The Agora

The Agora or Marketplace worship: "They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not pd; we have mourned to you, and ye have not wept. Luke 7:32"

The world is always divided between the Holy Places and the Market Places.

Remember that Jesus cast out the musical minstrels wanting to "aid" Him with the young girl: He cast them out "more or less violently" as one ejects dung. The message begins in Isaiah 30 where Christ promises to clear out the dung: the flute girls were regulated by the same official as the dung heap around the agora or marketplace.

Many people took their meals at the Agora or marketplace along with getting the news and taking a bath and looking for the next day work.  The Orphics were called "bean eaters" and drank no wine: the Dionysiacs went to the pagan temples to eat meat. The "days" when food was available were not always the same: one observed a special day by going to the pagan temple and buying or eating meat.  Paul notes that "food" has nothing to do with the kingdom of God.  However, Paul was not speaking of keeping the pagan worship days.

The believers met especially at the PNYX in Athens to attend the ekklesia: what the people did down in the marketplace was NOT permitted to intrude into the ekklesia on the First Day of the Week.  The PSALLO word specificially speaks of the polluted red rope (string) used to sweep the people who dallied around the food, wine and theatrical, rhetorical of musical performance were forced to attend the ekklesia: those so MARKED with the PSALLO rope would be fined and not permitted to participate.
Agora a^g, as, Ion. agorē , ēs, , (ageirō):— 2. market-place,
III. business of the agora:
1. public speaking, gift of speaking, mostly in pl., eskh' agoraōn withheld him from speaking, generally, provisions, supplies,
Agoraios of Artemis and Athena, v. infr.):— traders (i.e. sutlers), Ael.Tact.2.2:—hence, the common sort, low fellows, of agitators,
A. in, of, or belonging to the agora, Zeus A. as guardian of popular assemblies, Hdt.5.46, A.Eu.973 (lyr.), E.Heracl.70; Hermēs A. as patron of traffic, Ar.Eq.297,
III. generally, proper to the agora, skilled in, suited for forensic speaking, Plu.Per.11, al.:—agoraios (sc. hēmeraJ.AJ14.10.21, cf.Act.Ap.19.38, IGRom.4.790. Adv. -ōs in forensic style, Plu. CG4, Ant.24.
2. agoraios, ho, = tabellio, notary, Aristid.Or.50(26).94, Edict.Diocl.7.41, Gloss.; also, pleader, advocate, in pl., Philostr.VA 6.36.
b. agoraios, , market-day, IGRom.4.1381 (Lydia). (The distn. agoraios vulgar, agoraios public speaker, drawn by Ammon., etc., is prob. fictitious.)
The Agora or Market-Place as a place of worldly commerce is Jesus' ANTITHESIS of the assembly concerned only with reading and discussing the Word of God specificially in the prophets and apostles.  Under the Law of Moses the qahal, synagogue or Church Stephen called the "ekklesia" was quarantined from the Temple-State involved with collecting money and food from the poor and pretending to sacrifice it to God.  Jesus consignes the "pipers, singers and dancers" to the Agora.  The word "agora" in various forms is a springboard to bettern understand why the "body" of Christ is not made a gazing stock or presented as theater.

For instance, when "church" is patterned after the market places to seek the "world" it would naturally create suspicions (Romans 14) and divisions withing the new Christian assemblly which met at the ekklesia.  Those eating nuts would not trust those who hung around the pagan sacrificial meat markets. People understood that when the elite collected animals to sacrifice it was so they could eat or seel the meat. The best "hook" to catch people--then and now--is to pretendthat you are performing some ceremonial magic which cannot be pefrormed by the non-clergy or at any other place.  That is why sacrificial instrument players are called parasites in the Greek system.
Xenophon, Anabasis 5.6. [29] Now Silanus, the soothsayer,
        answered me  [Apokrino Judge]
        in respect to the main issue that the omens were favourable
        (for he knew well enough
        that I was not unacquainted with divination,
        from being always present at the sacrifices);
        but he said that there appeared in the omens a kind of fraud and plot against me,
manifestly because he knew that he was himself plotting to traduce me before you. For he spread abroad the report that I was intending to do these things at once, without getting your consent.

The Levites under the king and commanders of the army proved their merit at Mount Sinai: they volunteered to slaughter 3,000 of their family for engaging in this pagan idolatry.  Their role was to be SOOTHSAYERS with INSTRUMENTAL accompaniment.  The ploy was to guard their food supply by using the noise to warn the godly people NOT to come close to the sacrifices.  The Greek word is:
Manti^s , ho, gen. eōs, Ion. ios; voc. manti^: pl., gen. manteōn (written manteion IG12.503); dat. from khrēsmologos, Th.8.1; “m. anērPi.I.6(5).51; of Apollo, A.Ag.1202, Ch.559, Eu. 169 (lyr.); ho mantis mantin ekpraxas eme, of Apollo and Cassandra, Id.Ag.1275; of the Pythian priestess, Id.Eu.29; of Amphiaraus, Id.Th. 382, etc.: c. dat. pers., “ho Thrēxi m.E.Hec.1267 (of Dionysus), cf. Or. 363: c. acc. neut. Pron., “mantis . . ou kalos tadeId.Heracl.65: as fem., A.Ag. l.c., S.El.472 (lyr.), E.Med.239; “m. koraPi.P.11.33.
II. a kind of grasshopper, the praying mantis, Mantis religiosa, Theoc.10.18, Dsc.Eup.1.149.

1Chronicles 25:1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:

Since God did not command animal sacrifices (Isaiah 1; Jeremiah 7 etc.) and they had been abandoned to worship the starry host, their roles were.
Prŏphēta and prŏphētes , ae, m., = prophētēs,
I. a foreteller, soothsayer, prophet (post-class.; cf. “vates): prophetas in Adrasto Julius nominat antistites fanorum oraculorumque interpretes,Fest. p. 229 Müll. (Trag. Rel. p. 194 Rib.): “prophetae quidam, deorum majestate completi, effantur ceteris, quae divino beneficio soli vident, App. de Mundo, p. 56, 29: sacerdotes Aegyptiorum, quos prophetas vocant,Macr. S. 7, 13, 9: “Aegyptius, propheta primarius,App. M. 2, p. 127, 3.—Of the Jewish prophets, Lact. 1, 4, 1; 4, 11, 1; 7, 24, 9; Vulg. Luc. 1, 70.
PHRASE: Aegyptius, propheta primarius 1.  Aegyptius,
2.  Prophetai
3.  Primarius I. one of the first, of the first rank, chief, principal, excellent, remarkable,
primarius parasitus,

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.
Prophēt-ēs , ou,
A. one who speaks for a god and interprets his will to man, Dios p. interpreter, expounder of the will of Zeus, of Tiresias, Pi.N.1.60; Bakkhou p., perh. of Orpheus, E.Rh.972; [Dionusou p., of the Bacchae, Id.Ba.551 (lyr.); Nēreōs p., of Glaucus, Id.Or.364; esp. of the Delphic Apollo, “Dios p. esti Loxias patrosA.Eu.19; of the minister and interpreter at Delphi, Hdt.8.36,37; at the Ptoön, ib. 135, IG7.4135.13 (ii B.C.); cf. prophētis.
in Egyptian temples, member of the highest order of the clergy, priest,p. theōn EuergetōnPTeb.6.3 (ii B.C.), cf. OGI56.59 (Canopus, iii B.C.), etc.
3. interpreter, expounder of the utterances of the mantis (q.v.), Pl.Ti.72a: hence, of Poets, “Pieridōn p.Pi.Pae.6.6; Mousan p.B.8.3, cf. Pl.Phdr.262d

1 ... singing the praises of sheep-sacrificing Pytho, and Nemea and the Isthmus. I will make my boast, laying my hand on the earth—

 [20] every debt of praise shines in the light of truth—no Greek, boy or man, has won more victories in his age-group.

