Mark 9 the Worm Dieth NotGehenna or hell was a literal place where criminals were tossed onto the burning pile. One message of Jesus is that It is better to cut off sin in your life than to become a criminal and be tossed on the eternally burning garbage heap and be consumed by maggots. However, these "hell's gates" represent some deep, primal urge of parasites to invent ways to yoke the simple-minded to do their work. The gods in Babylon created mankind as labor-saving machines so the lazy gods--through their agents--could rest. Hence the Ziggurats including the one in Jerusalem. Both the sabbath as "worship" and the tithe originated in Babylon.
Most of the "proof texts" point to the New Jerusalem as the old is consumed with fire. That is why the Bible identifies MARKS of those who are "outside" of the Holy City consuming their own spirit while they are still alive. It is important not to stack as a cumulative argument all of those passages which have nothing to do with the final judgment. Hell--fittingly--may be with some evidence people of the WORLD for whom Jesus would not pray or the WISE from whom God hides himself meaning rhetoricians, singers, instrument players. That would be after the Godly people whose spirit is already translated into heavenly places escape.
Malachi 3 defines music as marks of Sorcerers when Messiah came.
Malachi 4 defines the "baptism" of Spirit (Wind) and Fire for this Viper Race.
The Fire That Consumes The Fire starter or Musical Minister(ess) for Apollo, Abaddon, Apollyon: "Hell" was just outside of Jerusalem: maybe coming to a church near you.
Jubal "handled" musical instruments meaning "without authority." The city builders in the ancient texts used all of the tools of real and psychological violence to threaten and relieve the people but always for a fee.
Another class of mercinary developed -- such as the "prophesiers" -- who could relieve you of the fear of the unknown if you submitted and paid them a like fee. Miriam and the Levite propheciers performed a task called "soothsaying".
Here is what Miriam did which was common to what the Israelites did in Egypt and never ceased to do.
-Sistrum, a metallic rattle which was used by the Egyptians in celebrating the rites of Isis, and in other lascivious festivals,.Ov. Am. 2, 13, 11 By the Jews, Vulg. 1 Reg. [Samuel] 18, 6 .--Hence sarcastically, as if used for a war - trumpet by the wanton Cleopatra -Verg. A.8.696 -Luc. 10.63Jesus died to debunk both classes to give us rest: rest means rest as in the word "rest." Pauo means just stop it, stop it stop it. Collecting all of the "hell" prooftexts out of context is not helpful.
-Exodus 15: sumpsit ergo Maria prophetis soror Aaron tympanum in manu egressaeque sunt omnes mulieres post eam cum tympanis et choris
-Prophe-ta I. a foreteller, SOOTHSAYER prophet... oraculorumque interpretes, sacerdotes Aegyptiorum, quos prophetas vocant, [Priestess of Egpt prophetess call out] Aegyptius, propheta primarius
PHRASE: Aegyptius, propheta primarius 1. Aegyptius,
3. Primarius I. one of the first, of the first rank, chief, principal, excellent, remarkable,
Părăsītus , i, m., = parasitos, lit. one who eats with another; hence, I. In gen., a guest (pure Lat. conviva): parasiti Jovis, the gods, Hence, parasitus Phoebi, a PLAYER. actor, II. In partic., in a bad sense, one who, by flattery and buffoonery, manages to live at another's expense, a sponger, toad-eater, parasite
-Comically, of a whip: ne ulmos parasitos faciat, that he will make his elm-twigs stick to me like parasites, i. e. give me a sound flogging, he tutelar deity of parasites was Hercules, Plaut. Curc. 2, 3, 79.
The Fire that Consumes
This is also a metaphor for the type of sacrificial system God abandoned Israel to as a result of musical idolatry at Mount Sinai. He gave them The Book of The Law and sentenced them to return to Babylon. The goyim or national system under the kings performed a national system identical to that of Babylon. They would go into captivity and most would die. They were spiritually dead when their fires burning up innocent animals with incessant noise (never called music) went on continually.
When they returned a few had been cured of idolatry. The Remnant when Jesus came had not bowed to Baal and did not suffer the Spirit of Fire and the Spirit of Punishment. The metaphor of hell was in full force then and in most religionism even today.
However, the king of Babylon went into a place of conscious existence with his harps (viols) and buried-alive harpists. He was a type of Lucifer. In the end-time the Babylon mother of harlots (Revelation 17) uses speakers, singers, instrument players and other taskmasters over religion. It is evil because John calls them sorcerers who had deceived the whole earth. They will be cast alive into the lake of fire. I don't know what that means but it is the threat directed almost exclusively to those who use the performing arts and crafts to befuddle people.
Their purpose was always to silence the Word of God and take His freed children captive to cause them to hunger and thirst for the Word and never find it. (Amos 5-8; Isaiah 5). These are not people who have stumbled into sin: they are engaged in commerce as the angels of the Devil. Shouldn't we worry more about the church or kingdom of Christ?
While most of the "hell" passages can have their temporal example, they also have their metaphorical incarnation in Scribes and Pharisees, hypocrites -- speakers, singers and instrument players Ezekiel 33--taking the simple people captive. The result is that they consume the Spirit which God wants to be A holy spirit for the few who obey His command to be baptized.
The Gates of Hell can speak of a cave on Mount Hermon where children were thrown into the "mouth" of Pan. Jesus may have stood on that great slab of rock and said these gates will not prevail. Pan represents the conflict between perverted musicians and the Word of God.
However, the gates of hell began in Babylon: Ishtar descended into hell to rescue Tammuz. He was worshipped by the women in Ezekiel 8 while the men held a sun rise service which meant to turn their back on the Temple which to them represented God's presence. Inanna (Ishtar etc) Got Ea, the patron god of music, drunk and stole the ME: these were magical rituals which gave supernatural power. Fittingly, she is shown standing on top of a Lion. She loves to exhaust the men building temples and then she gets angry, sows discord and tears the temples down.
Gates of Hell: THE DESCENT OF ISHTAR TO THE NETHERWORLD
The ME or magical scrolls (Song book) gave her many powerful gift including that of the eldership, perverted sexuality and the use of musical instruments. See the Gifts or Me: this is parallel to the Babylonian or Jubal accounts.
The Molech or satanic worship involves Carthage and the Phoenicians at Ugarit. They worshipped death and sacrificed humans to Ba'al Hammon and Cybele the Phrygian goddess who is the 'great mother.' They were banished from Ugarit and came to Jerusalem 1590-1550 BC. Later, when David sinned and passed the punishment on to the innocent, rather than punish David with death God banished Him to a Jebusite high place already set up to worship the starry host.
The underworld is popular from clay tablets and even today where "worship" in the ancient world was to sing the songs of the dead which passed into the public 'song book' or magical chants.
Isaiah 28:15 Because ye have said,
We have made a covenant with death,
and with hell are we at agreement;
when the overflowing scourge shall pass through,
it shall not come unto us: for we have made lies our refuge,
and under falsehood have we hid ourselves:
Verg. A. 6.637
Some thread the dance divine: among them moves
The bard of Thrace, in flowing vesture clad,
Discoursing seven-noted melody,
Who sweeps the numbered strings with changeful hand,
Or smites with ivory point his golden lyre.
Here Trojans be of eldest, noblest race,
Great-hearted heroes, born in happier times,
Ilus, Assaracus, and Dardanus,
Illustrious builders of the Trojan town.
Their arms and shadowy chariots he views,
And lances fixed in earth, while through the fields
Their steeds without a bridle graze at will.
For if in life their darling passion ran
To chariots, arms, or glossy-coated steeds,
The self-same joy, though in their graves, they feel.
Lo! on the left and right at feast reclined
Are other blessed souls, whose chorus sings
Victorious paeans on the fragrant air
Of laurel groves; and hence to earth outpours
Eridanus, through forests rolling free.
Here dwell the brave who for their native land
Fell wounded on the field; here holy priests
Who kept them undefiled their mortal day;
And poets, of whom the true-inspired song
Deserved Apollo's name; and all who found
New arts, to make man's life more blest or fair;
Yea! here dwell all those dead whose deeds bequeath
Deserved and grateful memory to their kind.
And each bright brow a snow-white fillet wears.
Unto this host the Sibyl turned, and hailed
Musaeus, midmost of a numerous throng,
Who towered o'er his peers a shoulder higher:
“0 spirits blest! 0 venerable bard!
Commentary on Vergil, Aeneid. book 6, line 645. Orpheus was one of the mythical fathers of song, and his name was associated with revelations about the lower world, supposed to be preserved by secret societies (Dict. M. Orpheus), so that he is naturally made the harper who plays while the blessed spirits dance and sing. He is called ‘sacerdos,’ as in Hor. A. P. 391 he is called “sacer interpresque deorum.”
The long robe was characteristic of musicians, as Cerda shows, comp. Prop. 3. 23. 16, “Pythius in longa carmina veste sonat” (of the statue of Apollo in the Palatine temple), and also Hor. A. P. 215, Ov. F. 6. 654, 688, where the long robes of the ‘tibicines’ are mentioned and accounted for. ‘Cum veste’ above v. 359. Elsewhere we have ‘in veste,’ as 12. 169, “puraque in veste sacerdos.”
THE COVENANT WITH HELL was a virtual crucifixion: a recrucifixion is to arouse people with religious rituals.
