David Young Angels and Demons.html

When all of the owners have been driven out--and they ain't 'coming back-the property can be scooped up by, lets us say, A New Day Church.

Women Authority At North Boulevard Church of Christ

God sends Angels as Musical Reapers to be baptized with spirit (windy) and fire.
Demons are the intercessors of those leaving Scriture and following the NEW HERMENEUTIC.

The Glorified Jesus in the STATE of Holy Spirit appeared to Paul and let him Hear the VOICE of His MOUTH: guided Paul to warn that from Eve, Miriam and beyond any woman who lusts to PRESIDE OVER the flock, will think that TRUTH BEGAN WITH THEM (1 Corinthians 14) or in 1 Timothy 2 because they usurp the role of the PRESENT RABBI, when Elders as the only Teacher-Pastor, teach that which has been taught or "that which is WRITTEN for our learning."  Jesus, Paul and early church history do not authorize any funding beyond sending evangelists. 

"How can they PREACH unless they are SENT. Indeed because a preacher is an eye-- or ear--witness of the risen Lord who commissiond them. A preacher as a herald is a MAIL MAN to take only the Word, Gospel, Faith, Truth to those who need good news.

As with most New Testament Concepts, SPIRIT in Hebrew, Greek and Latin is used to speak of PAGAN gods. For instance, the Latin SPIRITUS speaks of Apollyon and his Locusts or Musical Worship Team.

Holy Spirit was never and can never identify the name of a person or god. Jesus of Nazareth in His glorified STATE exists as HOLY SPIRIT and is God's only Rabbi when apt elders teach that which has been taught.

North.Boulevard.Church.of.Christ.Elders.Vision.html
As the First Step in Robbing Temple, the first job is to follow the  New Hermeneutic which slanders all of the historical and Scripture-taught practices of a faithful SCHOOL OF THE WORD.

THE DEMONIC SPIRIT DISSOCIATES OR DRIVES OR INTIMIDATES EVERYONE INTO THE MEANING OF MUSIC: to make the lambs dumb before the slaughter.

1. Legalistic 2 times
2. Just our Tradition or Traditional 20 Times.
           [This is a lie: vocal and instrumental rejoicing was outlawed for the Church of Christ in the Wilderness.
3. Style or Styles  of WORSHIP 16 Times
   Jesus said that the kingdom does not come with religious observations: the School of Christ is the antithesis of the always-pagan worship rituals.  Jesus named self-speakers, singers and instrument players hypocrites.
4. Method or Methods 9 Times [Elders as THE pastor-teachers are commanded to TEACH that which HAS BEEN TAUGHT.
   
5. Customs 2 [Not using instruments is a Direct Command known by all bible students]
   
6. A NEW Language 7 Times [They claim that the Bible is to be interpreted by a NEW REVELATIONS: the 20/20 vision CASTING is a witchcraft or sorcery word]
   
7. Just our Heritage 2 [That's a lie]
   
8. Freedom 22 Times--is something WE OFFER YOU. [Christ freed us from laded burden and burden laders: performance musicians a a TAX not in time of war.
   
9. Just our Opinions 11 Times [That's a lie]
   
10. Pharisee 2 [Jesus called preachers for hire, singers and instrument players PHARISEES]
    
11. Continuity with the Past 2 [He means WE will OFFER both vocal and instrumental]
    
12. Judgment 8 [Judgment is the Purpose Driven Cults Infiltrate and Divert your newly financed property]
    
13. Not using INSTRUMENTS HINDERS the Work of God
    
14. Because this is DISCORDING WE will move slowly. [Frogs might jump out of the Collection plate vat]

IT DOESN'T TAKE 40 DAYS OF PRAYER TO DETECT THE MEANING OF HOLY SCRIPTURE. SUCH PRAYER TO AN IMAGINED "HOLY SPIRIT GOD" IS DANGEROUS.

http://www.pineycom.com/FathArnoHeresIV.html

May it not happen, may it not come to pass, although you craftily conceal it, that the one should take the other's place, deluding, mocking, deceiving, and presenting the appearance of the deity invoked?

If the magi, who areso much akin to soothsayers [Miriam and Levites], relate that, in their incantations, pretended gods  [i.e., demons]. steal in frequently instead of those invoked;  that some of these, moreover, are spirits of grosser substance, who pretend that they are gods, and delude the ignorant by their lies and deceit,-

why should we not similarly believe that here, too, others substitute themselves for those who are not, that they may both strengthen your superstitious beliefs, and rejoice that victims are slain in sacrifice to them under names not their own?

