2 Timothy 3The Last Days 2 Tim 3: 1 THIS know also, that in the last days perilous times shall come. Warning against Witchcraft or Music.
As usual, Paul defines the ENEMY of God and mankind before he commands the REMEDY. This is a pattern: you have to silence the hypocrites performers in song and music which are defined as wizardry because it uses unfair means to pick people's pockets:
2 Kings 23:24 Moreover the workers with familiar spirits, and the wizards, and the images, and the idols,Lost on the masses is the fact that Scripture connects music to Lucifer--the singing and harp playing prostitute--from Genesis to Revelation 17. There, John defines the Mother of Harlots and in Revelation 18 he calls the singers, musicians and other religious operatives SORCERERS who HAD ceceived the whole world.
and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away,
that he might perform the words of the law which were written in the book
that Hilkiah the priest found in the house of the LORD.
H178 'ôb obe From the same as H1 (apparently through the idea of prattling a father's name); properly a mumble, that is, a water skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar):--bottle, familiar spirit.
But as we were allowed of God
to be put in trust with the gospel,
even so we speak;
not as PLEASING men, but God, which trieth our hearts. 1 Thess 2:4
Based on the remnant theory almost all will be collected into false religions as John's story of the "locusts" in Revelation. The locusts identify the muses--dirty prostitutes--as Apollo's (Abaddon, Apollyon) musical worship team at Delphi which was an early "seeker center" fleecing the ignorant.
G5467 chalepos khal-ep-os' Perhaps from G5465 through the idea of reducing the strength; difficult, that is, dangerous, or (by implication) furious:--fierce, perilous.
G5465 chalaō khal-ah'-o From the base of G5490 ; to lower (as into a void):--let down, strike.Chalepos tou pneumatos the severity of the wind, Id.An.4.5.4; ta
2. hard to do or deal with, difficult, irksome, -ôtaton ergon hapantôn Ar.Eq.516
d. savage, fierce, kunes X.An.5.8.24 , Cyn.10.23; Plane Therion
See First Maccabees for the Homosexual Connection
Kuon 3. of the Cynics, areskei toutois kunôn metamphiennusthai [Catamite, singing style]
Paul warned about the homosexual "priest" of the Mother of Harlots (Rev 17)
Beware of dogs, beware of evil workers, beware of the concision. Phil 3:2
For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Phil 3:3
For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. Re.22:15
Kuôn Harpies, A.R.2.289; of Hecate, in Mithraic worship, of the Bakchai, Lussas k. E.Ba.977 (lyr.);
Luss-a, A. rage, fury, in Hom. always of martial rage, kraterê de he l. deduken Il.9.239 ; l. echôn oloên ib.305; l. de hoi kêr aien eche kraterê 21.542 .
2. after Hom., raging madness, frenzy, such as was caused by the gods, as that of 10, lussês pneumati margôi [madman] A.Pr.883 (anap.); of Orestes, Id.Ch.287, E.Or.254, etc.; of the Proetides, B.10.102; of Bacchic frenzy, elaphra l. E. Ba.851 ; thoai [quick] Lussas kunes, of the Furies, ib.977 (lyr.); lussêi parakopos Ar.Th.680 : strengthd., l. manias S.Fr.941.4 ; lutta erôtikê Pl.Lg.839a ; l. alone, of raging love, Theoc.3.47; simply, rage, Phld.Ir.p.77 W.; fanaticism, peri tas haireseis Gal.8.148 (pl.).
hairesis [Latin Secta] the taking by the king, acquisition of power, [of the Sect of Kleros, allotment of property Pharisaios]
3. personified, Lussa the goddess of madness, E.HF823.
"There are hints that Pan was also linked closely to the Mother Goddess (Zoe, Eve, Sophia), and perhaps was even one of her male consorts at one time, and linked with her as overlord of nature and Lord of the Beasts. Pindar mentions Pan as:
"O blessed one, whom the Olympians call dog (catamite) of the Great Mother, taking every form"
"There are references to Pan as 'the dog of Cybele' the great nature-goddess of the Greeks, as being always in attendance on her, being himself a nature-god. The fact that Pindar calls Pan 'dog' is taken as a glorification of that animal.
"The story remains in old legends  that Pan, the keeper of wild beasts, breathing sweet-voiced music on his well-joined pipes, once brought from its tender mother on Argive hills a lamb with beautiful golden fleece. A herald stood on the stone platform and cried aloud,
The Wandering Stars The deceivers are the wandering stars which The Book of Enoch defines:Plane cause to wander, 3. lead astray, mislead, deceive,
John 7:12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.lead from the subject, in talking, D.19.335.