Per-cŭtĭo , I. (With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
—Hence, percutere foedus, to make a league, conclude a treaty (because an animal was slaughtered on the occasion; Always accompanied with exorcism music.
b. To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—
Gehenna represented Hell: it was a gateway to was understood as the world of the dead: suffering was part of the cult of the dead. For instance, the Marzeah Amos speaks against was a feast with and for dead ancestors. God did not command sacrifices or burnt offering (Isa 1; Jer 7 etc.) so animal sacrifices were“urbs,” gay, merry, Sil. 11, 272; 12, 752: “theatra,” Ov. M. 3, 111 based on blood and flesh lust.
Infernus , a, um, adj. infer, infernus , a, um, adj. infer,
I. lower, that which lies beneath
I. In gen.: hic sese infernis de partibus erigit Hydra, from beneath, Cic. poët. N. D. 2, 44, 114: “superi infernique Di,” Liv. 24, 38, 8: “stagna,” id. 8, 24, 3: “auster,” Plin. 2, 47, 48, § 128: “mare,” the Tuscan Sea, Luc. 2, 400.—
II. In partic., underground, belonging to the Lower Regions, infernal: “rex,” Pluto, Verg. A. 6, 106: “Juno,” Proserpine, id. ib. 6, 138: “sedes,” id. ib. 8, 244: “tenebrae,”
“infernas umbras carminibus elicere,” to raise the dead by magical incantations, Tac. A. 2, 28: “palus
2. infernus , i, m., hell (eccl. Lat.), Ambros. in Psa. 48, §§ 22, 24; Vulg. Job, 17, 13; id. Psa. 9, 18. —
Carmen , . a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto).
1. 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. 508 Vahl.: “carmine vocali clarus citharāque Philammon,” Ov. M. 11, 317; cf. “vocum,” id. ib. 12, 157: “per me (sc. Apollinem) concordant carmina nervis,”
5. A magic formula, an incantation: MALVM, Fragm. XII. Tab. ap. Plin. 28, 2, 4, § 17; c
Phĭlammon , ōnis, m., = Philammōn, I. son of Apollo, a celebrated singer, Ov. M. 11, 317;
Verg. A. 6.106
Thus from her shrine Cumaea's prophetess
Chanted the dark decrees; the dreadful sound
Reverberated through the bellowing cave,
Commingling truth with ecstasies obscure.
Apollo, as she raged, flung loosened rein,
And thrust beneath her heart a quickening spur.
When first her madness ceased, and her wild lips
Were still at last, the hero thus began :
“No tribulations new, 0 Sibyl blest,
Can now confront me; every future pain
I have foretasted; my prophetic soul
Endured each stroke of fate before it fell.
One boon I ask. If of th' infernal King
This be the portal where the murky wave
Of swollen Acheron o'erflows its bound,
Here let me enter and behold the face
Of my loved sire. Thy hand may point the way;
Thy word will open wide yon holy doors.
My father through the flames and falling spears,
Straight through the centre of our foes, I bore
Upon these shoulders. My long flight he shared
From sea to sea, and suffered at my side
The anger of rude waters and dark skies,—
Though weak—0 task too great for old and gray!
Thus as a suppliant at thy door to stand,
Was his behest and prayer. On son and sire,
0 gracious one, have pity,—for thy rule
Is over all; no vain authority
Hadst thou from Trivia o'er th' Avernian groves.
If Orpheus could call back his loved one's shade,
Emboldened by the lyre's melodious string :
If Pollux by the interchange of death
Redeemed his twin, and oft repassed the way :
If Theseus—but why name him? why recall
Alcides' task? I, too, am sprung from Jove.”
Mendacium B. Esp., a fable, fiction (opp. historic truth): “poëtarum,” Curt. 3, 1, 4.—Christ speaks through the Prophets and Apostles: the Scribes kept the record of the unlawful and ungodly Monarchy. Jesus said that all that came before Him were liars and robbers:
Isaiah 28:16 Therefore thus saith the Lord GOD,
Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone,
a sure foundation: he that believeth shall not make haste.
A believer goes to School of Christ: you cannot be a disciple of Christ and "make haste." Otherwise, you have not received the REST Jesus died to give.
Isaiah 28:17 Judgment also will I lay to the line,Festīno b).With acc. (not in Cic.): festivum festinant diem, hasten to celebrate, Enn. ap. Serv. Verg. A. 9, 401 (Trag. v. 434 ed. Vahl.): “ni id festinaret,” Sall. J. 77, 1: “ad bellum cuncta,” id. ib. 73, 1: soleas festinate (sc. dare), id. Fragm. ap. Serv. Verg. A. 12, 425: “festinare fugam,” Verg. A. 4, 575: “vias,
2Th. 2:9 Even him, whose coming is after the working of Satan with all powerFestus, “dies festus ludorum celeberrimus et sanctissimus,” Cic. Verr. 2, 4, 67, § 151; id. Fin. 5, 24, 70: “lux,” Ov. Tr. 5, 5, 42; Hor. C. 4, 6, 42: “tempus,” id. Ep. 2, 1, 140; Juv. 15, 38: “observare festa sabbata,” id. 6, 159.—Hence,
and signs and lying wonders,
2Th. 2:10 And with all deceivableness of unrighteousness in them that perish;
because they received not the love of the truth,
that they might be saved.
2Th. 2:11 And for this cause God shall send them strong delusion, that they should believe a lie:
Teras III. in colloquial language, “teras legeis kai thaumaston” Pl.Hp.Ma.283c, cf. Tht.163d; “teras legeis, ei . . ” Id.Men.91d; 'a marvel' of a cup, Theoc.1.56: pl., of incredible statements,
lūdus , 1. Ludi, public games, plays, spectacles, shows, exhibitions, which were given in honor of the gods, etc.2. Transf., of everything relating to holidays: “chori,” Ov. Tr. 5, 12, 8: “clamores,” Plin. Ep. 2, 17, 24: “forte Jovi festum Phoebus sollenne parabat,”
2. Stage-plays (opp. to the games of the circus): “venationes autem ludosque et cum collegā et separatim edidit,” Suet. Caes. 10.—
A. Play, sport, i. e. any thing done, as it were, in play, without trouble, mere sport, child's play: “oratio ludus est homini non hebeti,”
Chŏrus , I. A dance in a ring, a choral dance, a dance, = chorea: “chorus et cantus,”“urbs,” gay, merry, Sil. 11, 272; 12, 752: “theatra,” Ov. M. 3, 111
II. Meton. (abstr. pro concr.), a troop or band of dancers and singers, a chorus, choir: “saltatores, citharistas, totum denique comissationis Antonianae chorum, etc.,” Cic. Phil. 5, 6, 15; Cat. 63, 30: “Phoebi chorus,” Verg. E. 6, 66; cf. Prop. 3 (4), 5, 20; Hor. C. S. 75: “chorus Dryadum,” Verg. G. 4, 460: “Nereidum,” id. A. 5, 240: “Idaei chori,” id. ib. 9, 112: “Pierius,” Mart. 12, 3: “canorus,” Juv. 11, 163; Ov. M. 3, 685.—Of the chorus in tragedy: “actoris partes chorus officiumque virile Defendat, etc.,” Hor. A. P. 193; cf. id. ib. 283; id. Ep. 2, 1, 134; Gell. 19, 10, 12.
As God turned Israel over to worship the starry host because of musical idolatry at Mount Sinai, the Bible and recorded history understand that the sun God was worshipped with the sacrificial system which God did not command.
Ăpollo , ĭnis (earlier Ăpello Abaddon, Apollyon
Apollŏnis is found in Plaut. Men. 5, 2, 119; Neue, Formenl. I. p. 165), m., = Apollōn, Apollo, son of Jupiter and Latona, twinbrother of Diana, and god of the sun. On account of his omniscience, god of divination; on account of his lightnings (belē), god of archery (hence represented with quiver and dart), and of the pestilence caused by heat; but, since his priests were the first physicians, also god of the healing art; and since he communicated oracles in verse, god of poetry and music, presiding over the Muses, etc.; cf. Hor. C. S. 61 sq. In more ancient times, represented as a protecting deity, by a conical pillar in the streets and highways
and righteousness to the plummet:
and the hail shall sweep away the refuge of lies,
and the waters shall overflow the hiding place.
Isaiah 28:18 And your covenant with death shall be disannulled,
and your agreement with hell shall not stand;
when the overflowing scourge shall pass through,
then ye shall be trodden down by it.
Thus saith the Lord of hosts, the God of Israel,
Amend your ways and your doings,
and I will cause you to dwell in this place. Jeremiah 7:3
Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:4
For if ye throughly amend your ways and your doings;
if ye thoroughly execute judgment between a man and his neighbour; Jeremiah 7:5
If ye oppress not the stranger, the fatherless, and the widow,
and shed not innocent blood in this place,
neither walk after other gods to your hurt: Jeremiah 7:6
Then will I cause you to dwell in this place,
In the land that I gave to your fathers, for ever and ever. Jeremiah 7:7
Behold, ye trust in lying words, that cannot profit. Jeremiah 7:8
Even the stork in the heavens knows her times; and the turtledove, swallow, and crane keep the time of their coming; but my people know not the ordinance of the LORD."How can you say, 'We are wise, and the law of the LORD is with us'? But, behold, the false pen of the scribes has made it into a lie. The wise men shall be put to shame, they shall be dismayed and taken; lo, THEY HAVE REJECTED THE WORD OF THE LORD, and what wisdom is in them? Jeremiah 8:8-9 RSV
175 BC. Essene jewish priests operating the Temple of Jerusalem forced into exile. Granted safe sanctuary in Egypt and establish Temple of Onias at Leontopolis.REASONS PEOPLE WANT TO "SHUT UP" THE MEANING OF THE FIRE THAT COMSUMES.