[25] Zeus, whose spear is the thunderbolt, by the banks of the silver-whirling Alpheus may you also fulfill his prayers for great god-given glory, and place on his head a gray-green wreath
[30] of Aetolian olive in the famous games of Phrygian Pelops.

Ode 8
Lipariōni Keiō

1 Puthōna te mēlothutan
2 humneōn Nemean te kai Isthmon:
ga d' episkēptōn khera
20kompasomai: sun ala-
theia de pan lampei khreos:
outis anthrōpōn kath' Hella-
nas en haliki khronō
pais eōn anēr te pleu-
25nas edexato nikas.
ō Zeu keraunegkhes, kai ep' argurodina
okhthaisin Alpheiou telessas megalokleas
theodotous eukhas, peri krati t' opassas
glaukon Aitōlidos
30andēm' elaias
en Pelopos Phrugiou
kleinois aethlo
Plat. Phaedrus 262d the two discourses contain an example of the way in which one who knows the truth may lead his hearers on with sportive words; and I, Phaedrus, think the divinities of the place are the cause thereof; and perhaps too, the prophets of the Muses, who are singing above our heads, may have granted this boon to us by inspiration; at any rate, I possess no art of speaking.
When John speaks of the "Locusts" he is reading from the classics: they were the Muses whom the mother goddess had sentenced to the netherworld because of some slight.  Apollo (Abaddon) unleashes them from the smoky pit at the end of time to separate the godly from the evil.
Manti^s II. a kind of grasshopper, the praying mantis, Mantis religiosa, Theoc.10.18

[18] mantis kalamaia a grasshopper (cf. use of seriphos, Liddell and Scott, s.v.). So Milo calls Bombyca from her bony leanness.

ka^la^m-aios , a, on,
A.  of or in the cornstalks (kalamai): ka^la^maia , , a kind of grasshopper, mantis ha k. Theoc.10.18, cf. Sch., Hsch.: ka^la^maion , to, a small tettix, Paus.Gr.Frr.87,401, Hsch. s.v. kerkōpē.
II. [select] Kalamaia , ta, festival of Demeter and Persephone at Eleusis, IG22.949.9 (ii B.C.).
Tettix , This noise is freq. used as a simile for sweet sounds, Il.3.151, Hes.Op.582, Sc.393, Simon.173, 174, etc.; and Plato calls them hoi Mousōn prophētai, Phdr.262d; but they also became a prov. for garrulity, “lalein tettixAristopho10.7: “t. polloi ginomenoi nosōdes to etos sēmainousiThphr.Sign.54. They were thought to sing continually without food or drink, Ar.Nu. 1360, Pl.Phdr.259c; or on a diet of air and dew,
sēmainō , Il.10.58,
sēmainesthai dia tōn empurōnthe art of divining by fire, soothsaying trade
3. lighted, “lampasAP 6.100 (Crin.); bōmos ib.10.7 (Arch.).
III. of or for a burntoffering, “orthostataiE.Hel.547.
2. as Subst., empura (sc. hiera), ta, burnt sacrifices, opp. apura, Pi.O.8.3, cf. A.Ch.485 (prob.); di' empurōn spondas katheinai to make libations at the burnt-offerings, E. IA59 (hence empura are improperly used for spondai, S.El.405);

2. in war or battle, give the signal of attack, etc., Th.2.84, etc.; in full, “s. salpiggiAnd.1.45, X.An. 4.2.1, Achae.37.3; “s. kerati hōs anapauesthaiX.An.2.2.4:
X.Cyr.1.4.18, etc.: impers. sēmainei (sc. ho salpigktēs), signal is given, as toisi Hellēsi hōs esēmēne when signal was given for the Greeks to attack, Hdt.8.11: c

Sêmeion  2. sign from the gods, omen Kathair-eô to s. to take it down, strike the flag,
      as a sign of dissolving an assembly,  to tês ekklêsias,
      3. of sorcerers, bring down from the sky, selênên [sign in the moon].  *
       V. less freq. like the simple [heresy] hairein, take and carry off

SPORTING was always a way to prove the superiority of your teaching.
prospaizō , fut.
A. -paixomaiApp.BC4.118: aor. “prosepaisaPl. Euthd.283b, Alciphr.3.65; also prosepaixa ib.5, Plu.Caes.63:—play or sport with, tini X.Mem.3.1.4, Pl.Euthd.278b; of a partridge, Porph.Abst.3.4: metaph., prospaizousa tois ōmois komē playing over, Poll.2.25.
2. abs., sport, jest, “p. en logoisPl.Phdr.262d, cf. Lg. 653e, 804b; opp. spoudazein, Id.Euthd.283b.
3. laugh at, make fun or sport of, tini Men.Epit.182, Plu.2.197d, Caes.63; satirize, tini D.L.4.61, 7.164:—Med., App. l.c.
II. c. acc., theous p. sing to the gods, sing in their praise or honour, Pl.Epin.980b: c. dupl. acc., humnon prosepaisamen . . ton . . Erōta sang a hymn in praise of Eros, Id.Phdr.265c.
2. banter, “tous rhētorasId.Mx.235c, cf. Euthd.285a; p. ton kuna, ton arkton, tantalize, Luc.Dom.24, Ael.NA4.45.
THE OMENS  are the same as Lying Wonders.

