2 Peter 1 Prophecy No Private Interpretation

By definition preaching, singing and the field of Theology violates all of the direct commands of God.  To do so denies that God exists, that no human can make Him known or mediate for Him, and that God sent His RIGHT HAND or ARM or WORD in the person of Jesus of Nazareth.  And as the body prepared for God He is Jesus the CHRIST of God: that involves God's personified Word, Grace, Righteousness, Spirit as it was Christ as the Rock and all of the manifestations of the invisible, inaudible Deity.

3.17.11 added below: 2 Peter 2 which proves that the Musical/Mythos race (Crooked Generation) use music which means "to make the lambs cumb before the slaughter."  They are ATHEMA which means that they have run to the "temple" for safety and occupation: once dedicated as a presumed ornament to enhance the temple (church) they cannot be redeemed and must be burned up.
God spoke through prophets: we know that God sent the Law of Moses because they rejected The Book of The Covenant. These laws were to regulate the civil life of Israel and the commandments to those whom He had turned over to worship the starry host (Acts 7 etc.)  One of those commandments was to carry out the rituals behind closed gates. The godly people were quarantined to their local isolated towns and were not permitted to witness or participate in what God had not commanded but had abandoned them to do (Christ in Is Isaiah 1 and Jeremiah makes it clear that the sacrificial system was IMPOSED and not commanded as a condition of saving them from Egypt.

After God finally abandoned the nation to KINGS after the elders "fired" Him, the Laws of the Monarchy were radically changed.  For instance, God never commanded the use of musical devices in the Law of Moses or the Prophets. Christ specificially outlawed "vocal or instrumental rejoicing" when the people were called into the assembly as synagogue, ekklesia or Church in the wilderness:'

2Kings 17:13 Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.

Again that LAW did not include instrumental noise even for animal sacrifices at the Tabernacle from which all but the Levi tribe was excluded on the penalty of Death.


2Chronicles 24:19 Yet he sent prophets to them, to bring them again unto the LORD; and they testified against them: but they would not give ear.

God didn't need any kind of ritualistic worship services: that would despise God and be legalistic. 
Acts 10:35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.
The Law of Moses did not change the conditions of the only Spiritual Covenant  God in Christ made to Abraham.  The enabling laws for the original Ten Commandments was The Book of The Covenant and was based on grace: there were no mandatory sacrifices or worship services: The Sabbath was for Rest and the leaders of groups as small as ten families read the Word handed down by Moses.

Jeremiah 29:19 Because they have not hearkened to my words, saith the LORD,
        which I sent unto them by my servants the prophets,
        rising up early and sending them;
        but ye would not hear, saith the LORD.
Jeremiah 35:15 I have sent also unto you all my servants the prophets,
        rising up early and sending them,
        saying, Return ye now every man from his evil way,
        and amend your doings, and go not after other gods to serve them,
       
and ye shall dwell in the land which I have given to you and to your fathers:
        but ye have not inclined your ear, nor hearkened unto me.

Jeremiah 44:4 Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate.

Zechariah 7:9 Thus speaketh the LORD of hosts,
        saying, Execute true judgment,
        and shew mercy and compassions every man to his brother:
Zechariah 7:10 And oppress not the widow, nor the fatherless, the stranger,
        nor the poor; and let none of you imagine evil against his brother in your heart.
Zechariah 7:11 But they refused to hearken,
        and pulled away the shoulder,
        and stopped their ears, that they should not hear.
Zechariah 7:12 Yea, they made their hearts as an adamant stone,
        lest they should hear the law,
        and the words which the LORD of hosts
        hath sent IN HIS SPIRIT by the former prophets:
        therefore came a great wrath from the LORD of hosts.

Therefore it is come to pass, that

as he cried, and they would not hear;
so
they cried, and I would not hear,
saith the Lord of hosts: Zechariah 7:13

Zech 7:14 But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.


Matthew 23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
Luke 13:34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
Acts 13:15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
Revelation 22:6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.





Matt. 11:27 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.






John 3:31 He that cometh from above is above all: he that is of the earth is earthly,
        and speaketh of the earth: he that cometh from heaven is above all.
John 3:32 And what he hath seen and heard,
        that he testifieth; and no man receiveth his testimony.  [Directly]
John 3:33 He that hath received his testimony hath set to his seal that God is true.

John 3:34 For he whom God hath sent speaketh the words of God:
        for God giveth not the Spirit by measure unto him.

John 3:35 The Father loveth the Son, and hath given all things into his hand.
John 3:36 He that believeth on the Son hath everlasting life:
        and he that believeth not the Son shall not see life;
        but the wrath of God abideth on him.

The Father WITHIN has the Words; He breaths (spritit) as invisible, inaudible power; the Visible Son articulates those Words. 

John 14:9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?
        he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
John 14:10 Believest thou not
        that I am in the Father,
        and the Father in me?
        the words that I speak unto you I speak not of myself:
        but the Father that DWELLETH IN me, he doeth the works 

That does not prevent those Jesus called doctors of the law who "take away the key to knowledge" or as Scribes and Pharisees whom Jesus called hypocrites by pointing to His words in Isaiah and Ezekiel as speakers, singers and instrument players. All of these MEANT or were marks that no one intended to obey God or Ezekiel.

FROM THE CHURCH IN THE WILDERNESS ONWARD THE PURPOSE IS TO TEACH THE ORACLES OF GOD.
John 4:25 The woman saith unto him, I know that Messias cometh, which is called Christ:
        when he is come, he will tell us all things.
John 4:26 Jesus saith unto her, I that speak unto thee am he.

TELL and SPEAK is what you do when you worship IN SPIRIT and in TRUTH.

IN SPIRIT is IN a PLACE in contrast to Houses Built by Human hands at Gerezim or Zion. Paul said that the Jews now worshipped IN THE SPIRIT as opposed to IN THE FLESH. Philippians 3.  That was to EXCLUDE those Paul called DOGS. These were the CYNICS and I will resist telling you all of the dirty truth about them.

IN TRUTH means using "that which is written" or Scripture (Rom 15), The SPIRIT or Word of Christ (Eph 5; John 6:63) or The Word of Christ in Colossians 3.

WORSHIP MUST BE IN TRUTH

Aletheia TRUTH opposite a lie or appearance. The ORACLES of God.

EXAMPLE: GREEK LAW OUTLAWED POETS OR PHILOSOPHERS FROM BEING PRESBYTERS OR KERUSSOS.

[300c] written rules about anything whatsoever
        is to prohibit any violation of them whatsoever,
        either by one person or by a greater number.


Peter left a MEMORY of the eye and ear witness. He outlawed private interpretation which means "further expounding." You speak the ORACLES of God without adding expanding it.  That is an ABSOLUTE throughout the Bible.

In Romans 14 Paul used ARISKOS which marked the CYNICS: this excluded self-pleasure and specificially any opinion made by popular decision defined as doubtful disputations in Romans 14.

Aletheia reality opposite appearance or  
Opposite:  Mimema anything imitated, counterfeit, copy, Lura a stringed instrument with a tortois  sounding-board, sing and play a harp.. Used to imiate sounds. II.lyric poetry and music, Pl.Lg.809c, 809e  Akris of the locust Hom. Il. 21.1

     MIMEMA or speakers, singers or instrument players by DEFINITION make COUNTERFEITS like the Scribes and Pharisees Jesus defined as HYPOCRITES naming speakers, singers and instrument players.

Aletheia is used of the ORACLES of a "god."  Because God gave HIS oracles, Peter made a great divide between the assembly as EKKLESIA or SYNAGOGUE as a school of the Bible and our service for which the SCHOOL prepares us.

WHAT IS THE GOAL?

Heb. 5:12 For when for the time ye ought to be teachers,
       ye have need that one teach you again which be
       the first principles of the oracles of God;
       and are become such as have need of milk, and not of strong meat.

The purpose for the assembly (ekklesia, synagogue) is defined CLEARLY in most of the letters and the historic church practiced what they knew to be the truth.  Hebrews 5 defines the PURPOSE for the assembly: the Lord's Supper is to show forth which means teach the death of christ as an evangelism word.   

If you have a gift or talent, Peter is absolutely clear about the two arenas of life:

1Pet. 4:10 As every man hath received the gift,
       even so minister the same one to another,
       as good stewards of the manifold grace of God.
 
1Pet. 4:11 If any man speak,
       let him speak as the oracles of God; That defines IN TRUTH
       if any man minister,
             let him do it as of the ability which God giveth:
             that God in all things may be glorified through Jesus Christ,
             to whom be praise and dominion for ever and ever. Amen.
But that is exactly what you never do with Homer or Robert Frost: why would you despise the God of the universe?  Private Interpretation specificially outlaws that.  The judgment you acquire by being 'patterned' by reading the recorded accounts is applied in your life but you can never use that the modify the Word.  Once you do that you perform exegetice which is magica which is exactly what creates factions or heresies.  You application will almost never agree with another person's interpretation: so who shall be the judge.