153-135 BCE House of Hanan (Moloch High Priests) leave their base of Ba'al Hammon under the Hasmoneans and help support temple operations in Jersalem
34 BC - 60 AD Herod brings Ba'al Moloch High Priests out of exile to run a new Temple complex- the infamous reign of the House of Boethus/Annas begins
Ba'al-Hamon ("Ruler of a Crowd or Multitude") was the chief god of Carthage, deity of sky and vegetation, depicted as a bearded older man with curling ram's horns, and considered the consort of the Carthaginian goddess Tanit.
Carthage was described by its competitors as practicing child sacrifice. Plutarch (ca. 46–120 AD) mentions the practice, as do Tertullian, Orosius, Diodorus Siculus and Philo. However, Livy and Polybius do not. The Hebrew Bible also mentions what appears to be child sacrifice practiced at a place called the Tophet ("roasting place") by the Canaanites, related to the Carthaginians, although there is to date no evidence of human sacrifice among the Canaanites.
Matthew 23:13 But woe unto you, scribes and Pharisees, hypocrites!
for ye shut up the kingdom of heaven against men:
for ye neither go in yourselves,
neither suffer ye them that are entering to go in.
HOW DOES ONE ENTER THE KINGDOM
John 12:42 Nevertheless among the chief rulers also many believed on him;HOW DO SCRIBES AND PHARISEES, HYPOCRITES SHUT UP THE KINGDOM?
but because of the Pharisees they did not confess him,
lest they should be put out of the synagogue:
Luke 7:29 And all the people that heard him, and the publicans, justified God,
being baptized with the baptism of John.
Luke 7:30 But the Pharisees and lawyers rejected the counsel of God against themselves,
being not baptized of him.
John 20:19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
Claudo (* clōdo : I. To close something that is open, to close, shut up (opp. aperire;“epistulam,” Ov. H. 13, 165; 20, 242: “cenas feasting lactucā,” (wolf's milk)OPPOSITE TO THE PURPOSE OF CHRIST
Mart. 13, 14; Quint. 9, 4, 13: “cum ventum est ad ipsum illud,
quo veteres tragoediae comoediaeque clauduntur, Plaudite,” id. 6, 1, 52; cf. id. 1, 8, 1; 2, 15, 27.—
of speech and rhythm: qui non claudunt numeris sententias,” Cic. Or. 68, 229; 58, 198: “pedibus verba,” i. e. to compose verses, Hor. S. 2, 1, 28;
A. Tragedy, the art of tragedy: “paulum Musa Tragoediae Desit theatris,” Hor. C. 2, 1, 9; Ov. Tr. 2, 381.—Personified: “ingenti Tragoedia passu,” Ov. Am. 3, 1, 11.—B. A lofty or elevated style: “neque istis tragoediis tuis ... perturbor,” Cic. de Or. 1, 51, 219; so id. ib. 2, 55, 225.—C. A great commotion or disturbance; a spectacle: “ejus Appiae nomen quantas tragoedias excitat!” Cic. Mil. 7, 18: “si tragoedias agamus in nugis,” id. de Or. 2, 51, 205: “in parvis litibus tragoedias movere,” Quint. 6, 1, 36.
Excĭto , “ignem,” to kindle up, excite, Caes. B. G. 7, 24, 4; Lucr. 6, 308: “incendium,” Cic. Phil. 7, 1, 3: “invalidas flammas admoto fomite,” Luc. 8, 776.—Poet. transf.: “aras,” Verg. G. 4, 549: “foculum bucca,” Juv. 3, 262Plaudo (plōdo , Varr. ap. Non. 478, 5, and Quint. 6, 1, 52), si, sum, 3, v. a. and n. I. Act., to clap, strike, beat any thing (poet.; cf. “plango),” Verg. Cir. 179: “pectora manu,” Ov. M. 2, 866: “clipeum pectore,” Stat. Th. 7, 134: “aquas,” id. S. 1, 3, 74: “choreas pedibus,” to execute a choral dance, stamping with the feet, Verg. A. 6, 644: “plausis alis,” Ov. M. 14, 507; 14, 577.
Bucca I. The cheek (puffed or filled out in speaking b. Dicere (scribere) quod or quidquid in buccam venit, a colloq. phrase, to speak (write) whatever comes uppermost,
A. In gen., to raise up, comfort; to arouse, awaken, excite, incite, stimulate, enliven: varios sermones, Cael. ap. Cic. Fam. 8, 10, 2: “quantas tragoedias,” Cic. Mil. 7, 18:
1. To clap the hands in token of approbation, to applaud, clap
Apĕrĭo, alicujus oculos aperire, to open one's eyes, make him discern (after the Heb.), Vulg. Gen. 3, 5; 3, 7; ib. Act. 26, 18; so, “alicujus cor aperireWHY DO SCRIBES AND PHARISEES, HYPOCRITES, USE THE PERFORMING ARTS?
Genesis 3. for God knows that in the day you eat it, your eyes will be opened, and you will be like God, knowing good and evil."
Acts 26:16 But rise, and stand upon thy feet:
for I have appeared unto thee for this purpose,
to make thee a minister and a witness
both of these things which thou hast seen,
and of those things in the which I will appear unto thee;
Acts 26:17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,
Acts 26:18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
3. . turn or convert from an error, correct, cause to repent,
b. . Pass., to be converted, return, epi Kurion LXXDe.30.2 ; intr., repent, ib.Ju.5.19, al., Ev.Matt.13.15,Ev.Luc.22.32, etc.
c. . Philos., cause to return to the source of Being, tinas eis ta enantia kai ta prôta [to our natal condition]
Ac.3:19 Repent ye therefore, and be converted,
........... that your sins may be blotted out,
........... when the times of refreshing
........... shall come from the presence of the Lord;So also of a school, to establish, set up, begin, or open it:
B. Aperire locum (populum, gentes, etc.), to lay open a place, people, etc., i.e. to open an entrance to, render accessible
C. Transf. to mental objects, to disclose something unknown, to unveil, reveal, make known, unfold, to prove, demonstrate; or gen. to explain, recount, etc.
“alicui scripturas aperire,” Vulg. Luc. 24, 32:
Luke 24. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?"
Matthew 23:14 Woe unto you, scribes and Pharisees, hypocrites!
for ye devour widows houses, and for a pretence make long prayer:
therefore ye shall receive the greater damnation.
In Ezekiel 33 Christ names speakers, singers and instrument players as hypocrites.
Prophasis (g4392) prof'-as-is; from a comp. of 4253 and 5316; an outward showing, i.e. pretext: - cloke, colour, pretence, show.JUSTICE DEMANDS THAT THEY BE DAMNED
Skhēma 2. appearance, Opposite the reality, ouden allo plēn . .Pl.R.365c; show, pretence, “ēn de touto . . s. politikon tou logou” Th.8.89; ;
“skhēmasi kai khrōmasi mimeisthai” esp. outside show, pomp,
Khroma ornaments, embellishments,X.Smp.7.5; en . . mousikē [hēs to kitharizein kai to adein kai to embainein orthōs;] kai skhēmata . . kai melē enesti figures and tunes, Pl.Lg.655a 10. = to aidoion LXXIs.3.17.
3. in Music, a modification of the simplest music: “ta melē metabolais kai khrōmasin hōs eu kekratai” Antiph.209.4; “khrōmata eukhroa ekitharise” Philoch.66:but esp.b. chromatic scale or music, “oute khrōma deilous oute harmonia andreious poiei
Mimeomai II. of the arts, represent, express by means of imitation, of an actor, Id.R.605c, cf.Ar.Pl.291 (lyr.); of painting and music, Pl.Plt.306d; “tēn tōn melōn mimēsin tēn eu kai tēn kakōs memimēmenēn” Id.Lg.812c;
Mousi^kos Music you think is speaking
more accomplished in speaking before a mob,
Melos, eos, to, lyric poetry, choral songs, opp. Epic or Dramatic verse, Pl.R.379a, 607a, al.; [m. ek triōn sugkeimenon, logou te kai harmonias kai rhuthmou ib.398d.