A. Act., bring to light, cause to appear, in physical sense, teras tini ph. make a sign appear to one, Il.2.324, cf. Od.3.173, etc.; “sēmata phainōnIl.2.353; “genusi ph. opōranPi.N.5.6; “duo morphas ph.
2. of sound, make it clear to the ear, make it ring clear,aoidēn phainein8.499; salpigx . . hupertonon gēruma phainetō stratōA.Eu.569.
3. show forth, display in action, “aretēnOd.8.237; “aeikeias20.309; “biēnHes.Th.689; “eumakhanianPi.I.4(3).2; “eunoianHdt.3.36; hubrin ib.127; “orgasA.Ch. 326 (lyr.).
b. set forth, expound,noēmataIl.18.295; “logonHdt.1.116; “triphasias logōn hodousId.1.95; but ta lampra . . ph. epē make them good, S.OC721.
with part. omitted, pephantai harmatēlatas sophos (sc. ōn) Pi.P.5.115, cf. N.6.1

1Samuel 10:6 And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.
1Chronicles 25:1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:
Agorazō a^g, fut. asō Ar.Lys.633,
Men. 828:—frequent theagora, hai gunaikes a. kai kapēleuousiHdt.2.35, 4.164, cf. Arist.Ph.196a5, Com.Adesp.710; occupy the market-place, Th.6.51.
ka^pēl-euō ,
A. to be a retail-dealer, drive a petty trade, Hdt.1.155, 2.35, Isoc.2.1, Nymphod.21, IG11(2).161 A16 (Delos, iii B. C.), BGU1024 vii 23 (iv A. D.); di' apsukhou boras sitois kapēleu' drive a trade, chaffer with your vegetable food, E.Hipp.953.
II. c. acc., sell by retail, “ton herpinHippon.51.
II. c. acc., sell by retail, “ton herpinHippon.51.
2. metaph., k. ta prēgmata, of Darius, Hdt.3.89; k. ta mathēmata sell learning by retail, hawk it about, Pl. Prt.313d; “k. ton logon tou theou2 Ep.Cor.2.17;
Eur. Hipp. 953 Hippolytus turns away.
Come, show your face to your father, eye to eye, since in any case I have already involved myself in pollution. Are you, then, the companion of the gods, as a man beyond the common? Are you the chaste one, untouched by evil? [950] I will never be persuaded by your vauntings, never be so unintelligent as to impute folly to the gods. Continue then your confident boasting, take up a diet of greens and play the showman with your food, make Orpheus your lord and engage in mystic rites, holding the vaporings of many books in honor.2 [955] For you have been found out. To all I give the warning: avoid men like this. For they make you their prey with their high-holy-sounding words while they contrive deeds of shame.
Bakkh-euō ,
A.  celebrate the mysteries of Bacchus, Hdt.4.79.
2. speak or act like one frenzy-stricken, S.Ant. 136 (lyr.), E.Ion1204, etc.: also of places, “b. stegēA.Fr.58, cf. E. IT1243(lyr.).
II.  causal, inspire with frenzy,hautai se bakkheuousi suggenē phonon;E.Or.411, cf.HF966:—Pass., Id.Or.835; “philosophia eu mala bebakkh.full of mysticism, Plu.2.580c.
2.  initiate in the Bacchic mysteries,  
2 Theseus compares Hippolytus to the Orphics, an ascetic religious sect that ate a vegetarian diet and had a reputation for hypocrisy.
2Corinthians 2:14 Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
2Corinthians 2:15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:
2Corinthians 2:16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?
2Corinthians 2:17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
k. tēs hōras anthos or tēn hōran, of prostitutes
2. buy in the market, “pōlein a.Ar.Ach.625; “epitēdeia a.X.An.1.5.10; generally, buy, Ar.Pl.984, etc.; farm taxes or state-contracts, “ōnēn a.PRev.Laws41.22, al.; ton Saitēn agorasas ib.60.23:—Med., buy for oneself, X.An.1.3.14:—Pass., “diatinos a.D. 50.25 : pf. Pass. in med. sense, “anti tou ēgorasthai autois ton oinonId.35.19.
3. haunt the agora, Corinn.34, Pi.Fr.103; oud' agorasei g' ageneios oudeis en agora nor shall any boy lounge in the agora, Ar.Eq.1373. [-a_zō (i. e. -azō) in sense 1, Hdn.Gr.2.14.]
Luke 7:32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.
Xen. Anab. 7.3.5 emoi men oun dokei, epei enthade oute argurion ekhomen hōste agorazein oute aneu arguriou eōsi lambanein, epanelthontas eis tas kōmas hothen hoi hēttous eōsi lambanein, ekei ekhontas ta epitēdeia akouontas ho ti tis hēmōn deitai, haireisthai ho ti an hēmin dokē kratiston einai. 6 kai hotō ge, ephē, tauta dokei, aratō tēn kheira. aneteinan hapantes. apiontes toinun, ephē, suskeuazesthe, kai epeidan paraggellē tis, hepesthe hēgoumenō. 7

Xen. Anab. 7.3 [30]  [30] "And I, Seuthes, give you myself and these my comrades to be your faithful friends; and not one of them do I give against his will, but all are even more desirous than I of being your friends.

[31] And now they are here, asking you for nothing more, but rather putting themselves in your hands and willing to endure toil and danger on your behalf.

With them, if the gods so will, you will acquire great territory, recovering all that belonged to your fathers and gaining yet more, and you will acquire many horses, and many men and fair women; and these things you will not need to take as plunder, but my comrades of their own accord shall bring them before you as gifts."

[32] Up rose Seuthes, drained the horn with Xenophon, and joined him in sprinkling the last drops.

After this there came in musicians blowing upon horns such as they use in giving signals, and playing upon trumpets of raw ox-hide not only measured notes, but music like that of a harp.

rhuthmos , Ion. rhusmos (v. infr. 111, IV), ho: (rheō):—A. any regular recurring motion (“pas rh. hōrismenē metreitai kinēsei
I. measured motion, time, whether in sound or motion, Democr.15c; = tēs kinēseōs taxis, Pl.Lg.665a, cf. 672e; “ho rh. ek tou takheos kai bradeos, ek dienēnegmenōn proteron, husteron de homologēsantōn gegoneId.Smp.187b, cf. Suid. s.v.; rhythm, opp. metron and harmonia, Ar. Nu.638 sq., Pl.R.397b, 398d, 601a, Arist.Rh.1403b31; “logoi meta mousikēs kai rhuthmōn pepoiēmenoiIsoc.15.46; of Prose rhythm, Arist.Rh.1408b29, D.H.Comp.17:

[32] anastas ho Seuthês sunexepie kai sunkateskedasato met' autou to keras. meta tauta eisêlthon kerasi te hoiois sêmainousin aulountes kai salpinxin ômoboeiais rhuthmous te kai hoion magadi salpizontes.

[33] And Seuthes himself got up, raised a war-cry, and sprang aside very nimbly, as though avoiding a missile. There entered also a company of buffoon

[34] When the sun was about setting, the Greeks arose and said that it was time to post sentinels and give out the watchword. They also urged Seuthes to issue an order that none of the Thracians were to enter the Greek camp by night; “for,” they said, “our enemies are Thracians and our friends are yourselves

Jesus spoke in PARABLES to hide the truth from people who reject the word but make a profession of pretending.  A few men have has the not-too-secret agenda of diverting non-instrumental churches of Christ into a musical and theatrical Agora or marketplace religion. John identified this as the MARK of the Mother of harlots in Revelation 17 and identified the singers, musicians and all of the other religious operatives as being SORCERERS who HAD deceived the whole World.  The Book of Enoch POINTED TO by Jude identifies those agents of Lucifer or Satan or Apollyon in John's coded message as those FOR WHOM a burning hell was uniquely prepared.  You may begin the first part of Enoch--quoted liberally in the New Testament--by clicking here.