33. Your gods, it is recorded, dine on celestial couches, and in golden chambers, drink,
        and are at last soothed by the music of the lyre, and singing .
        You fit them with ears not easily wearied; 
        and do not think it unseemly to assign to the gods
        the pleasures by which earthly bodies are supported,
        and which are sought after by ears enervated by the frivolity of an unmanly spirit.

THE NEW HERMENEUTIC by which all once Christian Bible Colleges deny God and Holy Scripture.

hermēn-eia , hē, (hermēneuō)
A.interpretation, explanation, Pl.R.524b (pl.), Tht.209a, Epicur.Nat.28.1; esp. of thoughts by words, expression, khrēsthai tē glōssē pros hermēneian”
2. in Music, expression, Plu.2.1138a, 1144d. hai Platōnikai he. Plato's gifts of style, D.H.Pomp.1.2. 3.translation, Aristeas 3, Ph.2.141; “he. tōn Hpōmaikōn” POxy.1201.12 (iii A.D.); he. ekhein to mean when translated,]

khraō
A  all upon, attack, assail, daimōn , onos, voc god, goddess, of individual gods or goddesses
ut more freq. of the Divine power (while theos denotes a God in person), the Deity, cf. Od.3.27; pros daimona against the Divine power, Plat. Epin. 984e

daimōn , onos, voc. A.“daimōn” S.OC1480 (lyr.), “daimon” Theoc.2.11, ho, hē, god, goddess, of individual gods or goddesses,
esp. evil spirit, demon, Ev.Matt.8.31, J.AJ8.2.5; “phauloi d.
B. = daēmōn, knowing, d. makhēs skilled in fight, , names of celestial klēroi,
“theōn, d., hērōōn, tōn en Haidou” Pl.R.392a
klēros III. of the Levites, “Kurios autos klēros autou” LXX De.18.2: hence, of the Christian clergy, “en klērō katalegomenos”
Hermēs gar ōn klērō poiēseis oid' hoti” Ar.Pax365; “k. Hermou” E

Plat. Rep. 3.392a “We have declared the right way of speaking about gods and daemons and heroes and that other world.” “We have.” “Speech, then, about men would be the remainder.” “Obviously.” “It is impossible for us, my friend, to place this here.²” “Why?” “Because I presume we are going to say that so it is that both poets

ti oun ktl. This is the alēthes eidos logōn. Plato has prescribed canons for the pseudeis logoi or legends about gods etc.; but rules for alētheis logoi, i.e. logoi relating to men and human affairs,

The Word or Logos outlaws opinions, experiences, rhetoric, singing, playing an instrument, acting or PAY TO PLAY.

Plat. Rep. 3.392b and writers of prose speak wrongly about men in matters of greatest moment, saying that there are many examples of men who, though unjust, are happy, and of just men who are wretched, and that there is profit in injustice if it be concealed, and that justice is the other man's good and your own loss;
        and I presume that we shall forbid them to say this sort of thing
        and command them to sing and fable the opposite.
Don't you think so?” “Nay, I well know it,” he said. “Then, if you admit that I am right, I will say that you have conceded the original point of our inquiry?”