Demosthenes 19. These are enormous losses, but for none of them is any general to blame. Philip does not hold any of these advantages as a concession made with your consent in the terms of peace. We owe them all to these men and to their venality. If, then, Aeschines shirks the issue, if he tries to lead you astray irrelevance. by talking of anything rather than the charges I bring, I will tell you how to receive his
Therion to (in form Dim. of thêr), wild animal, esp. of such as are hunted, mala gar mega thêrion êen, of a stag, Od.10.171, 180 (never in Il.); in Trag. only in Satyric drama, Typhon, the Satyrs,
III. as a term of reproach, beast, creature, hê mousikê aei ti kainon thêrion tiktei
Mousi^kos , musical, agônes m. kai gumnikoi; choroi te kai agônes m. Pl.Lg.828c ; ta mousika music, X.Cyr.1.6.38, Sammelb. 6319.54 (Ptol.), SIG578.18 (Teos, ii B. C.). Adv. -kôs Pl.Alc.1.108d , etc.; cf. foreg.
II. of persons, skilled in music, musical, X.l.c., etc.; poiêtikoi kai m. andres Pl.Lg.802b ; kuknos kai alla zôia m. Id.R.620a ; peri aulous -ôtatoi Ath.4.176e ; lyric poet, opp. epic, Pl.Phdr.243a (but opp. melopoios, Phld.Mus.p.96 K.); m., hoi, professional musicians, OGI383.162 (Commagene, i B. C.), PFlor.74.6 (ii A. D.); mousikos kai melôn poêtês SIG662.6 (Delos, ii B. C.).
IV. Astron., the constellation Lupus, Eudox. ap. Hipparch. 1.2.20, Vett. Val.6.13.
If you look at the phrase the BEAST as Rhea (Eve, Zoe) is the person who introduces a NEW STYLE OF MUSICAL WORSHIP which is devoted to pleasure
B. aei always
C. kainos , esp. of new dramas, the representation of the new tragedies, (Aphrodisias dedicated to Aphrodite (ZOE); comedy, sexual love, pleasure, a woman's form of oath, Aster or Venus or ZOE.
D. Tikto mostly of the mother
E. of Rhea one of the zoogonic or vivific principlesThêriakos , ê, on, ( [thêrion] ) concerning venomous beasts, pharmaka2. ill-tempered, testy, ch. ôn kai duskolos Ar.V.942 , cf. Isoc.19.26; orgên
Pharmak-euô , administer a drug or medicine, Pl.R.459c, Ti.89d.
2. use enchantments, practise sorcery, pharmakeusantes tauta es ton potamon having used this charm upon the river, Hdt.7.114.
Aoidos [a^], ho, ( [aeidô] ) singer, minstrel, bard, Il.24.720, Od.3.270, al., Hes.Th.95, Op.26, Sapph.92, etc.; a. anêr Od.3.267 ; theios a. 4.17 , 8.87, al.; tou aristou anthrôpôn a. Hdt.1.24 ; polla pseudontai a. Arist.Metaph.983a4 : c.gen., goôn, chrêsmôn aoidos, E.HF110, Heracl. 403; pratos a., of the cock, Theoc.18.56.
2. fem., songstress, poluïdris a. Id.15.97 ; of the nightingale, Hes.Op.208; of the Sphinx, S.OT36, E.Ph.1507 (lyr.); aoidos Mousa Id.Rh.386 (lyr.).3. enchanter
pharmak-eus , eôs, ho,
A. poisoner, sorcerer, S.Tr.1140, Pl.Smp.203d, etc.; gnêsioi sophistai kai ph. Jul.Or.6.197d .
Gnêsi-os mêtêr tôn erôtikôn logôn, of Aphrodite, Luc.Am.19; g. aretai real, unfeigned virtues, Pi.O.2.11; g. humnoi inspired song, B.8.83; e. melos a love song mêtêr tôn erôtikôn logôn Mother of erôt-ikos A. of or caused by love, orgê, or Aphrodite:
Aphroditê [i_], hê, ( [aphros] ) Aphrodite, h.Hom.5, Hes.Th.195; dia tên tou aphrou genesin Aphroditê eklêthê Pl.Cra.4c6 c.II. as Appellat., sexual love, pleasure, Od.22.444; hup' Apollôni psauein Aphroditas
Apollôn Abaddon, Apollyon and his prostitute Muses Pure Apollo, too, who, though a god, was exiled once from heaven.
