wild beasts, breathing sweet-voiced music on his well-joined pipes, once brought from its
tender mother on Argive hills a lamb with beautiful golden
fleece. A herald stood on the
stone platform and cried aloud,
"To assembly, Mycenaeans,
go
to assembly to see the omens given to our blessed rulers." . .
. and they honored the house of Atreus. "
The Wandering
Stars The deceivers are the
wandering stars which The Book of Enoch defines:
Plane
cause
to
wander,
3. lead astray, mislead, deceive,
John 7:12 And
there was much murmuring among the people concerning
him: for some said, He is a good man: others said, Nay;
but he deceiveth the people.
lead from the subject, in talking, D.19.335.
Demosthenes
19.[335] These are enormous losses, but for
none of them is any general to blame. Philip does not
hold any of these advantages as a concession made with
your consent in the terms of peace. We owe them all to
these men and to their venality. If, then,
Aeschines shirks the issue, if he tries to lead
you astray irrelevance. by talking of anything rather than the
charges I bring, I will tell you how to receive his
Therion to (in form Dim. of thêr),
wild animal, esp. of such as are hunted, mala gar mega
thêrion êen, of a stag, Od.10.171, 180 (never in Il.); in
Trag. only in Satyric drama, Typhon, the Satyrs,
III. as a term of
reproach, beast, creature, hê mousikê aei ti kainon thêrion tiktei
Mousi^kos ,
musical, agônes m. kai gumnikoi; choroi te kai agônes
m. Pl.Lg.828c ; ta mousika
music, X.Cyr.1.6.38,
Sammelb. 6319.54 (Ptol.), SIG578.18 (Teos, ii B. C.).
Adv. -kôs Pl.Alc.1.108d , etc.; cf. foreg.
II. of persons, skilled in music,
musical, X.l.c., etc.; poiêtikoi kai m. andres
Pl.Lg.802b ; kuknos kai alla zôia m. Id.R.620a ; peri aulous
-ôtatoi Ath.4.176e ; lyric poet, opp. epic,
Pl.Phdr.243a (but opp. melopoios, Phld.Mus.p.96 K.);
m., hoi, professional
musicians, OGI383.162
(Commagene, i B. C.), PFlor.74.6 (ii A. D.); mousikos
kai melôn poêtês SIG662.6 (Delos, ii B. C.).
IV. Astron., the
constellation Lupus, Eudox. ap. Hipparch. 1.2.20,
Vett. Val.6.13.
If you look at the phrase the BEAST as Rhea (Eve, Zoe) is
the person who introduces a NEW STYLE OF MUSICAL
WORSHIP which is devoted to pleasure
A. mousikos
B. aei always
C. kainos
, esp. of new dramas, the representation of the
new tragedies, (Aphrodisias dedicated to Aphrodite
(ZOE); comedy, sexual love, pleasure, a woman's form
of oath, Aster or Venus or ZOE.
Therion
D. Tikto
mostly of the mother
E. of Rhea
one of the zoogonic or vivific principles
Thêriakos , ê, on, ( [thêrion] ) concerning venomous beasts, pharmaka
Pharmak-euô , administer a drug or medicine, Pl.R.459c,
Ti.89d.
2. use enchantments, practise sorcery, pharmakeusantes tauta es ton potamon
having used this charm upon the river, Hdt.7.114.
Aoidos [a^], ho, ( [aeidô] ) singer, minstrel,
bard, Il.24.720, Od.3.270, al., Hes.Th.95, Op.26,
Sapph.92, etc.; a. anêr Od.3.267 ; theios a. 4.17 ,
8.87, al.; tou aristou anthrôpôn a. Hdt.1.24 ; polla
pseudontai a. Arist.Metaph.983a4 : c.gen., goôn,
chrêsmôn aoidos, E.HF110, Heracl. 403; pratos a., of
the cock, Theoc.18.56.
2. fem., songstress, poluïdris a.
Id.15.97 ; of the nightingale, Hes.Op.208; of the
Sphinx, S.OT36, E.Ph.1507 (lyr.); aoidos Mousa
Id.Rh.386 (lyr.).3. enchanter
pharmak-eus , eôs, ho,
A. poisoner, sorcerer, S.Tr.1140, Pl.Smp.203d,
etc.; gnêsioi sophistai kai ph. Jul.Or.6.197d .
Gnêsi-os mêtêr tôn erôtikôn logôn, of Aphrodite, Luc.Am.19; g. aretai
real, unfeigned virtues, Pi.O.2.11; g. humnoi inspired song, B.8.83; e. melos a love song mêtêr tôn erôtikôn logôn Mother of erôt-ikos A. of or caused by love,
orgê, or Aphrodite:
Aphroditê [i_],
hê, ( [aphros] ) Aphrodite, h.Hom.5, Hes.Th.195; dia
tên tou aphrou genesin Aphroditê eklêthê Pl.Cra.4c6 c.
II. as Appellat., sexual love,
pleasure, Od.22.444; hup' Apollôni psauein
Aphroditas
Apollôn Abaddon, Apollyon
and his prostitute Muses Pure Apollo, too, who, though a god, was
exiled once from heaven.