Matt. 13:38 The field is the world;         the good SEED are the children of the KINGDOM;         but the tares are the children of the wicked one; Matt. 13:39 The enemy that sowed [dna] them is the DEVIL;         the harvest is the end of the world;  [Aion messianic Age]         and the REAPERS are the ANGELS Jude 14 And Enoch also, the seventh from Adam, prophesied of these, saying,         Behold, the Lord cometh with ten thousands of his saints, Jude 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 16 These are murmurers, complainers, walking after their own lusts;         and their mouth speaketh great swelling words,         having men’s persons in admiration because of advantage. goês   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 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. E.Ba.234 Euripides, BacchaePentheus[215]  I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances [220]  this new deity Dionysus, whoever he is. 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.  2.juggler, cheat, “deinos g. kai pharmakeus kai sophistēs” Pl.Smp.203d; “deinon kai g. kai sophistēn . . onomazōn” D.18.276; “apistos g. ponēros” Id.19.109; “magos kai g.” Aeschin.3.137: Comp. “goētoteros” Ach.Tat.6.7 (s. v. l.). (Cf. Lith. žavēti 'incantare'.) sophis-tēs , ou, ho, A.master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalon” Pi.I.5(4).28, cf. Cratin.2; of musicians, “sophistēs . . parapaiōn khelun” Jude 17 But, beloved, remember ye the WORDS which were spoken         before of the APOSTLES of our Lord Jesus Christ; Jude 18 How that they told you there should be mockers in the last time,         who should walk after their own ungodly lusts. Empaig-ma , atos, to, A. jest, mocking, delusion, LXX Is.66.4; magikês empaigmata technês -Prospaizô , 2. abs., sport, jest, 3. laugh at, make fun or sport of, sing to the gods, sing in their praise or honour, 2. banter, tous rhêtoras Jude 19 These be they who separate themselves, sensual, having not the Spirit. God sends forth MUSICIANS meaning to make the lambs dumb before the slaughter. aggelos  Arabios a., of a loquacious person,  2.  generally, one that announces or tells, e.g. of birds of augury, Il.24.292,296; Mousōn aggelos,a. kai arkhaggeloi Mousōn   Dios aigiokhoio thugateres” Daughters whatever the sex led by Apollyon. “kanakhan . .gnashing of teeth, clanging brass, k. aulōn sound of flutes, of the lyre HH 3 185 To Pythian Apollo, Apollyon: Leto's all-glorious son goes to rocky Pytho, playing upon his hollow lyre, clad in divine, perfumed garments;         and his lyre, [185] at the TOUCH of the golden key, sings sweet. Thence, swift as thought, he speeds from earth to Olympus, to the house of Zeus,         to join the gathering of the other gods: then straightway the undying gods think only of the lyre and song, and all the Muses together,         voice sweetly answering voice, [190] hymn the unending gifts the         all that they endure at the hands of the deathless gods,         and how they live witless and helpless                 and cannot find healing for death or defence against old age. Meanwhile the rich-tressed GRACES and cheerful Seasons dance with [195] Harmonia and Hebe and Aphrodite, daughter of Zeus, holding each other by the wrist.     And among them SINGS ONE, not mean nor puny, but tall to look upon and enviable in mien, Artemis who delights in arrows, sister of APOLLYON. [200] Among them sport Ares and the keen-eyed Slayer of Argus, while Apollo plays his lyre stepping high and featly and a radiance shines around him, the gleaming of his feet and close-woven vest. ka^na^kh-eō    k. melos to let a song ring loud, A.R.4.907.  There is no musical melos or melody in Scripture. Od.6.82; odontōn men k. pele GNASHING OF TEETH,  k. aulōn sound of flutes, Pi.P.10.39 (pl.), B.2.12, cf. S.Tr.642 (lyr.); ofthelyre, h.Ap.185. THE KITHERA MYSTERIES: suddenly organised and pianists lost their role and the GUITAR PICKER AND FAT GIRLS invaded; "The psaltery a triangular instrument similar to a harp, produced gentler sound and would be more suitable for somewhat restrained and low-key events, as would be the kithara, an instrument similar to the lyre. Both were traditional instruments played in a variety of events, public and private, and were often accompanied by song, either by the performer him/herself or a singer.  Aristotle attests that those musicians came from the lower social strata, and many of them, both men and women, were prostitutes hired to entertain guests in private parties.6  Aeschines, for example, attests that Misgolas, one of the alleged lovers of Timarchos, had a reputation for being very fond of kithara boys, while Antiphanes and Alexis confirm this with jokes about Misgolas and his kithara boys. In Xenophon’s Symposion the beautiful boy who could play the kithara and dance aroused enthusiasm among the guests and made his master a lot of money. Xenophon.Symposium.Lying.Wonders.Music.html Mousōn  [Locusts]       theias antiluron mousas” S.Tr.643 (lyr.); “ A.to be inspired, frenzied, [WRATH] frenzy obtained inspiration through ritual, II. worship as divine, Id.59.27; “Puthagoran kai Platōna” Mousōn  [Locusts]           Aiakō moisan pherein” Pi.N.3.28  [LADED BURDEN]“adein adokimon m.” Pl.Lg. 829d: i The MUSES are  adokimon  3. DISREPUTABLE “lakismat' adokim' olbiois ekhein” E.Tr.497; “mousa” Ep.Rom.1.28. 4. of persons, Pl.R.618b; discredited, reprobate, X.Lac.3.3, 2 Ep.Tim.3.8, etc. Mousōn  [Locusts]         adein  aeidō  crow as cocks, Pl.Smp..223c; hoot as owls, Arat.1000; croak as frogs, a. pros aulon ē luran             sing to .sing of, chant, “mēnin aeide” Il.1.1; “paiēona” . A Song to 2. title of APOLLON (later as epith.,             “Apollōni Paiani” OPPOSITE . logos Mousikos kai melōn poētēs” 2. generally, votary of the Muses,  The Muses were the LOCUSTS unleashed with Apollon their "musical worship leaders." The Greek and Latin literature identifies them as dirty adulteresses http://www.pineycom.com/DocHesTheog.html [25] the Muses of Olympus, daughters of Zeus who holds the aegis: “Shepherds of the wilderness,         wretched things of SHAME, mere bellies,         we know how to speak many false things as though they were true;         but we know, when we will, to utter true things.”             ...and they bade me SING of the race of the blessed gods that are eternally,                 but ever to SING OF THEMSELVES both first and last. 1Cor. 14:34 Let your women keep silence in the churches:         for it is not permitted unto them to speak;         but they are commanded to be under obedience,         as also saith the law. 1Cor. 14:35 And if they will LEARN any thing, let them ask their husbands at home:         for it is a SHAME for women to SPEAK in the church. 1Cor. 14:36  WHAT? came the WORD of God out from you? or came it unto you only? la^l-eō   I. chatter, OPPOSITE articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday, Aristopho 10.6; “anthrōpinōs III. of MUSICAL sounds, “aulō laleō” Theoc.20.29; of trees, v.supr.1.2; “di'aulou ē salpiggos l.”   D.C.74.14: also c.acc. cogn., magadin lalein sound the magadis,

