1 Corinthians 14:23: Speaking in Tongues - Plato and Madness

1 Corinthians 14:23: with everyone speaking in tongues, Paul and Plato saw this as madness: Plato thought that it was good, Paul condemned it.  It was the experience and nature to be attracted to the pagan rituals and we are told of music that only females and the effeminate fall into it.

1 Corinthians 14 speaking in tongues forbids any form or music

The word "speaking" connected with tongues includes singing, playing instruments, dancing etc. The Word he uses for speaking THE WORD in the ekklesia or church is logos and is defined as the opposite of poetry or music.



PREACH by READING the Word as it has been revealed.

SILENCE for everyone else in order that ALL may understand the READ TEXT. Disciples are students and not ceremonial legalists in the worship sense: why would anyone need a LAW to make them keep silent when Jesus Christ is speaking. 

Christ defined the Church in the Wilderness for holding the holy convocation: while the silver trumpets were used for signals they were not lawful for calling or holding the assembly for instruction only.

Both the Hebrew and Latin outlaw the use of music or rhetoric:

Numbers 10:[7] quando autem congregandus est populus simplex tubarum clangor erit et non concise ululabunt

Con-grĕgo Congrego Academia congregation.  where plato taught, scholars are called Academici, and his doctrine Philosophia Academica.. The philosophy of the Acadamy,A. For The philosophy of the Academyinstaret academia, quae quidquid dixisses, 


-Simplex I. In gen., simple, plain, uncompounded, unmixed
II. In partic., simple in a moral sense, without dissimulation, open, frank, straightforward, direct, guileless, artless, honest, sincere, ingenuous, etc. (cf. candidus).


-Tuba War trumpet the ONLY instruments God authorized. Apart from military purposes, it was used on various occasions, as at religious festivals, games, funerals,
imitated by Verg. A. 9, 503: “tubae utrimque canunt,Plaut. Am. 1, 1, 73

-Căno , cĕcĭni, cantum (ancient I. imp. cante = canite, Carm “once canituri,Vulg. Apoc. 8, 13),
2. Of the faulty delivery of an orator, to speak in a sing-song tone: “inclinată ululantique voce more Asiatico canere,Cic. Or. 8, 27; cf. canto and canticum.—
In the lang. of the Pythagoreans, of the heavenly bodies (considered as living beings),the music of the spheres, Cic. N. D. 3, 11, 27.—
C. Transf., of the instruments by which, or (poet.) of the places in which, the sounds are produced, to sound, resound: “canentes tibiae,Cic. N. D. 2, 8, 22: “maestae cecinere tubae,Prop. 4 (5), 11, 9.frondiferasque novis avibus canere undique silvas,

Revelation 8:13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!
b. Sonorous, elevated epic poetry,
c. A lofty style of speaking,
II. Trop.: “tuba belli civilis,” i. e. exciter, author, instigator, Cic. Fam. 6, 12, 3: “rixae,Juv. 15, 52.
Cicero F 6. The passport has not been issued at once, owing to the amazing rascality of certain persons, who would have been bitterly annoyed at a pardon being granted to you, whom that party call the "bugle of the civil war"--and a good many observations to the same effect are made by them, as though they were not positively glad of that war having occurred.

-ClangorI. a sound, clang, noise (mostly poet. and in Aug. prose).
Of wind instruments: “tubarum,Verg. A. 2, 313; cf. id. ib. 8, 526; 11, 192; Luc. 1, 237; Sil. 2, 19; Stat. Th. 3, 651; Flor. 4, 2, 67; cf. Ov. M. 3, 707.—

All pagans believed that their instruments were idols and the "gods" living inside made the noise: David tried to awaken his lyre so he could awaken the dawn.  Paul spoke of lifeless instruments which are also carnal weapons.


Hab. 2:14 For the earth shall be filled with the knowledge of the glory of the LORD,
        as the waters cover the sea.
Hab. 2:18 What profiteth the graven image that the maker thereof hath graven it; the molten image,
        and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?
Hab. 2:19 Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach!
        Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.
Hab. 2:20 But the LORD is in his holy temple:
        let all the earth keep silence before him.

481. alam, aw-lam´; a primitive root; to tie fast; hence (of the mouth) to be tongue-tied:—bind, be dumb, put to silence.
Acts 15:12 Then all the multitude kept silence,
        and gave audience to Barnabas and Paul,
        declaring what miracles and wonders God had wrought among the Gentiles by them.  
Acts 21:40 And when he had given him licence, Paul stood on the stairs,
        and beckoned with the hand unto the people.
        And when there was made a great silence,
        he spake unto them in the Hebrew tongue, saying,
Acts 22:2 (And when they heard that he spake in the Hebrew tongue to them,
        they kept the more silence:
        and he saith,)

And that ye study to be quiet, and to do your own business, 
        and to work with your own hands, 
        as we commanded you; 1Th.4:11

Acts 11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. 

Job 32:7 I said, Days should speak, and multitude of years should teach wisdom.
Job 32:8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.

Can you grasp that? If God is going to teach when the elders teach that which has been taught, then EVERYONE ELSE must be SILENT in order to be "filled with the knowledge of the glory of God." Paul said speak "that which is written" as the way to glorify god and EDUCATE.  
OF THE MANY FALSE PREACHERS: You cannot sell the free water of the word (Isaiah 55) which denies you the right to speak your own words (Isaiah 58).
G2271 Heschios.

2Th. 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
2Th. 3:7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
2Th. 3:8 Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:
2Th. 3:9 Not because we have not power, but to make ourselves an ensample unto you to follow us.

