Galatians 5 Music is Witchcraft and Recrucifies Christ

This file's purpose is to post links to the rest of the Bible, lexicon, dictionaries and contemporaneous Greek and Latin literature which discusses the errors the young church is liable to fall back into.

Strong Delusions produces lying wonders.

See Matthew 28 warning about Lying Wonders

Galatians 5  "Son of man, the house of Israel is to me become dross: all they [are] brass, and tin, and iron, and lead, in the midst of the furnace; they are [even] the dross of silver." {Ezk 22:18}
H5178 nechτsheth nekh-o'-sheth For H5154 ; copper; hence, something made of that metal, that is, coin, a fetter; figuratively base (as compared with gold or silver):—brasen, brass, chain, copper, fetter (of brass), filthiness, steel.

H5153 nβchϋsh naw-khoosh' Apparently passive participle of H5172 (perhaps in the sense of ringing, that is, bell metal; or from the red color of the throat of a serpent ( H5175 , as denominative) when hissing); coppery, that is, (figuratively) hard:—of brass.

H5153 nβchϋsh naw-khoosh' Apparently passive participle of H5172 (perhaps in the sense of ringing, that is, bell metal; or from the red color of the throat of a serpent ( H5175 , as denominative) when hissing); coppery, that is, (figuratively) hard:—of brass.

H5175 nβchβsh naw-khawsh' From H5172 ; a snake (from its hiss):—serpent.
+ "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," {Deu 18:10}
Observer of times:
H6049 ‛βnan aw-nan' A primitive root; to cover; used only as denominative from H6051 , to cloud over; figuratively to act covertly, that is, practise magic, enchanter, Meonemin, observe (-r of) times, soothsayer, sorcerer.
David had these on his staff because he was abandoned to worship the starry host. "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).

Musical Term

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.

Destructive Roots

Anag (h6026) aw-nag'; a prim. root; to be soft or pliable, i. e. effeminate or luxurious: - delicate, delight self, sport self.

The God


Anan (h6051) aw-nawn'; from 6049; a cloud (as covering the sky), i. e. the nimbus or thunder-cloud: - cloud (-y). Anammelek (h6048) an-am-meh'-lek; of for. or.; Anammelek, an Assyrian deity: - Anammelech.
And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear. Ex.32:18

Anah (h6031) aw-naw'; a prim. root [possibly rather ident. with 6030 through the idea of looking down or browbeating]; to depress lit. or fig. abase self, afflict (-ion, self), answer [by mistake for 6030], chasten self, deal hardly with, defile.. hurt, ravish, sing..

Anah (h6030) aw-naw'; a prim. root; prop. to eye or (gen.) to heed, i. e. pay attention; by impl. to respond; by extens. to begin to speak; spec. to sing, shout, testify, announce: - give account, afflict [by mistake for 6031], (cause to, give) answer, bring low [by mistake for 6031], cry, hear, Leannoth, lift up, say, * scholar, (give a) shout, sing (together by course), speak, testify, utter, (bear) witness. See also 1042, 1043.

A Diviner is: Qecem (h7081) keh'-sem; from 7080; a lot; also divination (includ. its fee), oracle: - (reward of) divination, divine sentence, witchcraft.

They have seen vanity and lying divination, saying, The Lord saith: and the Lord hath not sent them: and they have made others to hope that they would confirm the word. Eze.13:6

Diviners are still trying to "batter down the walls" with lying divination and music:

At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. Ezekiel 21:22

H5172 nβchash naw-khash' A primitive root; properly to hiss, that is, whisper a (magic) spell; generally to prognosticate:-- X certainly, divine, enchanter, (use) X enchantment, learn by experience, X indeed, diligently observe.
H5175 nβchβsh naw-khawsh' From H5172 ; a snake (from its hiss):--serpent.
+ "For rebellion [is as] the sin of witchcraft, and stubbornness [is as] iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from [being] king." {1Sm 15:23}

"So Saul died for his transgression which he committed against the LORD, [even] against the word of the LORD, which he kept not, and also for asking [counsel] of [one that had] a familiar spirit, to enquire [of it]; ... And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse." {1Ch 10:13-14} + "And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger." {2Ch 33:6} + "But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: ... And to him they had regard, because that of long time he had bewitched them with sorceries." {Act 8:9-11} + "And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: ... And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew [them] into the marketplace unto the rulers," {Act 16:16-19}

"For ye suffer fools gladly, seeing ye [yourselves] are wise." {2Co 11:19} + "A man that is an heretick after the first and second admonition reject;" {Tts 3:10} + "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." {2Pe 2:1} See at the end of 2 Peter Chapter 1.

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,= “graus” 11, 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. epistēmē” Arist.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 khrēsthai” Gp.2.18.8; ph. therapeia ib.2.42.3; ph. daktulioi Sch.Ar.Pl.884. Adv. “-kōs” Gp.9.1.5.
Galatians 5:1 Stand fast therefore in the liberty wherewith Christ hath made us free,
        and be not entangled again with the yoke of bondage.
Galatians 4:4 But when the fulness of the time was come,
        God sent forth his Son, made of a woman, made under the law,
Galatians 4:5 To redeem them that were under the law,
        that we might receive the adoption of sons.
Galatians 4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Galatians 4:7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
Galatians 4:8 Howbeit then, when ye knew not God,
        ye did service unto them which by nature are no gods.
Galatians 4:9 But now, after that ye have known God, or rather are known of God,
        how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
Galatians 4:10 Ye observe days, and months, and times, and years.
Galatians 4:11 I am afraid of you, lest I have bestowed upon you labour in vain.

Many of the errors within the Church are based on the Monarchy period, its sacrificial system including the loud instruments intended "to make the lambs dumb before the slaughter." God had turned Israel over to worship the starry host so none of the national rituals of the state apply to the Church of Christ which began in the wilderness and quarantined the godly people from the curse laid on the tribe of Levi by Jacob (Gen 49)

Galatians 4:22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
Galatians 4:23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
Galatians 4:24 Which things are an allegory: for these are the two covenants;
        the one from the mount Sinai, which gendereth to bondage, which is Agar.
Galatians 4:25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is,
        and is in bondage with her children.
Galatians 4:26 But Jerusalem which is above is free, which is the mother of us all.
Galatians 4:27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
Galatians 4:28 Now we, brethren, as Isaac was, are the children of promise.
Galatians 4:29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
Galatians 4:30 Nevertheless what saith the scripture?
        Cast out the bondwoman and her son:
        for the son of the bondwoman shall not be heir with the son of the freewoman.
Galatians 4:31 So then, brethren, we are not children of the bondwoman, but of the free.

Gal 5:2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
Gal 5:3 For I testify again to every man that is circumcised,
        that he is a debtor to do the whole law.
Gal 5:4 Christ is become of no effect unto you, 
        whosoever of you are justified by the law; ye are fallen from grace.

To justify themselves those who impose instruments into the "school of the Word" appeal to the Monarchy period which was under their own views of the Law of Moses. 

Gal 5:5 For we through the Spirit wait for the hope of righteousness by faith.
Gal 5:6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision;
        but faith which worketh by love.

Gal 5:7 Ye did run well; who did hinder you that ye should not obey the truth?
Gal 5:8 This persuasion cometh not of him that calleth you.
Gal 5:9 A little leaven leaveneth the whole lump.
Gal 5:10 I have confidence in you through the Lord, that ye will be none otherwise minded:
        but he that troubleth you shall bear his judgment, whosoever he be.

Galatians 5:11 And I, brethren, if I yet preach circumcision,
        why do I yet suffer persecution?
        then is the offence of the cross ceased.

Galatians 5:12 I would they were even cut off which trouble you.

A. Based on the words Paul uses pointed to the emasculated priests of the mother goddess, Paul intends to CUT OFF the musical performers in the same way the priests were made eunuchs:

, a.ta gennētika, of eunuchs, Ph.1.89: abs., “apokekommenos” eunuch, LXXDe.23.1, cf.Luc.Eun.8:—Med., make oneself a eunuch, Ep.Gal.5.12, cf. Arr.Epict.2.20.19.

This would apply to the musical fall from grace at Mount Sinai:  the worship of the Mother Goddess allowed males to "perform the role of women." David's stola was worn by the office of prostitute and the Ephod was a phallic symbol which David cast off and went naked.

Deuteronomy 23.1 non intrabit eunuchus adtritis vel amputatis testiculis et absciso veretro ecclesiam Domini
The folly of Israel was common throughout history. An emasculated priest served as the DOGS of Cybele the Mother of the Gods.  The Babylon mother of harlots in Revelation 17 used these "lusted after FRUITS" as speakers, singers and instrument players (Rev 18).  Paul called the SORCERERS who HAD deceived the whole world.
Deuteronomy 23.1He who is wounded in the stones, or has his privy member cut off, shall not enter into the assembly of Yahweh.

Galatians 5:21 Envyings, murders, drunkenness, revellings, and such like:
         of the which I tell you before, as I have also told you in time past,
         that they which do such things shall not inherit the kingdom of God.
3. esp. of voice or breath, cut short, “ton tou pneumatos tonon” D.H.Comp.14, cf. 22:—Pass., “apokekoptai tini phōnē” Plu.Dem.25, cf. Dsc.Eup.1.85.
Ton-os , o(, (teinō) 2. of sounds, raising of the voice, Aeschin.3.209,210, D.18.280, Phld.Lib.p.19 O., etc.: hence, a. pitch of the voice, Pl.R. 617b, Arist.Phgn.807a17, etc.; including volume, “tonoi phōnēs: oxu, baru, mikron, mega” X.Cyn.6.20; of a musical instrument, Plu.2.827b, etc.; diatonic scale,
3. esp. of voice or breath, cut short, “ton tou pneumatos tonon” D.H.Comp.14, cf. 22:—Pass., “apokekoptai tini phōnē” Plu.Dem.25, cf. Dsc.Eup.1.85
phōn-ē4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.” S.Fr.595; “suriggōn” (pipe) E.Tr.127 (lyr.); “aulōn”(flute) Mnesim.4.56 (anap.); rare in early Prose, “organōn phōnai” Pl.R.397a; freq. in LXX, “ ph. tēs salpiggos” (harp) LXX Ex.20.18; ph. brontēs ib. Ps.103(104).7; “ ph. autou hōs ph. hudatōn pollōn” Apoc.1.15.