THE VIEW OF CHURCH IS PUBLIC INTERPRETER

"Some groups, such as the Roman Catholic Church and the Jehovah's Witnesses, claim that their denomination's hierarchy must interpret scripture for the individual believer. Followers of these denominations often point to the disagreements among groups that don't claim to have an infallible interpreter as evidence that individuals need a hierarchy to interpret scripture for them. Recognizing such an authority supposedly would result in more unity.

Catholic apologists often cite the disunity among the churches within evangelicalism, as well as passages such as Acts 8:30-31 and 2 Peter 1:20, as evidence that an infallible interpreter of scripture is needed. Supposedly, Christians should let the hierarchy of the Roman Catholic Church tell them what scripture actually teaches. Resource

THE VIEW OF POSTMODERN PROTESTANTS:

Rubel Shelly and John York in the Jesus Proposal [p. 114] Our proposal to focus on Jesus means that Scripture is NO LONGER a set of proof-texts or a collection of facts or God's rulebook for human behavior. Scripture is the unfolding story of God acting both to create and to re-create. It is not an easy book to understand.

It was NEVER intended as a document to [p. 115] be INDIVIDUALLY read and interpreted--a sort--of correspondence course in salvation.

Prior to the invention of the printing press, access to the content of Scripture was oral. For thousands of years it could only be heard and interpreted in the context of community.

Yes, INDIVIDUALS could comment on Scripture, but those comments were always for the LARGER hearing of the community.

Only after there was INDIVIDUAL access did there become an opportunity for an individual, isolated reading and interpretation that had no need or use for community.

Just as identity in Christ is always COMMUNITY identity, our reading of Scripture becomes a COMMUNITY READING as well.

While we still have access to reading as individuals, we stop asking, "What does this mean to me?"--as though there is such an isolated meaning. Instead we have a GROUP MENTALITY that asks, "What does this mean to US?"

Jesus left us an EXAMPLE that we should follow: that means a WRITTEN history by guiding Apostles into all truth. Peter says that this so that we know what is truth and as a MARK of false teachers.

2Pet. 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

2Pet. 1:2 Grace and peace be multiplied unto you
        through the knowledge of God, and of Jesus our Lord,
2Pet. 1:3 According as his divine power
        hath given unto us all things that pertain unto life and godliness,
        through
the knowledge of him that hath called us to glory and virtue:
Titus 2:11 For the grace of God that bringeth salvation hath appeared to all men,
Titus 2:12 Teaching us that, denying ungodliness and worldly lusts,
        we should live soberly, righteously, and godly, in this present world;
Titus 2:13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
Titus 2:14 Who gave himself for us,
        that he might redeem us from all iniquity,
        and purify unto himself a peculiar people, zealous of good works.
2Pet. 1:4 Whereby are given unto us exceeding great and precious promises:
        that by these ye might be partakers of the divine nature,
        having escaped the corruption [connects to musical sounds] that is in the world through lust.
2Pet. 1:5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
2Pet. 1:6 And to knowledge temperance; and to temperance patience; and to patience godliness;
2Pet. 1:7 And to godliness brotherly kindness; and to brotherly kindness charity.
2Pet. 1:8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.
2Pet. 1:9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.

2 Pet 1:10 Wherefore the rather, brethren, 
        give diligence to make your calling and election sure: 

        for if ye do these things, ye shall never fall:

2 Pet 1:11 For so an entrance shall be ministered unto you abundantly    
        into the everlasting kingdom of our Lord and Saviour Jesus Christ.

Eisodos    A.entrance:

I. place of entrance, entry, Od. 10.90, Hdt.1.9, etc. ; esodous Phoibou the entrance to his temple, E. Ion104 (anap.); of a mountain-pass, “ dia Trēkhinos e. es tēn HelladaHdt.7.176 ; in a theatre, entrance for the Chorus, Ar.Nu.326, Av. 296,
2. entrance into the lists to contend in the games, hippeian e.(cf. eiserkhomai II) Pi.P.6.50 ; also ei. tēs dikēs eis to dikastērion the introduction of it, Pl.Cri.45e.
3. right or privilege of entrance,esodon einai para basilea aneu aggelouHdt.3.118.
4. visit,kakōn gunaikōn eisodoiE.Andr.930, cf. 952, Lys.1.20 ; of a doctor, Gal.16.523.
5. study, investigation, Vett. Val.259.7; akrothigeis tas eisodous poiēsasthai ib. 222.11 ; also, method, ib.108.19.

Theater Euripides Ion [82]

Already this radiant four-horse chariot, the sun, flames over the earth, and at this fire of heaven the stars [85]  flee into the sacred night; the untrod Parnassian cliffs, shining, receive the wheel of day for mortals. The smoke of dry myrtle flies to Phoebus' roof. [90]  The woman of Delphi sits on the sacred tripod, and sings out to the Hellenes whatever Apollo cries to her. But you Delphian servants of Phoebus, [95]  go to the silver whirlpools of Castalia; come to the temple when you have bathed in its pure waters; it is good to keep your mouth holy in speech and give good words from your lips [100]  to those who wish to consult the oracle. But I will labor at the task that has been mine from childhood, with laurel boughs and sacred wreaths making pure the entrance to Phoebus' temple, [105]  and the ground moist with drops of water; and with my bow I will chase the crowds of birds that harm the holy offerings. For as I was born without a mother and a father, [110]  I serve the temple of Phoebus that nurtured me. The attendants leave. Ion busies himself before the temple as he continues to sing. 

2 Pet 1:12 Wherefore I will not be negligent to put you always in remembrance of these things, 
        though ye know them, and be established in the present truth.

2 Pet 1:13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;

G5280 hupomnēsis hoop-om'-nay-sis From G5279 ; a reminding or (reflexively) recollection:—remembrance.

G5279 hupomimnēskō hoop-om-im-nace'-ko From G5259 and G3403 ; to remind quietly, that is, suggest to the (middle voice, one’s own) memory:—put in mind, remember, bring to (put in) remembrance.

Is. 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.

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.

Hos. 4:1 Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.
2Pet. 1:4 Whereby are given unto us exceeding great and precious promises:
        that by these ye might be partakers of the divine nature,
        having escaped the corruption [connects to musical sounds] that is in the world through lust.
2 Pet 1:15 Moreover I will endeavour that ye may be able after my decease 
        to have these things alway in remembrance.

2Pet. 1:16  For we have not followed cunningly [sophizo]  devised fables,                   
Fables are myths from MUO [to shut the mouth: music forces the lambs to be silent before the slaughter]
Muthos   2. fiction (Opposite. logos, historic truth)
Pind. 0. 1 From there glorious song enfolds the wisdom of poets,1 so that they loudly sing [10] the son of Cronus, when they arrive at the rich and blessed hearth of Hieron, who wields the scepter of law in Sicily of many flocks, reaping every excellence at its peak, and is glorified [15] by the choicest music, which we men often play around his hospitable table. Come, take the Dorian lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts,

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] 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.

 embroidered lies Poikilos
2. of Art, p. humnos a song of changeful strain or full of diverse art, Pi.O.6.87; “poikilon kitharizōnId.N.4.14; “dedaidalmenoi pseudesi poikilois muthoiId.O.1.29; of style, “lexis poiētikōtera kai p.Isoc.15.47 (Comp.); “skhēmatismoiD.H.Is.3.

 Fables are myths from MUO [to shut the mouth: music forces the lambs to be silent before the slaughter]

Sophis-tęs ,A. master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalonPi.I.5(4).28, cf. Cratin.2; of musicians, “sophistēs . . parapaiōn khelunA.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

II. from late v B.C., a Sophist, i.e. one who gave lessons in grammar, rhetoric, politics, mathematics, for money,

goēs     A. sorcerer, wizard, Phoronis 2, Hdt.2.33,4.105, Pl.R. 380d, Phld.Ir.p.29 W.; “g. epōdos Ludias apo khthonosE.Ba.234, cf. Hipp.1038; prob. f.l. for boēsi Hdt.7.191.
2. juggler, cheat, “deinos g. kai pharmakeus kai sophistēsPl.Smp.203d; “magos kai g.Aeschin.3.137:
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 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 [Pharmakeia, Pharmakeus], Veneficium Cantio] were all nations deceived.  [Planao ,  
Rev. 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

Euripides, Bacchae Eur. Ba. 215As 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 [Goes], a conjuror [Epoidos] from the Lydian land, [235]  fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house, [240]  I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.