2.
ill-tempered, testy, ch. ôn kai duskolos Ar.V.942 , cf.
Isoc.19.26; orgên
Used with Muthos
Skolis
Hesiod,
Works and Days
[180] And Zeus will destroy this race of mortal men also
when they come to have grey hair on the temples at their
birth.5 The father will not agree with his children, nor the
children with their father, nor guest with his host, nor
comrade with comrade; nor will brother be dear to brother as
aforetime. [185] Men will dishonor their parents as
they grow quickly old, and will carp at them,
chiding them with bitter words, hard-hearted they,
not knowing the fear of the gods. They will not repay their
aged parents the cost of their nurture, for might shall be
their right: and one man will sack another's city. [190]
There will be no favor for the man who keeps his oath
or for the just or for the good; but rather
men will praise the evil-doer and his violent
dealing. Strength will be right, and reverence will
cease to be; and the wicked will hurt the worthy man,
speaking false words against him, and will swear an oath
upon them. [195] Envy, foul-mouthed, delighting in evil,
with scowling face, will go along with wretched men one and
all
Skolios
A. curved, bent (opp. orthos, euthus) muthos
III. skolion, to, intestine, splanchana kai nephron
kai skolion
Muthos
used with tragoidia, mimesis, poetes etc.
Latin fabula
II. In partic. (freq. and class.), a fictitious
narrative, a tale, story; 1.
Most freq., a dramatic poem,
drama, play; tragôidia, mimêsis, poiêtês, ;
muthoisinskolioisHes.Op.194
2. fiction (opposite
logos, historic
truth), Pi.O.1.29
(pl.), N.7.23
(pl.), Pl.Phd.61b,
Prt.320c,
324d,
etc.
Hesiod, Works and Days..
Muses of Pieria who give glory through song, come
hither, tell of Zeus your father and chant his praise.
Through him mortal men are famed or unfamed, sung or
unsung alike, as great Zeus wills. [5] For easily he
makes strong, and easily he brings the strong man low;
easily he humbles the proud and raises the obscure, and
easily he straightens the crooked and blasts the proud,--Zeus who thunders aloft and has his
dwelling most high
[190] There
will be no favor [Charis] for the man who
keeps his oath or for the just or for the good; but rather
men will praise the evil-doer and his violent
dealing. Strength will be right, and reverence
will cease to be; and the wicked will hurt the
worthy man, speaking false words against him, and will
swear an oath upon them. [195] Envy,
foul-mouthed,
delighting
in evil, with scowling face, will go along with wretched
men one and all. [200] And then Aidos and
Nemesis,6 with their sweet forms
wrapped in white robes, will go from the wide-pathed earth
and forsake mankind to join the company of the deathless
gods: and bitter sorrows will be left for mortal men, and
there will be no help against evil.
[Charis] 4. love-charm,
philtre, Luc. Alex.5, Merc.Cond.40. 2.
esp. in erotic sense, of favours granted (v. charizomai 1.3 ), alochou charin ideinI
l.11.243 , cf. A.Ag.1206:
more freq. in pl., X.Hier.1.34,
7.6,
etc.; biaid' epraxas charitas ê peisas korên; Trag.Adesp.402;
in
full, charites aphrodisiôn erôtôn Pi.Fr.128
,
cf. Pl.Phdr.254a,
al.
IV.
gratification, delight ,tinos in or in
or from a thing, sumposiouPi.
O.7.5 ;
V.daimonôncharishomage due
to them, their worship, majesty,A.Ag.
182 (lyr.); athiktôn ch. ib.371
(lyr.); horkônE.Med.439
(lyr.).
Charizo 2.gratify
or indulge a humour or passion 3. in
erotic sense, grant favours to a man
Plato, Symposium [182a] just
as we force them, so far as we can, to refrain from
loving our freeborn women. These are the persons
responsible for the scandal which prompts some to say
it is a shame to gratify one's lover: such are the
cases they have in view, for they observe all their
reckless and wrongful doings; and surely, whatsoever
is done in an orderly and lawful manner can never
justly bring reproach.
Pindar. Olympian 7. [1] As
when someone takes a goblet, all golden, the most prized
of his possessions, foaming with the dew of the vine
from a generous hand, and makes a gift of it to his
young son-in-law, welcoming him with a toast from one
home to another, [5] honoring
the grace of the symposium and the new 1 marriage-bond, and
thereby, in the presence of his friends, makes him
enviable for his harmonious marriage-bed; [7] I too, sending to
victorious men poured nectar, the gift of the Muses, the
sweet fruit of my mind, I try to win the gods' favor [10] for those men who
were victors at Olympia and at Pytho. That man is prosperous, who is
encompassed by good reports. Grace, which causes life to
flourish, looks with favor now on one man, now on
another, with both the sweet-singing lyre and the
full-voiced notes of flutes. [13] And
now, with the music of flute and lyre alike I have come
to land with Diagoras, singing the sea-child of Aphrodite and bride of Helios, Rhodes,
Pindar, Olympian 1 [20] when
that horse ran swiftly beside the Alpheus, not needing to
be spurred on in the race, and brought victory to his
master, [23]
the king of Syracuse who delights in horses. His
glory shines in the settlement of fine men founded by
Lydian Pelops, [25] fell in
love, when with whom the mighty holder of the earth
PoseidonClotho took him out of the pure cauldron,
furnished with a gleaming ivory shoulder. Yes, there are
many marvels, and yet I suppose the speech of mortals
beyond the true account can be deceptive, stories adorned
with embroidered lies; [30][30] and
Grace, who fashions all
gentle things for men, confers esteem and often contrives
to make believable the unbelievable. But the days to come
are the wisest witnesses.