Speaking of the MANY who were professional preachers USURPING AUTHORITY.
2Th. 3:10 For even when we were with you, this we commanded you,
        that if any would not work, neither should he eat.
2Th. 3:11 For we hear that there are some which walk among you disorderly,
        working not at all, but are busybodies.
138.  haireomai, hahee-reh´-om-ahee; probably akin to 142; to take for oneself,
142.  airo, ah´-ee-ro; a primary root; to lift up; by implication, to take up or away; figuratively, to raise (the voice), keep in suspense (the mind), specially, to sail away, make to doubt,
Outlawed as SELF-Aresko g700 through exciting emotion  from g142
Rom. 15:1 We then that are strong ought to bear the infirmities of the weak,
        and not to please ourselves.
Rom. 15:2 Let every one of us please his neighbour for his good to edification.
Rom. 15:3 For even Christ pleased not himself; but, as it is written,
        The reproaches of them that reproached thee fell on me.
2Th. 3:12 Now them that are such we command and exhort by our Lord Jesus Christ,
        that with quietness they work, and eat their own bread.

Again note that to be A Church of Christ is to be a school of Christ: Paul's only worship concept was to give heed to the Words of God in Christ.  Peter agrees that that there are two VENUES:

If you SPEAK in the assembly you had BETTER speak that which has been taught. However, if you have the TALENT of playing a guitar and singing there are many places where you can minister the other 167 hours of the week. In the Apocalyptic literature it is an unredeemable sin to pretend to MAKE MUSIC as being from God. God has ten thousands of His saints ready to go.

If any man speak,
..........let him speak as the oracles of God;
if any
man minister,
.......... let him do it as of the ability which God giveth:

that God in all things may be glorified through Jesus Christ,
to whom be praise and dominion for ever and ever. Amen. 1Pe.4:11

There were no revealing prophets in Corinth: prophesying was speaking the Word of God. Paul silenced the pretend prophesiers who by definition would almost always be women who sang their own songs in their own "inspired" tongue or minor dialect. If people sang or spoke in Thracian in an assembly where eveyone understood Koine Paul said that they would APPEAR mad which defines the uncovered prophesying outside of the assembly in 1 Corinthians 15:5

In Romans 15 Paul commanded THAT WHICH IS WRITTEN for learning and comfort.

The MAD WOMEN in and around Corinth went into a charismatic fit and just confused things for a PROFIT.

And the spirits of the PROPHETS are subject to the PROPHETS 1 Cor. 14:32

For God is not the author of confusion, but of peace,
as in ALL CHURCHES of the saints. 1 Cor. 14:33

Because the UNCOVERED PROPHESIERS were women or perverted males, Paul issued a direct command:

Let your WOMEN keep SILENCE in the churches: for it is NOT PERMITTED unto them to SPEAK; but they are COMMANDED to be UNDER OBEDIENCE, as also saith the law. 1 Cor. 14:34

And if they will LEARN any thing, let them ask their husbands at home: for it is a SHAME for WOMAN to speak IN THE CHURCH. 1 Cor. 14:35

God's Law SILENCED Miriam for one example:

Miriam means:

Miryam (h4813) meer-yawm'; from 4805; rebelliously; Mirjam, the name of two Israelitesses: - Miriam.
Meriy (h4805) mer-ee'; from 4784; bitterness, i. e. (fig.) rebellion; concr. bitter, or rebellious: - bitter, rebellion, rebellious).
Marah (h4784) maw-raw'; a prim. root; to be (caus. make) bitter (or unpleasant); (fig.) to rebel (or resist; causat. to provoke): - bitter, change, be disobedient, disobey, grievously, provocation, provoke (- ing), (be) rebel (against, -lious).

As a princess, Miriam would have been a Prophetess of Hathor: the female companion of Apis the golden Calf. We have a historical record of how these women PROPHESIED by singing, chanting, dancing and playing instruments.

And they said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? And the Lord heard it. Numbers 12:2

And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. Numbers 12:4

And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth. Numbers 12:5

And he said, Hear now my words: If there be a prophet (male) among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:6 However, of Moses

With him will I speak mouth to mouth, even apparently, and not in dark speeches (riddles); and the similitude (shape or phantom) of the Lord shall he behold: wherefore then were ye not afraid to speak against my servant Moses? Numbers 12:8

"She was "the sister of Moses, was the eldest of that sacred family; and she first appears, probably as a young girl, watching her infant brother's cradle in the Nile, (Exodus 2:4) and suggesting her mother as a nurse. ver. 7. After the crossing of the Red Sea "Miriam the prophetess" is her acknowledged title. ch. (Exodus 15:20) The prophetic power showed itself in her under the same form as that which it assumed in the days of Samuel and David,

poetry, accompanied with music and processions. ch. (Exodus 15:1-19)

"She took the lead, with Aaron, in the complaint against Moses for his marriage with a Cushite, (Numbers 12:1,2) and for this was attacked with leprosy. This stroke and its removal, which took place at Hazeroth, form the last public event of Miriam's life. ch. (Numbers 12:1-15) She died toward the close of the wanderings at Kadesh, and was buried there. ch. (Numbers 20:1) (B.C. about 1452.) (Smith's Bible Dictionary)

This is why Paul asked whether they THOUGHT that they were speaking FOR God:

What came the word of God out from you? or came it unto you only? 1 Cor. 14:36

When Paul used the word AUTHENTIA to prove that there WERE no women prophesiers in Corinth and the "word could NOT have come from them."

Authent-ikos loqui make an authoritative statement Authenticus 1. that comes from the author,

There were no MALE prophets in Corinth AND therefore they were left with READING what Paul had delivered or some one else had delivered.   Many would speak minor dialects but Paul outlawed this unless they could PROVE themselves a prophet which non could.  It would be the women who connected wine or music-induced madness with "prophesying" which is to make music.