2. music to which a song is set, tune, Arist.Po.1450a14; opp. rhuthmos, metron, Pl.Grg. 502c; opp. rhuthmos, rhēma, Id.Lg.656c; Krētikon, Karikon, Iōnikon m.,
Because of musical idolatry at Mount Sinai and later demanding a king, God damned them by simply removing His protectiobn and leadership. Anathema means that you have been devoted to God claiming some value, cannot be redeemed, must be burned. If you are DOING hypocritic acts and selling it as from God this is a MARK that you have been cut loose to eat, drink and be merry:
Aphiemi V. c. acc. pers. et inf., suffer, permit one to do a thing, “a. tina apopleein” Hdt.3.25, cf. 6.62, al., etc.: with inf. understood, hēnika proik' aphiasin (sc. theasthai）“ hoi theatrōnai” Thphr.Char.30.6: c. subj., “aphes ekbalō” Ev.Matt.7.4,Matthew 23:15 Woe unto you, scribes and Pharisees, hypocrites!
cf. Arr.Epict.1.9.15; “aphes egō thrēnēsō” POxy.413.184 (i A. D.); aphes hina . . Arr.Epict.4.13.19; ouk ēphien hina . . Ev.Marc.11.16:—Pass., “apheithē skholazein” Arist.Metaph.981b24.V. seemingly intr. (sc. straton, naus, etc.), break up, march, sail, etc., Hdt.7.193; “a. es to pelagos” Th.7.19; cf. 11.2b.
for ye compass sea and land to make one proselyte, and when he is made,
ye make him twofold more the child of hell than yourselves.
They are hellish: parasites eating up the flesh of others.A son of Gehenna does not mean the garbage dump.
Gĕhenna = geenna (Hebrew, Ge-Hinnom, Ge-Ben-Hinnom), a valley near Jerusalem where children were offered to Moloch;
Moloch has often been identified with Milcom, the god of the Ammonites. He was probably also identified with Baal, and as a sun or fire god, as he was also identified with the Assyrian/Babylonian "Malik", and at Palmyra "Malach-bel". Moloch is also identified with Baal Hammon in Carthaginian religion.
175 BC. Essene jewish priests operating the Temple of Jerusalem forced into exile. Granted safe sanctuary in Egypt and establish Temple of Onias at Leontopolis.
153-135 BCE House of Hanan (Moloch High Priests) leave their base of Ba'al Hammon under the Hasmoneans and help support temple operations in Jersalem
34 BC - 60 ADHerod brings Ba'al Moloch High Priests out of exile to run a new Temple complex- the infamous reign of the House of Boethus/Annas begins
2Chr 28:3 Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, after the abominations of the heathen whom the LORD had cast out before the children of Israel.
See 2 Chronicles 33
[Topheth from tabret or tambourine had been "the king's music grove" where idols were worshiped in Solomon's day. It came to stand for hell itself.]
2Chr 28:23 For he sacrificed unto the gods of Damascus,
which smote him: and he said,
Because the gods of the kings of Syria help them,
therefore will I sacrifice to them, that they may help me.
But they were the ruin of him, and of all Israel.
For the children of Judah have done evil in my sight, saith the Lord:
they have set their ABOMINATION in the house which is called by my name,
to pollute it. Jeremiah 7:30
Bdelug-mos A. abomination, LXX 1 Ki.25.31, Na.3.6.
Nah 3:1 Woe to the bloody city! It is all full of lies and robbery. The prey doesn't depart.
 The noise of the whip, the noise of the rattling of wheels, prancing horses, and bounding chariots,
 the horseman mounting, and the flashing sword, the glittering spear, and a multitude of slain, and a great heap of corpses, and there is no end of the bodies. They stumble on their bodies,
 because of the multitude of the prostitution of the alluring prostitute, the mistress of witchcraft, .who sells nations through her prostitution, and families through her witchcraft.
Kesheph (h3785) keh'-shef; from 3784; magic: - sorcery, witchcraft.
Kashshap (h3786) kash-shawf'; from 3784; a magician: - sorcerer.
Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon: Je.27:9
Kashaph (h3784) kaw-shaf'; a prim. root; prop. to whisper a spell, i. e. to inchant or practise magic: - sorcerer, (use) witch (-craft).
bdelussomai feel a loathing at, Id.Ach.586, LXX l. c., al., Plu. Alex.57; b. [tragôidias] Jul. l.c.; ômophagian
Tragôid-ia , hê, ( [tragôidos] Composing of tragedy and comedy: as 'goatsong', because a goat was the prize, II. generally, any grave, serious poetry, 2. an exaggerated speech, 3. outward grandeur, pomp,
''They have built the high place of Tophet... to burn their sons and their daughters in the fire. While drums sounded, bands played, and priests chanted, human sacrifices were devoured in the flames." (Woodrow, Ralph, Babylon Mystery Religion, p. 72-73)
Revelation 21:7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second deat
Jer. 7:31 And they have built the high places of Tophet,which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart.
Hypokrites (g5273) hoop-ok-ree-tace'; from 5271; an actor under an assumed character (stage-player), i.e. (fig.) a dissembler ("hypocrite"): - hypocrite.
Hupokrino reply, make answer, of an oracle, 2. expound, interpret, explain [Peter outlawed this as private interpretation.] 2. deliver a speech, declaim, of orators and rhetoricians, represent dramatically, eroticon dramaton 3. of an orator, use histrionic arts, exaggerate, ape, mimic, Mania or religious frenzy.
Peter left a "memory" for us and outlawed private interpretation or further expounding: the reason was that Jesus Christ had taught them and proven it by signs and miracles. Those who went beyond that written material is called a hypocrite.
People have always existed who make it their profession to eat up or consume the time, money and spiritual development of little children on the pretense that Christ needs intercessors in song and sermon. Does this pattern extend into eternity? That would not make God unjust.
LATIN: canto I. Neutr., to produce melodious sounds (by the voice or an instrument), to sound, sing, play (class. in prose and poetry; to sing and play while the actor accompanies the song with gestures or dancing, C. Transf., of instruments, to sound, resound: 2. Of the singing pronunciation of an orator, to declaim in a singing tone, to sing
The worms are maggots who eat you alive: the parable is of the "lisping" performer Jesus and all history identified as parasites and hypocrites: don't let them craunch your bones.
Mark 9:1 And he said unto them, Verily I say unto you, That there be some of them that stand here,
which shall not taste of death, till they have seen the kingdom of God come with power.
Those who see or enter the kingdom must be born again of Water and Spirit: they must be baptized to request A holy spirit which in 1 Peter 3:21 is A good conscience. Those are added to the church have their spirits translated into His heavenly kingdom. Their spirits will be trained by being taught what Jesus commanded to be taught. Those who refuse to comply and be baptized are "apistos" or treacherous by denying God's right to demand baptism.JESUS IDENTIFIES THOSE WHO CANNOT ENTER INTO THE KINGDOM OF GOD
Of those who refused to be baptized up to a million Jews were killed and most left to rot on a bed of maggots on the garbage heap and burning pile: Topheth is derived from Tabret or Tambourine.
Mark 9:44 Where their worm [maggots] dieth not, and the fire is not quenched.
Parables, says Jesus in Matthew 13, are to fool the foolish: that included the Scribes and Pharisees He called hypocrites. Christ in Ezekiel 33 identified speakers, singers and instrument players: this was His identifying mark of those with no intention of obeying the Word of God.
Hell literally was the burning garbage heap. However, in the parable or metaphor sense, hell was where the Scribes and Pharisees offended and consumed the spirits of the children and the purse of the widows. They were sons of the Devil, says Jesus, who says "they speak on their own." They made their disciples SONS of hell. Temples also were such GATES into the supernatural.
While theologians debate the nature and duration of "hell" as an after-death punishment, too often they are fueling the fires of the meatphor by making certain that people do not hear the Words of Christ--especially in the Prophets and Apostles--and therefore OFFEND those who have to listen to the self-composed songs and sermons debating the value of the Words of Christ.
Those Jews who were not baptized and who escaped continued the worship of the starry host to which God abandoned them because of musical idolatry at Mount Sinai.
Acts 7:41 And they made a calf in those days,IN THE IMMEDIATE SENSE THEY WOULD BE BURNED LITERALLY
and offered sacrifice unto the idol,
and rejoiced in the works of their own hands.
Euphrainō , Ep. euphr-, fut. Att.155.12, Pi.I.7(6).3
Pind. I. 6 Just as we mix the second bowl of wine when the men's symposium is flourishing, here is the second song of the Muses for Lampon's children and their athletic victories: first in Nemea, Zeus, in your honor they received the choicest of garlands,
Pind. I. 7 In which of the local glories of the past, divinely blessed Thebe, did you most delight your spirit? Was it when you raised to eminence the one seated beside Demeter of the clashing bronze cymbals, flowing-haired  Dionysus? Or when you received, as a snow-shower of gold in the middle of the night, the greatest of the gods, when he stood in the doorway of Amphitryon, and then went in to the wife to beget Heracles?
But since ancient grace sleeps, and mortals are forgetful of whatever does not reach the highest bloom of skillful song, joined to glorious streams of words,  then begin the victory procession with a sweet-singing hymn for Strepsiades;
Mark 9:47 And if thine eye offend thee, pluck it out:
it is better for thee to enter into the kingdom of God with one eye,
than having two eyes to be cast into hell fire:
Mark 9:41 For whosoever shall give you a cup of water to drink in my name,
because ye belong to Christ, verily I say unto you,
he shall not lose his reward.
Mark 9:42 And whosoever shall offend one of these little ones that believe in me,
it is better for him that a millstone were hanged about his neck,
and he were cast into the sea.
SECOND CHRONICLES 28
2Chr. 28:1 Ahaz was twenty years old when he began to reign,
and he reigned sixteen years in Jerusalem:
but he did not that which was right in the sight of the LORD, like David his father:
2Chr. 28:2 For he walked in the ways of the kings of Israel, and made also molten images for Baalim.