Plat. Rep. 397a [397a]
“the other kind speaker, the more debased he is the less will he shrink from imitating anything and everything. He will think nothing unworthy of himself, so that he will attempt, seriously and in the presence of many, to imitate all things, including those we just now mentioned—claps of thunder, and the noise of wind and hail and axles and pulleys, and the notes of trumpets and flutes and pan-pipes, and the sounds of all instruments, and the cries of dogs, sheep, and birds; and so his style will depend wholly on imitation

Cut off the Organs of sound:
Organon , to/, (ergon, erdō) A. instrument, implement, tool, for making or doing a thing,
“polemika (war) hopla te kai organa” Pl.R.374d, cf. Lg. 956a
3. musical instrument, Simon.31, f.l. in A.Fr.57.1 ; ho men di' organōn ekēlei anthrōpous,Pl.Smp.215c ; aneu organōn psilois logois ibid., cf. Plt.268b ; “o. polukhorda” Id.R.399c, al.; “met' ōdēs kai tinōn organōn” Phld.Mus.p.98K.; of the pipe, Melanipp.2, Telest.1.2.

Ergon , 1. in Il. mostly of works or deeds of war, “polemēia e.” Il.2.338, al., Od.12.116 ; “ergon makhēs” Il.6.522
of Marsyas,

B. John Chrysostom understood Paul's message.

Chrysostom's Commentary on Galatians:

Galatians 5:1.-"With freedom did Christ set us free; stand fast therefore.115 ."
Ver. 12.
"I would that they which unsettle you would even cut themselves off." And he says well "that unsettle you."
"A man that is heretical after the first and second admonition refuse." (Tit. iii: 10) If they will,
let them not only be circumcised, but mutilated.
Where then are those who dare to mutilate themselves; seeing that they draw down the Apostolic curse, and accuse the workmanship of God, and take part with the Manichees? ... But if you will not allow this,
why do you not mutilate the tongue for blasphemy, the hands for rapine, the feet for their evil courses, in short, the whole body?
For the ear enchanted by the sound of a flute hath often enervated the soul;
and the perception of a sweet perfume by the nostrils hath bewitched the mind, and made it frantic for pleasure
Catullus,Carmina 63     Notes
Thy timbrel, Mother Cybele, the firstings of thy rite,
And as her tender finger-tips on bull-back hollow rang
She rose a-grieving and her song to listening comrades sang.

"Up Gallae, hie together, haste for Cybele's deep grove,
Hie to the Dindymnean dame, ye flocks that love to rove;
The which affecting stranger steads as bound in exile's brunt
My sect pursuing led by me have nerved you to confront

The raging surge of salty sea and ocean's tyrant hand
As your hate of Venus' [ZOE] hest your
manly forms unmann'd,
Gladden your souls, ye mistresses, with sense of error bann'd.
Drive from your spirits dull delay, together follow ye
To hold of Phrygian goddess, home of Phrygian Cybebe,
Where loud the cymbal's voice resounds with timbrel-echoes blending,
And where the Phrygian piper drones grave bass from reed a-bending,

Where toss their ivy-circled heads with might the Maenades
Where ply mid shrilly lullilooes the holiest mysteries,
Where to fly here and there be wont the she-god's vaguing train,
Thither behoves us lead the dance in quick-step hasty strain."

-ŭlŭlo ,
B. [select] Transf., of places, to ring, resound, re-echo with howling: “penitusque cavae plangoribus aedes Femineis ululant,” Verg. A. 2, 488: “resonae ripae,” Sil. 6, 285: “Dindyma sanguineis Gallis,” Claud. Rapt. Pros. 2, 269

-ŭlŭlātŭs , ūs, m. id.,
I. a howling, wailing, shrieking, as a sound of mourning or lamentation, Verg. A. 4, 667; Ov. M. 3, 179; 5, 153; 8, 447; Plin. 8, 40, 61, § 145: “lugubris,” Curt. 4, 15, 29; 5, 12, 12; Stat. Th. 9, 178 al.—The wild yells or warwhoops of the Gauls, Caes. B. G. 5, 37; 7, 80The wild cries and shouts of the Bacchanals, Cat. 63, 24; Ov. M. 3, 528; 3, 706.

I. Transf., with an accessory notion of contempt, womanish, effeminate, unmanly: vox, Quint, 1, 11, 1; cf. Ov. A. A. 3, 286: “pectus,” Ov. M. 13, 693: “amor praedae,” Verg. A. 11, 782: “lunae femineum et molle sidus,” Plin. 2, 101, 104, § 223.
“clamor,” id. ib. 12, 226; cf. “vox,” id. ib. 3, 536;

A. Galli , ōrum, m., the priests of Cybele, so called because of their raving, Ov. F. 4, 361 sq.; Plin. 5, 32, 42, § 146; 11, 49, 109, § 261; 35, 12, 46, § 165; Paul. ex Fest. p. 95 Mόll.; Hor. S. 1, 2, 121.—In sing.: Gallus , i, m., a priest of Cybele, Mart. 3, 81; 11, 74; cf. Quint. 7, 9, 2: “resupinati cessantia tympana Galli,” Juv. 8, 176.—And satirically (on account of their emasculated condition), in the fem.: Gallae , ārum, Cat. 63, 12, and 34.—
2. (Acc. to II. A., of or belonging to the priests of Cybele; hence, transf.) Of or belonging to the priests of Isis, Gallic: “turma,” the troop of the priests of Isis, Ov. Am. 2, 13, 18.
Ovid Amor 2, 13, 18
Who Memphis visit'st, and the Pharian tower,
Assist Corinna with thy friendly powers.
Thee by thy silver Sistra I conjure,
A life so precious by thy aid secure;
So mayst thou with Osiris still find grace:
By Anubis's venerable face,
I pray thee, so may still thy rights divine
Flourish, and serpents round thy offerings twine
May Apis with his horns the pomp attend,
And be to thee, as thou'rt to her, a friend.
Look down, oh Isis! on the teeming fair,
And make at once her life and mine thy care:
Have pity on her pains; the help you give
To her, her lover saves, in her I live.
From thee this favour she deserves; she pays
Her vows to thee on all thy solemn days;
And when the Galli at thy altars wait,
She's present at the feast they celebrate.

Gallĭcus III. Of the priests of Cybele; v. 3. Gallus, II. B. 2.
-rĕ-sŭpīno , Prop. 4 (5), 8, 51. resupinati cessantia tympana Galli, i. e. prostrate from drunkenness, Juv. 8, 176 et saep.— In mal. part., to stretch out: “aviam amici,” Juv. 3, 112Pass.

tympănum , i (collat. form typă-num , Cat. 63, 8 sq.), n., = tumpanon,
I. a drum, timbrel, tambour, tambourine.
A. Esp., as beaten by the priests of Cybele, Lucr. 2, 618; Cat. 63, 8 sq.; Verg. A. 9, 619; Ov. M. 3, 537; 4, 29; 4, 391; id. F. 4, 213; Plaut. Poen. 5, 5, 38; Caes. B. C. 3, 105; Curt. 8, 11, 20; 8, 14, 10; Tac. H. 5, 5, —Also by the Bacchantine females, Ov. M. 11, 17.—Beaten by the Parthians as a signal in battle in place of the tuba, Just. 41, 2, 8
B. Trop., a timbrel, etc., as a figure of something effeminate, enervating: “tympana eloquentiae,” Quint. 5, 12, 21: “in manu tympanum est,” Sen. Vit. Beat. 13, 3
elŏquentĭa , ae, f. eloquor,
I. a being eloquent, eloquence, Cic. Part. 23, 79; id. de Or. 1, 5, 19; 1, 32, 146; Quint. 9, 17, 2; 2, 16, 7; Tac. Or. 8, 30 et saep.
Tumpa^non , to/, also in the form tupanon (q.v.): (tuptō):—
A. kettledrum, such as was used esp. in the worship of the Mother Goddess and Dionysus, Hdt.4.76, E.HF892; tumpanōn alalagmoi, aragmata, Id.Cyc.65 (lyr.), 205; tumpana, Rheas te mētros ema th' heurēmata, says Dionysus, Id.Ba.59, cf. 156 (lyr.), IG42(1).131.9, 10 (Epid.); in Corybantic rites, Ar.V.119; t. arassein, rhēssein, AP6.217 (Simon.), 7.485Diosc.); “kataulēsei khrētai kai tumpanois” Sor.2.29. (
2. metaph., tumpanon phusan, of inflated eloquence, AP13.21 (Theodori
kat-auleō ,
A. charm by flute-playing, tinos Pl.Lg.790e, cf. R.411a; tina Alciphr.2.1: metaph., se . . -ēsō phobō I will flute to E.HF871 (troch.):—Pass., of persons, methuōn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros khelōnidos pso to be played to on the flute with lyre accompaniment, Posidon.10 J., cf. Call.Fr.10.3 P., Phld.Mus.p.49 K. you on a ghastly flute,
2. c. gen. loci, make a place sound with flute-playing, Thphr.Fr.87:— Pass., resound with flute-playing, “nēsos katēuleito” Plu.Ant.56.
II. in Pass., [ton monokhordon kanona parekhein tais aisthēsesi . . katauloumenon subdued by a flute accompaniment, Ptol.Harm.2.12: metaph., to be piped down, ridiculed, “gelōmenoi kai -oumenoi” Anon. ap. Suid., cf. Porph.Chr.34.
III. c. acc. rei, play on the flute, “ta mētrōa” Duris 16 J.:—Pass., to have played to one as an accompaniment on the flute, -“oumenoi pros tōn hepomenōn ta mētrōa melē” D.H.2.19.