WHEN WOMEN AND OTHERS "MOUNT" THE PODIUM and Rule Over everyon and despising the Word and fabricating their own "scripture" this is defined as the worship of the BEAST. Apollyon is the leader of the "locusts" or His Musical worship team.
Covid gave those bearing "Laded Burdens" to show up as empty pews. AND they ain't gonna return to the Watchtower Labor camp.

COMMAND FOR ALL TRUE BELIEVERS: 
1 Timothy 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks,
        be made FOR ALL MEN,
1Tim. 2:2 For kings, and for all that are in authority; that WE may lead a QUIET and PEACEABLE life in all godliness and honesty.

hēsukh-ios , Dor. has- (v.l. hēs- ), on,= hēsukhos, A. still, quiet, at rest, “hēsukhion d' ara min polemou ekpempe” Il.21.598; “eirēna” Pi.P.9.22; also in Prose, tropon hē. of a quiet disposition, Hdt.1.107; “oud' hē. ho sōphrōn bios” Pl.Chrm.160b; hai hē. praxeis ib. c; “to hē. ēthos” Id.R.604e; hoi hē. Antipho 3.2.1; to hē. tēs eirēnēs (v.l. hēsukhon) Th.1.120: Comp. -ōteros more reposeful, Phld.Rh. 2.60S. Adv. “-iōs” h.Merc.438, Pl.Tht.179e.

WHY THIS IS THE COMMAND FOR ALL MEN
1Ti 2:3 For this is GOOD and ACCEPTABLE in the sight of God our Saviour;

TO ENABLE ONE PIECE PATTERN:
1Ti 2:4 Who will have all men to be SAVED [SAFE], and to come unto the KNOWLEDGE of the TRUTHS.

The PATTERN is to make disciples or students and not audience to a preaching or singing performance.
The Command is to teach what Jesus commanded to be taught and observed.
The Truth is The Word, Logos or Regulative Principle. This outlaws personal opinions, experiences, rhetoric, singing or playing instruments.

HONESTY IS: Semno-tēs , ētos, hē,

A. solemnity, dignity, “semnotēt' ekhei skotos” E.Ba.486, cf. X.Cyr.8.3.1, Isoc.12.242, Pl.Mx.235b; “hē s. tou rhēmatos” D.Prooem.45; [tēs lexeōs] Arist.Rh.1408b35; hē tou topou s. Milet.1(9).368; also of persons, seriousness, dignity, “epi tēs s. authadeis [not self-willed] hupolambanesthai” D.61.14, cf. Arist.Rh.1391a28, Ep.Tit.2.7, 1 Ep.Ti.2.2: in pl., “s. ouk alēthinai alla peplasmenai” Isoc.6.98.

II. of a girl, reserve or shyness, E.IA 1344.

WARNING AGAINST PAGAN MEDIATORS PRIMARILY WOMEN.

1 Ti 2:5 For there is ONE GOD, and ONE MEDIATOR between God and men, the MAN Christ Jesus;

1 Ti 2:6 Who gave himself a ransom for all, to be testified in due time

1Tim. 2:11 Let the woman LEARN in silence with all subjection.
1Tim. 2:12 But I suffer not a woman to teach, nor to usurp authority
        [Authentia is erotic, self-authoring and murderous of their sons and daughters when they call Holy Scriptre a LIE.]
 over the man, but to be in silence.
1Tim. 2:13 For Adam was first formed, then Eve.
1Tim. 2:14 And Adam was not deceived,
        but the woman being deceived was in the transgression.