2Chr. 28:3 Moreover he burnt incense in the valley of the son of Hinnom,
and burnt his children in the fire, after the abominations of the heathen
whom the LORD had cast out before the children of Israel.
Molech . . . Chiun--"Molech" means "king" answering to Mars [BENGEL]; the Sun [JABLONSKI]; Saturn, the same as "Chiun" [MAURER]. The Septuagint translates "Chiun" into Remphan, as Stephen quotes it (Ac 7:42,43). The same god often had different names.
Molech is the Ammonite name; Chiun, the Arabic and Persian name, written also Chevan. In an Arabic lexicon Chiun means "austere"; so astrologers represented Saturn as a planet baleful in his influence. Hence the Phoenicians offered human sacrifices to him, children especially; so idolatrous Israel also. Rimmon was the Syrian name (2Ki 5:18); pronounced as Remvan, or "Remphan," just as Chiun was also Chevan. Molech had the form of a king; Chevan, or Chiun, of a star [GROTIUS]. Remphan was the Egyptian name for Saturn: hence the Septuagint translator of Amos gave the Egyptian name for the Hebrew, being an Egyptian. [HODIUS II, De Bibliorum Textibus Originalibus. 4.115].
"Moloch was represented under the figure of a man with the head of a calf erected upon an immense oven, which [see Note 1 below] [page 54] was lighted to consume at once the seven kinds of offerings. During this holocaust, the priests of Moloch kept up a terrible music, with sistrums and tambours, in order to stifle the cries of the victims. Then took place that infamy cursed by the God of Israel: the Molochites abandoned themselves to practices worthy of the land of Onan (masturbation] and, inspired by the rhythmic sound of the musical instruments, writhed about the incandescent statue, which appeared red thru the smoke; and they gave forth frenzied cries as, in accordance with the Biblical expression, they gave their seed to Moloch." ("History of Prostitution," by Paul LaCroix, French author and historian; 1806-84) Note 1: At the time referred to by Flaubert, Carthage was under siege from unpaid Barbarians enlisted by Carthage in its war with Rome, as mercenaries, and they were out of funds, water. etc. at the time.
"First, Moloch, horrid King, besmeared with blood
Of human sacrifice, and parents' tears;
Though, for the noise of drums and timbrels loud,
Their children's cries unheard that passed through fire
To his grim idol. Him the Ammonite
Worshiped in Rabba and her watery plain,
In Argob and in Basan, to the stream
Of utmost Arnon.
Nor content with suchKing Solomon was a great purveyor of the existence of Moloch. He even erected a temple for worship on a hill overlooking Jerusalem. A typical worship session, at any one of hundreds of sites throughout the middle east, would include copious amounts of food and drink. There would be singing and dancing.All the while the hordes would be dancing around the statue singing, playing flutes and tambourines to drown out the screams of the dying child. (“History of Prostitution,” by Paul LaCroix, French author and historian; 1806-84) Discussion Forum
Audacious neighbourhood, the wisest heart
Of Solomon he led by fraud to build
His temple right against the temple of God
On that opprobrious hill, and made his grove
The pleasant valley of Hinnom, Tophet thence
And black Gehenna called, the type of Hell."
- Paradise Lost, i. 391-405
THOSE WHO USE 2 CHRONICLES 29 AS AUTHORITY TO OFFEND AND CONFISCATE HAVE ALREADY LIT THE FIRES OF HELL.
This is the image of HELL where God will beat the Assyrians and all of the NATIONAL systems to rot on a bed of MAGGOTS along with their HARPS and STILL BREATHING HARPISTS. Hell is prepared place for a prepared people: Satan and all he/she/it could seduce with music to BLEED OFF attemtion from the word of God: still works. See Isaiah 30 especially in the LXXRimmon, the storm god of Damascus and the equivalent of the Caananite god, Baal.2Chr. 28:24 And Ahaz gathered together the vessels of the house of God,
and cut in pieces the vessels of the house of God,
and shut up the doors of the house of the LORD,
and he made him altars in every corner of Jerusalem.
2Chr. 28:25 And in every several city of Judah
he made high places to burn incense unto other gods,
and provoked to anger the LORD God of his fathers.
2Chr. 28:26 Now the rest of his acts and of all his ways, first and last, behold,
they are written in the book of the kings of Judah and Israel.
The nature of the worshipSECOND CHRONICLES 28
2Kings 19:15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
2Kings 19:16 LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God.
2Kings 19:17 Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands,
SOD THE MYSTERIES OE ADONI BY S. F. DUNLAP,
Maury supposes the origin of the Mysteries of Bacchus and Demeter comparatively modern : (the sixth century before Christ).— Maury, II. 316, 319. The name of Abal, Bol, Baal, Bpul, Apollo, was much older than Dionysus, and certainly was ancient among the Hebrew -Phoenicians and Babylonians.
It is clear that Judaism turned its back upon the Baal or Adonis (Bacchus) worship with its groves, mysteries and festivals.
— Kings and Chronicles passim; Spirit-Hist., 222 ; Wisdom of Solomon, xiv. 23, Greek copy. The Old Testament particularly denounces " Baal (Adonis) 1 and the groves " !—Judges, iii. 7 ; vi. 28, 25.
1 1 Kings, xiv. 15, 23; xv. 13; xvi. 33; 2 Kings, xiii. 6; xvii. 16, they made two little bulls and a grove, and worshipped the Stars, and Bol (Baal) ; xxi. 3, 1, 5 ; xxiii. 6.
Movers, 171. Baal had his prophets, priests, and his solemn assembly or feast, like Adonis. —2 Kings, x. 19, 20. INTRODUCTION. Xlll The dark-colored ivy and the untrodden geove of God with its myriad fruits, sunleas, and without wind in all storms : where always the frenzied Dionysus dwells ! — Sophocles, Oidip. Eol., 675.
Adonis is Dionusos ! "The grove of the Golden Aphrodite." — Justin, ad Graecos, p. 27.
But the Mysteries lie at the foundation of the Mosaic religion, and, consequently, are the basis of our own faith. Moses was learned in all the " wisdom" of the Egyptians.
1 —Acts, vii. 22. Acts 7:22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
The things relating to Initiations and Mysteries and such jugglery and buffoonery, Moses removes from the sacred legislation ; not thinking it proper that those brought up in such institutions as the Hebrew should be busied with and devoted to mystic matters, to neglect the truth and pursue after those things that have obtained night and darkness for their lot, passing by such as are worthy of light and of day ! Let no one then of those that are the followers and acquaintances of Moses either be initi- ated or initiate others. For each of the two, both the learning and the teaching Mysteries is no small profanity. For why, if these things are excellent, Mustai, and beneficial, do ye, shutting yourselves up in profound darkness, help only three or four when you can expose the benefits to all men in the full forum.
A great plague broke out in Jerusalem and Hezekiah contracted with God to get rid of the pollutions and polluters.
2Chr. 29:6 For our fathers have trespassed, and
done that which was evil in the eyes of the LORD our God, and have forsaken him,
and have turned away their faces from the habitation of the LORD,
and turned their backs.
Ezekiel 8 defines the worship of Tammuz by the women and the BOWING TO the Sun in the east by the men. This TURNED their back upon God to worship the SUN RISE in the east. They pledged never again to TURN THEIR BACKS. Because it was a GOYIM or PAGAN monarchy, the STAFF INFECTION imposed much of the time was that of Babylon:
"The temple was staffed by priests, priestesses, musicians, singers, castrates and hierodules (amd Temple Prostitutes). Various public rituals, food sacrifices, and libations took place there on a daily basis. There were monthly feasts and annual, New Year celebrations. During the later, the king would be married to Inanna as the resurrected fertility god Dumuzi..." -
Asherah: Queen of Heaven, Ashtoreth, Athirat, Astarte, and Ishtar. Her "male" priestesses were known as kelabim, the faithful "dogs" of the Goddess, who practiced divinatory arts, danced in processions, and served as hierodules, qedeshim, in the company of other priestesses. Goddess worship were largely erased in a cultural purge c. 630 BCE by King Josiah.
SECOND CHRONICLES 29
After the sacrifices for the atonement of king, kingdom and Temple, it was Hezekiah's plan to offer a burnt offering of Goats to try to appease Israel. This is the PATTERNISM used by all who impose the same kind of Spirit Consuming music to make the lambs dumb before the slaugher. As soon as Hezekiah died they began "offending little ones":
Christ in Isaiah 1 and Jeremiah 7 denied that God commanded any of the sacrifices or burnt offerings. Burnt offerings began with an urge to punish the gods by sacrificing the king who claimed to be the god's agent. In Jerusalem this involved human sacrifices and not even Hezekiah could stop it.
SECOND CHRONICLES 33. 2 Chronicles 33
2Chr 33:2 But did that which was evil in the sight of the LORD,
like unto the abominations of the heathen,
whom the LORD had cast out before the children of Israel.
2Chr 33:3 For he built again the high places which Hezekiah his father had broken down,
and he reared up altars for Baalim, and made groves,
and worshipped all the host of heaven, and served them.
"Altars for Baalim" - The SUN and MOON. And made groves, Asheroth, Astarte, VENUS; the host of heaven, all the PLANETS and STARS.