Isaiah III. For, behold, the Lord, Yahweh of Hosts, takes away from Jerusalem and from Judah supply and support, The whole supply of bread, And the whole supply of water; [2]  The mighty man, The man of war, The judge, The prophet, The diviner, The elder, [3]  The captain of fifty, The honorable man, The counselor, The skilled craftsman, And the clever enchanter. [4]  I will give boys to be their princes, And children shall rule over them

Isaiah 3.III. ecce enim Dominator Deus exercituum auferet ab Hierusalem et ab Iuda validum et fortem omne robur panis et omne robur aquae [2] fortem et virum bellatorem iudicem et prophetam et ariolum et senem [3] principem super quinquaginta et honorabilem vultu et consiliarium sapientem de architectis et prudentem eloquii mystici [4] et dabo pueros principes eorum et effeminati dominabuntur eis

Propheta and prŏphētes , ae, m., = prophêtês, I. a foreteller, soothsayer, prophet
Hariolus   I. a soothsayer, prophet, prophetess  Chresmodotes one who gives oracles, p;ophet, soothsayer
Eloquium poets, and their imitators among prose writers, for eloquentia, eloquence,  Hor. A. P. 217,  uses with Ignis.
Horace poetry. Let the chorus sustain the part and manly character of an actor: nor let them sing any thing between the acts which is not conducive to, and fitly coherent with, the main design. Let them both patronize the good, and give them friendly advice, and regulate the passionate, and love to appease thou who swell [with rage]:

The flute (not as now, begirt with brass and emulous of the trumpet, but) slender and of simple form, with few stops, was of service to accompany and assist the chorus, and with its tone was sufficient to fill the rows that were not as yet too crowded, where an audience, easily numbered, as being small and sober, chaste and modest, met together. But when the victorious Romans began to extend their territories, and an ampler wall encompassed the city, and their genius was indulged on festivals by drinking wine in the day-time without censure; a greater freedom arose both to the numbers [of poetry], and the measure [of music].
        For what taste could an unlettered clown and one just dismissed from labors have,
               when in company with the polite;
               the base,
               with the man of honor?
Thus the musician added new movements and a luxuriance to the ancient art, and strutting backward and forward, drew a length of train over the stage; thus likewise new notes were added to the severity of the lyre, and precipitate eloquence produced an unusual language [in the theater]: and the sentiments [of the chorus, then] expert in teaching useful things and prescient of futurity, differ hardly from the oracular Delphi.
Delphis , Delphis, a priestess of the Delphic Apollo, 
Mysticus, mustikos Vannus  mystica Iacchi, fan borne about in the Bacchic festival, Verg. G. 1, 166 
See this See Strabo and the Musical Vile pervert connection

9) Strabo Geography 10.3.13
Corybantes (Phrygian castrate priests of Cybele) in their caverns
invented this hide-stretched circlet, (
tambourine) and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, (ev-ah!) Mother and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, (Triennial Festivals) in whom Dionysus takes delight. Bacchae And in the Palamedes the Chorus says,
Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother
in the
Iacchic revels of tambourines.
"This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin,
the wicked demon, who also is called Satan,
who then spoke to her through the
and who works even to this day
in those men that are
possessed by him
invokes as Eve." (Theophilus, p. 105)
Boys: Effemino II.Trop., to make womanish, effeminate, to enervateA.Womanish, effeminate,
            Histrio, stage-player, actor, mimus, boaster, used with
            Scaena, 1. Of a place like a scene of a theatre, school of rhetoric, display of eloquence.
B. In mal. part., that submits to unnatural lust: pathicus, Cinaedos: a sodomite, catamite, one who dances publicly
Matt. 11:8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft [Catamites] clothing are in kings’ houses.
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.

Isaiah 30 specificially declares that Topheth or the type of Hell is just outside of Jerusalem was SPECIFICIALLY PREPARED for the king of Babylon and of other PATTERNISMS of Lucifer called the "singing and harp playing prostitute" who wholly seduced Eve while Adam "ate" willingly.  Paul says that this was a sexual seduction and we know that the "serpent" was the Musical Enchanter well known throughout that world. The MARK of God repaying His enemies and BEATING them into Hell (already) is the sound of the wind, string and percussion instruments Lucifer brought into the garden.

JESUS IDENTIFIED AND CONDEMNED MARKETPLACE OR AGORA WORSHIP AND A FEW TROUBLERS IN ZION ARE DRIVEN BY SOME FORCE TO TURN EKKLESIA INTO THE AGORA.  This is the DIRECT EMERGING church identified by John in Revelation as the Mother of Harlots or feminist (effeminite) rise of GODDESS WORSHIP and the rhetoricians, singers, musicians and craftsmen who are defined in the AGORA as "theater builders and stage managers" whom John called SORCERERS.  By pointing to Isaiah and Ezekiel Jesus identified the HYPOCRITIC SECTARIANS specificially as speakers, singers and instrument players: they didn't intend to teach the truth but just  "pass the plate" and the audience just intended to be entertained in a sexual way.  Pharisees "change the laws" and PERFORM in order to fleece the widows and the SCRIBES write the new "laws" and the songs and sermons.

SCENE: The Athenian Ecclesia on the Pnyx; afterwards Dicaeopolis' house in the country.

What cares have not gnawed at my heart and how few have been the pleasures in my life! Four, to be exact, while my troubles have been as countless as the grains of sand on the shore! Let me see! of what value to me have been these few pleasures? Ah! I remember that I was delighted in soul when Cleon had to disgorge those five talents; I was in ecstasy and I love the Knights for this deed; 'it is an honour to Greece.' But the day when I was impatiently awaiting a piece by Aeschylus, what tragic despair it caused me when the herald called,

"Theognis, introduce your Chorus!" Just imagine how this blow struck straight at my heart! On the other hand, what joy Dexitheus caused me at the musical competition, when he played a Boeotian melody on the lyre! But this year by contrast! Oh! what deadly torture to hear Chaeris perform the prelude in the Orthian mode! --Never, however, since I began to bathe, has the dust hurt my eyes as it does to-day.

Still it is the day of assembly; all should be here at daybreak, and yet the Pnyx is still deserted. They are gossiping in the marketplace, slipping hither and thither to avoid the vermilioned rope. The Prytanes even do not come; they will be late, but when they come they will push and fight each other for a seat in the front row. They will never trouble themselves with the question of peace. Oh! Athens! Athens! As for myself, I do not fail to come here before all the rest, and now, finding myself alone, I groan, yawn, stretch, break wind, and know not what to do; I make sketches in the dust, pull out my loose hairs, muse, think of my fields, long for peace, curse town life and regret my dear country home, which never told me to 'buy fuel, vinegar or oil'; there the word 'buy,' which cuts me in two, was unknown; I harvested everything at will. Therefore I have come to the assembly fully prepared to bawl, interrupt and abuse the speakers, if they talk of anything but peace. But here come the Prytanes, and high time too, for it is midday! As I foretold, hah! is it not so? They are pushing and fighting for the front seats.