Lift Holy Hands Without Wrath
demands women be silent
1 Timothy 2
Orge
3. c. gen., Panos orgai visitations of Pan's wrath
Euripides,
Medea: And then getting up
from her seat she paraded about the room, her white feet
making dainty steps, [1165] entranced with the
gifts, glancing back again and again at the straight
tendon of her leg. But thereafter there was a terrible
sight to behold. For her color changed, and with
legs trembling she staggered back sidelong, and by
falling on the chair [1170] barely escaped
collapsing on the floor. And one old woman among the
servants, thinking, I suppose, that a frenzyPan
or one of the other gods had come upon her, raised a
festal shout to the god, until she saw the white
foam coming between her lips and her eyes [1175]
starting out of their sockets and her skin all pale and
bloodless. Then indeed she raised a wail in
answer to her former shout. And at once one servant went
to her father's house, another to her new husband to
tell of the bride's misfortune: the whole [1180]
house rang with the sound of drumming
footsteps. from
Orgia= Panos orgai panic fears (i. e. terrors
sent by Pan), orgas wrath at or because of the rites.
I.orgies, i. e. secret
rites, secret worship, practised by the initiated
alone, of the secret worship of Demeter at Eleusis,
--but, most commonly, of the rites of Bacchus,
Prob. from * ergô
erdô, rhezô, in the sense of performing
sacred rites, sacra facere.]
Organon , to, ( [ergon, erdô] ) I.
an implement, instrument,
Ergon [Ergô] I.work,
1. in Il. mostly of deeds of war,
3.a hard piece of work, a hard task, Il.:
also, a shocking deed or act,
A.
instrument, implement, tool, for making
or doing a thing
3.musical instrument,
poluchorda
polu-chordos
, on,
A. many-stringed, barbiton
Theoc.16.45
2 Tim 3: 2 For men shall be lovers
of their own selves, covetous, boasters,
proud, blasphemers, disobedient to
parents, unthankful, unholy,
Clanging and Tinkling point to more
Bacchus or Dionysus
BOASTERS are:
G5366 philarguros fil-ar'-goo-ros From
G5384 and G696 ; fond of silver (money), that is,
avaricious:--covetous.
G213 alazōn al-ad-zone' From alē (vagrancy); braggart:--boaster.
G214 alalazō al-al-ad'-zo From alalē (a shout, “halloo”);
to vociferate, that is, (by implication) to wail;
figuratively to clang:--tinkle, wail.
Aristophanes'
Lysistrata:
Call upon Bacchus,
afire with his Maenades [mad women];
Call upon Zeus in the lightning arrayed;
Call on his queen, ever blessed, adorable;
Call on the holy, infallible Witnesses,
Call them to witness the peace and the harmony,
This which divine Aphrodite has made.
Allala! Lalla! Lallala! Lallala!
Whoop for victory, Lallalalae!
Evoi! Evoi! Lallala, Lallala!
Evae! Evae! Lallalalae.
The
word lelein is fundamentally an onomatopoetic one,
meaning, as Thayer's Lexicon puts it, to go 'la-la'. The
Greeks shouted 'alala' both in worship and in war, and
personified Alala as a deity (Pindar, Fr. 208 [78];
Plutarch 2.3496). It was this same repetitive and
meaningless syllabification in pagan prayers which Jesus
described: 'for they think they shall be heard for their
much speaking' (Matthew 6:7)
T. Maccius Plautus, Miles Gloriosus,
or The Braggart Captain
Now I will disclose to you
both the subject and the name of the play which we are
just now about to act, and for the sake of which you are
now seated in this mirthful place , "Alazon" is the name (86)
This city is Ephesus; then, the Captain, my master,
who has gone off hence to the Forum, a bragging, impudent, stinking fellow,
brimful of lying and lasciviousness, says
that all the women are following him of their own accord.
Wherever he goes, he is the laughing.stock of
all; and so, the Courtesans here--since they make wry mouths
at him, you may see the greater part of them with lips all
awry Alazon is the name:
alazôn, "the boaster," he says, was the
Greek name of the play.
It is not known who
was the Greek author from whom Plautus took this play, which
is one of his best.
3 in Greek, of this
Comedy; the same we call in Latin. "the Braggart"
(Gloriosus).