If any MAN think himself to be a PROPHETS, or spiritual,
.......... let him acknowledge that the things that I write unto you
.......... are the commandments of the Lord. 1 Cor. 14:37

But if any man be ignorant, let him be ignorant. 1 Cor. 14:38


-Si_gaō , keep silence, used by Hom. only in imper. siga, hush! be still!
sigōnta legein, legonta sigan, phrases illustrating a logical fallacy
2. metaph. of things, “sigōn d' olethros kai mega phōnount' . . amathuneiA.Eu.935 (anap.); “surigges ou sigōsinId.Supp.181; “sigēse d' aithērE.Ba.1084

The REASON for the ritual-prone women and and effeminate are to be silent is in order to LEARN!

-Eido 1. see, perceive, behold3. see mentally, to see in the mind's eye, to examine, investigate,
see mentally, perceive, idesthai en phresin 'to see in his mind's eye', Il.21.61, cf. 4.249; “idein dianoiaPl.R.511a.
examine, investigate, Id.Phd.70e, Tht.192e; consider, “idōmen ti legomenId.Grg.455a.

Everyone but the READER was to keep SINENCE in order to UNDERSTAND which is the function of CHURCH.

But ye have not so learned Christ; Eph 4:20

But that isn't the way Christ taught you! Eph 4:20LIV

If so be that ye have heard him
        and have been
taught by him
        as the
truth is in Jesus: Eph 4:21

Heard is what you do when you keep silent as a disciple.

Akouo (g191) ak-oo'-o; a prim. verb; to hear (in various senses): - give (in the) audience (of), come (to the ears), (shall]) hear (-er, - ken), be noised, be reported, understand.

Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Ac.2:37

Didasko (g1321) . verb dao, (to learn); to teach (in the same broad application): - teach

Matt. 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Matt. 11:29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: 
        and ye shall find rest unto your souls.
Matt. 11:30 For my yoke is easy, and my burden is light

Manthano (g3129) man-than'-o; prol. from a prim. verb, another form of which, matheo, is used as an alt. in cert. tenses; to learn (in any way): - learn, understand

Rest: 372.  anapausis, an-ap´-ow-sis; from 373; intermission; by implication, recreation: — 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.

-Discipulus ; Engl., foal, a learner, scholar, pupil, disciple.
II. A learner in an art or trade, an apprentice, Plaut. Aul. 3, 1, 4; id. Ps. 3, 2, 76; 96; Paul. Sent. 2, 8, 3.—
III. (Eccl. Lat.) A disciple of Christ, Vulg. Luc. 5, 30 et saep.

-Auditor I.a hearer, an audito, listen or read a book
III. Meton. Varro uses auditor once of a reader of a book, as analogous to the hearing of an oral discourse,
-Mathetes a learning or pupil, freq. in Att. of the pupils of philosophers and rhetoricians, “ou themis plēn tois m. legeinAr.Nu.140; apprentice

It is a Biblical and historical fact that it was only WOMEN who played instruments before the time of David! David didn't follow the Law: he led the worship of the starry host.  Therefore, the ways for the only JUMPITY people to be SILENCED is to silence that which they are prone to INTRODUCE when they gain power to "rule over you."

-Sigao  Keep Silent hush  2. metaph. of things, “sigōn d' olethros kai mega phōnount' . . amathuneiA.Eu.935 (anap.); “surigges ou sigōsinId.Supp.181; “sigēse d' aithērE.Ba.1084

Sign of Destruction with Loud Sounds which silences all of the rhetoricians defined by Jesus as hypocrites.

[A] Sigon silence [B] Olethros and [C] Mega [D] Pthengoma-[B] Olethros Destruction, death, destruction of property (tithes and offerings), in the ekklesia

-Grammateus a pestilent scribe, of Aeschines, Id.18.127 used with Hypocrites also of subordinate officials, clerk, sts. a term of contempt, “olethros

-Demosthenes 18. [127] Why, if my calumniator had been Aeacus, or Rhadamanthus, or Minos, instead of a mere scandalmonger, a market-place loafer, a poor devil of a clerk, he could hardly have used such language, or equipped himself with such offensive expressions. Hark to his melodramatic bombast: “Oh, Earth! Oh, Sun! Oh, Virtue,” and all that vaporing; his appeals to “intelligence and education, whereby we discriminate between things of good and evil report”--for that was the sort of rubbish you heard him spouting.

-Commentary:. spermologos: originally a little bird which picked up seed from newly sown fields (Ar. Av. 232, 579); then a man who lives by picking up what he can in the market and other places of trade, a vagabond, and generally a worthless fellow; sometimes one who picks up and retails small scraps of gossip, a babbler or prater, as applied to St Paul in Acts xvii. 18. Either of the last two meanings, or perhaps a combination of both, suits the present passage.—peritrimm' agoras, a hack of the market place: see Arist. Nub. 447, peritrimma dikōn, with the explanation in Bekk. Anecd. p. 59, hoion tetrimmenon hikanōs pragmasin.— olethros grammateus, a curse of a scribe:olethrou Makedonos (of Philip), and XXIII. 202, anthrōpous oud' eleutherous, olethrous. see IX. 31,

Acts [17] So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. [18]  Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?" Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection.

-5. epakhtheis, ponderous, offensively pompous: cf. epakhthes, offensive, § 10.8. See Ar. Ran. 940, oidousan hupo kompasmatōn kai rhēmatōn epakhthōn, of the style of Aeschylus.—porisasthai, provide one's self with, bring out: cf. XIX. 186, XXXV. 41.—hōsper en tragōdia: see note on § 13.6.