Galatians 5:13 For, brethren, ye have been called unto liberty;
        only use not liberty for an occasion to the flesh,
        but by love serve one another.

The Logos versus the Mythos defines the two races of mankind: In Romans 12 Paul insists that we silence or sacrifice our flesh so that our worship can be Rational or Of Truth and IN the spirit as opposed to in the flesh.

Gal 5:14 For all the law is fulfilled in one word, even in this;
        Thou shalt love thy neighbour as thyself.
Gal 5:15 But if ye bite and devour one another,
         take heed that ye be not consumed one of another.

Gal 5:16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 

Gal 5:17 For the flesh lusteth against the Spirit, and the Spirit against the flesh:
        and these are contrary the one to the other:
        so that ye cannot do the things that ye would.

A person is governed by the LOGOS or MYTHOS: The Word or logos governes the human spirit or mind.  The human senses devoid of spirit governes the lawless stopped only by a penalty.  If people approach their view of god with external rituals they are defined as witches or sorcerers marking them 'of the world' from whom God hides Himself and Jesus does not pray.

Gal 5:18 But if ye be led of the Spirit, ye are not under the law.

SPIRIT never speaks of A being, human or Divine.  God is Holy or WHOLLY SPIRIT which defines the "substratum" upon which God rests or lives, AS we exist on a substratum of FLESH.  Paul equated The Holy Spirit of God to The Mind of Christ (1 Cor 2).

Pneuma (g4151) pnyoo'-mah;Literally: a current of air, i.e. breath (blast) or a breeze;

figuratively, a spirit, i.e. (human) the rational soul, by implication the vital principle, mental disposition, etc., or (superhuman) an angel, doemon, or (divine) God, Christ's spirit, the Holy Spirit: - ghost, life, mind. Comp. 5590.

Nous (g3563) nooce; prob. from the base of 1097; the intellect, i.e. mind (divine or human; in thought, feeling, or will); by impl. meaning: - mind, understanding. Comp. 5590.

G5590 psuche psoo-khay' From G5594 ; breath, that is, (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from G4151

G5590 psuche psoo-khay' From G5594 ; breath, that is, (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from G4151

No level of "scholarship" will let a modern preacher trained in rhetoric or communication hear the Word of God: Jesus said that God HIDES Himself from the wise: the wise are the sophists meaning preachers, singers and instrument players.  Jesus will not pray for the WORLD but only those who are permitted to HEAR the Words God the Father in heaven spoke through Jesus of Nazareth to the apostles (only).  The Spirit OF Christ had defined the curriculum in great detail through the prophets.

Modern worship is "body worship" and intends to disable the spirit or mind.
Worship is defined both INCLUSIVELY and EXCLUSIVELY as Christ ordained the Qahal, synagogue or church of Christ in the wilderness.  Paul understood that worship "in spirit" is worship in the PLACE of the human spirit or mind. Those who perform hypocritic arts--preachers, singers, instrument players--have the task of PREVENTING you from worshiping IN the spirit as opposed to IN the flesh (Philippians 3)

I beseech you therefore, brethren, by the mercies of God, that
..........YE present your bodies a living sacrifice, holy, acceptable unto God,
..........which is your reasonable service. Romans 12:1 
tēn logikēn latreian humōn:

First, the body of flesh must be sacrificed or burned up:
Thu^si-a , Ion. -, h(, (thuō) prop. A. burnt-offering, sacrifice, “en thusiēsi einai” Hdt.8.99;
Then, it is possible to engage in RATIONAL or SPIRITUAL worship:

Latin: Romans 12.1
obsecro itaque vos fratres per misericordiam Dei ut exhibeatis corpora vestra hostiamviventemsanctam Deo placentem rationabile obsequium vestrum
Rătĭōnābĭlis , e, adj. ratio (post-Aug.; = rationalis, which is in better use), I. reasonable, rational: he pure milk of reason, id. 1 Pet. 2, 2: “sententia vera et rationabilis,”
Sententĭa , ae, f. for sentientia, from sentio,
I. a way of thinking, opinion, judgment, sentiment; a purpose, determination, decision, will, etc.
I. Transf., of words, discourse, etc., sense, meaning, signification, idea, notion, etc.
1. In gen., a thought expressed in words; a sentence, period: dum de singulis sententiis breviter disputo

Greek rational worship demands:

logi^k-os , ē, on, (logos)
A. of or for speaking or speech, merē l. the organs of speech, Plu.Cor.38:
logikē, , speech, Opposite. mousikē, Opposite phantasia” expressed in speech,
II. possessed of reason, intellectual, “meros” Ti.Locr.99e, al.; “to l. zōon”    
        dianoētikai, Mind Opposite. ēthikai, Arist.EN1108b9.
        Ethi^k-os , A. “ēthos” 11) moral, Opposite. dianoētikos, Arist.EN1103a5,
        al.; ta ēthika a treatise on morals,
2. dialectical, argumentative, hoi l. dialogoi
    logical, l. sullogismoi, Opposite. rhētorikoi, Rh.1355a13.
peri logikōn title of work, Opposite to phusikon, to ēthikon,
And Phusikos is the opposite of logikos
phu^sikos , ē, onA. natural, produced or caused by nature, inborn, native,
II. of or concerning the order of external nature, natural, physical, “ ph. epistēmē”
2. “ho ph.” an inquirer into nature, natural philosopher,
4. Adv. “-kōs” according to the laws of nature,
phu^sikos  is the Opposite of logikōs,
Logos , Opposite. kata pathos, Arist.EN1169a5 or personal experiences
Opposite matēn , Dor. mata_n ma^, Adv. random, balse, dreams
Opposite human reasoning.
Opposite muthos, as history to legend,
intelligent utterance,  Opposite phōnē, 3. any articulate sound,
4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.” S.Fr.595; “suriggōn” E.Tr.127 (lyr.); “aulōn” Mnesim.4.56 (anap.); rare in early Prose, “organōn phōnai” Pl.R.397a; freq. in LXX, “ ph. tēs salpiggos” LXX Ex.20.18; ph. brontēs ib. Ps.103(104).7;
Opposite inarticulate noise (psophos
psoph-os , also of musical instruments, lōtou, kitharas, E.Ba.687, Cyc.443; of a trumpet, Paus.2.21.3.
prose, Opposite poiēsis, Id.R.390a; Opposite. psilometria, Arist.Po.1448a11; Opposite. emmetra, l. touto tōn metrōn (sc. to iambeion)“
pezoi, Opposite poiētikē,

pezos , ē, on, (v. pous) : 2. of verse, unaccompanied by music, “kai peza kai phormikta” S.Fr.16 ; pezō goō: aneu aulou ē luras, without the lyre
2. without musical accompaniment (cf. 11.2), “pausai melōdous' alla p. moi phrason” . Pl.Sph.237a.

Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.
373.  anapano, an-ap-ow΄-o; from 303 and 3973; (reflexively) to repose (literally or figuratively (be exempt), remain); by implication, to refresh: — take ease, refresh, (give, take) rest.
3973. pauo, pow΄-o; a primary verb (“pause”); to stop (transitively or intransitively), i.e. restrain, quit, desist, come to an end: — cease, leave, refrain.
Stop the:  Melōd-eō ,A. chant, sing, Ar.Av.226, 1381, Th.99:—Pass., to be chanted, “ta rhēthenta ē melōdēthenta” Pl.Lg.655d, cf. Chamael. ap. Ath. 14.620c; to be set to music, Cleanth. ap. Phld.Mus.p.98 K.; ta melōdoumena diastēmata used in music, Plu.2.1019a.
pauō , Il.19.67, etc. ;
Stop the: lupas ōdais p. E.Med.197 (anap.), etc. ; p. toxon let the bow rest, Od.21.279
Stop the: 2. c. acc. pers. et gen. rei, hinder, keep back, or give one rest, from a thing, p. Hektora makhēs, ponoio Akhilēa, Thamurin aoidēs,
Stop the: 3. c. pres. part., stop a person from  leave off doing . . , hoth' hupnos heloi, pausaito te nēpiakheuōn when he stopped playing
Stop the: later paēsomai ana-) Apoc.14.13
Stop the: of one singing or speaking, 17.359, Hdt.7.8.d : generally, Med. denotes willing, Pass. forced, cessation.
Stop the rhapsōd-os , o(, A. reciter of Epic poems, sts. applied to the bard who recited his own poem, professional reciters, esp. of the poems of Homer, Hdt.5.67, Pl.Ion 530c, etc.: also rh. kuōn, ironically, of the Sphinx who chanted her riddle, S.OT391
(Prob. from rhaptō, aoidē; Hes.Fr. 265 speaks of himself and Homer as en nearois humnois rhapsantes aoidēn, and Pi.N.2.2 calls Epic poets rhaptōn epeōn aoidoi:
Stop the orkheomai , 2. represent by dancing or pantomime,
III. Act. orkheō , make to dance (v. Pl.Cra.407a), is used by Ion Trag.50, ek tōn aelptōn mallon ōrkhēsen phrenas made my heart leap

Rev 14.13] I heard the voice from heaven saying, "Write, 'Blessed are the dead who die in the Lord from now on.'" "Yes," says the Spirit, "that they may rest from their labors; for their works follow with them."
Spiritual worship or Reasonable worship is the Word of Christ only.
So, rational or spiritual worship is EXCLUSIVE of music which disables the mind.
Rational worship is of the reason or intellect.
Spiritual worship os Opposite to "sermonizing" or "moralizing which is:
Ethi^k-os , A. “ēthos” 11) moral, Opposite. dianoētikos, Arist.EN1103a5, al.; ta ēthika a treatise on morals,
The Word of God is the only thing that can transform OUR spirit into the likeness of Christ's spirit:
Romans 12:2 And be not conformed to this world:
        but be ye transformed by the renewing of your mind,
        that ye may prove what is that good, and acceptable,
perfect, will of God.
Titus 3:5 Not by works of righteousness which we have done,
        but according to his mercy he saved us,
        by the washing of regeneration, and renewing of the holy spirit (Our's)
Just so that NO ONE can be taken captive, Paul uses parallelism and words which have their opposite meaning:
        Dionetikos or thinking, in turn, is the Opposite of Ethikos or composed songs or sermons.