Iamblichus
wrote of Sabazianism which was what God abandoned
Israel to because of musical idolatry.
We affirm, accordingly,
not only that the shoutings and choric songs are sacred to the
gods, each and all of them, as being peculiarly their own,
but likewise that there is a kindred relationship between
them in their proper order . . . and the peculiar usages
of Sabazian worship make ready for the Bacchic enthusiasm, the purifying of
souls, and deliverances from old incriminations, their respective inspirations
are, accordingly, different in every important particular.
Thou seemest to think
that those who are enrapt by the Mother
of the gods are males, for thou callest them, accordingly, 'Metrizontes' yet that is not true, for
the 'Metrizontesae' are chiefly women (op cit., pp.
121-123
Such women must learn that
they were purified
not through shouting but through the blood
of
Christ and through the washing of the water of the Word.
2 Tim 3: 3 Without natural
affection, trucebreakers, false accusers, incontinent,
fierce, despisers of those that are good,
G786 aspondos
as'-pon-dos From G1 (as a negative particle) and a
derivative of G4689 ; literally without libation (which
usually accompanied a treaty), that is, (by implication)
truceless:--implacable, truce-breaker.
2 Tim 3: 4 Traitors, heady, highminded,
lovers of pleasures more than lovers of God;
G4273 prodotēs
prod-ot'-ace From G4272 (in the sense of giving forward into
another’s [the enemy’s] hands); a surrender:--betrayer,
traitor.
G5187 tuphoō toof-o'-o From a derivative of G5188 ; to
envelop with smoke, that is, (figuratively) to inflate with
self conceit:--high-minded, be lifted up with pride, be
proud.
2 Tim 3: 5 Having a form of
godliness, but denying the power thereof: from such turn
away.
2 Tim 3: 6 For of this sort are they which
creep into houses, and lead captive silly women laden with
sins, led away with divers lusts,
G1133 gunaikarion
goo-nahee-kar'-ee-on A diminutive from G1135 ; a little
(that is, foolish) woman:--silly woman.
G1939 epithumia ep-ee-thoo-mee'-ah From G1937 ; a longing
(especially for what is forbidden):--concupiscence,
desire, lust (after).
2 Tim 3: 7 Ever learning, and never
able to come to the knowledge of the truth.
2 Tim 3: 8 Now as Jannes and Jambres
withstood Moses,
so do these also
resist the truth:
men of corrupt
minds, reprobate concerning the faith.
G2704 kataphtheirō
kat-af-thi'-ro From G2596 and G5351 ; to spoil entirely,
that is, (literally) to destroy; or (figuratively) to
deprave:--corrupt, utterly perish
G5351 phtheirō fthi'-ro Probably strengthened from
phthiō (to pine or waste): properly to shrivel or wither,
that is, to spoil (by any process) or (genitive) to ruin
(especially figuratively by moral influences, to
deprave):--corrupt (self), defile, destroy.
G5353 phthoggos fthong'-gos From G5350 ; utterance, that is,
a musical note (vocal or instrumental):--sound.
2 Tim 3: 9 But they shall proceed no
further: for their folly shall be manifest unto all men, as
theirs also was.
THE
REMEDY knowing that Satan will be the majority.
2 Tim 3: 10 But thou hast
fully known
my doctrine, manner of life, purpose, faith,
longsuffering, charity, patience,
2 Tim 3:
11 Persecutions, afflictions, which came
unto me at Antioch, at Iconium, at Lystra;
what persecutions I
endured: but out of them all the Lord delivered me.
2 Tim 3:
12 Yea, and all that will live godly in Christ Jesus
shall suffer persecution.
2 Tim 3: 13 But evil men and seducers
shall wax worse and worse,
deceiving [wandering stars], and being deceived.
2Tim.3:13 ponēroi de anthrōpoi kai goētes prokopsousin epi to kheiron, planōntes kai planōmenoi.
SEDUCERS
ponēros
, of things, toilsome, painful, grievous, “phortion”
Ar.Pl.352.
in moral sense, worthless, knavish, phēmē,
bios,
zoē,
A.Ch.1045
prokoptō
,
cut one's way forward, only
metaph “sophia
kai
hēlikia”
having advanced further in
impiety, 2 Ep.Ti.2.16
kheirōn
later in moral sense, worse than others, sts.
almost like a positive, knave,
1114. goes, go´-ace; fgoao (to wail);
properly, a wizard (as muttering spells), i.e. (by
implication) an imposter: seducer
1114. goes, go´-ace; goao (to wail);
properly, a wizard (as muttering spells), i.e. (by
implication) an imposter: seducer.
Goês , êtos, ho, Used
with:
2. Juggler, cheat, deinos g. kai pharmakeus kai sophistês Pl.Smp.203d
; deinonkai g. kaisophistên . . onomazôn D.18.276
; apistos g. ponêrosId.19.109
; magoskai g. Aeschin.3.137
: Comp. goêtoteros Ach.Tat.6.7 (s. v. l.). (Cf. Lith. žavēti
'incantare'.)
pharmakos (on the
accent v. Hdn.Gr.1.150), ho, hê,
A. poisoner, sorcerer, magician,LXXEx.7.11
(masc.), Ma.3.5
(fem.), Apoc.21.8,
22.15.
