Matthew 11 

Response to "Peck" and "Marc s" defending the use of music and musicians in the Church of Christ.  Marc s rejects the idea that SPEAK as excluding all forms of what Jesus identified as the hypocrites and takes the liberty to gloat: "Oh yeah, I'm familiar with his beliefs. As I said on that thread, the splitting off of his comments should likely happen more often." Marc s. So, I have split off Peck and Marc s for a much broader debate.

See a further study of Matthew 11  which pronounces woes all who perform religious roles in the belief that they can aid or enhance the Word of God. This will provide links to original texts.

I recommend Erasmus' in praise of Folly which mocks all religious teknokrats.

Take away this salt of life, and the orator may even sit still with his action,

the musician with all his division will be able to please no man,
player be hissed off the stage, the poet and all his Muses ridiculous, the painter with his art contemptible, and the physician with all his slip-slops go a-begging. 

As if anyone hearing an ass bray should take it for excellent music, or a beggar conceive himself a king. And yet this kind of madness, if, as it commonly happens, it turn to pleasure, it brings a great delight not only to them that are possessed with it but to those also that behold it,
        though perhaps they may not be altogether so mad as the other,
        for the species of this madness is much larger than the people take it to be.

For one mad man laughs at another, and beget themselves a mutual pleasure.
Nor does it seldom happen that he that is
the more mad, laughs at him that is less mad.

Or to what purpose is it I should mind you of our professors of arts? Forasmuch as this self-love is so natural to them all that they had rather part with their father's land than their foolish opinions; 

but chiefly players, fiddlers, orators, and poets, of which the more ignorant each of them is, the more insolently he pleases himself, that is to say vaunts and spreads out his plumes.

And like lips find like lettuce; nay, the more foolish anything is,
the more 'tis admired, the greater number being ever tickled at the worst things, because, as I said before,

most men are so subject to folly

This is important because when God pours out the WINESKINS of His wrath the word is ORGE or He turns seemingly sane men into singers, rhetoricians, jesters and buffoons.
-Aristotle Poetics [941b]  if convicted. Theft of property is uncivilized, open robbery is shameless: neither of these has any of the sons of Zeus practiced, through delight in fraud or force. Let no man, therefore, be deluded concerning this or persuaded either by poets or by any perverse myth-mongers into the belief that, when he thieves or forcibly robs, he is doing nothing shameful, but just what the gods themselves do.1 That is both unlikely and untrue; and whoever acts thus unlawfully is neither a god at all nor a child of gods;
Hermes is specially in mind, as notorious for his thefts and frauds;
Mutholog-os , ho,

A. teller of legends, romancer, joined with poiêtês, Id.R.392d, cf. 398b, Lg.664d, Thphr.HP4.13.2, LXX Ba.3.23; used of Hdt. by Arist. GA756b6. 

-[941c] and this the lawgiver, as it behoves him, knows better than the whole tribe of poets. He, therefore, that hearkens to our speech is blessed, and deserves blessing for all time; but he that hearkens not shall, in the next place, be holden by this law:--If anyone steals any piece of public property, he shall receive the same punishment, be it great or small. For he that steals a small thing steals with equal greed, though with less power, while he that takes a large thing which he has not deposited does wrong to the full;

-[620c] [620c] After her, he said, he saw the soul of Epeius,1 the son of Panopeus, entering into the nature of an arts and crafts woman. Far off in the rear he saw the soul of the buffoon Thersites 2 clothing itself in the body of an apePithêkos A. ape, monkey, 2. nickname for a trickster, jackanapes,

Click for an index of Erasmus' takes on ALL of the clergy.

Because Marc s posted a thread under my name and gladly accepted the "children piping in the marketplace" I have posted this discussion of the MARK between the new marketplace religion of "wine, women and song" even as they lie about all of the "instrument" terms in the Bible and church history, and the Church of Christ and accept running off 300 outof the 900 "owners" to clearly "make a place in the mainstream  for those who both amuse and repulse us." That was the boast that the homosexual community would take over the churches after taking captive music and the media.

In a DEBATE over whether DEBATE is proper for the church, we noted that the ekklesia has the same meaning as the synagogue. That meant to "gather" the people to read the word and speak one to another.  The word is not preach but dialog or dispute. After discussing that portion of the read Word, the group tried to "gather" or assemble their understanding. The word SPEAK specificially means the opposite of rhetoric, singing, playing instruments or any thing that would hinder the sullogizing process.

