Jesus as the WORD is the
-LOGOS or rational discord of God: 
The ONE God always had His Word and Reason with Him.
John 1:1 In the beginning was the Word [Logos],
        and the Word was with God, and the Word was God.
John 1:2 The same was in the beginning with God.
John 1:3 All things were made by him;
        and without him was not any thing made that was made.
John 1:4 In him was life; and the life was the light of men.
        John 6:63 It is the spirit that quickeneth; the flesh profiteth nothing:
        the words that I speak unto you, they are spirit, and they are life.

John 1:5 And the light shineth in darkness;
        and the darkness comprehended it not.
        John 8:12 Then spake Jesus again unto them, saying,
        I am the light of the world: he that followeth me
        shall not walk in darkness,
        but shall have the light of life.
Gen. 1:1 In the beginning God created the heaven and the earth.

Gen. 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the [Breath] of God moved upon the face of the waters.
Gen. 1:3 And God said [Amar], Let there be light: and there was light.
Gen. 1:4 And God saw the light, that it was good: and God divided the light from the darkness.
-Lego Count, recount, tell over, say, speak, 8. at the beginning of letters or documentsmaintain as a thesis,    Sophron of sound mindhaving control over the sensual desires, temperate, self-controlled, chaste, reasonable comparison. , esp. in the theatre,

Singing the words of a male god was considered obscene.

Opposite to epithumia
 A. desire, yearning, longing after a thing, desire of or for it, Theaomai :--gaze at, behold, mostly with a sense of wonder3. view as spectators

-Iliad 7.442 Thus were they toiling, the long-haired Achaeans; and the gods, as they sat by the side of Zeus, the lord of the lightning, marvelled at the great work of the brazen-coated Achaeans. [445] And among them Poseidon, the Shaker of Earth, was first to speak: Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel?

-Isocrates 4.[43] Now the founders of our great festivals are justly praised for handing down to us a custom by which, having proclaimed a truce [peace of god] and resolved our pending quarrels, we come together in one place, where, as we make our prayers and sacrifices in common, we are reminded of the kinship which exists among us and are made to feel more kindly towards each other for the future, reviving our old friendships and establishing new ties.3 [44] And neither to common men nor to those of superior gifts is the time so spent idle and profitless, but in the concourse of the Hellenes the latter have the opportunity to display their prowess, the former to behold these contending against each other in the games; and no one lacks zest for the festival, but all find in it that which flatters their pride,

-Xenophon 4.5.[7] Thus, then, the Persians employed their time; but the Medes drank and revelled and listened to the music of the flute and indulged themselves to the full with all sorts of merry-making. For many things that contribute to pleasure had been captured, so that those who stayed awake were at no loss for something to do.


-Matt 7.[21]  Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. [22] Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' [23]  Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.'

-Esther 1.8 The drinking was according to the law; none could compel: for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure.
Ratio   I. a reckoning, account, calculation, computation.
1. plea, pretext, ground, would have admitted of an explanation,
2. statement of a theory, argument, to be explained
   c. in Logic, proposition, whether as premiss or conclusion
   d. rule, principle, law, as embodying the result of logismos
4. thesis, hypothesis, provisional ground,
5. reason, ground
6. formula (wider than definition, but freq. equivalent thereto), term expressing reason,
7.reason, law exhibited in the world-process,
   c. in Neo-Platonic Philos., of regulative and formative forces, derived from the intelligible
       and operative in the sensible universe
IV. inward debate of the soul 1.thinking, reasoning,  explanation,
Opposite Pathos  A. that which happens to a person or thing, incident, accident,
where this incident took place, unfortunate accident,
2. what one has experienced, good or bad, experience
II. of the soul, emotion, passionlegō de pathē . . holōs hois hepetai hēdonē ē lupē” Arist.EN1105b21), “sophiē psukhēn pathōn aphaireitai”

Aristot. Nic. Eth. 1105b.20 A state of the soul is either (l) an emotion, (2) a capacity, or (3) a disposition; virtue therefore must be one of these three things. [2] By the emotions, I mean desire, anger, fear, confidence, envy, joy, friendship, hatred, longing, jealousy, pity; and generally those states of consciousness which are accompanied by pleasure or pain.

[3] Now the virtues and vices are not emotions because we are not pronounced good or bad according to our emotions, but we are according to our virtues and vices; nor are we either praised or blamed for our emotions—a man is not praised for being frightened or angry, nor is he blamed for being angry merely, but for being angry in a certain way—

Sophia, A. cleverness or skill in handicraft and art in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117, Ar.Ra.882, X.An.1.2.8,
in divination, S.OT 502
Opposite Poiein to excite passion, Arist.Rh.1418a12; V. Rhet., emotional style or treatment, to sphodron kai enthousiastikon p. Longin.8.1; “pathos poiein” Arist. Rh.1418a12; “

Poiein something you create: works of art, bring into existence, schemes, of poets, compose, write,4. after Hom., of Poets, compose, write, p. dithurambon, epea, Hdt.1.23, 4.14; “p. theogoniēn Hellēsi” Id.2.53; p. Phaidran, Saturous, Ar.Th.153, 157; p. kōmōdian, tragōdian, etc., Pl.Smp.223d; “palinōdian” Isoc.10.64, Pl.Phdr.243b, etc.;
b. represent in poetry, c. describe in verse, “theon en epesin” Pl.R.379a; epoiēsa muthous tous Aisōpou put them into verse, Id.Phd. 61b; “muthon” Lycurg.100.