Epôidos [epaidô] I.singing to or over:
as Subst. an enchanter, Eur.: c. gen. acting
as a charm for or against, Aesch., Plat. 2. pass. sung or said
after, morphês epôidonc alled after
this form,
II. in metre, epôidos, ho, a verse or
passage returning at intervals, a chorus, BURDEN refrain, as
in Theocr.
Goêt-eia , hê, A.witchcraft,
jugglery, tês hupokriseôsD.S.1.76
; hêdonês di' ommatôn
hupo-krisis II.
Att., playing a part on the stage, 2. an
orator's delivery,Arist.Rh.1386a32,
1403b22,
1413b18,
Chrysipp.Stoic.2.96, Phld.Rh.1.195 S., 201 S. (pl.); hoikatatên hu. rhêtores orators who depend
on their delivery, opp. to the authors of written
speeches, Arist.Rh.1404a18.
3. metaph., playing a part, hypocrisy, outward show,
Phoc.2 B, Plb.35.2.13,
LXX
2 Ma.6.25, Ev.Matt.
23.28, al., Luc.Somn.17. 4
.hupokrisin, as Adv., after
the manner of, delphinos hu. Pi.Oxy.408.69
( = Fr.235).
ponēros
, of things, toilsome, painful, grievous, “phortion”
Ar.Pl.352.
in moral sense, worthless, knavish, phēmē,
bios,
zoē,
A.Ch.1045
prokoptō
,
cut one's way forward, only
metaph “sophia
kai
hēlikia”
having advanced further in
impiety, 2 Ep.Ti.2.16
kheirōn
later in moral sense, worse than others, sts.
almost like a positive, knave,
1114. goes, go´-ace; fgoao (to wail);
properly, a wizard (as muttering spells), i.e. (by
implication) an imposter: seducer
--goēt-eia
,
hē,
A.witchcraft, jugglery,
“
g.
kai
mageia”
Gorg.Hel.10, cf.
Pl. Smp.203a:
metaph., “
ouden
hugies,
alla
g.
tis”
Id.R.584a,
Andronic. Rhod.
p.573 M., etc.; “
apatē
kai
g.”
Plb.4.20.5,
cf.
Luc.Nigr.15;
“
g.
tēs
hupokriseōs”
D.S.1.76;
“
hēdonēs
di'
ommatōn”
Plu.2.961d: in a milder
sense, '
finesse',
Cic.Att.9.13.4;
hē
tēs
phuseōs
g.
the
magic of Nature,
Plot.4.4.44.
--ma^geia ,
hē,
II. magic,
Thphr.HP9.15.7
(pl.),
Act.Ap.8.11
(pl.), etc.;
tēn goētikēn m. oud' egnōsan hoi magoi]
Arist. Fr.36.
hupo-kri^sis
,
eōs,
hē,
II. Att.,
playing a part on the stage,
Arist.EN1118a8,
Phld.Mus.p.91K.
4. hupokrisin, as
Adv.,
after the manner of, “
delphinos hu.”
Pi.Oxy.408.69 (
=
Fr.235).
--huporkh-eomai
,
II. sing
and dance a character, of a
pantomimic
actor,
Luc.Salt.16.
Note
the phrase: 1
heart 2 fear 3 singing 4
willingly [ pros
de kardiai phobos aidein hetoimos
êd'
1 heart Paul put
the melody in the PLACE of the heart to
prevent the fear and panic creted by music.
2
fear Phobos
A. panic flight, the usual sense
pla^n-aō
lead astray, mislead, deceive planōn
tēn
exodon,
of the Labyrinth, Apollod.3.1.4.
7.to be misled, “hupo
phōnēs
koinotētos”
Phld.Sign.7; tais
homōnumiais
exodos
3. end of a tragedy, i.e. all
that follows the last choral ode, Arist.Po.1452b21;
exodon
aulein
play the chorus off the stage (their exit being led
by an aulētēs),
Ar.V.582
Deceived by similar language:
homōnu^m-ia
, 2. an equivocal word, tōn
onomatōn
tō
men
sophistē
homōnumiai
khrēsimoi
. . , tō
poiētē
de
sunōnumiai
(q.v.) Arist. Rh.1404b38.
phōn-eō
, (phōnē)
cry aloud, as in joy, S.Tr.202;
of a singer, “aoidos
. . aiola
phōneōn”
Theoc.16.44:—
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.
“herponti
phōneis”
Id.Aj. 543.
1Corinthians 13:1 Though I speak with the tongues
of men and of
angels,
(condemned)
and have not charity,
(Grace) (condemned)
I am become as sounding
brass, or a tinkling cymbal.