In Romans 14 Paul outlawed doubtful disputations meaning discussing the persons OWN pet ideas, sermons or songs.  Romans 14 defines the "synagogue" and in a number of places contrast the "out of church" or marketplace activities as NOT permitted in the ekklesia or synagogue.

In contrast to the Bible and historic understanding modern religions or cults have stopped the dialog and imposed the rhetoricians, singers and musicians Jesus CAST out to the marketplace along with all of the other pollutants and polluters. In those areas music, sexuality and peversions were MARKS Jesus and Paul and all decent early churches excluded. The Apostolic Constitutions about the year 200 by The Church of Christ lumped musicians, prostitutes and Sodomites together.

The ONLY role of the ekklesia or synagogue (Paul's word) was to READ, discuss or DIALOG the Word, admonish one another to obey the doctrine, TEACH the Death of Christ in the Lord's Supper, and GO HOME.  Paul warned about the weak (effeminate) or SOFT people in the area of the MEAT markets (Agora), SILENCED them and commanded SPEAKING "that which is written." ONLY. The thing which DESTROYED the SYLLOGISM nature of the Ekklesia or Church is identified by the SOFT:


g. of reasoning, weak, loose, logosIsoc.12.logoslian m. Arist.Metaph.1090b8 . Adv. -kôs, sullogizesthai to reason loosely

e. of music, soft, effeminate, m. harmoniai    melos lyric poetry, choral songs opposite Epic,
2. music to which a song is set, tune, logou te kai harmonias kai rhuthmoum

In the same chapter Jesus will claim that the people went out to see a SOFT John the Baptist and then consigned the pipers, singers and dancers to the Agora where SECTS werel identified by their diet (Rom 15) but all dallied to see and hear the dogs or catamites, singers, dancers, drama, pagan rituals and buy and sell.  The PSALLO rope was used to MARK them as polluted as they were forced to go up to the PNYX to attend ekklesia (church) for verbal instructions only.

The literature warns that the MARKET place musicians (parasites) often invaded the ekklesia (church) and discovered that they could pervert the whole assembly by sexual favors, fawning like dogs, making music all to get eat without working.  


-[395] Sophistry is not wisdom, and to indulge in thoughts beyond man's ken is to shorten life; and if a man on such poor terms should aim too high, he may miss the pleasures in his reach.

These, to my mind, are the ways of madmen and idiots. Oh! to make my way to Cyprus, isle of Aphrodite, where dwell the love-gods strong to soothe man's soul, or to Paphos, which that foreign river, never fed by rain, enriches with its hundred mouths!

-[402] Oh! lead me, Bromian [Dionysus "to roar"] god, celestial guide of Bacchic pilgrims, to the hallowed slopes of Olympus, where Pierian Muses have their haunt most fair.

Bromian also of music, lura bremetai kai aoida Pi.N.11.7

Pindar Nemean 11. [6] often they worship you, first of the gods, with libations, and often with the savor of burnt sacrifice. Lyres and songs peal among them, and Themis, who belongs to Zeus the god of hospitality,

There dwell the Graces; there is soft desire; there thy votaries may hold their revels freely.
The joy -[417] of our god, the son of Zeus, is in
banquets, his delight is in peace, that giver of riches and nurse divine of youth. Both to rich and poor alike hath he granted the delight of wine, that makes all pain to cease;

CHARA or CHARIS which is the "goddess" of Charismatic which involves pederasty among ALL "priesthoods." That is why Jesus died to "fire the doctors of the Law who take away the key to knowledge."

The SELF pleasure Paul outlawed identifies the prophesied REPROACHES of Jesus which means to MAKE HIM NAKED to expose his PUDENDA. That is, it was prophesied and said to have been fulfilled that the TRIUMPH OVER of Jesus and the PERSONA of Judas with his flute case meant that they sodomized Jesus as the warrior musicians MOCKED him: maybe THAT is why people want to LEAVE Jesus hanging on the cross quite naked?