2Chr 33:4 Also he built altars in the house of the LORD, whereof the LORD had said,
In Jerusalem shall my name be for ever.
2Chr 33:5 And he built altars for all the HOST OF HEAVEN in the two courts of the house of the LORD.2Chr 33:6 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.
Jesus called the Scribes and Pharisees, hypocrites: Christ in Ezekiel 33 names speakers, singers and instrument players. He warned about the same kind of WORSHIP which takes place while we are still alive. Children are offended and their spirits consumed when religionists use 2 Chronicles 29 as their PATTERNISM for musical worship. Up to half of the owners are forced to flee or participate. The human spirit has not been discipled to Christ and in effect has been consumed or used up. As these motiffs or patterns are used of evil people who do the bidding of Satan as his angels, it would be reckless to claim that God does not have the right to answer their prayer and treat them as they have treated others.
 transireque fecit filios suos per ignem in valle Benennon observabat somnia sectabatur auguria maleficis artibus inserviebat habebat secum magos et incantatores multaque mala operatus est coram Domino ut inritaret eum
ignis , Charis A. (Mostly poet.) The fire or glow of passion, in a good or bad sense; of anger, rage, fury: “exarsere ignes animo,” Verg. A. 2, 575: “saevos irarum concipit ignes,” Val. Fl. 1, 748
“quae simul aethereos animo conceperat ignes, ore dabat pleno carmina vera dei,” “(Dido) caeco carpitur igni,” the secret fire of love, Verg. A. 4, 2
carmen 1. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental sc. Apollinem [Apollo, Abaddon] concordant carmina nervis, “barbaricum,
ars , artis, f. v. arma,
(a). Rhetorical : “quam multa non solum praecepta in artibus, sed etiam exempla in orationibus bene dicendi reliquerunt!” Cic. Fin. 4, 3, 5: “ipsae rhetorum artes, quae sunt totae forenses atque populares,” id. ib. 3, 1, 4: neque eo dico, quod ejus (Hermagorae) ars mihi mendosissime scripta videatur; nam satis in eā videtur ex antiquis artibus (from the ancient works on rhetoric) ingeniose et diligenter electas res collocāsse, id. Inv. 1, 6 fin.: “illi verbis et artibus aluerunt naturae principia, hi autem institutis et legibus,” id. Rep. 3, 4, 7: “artem scindens Theodori,” Juv. 7, 177.—
Augŭrātrix , īcis, f. id.,I. a female soothsayer or diviner (post-class.), Vulg. Isa. 57, 3 (as transl. of the Heb. ; but in Paul. ex Fest. p. 117, the correct reading is argutatrix; v. Müll. ad h. l.).
Isa 57:3 But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.
2K.21:6 And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the Lord, to provoke him to anger.
Isa 57:4 Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,
Sport:Anag (h6026) aw-nag'; a prim. root; to be soft or pliable, i. e. (fig.) effeminate or luxurious: - delicate (-ness), (have) delight (self), sport self.
- Empaizô , fut. - mock at, mock, tini
- 3. Pass., to be deluded, Ev.Matt.2.16, AP10.56.2 (Pall.), Vett.Val.16.14; to be defrauded, of the revenues, Cod.Just.1.34.2.
- II. sport in or on, hôs nebros chloerais e. leimakos hêdonais E.Ba. 866 (lyr.); tois choroisin e. to sport in the dance, Ar.Th.975; tôi gumnasiôi Luc.Lex.5 .
- Hêdonê A. enjoyment, pleasure, first in Simon.71, S.l.c., Hdt.1.24, al.; prop. of sensual pleasures,
Augŭrĭum , ii, n. (plur. augura, heterocl., like aplustra from aplustre, Att. ap. Non. p. 488, 2, or Trag. Rel. p. 217 Rib.) [augur : augurium salutis, an augury instituted in time of peace, for the inquiry whether one could supplicate the Deity for the prosperity of the state
C. The art of the augur, augury: “cui laetus Apollo Augurium citharamque dabat,” Verg. A. 12, 394 (v. Apollo and augur): “Rex idero et regi Turno gratissimus augur,” id. ib. 9, 327; Flor. 1, 5, 2.
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
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:
“Of an actor: tardiores tibicinis modos et cantus remissiores facere,” Cic. de Or. 1, 60, 254.—
A. Prophetic or oracular song: “veridicos Parcae coeperunt edere cantus,” Cat. 64, 306; cf. Tib. 1, 8, 4.—
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,
Mark 9:43 And if thy hand offend thee, cut it off:
it is better for thee to enter into life maimed,
than having two hands to go into hell,
into the fire that never shall be quenched:
Skandal-izō , A. cause to stumble, give offence or scandal to any one, tina Ev.Matt.5.29, 17.27, etc.:If you keep that offensive hand, you may live your life whole. However, when you die, both hands will be burned up. The point is that if you are cast into the garbage and burning pile it is because you died a criminal. Godly people were not tossed where the body burned, rotted and parts were consumed with worms or maggots.
geenna , ēs, hē, Hebr. A. gé-hinnóm, the valley of Hinnom, which represented the place of future punishment, Ev.Matt.5.22, al
Pur (once puur [^ _^]II. phrases, en puri genesthai to be consumed, come to nothing, Il.2.340; pheugōn kapnon eis pur despoteias empeptōkōs 'out of the frying pan into the fire, Pl.R.569b, cf. Prov. ap. Simp.in Epict. p.72 D.; “ēn ara puros g' hetera thermotera” Ar.Eq.382; pur epi pur egkhein, agein, pherein, epeispherein,gĕhenna , ae, f., = geenna (Hebrew, Ge-Hinnom, Ge-Ben-Hinnom), a valley near Jerusalem where children were offered to Moloch;I. “hence, transf.,” hell, Vulg. Matt. 5, 22 sq.; 10, 28; 18, 9 al.; Tert. Apol. 47; Prud. Cath. 6, 111; 11, 112; Aus. Ephem. ap. Orat. 56 et saep.—
asbestos , on, also ē, on Il.16.123:—*A. unquenchable, inextinguishable, “phlox” Il. l. c.; not quenched, “pur a.” D.H.3.67, Plu.Num.9; “kleos” Od.4.584; “gelōs” Il.1.599; “boē” 11.50; “ergmatōn aktis kalōn a. aiei” Pi.I.4(3).42; a. poros ōkeanou ocean's ceaseless flow, A.Pr.532 (lyr.); pur, of hell, Ev.Marc.9.43.II. as Subst., asbestos (sc. titanos), hē, unslaked lime, Dsc.5.115, Plu.Sert.17, Eum.16; “a. konia” Lyc. ap. Orib.8.25.16.Mark 9:45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life,Mark 9:44 Where their worm dieth not, and the fire is not quenched
G4663 skōlēx sko'-lakes Of uncertain derivative; a grub, maggot or earth worm:—worm.THE PUNCH LINE The consuming maggots are:
skōlēx , ēkos, ho,A. worm, esp. earthworm, “hōs te skōlēx epi gaiē keito tatheis” Il.13.654.
3. pl., worms in dung, in decayed matter, in trees and wood, Thphr.HP3.12.6, 5.4.4, etc.Acts 12. confestim autem percussit eum angelus Domini eo quod non dedisset honorem Deo et consumptus a vermibus exspiravit
Acts 12:19 And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode.
Acts 12:20 And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king’s chamberlain their friend, desired peace; because their country was nourished by the king’s country.
Acts 12:21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.
Acts 12:22 And the people gave a shout, saying, It is the voice of a god, and not of a man.
Acts 12:23 And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
4662. skolekobrotos, sko-lay-kob´-ro-tos; from 4663 and a derivative of 977; worm-eaten, i.e. diseased with maggots: — eaten of worms.
Josephus Antiquities 20
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.8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi.
And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together,
they did it by casting reproachful words against one another, and by throwing stones also.
And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. And such was the impudence (21) and boldness that had seized on the high priests,that they had the hardiness to send their servants into the threshing-floors,
to take away those tithes that were due to the priests,
insomuch that it so fell out that the poorest sort of the priests died for want.To this degree did the violence of the seditious prevail over all right and justice.
9. Now when Porcius Festus was sent as successor to Felix by Nero, the principal of the Jewish inhabitants of Cesarea went up to Rome to accuse Felix; and he had certainly been brought to punishment, unless Nero had yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honor by him.
Two of the principal Syrians in Cesarea persuaded Burrhus, who was Nero's tutor, and secretary for his Greek epistles, by giving him a great sum of money, to disannul that equality of the Jewish privileges of citizens which they hitherto enjoyed. So Burrhus, by his solicitations, obtained leave of the emperor that an epistle should be written to that purpose.
This epistle became the occasion of the following miseries that befell our nation; for when the Jews of Cesarea were informed of the contents of this epistle to the Syrians, they were more disorderly than before, till a war was kindled.Acts 12:24 But the word of God grew and multiplied.
And then it was that the sicarii, as they were called, who were robbers, grew numerous. They made use of small swords, not much different in length from the Persian acinacae, but somewhat crooked, and like the Roman sicae, [or sickles,] as they were called; and from these weapons these robbers got their denomination; and with these weapons they slew a great many;
for they mingled themselves among the multitude at their festivals, when they were come up in crowds from all parts to the city to worship God, as we said before, and easily slew those that they had a mind to slay.