La^l-eō, Mark of the
Locusts II. chatter, Opposite.
articulate speech, as of locusts, chirp,
Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper
to chirp at midday, III. of
musical sounds, “aulō [flute] laleō” Theoc.20.29; “di'aulou [flute] ē salpiggos l.”[trumpet]
Arist. Aud.801a29; of
Echo, magadin lalein sound the magadis, [double
flute]
Eur.
Supp. 203 Theseus
[195] Full often have I argued out this subject with others.
For there are those who say, there is more bad than good in
human nature; but I hold a contrary view, that good over bad
predominates in man, [200] for if it were not so, we should
not exist. He has my praise,
whichever god brought
us to live by rule from chaos and from brutishness,
first by implanting
reason, and next by giving us a tongue to declare our
thoughts,
so as to know the
meaning of what is said..
And where sight fails us and our knowledge is not sure, the
seer foretells by gazing on the flame, by reading signs in
folds of entrails, or by divination
from the flight of birds.
Are we not then too
proud, when heaven has made such [215] preparation for our
life,
not to be content with it?
But our
presumption seeks to lord it over heaven,
and in the pride of our hearts
we think we are wiser than the gods.
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
para-paiô
, A.strike on the side, strike falsely,
chelun Hermes
lyre made from a turtle shell. II. intr.,
strike a false note : metaph., to be
infatuated, lose one's wits, 2. fall away from,
paiô1 2. c. acc. instrumenti,
to strike, dash one thing against another, karai
theos
mega baros epaisen the god dashed a great weight
upon my head, i. e. smote me heavily,
Soph.; epaisas epi nosôi noson
Chelus A. tortoise, h.Merc.33. 2.
lyre (since Hermes made the first lyre by stretching
strings on a tortoise's shell, which acted as a
sounding-board),
Melos B. esp. musical
member, phrase: hence, song, strain, 2.music
to which a song is set, tune, 3. melodyphorminx d'au phthengoith' hieron m. êdekai aulos
Pindar, 1.5 I have come with
the Graces for the sons of Lampon
[22] to this well-governed city. If Aegina turns her steps to the clear road of
god-given deeds, then do not grudge [25] to
mix for her in song a boast that is fitting
recompense for toils. In heroic times, too, fine warriors
gained fame, and they are celebrated with lyres
and flutes in full-voiced harmonies [28] for
time beyond reckoning. Heroes who are honored by
the grace of Zeus provide a theme for skilled poets: [30] among the Aetolians the brave sons of Oeneus are worshipped with shining
sacrifices
Prophêt-ês one who speaks for a god and
interprets his will to man, interpreter,
expounder
of the will of Zeus, Bakchou
p., perh. of Orpheus, E.Rh.972; [Dionusou]
p., of the Bacchae, esp. of the
Delphic Apollo, of the minister
and interpreter at Delphi, Egyptian temples, member of the highest order
of the clergy, priest, 3. interpreter, expounder of the
utterances of the mantis (q.v.), Pl.Ti.72a: hence, of
Poets, Pieridôn p. Pi.Pae.6.6 ; Mousan p. B.8.3 , cf.
Pl.Phdr.262d. Haides
Bakchos
III. Bacchanal, Heraclit.14, E.Ba.491: generally, any one
inspired, frantic, Haidou Bakchos. 2. branch carried
by initiates, Haides
Mantis
Pythian priestess, Id.Eu.29; 3. Adj., toude manteôs chorou
of this prophetic band, Grasshopper,
Exod
VII.1 Yahweh said to Moses, "Behold, I have
made you as God to Pharaoh; and Aaron your brother shall
be your prophet
Pindar,
Nemean 9.[46] For if, together with many
possessions, a man wins renown and glory, there is no
higher peak on which a mortal can set his feet. Peace
loves the symposium, and new-flourishing victory
is fostered by soft song, and the voice
becomes bold beside the mixing-bowl. [50] Let
someone mix the wine now, the sweet forerunner of victory-song,
[51] and dispense the powerful son of the vine in those
silver goblets
That is why they do not hesitate to lie
TO God and ABOUT God and are able to lead a "multidude to
do evil."
Goês [goaô] 1. one who howls out enchantments, a sorcerer, enchanter, Hdt., Eur.; goêsi
kataeidontes charming by means of sorcerers, Hdt. 2. a juggler, cheat, Plat., Dem.
Iamblichus.
So, also, certain others of these ecstatics
become entheast or inspired when they hear cymbals, drums, or some choral chant;
as for example, those
who are engaged in the Korybantic Rites, those who are possessed
at the Sabazian festivals, and those who are
celebrating the Rites of the Divine Mother.
Others, also, are
inspired when drinking water, like the priest of the Klarian Apollo at Kolophon; others when sitting over
cavities in the earth, like the
women who deliver oracles at Delphi; others when affected by
vapor from the water, like the prophetesses at Branchidæ; and others when standing
in indented marks like those who have been filled from
an imperceptible inflowing of the divine plerome.
2. That likewise, an
evidence that a condition of the Soul is a principal
source of the art of divining is shown by the facts that
the senses
are held in check, fumes and invocations being employed for the
purpose;
and that by no means
everybody, but only the more artless
and young persons, are suitable for the
purpose.