Xanthias, walk behind the basket-bearer and hold the phallus well erect; I will follow, singing the Phallic hymn; thou, wife, look on from the top of the terrace. Forward!

Lukos A. wolf, oresteroi, oin humenaioi,
VI. nickname of paiderasta 

Paiderast-ês, ou, ho, A. lover of boys, mostly in bad sense,  

Aristophanes, Acharnians DICAEOPOLIS

Oh, Phales, [1 The god of generation, worshipped in the form of a phallus] companion of the orgies of Bacchus, night reveller, god of adultery, friend of young men, these past six years I have not been able to invoke thee.

Far from it, you would at once have sent three hundred vessels to sea, and what an uproar there would have been through all the city! there 'tis a band of noisy soldiery, here a brawl about the election of a Trierarch;

elsewhere pay is being distributed, the Pallas figure-heads are being regilded, crowds are surging under the market porticos, encumbered with wheat that is being measured, wine-skins, oar-leathers, garlic, olives, onions in nets;

everywhere are chaplets, sprats, flute-girls, black eyes; in the arsenal bolts are being noisily driven home, sweeps are being made and fitted with leathers;

we hear nothing but the sound of whistles, of flutes and fifes to encourage the work-folk. That is what you assuredly would have done, and would not Telephus have done the same? So I come to my general conclusion; we have no common sense.
For the EKKLESIA or SYNAGOGUE or school of the Bible (no more--no less) by identifying his TARGET as wicked men of no faith. However, they plagued all of the new churches wanting to be paid to be their pagan-like priest. If the elders are incompetent as pastor-teachers, and because churchmen have always been of the "nobility" exercising civic power and pride, and need to hire a Pastor-Teacher, he is STILL under the absolute LAW to "teach that which has been taught" and to be "an example for other to follow." What will all the little lambs do when they discover that the SHEPHERDS have fulfilled Acts 20 and become WOLVES which is NOT a pretty word.

Jesus speaking of the Market-place and casting out the musical minstrels LIKE DUNG drew a "BLOOD RED ROPE" between the Agora or market-place and the ekklesia.  This DIRECTLY OUTLAWED musical performers pretending to dramatize religious rituals.

Apollo or the Apollyon of Revelation was the GOD OF THE AGORA and the MUSES or musical worship team known as adulterers were his TEAM. That proves that Satan is the "god" of the marketplace and the MARK is the musicians and singers performing as SORCERERS in Revelation 18.

The Agora was the place where men PREACHED FOR PAY, and as rhetoricians it didn't matter whether it was the truth or not. This defines all churches ENABLED to become mega-churches.

The first meaning of PSALLO which is ALWAYS lied about because Apollo was the father of the twanging bow to send forth singing arrows, musical harmony, thieves and liars. NOT such a good foundation to put your OWN money into because if the old "investors" were fleeced the NEW group will be fleeced. Just like Jim Bakker!

The SECOND meaning of PSALLO spoke of the blood-red painted ROPE which forced the people from the Marketplace where Jesus placed the perverted musicians whose New Wineskin god was Dionysus and forced themINTO the ekklesia which was, like the synagogue, for EDUCATION ONLY.  The ekklesia was the place where regular people could speak and dialor (Romans 15) and ACTORS were generallly confined to the AGORA or marketplace along with the sellers of young boys as "chorus leaders" and sellers of songs, poems, speeches and radishes.

Making ekklesia into a WORSHIP CENTER is the BOAST that they have falllen under the Mother of Harlots (Revelation 17) because THEY know that YOU are not smart enough or ethical enough to resist perverting about ALL Biblical and historical evidence connecting music to Satan, warriors, prostitutes and Sodomites. I will post ANY exception you are able to find.

Satan is Saturn whose Chaldee number is 666. God commanded the Israelites to REST on that day and restricted travel so that they could NOT attend the usual Canaanite Baalism rituals of Star Worship to which God ABANDONED Israel when they demanded a king like the nations so that they could WORSHIP like the nations. REST never meant WORSHIP other than in Paul's ONLY worship concept which means to GIVE ATTENDANCE to the Word of God using the words for SPEAK which excludes the POETIC lies of the rhetoricians and EXCLUDES all forms of Music.

If you DO SABBATH worship you are MARKED as still under the CURSE of the Law which legislated for the Lawless now ABANDONED to what you PLAN to do on the Sabbath.

Gregory Nazianzen parallels Jesus "casting out the musical minstrels like dung" and consigning the pipers, singers and dancers to the marketplace: that is because Jesus said that the MEN were like CHILDREN which means the effeminate.

III. Is there any such among the shadowy purifications of the Law, aiding as it did with temporary sprinklings, and the ashes of an heifer sprinkling the unclean; or do the gentiles celebrate any such thing in their mysteries, every ceremony and mystery of which to me is nonsense, and a dark invention of demons, and a figment of an unhappy mind, aided by time, and hidden by fable?

Col 2:15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
    Col 2:16 Let no man therefore judge you in
meat, or in drink,  or in respect of an holyday, or of the new moon, or of the sabbath days:
        Col 2:17 Which
are a shadow of things to come; but the body is of Christ 

G4639 skia skee'-ah Apparently a primary word; “shade” or a shadow (literally or figuratively [darkness of error or an adumbration]):--shadow.

2. reflection, image (in a bowl of oil),  
3. shade of one dead, phantomof worthless things, that phantom at Delphi,  
4. evil spiritalso, of one worn to a shadow, A.Eu.302;
For what they worship as true, they veil as mythical. But if these things are true, they ought not to be called myths,  but to be proved not to be shameful; and if they are false, they ought not to be objects of wonder; nor ought people so inconsiderately to hold the most contrary opinions about the same thing, 
        as if they were playing in the market-place with boys or really ill-disposed men, [Rom 15]
        not engaged in discussion with men of sense, and worshippers of the Word,
        though despisers of this artificial plausibility. [Rom 15]

IV. We are not concerned in these mysteries with birth of Zeus and thefts of the Cretan Tyrant (though the Greeks may be displeased at such a title for him), nor with the name of Curetes, and the armed dances, which were to hide the wailings of a weeping god, that he might escape from his father's hate. For indeed it would be a strange thing that he who was swallowed as a stone should be made to weep as a child. Nor are we concerned with Phrygian mutilations and flutes and Corybantes, and all the ravings of men concerning Rhea, consecrating people to the mother of the gods, and being initiated into such ceremonies as befit the mother of such gods as these. Nor have we any carrying away of the Maiden, nor wandering of Demeter, nor her intimacy with Celei and Triptolemi and Dragons; nor her doings and sufferings ... for I am ashamed to bring into daylight that ceremony of the night, and to make a sacred mystery of obscenity. Eleusis knows these things, and so do those who are eyewitnesses of what is there guarded by silence, and well worthy of it. Nor is our commemoration one of Dionysus, and the thigh that travailed with an incomplete birth, as before a head had travailed with another; nor of the hermaphrodite god, nor a chorus of the drunken and enervated host; nor of the folly of the Thebans which honours him; nor the thunderbolt of Semele which they adore. Nor is it the harlot mysteries of Aphrodite, who, as they themselves admit, was basely born and basely honoured; nor have we here Phalli and Ithyphalli, shameful both in form and action; nor Taurian massacres of strangers; nor blood of Laconian youths shed upon the altars, as they scourged themselves with the whips; and in this case alone use their courage badly, who honour a goddess, and her a virgin. For these same people both honour effeminacy, and worship boldness.