Used with Muthos Skolis
Hesiod, Works and Days
 And Zeus will destroy this race of mortal men also when they come to have grey hair on the temples at their birth.5 The father will not agree with his children, nor the children with their father, nor guest with his host, nor comrade with comrade; nor will brother be dear to brother as aforetime.  Men will dishonor their parents as they grow quickly old, and will carp at them, chiding them with bitter words, hard-hearted they, not knowing the fear of the gods. They will not repay their aged parents the cost of their nurture, for might shall be their right: and one man will sack another's city.  There will be no favor for the man who keeps his oath or for the just or for the good; but rather men will praise the evil-doer and his violent dealing. Strength will be right, and reverence will cease to be; and the wicked will hurt the worthy man, speaking false words against him, and will swear an oath upon them.  Envy, foul-mouthed, delighting in evil, with scowling face, will go along with wretched men one and all
Skolios A. curved, bent (opp. orthos, euthus) muthos
III. skolion, to, intestine, splanchana kai nephron kai skolion
Muthos used with tragoidia, mimesis, poetes etc. Latin fabula II. In partic. (freq. and class.), a fictitious narrative, a tale, story; 1. Most freq., a dramatic poem, drama, play; tragôidia, mimêsis, poiêtês, ; muthoisinskolioisHes.Op.194
2. fiction (opposite logos, historic truth), Pi.O.1.29 (pl.), N.7.23 (pl.), Pl.Phd.61b, Prt.320c, 324d, etc.
Hesiod, Works and Days.. Muses of Pieria who give glory through song, come hither, tell of Zeus your father and chant his praise. Through him mortal men are famed or unfamed, sung or unsung alike, as great Zeus wills.
For easily he makes strong, and easily he brings the strong man low; easily he humbles the proud and raises the obscure, and easily he straightens the crooked and blasts the proud,--Zeus who thunders aloft and has his dwelling most high
There will be no favor [Charis] for the man who keeps his oath or for the just or for the good; but rather men will praise the evil-doer and his violent dealing. Strength will be right, and reverence will cease to be; and the wicked will hurt the worthy man, speaking false words against him, and will swear an oath upon them. Envy, foul-mouthed, delighting in evil, with scowling face, will go along with wretched men one and all. And then Aidos and Nemesis,6 with their sweet forms wrapped in white robes, will go from the wide-pathed earth and forsake mankind to join the company of the deathless gods: and bitter sorrows will be left for mortal men, and there will be no help against evil.
[Charis] 4. love-charm, philtre, Luc. Alex.5, Merc.Cond.40. 2. esp. in erotic sense, of favours granted (v. charizomai 1.3 ), alochou charin ideinI l.11.243 , cf. A.Ag.1206: more freq. in pl., X.Hier.1.34, 7.6, etc.; biaid' epraxas charitas ê peisas korên; Trag.Adesp.402; in full, charites aphrodisiôn erôtôn Pi.Fr.128 , cf. Pl.Phdr.254a, al.
Lift Holy Hands Without Wrath demands women be silent 1 Timothy 2
IV. gratification, delight ,tinos in or in or from a thing, sumposiouPi. O.7.5 ;
V.daimonôncharishomage due to them, their worship, majesty,A.Ag. 182 (lyr.); athiktôn ch. ib.371 (lyr.); horkônE.Med.439 (lyr.).
Charizo 2.gratify or indulge a humour or passion 3. in erotic sense, grant favours to a man
Plato, Symposium [182a]just as we force them, so far as we can, to refrain from loving our freeborn women. These are the persons responsible for the scandal which prompts some to say it is a shame to gratify one's lover: such are the cases they have in view, for they observe all their reckless and wrongful doings; and surely, whatsoever is done in an orderly and lawful manner can never justly bring reproach. Pindar. Olympian 7. As when someone takes a goblet, all golden, the most prized of his possessions, foaming with the dew of the vine from a generous hand, and makes a gift of it to his young son-in-law, welcoming him with a toast from one home to another, honoring the grace of the symposium and the new 1 marriage-bond, and thereby, in the presence of his friends, makes him enviable for his harmonious marriage-bed; I too, sending to victorious men poured nectar, the gift of the Muses, the sweet fruit of my mind, I try to win the gods' favor for those men who were victors at Olympia and at Pytho. That man is prosperous, who is encompassed by good reports. Grace, which causes life to flourish, looks with favor now on one man, now on another, with both the sweet-singing lyre and the full-voiced notes of flutes. And now, with the music of flute and lyre alike I have come to land with Diagoras, singing the sea-child of Aphrodite and bride of Helios, Rhodes, Pindar, Olympian 1 when that horse ran swiftly beside the Alpheus, not needing to be spurred on in the race, and brought victory to his master, the king of Syracuse who delights in horses. His glory shines in the settlement of fine men founded by Lydian Pelops, fell in love, when with whom the mighty holder of the earth PoseidonClotho took him out of the pure cauldron, furnished with a gleaming ivory shoulder. Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; 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.