"Winning" a goat (cappella) by singing the goat song. Acting, exaggerated speech, outward grandeur, pomp.

-6. ō ...aretē: thus Aesch. be- gins his peroration (260), adding kai sunesis kai paideia, diagignōskomen ta kala kai aiskhraTo "play" morally shameful, 

-Aristophanes When the  take over the ekklesia (church) to destroy
Aristoph. Thes. 52

—is going to construct the framework of a drama. He is rounding fresh poetical forms, [55] he is polishing them in the lathe and is welding them; he is hammering out sentences and metaphors; he is working up his subject like soft wax. First he models it and then he casts it in bronze—

—and sways his buttocks amorously.

Who is the rustic that approaches this sacred enclosure?

Take care of yourself and of your [60] sweet-voiced poet! I have a strong tool here both well rounded and well polished, which will pierce your enclosure and penetrate you.

-[B] Megas of great sounds

3. of sounds, great, loud, alalētos, iakhē, patagos, orumagdos, Il.12.138, 15.384, 21.9, 256; thoruboi, kōkutos, S.Aj.142 (anap.), E.Med.1176; “ouk esti hokōs ti neikos estai ē mega ē smikronHdt.3.62; “ phōnei megaS.Ph.574.

Alaletos shout of victory (David's Halal) sound of the aulon or flute. Alale Mania Pauls "mad" word to the Corinthians. eleleu , doubled eleleu eleleu. Also David's praise word as a King of a nation abandoned to worship the starry host: h1984 partial.  II. a loud noise, aulōn Anth.

Psa. 75:3 The earth and all the inhabitants thereof are dissolved [made soft]: I bear up the pillars of it. Selah.
Psa. 75:4 I said unto the fools, Deal not foolishly: and to the wicked [make trouble, vex] ,
Psa. 75:5 Lift not up your horn on high: speak not with a stiff [impudent]  neck.
a horn (literally or for sound):--horn, cornet.
4791 from 7311 altitude, haughty, High is to bring up, exalt self, extold, be proud
Psa. 75:6 For promotion cometh neither from the east, nor from the west, nor from the south.

-[C] Silence Phthengomai Od.10.228, of inanimate things, of a door, creak of thunder; of trumpets,  of the flute, of the lyre, [of a melody claimed to be from god using Apollo's lyre]  of an earthen pot,  whether it rings sound or cracked, Pl.Tht.179d; ph. to clap with the hands, III. c. acc. pers., sing, or celebrate one aloud , Pi.O.1.36;

Clearly identifying CIRCE from whom we get Church and the Holy Whore:

-Homer, Odyssey. 10.[220] So they stood in the gateway of the fair-tressed goddess, and within they heard Circe singing with sweet voice, as she went to and fro before a great imperishable web, such as is the handiwork of goddesses, finely-woven and beautiful, and glorious. Then among them spoke Polites, a leader of men, [225] dearest to me of my comrades, and trustiest: “‘Friends, within someone goes to and fro before a great web, singing sweetly, so that all the floor echoes; some goddess it is, or some woman. Come, let us quickly call to her.’ “So he spoke, and they cried aloud, and called to her. [230] And she straightway came forth and opened the bright doors, and bade them in; and all went with her in their folly.

-Sound of the Trumpet: Xenophon, Anabasis 4.2

[7] At this place, then, they passed the night, and when day was beginning to break, they took up their march silently in battle array against the enemy; for there was a mist, and consequently they got close up to them without being observed. When they did catch sight of one another, the trumpet sounded and the Greeks raised the battle cry and rushed upon the enemy. And the Carduchians did not meet their attack, but abandoned the road and took to flight; only a few of them, however, were killed, for they were agile fellows

 The signal agreed upon ( 1 above)

-Sound of the Flute: Xenophon, Socrates, Symposium 6.3

“Why, don't you see that a person could not insert even a hair in the interstices of your talk, much less a word?”

[3] “Callias,” said Socrates, appealing to him, “could you come to the rescue of a man hard put to it for an answer?”

“Yes, indeed,” said he: “we are absolutely quiet every time the flute is played.”

Hermogenes retorted, “Is it your wish that I should converse with you to the accompaniment of a flute, the way the actor Nicostratus used to recite tetrameter verses?”

[4] “In Heaven's name, do so, Hermogenes,” urged Socrates. “For I believe that precisely as a song is more agreeable when accompanied on the flute, so your discourse would be embellished somewhat by the music, especially if you were to gesticulate and pose, like the flute-girl, to point your words.”

[5] “What is the tune to be,” asked Callias, “when Antisthenes here gets some one at the banquet cornered in an argument?”

“For the discomfited disputant,” said Antisthenes, “I think the appropriate music would be a hissing.

Pindar, Olympian 1   so that they loudly sing [10] the son of Cronus, when they arrive at the rich and blessed hearth of Hieron, [12] who wields the scepter of law in Sicily of many flocks, reaping every excellence at its peak, and is glorified [15] by the choicest music, lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts, which we men often play around his hospitable table. Come, take the Dorian

Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses. 