EVE usurped authority (authentia) when she tampered with God's instruction."  As a result Cain was OF that wicked one."

1.Timothy.2.Women.Authority.Authentia.html

BECAUSE both male and female are to LEARN in silence:

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

praxis    action in drama, opp. logos,

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

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

4. magical operation, spell action in drama, opp. logos,

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

[2] “authenta hēlie  Helios, the sun-god, Od.8.271   Hēliou astēr, of the planet Saturn, identified with Apollon,
Helius, the sun-god, son of Hyperion father of Circe [Circe, Kirke or church is the holy harlot around Patmos
[3] astēr aster' opōrinō  II. metaph. of illustrious persons, etc., “phanerōtaton aster' Athēnas” E.Hipp.1122 (lyr.);
[4] “Mousaōn astera kai Kharitōn”

Hab. 2:19 Woe unto him that saith to the wood, Awake;  [David's lyre to wake up God]
        to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.
Hab. 2:20 But the LORD is in his holy temple: let all the earth keep silence before him.

We even have a mention at a later date of a similar custom in connection with the cult in Jerusalem, where certain Levites, called me'oreim, 'arousers," sang every morning this verse from Ps 44: 'Awake, Lord, awake! Do not abandon us for ever." The Talmud tells us that Johy Hyrcanus suppressed the practice because it recalled too readily a pagan custom.

A similar practice is attested in connection with the cult of Herakles-Melkart. According to Menander, as he is quoted by Josephus, the king Hiram, who was a contemporary of Solomon, rebuilt the temples of Tyre and, 'he was the first to celebrate the awakening of Heracles in the month of Peritius." (de Vaux, p. 247)

In an inscription from Cyprus, in one from Rhodes and in several from around the district of Carthage, there are references to important personages who bear the title Mqm"lm which we can translate as 'arouser of the god." (de Vaux, p. 247).

Performing worship teams or any kind of music boast that they can bring God down to them.

1Tim. 2:4 Who will have all men to be saved,  [Kept Safe}
        and to come unto the knowledge of the truth
1Tim. 2:5 For there is one God, and one mediator between God and men, the MAN Christ Jesus;
1Tim. 2:6 Who gave himself a ransom for all, to be A.help to entertain, in due time.ho will have all men to be saved,
        and to come unto the knowledge of the truth. [The Word, Logos, regulatov principle outlawing rhetoricl, scenic, opinions]]
1Tim. 2:5 For there is ONE GOD, and one mediator between God and men, the MAN Christ Jesus;
1Tim. 2:6 Who gave HIMSELF a ransom for all, to be TESTIFIED OF in due time.

NO CHRISTIAN meaning a Student of Jesus Christ would tamper with their mother's will to CHEAT the heirs.
Jesus is still the only audible-visible teacher "commanded to teach that which is written for our learning"

SPIRIT in no language has ever defined a man or a god.  The word HOLY means pure and is added to warn any reader that Holy Spirit (the breath of God)is the opposite of the UNIVERSAL pagan understanding of SPIRIT.

1Kings 22:23 Now therefore,
        behold, the Lord hath put a lying SPIRIT in the MOUTH of all these thy prophets,
        and the Lord hath SPOKEN evil concerning thee.
2Chr. 18:21 And he said, I will go out,
        and be a lying SPIRIT in the MOUTH of all his prophets.
        And the LORD SAID, Thou shalt entice him, and thou shalt also prevail:
        go out, and do even so.
Is. 59:21 As for me, this is my covenant with them, saith the Lord;
        My SPIRIT that is upon thee,
        and my WORDS which I have put in thy MOUTH,
        shall not depart out of thy MOUTH,
        nor out of the MOUTH of thy seed,
        nor out of the MOUTH of thy seed’s seed, saith the Lord, from henceforth and for ever.
Rev. 16:13 And I saw three unclean SPIRITs like frogs [Quack Doctors]
        come out of the MOUTH of the dragon,
        and out of the MOUTH of the BEAST,
        and out of the MOUTH of the false prophet.

thērion , to (in form Dim. of thēr), III. as a term of reproach, beast, creature, “ō deilotaton su thērion” Ar.Pl.439, cf. Eq.273; “kolaki, deinō thēriō” Pl.Phdr.240b; “Krētes, kaka th.” Epimenid.1; dusnouthetēton th., of poverty, Men. Georg.78; “hē mousikē aei ti kainon thērion tiktei” Anaxil.27, cf. Eup.132; ti de, ei autou tou thēriou ēkousate; said by Aeschines of Demosthenes, Plin.Ep.2.3.10;
WOMEN WORSHIP LEADERS STANDING IN THEIR HOLY PLACE

  th. sunestiōmenon, of woman, A.help to entertain, Secund. live or feast along with or