3. c. gen., Panos orgai visitations of Pan's wrath
Euripides, Medea: And then getting up from her seat she paraded about the room, her white feet making dainty steps,  entranced with the gifts, glancing back again and again at the straight tendon of her leg. But thereafter there was a terrible sight to behold. For her color changed, and with legs trembling she staggered back sidelong, and by falling on the chair  barely escaped collapsing on the floor. And one old woman among the servants, thinking, I suppose, that a frenzyPan or one of the other gods had come upon her, raised a festal shout to the god, until she saw the white foam coming between her lips and her eyes  starting out of their sockets and her skin all pale and bloodless. Then indeed she raised a wail in answer to her former shout. And at once one servant went to her father's house, another to her new husband to tell of the bride's misfortune: the whole  house rang with the sound of drumming footsteps. fromOrgia= Panos orgai panic fears (i. e. terrors sent by Pan), orgas wrath at or because of the rites. I.orgies, i. e. secret rites, secret worship, practised by the initiated alone, of the secret worship of Demeter at Eleusis, --but, most commonly, of the rites of Bacchus, Prob. from * ergô erdô, rhezô, in the sense of performing sacred rites, sacra facere.]
Organon , to, ( [ergon, erdô] ) I. an implement, instrument,
Ergon [Ergô] I.work, 1. in Il. mostly of deeds of war, 3.a hard piece of work, a hard task, Il.: also, a shocking deed or act,A. instrument, implement, tool, for making or doing a thing
3.musical instrument, poluchorda
polu-chordos , on,
A. many-stringed, barbiton Theoc.16.45
2 Tim 3: 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
Clanging and Tinkling point to more Bacchus or Dionysus
G5366 philarguros fil-ar'-goo-ros From G5384 and G696 ; fond of silver (money), that is, avaricious:--covetous.
G213 alazōn al-ad-zone' From alē (vagrancy); braggart:--boaster.
G214 alalazō al-al-ad'-zo From alalē (a shout, “halloo”); to vociferate, that is, (by implication) to wail; figuratively to clang:--tinkle, wail.
Call upon Bacchus, afire with his Maenades [mad women];
Call upon Zeus in the lightning arrayed;
Call on his queen, ever blessed, adorable;
Call on the holy, infallible Witnesses,
Call them to witness the peace and the harmony,
This which divine Aphrodite has made.
Allala! Lalla! Lallala! Lallala!
Whoop for victory, Lallalalae!
Evoi! Evoi! Lallala, Lallala!
Evae! Evae! Lallalalae.
The word lelein is fundamentally an onomatopoetic one, meaning, as Thayer's Lexicon puts it, to go 'la-la'. The Greeks shouted 'alala' both in worship and in war, and personified Alala as a deity (Pindar, Fr. 208 ; Plutarch 2.3496). It was this same repetitive and meaningless syllabification in pagan prayers which Jesus described: 'for they think they shall be heard for their much speaking' (Matthew 6:7)
Now I will disclose to you both the subject and the name of the play which we are just now about to act, and for the sake of which you are now seated in this mirthful place , "Alazon" is the name (86)This city is Ephesus; then, the Captain, my master, who has gone off hence to the Forum, a bragging, impudent, stinking fellow, brimful of lying and lasciviousness, says that all the women are following him of their own accord. Wherever he goes, he is the laughing.stock of all; and so, the Courtesans here--since they make wry mouths at him, you may see the greater part of them with lips all awry Alazon is the name:
alazôn, "the boaster," he says, was the Greek name of the play.
It is not known who was the Greek author from whom Plautus took this play, which is one of his best.
3 in Greek, of this Comedy; the same we call in Latin. "the Braggart" (Gloriosus).Iamblichus wrote of Sabazianism which was what God abandoned Israel to because of musical idolatry.
We affirm, accordingly, not only that the shoutings and choric songs are sacred to the gods, each and all of them, as being peculiarly their own, but likewise that there is a kindred relationship between them in their proper order . . . and the peculiar usages of Sabazian worship make ready for the Bacchic enthusiasm, the purifying of souls, and deliverances from old incriminations, their respective inspirations are, accordingly, different in every important particular.