-Silence Palame  A. palm of the hand: hence, generally, hand, esp. as used in grasping, “palamē d' ekhe khalkeon egkhosOd.1.104; “egkhos ho hoi palamēphin arēreiIl.3.338, cf. 1.238, etc.; “palama doneōnPi.P.1.44.
II. metaph., cunning, art, device, either in good or bad sense, p. biotou a device for one's livelihood, Thgn.624, cf. Hdt.8.19; esp. of the gods, theou sun palama, theōn palamai, palamais Dios, by their arts, Pi.O.10(11).21, P.1.48, N. 10.65; “ō palamai theōnS.Ph.177 (lyr

-Silence the Surinx A. shepherd's pipe, Panspipe, “aulōn suriggōn t' enopēIl.10.13; “nomēes terpomenoi surigxi18.526; “suriggōn enopēh.Merc.512; “hupo ligurōn suriggōn hiesan audēnHes.Sc.278; “ou molpan suriggos ekhōnS.Ph.213 (lyr.); kalaminē s. Ar.Fr.719; “kat' agrous tois nomeusi surigx an tis eiēPl.R.399d.

-Homer, Iliad 1 So he spoke, and the goddess, white-armed Hera, smiled, [595] and smiling took in her hand the cup from her son. Then he poured wine for all the other gods from left to right, drawing forth sweet nectar from the bowl. And unquenchable laughter arose among the blessed gods, as they saw Hephaestus puffing through the palace. [600] Thus the whole day long till the setting of the sun they feasted, nor did their heart lack anything of the equal feast, nor of the beauteous lyre, that Apollo held, nor yet of the Muses, who sang, replying one to the other with sweet voices.

-Silence Melos 3. melody of an instrument, “phormigx d' au phtheggoith' hieron m. ēde kai aulosThgn.761; “aulōn pamphōnon m.Pi.P.12.19; “pēktidōn melēS.Fr.241: generally, tone, “m. boēsE.El.756. [In h.Merc.502 theos d' hupo kalon aeisen must be read for theos d' hupo melos aeisen, and Hellēsin d' adōn melea kai elegous is corrupt in Epigr. ap. Paus.10.7.6.]

Phorminx Pthengoma Hieron

-phorm-igx , iggos, , A. lyre, freq. in Hom., esp. as the instrument of Apollo, “phormiggos perikalleos hēn ekh' ApollōnIl.1.603, cf. 24.63, Od.17.270, Hes.Sc.203; of Achilles,

-Homer, Iliad 1 Then he poured wine for all the other gods from left to right, drawing forth sweet nectar from the bowl. And unquenchable laughter arose among the blessed gods, as they saw Hephaestus puffing through the palace. [600] Thus the whole day long till the setting of the sun they feasted, nor did their heart lack anything of the equal feast, nor of the beauteous lyre, that Apollo held, nor yet of the Muses, who sang, replying one to the other with sweet voices. But when the bright light of the sun was set, [605] they went each to his own house to take their rest, where for each one a palace had been built with cunning skill by the famed Hephaestus, the limping god; and Zeus, the Olympian, lord of the lightning, went to his couch, where of old he took his rest, whenever sweet sleep came upon him. [610] There went he up and slept, and beside him lay Hera of the golden throne.

-Hieros I. illed with or manifesting divine power, supernaturalII. of divine things, holy, holy war, Nomos law of sacrifice Hierodoulos of the Nethinim, LXX 1 Es.1.2, al.; esp. of templecourtesans at Corinth and elsewhere, Str.8.6.20, 6.2.6; also of men, Id.11.4.7, al.

-Strabo Geography 8.6.20. And the temple of Aphrodite was so rich that it owned more than a thousand temple slaves, courtesans, whom both men and women had dedicated to the goddess. And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship captains freely squandered their money, and hence the proverb, "Not for every man is the voyage to Corinth."Source unknown Moreover, it is recorded that a certain courtesan said to the woman who reproached her with the charge that she did not like to work or touch wool: "Yet, such as I am, in this short time I have taken down three webs."

-Strabo 11.4.7 and also of the temple slaves, many of whom are subject to religious frenzy and utter prophecies. And any one of those who, becoming violently possessed, wanders alone in the forests, is by the priest arrested, bound with sacred fetters, and sumptuously maintained during that year, and then led forth to the sacrifice that is performed in honor of the goddess, and, being anointed, is sacrificed along with other victims. The sacrifice is performed as follows: Some person holding a sacred lance, with which it is the custom to sacrifice human victims, comes forward out of the crowd and strikes the victim through the side into the heart, he being not without experience in such a task; and when the victim falls, they draw auguries from his fall and declare them before the public; and when the body is carried to a certain place, they all trample upon it, thus using it as a means of purification.

-Nethinims Probably "Gibeonites who tricked Joshua into sparing them (cf. Josh. 9). When their ruse was discovered it was decreed (Josh. 9:27) that they serve as hewers of wood and drawers of water for the community and the altar. Ezra 8:20 mentions the Nethinim ‘whom David and his officials had set apart to attend the Levites...At Ugarit there was a class of cultic servitors called ytnm, one of whom has a name that appears in the list in Ezra 2:45-46. It is therefore possible that the Nethinim were an international guild skilled in cultic arts who attached themselves to Israel in an early period. Similar also to the Nethinim in function are the shirku, known from Neo-Babylonian documents.

Josephus knew that the Levites had destroyed Israel the first time and WERE READY to do it again:

6. Now as many of the Levites, (26) which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests

for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing.

Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments,

and wear such a linen one as they desired; and as a part of this tribe ministered in the temple,

he also permitted them to learn those hymns as they had besought him for.

Now all this was contrary to the laws of our country, which, whenever they have been transgressed, we have never been able to avoid the punishment of such transgressions.

ytnm.qrt.l 'ly[  ]

Entregam nonra para [os]altissimo

The Ugaritic Drama of the Good Gods

Translated who set a city on high. ytnm would be a plural participle with the gracious
gods as antecedent.  