3. That likewise, ecstasy or alienation of mind is a chief origin of the divining art; also
the mania which occurs in diseases,
mental aberration, abstinence from wine, suffusions of
the body. fancies set in motion by morbid conditions or
equivocal states of mind, such as may occur during
abstinence and ecstasy, or apparitions got up by technical magic. 12
12. Goeteia (goetia), or "black
magic."
Kat-aidô I.
trans., charm, appease by singing, sing
a spell or incantation (
[epôidê] ) to . . , kataeidontes . .., to be induced
by charms to do a thing, epôidê , Ion.
and poet. epaoidê A.song sung to or over:
hence, enchantment, spell used with Pharmakon
meaning the singers and musicians under the Mother of
harlots (Rev 17-18_
Barbaros A.barbarous,
i.e. non-Greek, foreign [Non Greeks spoke TONGUES or
minor dialects]
Magikos, II.magical,
bibloi [magical
"Mouseor" Psalmon, Propheton]
Ps.-Phoc.149 ; m. technê
magi [Rev 18)
E.IT1337
. Euripides, Iphigenia in Tauris
Messenger
When
we
came to the sea-shore, where Orestes' [GENDER CONFUSED] ship was moored in hiding, [1330] Agamemnon's
daughter motioned to those of us you sent with the
strangers' bonds to stand far off, as if her sacrifice
of purifying flame, that she had come for, were
secret. But she went on alone, holding the strangers'
chains in her hands, behind them.
Your
servants, lord, were suspicious, [1335]
but
we
allowed
it. After a while, so that we might think that she was
accomplishing something, she raised a shout, and
chanted strange songs and spells,
as if she were washing off the pollution of murder.
When we had sat a long time, [1340]
it
occurred
to
us that the strangers, loosed from their bonds, might
kill her and escape by flight. But we were afraid of
seeing what we ought not, and sat in silence. But at
length we all resolved to go where they were, although
we were not allowed.
Magos Magian, one of a Median
tribe 2. one of the priests and wise men in Persia
who interpreted dreams, 3. enchanter, wizard,
esp. in bad sense, impostor, charlatan,
Heraclit.14, S.OT387, E.Or.1498 (lyr.), Pl.R.572e,
Act.Ap.13.6, Vett. Val.74.17: also fem., Luc.Asin.4, AP
5.15 (Marc. Arg.). II. magos, on, as Adj.,
magical, magps technêi prattein t
DECEIVING
Plane
(g4106) plan'-ay; fem. of 4108 (as abstr.); obj.
fraudulence; subj. a straying from orthodoxy or piety:
- deceit, to deceive, delusion, error.
Raging waves of the sea, foaming out their own shame;
wandering stars, to whom is RESERVED the blackness of
darkness for ever. Jude 1:13
Planetes (g4107) plan-ay'-tace; from 4108; a rover
("planet"), i.e. (fig.) an erratic teacher: -
wandering.
Planos (g4108) plan'-os; of uncert. affin.; roving (as a
tramp), i.e. (by impl.) an impostor or misleader: -
deceiver, seducing.
NOW the Spirit speaketh expressly, that
in the LATTER TIMES some shall depart from the
faith, giving heed to seducing SPIRITS, and
doctrines of devils ; 1Ti.4:1
Enoch
2:1 Behold, he comes with ten thousands
of his saints, to execute judgment upon them,
and destroy the wicked, and reprove all the carnal
for everything which the sinful and ungodly
have done, and committed against him.
Enoch 8:1 Moreover Azazyel (Satan teaching Tubal-Cain etal.)
taught
men to make swords, knives, shields, breastplates, the
fabrication of mirrors, and the workmanship of
bracelets and ornaments, the use of paint, the
beautifying of the eyebrows, the use of stones of
every valuable and select kind, and all sorts of dyes,
so that the world became altered.
In the Sons
of The Gods which
is commentary on the Bible Jubal who handles instruments
"without authority." And Josephus notes that Naamah was
an enchantress or witch.
(r) Genun
(Jubal etal.) the Canaanite, son of Lamech the Blind,
living in the Land of the Slime Pits, was ruled by
Azael from his earliest youth, [The old Nadab and
Abihu Scapegoat]
and invented all sorts of musical instruments.
When he played these, Azael ENTERED into them too,
so that they gave forth seductive tunes entrancing
the hearts of all listeners.
Genun would assemble companies of musicians,
who inflamed one another with music until their lust
burned bright like fire,
and they lay together promiscuously.
He also brewed beer, gathered great crowds in taverns,
gave them to drink, [New Wineskins]
and taught them to forge iron swords and spear-points,
with which to do murder at random when they were drunk
.
Their danger is that they BELIEVE their
own lies and cannot even quote anything without twisting
it to FIT their brains which The Book of Enoch and many
other documents PROVE that making the MUSIC MEANS WORSHIP
CONNECTIONS is hard wired and there is no redemption-ever.