Thou seemest to think that those who are enrapt by the Mother of the gods are males, for thou callest them, accordingly, 'Metrizontes' yet that is not true, for the 'Metrizontesae' are chiefly women (op cit., pp. 121-123
Such women must learn that they were purified not through shouting but through the blood of Christ and through the washing of the water of the Word.
2 Tim 3: 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,
G786 aspondos as'-pon-dos From G1 (as a negative particle) and a derivative of G4689 ; literally without libation (which usually accompanied a treaty), that is, (by implication) truceless:--implacable, truce-breaker.
2 Tim 3: 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God;
G4273 prodotēs prod-ot'-ace From G4272 (in the sense of giving forward into another’s [the enemy’s] hands); a surrender:--betrayer, traitor.
G5187 tuphoō toof-o'-o From a derivative of G5188 ; to envelop with smoke, that is, (figuratively) to inflate with self conceit:--high-minded, be lifted up with pride, be proud.
2 Tim 3: 5 Having a form of godliness, but denying the power thereof: from such turn away.
2 Tim 3: 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,
G1133 gunaikarion goo-nahee-kar'-ee-on A diminutive from G1135 ; a little (that is, foolish) woman:--silly woman.
G1939 epithumia ep-ee-thoo-mee'-ah From G1937 ; a longing (especially for what is forbidden):--concupiscence, desire, lust (after).
2 Tim 3: 7 Ever learning, and never able to come to the knowledge of the truth.
2 Tim 3: 8 Now as Jannes and Jambres withstood Moses,
so do these also resist the truth:
men of corrupt minds, reprobate concerning the faith.
G2704 kataphtheirō kat-af-thi'-ro From G2596 and G5351 ; to spoil entirely, that is, (literally) to destroy; or (figuratively) to deprave:--corrupt, utterly perish2 Tim 3: 9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.
G5351 phtheirō fthi'-ro Probably strengthened from phthiō (to pine or waste): properly to shrivel or wither, that is, to spoil (by any process) or (genitive) to ruin (especially figuratively by moral influences, to deprave):--corrupt (self), defile, destroy.
G5353 phthoggos fthong'-gos From G5350 ; utterance, that is, a musical note (vocal or instrumental):--sound.
THE REMEDY knowing that Satan will be the majority.
2 Tim 3: 10 But thou hast fully known
my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,
2 Tim 3: 11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra;
what persecutions I endured: but out of them all the Lord delivered me.
2 Tim 3: 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution.
2 Tim 3: 13 But evil men and seducers shall wax worse and worse,
deceiving [wandering stars], and being deceived.
1114. goes, go´-ace; goao (to wail); properly, a wizard (as muttering spells), i.e. (by implication) an imposter: seducer.DECEIVING
A. sorcerer, wizard, Phoronis 2, Hdt.2.33,4.105, Pl.R. 380d, Phld.Ir.p.29 W.; g. epôidos Ludias apo chthonos E.Ba.234 , cf. Hipp.1038; prob. f.l. for boêisiHdt.7.191.
2. Juggler, cheat, deinos g. kai pharmakeus kai sophistês Pl.Smp.203d ; deinonkai g. kaisophistên . . onomazôn D.18.276 ; apistos g. ponêrosId.19.109 ; magoskai g. Aeschin.3.137 : Comp. goêtoteros Ach.Tat.6.7 (s. v. l.). (Cf. Lith. žavēti 'incantare'.)
pharmakos (on the accent v. Hdn.Gr.1.150), ho, hê,
A. poisoner, sorcerer, magician,LXXEx.7.11 (masc.), Ma.3.5 (fem.), Apoc.21.8, 22.15.Goêt-eia , hê, A.witchcraft, jugglery, tês hupokriseôs D.S.1.76 ; hêdonês di' ommatônEpôidos [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.
hupo-krisis II. Att., playing a part on the stage, 2. an orator's delivery, Arist.Rh.1386a32, 1403b22, 1413b18, Chrysipp.Stoic.2.96, Phld.Rh.1.195 S., 201 S. (pl.); hoikatatên hu. rhêtores orators who depend on their delivery, opp. to the authors of written speeches, Arist.Rh.1404a18. 3. metaph., playing a part, hypocrisy, outward show, Phoc.2 B, Plb.35.2.13, LXX 2 Ma.6.25, Ev.Matt. 23.28, al., Luc.Somn.17.
4 .hupokrisin, as Adv., after the manner of, delphinos hu. Pi.Oxy.408.69 ( = Fr.235).