The Vine-pruners prune him
the vine-binders bind him;
they cause his shoots to fall like a vine

The pruners prune him like a vine
the binders bind him like a vine

Pindar, Olympian 9. [1] The resounding strain of Archilochus, the swelling thrice-repeated song of triumph, sufficed to lead Epharmostus to the hill of Cronus, in victory-procession with his dear companions. [5] But now, from the bow of the Muses who, shooting from afar, send a shower of such arrows of song as these on Zeus of the red lightning-bolt and on the sacred height of Elis, which once the Lydian hero Pelops [10] won as the very fine dowry of Hippodameia. [11] And shoot a winged sweet arrow to Pytho; for your words will not fall to the ground, short of the mark, when you trill the lyre in honor of the wrestling of the man from renowned Opus. Praise Opus and her son;

The tomb of Iolaus bears witness for him, and also Eleusis by the sea, for his splendid achievements. [100] That which is inborn is always the best; but many men strive to win glory with excellence that comes from training. Anything in which a god has no part is none the worse for being quelled in silence. For some roads [105] lead farther than others, and a single occupation will not nourish us all. The paths to skill are steep; but, while offering this prize of song, boldly shout aloud [110] that this man, by the blessing of the gods, was born with deftness of hand and litheness of limb, and with valor in his eyes; and at the banquet of Aias son of Oileus he laid his victorious garland on the altar.

[C]. A SILENCE: the dithramb metaphor of bombastic language,

Di_thurambos [u^, ho, metapl. acc. sg.
dithurambaPi.Fr.86:—dithyramb, Archil.77, Epich.132, Hdt.1.23, Pi.O.13.19, Pherecr.145.11, Pl.Lg.700b, Arist.Pol.1342b7, Pr.918b18, etc.; “mixoboas d.A.Fr. 355: metaph. of bombastic language,tosoutoni d. asasPl.Hp.Ma. 292c; “ouketi porrō dithurambōn phtheggomaiId.Phdr.238d.

II. a name of Dionysus, E.Ba.526 (lyr.), Philod.Scarph.1:—hence Di^thurambogenēs , AP9.524. (Pi. is said to have written it lu_thirambos (Fr.85)—as if from luthi rhamma, the cry of Bacchus when sewn up in his father's thigh.)

The hymn celebrated the sufferings and actions of the god in a style corresponding to the passionate character of his worship. In the course of time it developed into a distinct kind of Greek lyric poetry.

It was in Corinth that it first received anything like a definite artistic form, and this at the hands of Arion , who was therefore credited by the ancients with its actual invention. The truth probably is that he was the first who divided the festal song of the chorus into strophe and antistrophe, and arrangement from which tragedy took its rise. 

There was a very considerable number of dithyrambic poets. The best known are Melanippides Melos (q.v.) of (about B.C. 415), who is generally held responsible for the degeneracy of the dithyramb and the excess of instrumental music;

"This cry of Zeus, the Thunder-hurler, to the child, his son, Dionysos, sounds the leitmotif of the Greek mysteries of the initiatory second birth (Second Incarnation)..The word 'Dithyrambos' itself, as an epithet of the killed and resurrected Dionysos, was understood by the Greeks to signify 'him of the double door', him who had survived the awesome miracle of the second birth." - Joseph Campbell, The Hero With a Thousand Faces

"A fourth-century BC hymn in honor of dionysus contains the invocation: 'Come to us, King Dithyramb, Bacchus, god of the holy chant.'"

Dithurambos, Dithyramb "comes to be used of a Dionysiac song which possessed some infectious quality that led his votaries to take it up as a ritual chant. Later it became the subject for competition at Dionysiac festivals, and with its formalization it lost any spontaneity it may have possessed originally." "

"At the beginning of the fifth century BC tragedy formed part of the Great Dionysia, the Spring festival of Dionysos Eluethereus. Three poets completed, each contributing three tragedies and one satyric play. The latter was performed by choruses of fifty singers in a circle, dressed as satyrs, part human, part bestial, and bearing before them huge replicas of the erect penis (i.e. church steeples or columns or asherahs), as they sang dithyrambs." - John M. Allegro, The Sacred Mushroom and the Cross

[C] B. Silence the recitive of the chorus:

-Xenophon, Socrates,  Ec 8. [3] My dear, there is nothing so convenient or so good for human beings as order. Thus, a chorus is a combination of human beings; but when the members of it do as they choose, it becomes mere confusion, and there is no pleasure in watching it; but when they act and chant in an orderly fashion, then those same men at once seem worth seeing and worth hearing. [4] Again, my dear, an army in disorder is a confused mass, an easy prey to enemies, a disgusting sight to friends and utterly useless,

-Sige   2. in an undertone, in a whisper, secretly A. silence, s. ekhein keep silence, Hdt.1.86; s. poiēsasthai make silence
-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.), 7.485 (Diosc.); “kataulēsei khrētai kai tumpanoisSor.2.29.
2. metaph., tumpanon phusan, of inflated eloquence, AP13.21 (Theodorid.)
-Homer 19: [250] rose up, and Talthybius, whose voice was like a god's, took his stand by the side of the shepherd of the people, holding a boar in his hands. And the son of Atreus drew forth with his hand the knife that ever hung beside the great sheath of his sword, and cut the firstling hairs from the boar, and lifting up his hands [255] made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven: Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth [260] take vengeance on men, whosoever hath sworn a false oath

Paul warned that by speaking in tongues they were speaking to god and we believe that was Juno or one of the various "wind" gods of the pagans. This is confirmed by 14:9 when Paul said that they were just "speaking into the air." This was the common practice of speaking to the god or ghost who was believed to be in the air: a principality and power of the air. Furthermore, we have no evidence that any of them had any spiritual gifts and we know that their sexual tolerance was much like that of the surrounding Greek religions.