"the condition is that of Ecstasy, the utterances are words or sounds of prayer or praise but are not clear in meaning, and give the impression to the hearer of being MYSTERIES or insane expressions."... This phenomenon seems to include sighs, groanings, shoutings, cries, and utterances either of disconnected words (such as Abba, hosanna, hallelujah, maranatha) or connected speech of a jubilating sort which impresses the observer as ecstatic prayer or psalmodic praise." (Schaff-Herzog, Speaking in Tongues, p. 36) 
         when we made known unto you the power and coming of our Lord Jesus Christ,
         but were eyewitnesses of his majesty.

2 Pet 1:17 For HE
received from God the Father honour and glory,
        when there came such a voice to him from the excellent glory,
        This is my beloved Son
, in whom I am well pleased.

Jesus as the Word or Son did not speak His own words. Only the Father originates Words: Jesus did not disobey His Father.
The Spirit or "breath" did not, does not originate any words.
The Apostles spoke what THEY heard as eye and ear witnesses.
Your preacher will NOT be obedient and YOU will not attend A Church of Christ.
 
2 Pet 1:18 And this voice which came from heaven
        WE
heard
, when
        WE
were with him in the holy mount.  

2 Pet 1:19 
WE have also a more sure word of prophecy;
        whereunto YE
do well that ye take heed,
g4337 prosecho  to hold the mind ( G3563 implied) towards, that is, pay attention to, be cautious about, apply oneself to, adhere to:—(give) attend (-ance, -ance at, -ance to, unto), beware, be given to, give (take) heed (to, unto) have regard.

g3563 Nous  the intellect, that is, mind (divine or human; in thought, feeling, or will); by implication meaning:—mind, understanding.

Heb. 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

G1567  ekzēteō ek-zay-teh'-o From G1537 and G2212 ; to search out, that is, (figuratively) investigate, crave, demand, (by Hebraism) worship:—en- (re-) quire, seek after (carefully, diligently).
       as unto a light that shineth in a dark place,
       until the day dawn,
       and the day star arise in your hearts:

Day Star is g5459 Phosphoros morning star (Venus)
This is in CONTRAST to Lucifer or Venus or Zoe who is called the singing and harp playing prostitute in the garden of Eden.

If you "turn the Word of God into sermons or songs" you PREVENT the TRUE Day star from shining into your heart.

Lucifer as the FALSE DAY STAR

1966.  heylel, hay-lale´; from 1984 (in the sense of brightness); the morning-star:—lucifer.

And the meaning is the PRAISE word of the EVIL THREAD:

1984.  halal, haw-lal´; a primitive root; to be clear (orig. of sound, but usually of color); to shine; hence, to make a show, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate; also to stultify:—(make) boast (self), celebrate, commend, (deal, make), fool(-ish, -ly), glory, give (light), be (make, feign self) mad (against), give in marriage, (sing, be worthy of) praise, rage, renowned, shine.

Nevertheless, when it shall turn to the Lord, the vail shall be taken away. 2 Cor 3:16
Now the
Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 2 Cor 3:17

But we all, with open face beholding as in a glass the glory of the Lord, 
are changed into the same image from glory to glory, even as by the
Spirit of the Lord. 2 Cor 3:18

Do you know what SPORTING IS?
 
2Pet. 1:15 Moreover I will endeavour that ye may be able after my decease
        to have these things always in remembrance.
2Pet. 1:16 For we have not followed cunningly devised fables,
[poets and song writers]
        when we made known unto you the power and coming of our Lord Jesus Christ,
        but were eyewitnesses of his majesty.

2Pet. 1:17 For he received from God the Father honour and glory,
        when there came such a voice to him from the excellent glory,
        This is my beloved Son [God's WORDS], in whom I am well pleased.

2Pet. 1:18 And this voice which came from heaven we heard, when we were with him in the holy mount.

2Pet. 1:19 We have also a more sure word of prophecy;
        whereunto ye do well that ye take heed,
        as unto a light that shineth in a dark place,
        until the day dawn, and the day star arise in your hearts:

The only "worship" words defined in the New Testament mean to "give heed to the Words of God." That is because church is ekklesia, synagogue or school of the Bible.
g4337 prosecho  to hold the mind ( G3563 implied) towards, that is, pay attention to, be cautious about, apply oneself to, adhere to:—(give) attend (-ance, -ance at, -ance to, unto), beware, be given to, give (take) heed (to, unto) have regard.

g3563 Nous  the intellect, that is, mind (divine or human; in thought, feeling, or will); by implication meaning:—mind, understanding.
Day Star is g5459 Phosphoros morning star (Venus)
This is in CONTRAST to Lucifer or Venus or Zoe who is called the singing and harp playing prostitute in the garden of Eden.
If you "turn the Word of God into sermons or songs" you PREVENT the TRUE Day star from shining into your heart.

Lucifer as the FALSE DAY STAR
1966.  heylel, hay-lale´; from 1984 (in the sense of brightness); the morning-star:—lucifer.

And the meaning is the PRAISE word of the EVIL THREAD:

1984.  halal, haw-lal´; a primitive root; to be clear (orig. of sound, but usually of color); to shine; hence, to make a show, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate; also to stultify:—(make) boast (self), celebrate, commend, (deal, make), fool(-ish, -ly), glory, give (light), be (make, feign self) mad (against), give in marriage, (sing, be worthy of) praise, rage, renowned, shine.
Paul says that SONG WRITERS who are MYTHMONGERS were NOT permitted to reveal truth.
Music or Myth means to "silence the MOUTH of the victim."  Peter outlaws it

The Spirit of Christ defined the NARROW WAY through the writing prophets.  They universally repudiate the NOBILITY of Civil-Military-Clergy complex as robbers and parasites.

The prophets also define the TRUE rest in the synagogue as a school of the Word. This was always to quarantine the regular Israelites who had not been involved as Egyptian priests, prophets, prophetesses and the Levites.

Jesus came to make these PROPHECIES more certain. Therefore, the role of synagogue or ekklesia is to give heed (the only worship word) to Christ by using the prophets .

We are told of the "lying pen of the Scribes" and Jesus defined the Scribes and Pharisees hypocrites.  They were the residue of people who were not part of the temple complex then in the hands of the Romans and their hirelings.  Jesus pointed to Isaiah and Ezekiel to identify hypocrites as rhetoricians, singers and instrument players: the word sophistry includes all of the styles of performance music Jesus removed as the laded burden.

The "remembered" examples (written) Jesus assured are to be taught as they are written. This is the only MARK by which you can identify false teachers.  In Ezekiel the warning is that "they turned God's word into a song" and were condemned by Jesus.

Note that Jesus made MORE CERTAIN His own Prophecies about His Spiritual kingdom.
It is UNLAWFUL to cut N paste either the ORIGINAL prophecies as our TEXT BOOK or what Jesus expounded about them.

2 Pet 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation.

The Qahal, synagogue or church in the wilderness was defined and continued for the life of the synagogue: no one dared to add music until the year 1815 to compete with the protestants. The reformers for the first time in recorded history made SINGING the commanded Biblical text in a tuneful sense because of the demand of the people who had attended the cathedrals for professional musical performances after they were taken away from the Catholics.  In order to SING the text you have to radically paraphrase it and therefore tamper with it.  I was the Reformation therefore which fell from the commanded practice:

Acts 15:21 For Moses of old time 
        hath in every city
        them that preach him,
        being read in the synagogues every sabbath day.

The Latin -Sermo B. A language, the speech of a nation.  Sermonizing used a conversational style and not loquacious. Dialog
 hę, discourse, conversation,  6.—Of prose as opposed to poetry: “comoedia ... nisi quod pede certo Differt sermoni sermo merus,Hor. S. 1, 4, 48:
Hor. S. 1.4.48 In the first place, I will except myself out of the number of those I would allow to be poets: for one must not call it sufficient to tag a verse: nor if any person, like me, writes in a style bordering on conversation, must you esteem him to be a poet. To him who has genius, who has a soul of a diviner cast, and a greatness of expression, give the honor of this appellation. On this acount some have raised the question, whether comedy be a poem or not; because an animated spirit and force is neither in the style, nor the subject-matter: bating that it differs from prose by a certain measure, it is mere prose.

Reading the text before any  discussion was demanded because the rhetoricians, singers and instrument players appealed

Plato, Republic [590b] and irascibility when they foster and intensify disproportionately the element of the lion and the snake 1 (or chimaera) in us?" "By all means." "And do we not reprobate luxury and effeminacy for their loosening and relaxation of this same element when they engender cowardice in it?" "Surely." "And flattery and illiberality when they reduce this same high-spirited element under the rule of the mob-like beast and habituate it for the sake of wealth and the unbridled lusts of the beast to endure all manner of contumely from youth up and become an ape 2 instead of a lion?