Matt. 11:6 And blessed is he, whosoever shall not be offended in me.
4624. skandalizo, skan-dal-id´-zo; from 4625; to entrap, i.e. trip up (figuratively, stumble (transitively) or entice to sin, apostasy or displeasure):  (make to) offend. 

And as they departed, Jesus began to say unto the multitudes concerning John
        What went ye out into the wilderness to see? 
        reed shaken with the wind? Matt 11:7

Don-eô, A. shake, of the effects of the wind, to de te pnoiai doneousin they shake the young tree, agitate, excite,
(but d. kardian to agitate one's mind, Fr.8); “osmē . . muktēra doneiMnesim.4.60; “hēmas edonēsen mousikēAlciphr.Fr.6.12:—Pass., Asiē edoneeto Asia was in commotio
kardian to agitate one's mind
,II. of sound, murmur, buzz, of bees, prob. in h.Merc.563; d. throon humnōn rouse the voice of song, Pi.N.7.81:—also in Med. or Pass., “luran te boai kanakhai t' aulōn doneontaiId.P.10.39; of bees, Choeril.2; “rhoizēmasin aithēr doneitaiAr.Av.1183.—Poet. word, used in Ion., X.Smp.2.8, and late Prose; of medical percussion, Aret.SD2.1.
Id.P.10.39  Pindar, Pythian 10. He can never set foot in the bronze heavens; but whatever splendor we mortals can attain, he reaches the limit of that voyage. Neither by ship nor on foot could you find [30] the marvellous road to the meeting-place of the Hyperboreans— Once Perseus, the leader of his people, entered their homes and feasted among them, when he found them sacrificing glorious hecatombs of donkeys to the god. In the festivities of those people [35] and in their praises Apollo rejoices most, and he laughs when he sees the erect arrogance of the beasts. The Muse is not absent from their customs; all around swirl the dances of girls, the lyre«s loud chords and the cries of flutes. [40] They wreathe their hair with golden laurel branches and revel joyfully.nto that sacred race; without toil or battles [43] they live without fear of strict Nemesis
Throon humnon: rouse the voice in song.
throos , Att. throus , o(, (threomai)
A. noise as of many voices, ou gar pantōn ēen homos th. Il.4.437; poet. of musical sounds, “poluphatos th. humnōnPi.N.7.81; th. aulōn Epic. ap. Plu.2.654f.
2. murmur of a crowd or assembly, Th.4.66, 8.79, D.H.6.57, etc.
II. report, rumour, X.Cyr.6.1.37, Plu.Galb.26Humnos a hymn, ode, in praise of gods or heros.
Pindar, Olympian 1. [1] Water is best, and gold, like a blazing fire in the night, stands out supreme of all lordly wealth. But if, my heart, you wish to sing of contests, [5] look no further for any star warmer than the sun, shining by day through the lonely sky, and let us not proclaim any contest greater than Olympia. From there glorious song enfolds the wisdom of poets, 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, which we men often play around his hospitable table. Come, take the Dorian lyre down from its peg
AESCHYLUS, AGAMEMMNON 998. Of their coming home I learn with my own eyes and need no other witness. [990] Yet still my soul within me, self-inspired, intones the lyreless dirge of the avenging spirit, and cannot wholly win its customary confidence of hope. [995] Not for nothing is my bosom disquieted as my heart throbs against my justly fearful breast in eddying tides that warn of some event. But I pray that my expectation may fall out false [1000] and not come to fulfilment.
Pi.N.7.81 Pindar, Nemean Odes 7
[22] since there is a certain solemnity in his lies and winged artfulness,
        and poetic skill deceives, seducing us with stories,
        and the heart of the mass of men is blind.
Strike up the song! The Muse welds together gold and white ivory with coral, the lily she has stolen from beneath the ocean's dew. [80] But in remembrance of Zeus and in honor of Nemea, whirl a far-famed strain of song, softly.
          On this spot it is fitting to sing with a gentle voice of the king of gods.
To plough the same ground three or four times [105] 
is poverty of thought
like babbling "Corinth of Zeus" to children.

Jesus always spoke or acted parables to "fool the fools" from the foundation of the world. Probably no person at the preacher or musician level knows that they are MARKED or identified by Jesus so those with eyes and ears will not be TRIUMPHED OVER as Psalm 41 says that Judas would try in a musical sense.  You may want to click on the Dead Sea version of Psalm 41.