Dionetikos A. of or for thinking, intellectual,
Opposite. ēthikē, Arist.EN1103a14, etc of a play, parts which display thought, mental images,
Aristot. Nic. Eth. 1103a.14 book 2.1. Virtue being, as we have seen, of two kinds, intellectual and moral, intellectual virtue is for the most part both produced and increased by instruction, and therefore requires experience and time; whereas moral or ethical virtue is the product of habit (ethos, and has indeed derived its name, with a slight variation of form, from that word.1 1. [2] And therefore it is clear that none of the moral virtues formed is engendered in us by nature,

1 It is probable that ethos, ‘habit’ and ēthos, ‘character’ (whence ‘ethical,’ moral) are kindred words.

Rational or Logikos worship includes the HUMAN tongue as the "organ" which is the Opposite of musical organs just as Logikos or rational worship is the Opposite of music.
dialekt-ikos , ē, on,
A. conversational,
2. d. organa organs of articulate speech, Opposite  phōnētika,
II. skilled in dialectic, “ho erōtan kai apokrinesthai epistamenos” Pl.Cra.390c;
III. dialektikē (sc. tekhnē) dialectic, discussion by question and answer,
        epista^t-eō , pf. A. “epestatēka” Michel164.10 (Delos):—to be an epistatēs, to be set over,
        II. . at Athens and elsewhere, to be epistatēs or president (in the boulē and ekklēsia),
        freq. at the head of decrees

The Ekklesia does not make up its on subject of discussion. The ekklesia or church is commanded to "speak one to another" with "that which is written for our learning" and then discuss it.  There are no lecturers. For instance:
Plat. Meno 75d I have made my statement; if it is wrong, your business is to examine and refute it. But if, like you and me on this occasion, we were friends and chose to have a discussion together, I should have to reply in some milder tone more suited to dialectic. The more dialectical way, I suppose, is not merely to answer what is true, but also to make use of those points which the questioned person acknowledges he knows. And this is the way in which I shall now try to argue with you. Tell me, is there something you call an end? Such a thing, I mean,
Rational or spiritual worship is Opposite

Phōn-eō , (phōnē) 4. of a musical instrument, sound, E.Or.146 (speak like the breath of a slender reed-pipe) (lyr.); of sounds, hēdu phōnein sound sweetly, but brontē ph. (thunder to strike with astonishment)) it has a voice, is significant, X.Ap.12.

Therion or the "beast" in Revelation is defined as "creating a new style of music or drama." This was always the sign of people trying to introduce new "gods."

God pronounces anathema on pseudo-prophets who speak their own words and claim that they are the words of the Spirit of Christ.

Jeremiah 23:25 I have heard what the prophets have said,
        who prophesy lies in my name, saying, I have dreamed, I have dreamed.
Jeremiah 23:26 How long shall this be in the heart of the prophets who prophesy lies,
        even the prophets of the deceit of their own heart?
Jeremiah 23:27 who think to cause my people to forget my name by their dreams
        which they tell every man to his neighbor, as their fathers forgot my name for Baal.

Xen. Apol. 12 12] As for introducing ‘new divinities,’ how could I be guilty of that merely in asserting that a voice of God is made manifest to me indicating my duty? Surely those who take their omens from the cries of birds and the utterances of men form their judgments on ‘voices.’ Will any one dispute either that thunder utters its ‘voice,’ or that it is an omen of the greatest moment? Does not the very priestess who sits on the tripod at Delphi divulge the god's will through a ‘voice’?

The Sign is: Sēmainō , Il.10.58, etc.; sa_mainō ,
The sound of the priestess of Apollo (Abaddon, Apollyon) from the "muses" was:
phthogg-os , o( (both Poet. and Prose),
2. of musical sounds, “lōtos phthoggon keladei” E.El.716 (lyr.); “luras” Pl.Lg.812d, etc., cf. “phthoggous alurous thrēnoumen” 
b. pl., notes on a musical instrument; strings of lyre, D.Chr.10.19; stops of flute,
kela^d-eō , 2. of persons, shout aloud, atar keladēsan Akhaioi, in applause, Il.23.869; “eme dei k.” Pratin. Lyr. 1.3, cf. B.l.c.; “keladeonti amphi Kinuran phamai” Pi.P.2.15: c. acc. cogn., “k. humnous” Terp.5, cf. Pi.N.4.16 codd.; “nomon” Id.Pae.2.101; “hadumelē kosmon k.” Id.O.11(10).14; [boas, paianas, E.Ion93,
3. of various cries, e.g. of a new-born babe, A.Ch.609; of the swallow, Ar. Pax801, Ra.684; of the grasshopper, Theopomp. Com.l.c.; of the cock, ex eunas k. crows from his perch, Theoc.18.57; of bells, ring, tinkle, E.Rh.384; of the flute, “k. phthoggon kalliston” Id.El.716; of the sea, Ar.Th.44.
II. trans., sing of, celebrate loudly, tina Pi.O.1.9, 2.2,6.88, E.IT1093, Ar.Ra.1527; “temenos” B. 13.21, cf. E. Tr.121; “tina amph' areta” Pi.P.2.63.
Rational worship is logical, l. sullogismoi, Opposite rhētorikoi, Rh.1355a13.
Rhētor-ikos , ē, on, A. oratorical, rhētorikē (sc. tekhnē) rhetoric, Pl.Phdr.266d
2. of persons, skilled in speaking, fit to be an orator, Isoc.3.8, Pl.Phdr.260c, 272d, al.; phusei rh. ib.269d, etc.; skholastikos
Rational worship is the Opposite of
phu^sikos , ē, onA. natural, produced or caused by nature, inborn, native,
II. of or concerning the order of external nature, natural, physical, “ ph. epistēmē”
2. “ho ph.” an inquirer into nature, natural philosopher,
4. Adv. “-kōs” according to the laws of nature,
phu^sikos  is the Opposite of logikōs,
III. later, belonging to occult laws of nature, magical, ph. pharmaka spells or amulets,“phusikois khrēsthai” (oracle) ;
       Opposite ph. therapeia I. of persons, th. tōn theōn service paid to the gods
        aguiatides th. worship of Apollo Agyieus, E.Ion187
Eur. Ion 187 Chorus
Not only in our holy Athens [185] are there halls of the gods with beautiful columns, and worship of Apollo (Abaddon, Apollyon) who guards the streets; but also in the house of Loxias, Leto's son, there is a light of two countenances, with lovely eyes.
        Opposite 2. service done to gain favour, paying court, 3. maintenance or repairs of temples ,
Rational worship is the Opposite of:
pharma^kon 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' emēnen” Ar.Th.561; toiauta ekhō ph. such charms have I, Hdt.3.85, cf. Apoc.9.21.

Revelation 18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets;
        for God hath avenged you on her.
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.
5331. farmakeiχa pharmakeia, far-mak-i΄-ah; from 5332; medication (“pharmacy”), i.e. (by extension) magic (literally or figuratively): — sorcery, witchcraft.

5332. farmakeu pharmakeus, far-mak-yoos΄; from faΏrmakon pharmakon (a drug, i.e. spell-giving potion); a druggist (“pharmacist”) or poisoner, i.e. (by extension) a magician: — sorcerer.
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
Rom 12:2 And be not conformed to this world: [This CROOKED generation]
..........but ye transformed (metamorph-oō ), by the renewing of your mind,
..........that ye may prove what is that good, and acceptable, and perfect WILL of God.
2 Cor 3:18 But we all, with open face beholding as in a glass the glory of the Lord,    
        re changed into the same image from glory to glory,  
        even as by the Spirit of the Lord.
2Corinthians 4:16 For which cause we faint not; but though our outward man perish,
        yet the inward man is renewed day by day.
2Corinthians 4:17 For our light affliction, which is but for a moment,
        worketh for us a far more exceeding and eternal weight of glory;
2Corinthians 4:18 While we look not at the things which are seen,
        but at the things which are not seen:
        for the things which are seen are temporal;
        but the things which are not seen are eternal.

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

Renewing of the mind is renewing of YOUR spirit so that it is A holy spirit AFTER baptism without which you could not enter into the Holy Place as a type of the body or Church of Christ: even then if you brought your cymbals the "brethren" would slaughter you just like a goat singer (capella).

Anakkainosis (g342) an-ak-ah'ee-no-sis; from 341; renovation: - renewing.

  Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us,
        by the washing of regeneration, and renewing of the Holy Ghost; 

Washing is

Loutron (g3067) loo-tron'; from 3068; a bath, i.e. (fig.) baptism: - washing.

REASONABLE service is SPIRITUAL service as it relates to OUR spirit.

G3050 logikos log-ik-os' From G3056 [WORD] ; rational (“logical”):--reasonable, of the word. II. possessed of reason, intellectual, when we speak A. of or for speaking or speech, 2. dialectical, argumentative, sullogismos [syllogisms]

As newborn babes, desire the sincere milk of the word,
..........that ye may grow thereby: 1Pe.2:2

Logos (g3056) log'-os; from 3004; something said (including the thought); by impl. a topic (subject of discourse), also reasoning (the mental faculty) or motive;  the Divine Expression (i.e. Christ):   concerning, doctrine

Gal 5:19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
Gal 5:20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

2Peter 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.
2Peter 2:2 And many shall follow their pernicious ways;
        by reason of whom the way of truth shall be evil spoken of.

2 Peter 2:13 And shall receive the reward of unrighteousness,
          as they that count it pleasure to riot in the day time.
          Spots they are and blemishes, sporting themselves
          with their own deceivings [delusions] while they feast with you;

          All musicians and rhetoricians are equated to parasites.

Entrupo (g1792) en-troo-fah'-o; from 1722 and 5171; to revel in: - sporting selves.
gamκliτi lechei [marriage couch-bed] hκdonais, playing in the wind, exult over, treat haughtily or contemptuously, made a mock of, tinos sumphorais, III. use or abuse at pleasure

entru^ph-aō ,
*A. revel in, delight in, c. dat., “exousia” E.Fr.362.24; “gamēliō lekhei” Men.535.8; “hēdonais” D.S.19.71, cf. Luc.JTr.21; in good sense, “dikaiosunē” Ph.2.258; of persons, “Pelopida” Plu.Pel.30; “en tini” D.C.65.20; in bad sense, “en tais agapais” 2 Ep.Pet.2.13; komai anemois enetruphōn it was playing in the wind, Chaerem.1.7: abs., X.HG4.1.30, Ph.1.666.
II. treat haughtily or contemptuously, “tini” E.Cyc. 588, Plu.Them.18, Alciphr.1.35; exult over, “tinos sumphorais” Ath.279c; “en tini” LXXHb.1.10: abs., Plu.Alc.23:—Pass., to be made a mock of, Id.Lys.6, Caes.64.
III. use or abuse at pleasure, tois nomois, tois sunousi, Luc.Abd.10, Merc.Cond.35,al.

Paison paizτ [pais]
to play (on an instrument), Hhymn. II. to sport, play, jest, joke, Hdt., Xen., etc.; p. pros tina to make sport of one, mock him,

"According to Jerome sorcery is called the poisonous art; for the Greek word 'pharmakon' means poison or medicament. Hence a sorceress is called poisonous. Therefore the apostle is referring to magicians, wizards, enchanters, and any others who, by means of compacts with devils, deceive their neighbors, harm them, and steal from them." (Luthers Works, Vol 27)
Latin: vĕnēfĭcĭum , ii, n. veneficus.
II. The preparation of magic potions, magic, sorcery: subito totam causam oblitus est: “idque veneficiis et cantionibus Titiniae factum esse dicebat,” Cic. Brut. 60, 217; cf.: “quosque veneficiis abstulit illa (Medea) suis,” Ov. H. 6, 150; Plin. 18, 6, 8, § 41 sq.; 25, 2, 5, § 10; Petr. 128.
Factum to make in all senses, to do, perform, accomplish, prepare, produce, bring to pass, cause, effect, create, commit, perpetrate, form, fashion, etc.  “poλma,” to compose, id. Pis. 29, 70: “carmina,” Juv. 7, 28: “versus,” id. 7, 38: “sermonem,” Cic. Fam. 9, 8, 1; cf. “litteram,” id. Ac. 2, 2, 6: ludos, to celebrate, exhibit = edere, id. Rep. 2, 20; id. Att. 15, 10; “also i. q. ludificari,” Plaut. Capt. 3, 4, 47:

7. In mercant. lang., to practise, exercise, follow any trade or profession: “cum mercaturas facerent,” Cic. Verr. 2, 5, 28, § 72: “naviculariam,” id. ib. 2, 5, 18, § “46: argentariam,” id. ib. 2, 5, 49, § 155; id. Caecin. 4, 10: “topiariam,” id. Q. Fr. 3, 1, 2, § 5: “haruspicinam,” id. Fam. 6, 18, 1: “praeconium,” id. ib.; so, “piraticam,” id. Post. Red. in Sen. 5, 11: “medicinam,” Phaedr. 1, 14, 2
8. In relig. lang., like the Gr. rhezein, to perform or celebrate a religious rite; to offer sacrifice, make an offering, to sacrifice:

Callimachus hymns and Epigrams 2
Callimachi carminibus illustrandis operam collocasse constat, hymnos quoque tractaverint. vergente aetate, exolescente sensim et poesi et eruditione, magis etiam Alexandrinorum poetarum, qui e noviciis classici tum facti erant, studium colebatur. princeps Christianae poeseos Gregorius, schola Nonniana, epigrammatographi aetatis Iustinianeae vix quemquam studiosius lectitare aut imitari solent quam Callimachum
1 Ita factum est ut multi versus etiam hymnorum in scriptis grammaticis laudati ad nos pervenirent. quorum usus in emendatione perexiguus est: unde discendum, quam lubricum sit fragmenta emendare. aliquotiens etiam imitatorum versus testimonii loco erant laudandi, quod multo saepius faciendum fuisset, si traditam lectionem firmare in animo fuisset; quod perraro feci, maxime ut proprium errorem castigarem.
Greek: pharma^kos (on the accent v. Hdn.Gr.1.150), o(, h(,
A. poisoner, sorcerer, magician, LXXEx.7.11 (masc.), Ma.3.5 (fem.), Apoc.21.8, 22.15.

pharma^kon 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' emēnen” Ar.Th.561; toiauta ekhō ph. such charms have I, Hdt.3.85, cf. Apoc.9.21.

pharmakos 1

I. a poisoner, sorcerer, magician, NTest.
II. one who is sacrificed as an atonement for others, a scape-goat, Ar.; and, since worthless fellows were reserved for this fate, pharmakos became a general name of reproach, id=Ar., Dem.
Kuon (g2965) koo'-ohn; a prim. word; a dog ["hound"] (lit. or fig.): - dog.

For without are
dogs, and sorcerers (pharmakos: poison with a magical drug incantation), and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. Revelation 22:15
Keleb (h3611) keh'leb; from an unused root mean. to yelp, or else to attack; a dog; hence (by euphemism) a male prostitute: - dog.

And the sorcerer is:

"Applied to Persian priests or astrologers of Babylon. Pharmakos (g5333) an adjective signifying "devoted to magical arts," is used as a noun, "a sorcerer," especially one who uses drugs, potions, spells, enchantments, Rev 21:8, in the best texts (some have pharmakeus) and 22:15" Vine

pharmakos 1

I. a poisoner, sorcerer, magician, NTest.
II. one who is
sacrificed as an atonement for others, a scape-goat, Ar.; and, since worthless fellows were reserved for this fate, pharmakos became a general name of reproach, id=Ar., Dem.

in Isaiah 47:9. Strong's concordance refers us to: 3785. keshaph; from 3784; magic- sorcery, witchcraft. 

Nahum 3:4 Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.

The Latin maleficia is maleficium 1. Fraud, deception, adulteration 4 A hired mourner: The "prζficζ" were the women who chanted the "nζnia" .
2. Enchantment, sorcery, Tac. A. 2, 69 Orell. N. cr.; App. M. 9, p. 230, 24; 231, 28; cf. “magica,” id. Mag. p. 278, 21; Schol. Juv. 6, 595

-Tac. Ann. 2.69 Germanicus meanwhile, as he was returning from Egypt, found that all his directions to the legions and to the various cities had been repealed or reversed. This led to grievous insults on Piso, while he as savagely assailed the prince. Piso then resolved to quit Syria Soon he was detained there by the failing health of Germanicus, but when he heard of his recovery,
        while people were paying the vows they had offered for his safety,
        he went attended by his lictors,
        drove away the victims placed by the altars with all the preparations for sacrifice,
        and the festal gathering of the populace of Antioch.
Then he left for Seleucia and awaited the result of the illness which had again attacked Germanicus. The terrible intensity of the malady was increased by the belief that he had been poisoned by Piso.

And certainly there were found hidden in the floor and in the walls disinterred remains of human bodies, incantations and spells, and the name of Germanicus inscribed on leaden tablets, half-burnt cinders smeared with blood, and other horrors by which in popular belief souls are devoted so the infernal deities. Piso too was accused of sending emissaries to note curiously every unfavourable symptom of the illness.