THE GREEK SPIRIT: Pneuma , atos, to, (pneō

A.blast, wind, first  2. metaph., thalerōterō p. with more genial breeze or influence, A.Th.708(lyr.); “lussēs p. margō” Id.Pr.884(anap.); aidoiō p. khōras with air or spirit of respect on the part of the country,

II. breathed air, breath, “salpigx broteiou pneumatos plēroumenē” A.Eu.568; aulōn, lōtou p., E.Ba.128(lyr.), Ph.787 (lyr., pl.); p. aperrēxen biou the breath of life, A.Pers.507;
4. breath of life, “p. zōēs” LXXGe.6.17, 7.15, cf. Plu.Per.13,etc.; p. ekhein retain life, Plb.31.10.4;

IN ALL OF THE GREEK AND LATIN LITERATURE, SPIRIT SPEAKS OF DEMONS AS INTERCESSORS DEFINED BY HERMENEUTIC.

III. Divine inspiration, “agria . . pneumata theuphoriēs” (Inspiration]AP6.220.4 (Diosc.); “ei mē ti theion . . enēn p. tē psukhē” Pl.Ax.370c; “to hieron kai daimonion en mousais p.” Plu.2.605a; “katharon dikaion . .
 p. theou sōtēros”

Sōtēr ,
b. epith. of other gods, as of Apollyoo, Id.Ag.512, etc.; of Hermes, Id.Ch.2; of Asclepios, IG4.718 (Hermione)

Aesch. Ag. 488 Now blessings on the land, blessings on the light of the sun, and blessed be Zeus, the land's Most High, and the Pythian lord; [510] and may he launch no more his shafts against us. Enough of your hostility did you display by Scamander's banks; but now, in other mood, be our preserver and our healer, O lord Apollyon. And the gods gathered here, I greet them all; him, too, my own patron, [515] Hermes, beloved herald, of heralds all revered; and the heroes²who sped us forth

2 The heroes are the deified spirits of the ancient kings and other illustrious men. In Aesch. Supp. 25 they are included under the nether powers （khthonioi）.

Khthonios , A.  in, under, or beneath the earth, theos, daimōn, Hes.Th. 767, A.Th.522
manis khthoniōn” Pi.P.4.159, cf. A.Pers.641 (lyr kh. Hermēs, as conductor of the dead, A.Ch.1, S.El.111

Isaiah 28:15 Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:
Isaiah 28:18 And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.

Infernus I. [select] In partic., underground, belonging to the Lower Regions, infernal: “rex,” Pluto, Verg. A. 6, 106: “Juno,”
“infernas umbras carminibus elicere,” to raise the dead by magical incantations, Tac. A. 2, 28: “palus,” the

mors ,

B.  Personified.

1. Mors , a goddess, the daughter of Erebus and Nox, Cic. N. D. 3, 17, 44; Verg. A. 11, 197;  .—

D. Esp. (eccl. Lat.): “mors secunda,” the second death, future punishment, Vulg. Apoc. 2, 11; 20, 6; 14: “mors alone,” id. 1 Joh. 5, 16; also spiritual death, that of a soul under the dominion of sin: “stimulus mortis peccatum est,” id. 1 Cor. 15, 56; Rom. 8, 6 et saep.; cf. Lact. 7, 10 fin.

“to hieron kai daimonion en mousais p.”

daimonion ,

II. inferior divine being, “metaxu theou te kai thnētou” Id.Smp.202e; “kaina d. eispherein” X.Mem.1.1.2, Pl. Ap.24c, cf. Vett. Val.67.5, etc.; applied to the 'genius' of Socrates, X.Mem.1.1.2, Pl.Ap.40a, Tht.151a, Euthphr.3b.

2. evil spirit, “d. phaula” Chrysipp.Stoic.2.338, cf. LXXDe.32.17, To.3.8, Ev.Matt.7.22, al., PMag.Lond.1.46.120 (iv A. D.).