The effeminate priests of Dionysus shook the thyrus or bundle of reeds. In addition, the reed was vital in the seductive process of the serpent: 0.Idiot

Behold! the Holy Idiot, lost within 
A private world. He'll have the chance to win 
New freedom from confining rules. 
Rejoice The madness! For it brings another choice. 
Now let the Saturnalia begin

When the time comes, as it always does, when the old rules, conceptual structures, prejudices and beliefs are no longer adequate to the challenges at hand, then a Divine Maniac is needed. He or she lives in a private world, and so is not bound by the shared conventions, preconceptions or norms of the society. The Gods - or Chance - select the Idiot who will become the savior who will transform society. He is elevated to King for a short time (for only so much madness can be tolerated), and must undergo many transformations before, with luck, he rejuvenates the world. [Second Incarnation]

It is appropriate that 0.Idiot leads the trumps for, according to Cartari (Imagini degli Dei, 1647), Bacchus invented the "triumph" in the form of the wild processions of maenads, panthers and other creatures, which he led (Williams 31). Indeed, Latin triumphus or triumpus comes from Etruscan, which got the word from Greek thriambos, a hymn to Bacchus (Bonfante, p. 17). Our image is based on the famous Townley Vase (2nd cent. BCE), which depicts a Bacchanalian triumph.

What men or gods are these? What maidens loath? What mad pursuit? What struggle to escape? What pipes and timbrels? What wild ecstasy? - Keats, "Ode to a Grecian Urn"

Fig trees, which are sacred to Dionysos, represent both vitality and enlightenment. The figleaf is shaped like male genitalia and the fig fruit like female genitalia; to this day in Europe the fica (sign of the fig/vulva), a gesture made by placing the thumb between the first two fingers, is used for protection (as also are phallic gestures). The Bodhi, under which the Buddha found enlightenment, was a fig tree; so also our Idiot will be illuminated beneath fig-laden branches. (Biedermann s.vv. fig; fig, sign of the; Cooper s.v. fig)

The thyrsus (pine-cone tipped staff) is a phallic symbol representing the life force. Its staff is a stalk of the narthex (giant fennel), which Prometheus used to convey the celestial fire to humanity (see 12.Hanged Man). The jester is consistently associated with the phallus as a symbol of fertility and lewdness (lewd jokes were an essential part of several Greek religious festivals, including the Eleusinian Mysteries and the Anthesteria, in both of which Dionysos had an important role, and the Thesmophoria). (Biedermann s.v. thyrus; Cooper s.v. thyrsos; Nichols 28)

Lets back up and see  how Adam and Eve Fell: 

Of the Transmission of the Art of Playing the Harp, that is to say of Music and Singing and Dancing.
Yôbâl (Jubal) and Tôbalkin (Tubal-Cain), the two brethren, the sons of Lamech, the blind man, who killed Cain, invented and made all kinds of instruments of music.
Jôbâl made reed instruments, and harps, and flutes, and whistles,
 and the devils went and dwelt inside them.
When men blew into the pipes, the devils sang inside them,
and sent out sounds from inside them.
And Satan had been made ruler (or prince) of that camp Fol. 12b, col. 2. And when the men and women were
stirred up to lascivious frenzy by the devilish playing of the reeds which emitted musical sounds
and by the harps which the men played
through the operation of the power of the devils
and by the sounds of the tambourines and of the sistra 
which were beaten and rattled through the agency of evil spirits,
the sounds of their laughter were heard in the air above them, 
and ascended to that holy mountain.
The "parable" not well hidden from the literate means:
Saleuo (g4531) sal-yoo'-o; from 4535; to waver, i.e. agitate, rock, topple or (by impl.) destroy; fig. to disturb, incite: - move, shake (together), which can [-not] be shaken, stir up.
Salos (g4535) sal'-os; prob. from the base of 4525; a vibration, i.e. (spec.) billow: - wave.
Saino (g4525) sah'ee-no; akin to 4579: to wag (as a dog its tail fawningly), i.e. (gen.) to shake (fig. disturb): - move.
Salpigc (g4536) sal'-pinx; perh. from 4535 (through the idea of quavering or reverberation): a trumpet: - trump (- et).