, ĭnis, n. (old form cas-men , Varr. L. L. p. 86 Bip.) [Sanscr. ηasto declaim, praise; cf.: camilla, censeo], I. a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto). I. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental (mostly poet.; in prose, instead of it, cantus; cf. “also versus, numeri, modi): carmen tuba ista peregit ( = sonus),” Enn. Ann. 508carmine vocali clarus citharāque Philammon,” Ov. M. 11, 317; cf. “vocum,” id. ib. 12, 157: “per me (sc. Apollinem) concordant carmina nervis,” id. ib. 1, 518; cf. id. ib. 11, 5;

Fragm. XII. Tab. ap. Plin. 28, 2, 4, § 17; cf. “Fragm. XII. Tab. 8, 1, a. ap. Wordsw. Fragm. and Spec. p. 260: polleantne aliquid verba et incantamenta carminum,” Plin. 28, 2, 3, § 10: carmina vel caelo possunt deducere lunam; “Carminibus Circe socios mutavit Ulixi,” Verg. E. 8, 69 sq.; so id. A. 4, 487; Hor. Epod. 5, 72; 17, 4; id. S. 1, 8, 19; Prop. 2 (3), 28, 35; Ov. M. 7, 137; 14, 58; Quint. 7, 3, 7; Tac. A. 2, 69; 4, 22 al.—
Vahl.: “
6. On account of the very ancient practice of composing forms of religion and law in Saturnian verse, also a formula in religion or law, a form: “diro quodam carmine jurare,” Liv. 10, 38, 10; 10, 41, 3; 31, 17, 9; 1, 24, 6 and 9; Plin. 28, 2, 3, § 12: “cruciatus carmina,” Cic. Rab. Perd. 4, 13; cf. id. Mur. 12, 26: “lex horrendi carminis erat: duumviri perduellionem judicent, etc.,” of a dreadful form, Liv. 1, 26, 6: “rogationis carmen,” id. 3, 64, 10

Praeficae Women who were hired to act as mourners at Roman funerals (Plaut. Truc.ii. 6 Truc., 14). They went before the corpse, with their heads bared, their locks disheveled, uttering cries of lamentation and chanting dirges (neniae) 


3784. kashaph. to whisper a spell, i.e. to enchant or practice magic- sorcerer

Nahum 3:[4] propter multitudinem fornicationum meretricis speciosae et gratae et habentis maleficia quae vendidit gentesin fornicationibus suis et familias in maleficiis suis

spĕcĭōsus , a, um, adj. species (acc. to species, II. B. 3.),

I. good-looking, showy, handsome, beautiful, splendid, brilliant (not freq. till after the Aug. period; syn.: venustus, pulcher, formosus, spectabilis).
“magis necessarium quam speciosum, ministerium,” Liv. 4, 8, 6: “dicere aliquod speciosum,” Quint. 1, 5, 3: “speciosum dicendi genus,” id. 10, 1, 127: “vocabula rerum,” Hor. Ep. 2, 2, 116: “miracula,” id. A. P. 144: “speciosa locis morataque recte Fabula,” id. ib
“speciosior rhetorice quam dialectice,” id. 2, 20, 7:
“longe speciosissimum genus orationis,” Quint. 8, 6, 49. —Adv.: spĕcĭōsē , showily, handsomely, splendidly.
măgus , a, um, adj. 1. magus,
I. magic, magical (poet.): “artes,” Ov. Am. 1, 8, 5: “manus, id. Med. fac. 36: carmen,” Sen. Herc. Oet. 467.
măgis , ĭdis, or măgĭda , ae, f., = magis.
I. A dish, platter, plate: “magidam et longulam alterum a magnitudine, alterum a latitudine finxerunt,” Varr. L. L. 5, § 120 Mόll.: “Cornelius Nepos tradit tympana, se juvene, appellata stateras, et lances, quas antiqui magidas vocaverant,” Plin. 33, 11, 52, § 146: “magidem commodare,” Dig. 12, 6, 36
tympănum , i (collat. form typă-num , Cat. 63, 8 sq.), n., = tumpanon,
I. a drum, timbrel, tambour, tambourine.
A. Esp., as beaten by the priests of Cybele, Lucr. 2, 618; Cat. 63, 8 sq.; Verg. A. 9, 619; Ov. M. 3, 537; 4, 29; 4, 391; id. F. 4, 213; Plaut. Poen. 5, 5, 38; Caes. B. C. 3, 105; Curt. 8, 11, 20; 8, 14, 10; Tac. H. 5, 5, —Also by the Bacchantine females, Ov. M. 11, 17.—Beaten by the Parthians as a signal in battle in place of the tuba, Just. 41, 2, 8
B. Trop., a timbrel, etc., as a figure of something effeminate, enervating: “tympana eloquentiae,” Quint. 5, 12, 21: “in manu tympanum est,” Sen. Vit. Beat. 13, 3
mălĕfĭcĭum , ĭi, n. maleficus,
I. an evil deed, misdeed, wickedness, offence, crime.
1. Fraud, deception, adulteration: “me maleficio vinceres?” Plaut. Truc. 2, 6, 20 Speng.; Quint. 7, 4, 36; Plin. 12, 25, 54, § 120
2. Enchantment, sorcery, Tac. A. 2, 69 Orell. N. cr.; App. M. 9, p. 230, 24; 231, 28; cf. “magica,” id. Mag. p. 278, 21; Schol. Juv. 6, 595
măgĭcē , ēs, f., = magikē (sc. tekhnē),
I. the magic art, magic, sorcery (post-Aug.): pariter utrasque artes effloruisse, medicinam dico magicenque, Plin. 30, 1, 2, § 10; 30, 1, 2, § 7: “magices factio,” id. 30, 1, 2, § 11.
măgĭcus , a, um, adj., = magikos,
I. of or belonging to magic, magic, magical (poet. and in post-Aug. prose): “artes,” Verg. A. 4, 493: “magicis auxiliis uti,” Tib. 1, 8, 24: “arma movere,” Ov. M. 5, 197: “superstitiones,” Tac. A. 12, 59: “vanitates,” Plin. 30, 1, 1, § 1: “herbae,” id. 24, 17, 99, § 156: “aquae,” Prop. 4, 1, 102 (5, 1, 106): di magici, that were invoked by incantations (as Pluto, Hecate, Proserpine), Tib. 1, 2, 62; Luc. 6, 577: “linguae,” i. e. hieroglyphics, id. 3, 222; “but lingua,” skilled in incantations, Ov. M. 7, 330; Luc. 3, 224: “cantus,” Juv. 6, 610: “magicae resonant ubi Memnone chordae,” mysterious, id. 15, 5.
cantus , ūs, m. id.,
I. the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing, music (while carmen is prop. the contents or substance of the song, etc.; cf.: “qui enim cantus moderatā oratione dulcior invenire potest? Quod carmen artificiosā conclusione aptius?” Cic. de Or. 2, 8, 34).
2. With instruments, a playing, music: “in nervorum vocumque cantibus,” Cic. Tusc. 1, 2, 4; id. Rosc. Am. 46, 134: “citharae,” Hor. C. 3, 1, 20: “horribili stridebat tibia cantu,” Cat. 64, 264: “querulae tibiae,” Hor. C. 3, 7, 30: “dulcis tibia cantu,” Tib. 1, 7, 47: “bucinarum,” Cic. Mur. 9, 22: “simul ac tubarum est auditus cantus,” Liv. 25, 24, 5: “lyrae,” Plin. 34, 8, 19, § 72: “tibicines, qui fidibus utuntur, suo arbitrio cantus numerosque moderantur,” Cic. Tusc. 5, 36, 104:
II Espc.B. An incantation, charm, magic song, etc.: cantusque artesque magorum. Ov. M. 7, 195; 7, 201: “at cantu commotae Erebi de sedibus imis Umbrae ibant,” Verg. G. 4, 471: “magici,” Col. 10, 367: “Haemoniis agitare cantibus umbras,” Val. Fl. 6, 448: “amores Cantibus solvere,” Tib. 1, 2, 60; 1, 2, 45; 1, 2, 53: “cantus e curru Lunam deducere tentat,” id. 1, 8, 19; 4, 1, 63; 4, 4, 10; Ov. H. 12, 167; id. M. 4, 49.
Cat. 64, 264
Who flocking eager to fray did rave with infuriate spirit,
"Evoe" frenzying loud, with heads at "Evoe” rolling.
Brandisht some of the maids their thyrsi sheathed of spear-point,
Some snatcht limbs and joints of sturlings rended to pieces,
These girt necks and waists with writhing bodies of vipers,
Those with the gear enwombed in crates dark orgies ordained—
Orgies that ears profane must vainly lust for o'er hearing—
Others with palms on high smote hurried strokes on the cymbal,
Or from the polisht brass woke thin-toned tinkling music,
While from the many there boomed and blared hoarse blast of the horn-trump,
And with its horrid skirl loud shrilled the barbarous bag-pipe

Gal 5:21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 


kōmos ,
A. revel, carousal, merry-making, “eis daita thaleian kai khoron himeroenta kai es philokudea k.” h.Merc.481, cf. Thgn.829, 940; “pinein kai kōmō khrasthai” Hdt.1.21, cf. E.Alc.804, etc.; “kōmoi kai euphrosunai” B.10.12; “deipna kai sun aulētrisi kōmoi” Pl.Tht.173d; “heortai kai k.” Id.R.573d; en kōmō einai, of a city, X.Cyr.7.5.25; “erkhesthai tisin epi kōmon” Id.Smp.2.1; “epi kōmon badizein” Ar.Pl.1040; esp. in honour of gods, tois en astei Dionusiois pompē . . kai ho k.D. 21.10, cf. IG2.971, etc.; kōmō thuramakhois te pugmakhiaisi Pratin.Lyr. 1.8; “khorois ē kōmois Huakinthou” E.Hel.1469 (lyr.).
aul-ētris , idos, h(, A. flute-girl, Simon.178, Ar.Ach.551, X.HG2.2.23, Pl.Prt.347d,

Plat. Theaet. 173d do not even know where the court-room is, or the senate-house, or any other public place of assembly; as for laws and decrees,
        they neither hear the debates upon them nor see them when they are published;
        and the strivings of political clubs after public offices, and meetings, and banquets,
        and revellings with chorus girls—
it never occurs to them even in their dreams to indulge in such things. And whether anyone in the city is of high or low birth, or what evil has been inherited by anyone from his ancestors, male or female, are matters to which they pay no more attention than to the number of pints in the sea, as the saying is.
agora a^g, as, Ion. agorē , ēs, h(, (ageirō):— 2.  market-place
1.  public speaking, gift of speaking, mostly in pl., eskh' agoraōn withheld him from speaking, Il.2.275; hoi d' agoras agoreuon ib.788, cf. Od.4.818; “ōdēn ant' agorēs themenos” Sol.1.