CHRISTIANS ARE MARKED SO THAT BELIEVERS CAN IDENTIFY THOSE OF THIS WORLD:

John 2:22 When therefore he was risen from the dead,
         his disciples remembered that he had said this unto them;
        and they believed the scripture, and the word which Jesus had said.
John 8:31 Then said Jesus to those Jews which believed on him,
        IF ye continue in MY word, THEN are ye MY disciples indeed;

1 Daimones and to daimonion represent the mysterious agencies and influences by which the gods communicate with mortals.

202e Notes:
Hermēneuon ktl. For the term hermēneuein to describe the mediating office of daimones, cp. Epin. 985 B hermēneuesthai (daimonas) pros allēlous te kai tous...theous pantas te kai panta. Hommel bids us take hermēneuon with anthr. ta para theōn (as “eiusdem atque Hermēs radicis”) and diaporthmeuon with theois ta par' anthrōpōn (the office of the porthmeus, Charon, being “animas e terra ad sedes deorum transvehere”).
The word in Holy Scripture permits TRANSLATION only.
(s. v. diaporthmeuō, “ONLY to translate from one tongue into another, to interpret”).

Mousa A. “Olumpiades M., Dios aigiokhoio thugateres” Il.2.491, cf. Hes.Th.25, etc.; nine in number, first in Od.24.60; named in Hes.Th.75
II. mousa, as Appellat., music, song, “m. stugera” A.Eu.308 (anap.); “euphamos” Id.Supp.695 (lyr.); “kanakhan . . theias antiluron mousas” S.Tr.643 (lyr.); “Aiakō moisan pherein” Pi.N.3.28; tis hēde mousa;

HH 25    [1] I will begin with the Muses and Apollo [Apollōnos] and Zeus. 
        For it is through the Muses and Apollo that there are singers upon the earth
        and players upon the lyre; but kings are from Zeus.
                Happy is he whom the Muses [5] love: sweet flows speech from his lips.

Mousagetēs ¹ doric for Mousēgetēs leader of the Muses, Lat. Musagetes, of Apollo [Abaddon, Apollyon] , Plat.1 Mous-a_getēs, ou, ho,

Mousa_geta_s , a, ho, Dor. for Mousēgetēs (v. infr.), A.leader of the Muses, epith. of Apollo, Pi.Fr.116; “ho m. kai arkhagetas tas poiētikas theos” (Delph. Mousēgetēs , Pl.Lg. 653c, D.S.1.18, Jul.Or.4.132a, al.; voc. Mousēgeta^ , IG12(5).893 (Tenos); also Epithet of Heracles, in dat. Mousagētē ,

Phaulos , ē, on,
3. mean, bad, “prēxis” Democr.177; “logoi” E. Andr.870, “psogos” Id.Ph.94 (perh. both in signf. 1.1 and in 1.3); “ou ph. opsis” Pl.R.519a; “ph. doxa” D.24.205; “ta pragmat' esti ph.” Id.19.30; “phaula diapepragmenos” Philem.229; “ho phaula prattōn” Ev.Jo.3.20; “mēde praxantōn ti agathon ē ph.” Ep.Rom.9.11; “to ph.” evil, E.IT390; ta ph., opp. ta agatha, X.Smp.4.47; tukhē ph., opp. agathē, Arist.Ph. 197a26, cf. Metaph.1065a35; “tēn polin mēthem ph. pathein” OGI765.35 (Priene); komisasthai . . eite agathon eite

Praxis , eōs, Ep. and Ion. prēxis , ios, hē : (prassō):—
A. doing, transaction, business, [“plein kata prēxin” on a trading voyage,
I. doing, tōn agathōn (of persons) “prēxies” Thgn.1026; “hē tōn agathōn p.” Pl.Chrm.163e; “hē p. tōn ergōn” Antipho 3.4.9; achievement, Th.3.114; p. polemikē, poliētikē, politikē, Pl.R.399a, Sph.266d, Men.99b; action, opp. pathos, Id.Lg.876d;

II. doing, tōn agathōn (of persons) “prēxies” Thgn.1026; “hē tōn agathōn p.” Pl.Chrm.163e; “hē p. tōn ergōn” Antipho 3.4.9; achievement, Th.3.114; p. polemikē, poliētikē, politikē, Pl.R.399a, Sph.266d, Men.99b; action, opp. pathos, Id.Lg.876d; opp. hexis, Id.R.434a; moral action, opp. poiēsis, tekhnē, Arist.EN 1140a2, 1097a16; opp. poiotēs, Id.Po.1450a18, cf.EN1178a35 (pl.); “ēthē kai pathē kai p.” Id.Po.1447a28; opp. hoi politikoi logoi, D.61.44; “ergō kai praxesin, oukhi logois” Id.6.3; en tais praxesi onta te kai prattomena exhibited in actual life, Pl.Phdr.271d; action in drama, opp. logos, Arist.Po.1454a18; mia p. holē kai teleia ib. 1459a19, cf. 1451b33 (pl.).