THUS hath the Lord God shewed unto me: and behold a basket of summer fruit. Amos 8:1

And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon my people of Israel; I will not again pass by them any more. Amos 8:2

A basket:

Keluwb (h3619) kel-oob'; from the same as 3611; a bird-trap (as furnished with a clap-stick or treadle to spring it); hence a basket (as resembling a wicker cage): - basket, cage.

As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich. Je.5:27

Keleb (h3611) keh'leb; from an unused root mean. to yelp, or else to attack; a dog; hence (by euphemism) a male prostitute: - dog.

For dogs have compassed me: the assembly [multitude, swarm] of the wicked have inclosed me: they pierced my hands and my feet. Ps.22:16
Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. Is.56:11

And I will appoint over them four kinds, saith the Lord: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy. Je.15:3

-Aeschylus, Suppliant Women The tender ripeness of summer fruit is in no way easy to protect; beasts despoil it--and men, why not?-- [1000] and brutes that fly and those that walk the earth. Love's goddess spreads news abroad of fruit bursting ripe. . . . So all men, as they pass, [1005] mastered by desire, shoot an alluring arrow of the eye at the delicate beauty of virgins. See to it, therefore, that we do not suffer that in fear for which we have endured great toil and ploughed the great waters with our ship; and that we bring no shame to ourselves and exultation to our enemies

-Opôr-a belonging to bakcheios III. metaph., life's summer, the time of youthful ripeness, Pi.I.2.5 ;

Bacchus or Dionysus was the old wineskin god involved in most religions of the area including the Jews. From their musical idolatry at Mount Sinai where God turned them over to worship the starry host we should not hesitate to admit that they WORSHIPPED the starry host


Here Symmachus, greatly wondering at what was spoken, says: What, Lamprias, will you permit our tutelar god,

called Evius, the inciter of women, famous for the honors he has conferred upon him by madmen, to be inscribed and enrolled in the mysteries of the Jews?

Or is there any solid reason that can be given to prove Adonis to be the same with Bacchus? Here Moeragenes interposing, said: Do not be so fierce upon him, for I who am an Athenian answer you, and tell you, in short, that these two are the very same.

And no man is able or fit to bring the chief confirmation of this truth, but those amongst us who are initiated and skilled in the triennial [Greek omitted] or chief mysteries of the god.

But what no religion forbids to speak of among friends, especially over wine, the gift of Bacchus, I am ready at the command of these gentlemen to disclose.

When all the company requested and earnestly begged it of him; first of all (says he), the time and manner of the greatest and most holy solemnity of the Jews is exactly agreeable to the holy rites of Bacchus; for that which they call the Fast they celebrate in the midst of the vintage, furnishing their tables with all sorts of fruits while they sit under tabernacles made of vines and ivy; and the day which immediately goes before this they call the day of Tabernacles.

Within a few days after they celebrate another feast, not darkly but openly, dedicated to Bacchus, for they have a feast amongst them called Kradephoria, from carrying palm-trees, and Thyrsophoria, when they enter into the temple carrying thyrsi.

What they do within I know not; but it is very probable that they perform the rites of Bacchus. First they have little trumpets, such as the Grecians used to have at their Bacchanalia to call upon their gods withal.

Others go before them playing upon harps, which they call Levites, whether so named from Lusius or Evius,--either word agrees with Bacchus.

And I suppose that their Sabbaths have some relation to Bacchus; for even now many call the Bacchi by the name of Sabbi, and they make use of that word at the celebration of Bacchus's orgies.

And this may be discovered out of Demosthenes and Menander. Nor would it be out of place, were any one to say that the name Sabbath was given to this feast from the agitation and excitement [Greek omitted] which the priests of Bacchus display.

- Bakchias A. of or belonging to Bacchus and his rites,botrusS.Fr.255.2; “nomosE.Hec.686 (lyr.); “rhuthmosX.Smp.9.3, etc.: hence, frenzied, rapt,B. Dionusosh.Hom.19.46, cf. Hdt.4.79; o( “B. theosS.OT1105 (lyr.); “Bakkheie despot'Ar.Th.988 (lyr.), cf. IG4.558.20 (Argos), etc.; ton B. anakta, of Aeschylus, Ar.Ra.1259.