HH 4 481 What skill is this? What song for desperate cares? What way of song? For verily here are three things to hand all at once from which to choose, —mirth, and love, and sweet sleep.
[450] And though I am a follower of the Olympian Muses who love dances and the bright path of song —the full-toned chant and ravishing thrill of flutes —
yet I never cared for any of those feats of skill at young men's revels, as I do now for this: [455] I am filled with wonder, O son of Zeus, at your sweet playing. But now, since you, though little, have such glorious skill, sit down, dear boy, and respect the words of your elders For now you shall have renown among the deathless gods, you and your mother also. This I will declare to you exactly: [460] by this shaft of cornel wood I will surely make you a leader renowned among the deathless gods, and fortunate, and will give you glorious gifts and will not deceive you from first to last.”...
Now, you are free to learn whatever you please; [475] but since, as it seems, your heart is so strongly set on playing the lyre, chant, and play upon it, and give yourself to merriment, taking this as a gift from me, and do you, my friend, bestow glory on me. Sing well with this clear-voiced companion in your hands; for you are skilled in good, well-ordered utterance. [480] From now on bring it confidently to the rich feast and lovely dance and glorious revel, a joy by night and by day. Whoso with wit and wisdom enquires of it cunningly, him it teaches [485] through its sound all manner of things that delight the mind, being easily played with gentle familiarities, for it abhors toilsome drudgery; but whoso in ignorance enquires of it violently, to him it chatters mere vanity and foolishness.

heortai kai komos

heortazō , in Ion.Prose hortazō: impf. heōrtazon (with irreg. augm.) Isoc.19.40, Paus.4.19.4: fut.
A. “-asō” Luc.Merc.Cond.16, Alciphr.3.18, etc.: aor. “heōrtasa” D.C.48.34, etc.; inf. “heortasai” Ar.Ach.1079, Pl. R.458a; cf. dieortazō: (heortē):—keep festival or holiday, Hdt.2.60, 122, E.IT1458, etc.; heortas he. celebrateX.Ath.3.2; “hēmeras tettaras” Plu.Cam.42; “tēn genethlion tinos” OGI493.26 (Ephesus, ii A.D.); “he. theō” Luc.Anach.23. festivals,
II. celebrate as a festival, nikēn he. celebrate it by a festival, Plu.2.349f, cf. Ant.56; at Rome, celebrate by a triumph, D.C.51.21.

heort-ē , in Ion. Prose hortē (so Schwyzer726.21 (Milet., v B.C.), prob. in Ion Trag.21, but
A. “heortē” Schwyzer725.12 (Milet., vi B. C.)), h(, feast, festival, holiday, “epei kai pasin he.” Od.20.156; “he. toio theoio” 21.258; “eousēs hortēs Hērē toisi Argeioisi” Hdt.1.31; hortēn agein keep a feast, ib.147, cf. Th.4.5, etc.; “axeis tot' amelititin hortēn ex hortēs” Herod.5.85; “hortēn poieumenous” Hdt.1.150; “hortēn anagein” Id.2.40,48, al.; “heortas heortasai” X.Ath.3.2; “heortēn theō poiein” Th.2.15; “ tōn Panathēnaiōn he.” D.4.35: metaph., hoias heortēs est' apoptustoi theois stergēthr' ekhousai, of the Eumenides, A.Eu. 191; “heortē opseōs” Ael.VH13.1.
2. generally, holiday-making, amusement, pastime, “paidias kai heortēs kharin” Pl.Phdr.276b, etc.; so “heortēn hēgeisthai to ta deonta praxai” Th.1.70.
3. prov., katopin heortēs hēkein to have come the day after the fair, Pl.Grg.447a; aergois aien heorta every day's a holiday to those who don't work, Theoc. 15.26, cf. Herod.6.17; “agousin he. hoi kleptai” Suid.
4. assembled multitude at a festival, “okhlos kai he. kai stratos kai plēthos” Plot.6.6.12.
2.  concrete, band of revellers, “k. euiou theou” Id.Ba.1167 (lyr.); esp. of the procession which celebrated a victor in games, Pi.P.5.22, etc.: generally, rout, band, “k. Erinuōn” A.Ag.1189; of an army, “k. anaulotatos” E.Ph.791 (lyr.); “k. aspidēphoros” Id.Supp.390; band of hunters, Id.Hipp.55; of maidens, Id.Tr.1184; of doves, Id.Ion 1197.
II.  the ode sung at one of these festive processions, Pi.P.8.20, 70, O.4.10, B.8.103; “meligaruōn tektones kōmōn” Pi.N.3.5, cf. Ar.Th.104, 988 (both lyr.).

Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ’s have
crucified the flesh with the affections and lusts.

Ver. 12. "I would that they which unsettle you, would even cut themselves off."

"Observe how bitterly he speaks here against their deceivers.125 At the outset he directed his charge against those who were deceived, and called them foolish, once and again. Now, having sufficiently corrected and instructed them, he turns to their deceivers. And you should remark his wisdom in the manner in which he admonishes and chastens the former as his own children, and as capable of receiving correction,

but their deceivers he cuts off, as aliens and incurably depraved. And this he does, partly, when he says, "he shall bear his judgment whosoever he be;" partly when he utters the imprecation against them, "I would that they which unsettle you would even cut themselves off."

And he says well "that unsettle you."
For they had compelled them to abandon their own fatherland, their liberty,
and their heavenly kindred, and to seek an alien and foreign one;
they had cast them out of Jerusalem which is above and free,
and compelled them to wander forth as captives and emigrants.

G4716 stauros stow-ros' From the base of G2476 ; a stake or post (as set upright), that is, (specifically) a pole or cross (as an instrument of capital punishment);

        figuratively exposure to death,
        that is, self denial;
        by implication the atonement of Christ: cross.
        metaph. of voluntary suffering

4717. stauroo, stow-ro΄-o; from 4716; to impale on the cross;
        figuratively, to extinguish (subdue) passion or selfishness:  crucify.
Baptism has the same meaning:

[16] et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsius

I. to wash off or away, to wash, cleanse, purify.  “abluere sitim,” to quench abluere sibi umbras, to remove darkness (by bringing a light), Of the washing away of earth by a shower, Varr. R. R. 1, 35.—In eccl. Lat., of baptism: munere divinitatis abluti,

II. Trop., of calming the passions: omnis ejusmodi perturbatio animi placatione abluatur, be removed (fig. derived from the religious rite of washing in expiation of sin),


Aluτ be deeply stirred, excited:1. from grief, to be distraught, beside oneself be weary, ennuyι,epitτn sumposiτn   sumposi-on , to, A.drinking-party, symposium, Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.486. from joy or exultation (rarely), to be beside oneself, Od.18.333, A.Th.391,

Only as a methaphor has PSALLO ever musical meant more than SHOOT SOMEONE WITH A SONG.

Gal 5:12 As for those agitators, I wish they would go the whole way and emasculate themselves!  
Anastatoo (g387) an-as-tat-o'-o; from a der. of 450 (in the sense of removal); prop. to drive out of home (Psallo has the same meaning), i.e. (by impl.) to disturb (lit. or fig.): - trouble, turn upside down, make an uproar, to stir up, excite, unsettle to excite tumults and seditions in the state to upset, unsettle, minds by disseminating religious error
    Only as a methaphor has PSALLO ever musical meant more than SHOOT SOMEONE WITH A SONG.

    PSALLO I. In gen., to play upon a stringed instrument; esp., to play upon the cithara, to sing to the cithara: psallere saltare elegantius, [carry away] 1. to convey away (from the family) by bequest, to bequeath away,
sustauroomai , Pass., A. to be crucified together with, tini Ev.Marc. 15.32, Ep.Gal.2.20.

anastaur-oō , = foreg., Hdt.3.125, 6.30, al.; identical with anaskolopizō, 9.78:—Pass., Th. 1.110, Pl.Grg.473c.
II. in Rom. times, affix to a cross, crucify, Plb. 1.11.5, al., Plu.Fab.6, al.
2. crucify afresh, Ep.Hebr.6.6.

stauros , o(,
A. upright pale or stake, “staurous ektos elasse diamperes entha kai entha puknous kai thameas” Od.14.11, cf. Il.24.453, Th.4.90, X. An.5.2.21; of piles driven in to serve as a foundation, Hdt.5.16, Th.7.25.
II. cross, as the instrument of crucifixion, D.S.2.18, Ev.Matt.27.40, Plu.2.554a; “epi ton s. apagesthai” Luc.Peregr.34; s. lambanein, arai, bastazein, metaph. of voluntary suffering, Ev.Matt.10.38, Ev.Luc.9.23, 14.27: its form was represented by the Greek letter T, Luc.Jud.Voc.12.
b. pale for impaling a corpse, Plu.Art.17.

sarx ,II. the flesh, as the seat of the affections and lusts, fleshly nature, “en s. hēdonē” Epicur.Sent.18, cf. Sent.Vat. 33; adoulōton (prob. l.) “ sarki kai tois tautēs pathesi” Plu.2.107f, cf. 101b; freq. in NT, Ep.Gal.5.19, al.
gen. sarkos, , Aeol. surx  3. the physical or natural order of things,
Opposite. the spiritual or supernatural, “sophoi kata sarka” 1 Ep.Cor.1.26; “en Khristō Iēsou kai ouk en sarki pepoithotes” Ep.Phil.3.3; ton kurion tōn pneumatōn kai pasēs s. SIG1181.3 (ii B.C., Jewish). (Perh. I.-E. twr[kcirc ]- 'portion', cf. Avest. thwar[schwa]s- 'cut'.)

path-ēma , atos, II.  emotion or condition, affection, “p. tēs psukhēs einai tēn sōphrosunēn, ou mathēma” X.Cyr.3.1.17, cf. Pl.Phd.79d;
Opposite. poiēma, Id.Sph.248b; “to tēs heteras kheiros p.” Pl

Epithu_m-ia , Ion. -, h(, A. desire, yearning, “e. ektelesai” Hdt.1.32; epithumia by passion, Opposite. pronoia, Th.6.13:
pronoia , Ion. prono-oiē , h(, (pronoos)
A. perceiving beforehand, foresight, foreknowledge, “toupos to theopropon tas palaiphatou p.” S.Tr.823 (lyr.); “pronoiaisi tou peprōmenou” A.Ag.684 (lyr.).
Gal 5:25 If we live in the Spirit, let us also walk in the Spirit.