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

3. euphem. for sexual intercourse, Pi. Fr.127, Aeschin.1.158, etc.; in full, “hē p. hē gennētikē”
VIII. discourse, lecture of a rhetorician or philosopher, Jul.Or.2.59c, Marin.Procl.22.

phōnēs   of the cries of market-people, 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

ANY THING YOU COMPOSE OR PRESENT is the works of YOUR hands.

poi-ēsis , eōs, hē,

A. fabrication, creation, production, opp. praxis (action, v. Arist. EN1140a2, Pol.1254a5), [murou] Hdt.3.22; “neōn” Th.3.2, etc.; “hē tōn zōōn p.” Pl.Smp.197a; “hē tōn melōn p.” Id.Grg.449d; “mimēsis p. tis estin, eidōlōn mentoi” Id.Sph.265b, etc.; “hai hupo pasais tais tekhnais ergasiai poiēseis eisi” Id.Smp.205b.

2. of Poetry, hē tōn dithurambōn p., tēs tragōdias, tōn epōn, Pherecr.145.10, Pl.Grg.502a, 502b, R. 394c: abs., art of poetry, “hoi en p. genomenoi” Hdt.2.82, cf. Ar.Ra.868, etc.; “houtōs . . atalaipōrōs hē p. diekeito” Id.Fr.254; hoi akroi tēs p. hekateras, i.e. tragedy and comedy, Pl.Tht.152e; “ōdai kai hē allē p.” Id.Phdr.245a; p. psilē ē en ōdē ib.278c.

b. poetic composition, poem, “es poiēsin eseneikasthai” Hdt.2.23, cf. Th.1.10, etc.; “peri hōn Homēros tēn p. pepoiēken” Pl.Ion531d: pl., Id.Lg.829e.

II. = eispoiēsis, adoption, in pl., Is.7.1, D.44.7, al.; kata poiēsin ibid., Michel836.5 (Didyma, ii B.C.); “poiēsei huioi” D.H.4.7; “tē par' humōn p. politēs” D.20.30.

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

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

4. magical operation, spell, PMag.Par.1.1227, al., PMag.Lond. 125.40.

All of the active verbs such as shed, pour, come upon, fall is defined as the WORD, LOGOS or regulative Principle.

Acts 2:33 Therefore being by the right hand of God exalted,
        and having received of the Father the promise [the thing promised] of the Holy Ghost,
        he hath SHED forth this, which ye now see and hear.

Ekkheō
2. of words, pour forth, utter, Ar. Th.554; “molpas” E.Supp.773; “pollēn glōssan ekkheas matēn” S.Fr.929, cf. A.Ag.1029 (lyr.).
3. pour out like water, squander, waste, “olbon” Id.Pers.826; “ta panta” Id.Ch.520, cf. S.El. 1291; “plouton exekheen eis dapanas” AP9.367 (Luc.); “e. ta te hautou kai heauton” Pl.R.553b; spoil, “to pan sophisma” S.Ph.13.

Plut. De Gloria 4 eloquence, gave him this admonition, that he was no poet, for that he never composed any fables, which was the chiefest office of poetry;
        in regard that strange words, figures, metaphors, songs,
        and measures were invented to give a sweetness to things.
        Which admonition Pindar laying up in his mind, wrote a certain ode which thus begins:

Shall I Ismenus sing,
Or Melia, that from spindles all of gold
Her twisted yarn unwinds,
Or Cadmus, that most ancient king,
Or else the sacred race of Sparti bold,
Or Hercules, that far in strength transcends.

Which when he showed to Corinna, she with a smile replied: When you sow, you must scatter the seed with your hand, not empty the whole sack at once. And indeed we find that Pindar intermixes in his poetic numbers a collection of all sorts of fables. Now that poetry employs itself in mythology is agreed by Plato likewise.

For a fable is the relation of a false story resembling truth, and therefore very remote from real actions; for relation is the image of action, as fable is the image of relation. And therefore they that feign actions fall as far behind historians as they that speak differ from those that act.

AND WAY DOWN THE LIST IS THE spirit OF GOD. My dim memory of prepositions is that OF is defined as the mind or mental disposition of God or Jesus Christ who spoke ONLY what God put into His MOUTH. That is the meaning of spirit in a good way.

IV. the spirit OF God, “p. theou” LXXGe.1.2, etc.: freq. in NT, “to p. to hagion” Ev.Marc.3.29,al.

2. spirit of man, “eit' esti touto p. theion eite nous” Men.482.3: in NT, opp. psukhē, 1
1 Ep.Thess.5.23, cf. Ep.Rom.8.2; tō p., opp. tō sōmati, 1 Ep.Cor.5.3; also, opp. gramma, Ep.Rom.2.29.





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