The PSALLO rope made from REEDS has another meaning:

schoin-iôn II. an effeminate air on the flute, Plu.2.1132d,1133a, Poll.4.65,79.

This is repeated in th end time for the speakers, singers and musicians as FRUITS working for the Mother of Harlots.

And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. Rev 18:14

-Nomos , ho, ( [nemô] ) can mean "the Law of God" without respect to MOSES.
A. that which is in habitual practice, use or possession, not in Hom. (cf. J.Ap.2.15), though read by Zenod. in Od.1.3.
I. usage, custom, [Mousai] melpontai pantôn te nomous kai êthea kedna Hes.Th.66n. archaios aristos
II. melody, strain,oida d' ornikhōn nomōs pantōnAlcm.67; “n. hippiosPi.O. 1.101; “Apollōn hageito pantoiōn n.Id.N.5.25; “n. polemikoiTh.5.69; “epēlalaxan Arai ton oxun n.A.Th.952 (lyr.); “krektoi n.S.Fr. 463, cf. AP9.584: metaph., “tous Haidou n.S.Fr.861.
2. esp. a type of early melody created by Terpander for the lyre as an accompaniment to Epic texts, “n. orthiosHdt.1.24; “n. BoiōtiosS.Fr.966; “n. kitharōdikoiAr.Ra.1282, cf. Pl.Lg.700d, Arist.Po.1447b26, Pr.918b13, etc.; also for the flute, “n. aulōdikosPlu.2.1132d; without sung text, n. aulētikos ib.1133d, cf. 138b, Poll.4.79; later, composition including both words and melody, e.g. Tim.Pers.

-Mousa 1 [*maô] I. the Muse, in pl. the Muses, goddesses of song, music, poetry, dancing, the drama, and all fine arts, Hom.: the names of the nine were Clio, Euterpe, Thalia, Melpomene, Terpsichore, Erato, Polymnia or Polyhymnia, Urania, and Calliope, Hes.,

II. mousa, as appellat., music, song, Pind., Trag.:--also eloquence, Eur.:--in pl. arts, accomplishments, Ar., Plat.

Melpô to sing or CELEBRATE. This "arousal singing" was always associated with Phoibos who was the BRIGHT ONE who is also Lucifer and Zoe. He competed with the Pythian spirit Paul cast out of the little TRAFFICING girl USED by men.

The MARK on the forehead:
III. metaph., life's summer, the time of youthful ripeness, Pi.I.2.5 ripe virginity,

Pindar, Isthmian 1.[1] The men of old, Thrasybulus, who mounted the chariot of the Muses with their golden headbands, joining the glorious lyre, lightly shot forth their honey-voiced songs for young men, if one was handsome and had [5] the sweetest ripenesssweet gentle-voiced odes did not go for sale that brings to mind Aphrodite on her lovely throne. [6] For in those days the Muse was not yet a lover of gain, nor did she work for hire. And, with silvered faces, from honey-voiced Terpsichore. But as things are now, she bids us heed [10] the saying of the Argive man, which comes closest to actual truth: [11] “Money, money makes the man,” he said, when he lost his wealth and his friends at the same time. But enough, for you are wise. I sing the Isthmian victory with horses, not unrecognized, which Poseidon granted to Xenocrates,

And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; Rev 18:22

Matt. 11:8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings houses.

Soft is: 

Malakos (g3120) mal-ak-os'; of uncert. affin.; soft, i.e. fine (clothing); fig. a catamite: - effeminate, soft.\

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 1 Corinthians 6:9 

Abusers are: 
(g733) ar-sen-ok-oy'-tace; from 730 and 2845; a sodomite: - abuser of (that defile) self with mankind.