Platonic love was "the love of a man for a young boy" and Paul seriously addressed this in the Roman letter. All of these facts conspire to warn us that Corinth had not yet moved out of the "carnal" life of paganism and into a spiritual (rational) relationship with a rational God Who is pure or Holy Spirit.

He clearly warned in 1 Corinthians 14:23:

If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? 1 Corinthians 14:23

The "sign" for the unbelievers was not of a spiritual meeting but to mark them as just another group involved in pagan religion. Based upon his second letter, we doubt that Corinth ever totally rejected the madness of speaking in tongues because some would fall for their claim that they were inspired.

Madness is from

Manteuomai (g3132) mant-yoo'-om-ahee; from a der. of 3105 (mean. a prophet, as supposed to rave through inspiration); to divine, i.e. utter spells under pretence of foretelling: - by soothsaying.

"From mantis, a seer, diviner. The word is allied to mainomai, "To rave," and mania, "fury" displayed by those who were possessed by an evil spirit represented by the pagan god or goddess while delivering their oracular message." Vine

Mainomai (mainomai) (g3105) mah'ee-nom-ahee; mid. from a prim. maoÑ , (to long for; through the idea of insensate craving); to rave as a "maniac": - be beside self (mad)

But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. Acts 26:25

Plato's dialog between Socrates and Phaedrus speaking in tongues,

Socrates: Understand then, fair youth, that the former discourse was by Phaedrus, the son of Pythocles (Eager for Fame) of Myrrhinus (Myrrhtown); but this which I shall speak is by Stesichorus, son of Euphemus (Man of pious Speech) of Himera (Town of Desire). And I must say that this saying is not true, which teaches that when a lover is at hand the non-lover should be more favored, because the lover is insane, and the other sane.
For if it were a simple fact that insanity is an evil, the saying would be true;
 but in reality the greatest of blessings come to us through madness, when it is sent as a gift of the gods.
Io in Prometheus Bound states:
Oh! Oh! Alas! Once again convulsive pain and frenzy, striking my brain, inflame me. I am stung by the gadfly's barb, unforged by fire. My heart knocks at my ribs in terror; my eyeballs roll wildly round and round. I am carried out of my course by a fierce blast of madness; I've lost all mastery over my tongue, and a stream of turbid words beats recklessly against the billows of dark destruction.
For the prophetess at Delphi and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs,
but few or none when they have been in their right minds;
and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names
thought that madness was neither shameful nor disgraceful;
otherwise they would not have connected the very word mania with the noblest of arts, that which foretells the future, by calling it the manic art.
No, they gave this name thinking that mania, when it comes by gift of the gods, is a noble thing,
but nowadays people call prophecy the mantic art,
tastelessly inserting a T in the word.
So also, when they gave a name to the investigation of the future
which rational persons conduct through observation of birds and by other signs, since they furnish mind (nous) and information (historia) to human thought (oiesis) from the intellect (dianoia) they called it the oionoistic (oionoistike) art, which modern folk now call oionistic making it more high-sounding by introducing the long O.  

The ancients, then testify that in proportion as prophecy (mantike) is superior to augury, both in name and in fact, in the same proportion madness, which comes from god, is superior to sanity, which is of human origin.
Moreover, when diseases and the greatest troubles have been visited upon certain families through some ancient guilt, madness has entered in and by oracular power has found a way of release for those in need,
taking refuge in prayers and the service of the gods, and so, by purifications and sacred rites, he who has this madness is made safe for the present and the after time, and for him who is rightly possessed of madness a release from present ills is found.
And a third kind of possession and madness comes from the Muses.
This takes hold upon a gentle and pure soul,
arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later generations.
But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art,
meets with no success, and
the poetry of the sane man vanishes into nothingness before that of the inspired madmen.
All these noble results of inspired madness I can mention, and many more. Therefore let us not be afraid on that point, and let no one disturb and frighten us
by saying that the reasonable friend
should be preferred to him who is in a frenzy.
Let him show in addition that love is not sent from heaven for the advantage of lover and beloved alike, and we will grant him the prize of victory.
We, on our part, must prove that such madness is given by the gods for our greatest happiness; and
our proof will not be believed by the merely clever,
but will be accepted by the truly wise. (Where is the wise? Paul)

"Not only the shapes but also the sounds of primitive instruments are often rich in symbolism. The sound of the flute, for example, is widely associated with love magic. Among the tribes of the northeast and Great Plains of North America, young men played the flute to serenade young women; in New Guinea, flutes and flute music are connected with rites of sexual initiation. In some cultures, instrument symbolism is highly developed. For the Tucano Indians of Colombia, instrument sounds constitute a symbolic taxonomy comprising three levels: whistling, vibration, and percussion.

The whistling of a flute connotes sexual invitation, while vibration, represented by such instruments as the indigenous clarinet and the bull-roarer,

symbolizes a warning or threat. Percussive sounds produced by drums and various rattles

symbolize the uniting of male and female. "wind instrument" Encyclopædia Britannica Online.

Plato: I might tell of many other noble deeds which have sprung from inspired madness. And therefore, let no one frighten or flutter us
by saying that the temperate friend is to be chosen rather than the inspired,
but let him further show that love is not sent by the gods for any good to lover or beloved;
if he can do so we will allow him to carry off the palm.

Likening prophecy to driving a chariot with winged horses, he continues:

The reason why the souls exhibit this exceeding eagerness to behold the plain of truth is that pasturage is found there, which is suited to the highest part of the soul; and the wing on which the soul soars is nourished with this.

And there is a law of Destiny, that the soul which attains any vision of truth

in company with a god is preserved from harm until the next period, and if attaining always is always unharmed.