-thruptō , aor. 1 ethrupsa  2. more freq. in Pass., with fut. Med., to be enervated, unmanned, “malakia thruptesthaiX.Smp.8.8

-Xen. Sym. 8.8
Now, I have always felt an admiration for your character, but at the present time I feel a much keener one, for I see that you are in love with a person who is not marked by dainty elegance nor wanton effeminacy, but shows to the world physical strength and stamina, virile courage and sobriety. Setting one's heart on such traits gives an insight into the lover's character.

-ma^la^k-ia , Ion. -, , (malakos) 2. = kinaideia, Ph.2.306, Plu.CG4, D.C.58.4.
Dogs

-[590c] "Yes, indeed," he said. "And why do you suppose that 'base mechanic' handicraft is a term of reproach? Shall we not say that it is solely when the best part is naturally weak in a man so that it cannot govern and control the brood of beasts within him but can only serve them and can learn nothing but the ways of flattering them?" "So it seems," he said. "Then is it not in order that such an one may have a like government with the best man that we say he ought to be the slave

thera^p-euō , later also tha^ra^peuō
II.  do service to the gods, athanatous, theous th., Hes.Op.135, Hdt.2.37, X.Mem.1.4.13, etc.; “daimonaPi.P.3.109; Dionuson, Mousas, E.Ba.82 (lyr.), IT1105(lyr.); th. Phoibou naous serve them, Id.Ion111 (anap.): abs., worship, Lys.6.51;
2. in Prose, pay court to, [tina] Hdt.3.80, etc.; in bad sense, flatter, wheedle, Th.3.12; th. to plēthos, tous pollous, Id.1.9, Plu.Per.34; conciliate,

-[620c] [620c] After her, he said, he saw the soul of Epeius,1 the son of Panopeus, entering into the nature of an arts and crafts woman. Far off in the rear he saw the soul of the buffoon Thersites 2 clothing itself in the body of an ape. And it fell out that the soul of Odysseus drew the last lot of all and came to make its choice, and, from memory of its former toils having flung away ambition, went about for a long time in quest of the life of an ordinary citizen who minded his own business,3 and with difficulty found it lying in some corner disregarded by the others,

Here is what you CANNOT do: 

Epilusis (g1955)ep-il'-oo-sis; from 1956; explanation, i.e. application: - interpretation.
Epiluo (g1956) ep-ee-loo'-o; from 1909 and 3089; to solve further, i.e. (fig.) to explain, decide: - determine, expound.

Epi-lusis  A. release from, e. phobôn [fear] didou A.Th.134 (lyr.): abs., exemption from banishment, [purgatory?]. The word dissertio also carries the idea of trying to REMOVE fear by explaining away any worry about keeping laws.
2. . solution, “sophismatōnS.E.P.2.246; explanation, 2 Ep.Pet.1.20,
3089 luō loo'-o A primary verb; to “loosen” (literally or figuratively):—break (up), destroy, dissolve, (un-) loose, melt, put off. 

Sophisticus 

Solution means loosing, unloosing, dissolution

Dan. 4:2 I thought it good to shew the signs and wonders that the high God hath wrought toward me.
Dan. 4:3 How great ARE HIS SIGNS! AND HOW MIGHTY ARE HIS WONDERS! HIS KINGDOM IS AN EVERLASTING KINGDOM, AND HIS DOMINION IS from generation to generation. 

captio ,  

II.Trop., a deceiving, deception, fraud, deceit Plaut. Ep. 2, 2, 112; 5

Plaut. Ep. 2, 2, 112; EPIDICUS  Then, filly as many of the courtesans as there are in the whole city were going decked out each to meet her lover; they were going to trap them; that's the fact, inasmuch as I gave especial attention to it; several of these had with them nets beneath their garments. When I came to the harbour, forthwith I espied her waiting there, and with her were four music-girls.

Cic. Fat. 13, 30:   omnes istius generis captiones eodem modo refelluntur,”

B. Esp. freq. in dialectics, a fallacious argument, a sophism

Sophisticus    I. sophistic, sophistical; res admodum insidiosa et sophistica, neque ad veritates magis quam ad captiones reperta, Gell. 18, 2, 6: “ostentatio,sophistically: “interpretari legem et cavillari, 

Gel. 18.2.6  

[6] Quaerebantur autem res huiuscemodi: aut sententia poetae veteris lepide obscura, non anxie, aut historiae antiquioris requisitio, aut decreti cuiuspiam ex philosophia perperam invulgati purgatio, aut captionis sophisticae solutio, aut inopinati rariorisque verbi indagatio, aut tempus item in verbo perspicuo obscurissimum. 

Interpret the a law in a mocking manner

Ostentatio  I. In gen., a showing, exhibition, display, A. An idle show, vain display, pomp, parade, ostentationB.A false, deceitful show, pretence, simulation, deception,  Captivus Simulation  under pretence of a divine command

Captīvus , a, um, adj. captus, capio, A. Of men, taken prisoner, captive. Taken by force 

Cavillor I.a. [cavilla], to practise jeering or mocking; or (act.) to censure, criticise; to satirize in jest or earnest, to jest, etc. (syn.: jocari, ludere, illudere).  II. Meton., to reason captiously, to use sophisms, to quibble

Livy 3. Thereupon the tribunes wanted to release the people from their oath by raising a quibble. They argued that Quinctius was not consul when the oath was taken. But the neglect of the gods, which prevails in this age, had not yet appeared, nor did every man interpret oaths and laws in just the sense which suited him best; he preferred to shape his own conduct by their requirements. The tribunes, finding any attempt at obstruction hopeless, set themselves to delay the departure of the army. They were the more anxious to do this as a report had got abroad that the augurs had received instructions to repair to Lake Regillus and set apart with the usual augural formalities a spot where business could be transacted by a properly constituted Assembly
Sophos A. skilled in any handicraft or art, clever, mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 

C. Meton. (causa pro effectu; cf.: fraudi esse), an injury, a disadvantage

Epilusis Release from fear 

Aeschylus Aesch. Seven 128 Pallas, Zeus-born power delighting in battle, prove yourself the savior of the city! [130] And you, lord of steeds, ruler of the deep, Poseidon, with your fish-striking weapon grant us release from our fears, grant us release!

[135] You too, Ares--pity us!--guard the city named for Cadmus and make evident your closeness1 to us! [140] And Cypris, [Eve, Zoe, Mary]  you who are the first mother of our race, defend us who are sprung from your blood. We come to you, crying out in prayers for your divine ears.

[145] And you, Apollo, lord of the Wolf, be a wolf to the enemy force and give them groan for groan!

Note 2: Aesch. Supp. 686 And let no murderous havoc come upon [680] the realm to ravage it, by arming Ares--foe to the dance and lute, parent of tears--and the shout of civil strife. [685] And may the joyless swarm of diseases settle far from the heads of the inhabitants, and to all the young people may Lyceus be graciously disposed.
Note 1 The epithet Lyceus, often applied to Apollo, was commonly connected with the belief that he was the destroyer and protector of wolves (lukoi). As a destructive power he is invoked to ward off enemies (Aesch. Seven 145); as an averter of evil he protects herds, flocks, and the young. According to Pausanias (Paus. 2.19.3) Danaus established a sanctuary in honor of Lyceus at Argos, where, in later times, the most famous of all Apollo's temples was consecrated to him under the title of “Wolf-god.”

Paus. 2.19.3 The most famous building in the city of Argos is the sanctuary of Apollo Lycius (Wolf-god). The modern image was made by the Athenian Attalus, but the original temple and wooden image were the offering of Danaus. I am of opinion that in those days all images, especially Egyptian images, were made of wood. The reason why Danaus founded a sanctuary of Apollo Lycius was this. On coming to Argos he claimed the kingdom against Gelanor, the son of Sthenelas. Many plausible arguments were brought forward by both parties, and those of Sthenelas were considered as fair as those of his opponent; so the people, who were sitting in judgment, put off, they say, the decision to the following day
2. solution, sophismatôn  explanation, 2 Ep.Pet.1.20,  2 Pet 3

Sophisma A.acquired skill, method, stage-trick, claptrap, rhetorikos 2. of persons, skilled in speaking, fit to be an orator Pi.O.13.17 2. in less good sense, sly trick, artifice, dikęn dounai s. kakôn E.Ba.489 , cf. Hec.258; eph' hęmas tauta paronta s. Th.6.77, cf. D.35.2; stage-trick, claptrap

Pi.O.13.17 Pindar Ode 0.13 [17] the Seasons rich in flowers have cast ancient inventiveness. But the fame for every work is due to its inventor. Whence did the graces of Dionysus first come to light, with the ox-driving dithyramb? [20] Who invented the bridle for the harness of horses, or placed the double king of birds on top of the temples of gods? And in Corinth the sweet-breathing Muse blossoms, and also Ares, with the deadly spears of young men.