Arren (g730) ar'-hrane; or arsen +tx ar'-sane; prob. from 142; male (as stronger for lifting): - male, man

Here is what Paul OUTLAWED by the soft fellas from the marketplace MARKED by meats: 
Airo (g142) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).
Zêson zaô I. to live, Hom., etc.; elenchiste zôontôn vilest of living men, rheia zôontes living at ease, of the gods, zên apo tinos to live off or on a thing, zôn katakauthênai to be burnt aliveeffeminate, luxurious
zôê A. living, i.e. one's substance, property, to get one's living by Hdt.8.105
II. zôê,= graus 11 , the scum on milk, grausI. an old woman, rheia  theoi rheia zôontes the gods who live at ease,  melei, kitharis kai aoidê,kithar-is,  II. playing on the cithara kai aoidê, parasi-ta-tio ,  I. a playing the parasite, sponging, aoid-ê 2. act of singing, song, spell, incantation,  
III. give oneself airs, be dainty, fastidious, spoiled pets en tais ekklêsiais t. kai kolakeuesthai, of the people,

Paul warned about the people from the AGORA who invaded the EKKLESIA

1 Cor 6:10 Nor thieves, nor covetous, nor drunkards, nor revilers,
          .. nor extortioners, shall inherit the kingdom of God.

Plenoecia (g4124) pleh-on-ex-ee'-ah; from 4123; avarice, i.e. (by impl.) fraudulency, extortion: - covetous (-ness) practices, greediness.

1Th.2:5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:

The SOFT parasites from the MARKETPLACE where Jesus consigned the pipers, singers and dancers made a living by flattery

Kolakeia (g2850) kol-ak-i'-ah; from a der. of kolac , (a fawner); flattery: - flattering kolak-euô

Softened, rendered mild, He MADE OFF with your food and he also MADE poetry, b.r epresent in poetry, invent and c. describe in verse, make war, make one senseless 

Jesus and Paul being LITERATE knew how to WARN the ekklesia people about the invasion of the parasite musicians who would do ANYTHING to keep from having to work.  Paul identifies them as the MANY: "If they will not work then neither shall they eat." In history an evangelist got no more than three days to tell THEM what he knew and they did not. Then a "Phoebe" got him a job or a ticket on the next donkey leaving town.

Ar.Eq.48 Aristophanes, Knights
[40] I will begin then. We have a very brutal master, a perfect glutton for beans, and most bad-tempered; it's Demos of the Pnyx, [EKKLESIA] an intolerable old man and half deaf. The beginning of last month he bought a slave, a Paphlagonian tanner, [45] an arrant rogue, the incarnation of calumny. This man of leather knows his old master thoroughly; he plays the fawning cur, flatters, cajoles, wheedles, and dupes him at will with little scraps of leavings, which he allows him to get

[34] As it is, by persuasive arts [demagogue] and caresses [charis] they have brought you to such a frame of mind that in your assemblies [ekklesia or church] you are elated by their flattery and have no ear but for compliments, while in your policy and your practice you are at this moment running the gravest risks. For tell me, in Heaven's name, if the Greeks should call you to account for the opportunities that your carelessness has already thrown away, and should question you thus:

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;

Musicians and actors are always called parasites.

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

Truphaô , ( [truphê] )
Truphaô , ( [truphê] ) 
2.revel in, entoisagathoistinos LXXSi.14.4 ; delight in, enagathôsunêisou ib.Ne.9.25.

A. live softly, luxuriously, fare sumptuously,, en ankalais mêtros truphêsai, of a child, E.Ion 1376, cf. Ba.969; t. en tais esthêsi Isoc.2.32 ; t. kai megaloprepôs diaitasthai X.Ath.1.11 ; leukos anthrôpos, pachus, argos . . , eiôthôs truphan Sosicr. 1 , cf. Ep.Jac.5.5, Gal.6.416, etc.; paison, truphêson, zêson

paison paizô [pais] 4. to play (on an instrument), Hhymn. II. to sport, play, jest, joke, Hdt., Xen., etc.; p. pros tina to make sport of one, mock him,

III.give oneself airs, be dainty, fastidious, connected to the Polus , Spoiled pets: en tais ekklêsiais t. kai kolakeuesthai, of the people,

Charizô 2. gratify or indulge a humour or passion, 3. in erotic sense, grant favours to a man,

This is connected to the SELF PLEASING in Romans 15. Paul connects that to the REPROACHES Jesus was prophesied to suffer. This included at least attempted sodomy when they PIPED trying to force Jesus to sing and dance.

Koite (g2845) koy'-tay; from 2749; a couch; by extens. cohabitation; by impl. the male sperm: - bed, chambering, * conceive.