But when she is unable to follow, and fails to behold the truth, and through some ill-hap sinks beneath the double load of forgetfulness and vice, and her wings fall from her and she drops to the ground, then the law ordains that this soul shall at her first birth pass, not into any other animal, but only into man;

and the soul which has seen most of truth shall come to the birth as a philosopher, or artist, or some musical and loving nature;
that which has seen truth in the second degree shall be some righteous king or warrior chief;
the soul which is of the third class shall be a politician, or economist, or trader;
the fourth shall be lover of gymnastic toils, or a physician;
the fifth shall lead the life of a prophet or hierophant;
to the sixth the character of poet or some other imitative artist will be assigned;
to the seventh the life of an artisan or husbandman;
to the eighth that of a sophist or demagogue;
to the ninth that of a tyrant-all these are states of probation, in which he who does righteously improves, and he who does unrighteously, improves, and he who does unrighteously, deteriorates his lot.

Now he who is not newly initiated or who has become corrupted, does not easily rise out of this world to the sight of true beauty in the other; he looks only at her earthly namesake, and instead of being awed at the sight of her, he is given over to pleasure, and like a brutish beast he rushes on to enjoy and beget; he consorts with wantonness, and is not afraid or ashamed of pursuing pleasure in violation of nature.

But he whose initiation is recent, and who has been the spectator of many glories in the other world,

is amazed when he sees any one having a godlike face or form,
which is the expression of divine beauty; and
at first a shudder runs through him, and again the old awe steals over him;then looking upon the face of his beloved as of a god he reverences him, and if he were not afraid of being thought a downright madman, he would sacrifice to his beloved as to the image of a god;

then while he gazes on him there is a sort of reaction, and the shudder passes into an unusual heat and perspiration; for, as he receives the effluence of beauty through the eyes, the wing moistens and he warms. And as he warms, the parts out of which the wing grew, and which had been hitherto closed and rigid, and had prevented the wing from shooting forth, are melted, and as nourishment streams upon him, the lower end of the wings begins to swell and grow from the root upwards; and the growth extends under the whole soul-for once the whole was winged.

During this process the whole soul is all in

a state of ebullition and effervescence,-
which may be compared to the irritation and uneasiness in the gums at the time of cutting teeth,-bubbles up,
and has a feeling of uneasiness and tickling; speaking in tongues,

but when in like manner the soul is beginning to grow wings, the beauty of the beloved meets her eye and she receives the sensible warm motion of particles which flow towards her,

therefore called emotion (imeros), and is refreshed and warmed by them, and then she ceases from her pain with joy. But when she is parted from her beloved and her moisture fails, then the orifices of the passage out of which the wing shoots dry up and close, and intercept the germ of the wing;

which, being shut up with the emotion, throbbing as with the pulsations of an artery, pricks the aperture which is nearest,

until at length the entire soul is pierced and maddened and pained,

and at the recollection of beauty is again delighted. And from both of them together the soul is oppressed at the strangeness of her condition, and is in a great strait and excitement, and in her madness can neither sleep by night nor abide in her place by day.

After this their happiness depends upon their self-control; if the better elements of the mind which lead to order and philosophy prevail, then they pass their life here in happiness and harmony-masters of themselves and orderly-enslaving the vicious and emancipating the virtuous elements of the soul; and when the end comes,

"they are light and winged for flight, 1 Corinthians 14:23,

having conquered in one of the three heavenly or truly Olympian victories; nor can human discipline or divine inspiration confer any greater blessing on man than this.

If, on the other hand, they leave philosophy and
lead the lower life of ambition, then probably,

after wine or in some other careless hour,

the two wanton animals take the two souls when off their guard and bring them together, and they accomplish that desire of their hearts which to the many is bliss; and this having once enjoyed they continue to enjoy, yet rarely because they have not the approval of the whole soul.

Socrates. And of madness there were two kinds; one produced by human infirmity, the other was a divine release of the soul from the yoke of custom and convention.

Phaedrus. True. 1 Corinthians 14:23,

Socrates. The divine madness was subdivided into four kinds,


having four gods presiding over them;

the first was the inspiration of Apollo, 1 Corinthians 14:23,
the second that of Dionysus, 1 Corinthians 14:23,
the third that of the Muses, 1 Corinthians 14:23,
the fourth that of Aphrodite and Eros. 1 Corinthians 14:23,

In the description of the last kind of madness, which was also said to be the best, we spoke of the affection of love in a figure, into which we introduced a tolerably credible and possibly true though partly erring myth, which was also a hymn in honour of Love, who is your lord and also mine, Phaedrus, and the guardian of fair children, and to him we sung the hymn in measured and solemn strain.

Unfortunately, people still interpret loud and "enthusiastic" singing and speaking as evidence of the "Spirit." However, Philo invented the word "enthusiasm" and it was enthus o mania or "the demos or gods driving you mad or insane." On the other hand, Habbakuk warned that when God is in His holy temple (us) we should be silent before Him because you cannot hear with your mouth open.

The prophets said that Jesus would not cry out to attract the crowds and Jesus did not. He demanded that true worship can only happen in spirit (in the mind) and concerned with truth (the Words of Christ which are Spirit and Life. John 6:63)

Paul warns in 1 Corinthians 14:23 that speaking in tongues and their singing would mark them as mad or insane.


Kenneth Sublett 1 Corinthians 14:23, 1 Corinthians 14:23, 1 Corinthians 14:23,

Holy Spirit Index 1 Corinthians 14:23, 1 Corinthians 14:23,

Speaking in Tongues Index 1 Corinthians 14:23, 1 Corinthians 14:23,

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