SIMILAR GREEK: 

Technę 1 [tiktô]

I. art, skill, craft in work; of a soothsayer, Aesch., Soph.
2. cunning devices, id=Od., etc.
3. the way, manner or means
whereby a thing is gained,

Anan (h6049) aw-nan'; a prim. root; to cover; used only as denom. from 6051, to cloud over; fig. to act covertly, i. e. practise magic: - * bring, enchanter, Meonemin, observe (-r of) times, soothsayer, sorcerer.

There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, De.18:10

Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please them selves in the children of strangers (adulterous women). Isaiah 2:6

Soothsayers: Anan (h6049) aw-nan'; a prim. root; to cover; used only as denom. from 6051, to cloud over; fig. to act covertly, i. e. practise magic: - * bring, enchanter, Meonemin, observer of times, soothsayer, sorcerer.

"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 AROUSERS of the god.'" (de Vaux, Roland, The Bible and the Ancient Near East, Doubleday, p. 247).

"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 44:23: "Awake, O Lord! Why do you sleep? Rouse yourself! Do not reject us forever." The Talmud tells us that John Hyrcanus suppressed the practice because it recalled too readily a pagan custom." (Roland de Vaux, p. 247).

This points to RESPONSIVE SINGING and the worship of ANATH.

Nachash (h5172) naw-khash'; a prim. root; prop. to hiss, i. e. whisper a (magic) spell; gen. to prognosticate: - * certainly, divine, enchanter, (use) * enchantment, learn by experience, * indeed, diligently observe.

Nachash (h5175) naw-khawsh'; from 5172; a snake (from its hiss): - serpent.

Techn-ęma , atos, to,

A. that which is cunningly wrought, work of art, handiwork, ekpôma . . , technęmat' andros S.Ph. 36 (where pl. is used of one thing).
2. of a man, panourgias technęma a masterpiece of villainy, ib.928.
II. artful device, trick, kapęla prospherôn t. A.Fr.322; dolia t. E.IT1355; opp. ischus, Hp.Fract.2 (pl.): generally, device, contrivance, Pl.Prt.319a; to mnęmonikon t. Id.Hp.Mi.368d, al., cf

Prospherô   technęmatamęchanas

Mechan-aomai of any work requiring skill or art,

Mechan-e 3. theatrical machine by which gods, etc., were made to appear in the air, airein Arist.Po.1454b1.

Pindar Olympian 13: It is impossible to conceal one's inborn nature. As for you, sons of Aletes, often the Seasons have sent you victorious splendor [15] for your consummate excellence when you won in sacred contests, and often into the hearts of men [17] the Seasons rich in flowers have cast ancient inventiveness. But the fame for every work is due to its inventor. Whence did the Graces of Dionysus first come to light, with the ox-driving dithyramb... And in Corinth the sweet-breathing Muse blossoms,

Aeirô4. take up and bear, as a burden, moron A.Pers.547 ; athlon S.Tr.80 ; algos A.R.4.65 .

Aeschylus, Persians And the Persian wives, indulging in soft wailing through longing to behold their lords and abandoning the daintily wrought coverlets of their couches, the delight of their youth, [545] mourn with complainings that know no end. So I too sustain the truly woeful fate of those who are gone.
 
II. raise up, exalt, apo smikrou d' an areias megan A.Ch.262 , cf. 791; olbon Dareios ęren Id.Pers.164:--esp. of pride and passion, exalt, excite, hupsou ai. thumon grow excited, S.OT914;
 
2. raise by words, hence, praise, extol, E.Heracl.322, etc.; ai. logôi to exaggerate, D.21.71.
 
A.Ch.262 Aeschylus, Libation Bearers If you destroy these nestlings of a father who made sacrifice and revered you greatly, [255] from what like hand will you receive the homage of rich feasts? Destroy the brood of the eagle and you cannot again send tokens that mortals will trust; nor, if this royal stock should wither utterly away, will it serve your altars on days when oxen are sacrificed. [260] Oh foster it, and you may raise our house from low estate to great, though now it seems utterly overthrown.
 
S.OT914; Sophocles, Oedipus Tyrannus
Iocasta
Princes of the land, I am planning to visit the shrines of the gods, with this wreathed branch and these gifts of incense in my hands. For Oedipus excites his soul excessively with all sorts of grief, [915] as he does not judge the new things from the old, like a man of sense, but is under the control of the speaker, if he speaks of frightful things. Since, then, I can do no good by counsel, to you, Lycean Apollo--for you are nearest-- [920] I have come as a suppliant with these symbols of prayer, that you may find us some escape from uncleanliness. For now we are all afraid, like those who see fear in the helmsman of their ship.

organon , to, ( [ergon, erdô]A.instrument, implement, tool, for making or doing a thing, 3. musical instrument, Poluchorda met' ôidęs kai tinôn organôn, of the pipe

Orgănum , i, n., = organon, Of musical instruments, a pipe, Quint. 11, 3, 20; 9, 4, 10; Juv. 6, 3, 80; Vulg. Gen. 4, 21; id. 2 Par. 34, 12 et saep.--Of hydraulic engines, an organ, water-organ: organa hydraulica,

organon , to, ( [ergon, erdô]  3.musical instrument, Simon.31, f.l. in A.Fr.57.1 ; homendi'organôn
ekęlei anthrôpous, of Marsyas, Pl.Smp.215c ; aneuorganônpsiloislogois ibid., cf. Plt.268b ; o. poluchordaId.R.399c , al.; met'ôidęskaitinônorganôn Phld.Mus.p.98K. ; of the pipe,

Ergon1. in Il. mostly of works or deeds of war, polemęďa   theskelos , on, Ep. Adj. perh. A.set in motion by God ( [kellô] ), and so marvellous, wondrous, always of things, th. erga deeds or works of wonder, Il.3.130, Od.11.610; theskelaeidôs Call. Fr.anon.385: neut. Adv., eďktodetheskelonautôi it was wondrous like him, Il.23.107; prob. taken by later poets as,= God-inspired ( [keleuô] ), th. Hermęs
Coluth.126
Ekęlei  kęl-eô, A.charm, bewitch, beguile, esp. by music, koręn humnoisi E.Alc.359ôidais Pl.Ly.206b ; kęlôntęiphônęihôsper OrpheusId.Prt.315a , cf.Luc.Ind.12; houtôsekęlei, of Pericles as an orator, Eup.94.6; epaidôn k. charm by incantation, Pl.Phdr.267d; tôimekęlęseistropôi; Achae.17.2; of bribery, Theopomp.Com.30:--Pass., kęleitaiaoidais 
A musical instrument is a "machine for doing hard work mostly in making war and creating the shock and awe" required to prop up false teachers who neither know or care about Scripture. This is what allows the grandest scholars to totally miss and the changelings to TWIST Scripture to increase the Cash Flow knowing they are sowing discord.  
Plato, Cratylus [425d] Socrates Lots more

It will, I imagine, seem ridiculous that things are made manifest through imitation in letters and syllables; nevertheless it cannot be otherwise. For there is no better theory upon which we can base the truth of the earliest names, unless you think we had better follow the example of the tragic poets, who, when they are in a dilemma, have recourse to the introduction of gods on machines. So we may get out of trouble by saying that the gods gave the earliest names, and therefore they are right.

Soc. I will endeavour to explain, for I do not believe that any single name could have been better adapted to express the attributes of the God, embracing and in a manner signifying all four of them,- music, and prophecy, and medicine, and archery.

Her. That must be a strange name, and I should like to hear the explanation.

Soc. Say rather an harmonious name, as beseems the God of Harmony.  
In the first place, the purgations and purifications which doctors and diviners use,
and their fumigations with drugs magical or medicinal, as well as their washings and lustral sprinklings, have all one and the same object, which is to make a man pure both in body and soul.

Her. Very true.

Soc. And is not Apollo the purifier, and the washer, and the absolver from all impurities?

3. present, offer, aethlon, of a triumphal ode, Pi.O.9.108; pharmakon administer poison to oneself,

Pindar. Olympian.9.

[1] The resounding strain of Archilochus, the swelling thrice-repeated song of triumph, sufficed to lead Epharmostus to the hill of Cronus, in victory-procession with his dear companions. [5] But now, from the bow of the Muses who, shooting from afar, send a shower of such arrows of song as these on Zeus of the red lightning-bolt and on the sacred height of Elis, which once the Lydian hero Pelops [10] won as the very fine dowry of Hippodameia. [11] And shoot a winged sweet arrow to Pytho; for your words will not fall to the ground, short of the mark, when you trill the lyre in honor of the wrestling of the man from renowned Opus.