Sophis-tês , ou, ho, master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, meletan sophistais prosbalon Pi.I.5(4).28 , cf. Cratin.2; of MUSICIANS, sophistês
paiô1 2. c. acc. instrumenti, to strike, dash one thing against another, karai theos mega baros epaisen the god dashed a great weight upon my head, i. e. smote me heavily, Soph.; epaisas epi nosôi noson
Chelus A. tortoise, h.Merc.33. 2. lyre (since Hermes made the first lyre by stretching strings on a tortoise's shell, which acted as a sounding-board),Melos B. esp. musical member, phrase: hence, song, strain, 2.music to which a song is set, tune, 3. melodyphorminx d'au phthengoith' hieron m. êdekai aulos
Pindar, 1.5 I have come with the Graces for the sons of Lampon
to this well-governed city. If Aegina turns her steps to the clear road of god-given deeds, then do not grudge to mix for her in song a boast that is fitting recompense for toils. In heroic times, too, fine warriors gained fame, and they are celebrated with lyres and flutes in full-voiced harmonies for time beyond reckoning. Heroes who are honored by the grace of Zeus provide a theme for skilled poets: among the Aetolians the brave sons of Oeneus are worshipped with shining sacrificesProphêt-ês one who speaks for a god and interprets his will to man, interpreter, expounder of the will of Zeus, Bakchou p., perh. of Orpheus, E.Rh.972; [Dionusou] p., of the Bacchae, esp. of the Delphic Apollo, of the minister and interpreter at Delphi, Egyptian temples, member of the highest order of the clergy, priest, 3. interpreter, expounder of the utterances of the mantis (q.v.), Pl.Ti.72a: hence, of Poets, Pieridôn p. Pi.Pae.6.6 ; Mousan p. B.8.3 , cf. Pl.Phdr.262d. HaidesThat is why they do not hesitate to lie TO God and ABOUT God and are able to lead a "multidude to do evil."
Bakchos III. Bacchanal, Heraclit.14, E.Ba.491: generally, any one inspired, frantic, Haidou Bakchos. 2. branch carried by initiates, Haides
Mantis Pythian priestess, Id.Eu.29; 3. Adj., toude manteôs chorou of this prophetic band, Grasshopper,
Exod VII.1 Yahweh said to Moses, "Behold, I have made you as God to Pharaoh; and Aaron your brother shall be your prophet
Pindar, Nemean 9. For if, together with many possessions, a man wins renown and glory, there is no higher peak on which a mortal can set his feet. Peace loves the symposium, and new-flourishing victory is fostered by soft song, and the voice becomes bold beside the mixing-bowl.  Let someone mix the wine now, the sweet forerunner of victory-song,  and dispense the powerful son of the vine in those silver goblets
Goês [goaô] 1. one who howls out enchantments, a sorcerer, enchanter, Hdt., Eur.; goêsi kataeidontes charming by means of sorcerers, Hdt. 2. a juggler, cheat, Plat., Dem.
So, also, certain others of these ecstatics become entheast or inspired when they hear cymbals, drums, or some choral chant;
as for example, those who are engaged in the Korybantic Rites, those who are possessed at the Sabazian festivals, and those who are celebrating the Rites of the Divine Mother.
Others, also, are inspired when drinking water, like the priest of the Klarian Apollo at Kolophon; others when sitting over cavities in the earth, like the women who deliver oracles at Delphi; others when affected by vapor from the water, like the prophetesses at Branchidæ; and others when standing in indented marks like those who have been filled from an imperceptible inflowing of the divine plerome.
Kat-aidô I. trans., charm, appease by singing, sing a spell or incantation ( [epôidê] ) to . . , kataeidontes . .., to be induced by charms to do a thing, epôidê , Ion. and poet.
2. That likewise, an evidence that a condition of the Soul is a principal source of the art of divining is shown by the facts that the senses are held in check, fumes and invocations being employed for the purpose;
and that by no means everybody, but only the more artless
and young persons, are suitable for the purpose.
3. That likewise, ecstasy or alienation of mind is a chief origin of the divining art; also the mania which occurs in diseases, mental aberration, abstinence from wine, suffusions of the body. fancies set in motion by morbid conditions or equivocal states of mind, such as may occur during abstinence and ecstasy, or apparitions got up by technical magic. 12
12. Goeteia (goetia), or "black magic."
epaoidê A.song sung to or over: hence, enchantment, spell used with Pharmakon meaning the singers and musicians under the Mother of harlots (Rev 17-18_
Barbaros A.barbarous, i.e. non-Greek, foreign [Non Greeks spoke TONGUES or minor dialects]
Magikos, II.magical, bibloi [magical "Mouseor" Psalmon, Propheton] Ps.-Phoc.149 ; m. technê magi [Rev 18)
E.IT1337 . Euripides, Iphigenia in Tauris
When we came to the sea-shore, where Orestes' [GENDER CONFUSED] ship was moored in hiding,
Agamemnon's daughter motioned to those of us you sent with the strangers' bonds to stand far off, as if her sacrifice of purifying flame, that she had come for, were secret. But she went on alone, holding the strangers' chains in her hands, behind them.