Evil
is PONEROS (G4190) EVIL INFLUENCE, DISEASED, DERELICT,
FACINOROUS,
DECEIVERS fill the role of the Serpent or Musical
Enchater: the singing and harp playing prostitute in the
garden of Eden.
-Goēs , ētos,
2. [select]
juggler, cheat, “deinos g. kai pharmakeus kai sophistēs” Pl.Smp.203d;
“deinon kai g. kai sophistēn . . onomazōn” D.18.276; “apistos g. ponēros” Id.19.109; “magos kai g.” Aeschin.3.137:
Comp. “goētoteros” Ach.Tat.6.7 (s. v. l.). (Cf. Lith.
žavēti 'incantare'.)
Sophis-tēs A. master
of one's craft, adept, expert, of diviners, of
musicians, “sophistēs . . parapaiōn khelun” [LYRE) with
modal words added, “hoi s. tōn hierōn melōn” [MELODY IN THE
TEMPLE]
2. wise, prudent or statesmanlike man,
in which sense the seven Sages are called sophistai,
II. from late v B.C., a Sophist, i.e. one
who
gave lessons in grammar, rhetoric, politics,
mathematics, for money
GOD DOES NOT
SPEAK TO THE WISE SOPHISTS
Epōd-os , on, （epadō） A. singing
to or over, using songs or charms to
heal wounds,
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
2. epōdos, ho, verse or passage
returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus,
burden, refrain
-huporkh-eomai ,
II. sing and dance a character, of a pantomimic
actor,
See
First Corinthians Chapter One as Paul begins all of
his messages.
Jesus commanded the EKKLESIA or SCHOOL OF
THE BIBLE which is for BIBLE STUDY ONLY as the ONLY way to
keep the wolves from taking control. Wolves defining a style
of singing or musical praise which most of you LOVE.
For those addicted to pagan singing, Paul commanded
"that which is written" and psalms, hymns and spiritual songs
are all written in the Bible. That is because the DRIVEN
PURPOSE of the church was to be a school of the Bible. Almost
none of the New Testament would be required to do ALL that is
commanded to be a School of the Bible.
For those afflicted with Prophetitis, Peter told them to pay
attention to the PROPHETS and the day star would arise in
their hearts. They would not need to know anything about the
Epistles other than to CORRECT the failures to "do church."
Now, that we have the New Testament we have a record of
what NOT to do to PREVENT being a school of the Bible.
None of that happens in a "liberated" theater for holy
entertainment. Paul told Timothy:
2 Tim 3:
14 But continue thou in the things
which thou hast
learned
and hast been assured
of,
knowing of
whom thou hast learned them;
2 Tim 3:
15 And that from a child thou hast known the holy scriptures,
which are able to make
thee wise unto salvation
through faith which is
in Christ Jesus.
Only a foundation in the Old Testament
makes one competent to be a disciple and take advantage of
Salvation: Much of Paul's writings are commentary on the
Old Testament specificially to condemn the PLAY or musical
idolatry at Mount Sinai.
G4991 sōtēria
so-tay-ree'-ah Feminine of a derivative of G4990 as
(properly abstract) noun; rescue or safety (physically or
morally):--deliver, health, salvation, save, saving.
Jesus, John, Peter and Paul spoke of being
saved FROM that crooked and perverse RACE of vipers. The
CROOKED RACE was the new wineskinners MARKED by their style
of Skolion singers. If you are safe FROM this
Viper Race then you can obey Jesus to REST FROM what you
call church and "come learn of me."
Consistent with ALL of the NOT
musical passages demanding that we use "that which is
writen" the SAME Paul tells the SAME story in all of his
letters: that is why the changeling-hirelings REJECT the
Epistles and preach JUST JESUS but ANOTHER Jesus which they
found in the mirrow.
2 Tim 3:
16 All scripture is given by inspiration of God,
and is profitable for
doctrine, for reproof, for correction,
for instruction in righteousness:
2 Tim 3:
17 That the man of God may be perfect, throughly furnished
unto all good works.
Paul never fails to warn people of the
SORCERERS whom John identified as singers and musicians (Rev
18) as agents of the Mother of Harlots (Rev 17).
That is why Paul's command
for "church" was to
1Tim. 4:11 These things
command and teach.
1Tim. 4:12 Let no man
despise thy youth;
but be thou an example of the
believers, in word, in conversation,
in charity, in
spirit, in faith, in purity.
1Tim. 4:13 Till I come,
give attendance to [public] reading, to exhortation,
to doctrine.
Timothy was further taught by Paul and the elders APT to teach
and send out evangelists.
1Tim. 4:14 Neglect not the
gift that is in thee, which was given thee by prophecy, with
the laying on of the hands of the presbytery.
1Tim. 4:15 Meditate
upon these things; give thyself wholly to them; that
thy profiting may appear to all.
1Tim. 4:16 Take heed unto thyself,
and unto the doctrine;
continue in them: for
in doing this thou shalt both save thyself,
and them that hear thee.
Next, he defines the assembly or ekklesia
or synagogue in terms ONLY of teaching that which is
written.
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