V. And where will you place the butchery of Pelops, which feasted hungry gods, that bitter and inhuman hospitality? Where the horrible and dark spectres of Hecate, and the underground puerilities and sorceries of Trophonius, or the babblings of the Dodonaean Oak, or the trickeries of the Delphian tripod, or the prophetic draught of Castalia, which could prophesy anything, except their own being brought to silence? Nor is it the sacrificial art of Magi, and their entrail forebodings, nor the Chaldaean astronomy and horoscopes, comparing our lives with the movements of the heavenly bodies, which cannot know even what they are themselves, or shall be.

Nor are these Thracian orgies, from which the word Worship (threskia) is said to be derived; nor rites and mysteries of Orpheus, whom the Greeks admired so much for his wisdom that they devised for him a lyre which draws all things by its music.

Nor the tortures of Mithras which it is just that those who can endure to be initiated into such things should suffer; nor the manglings of Osiris, another calamity honoured by the Egyptians; nor the ill-fortunes of Isis and the goats more venerable than the Mendesians, and the stall of Apis, the calf that luxuriated in the folly of the Memphites, nor all those honours with which they outrage the Nile, while themselves proclaiming it in song to be the Giver of fruits and corn, and the measurer of happiness by its cubits.


YOU ARE HERE in the Agora or Kuklos or Circus from which we get CHURCH named after Circe the Holy Whore of John's Revelation.

Athenaeus, Deipnosophist 3.

To the flute-girl Bromias, daughter of Deiniades, Phayllus gave a silver karchesion, a votive offering of the Phocaeans, and an ivy wreath of gold, the offering of the Peparethians. "This girl," Theopompus says, "would even have played the flute- accompaniment to the Pythian Games had she not been prevented from doing so by the populace. And (he adds) to Physcidas, the son of Lycolas of Trichoneium, a beautiful boy, Onomarchus gave a laurel wreath of gold, votive offering of the Ephesians. This boy was taken to Philip by his father and was there prostituted, and afterwards dismissed without reward. To Damippus, the son of Epilycus of Amphipolis, a beautiful boy, Onomarchus gave. . . [gap], a votive offering of Pleisthenes. To Pharsalia, the Thessalian dancing-girl, Philomelus gave a laurel crown of gold, a votive offering of the Lampsacenes.

This Pharsalia lost her life in Metapontium at the hands of the soothsayers in the market-place; for a voice had issued from the bronze bay-tree which the Metapontines had set up when Aristeas of Proconesus visited them and declared that he had come from the land of the Hyperboreans; and no sooner was she spied setting foot in the market-place than the soothsayers became furious, and she was pulled to pieces by them. And when people later came to look into the cause it was found that she had been killed because of the wreath which belonged to the god."

Luke 7:31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?
Luke 7:32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

So beware, you philosophers who indulge in passion contrary to nature, who sin against the goddess of love, -- beware lest you also are destroyed in the same manner. For even boys are handsome, as the courtesan Glycera, in the account given by Clearchus, was wont to say, only so long as they look like a woman.

Arnobius defining heresies:

41. Was it for this He sent souls, that they which shortly before had been gentle

and ignorant of what it is to be moved by fierce passions,

should build for themselves markets and amphi-theatres, places of blood and open wickedness, in the one of which they should see men devoured and torn in pieces by wild beasts, and themselves slay others for no demerit but to please and gratify the spectators, [voluptatemque] and should spend those very days on which such wicked deeds were done in general enjoyment,

and keep holiday with festive gaiety; while in the other, again, they should tear asunder the flesh of wretched animals, some snatch one part, others another, as dogs and vultures do, should grind them with their teeth, and give to their utterly insatiable maw, and that, surrounded by faces so fierce and savage, those should bewail their lot whom the straits of poverty withheld from such repasts; that their life should be happy and prosperous while such barbarous doings defiled their mouths and face?

Was it for this He sent souls, that, forgetting their importance and dignity as divine, they should acquire gems, precious stones, pearls, at the expense of their purity; should entwine their necks with these, pierce the tips of their ears, bind their foreheads with fillets, seek for cosmetics to deck their bodies, darken their eyes with henna ; nor, though in the forms of men, blush to curl their hair with crisping-pins, to make the skin of the body smooth, to walk with bare knees, and with every other kind of wantonness,

both to lay aside the strength of their manhood,
and to grow in
effeminacy to a woman's habits and luxury?

42. Was it for this He sent souls, that some should infest the highways and roads, others ensnare the unwary, forge  false wills, prepare poisoned draughts; that they should break open houses by night, tamper with slaves, steal and drive away, not act uprightly, and betray their trust perfidiously; that they should strike out delicate dainties for the palate; that in cooking fowls they should know how to catch the fat as it drips; that they should make cracknels and sausages,  force-meats, tit-bits, Lucanian sausages, with these a sow's udder and iced puddings?

Was it for this He sent souls, that beings of a sacred and august race should here practise singing and piping;

that they should swell out their cheeks in blowing the flute ;
that they should
take the lead in singing impure songs, and raising the loud din of the castanets, 309 by which another crowd of souls should be led in their wantonness to abandon themselves to clumsy motions,

to dance and sing, form rings of dancers, and finally, raising their haunches and hips, float along with a tremulous motion of the loins?

Was it for this He sent souls, that in men they should become impure,

in women harlots,
players on the triangle 310 and psaltery ; that they should prostitute their bodies for hire, should abandon themselves to the lust of all, 311 ready in the brothels, to be met with in the stews, [fornicibus] ready to submit to anything, prepared to do violence to their mouth even? 

309 Scabilla were a kind of rattles or castanets moved by the feet.

310 Sambuca, not corresponding to the modern triangle, but a stringed instrument of that shape. Its notes were shrill and disagreeable, and those who played on it of indifferent character.

311 So the ms. and first four edd., reading virilitatem sui populo publicarent . Meursius emended utilitatem -"made common the use," etc.; and Orelli, from the margin of Ursinus, vilitatem -"their vileness."
Of course, Paul went to the Agora to teach and preach "because that is where the people were."
THIS PAINTED-DEFILED ROPE IS THE MEANING OF PSALLO used to force you FROM the ekklesia into the MARKET-PLACE ruled by Apollyon.