Liddell and Scott malakos , e, on, soft:

b. faint-hearted, cowardly,  
morally weak, lacking in self-control, malakos karterein pros hêdonas te kai lupas Pl.R.556c ; to truphôn kai m. Ar.V.1455 (lyr.); m. ouden endidonai not to give in from weakness or want of spirit, Hdt.3.51,105, Ar.Pl.488; ta m. indulgences, Epich.288, cf. X.Cyr.7.2.28.

d. = pathêtikos, PHib.1.54.11 (iii B.C.), 1 Ep.Cor.6.9, Vett.Val.113.22, D.L.7.173.

e. of music, soft, effeminate, m. harmoniai  

g. of reasoning, weak, loose, logos sullogizesthai to reason loosely, Id.Rh.1396b1 (Comp.); apodeiknuein -ôteron Id.Metaph.1025b13 .

3. weakly, sickly, -kôs echein to be ill, Hermipp.58, Ps.-Hdt. Vit.Hom.34, Luc.DDeor.9.1; -kôs diakeitai PCair.Zen.263.3 (iii B.C.).

Matt. 11:16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,

Matt. 11:17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

[17] dicunt cecinimus vobis et non saltastis lamentavimus et non planxistis

kuknos ,
metaph., minstrel, bard
melpsasa thanasimon goon 
Melpô ,Sing or celebrate a song and dance
Thansimos deadly, death song, of poisonous reptiles
Goos , ho, A.weeping, wailing, also of louder signs of grief, 3 Maccabees 1:18

mouso-polos , on, A.serving the Muses, poetic II. Subst., bard, minstrel, E.Alc. 445
Aoidos A.singer, minstrel, bard, 3.enchanter,S.Tr.1000. Eunouchos
Eunouchos A.castrated person, eunuch, employed to take charge of the women and act as chamberlain (whence the name, hotêneunênechôn), Hdt.3.130, al., Ar.Ach. 117, X.Cyr.7.5.60, etc.

spădo  I.Lit., one who has no generative power, an impotent person (whether by nature or by castration; hence more gen. Than castratus)
Gallos , ho,
A. priest of Cybele
II. eunuch, J.AJ4.8.40, PGnom.244, D.L.4.43.
Used with
Pempô ,

2. pompên p. conduct, or take part in, a procession, Hdt.5.56, Ar. Ec.757, Th.6.56, Lys. 13.80, D.4.26, etc.; p. chorous move in dancing procession, E.El.434(lyr.); Panathênaia p. Men. 494, Philostr. VA4.22 :--Pass., phallos Dionusôi pempomenos carried in procession in his honour, Hdt.2.49, cf. Plu.Aem. 32, Demetr.12; tês pompês hopôs an hôs kallistapemphthêi IG12.84.27 ; choros ho eis Dêlon pempomenos X. Mem.3.3.12.
gallans , antis, Part. [3. Gallus, II. A., analogous with bacchans from bacchor], I. raving or revelling like a priest of Cybele 
Euripides, Alcestis Chorus
[445]  Poets shall sing often in your praise
        both on the seven-stringed mountain tortoise-shell1
        and in songs unaccompanied by the lyre when at Sparta the month of Carnea comes circling round [450]  and the moon is aloft the whole night long, and also in rich, gleaming Athens.
Such is the theme for song that you have left for poets by your death.


(ta Karneia). A festival celebrated in honour of Apollo Carneus (“the protector of flocks”) as early as the time of the immigration of the Dorians. In keeping up the celebration, the Dorians characteristically gave it a warlike [p. 282] colour, by transforming their original pastoral deity into the god of their fighting army. The Carnea lasted nine days, from the 7th to the 15th of the month Carneus (August-September). The proceedings symbolized the life of soldiers in camp. In every three phratriae or obae nine places were set apart, on which tents or booths were put up. In these tents nine men had their meals in common. All ordinary proceedings were carried on at the word of command, given out by a herald. One part of the festival recalled its originally rural character. This was a race, in which one of the runners, supposed to symbolize the blessings of harvest, started in advance, uttering prayers for the city. The others, called “vintagerunners,” pursued him, and if they overtook him the occurrence was taken as a good omen; if they failed, as a bad one. After the twenty-sixth Olympiad (B.C. 676) a musical contest was added, at which the most celebrated artists in all Greece were accustomed to compete. The first artist who sang at this contest was Terpander 

In time I will add more MARKS of the BEAST.