Your servants, lord, were suspicious,Magos Magian, one of a Median tribe 2. one of the priests and wise men in Persia who interpreted dreams, 3. enchanter, wizard, esp. in bad sense, impostor, charlatan, Heraclit.14, S.OT387, E.Or.1498 (lyr.), Pl.R.572e, Act.Ap.13.6, Vett. Val.74.17: also fem., Luc.Asin.4, AP 5.15 (Marc. Arg.). II. magos, on, as Adj., magical, magps technêi prattein t
but we allowed it. After a while, so that we might think that she was accomplishing something, she raised a shout, and chanted strange songs and spells, as if she were washing off the pollution of murder.
When we had sat a long time,
it occurred to us that the strangers, loosed from their bonds, might kill her and escape by flight. But we were afraid of seeing what we ought not, and sat in silence. But at length we all resolved to go where they were, although we were not allowed.
Plane (g4106) plan'-ay; fem. of 4108 (as abstr.); obj. fraudulence; subj. a straying from orthodoxy or piety: - deceit, to deceive, delusion, error.
Raging waves of the sea, foaming out their own shame;
wandering stars, to whom is RESERVED the blackness of darkness for ever. Jude 1:13
Planetes (g4107) plan-ay'-tace; from 4108; a rover ("planet"), i.e. (fig.) an erratic teacher: - wandering.
Planos (g4108) plan'-os; of uncert. affin.; roving (as a tramp), i.e. (by impl.) an impostor or misleader: - deceiver, seducing.
NOW the Spirit speaketh expressly, that in the LATTER TIMES some shall depart from the faith, giving heed to seducing SPIRITS, and doctrines of devils ; 1Ti.4:1
Enoch 2:1 Behold, he comes with ten thousands of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal for everything which the sinful and ungodly have done, and committed against him.
Enoch 8:1 Moreover Azazyel (Satan teaching Tubal-Cain etal.) taught men to make swords, knives, shields, breastplates, the fabrication of mirrors, and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and all sorts of dyes, so that the world became altered.
In the Sons of The Gods which is commentary on the Bible Jubal who handles instruments "without authority." And Josephus notes that Naamah was an enchantress or witch.
(r) Genun (Jubal etal.) the Canaanite, son of Lamech the Blind, living in the Land of the Slime Pits, was ruled by Azael from his earliest youth, [The old Nadab and Abihu Scapegoat]
and invented all sorts of musical instruments.
When he played these, Azael ENTERED into them too,
so that they gave forth seductive tunes entrancing the hearts of all listeners.
Genun would assemble companies of musicians,
who inflamed one another with music until their lust burned bright like fire,
and they lay together promiscuously.
He also brewed beer, gathered great crowds in taverns, gave them to drink, [New Wineskins]
and taught them to forge iron swords and spear-points, with which to do murder at random when they were drunk .
Their danger is that they BELIEVE their own lies and cannot even quote anything without twisting it to FIT their brains which The Book of Enoch and many other documents PROVE that making the MUSIC MEANS WORSHIP CONNECTIONS is hard wired and there is no redemption-ever.
Evil is PONEROS (G4190) EVIL INFLUENCE, DISEASED, DERELICT, FACINOROUS,
DECEIVERS fill the role of the Serpent or Musical Enchater: the singing and harp playing prostitute in the garden of Eden.
G1114 goēs go'-ace From goaō (to wail); properly a wizard (as muttering spells), that is, (by implication) an impostor: seducer.
Huporch-eomai A.dance with or to music, pros de kardiai phobos aidein hetoimos êd' (fort. hêd') huporcheisthai A.Ch.1025 : c. acc. cogn., orchêsin hu. Plu.Num.13 ; hu. goous sing and dance a lament, Hld.6.8.
Note the phrase: 1 heart 2 fear 3 singing 4 willingly
1 heart Paul put the melody in the PLACE of the heart to prevent the fear and panic creted by music.
2 fear Phobos A. panic flight, the usual sense2. Phobos personified, as son of Ares, Il.13.299; Deimos te Ph. te 11.37 , cf. 4.440, 15.119, Hes.Th.934, A.Th.45; worshipped at Selinus, IG14.268.2
Apollo is the Abaddon or Apollyon of John's Revelation: he calls the muses SORCERERS.