Another view: A gang of slaves, called Scythians, carrying ropes dipped in red ochre (miltos, hence Miltiades, i.e. the Red-Haired) would travel through the city on the days the Ecclesia was to meet, and would lash those citizens not in attendance with their ropes. With garments thus stained, shamed citizens could legally carry out no business until they visited the meeting grounds of the Ecclesia on the hill called the Pnyx.


Don't doubt it one second: Jesus spoke in parables to HIDE the truth from those who CORRUPT the Word which means "sell learning at retail" and also means "adultery." Surely, you can find a group which does not DELIBERATELY pervert ALL of the Words of God.

Jesus CAST OUT the musical minstrels LIKE DUNG using the same concept applied to "playing the flute, stealing your inheritance, polluting, prostitute as as LUCIFER CAST OUT OF HEAVEN. That is where you are: Jesus has visited TO REMOVE the candlesticks of the Seven Spirits of God related to knowledge which are NOT little people small enough to fit into the preacherling's body.


In a political sense the Ekklesia was for listening to instructions or for debate which had an effect on the life of the nation. You could hear many famous speakers of the time.

However, EKKLESIA, like the synagogue, was for those with TRUTH to speak and any singer or musician would have been BOOTED.  The DISCORDING SECTARIANS make fun of the Word of God and those who use it for faith and practice (all known church history before now) you are called a legalistic, sectarian BIBLE WORSHIPER.  Well, in fact, Paul's ONLY worship word approved means to GIVE ATTENDANCE or HEED to the Word.

FINALLY, brethren, pray for us,
that the WORD of the Lord
may have free course, and be GLORIFIED, even as it is with you: 2 Th 3:1
Think about it: you PAY ATTENTION (worship) the WORDS of Jesus Christ which He said are SPIRIT and LIFE OR you pay attention (worship) the false teacher and HIS words. That defines the PHARISEE and rhetorical speaking is defined by the word HYPOCRITE.

Paul's ONLY worship concept is to GIVE HEED to the Word or Sprit and Life from God in Christ.
You have fallen under the CURSE of people who profit by telling you that the WORDS of Christ are OBSOLETE. This REJECTION of the WORD is defined by Paul in Hebrews 6 as AN UNFORGIVEABLE SIN. Only those who REJECTED the Word as at Mount Sinai defined in Romans 6 are turned over to worship the false gods and the wine, women and music is the MARK and the PRODUCER of beyond redemption sexual perversion. If you sing and dance when they PIPE then you are initiated into the New Wineskin Worship where MUSIC always meant PERVERSION.

Finally, brothers, pray for us, that the word of the Lord
        may spread rapidly and be glorified, [magnified, extoled, held in honor]
        even as also with you;  2 Thess 3:1

And that we may be delivered from unreasonable and wicked [Degenerate] men: for all men have not faith. 2 Thess 3:2
G4190 ponēros pon-ay-ros' From a derivative of G4192 ; hurtful, that is, evil (properly in effect or influence, figuratively calamitous; also (passively) ill, that is, diseased; but especially (morally) culpable, that is, derelict, vicious, facinorous; neuter (singular) mischief, malice, or (plural) guilt; masculine (singular) the devil, or (plural) sinners:—bad, evil, grievous, harm, lewd, malicious, wicked (-ness). See also G4191
But the Lord is faithful, who shall stablish you, and KEEP you from evil. 2 Thess 3: 3
We have confidence in the Lord concerning you, that you both do and will do the things we command. 2 Thess 3: 4

Now we COMMAND you, brethren, in the name of our Lord Jesus Christ,
        that ye WITHDRAW yourselves from every brother that walketh disorderly,
        and NOT after the tradition [transmission] which he received of us. 2 Thess 3: 6

For yourselves know how ye ought (obligated) to follow us:
        for we behaved not ourselves disorderly [insubordinate] among you; 2 Thess 3: 7
Neither did we eat any mans bread for nought;
        but wrought with labour and travail night and day,
        that we might not be chargeable to any of you: 2 Thess 3: 8
[8] neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you;
not because we don't have the right, but to make ourselves an example to you, that you should imitate us. 2 Thess 3:10
Paragg-ellō , fut. -elō: aor. 2 inf. Pass.
A. paraggelēnaiPHamb.25.9 (iii B. C.):—pass on or transmit a message, selas paraggeilasa Makistou skopais (nisi leg. parēggareuse) A.Ag.289, cf. 294, 316; “mnēmēn paraggellontes hōn ekursateE.Supp.1173.
II. give orders, give the word of command, esp. of a general, A.Pers.469, Hdt.7.147, etc.; “p. tini kteineinId.3.147, cf. X.An.1.8.3,
For we hear of some who walk among you in rebellion, who don't work at all, but are busybodies. 2 Thess 3:10
Perierg-azomai , fut. -ergasomai, periergos) A. [select] take more pains than enough about a thing, waste one's labour on it, c. part.,
2.   c. acc., p. ti kainon to be busy about 'some new thing', Ar.Ec.220; “hai melittai p. to paidionPhilostr.Im.2.12; meddle, interfere

See Philostratus Philostr. Jun. Im. 2 to connect these busybodies with the musical promotion of apollo (Abaddon, Apollyon)
Melissa^ , Att. meli-tta , ēs, , (perh. by haplology for meli-likh-ya 'honey-licker', cf. Skt.
II. the term melissa was applied
1. to poets, from their culling the beauties of nature, “enthen hōsperei m. Phrunikhos . . meleōn apebosketo karponAr. Av.748; “m. MousēsId.Ec.974 (lyr.); “m. Ērinnan Mousōn anthea dreptomenanAP7.13 (Leon. or Mel.); esp. of Sophocles, Sch.Ar.V.460.
2. to the priestesses of Delphi, Pi.P.4.60; of Demeter and Artemis, Sch.Pi. l.c., Porph. Antr.18; of Cybele, Did. ap. Lact. Inst.1.22.
Revelation 18:14 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.