Our spirit is made into A holy spirit by God after baptism: Peter calls it A good conscience. This means a co-perception of the Word so that we approach God only in and with OUT spirit and not in houses built by human hands.
stoikh-eō  II. c. dat., fit, [“katastrōtēra stoikhounta tois keimenois” IG7.3073.153 (Lebad., ii B.C.): metaph., to be in line with, walk by, agree with, submit to, “ tēs sugklētou prothesei” Plb.28.5.6; “dia tōn ergōn stoikhein autosautō” SIG734.6 pros tina eunoia” BCH55.44 (Odessus, i B.C.); “tais pleiosi gnōmais” D.H.6.65; “ nomismati” S.E.M.1.178; tois proeirēmenois philosophois ib. 11.59; “Pneumati” Ep.Gal.5.25, cf. Ep.Phil.3.16; “tois ikhnesi tēs pisteōs” Ep.Rom.4.12; stoikheis

Romans 4:12 And the father of circumcision to them who are not of the circumcision only,
        but who also walk in the steps of that faith of our father Abraham,
        which he had being yet uncircumcised.
Romans 4:13 For the promise, that he should be the heir of the world,
        was not to Abraham, or to his seed, through the law,
        but through the righteousness of faith.
Romans 4:14 For if they which are of the law be heirs,
        faith is made void, and the promise made of none effect:
Romans 4:15 Because the law worketh wrath:
        for where no law is, there is no transgression.
(Delph., i B.C.); “

Gal 5:26 Let us not be desirous of vain glory, provoking one another, envying one another.

Prokal-eō ,
A. call forth fut. B. mostly Med., call out to fight, challenge, B. mostly Med., call out to fight, challenge,
2. law-term, make an offer or challenge to the opponent for bringing about a decision, e.g. for submitting the case to arbitration, letting slaves be put to the torture, etc., call forth to sumpaizo

Sum-paizō ,

A. “-xomai” Luc.DDeor.4.3play or sport with, ōnax, . . Erōs kai Numphai . . sumpaizousi, of Dionysus, Anacr.2.4, cf. 14.4, S.OT1109 (lyr.), Men.Epit.261, POxy.471.82 (ii A.D.): abs., Hdt.1.114, Theoc.11.77: c. acc. cogn., met' emou xumpaize tēn heortēnkeep the feast together with me, Ar.Pax 817 (lyr.): but c. acc. pers., make sport of, PCair.Preis.2.11 (iv A.D.): so c. dat., BGU1027.20
(iv A.D.).
Sophocles, Oedipus Tyrannus

If I am a seer or wise of heart, [1090] Cithaeron, you will not fail—by heaven, you will not—to know at tomorrow's full moon that Oedipus honors you as native to him, as his nurse, and his mother, and that you are celebrated in our dance and song, [1095] because you are well-pleasing to our prince. O Phoebus to whom we cry, may these things find favor in your sight!

Who was it, my son, who of the race whose years are many, that bore you in wedlock with [1100] Pan, the mountain-roaming father? Or was it a bride of Loxias that bore you? For dear to him are all the upland pastures. [1105] Or perhaps it was Cyllene's lord, or the Bacchants' god, dweller on the hill-tops, that received you, a new-born joy, from one of the nymphs of Helicon, with whom he most often sports.

Aristoph. Peace 817
Second Semi-Chorus

Such are the songs with which the Muse (Kharis) with the glorious hair [800] inspires the able poet and which enchant the assembled populace, when the spring swallow twitters beneath the foliage; but the god spare us from the chorus of Morsimus and that of Melanthius! [805] Oh! what a bitter discordancy grated upon my ears that day when the tragic chorus was directed by this same Melanthius and his brother, these two [810] Gorgons, these two Harpies, the plague of the seas, whose gluttonous bellies devour the entire race of fishes, these followers of old women, these goats with their stinking arm-pits. [815] Oh! Muse, spit upon them abundantly and keep the feast gaily with me.

819 Trygaeus enters, limping painfully, accompanied by Opora and Theoria.

Ah! it's a rough job getting to the gods! [820] my legs are as good as broken through it. To the audience. How small you were, to be sure, when seen from heaven! you had all the appearance too of being great rascals; but seen close, you look even worse.

Kharis : the foregoing personified, as wife of Hephaestus, Il. 18.382.—Pl., Kharites, the Graces, handmaids of Aphrodīte, Il. 5.338, Il. 14.267, Il. 17.51, Od. 6.18, Od. 18.194.

kharis a^, h(, gen. khari^tos: acc. kharin i_ in arsi, Il.5.874], etc.; also
2. esp. in erotic sense, of favours granted (v. “kharizomai” 1.3), “alokhou kharin idein” Il.11.243, cf. A.Ag.1206: more freq. in pl., X.Hier.1.34, 7.6, etc.; bia d' epraxas kharitas ē peisas korēn; Trag.Adesp.402; in full, “kharites aphrodisiōn erōtōn” Pi.Fr.128, cf. Pl.Phdr.254a, al.
Sophos , ē, on,
A. skilled in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēs” A.Supp.770; “mantis” Id.Th.382; “oiōnothetas” S.OT484 (lyr.); of a sculptor, E.Fr.372; even of hedgers and ditchers, Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.)

Harpuiai , (Arep- on a vase from Aegina, Arch.Zeit.40.197, cf.EM 138.21, and prob. arepuiai anērepsanto shd. be read in Od. ll. cc.;
A.  v. anereipomai) ai(, the Snatchers, a name used in Od. to personify whirlwinds or hurricanes (so “tuphōsi kai harpuiais” Ph.1.333); “harpuiai anēreipsanto” Od.1.241, 20.77: acc. pl., Hes.Th.267; “ptēna t' Harpuiōn genē” Anaxil.22.5, cf. A.R.2.188: rarely in sg., Euph.113: as pr. n., Harpuia Podargē, mother of the horses of Achilles, Il.16.150; also name of one of Actaeon's hounds, A.Fr.245; cf. harpuias: harpaktikous kunas, Hsch.
2.  as Adj., “ha. skulakes
Mousa , ēs, h(, Aeol. Moisa Sapph.84, IG42(1).130.16, etc.; Dor. Mōsa Alcm. 1, etc.; Lacon. Mōha (for Mōsa) Ar.Lys.1298, cf. An. Ox.1.277Muse,
A.  “Olumpiades M., Dios aigiokhoio thugateres” Il.2.491, cf. Hes.Th.25, etc.; nine in number, first in Od.24.60; named in Hes.Th.75 sqq.
II.  mousa, as Appellat., music, song, “m. stugera” A.Eu.308 (anap.); “euphamos” Id.Supp.695 (lyr.); “kanakhan . . theias antiluron mousas” S.Tr.643 (lyr.); “Aiakō moisan pherein” Pi.N.3.28; tis hēde mousa; what strain is this ? E.Ion757; “aluros m.” Id.Ph.1028 (lyr.); “dia mousas ēxa” Id.Alc.962 (lyr.): in Prose, “adein adokimon m.” Pl.Lg. 829d: in pl., mousai Sphiggos, of the Sphinx's riddle, E.Ph.50; esp. liberal arts, accomplishments, “tas mousas aphanizōn” Ar.Nu.972; “apaideuton tōn peri tas numphikas m.” Pl.Lg.775b: also in sg., “tēs alēthinēs m. ēmelēkenai” Id.R.548b; koinōnein mousēs ib.411c.
2.  hautē Sōkratous m. that was Socrates's way, Gal.UP1.9.
Phoberos. 2. caused by fear, troubled, panic, anachτrκsis Th.4.128 ; phobera ossois homichla prosκixe A.Pr.144 (lyr.); ph. phrontides anxious thoughts3.  of style, impressive, awe-inspiring, paizō ,
    Paizōalla pepaistai metriōs hēmin, of the chorus, Ar. Th.1227.
    4. play on a musical instrument, h.Ap.206: c. acc., “Pan ho kalamophthogga paizōn” Ar.Ra.230;
        dance and sing
, Pi. O.1.16.
    5. play amorously, “pros allēlous” X.Smp.9.2; “meta tinos” LXX Ge.26.8

See Saltatio where the simple gestures while singing was called dancing especially when worshiping Phoberos or Apollo (Abaddon, Apollyon) and performed by David in 2 Samuel 6

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