For some roads [105][105] lead farther than others, and a single occupation will not nourish us all. The paths to skill are steep; but, while offering this prize of song, boldly shout aloud [110] that this man, by the blessing of the gods, was born with deftness of hand and litheness of limb, and with valor in his eyes; and at the banquet of Aias son of Oileus he laid his victorious garland on the altar.

Amos 5:[17]WEB In all vineyards there will be wailing; For I will pass through the midst of you," says Yahweh. [18] "Woe to you who desire the day of Yahweh! Why do you long for the day of Yahweh? It is darkness, And not light. [19] As if a man fled from a lion, And a bear met him; Or he went into the house and leaned his hand on the wall, And a snake bit him. [20] Will the day of Yahweh not be darkness, and not light? Even very dark, and no brightness in it? [21] I hate, I despise your feasts, And I can't stand your solemn assemblies. [22] Yes, though you offer me your burnt offerings and meal-offerings, I will not accept them; Neither will I regard the peace offerings of your fat animals. [23] Take away from me the noise of your songs! I will not listen to the music of your harps. [24] But let justice roll on like rivers, And righteousness like a mighty stream. [25] "Did you bring to me sacrifices and offerings in the wilderness forty years, house of Israel? [26] Yes, you have borne the tent of your king and the shrine of your images, the star of your god, which you made for yourselves. [27] Therefore will I cause you to go into captivity beyond Damascus," says Yahweh, whose name is the God of hosts.

panourg-ia , hę,

A. knavery, A. Th.603, S.Ph.927, Lys.22.16, Pl.Lg.747c, Arist.EN1144a27: in pl., villainies, S.Ant.300, Ar.Eq.684, etc.

2. of animals, Arist.HA588a23 (pl.), 614a30.

3. adulteration of drugs or honey, Gal.14.27.

Panourgia (g3834) pan-oorg-ee'-ah; from 3835; adroitness, i.e. (in a bad sense) trickery or sophistry: - (cunning) craftiness, subtilty.
Panourg-ęma , atos, to, A. knavish TRICK, villainy, S.El.1387 (lyr.), LXX Si.1.6 (v.l.); SOPHISTRY, Gal.5.251; cf. panourgeuma.

Sophos: properly, skilled in any handicraft or art, cunning in his CRAFT,
of POETS and MUSICIANS, SOOTHSAYERS, SOPHISTS, etc.

Sophis-teia, sophistry, mantikę, of Balaam, mantikę means divination, soothsayer
Claims that his own MADNESS is the voice of the Holy Spirit telling him to deliberately SOW DISCORD and TWIST all of the truth by the Spirit OF Christ.  CANNOT help it when you DENY the Word.
Mantikos {ie women in Corinth] 2. technę [Craftsmen Re 18]m. faculty of DIVINITION, prophecy. Having a daimonios heaven-sent, miraculous, marvellous

Tollo I. To lift up, raise up, elevate, exalt,

1. To raise, lift, lift up, elevate, set up, etc.: tollitur in caelum clamor exortus utrimque, Enn. ap. Macr. S. 6, 1 (Ann. v. 422 Vahl.): clamorem in caelum, Verg. A. 11, 745 : clamores ad sidera, Plaut. Bacch. 3, 6, 6 :

Vergilius Maro, Aeneid 11
Cowards incurable, a woman's hand
Drives, breaks, and scatters your ignoble band!
Now cast away the sword, and quit the shield!
What use of weapons which you dare not wield?
Not thus you fly your female foes by night,
Nor shun the feast, when the full bowls invite;
When to fat off'rings the glad augur calls,
And the shrill hornpipe sounds to bacchanals.
These are your studied cares, your lewd delight:
Swift to debauch, but slow to manly fight."
Thus having said, he spurs amid the foes,
Not managing the life he meant to lose. 

Rom. 14:1 Him that is weak in the faith receive ye, but not to doubtful disputations.

1261. dialogismos, dee-al-og-is-mos´; from 1260; discussion, i.e. (internal) consideration (by implication, purpose), or (external) debate: — dispute, doubtful(-ing), imagination, reasoning, thought.

NIDNTT notes that... In the NT dialogizomai (related verb) and dialogismos are always used with a slightly depreciatory connotation. The thoughts of the human heart do not necessarily lead, as the Greeks thought, to a knowledge of the truth (cf. 1 Cor. 1:21-25), but are evil (Mk. 7:21; Matt. 15:19), full of doubt and suspicion (Mk. 2:6, 8; Lk. 5:22; 6:8), moved by the passing moment (Lk. 3:15), full of greed (Lk. 12:17; 20:14), always concerned with the superficial (Mk. 8:16f.; Matt. 16:7f.) and full of sly calculation (Matt. 11:25; Mk. 11:31).

That means that Romans 14 OUTLAWS adding personal opinion to the text.

Disuputations: 1253. diakrisis, dee-ak´-ree-sis; from 1252; judicial estimation:  discern(-ing), disputation. 

A. poisoner, sorcerer, magician, LXXEx.7.11 (masc.), Ma.3.5 (fem.), Apoc.21.8, 22.15.

pharmak-eus , eôs, ho,
A.
poisoner, sorcerer, S.Tr.1140, Pl.Smp.203d, etc.; gnęsioi sophistai kai ph. Jul.Or.6.197d .

Plato, Symposium [203d] rather is he hard and parched, shoeless and homeless; on the bare ground always he lies with no bedding, and takes his rest on doorsteps and waysides in the open air; true to his mother's nature, he ever dwells with want. But he takes after his father in scheming for all that is beautiful and good; for he is brave, strenuous and high-strung, a famous hunter, always weaving some stratagem; desirous and competent of wisdom, throughout life ensuing the truth; a master of jugglery, witchcraft,

Commentary

Gnęsi-os mętęr 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 mętęr tôn erôtikôn logôn Mother of erôt-ikos A. of or caused by love, orgę, or Aphrodite:

Aphroditę [i_], hę, ( [aphros] ) Aphrodite, h.Hom.5, Hes.Th.195; dia tęn tou aphrou genesin Aphroditę eklęthę 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.
4.  spell, Magic:
g4486 rhegnum to sunder by separation of the parts,  a shattering to minute fragments; but not a reduction to the constituent particles, or disrupt, lacerate; by implication to convulse (with spasms); figuratively to give vent to joyful emotions:

Magos [a^], ou, ho, 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 technęi prattein t

Magicus, belonging to magic, magic, magical. superstitiones, vanitates, that were invoked by incantations: linguae= skilled in incantations, cantus, magicae resonant ubi Memnone chordae, mysterious, id. 15, 5 

Superstitioorig a standing still over or by a thing; hence, amazement, wonder, dread, esp. of the divine or supernatural] . I. Excessive fear of the goas, unreasonable religious belief, superstition (different from religio, a proper, reasonable awe of the gods; II. In post-Aug. prose sometimes for religio, religious awe, sanctity; a religious rite. [Lying wonders point directly to music meaning sorcery]

Cantus to produce melodious sounds, utter melodious notes, to sing, sound, play. Sound of war, to give the signal for battle, of the instruments by which, or (poet.) of the places in which, the sounds are produced, to sound, resound:
Rev. 8:13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!

Magice  I.the magic art, magic, sorcery (post-Aug.): pariter utrasque artes effloruisse, medicinam,
Factio  II. (Acc. to facio, II. B.; lit., a taking part or siding with any one; hence concr.) A company of persons associated or acting together, a class, order, sect, faction, party (syn.: pars, partes, causa, rebellio, seditio)
Secta D.  In religion, a sect,  Cod. Just. 1, 9, 3: plurimae sectae et haeresesCynicam
Suetonius Caesars
His lyre to harmony our Nero strings;
His arrows o'er the plain the Parthiah wings:
Ours call the tuneful Paean, famed in war,
The other Phoebus name, the god who shoots afar.4
4 The epithet applied to Apollo, as the god of music,
Resonant to sound or ring again, to resound, re-echo, to the strings theatrum naturā ita resonans,
Corda II. Catgut, a string (of a musical instrument), B.A rope, cord, for binding a slave Horace 4
The songs of Teos are not mute,
And Sappho's love is breathing still:
She told her secret to the lute,
And yet its chords with passion thrill.
Not Sparta's queen alone was fired
By broider'd robe and braided tress,
And all the splendours that attired
Her lover's guilty loveliness:

Nervus
Old Germ. snara, a snare; a sinew, tendon, nerve.
1. I. q. membrum virile
2. A string of a musical instrument: omnes voces, ut nervi in fidibus, ita sonant
3. A bowstring: b. A bow
5. A thong with which a person was bound, 
6.The cords or wires by which a puppet is moved

Exęgętęs    II. expounder, interpreter, esp. of oracles, dreams, or omens, Hdt.1.78; at Athens, of sacred rites or customs, modes of burial, expiation, etc., spiritual director, of Apollo, Pl.R.427c. b. at Rome, of the pontifices
    The pagan EXEGETE is identical to: Suristikę (sc. technę), hę, the art of piping: used with hythmice, histrionia

Magicus, belonging to magic, magic, magical. superstitiones, vanitates, that were invoked by incantations: linguae= skilled in incantations, cantus, magicae resonant ubi Memnone chordae, mysterious, id. 15, 5 .Bakchebakchon aisai sing the song (to Bacchus) beginning with Bakche Bakche! Ar.Eq.408.