Forthwith Phoebus Apollo spoke out among the deathless goddesses:
(ll. 131-132) `The lyre and the curved bow shall ever be dear to me, and I will declare to men the unfailing will of Zeus.'
(ll. 182-206) Leto's all-glorious son goes to rocky Pytho, playing upon his hollow lyre, clad in divine, perfumed garments; and at the touch of the golden key his lyre 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,
hymn the unending gifts the gods enjoy and the sufferings of men,
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.
3 singing Aidein aeidô of other sounds, twang, of the bow-string, Od.21.411; whistle, of the wind through a tree, Mosch.Fr.1.8; ring, of a stone when struck, Theoc.7.26:--prov., prin nenikêkenai aidein 'to crow too soon',
A.Ch.1025 Aeschylus, Libation Bearers
But since I would have you know, for I do not know how it will end: I think I am a charioteer driving my team far beyond the course.
For my ungoverned wits are whirling me away overmastered,
and at my heart fear wishes to sing and dance to a tune of wrath.
But while I am still in my senses, I proclaim to those who hold me dear and declare that not without justice did I slay my mother, the unclean murderess of my father, and a thing loathed by the gods.
And for the spells that gave me the courage for this deed I count Loxias [Apollo], the prophet of Pytho [Delphi],
my chief source. It was he who declared that, if I did this thing, I would be acquitted of wrongdoing. But if I refrained--I will not name the penalty; for no bowshot could reach such a height of anguish.
And now observe me, how armed with this branch and wreath I go as a suppliant, an outcast for the shedding of kindred blood, to the temple set square on the womb of the earth
4 willingly hetoimos at once and without hesitation, immediately, offhand, II. of persons, ready, active, zealous,
For those addicted to pagan singing, Paul commanded "that which is written" and psalms, hymns and spiritual songs are all written in the Bible. That is because the DRIVEN PURPOSE of the church was to be a school of the Bible. Almost none of the New Testament would be required to do ALL that is commanded to be a School of the Bible.
For those afflicted with Prophetitis, Peter told them to pay attention to the PROPHETS and the day star would arise in their hearts. They would not need to know anything about the Epistles other than to CORRECT the failures to "do church." Now, that we have the New Testament we have a record of what NOT to do to PREVENT being a school of the Bible. None of that happens in a "liberated" theater for holy entertainment. Paul told Timothy:
2 Tim 3: 14 But continue thou in the things
which thou hast learned
and hast been assured of,
knowing of whom thou hast learned them;
2 Tim 3: 15 And that from a child thou hast known the holy scriptures,
which are able to make thee wise unto salvation
through faith which is in Christ Jesus.
Only a foundation in the Old Testament makes one competent to be a disciple and take advantage of Salvation: Much of Paul's writings are commentary on the Old Testament specificially to condemn the PLAY or musical idolatry at Mount Sinai.
G4991 sōtēria so-tay-ree'-ah Feminine of a derivative of G4990 as (properly abstract) noun; rescue or safety (physically or morally):--deliver, health, salvation, save, saving.Jesus, John, Peter and Paul spoke of being saved FROM that crooked and perverse RACE of vipers. The CROOKED RACE was the new wineskinners MARKED by their style of Skolion singers. If you are safe FROM this Viper Race then you can obey Jesus to REST FROM what you call church and "come learn of me."
Consistent with ALL of the NOT musical passages demanding that we use "that which is writen" the SAME Paul tells the SAME story in all of his letters: that is why the changeling-hirelings REJECT the Epistles and preach JUST JESUS but ANOTHER Jesus which they found in the mirrow.
2 Tim 3: 16 All scripture is given by inspiration of God,
and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
2 Tim 3: 17 That the man of God may be perfect, throughly furnished unto all good works.
Paul never fails to warn people of the SORCERERS whom John identified as singers and musicians (Rev 18) as agents of the Mother of Harlots (Rev 17).
That is why Paul's command for "church" was to
1Tim. 4:11 These things command and teach.
1Tim. 4:12 Let no man despise thy youth;
but be thou an example of the believers, in word, in conversation,
in charity, in spirit, in faith, in purity.
1Tim. 4:13 Till I come, give attendance to [public] reading, to exhortation, to doctrine.
Timothy was further taught by Paul and the elders APT to teach and send out evangelists.
1Tim. 4:14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
1Tim. 4:15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
1Tim. 4:16 Take heed unto thyself, and unto the doctrine;
continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
Next, he defines the assembly or ekklesia or synagogue in terms ONLY of teaching that which is written.