They also came frequently upon the villages belonging to their enemies, with their weapons, and plundered them, and set them on fire. So Festus sent forces, both horsemen and footmen, to fall upon those
that had been seduced by a certain impostor, who promised them deliverance and freedom from the miseries they were under,
if they would but follow him as far as the wilderness. Accordingly, those forces that were sent destroyed both him that had deluded them, and those that were his followers also.
Acts 12:25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.
Per-cŭtĭo , cussi, cussum, 3 (I. perf. contr. percusti for percussisti, Hor. S. 2, 3, 273), v. a. quatio.I. (With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
b. To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—
con-sūmo , sumpsi, sumptum, 3 (I. perf. sync. consumpsti, Prop. 1, 3, 37; inf. consumpse, Lucr. 1, 234), v. a., to take wholly or completely, i. e.,
1. In gen., to consume, devour, waste, squander, annihilate, destroy, bring to naught, kill.a. Of inanimate things: “faciat quod lubet: Sumat, consumat, perdat,” Ter. Heaut. 3, 1, 56; cf. Sall. C. 12, 2: “patrimonium per luxuriam,” Cic. Rosc. Am. 2, 6: “bona paterna,” Quint. 3, 11, 13; 3, 11, 16: “omnem materiam,” Ov. M. 8, 876: omne id aurum in ludos, Liv. 39, 5, 9; Val. Max. 3, 1, 1 fin.; cf. 2. b infra: “omnes fortunas sociorum,” Caes. B. G. 1, 11; cf.: “omnes opes et spes privatas meas,” Sall. H. Fragm. 2, 96, 2 Dietsch: “omnia flammā,” Caes. B. C. 2, 14; cf.: [temple] “aedes incendio,” Liv. 25, 7, 6: “domum incendio,” Suet. Calig. 59: “consumpturis viscera mea flammis,” Quint. 6, prooem. § 3: “ viscera fero morsu,” Ov. M. 4, 113: “anulum usu,” id. P. 4, 10, 5; cf.: “ferrum rubigine,” to eat, consume, Curt. 7, 8, 15.—Of time, to spend, pass: “horas multas saepe suavissimo sermone,” Cic. Fam. 11, 27, 5:
THIS BURNING PASSION FUELING RELIGIONISM IS EASILY QUENCHED BY DISCIPLESKolax , a^kos, ho,A. flatterer, fawner, Ar.Pax756, Lys.28.4, Pl.Phdr. 240b, etc.; “tukhēs kolakes” Antipho Soph.65; “pantes hoi k. thētikoi kai hoi tapeinoi k.” Arist.EN1125a1, cf. 1108a29, Thphr.Char.2.1; parasite, Eup.159.1, Antisth. ap. D.L.6.4.2. in later Gr., = Att. goēs, Moer. p.113 P.II. lisping pronunciation of korax, Ar.V.45.
Aristoph. Wasps 1
Alas! it's our poor Athenian people, whom this accursed beast wishes to cut up and despoil of their fat.
Seated on the ground close to it, I saw Theorus, who had the head of a crow. Then Alcibiades said to me in his lisping way,  "Do you thee? Theoruth hath a crow'th head."Aristoph. Peace 756 After having delivered us from all these wearisome ineptitudes and these low buffooneries, he has built up for us a great art, like a palace with high towers,  constructed of fine phrases, great thoughts and of jokes not common on the streets. Moreover it's not obscure private persons or women that he stages in his comedies; but, bold as Heracles, it's the very greatest whom he attacks, undeterred by the fetid stink of leather or the threats of hearts of mud. He has the right to say, “I am the first ever dared to go straight for that beast with the sharp teeth  and the terrible eyes that flashed lambent fire like those of Cynna, surrounded by a hundred lewd flatterers, who spittle-licked him to his heart's content; it had a voice like a roaring torrent, the stench of a seal, the unwashed balls of a Lamia and the arse of a camel. I did not recoil in horror at the sight of such a monster, but fought him relentlessly to win your deliverance  and that of the islanders.” Such are the services which should be graven in your recollection and entitle me to your thanks. Yet I have not been seen frequenting the wrestling school intoxicated with success and trying to seduce young boys; but I took all my theatrical gear and returned straight home. I pained folk but little and caused them much amusement; my conscience rebuked me for nothing.Plat. Phaedrus 240a thinking that they would hinder and censure his most sweet intercourse with him. But he will also think that one who has property in money or other possessions will be less easy to catch and when caught will be less manageable; wherefore the lover must necessarily begrudge his beloved the possession of property and rejoice at its loss. Moreover the lover would wish his beloved to be as long as possible unmarried, childless, and homeless, since he wishes to enjoy as long as possible what is pleasant to himself. Now there are also other evils, but GodThe BEAST also identified the MAGGOTS which eat up the flesh.
Plat. Phaedrus 240b has mingled with most of them some temporary pleasure; so, for instance, a flatterer is a horrid creature and does great harm, yet Nature has combined with him a kind of pleasure that is not without charm,
and one might find fault with a courtesan as an injurious thing,
and there are many other such creatures
and practices which are yet for the time being very pleasant;
but a lover is not only harmful to his beloved
Thetikos servile, camp-followers of army, hireling, menial
Thērion , to (in form Dim. of thēr),
“hē mousikē aei ti kainon thērion tiktei” Anaxil.27, cf. Eup.132; ti de, ei autou tou thēriou ēkousate; said by Aeschines of Demosthenes,
III. as a term of reproach, beast, creature, “ō deilotaton su thērion” Ar.Pl.439, cf. Eq.273; “kolaki, deinō thēriō” Pl.Phdr.240b; “
III. as a term of reproach, beast, creature, hê mousikê aei ti kainon thêrion tiktei
A. Mousikos, musical, agônes m. kai gumnikoi choroi te kai agônes ta mousika music,
II. of persons, skilled in music, musical, X.l.c., etc.; poiêtikoi kai m. andres Pl.Lg.802b ; kuknos [minstrel] kai alla zôia; peri aulous - professional musicians, mousikos kai melôn poêtês, use with singing, skilled in speaking before a mob. Melody,
Of the phrase
mousikê aei ti kainon thêrion tikteiA. mousikos
B. aei always
C. kainos , esp. of new dramas, the representation of the new tragedies, (Aphrodisias dedicated to Aphrodite (ZOE); comedy, sexual love, pleasure, a woman's form of oath, Aster or Venus or ZOE.
D. Tikto mostly of the mother
E. of Rhea one of the zoogonic or vivific principlesRev. 17:3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
The concept of the cross is to cool the passions and pride of religionism: to recrucify Christ is to produce the laded burden or "spiritual anxiety created by religious rituals."
hupek-kauma , atos, to,
A. combustible matter, fuel, X.Cyr.7.5.22, Arist.Resp.473a5, Mete.341b19, al.: metaph. of food, as supplying animal heat, Hp.Aph.1.14,
2. metaph., provocative, incentive, “erōtos” X.Smp.4.25; “pollois hu. est' erōtos mousikē” Men.237, cf. Phld.Mus.p.80 K.; “hu. tēs nosou” Arist. Pr.859b19; “pothou kai kharitos” Plu.Lyc.15.
hēdonē , Dor. hadona (or in Trag. chorus hēdona S.OT1339), hē, (hēdomai) A.enjoyment, pleasure, first in Simon.71, S.l.c., Hdt.1.24, al.; prop. of sensual pleasures,Erōs , ōtos, ho, acc. erōn for
kharizesthai, to give way to pleasure, pleasant lusts, X.Mem.1.2.23, Ep.Tit.3.3, al.
than having two feet to be cast into hell,
into the fire that never shall be quenched:
Mark 9:46 Where their worm dieth not, and the fire is not quenched.
THE KING OF BABYLON PERSONIFYING LUCIFER THE SINGING AND HARP PLAYING PROSTITUTE.
Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. Isaiah 14:9
Hell from beneath is provoked to meet thee: all the great ones that have ruled over the earth have risen up together against thee, they that have raised up from their thrones all the kings of the nations Isaiah 14:9 LXX
All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? Isaiah 14:10
AII shall answer and say to thee, Thou also hast been taken, even as we, and thou art numbered amongst us. Isaiah 14:10 LXX
Thy pomp is brought down to the grave, and the noise of thy viols:the worm is spread under thee, and the worms cover thee. Isaiah 14:11
Isaiah 14:11 Thy pomp is brought down to the grave,
and the noise of thy viols: the worm is spread under thee,
and the worms (maggots)cover thee.carmen , ĭnis, n. (old form cas-men , Varr. L. L. p. 86 Bip.) [Sanscr. çasto 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).