Aulôid-ia , hę, song to the flute

Spiritual THREAD comes only through the prophets:

1Pet. 1:10 Of which salvation the prophets have enquired and searched diligently,
        who prophesied of the grace that should come unto you:
1Pet. 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify,
        when it testified beforehand the sufferings of Christ, and the glory that should follow.
 

If you INVENT dithyrambs or use the MUSES then Peter issues you a DIRECT COMMAND.

You don't DARE fail to "teach that which has been taught" or "that which is written" because you BLASPHEME THE SPIRIT:

Again you get the spiritual information from the PROPHETS and not from the kings SCRIBE:

Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: 1 Peter 1: 10

Searching what, or what manner of time the Spirit of Christ which was in them did signify
        when it testified beforehand the
sufferings of Christ, and the glory that should follow. 1 Peter 1: 11

2Pet. 1:21 For the prophecy came not in old time by the will of man:
        but holy men of God spake as they were moved by the Holy Ghost.

This is the ONLY way to MARK false teachers.  If YOU claim the right to INVENT or fabricate where God has FAILED to inform you then you are a false teacher and Peter told us how to MARK YOU.

To fracture the Words of the Spirit of Christ in song or sermon is to DENY that the PROPHECY of the church and the FULFILLMENT is inspired ENOUGH that you have to obey its direct commands: inclusive and exclusive.

2Pet. 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

1Pet. 1:10 Of which salvation the prophets have inquired and searched diligently,
        who prophesied of the grace that should come unto you:
1Pet. 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify,
        when it testified beforehand the sufferings of Christ, and the glory that should follow.
Rev. 19:10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
INSPIRATION VERBALLY AND IN A WRITTEN MEMORY IS THE ONLY WAY TO MARK FALSE TEACHERS.

WHY YOU CANNOT DISPUTE OR EXPOUND WITH RHETORIC OR MUSIC AS MAGIC.

2 Pet. 2:1 But there were false prophets also among the people,
        even as there shall be false teachers among you,
        who privily shall bring in damnable heresies,
        even denying the Lord that bought them,
        and bring upon themselves swift destruction.
2Pet. 2:2 And many shall follow their pernicious ways;
        by reason of whom the way of truth shall be evil spoken of.
2Pet. 2:3 And through covetousness shall they with feigned words make merchandise of you:
        whose judgment now of a long time lingereth not, and their damnation slumbereth not.

Jesus recognized Abraham, Moses and the Prophets: kings and priests do not write inspiration in the sense of creating patternisms.  God spoke through PROPHETS and APOSTLES.  A disciple never seeks to do an end run around that. Poets and song writers could only write MYTHS and never true history. The wrote about what MIGHT have been or SHOULD have been but nerver trustworthy.
2 Peter III. This is now, beloved, the second letter that I have written to you; and in both of them
        I stir up your sincere mind by reminding you;
[2]  that you should 
        remember the words which were spoken before by the holy prophet s,
        and the commandments of us, the apostles of the Lord and Savior:
[3]  knowing this first, that in the last days mockers will come, [Magikos, magi]
        walking after their own lusts,
Empaig-ma , atos, to, A. jest, mocking, delusion, LXX Is.66.4; magikęs empaigmata technęs
Magikos , ē, on, Magian,
A. logoiPlu.Them.29: Magikos, ho (sc. logos), title of work by Antisthenes, Suid. s.v. Antisthenēs, or Aristotle, D.L.1.1.
II. magical, “bibloiPs.-Phoc.149; m. tekhnē magic, LXX Wi.17.7; “ m.Ph.2.316.
2. of persons, skilled in magic,
Paig-ma , atos, to/, A. play, sport, lōtos hotan . . paigmata bremē whene'er the pipe sounds its sportive strains, E.Ba.161(lyr.); “Ludia p. luras
Ludios A. of Lydia, Lydian, “auloiPi.O.5.19; “sukina

Pind. O. 5 [15] Always, when it is a question of excellence, toil and expense strive to accomplish a deed that is shrouded in danger; those who are successful seem wise, even to their fellow-citizens. Savior Zeus, high in the clouds, you who dwell on the hill of Cronus and honor the wide-flowing Alpheus and the sacred cave of Ida! I come as your suppliant, singing to the sound of Lydian flutes, [20] entreating you to adorn this city with glorious hosts of noble men;
Eur. Ba. 135
Chorus
[135] He is sweet in the mountains , whenever after the running dance he falls on the ground, wearing the sacred garment of fawn skin, hunting the blood of the slain goat, a raw-eaten delight, rushing to the [140] Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe!  The plain flows with milk, it flows with wine, it flows with the nectar of bees. [145] The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts, [150] casting his rich locks into the air. And among the Maenad cries his voice rings deep:  “Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold, [155] sing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries, [160] when the sweet-sounding sacred pipe sounds a sacred playful tune suited [165] to the wanderers, to the mountain, to the mountain!” And the Bacchante, rejoicing like a foal with its grazing mother, rouses her swift foot in a gamboling dance.
2Pet. 2:4 For if God spared not the angels that sinned,
        but cast them down to hell, and delivered them
        into chains of darkness, to be reserved unto judgment;
2Pet. 2:5 And spared not the old world,
        but saved Noah the eighth person, a preacher of righteousness,
        bringing in the flood upon the world of the ungodly;

And said unto them that sold doves, Take these things hence; make not my Fathers house an house of merchandise. Jn.2:16

Emporion (g1712) em-por'-ee-on; neut. from 1713; a mart ("emporium"): - merchandise.
Emporos (g1713) em'-por-os; from 1722 and the base of 4198; a (wholesale) tradesman: - merchant.

2 Cor 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.

Kapeleuo (g2585) kap-ale-yoo'-o; from kapelos , (a huckster); to retail, i.e. (by impl.) to adulterate (fig.): - corrupt

kapęl-euô ,A. to be a retail-dealer, drive a petty trade... kapęleu' drive a trade, chaffer with your vegetable food Hdt.1.155

II. c. acc., sell by retail, mathęmata sell learning by retail, hawk it abouttraffic in grants of citizenship [membership?], prostitutesplaying tricks with life

Hdt.1.155 Heredotus: Cyrus told how to take the FIGHT out of the enemy: [4] But pardon the Lydians, and give them this command so that they not revolt or pose a danger to you: send and forbid them to possess weapons of war,
............and order them to wear tunics under their cloaks
........... and knee-boots on their feet,
........... and to teach their sons lyre-playing [kitharizein]
........... and song [psallein] and dance
............and shop-keeping [huckstering].
........... And quickly, O king,
........... you shall see them become women instead of men,
........... so that you need not fear them, that they might revolt."

2 Peter 2:8 (For that righteous man dwelling among them, in seeing and hearing,
vexed his righteous soul from day to day with their unlawful deeds;)

2 Peter 2:9 The Lord knoweth how to deliver the godly out of temptations,
and to
reserve the unjust unto the day of judgment to be punished:

John in Revelation says that the Locusts or Muses or Musical Worship team of Apollyon have STINGERS in their TAILS and their job is to DRIVE OUT the Righteous people and TAKE CAPTIVE those doomed to burn. The AFFLICTION or already being punished SEEMS spiritual but everyone knows that the MUSES inflect soul damage and make it SEEM spiritual: that is the MARK of spiritual DELUSION.

How can WE know when YOU have LANDED?

2 Peter 2:10 But chiefly them that
        walk after the FLESH in the lust of uncleanness,
        and despise government. Presumptuous are they,
        selfwilled, they are not afraid to speak evil of dignities. [i.e. Lie TO God and ABOUT God]

2 Peter 2:11 Whereas angels, which are greater in power and might,
        bring not railing accusation against them before the Lord.