Opōr-izō , (opōra II)
II. fruit,glaukēs opōras . . potou khuthentos . . Bakkhias ap' ampelouS.Tr.703
III. [metaph., life's summer, the time of youthful ripeness, Pi.I.2.5 ; tereinan mater' oinanthas opōran (v. oinanthē) Id.N.5.6 ; ripe virginity, A.Supp.998, 1015 ; “o. KupridosChaerem.12.

karpos (A), ho, Fruit of the earth opposite to:
Bakkhaō , A. to be in Bacchic frenzy, to rave, A.Th.498.
Bakkh-eios or Bakkheios , a, on, also Bakkhios , a, on (to suit the metre), fem. os Luc.Ocyp.171:—
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; hoB. theosS.OT1105 (lyr.); “Bakkheie despot'Ar.Th.988 (lyr.), cf. IG4.558.20 (Argos), etc.; ton B. anakta, of Aeschylus, Ar.Ra.1259.
II. as Subst., Bakkhios, ho, = Bakkhos, S.Ant.154 (lyr.), E.Cyc.9:—also, = oinos, Id.IT953, Cyc.519, Antiph. 237.
3. Bakkheios (sc. pous), ho, the bacchius, a metrical foot of three syllables, _ _ ^, D.H.Comp.17
ouk exagousi karpon hoi pseudeis logoiS.Fr.834, cf. Pl.Phdr.260d: freq. in Pi., k. epeōn ou katephthine, i. e. poesy, I.8(7).50
; hopou ho kindunos megas, kai ho k. Diog.Oen.27; “k. nikēs
Pind. P. 4    50] As it is, Euphemus shall find in the beds of foreign women a chosen race, who, with the honor of the gods, will come to this island and beget a man who will be master of the dark-clouded plains; whom one day Phoebus, in his home rich in gold, will mention in his oracles [55] when he goes into the Pythian shrine at a later time; Phoebus will tell him to carry cities in his ships to the fertile precinct of the son of Cronus beside the Nile.” Indeed, these were the oracular verses of Medea. And the godlike heroes bowed down motionless and in silence, listening to her shrewd words of wisdom.

Pythian 4

khrēsmos , ho, (khraō (B) A)
A. oracular response, oracle, Pi.P.4.60, SIG1044.49 (Halic., iv/iii B. C.), etc.; “kh. asēmous duskritōs t' eirēmenousA.Pr.662; “ekhrēs' Adrastō Aoxias khrēsmonE.Ph.409; sphi khrēsmon ephaine delivered an oracle to them, Hdt.1.159; “adeinTh.2.21 (cf. khrēsmōdos; euteknoi kh. promising happy progeny, E.Ion424; “kh. emmetrosPlu.2.396c; katalogadēn tous kh. legein ib. 397d; khrēsmos . . perainetai is fulfilled, E.Ph.1703; “khrēsmou ontos . . tēn polin diaphtharēnaiPl.R.415c; hōsper khrēsmous grapsantes, i. e. with all solemnity, Lycurg.92, cf. Isoc.4.171.
Melizō (B), Dor. melisdō , Dor. fut. Med.
A. melixomaiMosch.3.51: otherwise only pres. and impf.: (melos B):—modulate, sing, “melisdein suriggiTheoc.20.28:—mostly in Med., Pi. Parth.2 Fr.2.66, Pl.Com. 69.13, Theoc.1.2,7.89, APl.4.307.5 (Leon.):—Pass., Phld. Po.Herc. 994 Fr.20.
2. to be like music, [“lexis melizousa men, ou mēn melosD.H. Dem.50.
II. trans., celebrate in song, “tina aoidaisPi. N.11.18; “m. pathēA. Ag.1176 (lyr.).
2. make musical, “tēn poiētikēnS.E. M.6.16.—Never in Att. Prose.

Delphis f. adj.
1. Delphicmelissas Delphidos” v. “melissaP. 4.60

kela^dos , ho, poet. word,
A. a noise as of rushing waters: generally, loud noise, din, clamour, thēke polun keladon kai autēn, of persons quarrelling, Il.9.547, cf. 18.530, Od.18.402; “k. EuiouE.Ba.578 (lyr.).
2. of musical sound, “k. luras Id.IT1129 (lyr.), cf. Cyc.489 (anap.).
II. loud clear voice, as of an oracle, Pi.P.4.60; shout, cry, “k. ou paiōniosA.Pers.605, cf. 388, Ch.341 (anap.), S.El.737, etc.
2. chirp of the tettix, Ael.NA1.20; of the twittering of birds, “k. pantomigēsLyr.Alex.Adesp.7.6.
Battus, blessed son of Polymnestus, it was you that, in accord with this word of prophecy, [60] the oracle glorified by the spontaneous cry of the Delphic Bee, who three times loudly bid you hail, and declared that you were the destined king of Cyrene, when you came to ask the oracle what relief the gods would grant you for your stammering voice. And even now, in later days, as in the prime of red-blossoming spring, [65] eighth in the line of Battus' descendants flourishes Arcesilas. To him Apollo and Pytho gave glory in the chariot race above those that live around. I will offer him, and the all-golden fleece of the ram, to the Muses as a theme for song
battos , ho,
A. stammerer, lisper, Hsch.

Isaiah 28:11 For with stammering lips and another tongue will he speak to this people.
Isaiah 32:4 The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
Isaiah 33:19 Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.

3932.  la{ag, law-ag´; a primitive root; to deride; by implication (as if imitating a foreigner) to speak unintelligibly:—have in derision, laugh (to scorn), mock (on), stammering.

3934.  la{eg, law-ayg´; from 3932; a buffoon; also a foreigner:—mocker, stammering.

With hypocritical mockers in feasts, they gnashed upon me with their teeth. Ps.35:16

Laeg (h3934) law-ayg'; from 3932; a buffoon; also a foreigner: - mocker, stammering.
DISFELLOWSHIPING false teachers is a DIRECT COMMAND. Jesus EXAMPLED casting out the musical minstrels LIKE DUNG and identifying the Doctors of the Law as those who TAKE AWAY the key to knowledge.  He permissively burned up all of the Levitical Warrior Musicians and their harps and fulfilled the PATTERNISM of the king / queen of Babylon whose harps and still-breathiing harpists would go with him into Sheol.

This is POSITIVE PROOF that the church had no OFFICE of a preacher as a DOMINANT PASTOR who has obviously cowed the "elders" who may find themselves in a DOLLAR bind: that is the PLANNED timing of introducing music in the Purpose Driven Cult. Because there is NO LAW OF GIVING you HAD a trust-based-contract. They are required to obey Paul's command to the churches and HONOR the Word. Therefore, because the CONTRACT OF TRUST has been broken, you should not be the ENABLERS of a massive perversion of the truth and sowing of discord which is included in things God HATES.

I am going to pause: you have the Word of God and you have that "decision of Biblical proportion" to make. If you follow those who ABUSE you and EAT UP the living of widows and then DIVERT their love gifts to CONSTRUCT what John Prophesied as the worship of the Mother of Harlots where Apollo's agents USES music and musicians whom John called Sorcerers, that WILL mark you just as those who fell into Musical Idolatry at Mount Sinai were MARKED so that the Levites had no trouble picking out those to be PRUNED from Gods fold.

According to all of the musical passages and The Book of Enoch when you are MARKED you will never remove it. Being BLIND will not excuse you for following the BLIND: you have PROCURED your blindness at a High weekly Ticket Cost.

Jesus sent me to witness and not to whine with you when you are forced to make that choice between FAMILY and approving of INSTRUMENTAL MUSIC.

Musical Worship Index

Counter added 2.03.07 Rev 3.2.07 91 4.30.07 148  12.19.07 95 9.16.08 11.24.09 779
old.perseus -- 10.22.11 1135