5. A magic formula, an incantation:
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:
“barbaricum,” id. M. 11, 163.—With allusion to playing on the cithara:
Apollinem) concordant carmina nervis,
APOLLO and since he communicated oracles in verse, god of poetry and music,
presiding over the Muses
-infernus , a, um, adj. infer,
I. lower, that which lies beneath (mostly poet. and postAug.)
Thy glory has come down to Hades, and thy great mirth: under thee they shall spread corruption and the worm shall be thy covering. Isaiah 14:11 LXX
 detracta est ad inferos superbia tua concidit cadaver tuum subter te sternetur tinea et operimentum tuum erunt vermes
-Superbĭa I. In a bad sense, loftiness, haughtiness, pride, arrogance
2. Conceit, vanity: “legatos, velut ad ludibrium stolidae superbiae in senatum vocatos esse,” Liv. 45, 3, 3.—3. Rudeness, discourtesy: “superbiam tuam accusant, quod negent te percontantibus respondere,” Cic. Fam. 7, 16, 3.— *-ludībrĭum I. a mockery, derision, wantonness. A laughing-stock, butt, jest, sport B. A scoff, jest, sport: to reproach jestingly, scoff, such a drunkard as to be a standing jest, C. Abuse, violence done to a woman: in corporum ludibria deflere,
Dan 3:5 That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
Dan 3:6And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.
Ex-tollo II. Trop., to raise, elevate, exalt: “orationem amplificationibus,” Quint. 12, 10, 62; cf.Phaedrus. The Mountain in Labor
Orātĭo , ōnis, f. oro, E. A prayer, an address to the Deity (eccl. Lat.): “respice ad orationem servi tui,” Vulg. 3 Reg. 8, 28: “per orationes Dominum rogantes,” id. 2 Macc. 10, 16: “pernoctans in oratione Dei,” id. Luc. 6, 12.—Also absol., prayer, the habit or practice of prayer: “perseverantes in oratione,” Vulg. Act. 1, 14: “orationi instate,” id. Col. 4, 2; cf. Gell. 13, 22, 1.
Quint. Inst. 12 10.62 Such an orator will also exalt his style by amplification and rise even to hyperbole, as when Cicero cries, “What Charybdis was ever so voracious!” or “By the god of truth, even Ocean's self,” etc. (I choose these fine passages as being familiar to the student). It is such an one that will bring down the Gods to form part of his audience or even to speak with him, as in the following, “For on you I call, ye hills and groves of Alba, on you, I say, ye fallen altars of the Albans, altars that were once the peers and equals  of the holy places of Rome.” This is he that will inspire anger or pity, and while he speaks the judge will call upon the gods and weep, following him wherever he sweeps him from one emotion to another, and no longer asking merely for instruction.
The Mountain labor'd, groaning loud,
On which a num'rous gaping crowd
Of noodles came to see the sight,
When, lo ! a mouse was brought to light!
This tale 's for men of swagg'ring cast,
Whose threats, voluminous and vast,
With all their verse and all their prose,
Can make but little on 't, God knows.
As Ninus or Nimrod, was worshipped as the son of his own wife, and that wife Aurora, the goddess of the dawn, we see how exact is the reference to Phaethon, when Isaiah, speaking of the King of Babylon, who was his representative, says, "How art thou fallen from heaven, O Lucifer, son of the morning" (Isa 14:12). The marriage of Orion with Aurora; in other words, his setting up as "The kindler of light," or becoming the "author of fire-worship," is said by Homer to have been the cause of his death, he having in consequence perished under the wrath of the gods.
That Phaethon was currently represented as the son of Aurora, the common story, as related by Ovid, sufficiently proves. While Phaethon claimed to be the son of Phoebus, or the sun, he was reproached with being only the son of Merops--i.e., of the mortal husband of his mother Clymene (OVID, Metam.).
Amos 5:23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
Mark 9:47 And if thine eye offend thee, pluck it out:
it is better for thee to enter into the kingdom of God with one eye,
than having two eyes to be cast into hell fire:
Mark 9:48 Where their worm dieth not,
and the fire is not quenched.
Mark 9:49 For every one shall be salted with fire, and every sacrifice shall be salted with salt.
Mark 9:50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it?
Have salt in yourselves, and have peace one with another.
Peter defined the likely problem with those who refuse to speak the Word as revealed and left for our memory.
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 while they feast with you;
Entrupo (g1792) en-troo-fah'-o; from 1722 and 5171; to revel in: - sporting selves.
-truphaô , ( [truphê] )
A. live softly, luxuriously, fare sumptuously,,,, en agkalais mētros truphēsai, of a child, E.Ion 1376, cf. Ba.969; “t. en tais esthēsi” Isoc.2.32; “t. kai megaloprepōs diaitasthai” X.Ath.1.11; “leukos anthrōpos, pakhus, argos . . , eiōthōs truphan” Sosicr. 1, cf. Ep.Jac.5.5, Gal.6.416, etc.; paison, truphêson, zēson: apothanein se dei Epigr.Gr.362.5 (Cotiaeum, ii/iii A. D.).
2. part. truphōn as Adj., effeminate, luxurious, Ar.Nu.48, etc.; “t. kai amelēs” Pl.Lg.901a; “to truphōn” effeminacy, Ar.V.1455 (lyr.); also of things, dainty, delicate, “basilikē kai truphōsa paideia” Pl.Lg.695d; “aspida . . truphōsan”
paison paizô [pais]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.
-Sophocles, Antigone Soph. Ant. 791-empaizei, ‘wreaks her will’ in that contest which nika implies. We find “empaizō” with a dat. (1) of the object, as Her. 4.134 “empaizontas hēmin”, ‘mocking us’: (2) of the sphere, as Ar. Th. 975 “khoroisin empaizei”, ‘sports in dances.’ The “en” of “empaizei” here might also be explained as (a) in the “imeros”, or the “blephara”, i.e. by their agency: or (b) ‘on her victim.’ But the interpretation first given appears simpler. (Cp. Vergil's absol. use of illudere, G. 1. 181, “Tum variae illudant pestes.”）
 You seize the minds of just men and drag them to injustice, to their ruin. You it is who have incited this conflict of men whose flesh and blood are one.  But victory belongs to radiant Desire swelling from the eyes of the sweet-bedded bride. Desire sits enthroned in power beside the mighty laws.  For in all this divine Aphrodite plays her irresistible game.illūdo (inl- ), si, sum, 3 (acc. to the first conj. illudiabant, Gell. 1, 7, 3;I. perf. subj. inlusseris, Cic. Lael. 26, 99 Bait., Lahm.), v. n. and a. [in-ludo].I. Neutr., to play at or with any thing, to sport with, amuse one's self with (syn. colludo; cf. ludificor).
A. In gen., to play at or with any thing (poet. and very rare): “illusas auro vestes,
“artes,” Ov. M. 9, 66: “ipsa praecepta (rhetorum),” Cic. de Or. 1, 19, 87
“voces Neronis, quoties caneret,” Tac. A. 14, 52
căno , cĕcĭni, cantum (ancient o produce melodious sounds, whether of men or animals; later, with a designation of the subject-matter of the melody, as v. a., to make something the subject of one's singing or playing, to sing of, to celebrate, or make known in song, etc.I. Neutr., to utter melodious notes, to sing, sound, play.
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,” and the leafy forest everywhere resounds with young birds, Lucr. 1, 256; Auct. Aetn. 295.
-Nikaô [nikê] I. absol. to conquer, prevail, vanquish,Used with:
2. generally of passions, etc., to conquer, to overpower, Il.; bareian [heavy burden] hêdonên nikate me ye force me to grant you pleasure against my will, Soph.; c. inf., mêd' hê bia se nikêsatô misein let not force prevail on thee to hate, id=Soph
-Aeidō (aweidō), fut. aeisomai, aor. ind. aeise, imp. aeison, inf. aeisai: sing—I. trans., paiēona, klea andrōn, ‘lays of heroes;’ also w. acc. of the theme of minstrelsy, mēnin, Il. 1.1; Akhaiōn noston, Od. 1.326; with hōs, Od. 8.514; acc. and inf., Od. 8.516.—II. intrans., mal' aeisai, ‘merrily’, liga, kalon (adv.); met. of the bow-string, Od. 21.411.
Used with: anaballô, A. throw up, “khoun ex orugmatos” Th.4.90, cf
B. more freq. in Med., strike up, begin to play or sing (cf. “anabolē” 11), “anaballeto kalon aeidein” Od.1.155, 8.266, Theoc.6.20: abs., “anabaleo” Pi.N.7.77; “anabalou” Ar.Pax1269: c. acc., “eukhēn a. tō Erōti
-Hom. Od. 21.401  And he held it in his right hand, and tried the string, which sang sweetly beneath his touch, like to a swallow in tone. But upon the wooers came great grief, and the faces of them changed color, and Zeus thundered loud, shewing forth his signs. Then glad at heart was the much-enduring, goodly Odysseus  that the son of crooked-counselling Cronos sent him an omen, and he took up a swift arrow, which lay by him on the table, bare, but the others were stored within the hollow quiver, even those of which the Achaeans were soon to taste. This he took, and laid upon the bridge of the bow, and drew the bow-string and the notched arrow
-Audē , Dor. auda , h(,2. generally, sound or twang of the bow-string, “kalon aeise khelidoni eikelē audēn” Od.21.411; of a trumpet, E.Rh.989; of the tettix, Hes.Sc.396; of the sound emitted by the statue of Memnon, Epigr.Gr.990.7 (Balbilla).2. oracle, Id.IT976.
Shouldn't we worry about people who teach "eat, drink and be merry for tomorrow we die?"
If people like Jehovah's Witnessess, Christadelphians, Seventh-Day Adventists who preach Annihilationism, and are dedicated to making church life calculated to destroy the spiritual life and "make the lambs dumb before the slaughter" just "go to sleep" then Scripture has no meaning.