2 Peter 2:12 But these, as natural brute BEASTS, [Zoon, ZOE MARK]
        MADE to be taken and destroyed,
        speak evil of the things that they understand not;
        and shall
utterly perish in their own corruption;

zōē ( zōiē  A. living, i.e. one's substance, property, II.  zōē,= “graus11, the scum on milk, Eust.906.52; zoē: to epanō tou melitos,
2 Peter 2.12 houtoi de, hōs aloga zōa gegennēmena phusika eis halōsin kai phthoran, en hois agnoousin blasphēmountes, en phthora autōn kai phtharēsontai, adikoumenoi misthon adikias:

phu^sikos , ē, on, II. [select] of or concerning the order of external nature, natural, physical, ph. epistēmēArist.PA640a2; ph. philosophia ib.653a9; “ ph.Id.Metaph.1026a6, etc.; Opposite. mathēmatikē, theologikē
protaseis, Opposite. ēthikai, logikai,
III.later, belonging to occult laws of nature, magical, ph. pharmaka spells or amulets, Alex. Trall.1.15; “phusikois khrēsthaiGp.2.18.8; ph. therapeia ib.2.42.3; ph. daktulioi Sch.Ar.Pl.884. Adv. “-kōsGp.9.1.5.
Revelation 18:21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
Revelation 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;
Revelation 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom 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 were all nations deceived.
pharma^k-aō , A. suffer from the effect of drugs or charms, D.46.16,
pharma^kon [v. sub fin.], to 3. enchanted potion, philtre: hence, charm, spell, Od.4.220 sq., Ar.Pl.302, Theoc.2.15, PSI1.64.20 (i B. C.); “pharmakois ton andr' emēnenAr.Th.561; toiauta ekhō ph. such charms have I, Hdt.3.85, cf. Apoc.9.21.

Hom. Od. 4.219 [230] of drugs, many that are healing when mixed, and many that are baneful; there every man is a physician, wise above human kind; for they are of the race of Paeeon. Now when she had cast in the drug, and had bidden pour forth the wine, again she made answer, and said: [235] “Menelaus, son of Atreus, fostered of Zeus, and ye that are here, sons of noble men—though now to one and now to another Zeus gives good and ill, for he can do all things,—now verily sit ye in the halls and feast, and take ye joy in telling tales, for I will tell what fitteth the time

Paian , anos, o(, Ep. Paiēōn , onos, Att., Ion. Paiōn , ōnos (v. sub fin.), Aeol. Paōn , onos, Sapph.Supp.20c.5:—Paean or Paeon, the physician of the gods, Il.5.401,899, cf. Pi.P.4.270; Paiēonos genethlē, i.e. physicians, Od.4.232.
2. title of Apollo (later as epith., “Apollōni PaianiBCH11.94 (Hierocaesarea); “ō basileu P. . . ApollonBMus.Inscr.1151); “ Paiēon' aeidonh.Ap.517, cf.
2. song of triumph after victory, prop. to Apollo, Il.22.391 sq.; “halōsimos p.A.Th.635, etc.; also, battle-song, “paian' ephumnoun semnon HellēnesId.Pers.393, cf. Lys.2.38, X.Cyr.4.1.6; addressed to Ares, Sch.Th.1.50; exarkhein ton p. or tou paianos, X. Cyr.3.3.58, Plu.Rom.16; “p. poieisthaiX.HG7.4.36.
aeidō , Ion. and poet. form used by Hom., Pi., and sometimes in Trag. and Com. (even in trim., A.Ag.16, E.Fr.188; intetram., Cratin. 305), also in Ion. Prose; contr. adō (also Anacr.45, Theoc.), Trag., Pl., etc.: impf.
1. c. acc. rei, sing of, chant, “mēnin aeideIl.1.1; “paiēona1.473; klea andrōn, noston, 9.189, Od.1.326; “ton Boiōtion nomonS.Fr.966: c. gen. (sc. melos), sing an air of . ., “Phrunikhou
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

Revelation 19:20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
Revelation 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
Revelation 20:14 And death and hell were cast into the lake of fire. This is the second death.
Revelation 20:15 And whosoever was not found written in the book of life was cast into the lake of fire.
haliskomai a^l], defect. Pass., Act. supplied by haireō TAKEN AND DESTROYED

phthor-a , Ion. phthorē , h(, (phtheirō)Perdition
A. destruction, ruin, Hdt.2.161, 7.18, Hp.Vict.1.5, A.Ag.406 (lyr.), etc.; of persons, death, esp. by some general visitation, as pestilence, Th.2.47, Pl.Lg.677a (pl.), GDI 5104c11 (Crete, pl.); “androthnētas Iliou phthorasA.Ag.814.

As DOGS or Catamites Paul and John connected to SORCERY they TURN to their OWN VOMIT and die forever.

2 Peter 2:13 And shall receive the reward of unrighteousness,
        as they that
count it pleasure [Hedonism: sensual pleasure, LUST. Outlawed Rom 15]
        to riot in the day time.

       Spots
they are and blemishes,
       sporting themselves  Rising up to PLAY
        with their
own deceivings
        while they
feast with you

Entrupo (g1792) en-troo-fah'-o; from 1722 and 5171; to revel in: - sporting selves.

-Truphaô , ( [truphę] ) A. live SOFTLY, luxuriously, fare sumptuously, paison, truphęson, zęson:
2. part. truphōn as Adj., effeminate, luxurious, Ar.Nu.48, etc.; “t. kai amelēsPl.Lg.901a; “to truphōneffeminacy, Ar.V.1455 (lyr.); also of things, dainty, delicate,basilikē kai truphōsa paideiaPl.Lg.695d; “aspida . . truphōsanAristopho 14, cf. Antiph.52.10 (troch.); “artoi t.Alc.Com.5.
hoi truphōntesspoiled pets, Id.Men.76b; en tais ekklēsiais t. kai kolakeuesthai, of the people, D.8.34;

-Paison paizō , Dor. paisdō Theoc.15.42: Lacon. pres. part. gen. pl. fem. paiddōhan Ar. Lys.1313 (lyr.): fut. paixoumai Syrac. in X.Smp. 9.2, A. paixomaiLXX 2 Ki.6.21,
2. esp. dance, “paisateOd.8.251;
4. ho kalamophthogga paizōnAr.Ra.230; dance and sing, Pi. O.1.16.
5. play amorously, “pros allēlousX.Smp.9.2; “meta tinosLXX Ge.26.8; of mares, Arist.HA572a30.
Sophocles, Antigone

Chorus

[791] You seize the minds of just men and drag them to injustice, to their ruin. You it is who have incited this conflict of men whose flesh and blood are one. [795] But victory belongs to radiant Desire swelling from the eyes of the sweet-bedded bride. Desire sits enthroned in power beside the mighty laws. [800] For in all this divine Aphrodite plays her irresistible game.

-Commentary [800] empaizei, 'wreaks her will' in that contest which nikai implies. We find empaizô with a dat. (1) of the object, as Her. 4.134 empaizontas hęmin, 'mocking us': (2) of the sphere, as Ar. Th. 975 choroisin empaizei, 'sports in dances.' The en of empaizei here might also be explained as (a) in the imeros, or the blephara, i.e. by their agency: or (b) 'on her victim.' But the interpretation first given appears simpler. (Cp. Vergil's absol. use of illudere, G. 1. 181, Tum variae illudant pestes.)
-[See Plato-Symposium]
Symposium;
Then, said Eryximachus, as you are all agreed that drinking is to be voluntary, and that there is to be no compulsion,
I move, in the next place, that the flute-girl, who has just made her appearance,
        be told to go away and play to herself, or, if she likes, to the women who are within.
        To-day let us have conversation instead; and, if you will allow me, I will tell you what sort of conversation. 
Jesus CAST OUT the flute girls and minstrels like dung to speak HIS Word.
tęn...aulętrida. It was the fashion at convivia to provide pipers, dancers, jesters, jugglers et hoc genus omne to amuse the guests. 
aul-ętris , idos, hę, A.flute-girl, 
-Demosthenes 8 [34] As it is, by persuasive arts and caresses they have brought you to such a frame of mind that in your assemblies [Ekklesiais] you are elated by their flattery and have no ear but for compliments, while in your policy and your practice you are at this moment running the gravest risks. For tell me, in Heaven's name, if the Greeks should call you to account for the opportunities that your carelessness has already thrown away, and should question you thus:

Dęmagôg- , curry favour with men, curry favour with, 3. c. acc. rei, introduce measures so as to win popularity, II. in causal sense, d. tina make him popular.

Charizô [GRACE was a Greek prostitute] 2.gratify or indulge a humour or passion, 3. in erotic sense, grant favours to a man,

Pruphaô , ( [truphę] )  Connected to the Polus ,
Spoiled pets: en tais ekklęsiais t. kai kolakeuesthai, of the people
Spoiled pets in the church!

Kolak-euô , To be a flatterer, open to flattery, 3. metaph, soften, render mild,

Ekklęsi-a ,  ekklętos, II. in LXX, the Jewish congregation, De. 31.30, al., 2. in NT, the Church, as a body of Christians, Ev.Matt. 16.18, 1 Ep.Cor.11.22 ; hę kat' oikon tinos e. Ep.Rom.16.5 ; as a building, 

6.20.09 mod 5.20.10
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