The BEAST in Revelation is not a literal animal which you can resist:

Thērion , to/ (in form Dim. of thēr),  Trag. only in Satyric drama,
III. as a term of reproach, beast, creature,
mousikē aei ti kainon thērion tiktei” Meaning A New Style of Music or Drama

Opposite Enthousi-astikos , ē, on,
A. inspired, “phusis” Pl.Ti.71e; esp. by music,
This is what must be sacrificed or "burned up" before we can worship IN SPIRIT (reasonable)and in truth.  Romans 12.
Arist.Pol.1340a11; “ e. sophia” divination, Plu.Sol.12; “e. ekstasis” Iamb.Myst.3.8; “to e.” excitement, Pl.Phdr. 263d: Sup. -ōtatos Sch.Iamb.Protr.p.129 P. Adv. “-kōs, diatithenai tina” Plu.2.433c: Comp. “-ōteron” Marin.Procl.6.
II. Act., inspiring, exciting, of certain kinds of music, Arist.Pol.1341b34; “nosēmata manika kai e.” Id.Pr.954a36: Comp. “-ōtera, akousmata” Pl.Ep. 314a.
Opposite  epagōgēs

epagōg-ē2. bringing in to one's aid, introduction
4. allurement, enticement, “tais elpisi kai tais e.” D.19.322.
b. incantation, spell, in pl., Pl.R.364c, Lg.933d; Hekatēs phaskōn epagōgēn gegonenai saying that Hecate had put it under a spell, Thphr.Char.16.7.

Plat. Rep. 364c any misdeed of a man or his ancestors, and that if a man wishes to harm an enemy, at slight cost he will be enabled to injure just and unjust alike, since they are masters of spells and enchantments1 that constrain the gods to serve their end. And for all these sayings they cite the poets as witnesses, with regard to the ease and plentifulness of vice, quoting:“ Evil-doing in plenty a man shall find for the seeking;

1 In Laws 933 D both are used of the victim with epōdais, which primarily applies to the god. Cf. Lucan, Phars. vi. 492 and 527.

Epōdē , Ion. and poet. epa^oidēA. song sung to or over: hence, enchantment, spell,

of the Magi, Hdt.1.132

Soph. Aj. 582 To Tecmessa.
Come, take the child right away, shut tight the doors and make no laments before the house. [580] God, what a weepy thing is woman. Quick, close the house! It is not for a skilful doctor to moan incantations over a wound that craves the knife.

IV. inward debate of the soul

-Plato, Theaetetus 189e
Socrates  Excellent. And do you define thought as I do?Theaetetus

How do you define it?

Socrates   As the talk which the soul has with itself about any subjects which it considers. You must not suppose that I know this that I am declaring to you. But the soul, as the image presents itself to me, when it thinks, is merely conversing with itself, asking itself questions and answering,
in Logic, of discursive reasoning,  OPPOSITE intuition
2. reason as a faculty,
V. continuous statement, narrative (whether fact or fiction), oration lego
      Trut opposite myths, poems

Without   Prooimion  A. opening, introduction; in Music, prelude, overture, Pi.P.1.4; in poems, proλm, preamble, 
Pind. P. 1 Golden lyre, rightful 
    joint possession of Apollo [Abaddon, Apollyon]
    and the violet-haired Muses, [Filthy shepherds, sorcerers Rev 18]

to which the dance-step listens, the beginning of splendid festivity; and singers obey your notes, whenever, with your quivering strings, you prepare to strike up chorus-leading preludes.
[5] You quench even the warlike thunderbolt of everlasting fire. And the eagle sleeps on the scepter of Zeus, relaxing his swift wings on either side, the king of birds;
        and you pour down a dark mist over his curved head,
        a sweet seal on his eyelids
. Slumbering, he ripples his liquid back,
        [10] under the spell of your pulsing notes.
Even powerful Ares, setting aside the rough spear-point, warms his heart in repose; your shafts charm the minds even of the gods, by virtue of the skill of Leto's son and the deep-bosomed Muses.

But those whom Zeus does not love are stunned with terror when they hear the cry of the Pierian Muses, on earth or on the irresistible sea;

Skill Sophia cleverness or skill in handicraft and art, in music and singing, poetry. Divination.   Sorcery says John in Revelation 18 always performed by the "lusted after fruits."
4.speech, delivered in court, assembly
VI. verbal expression or utterance, lego, lexis
      -Lexis A.speech, OPPOSITE τidκ

-τidκ, 1.art of song 5. = eppsdκ, spell, incantation
4. text of an author,  OPPOSITE exegesis [Peter's private interpretation outlaws exegesis]
2. common talk, report, tradition d. the talk one occasions, repute, mostly in good sense, good report, praise, honour,
3. discussion, debate, deliberation, c. dialogue, as a form of philosophical debate,
 The meaning of the sunagogue or syllogimos or syllogism.

1. divine utterance, oracle, expression, utterance,

IX expression, utterance, speech regarded formally

Polayto, Sophists    [263e] and the several differences between them.

Theaetetus Give me an opportunity.

Stranger Well, then, thought and speech are the same; only the former,
     which is a silent inner conversation of the soul with itself,
     has been given the special name of thought. Is not that true?Theaetetus


Stranger  But the stream that flows from the soul
      in vocal utterance through the mouth
      has the name of speech?

Allκlτn (redupl. from allos) of one another, to one another, one another; hence, mutually, reciprocally
John 14:15 If ye love me, keep my commandments.
John 14:16 And I will pray the Father, and he shall give you another Comforter,
        that he may abide with you for ever;
John 14:17 Even the Spirit of truth; whom the world cannot receive,
        because it seeth him not, neither knoweth him:
        but ye know him; for he dwelleth with you, and shall be in you.
John 14:18 I will not leave you comfortless: I will come to you.

Melos 2. metaph., “esmen . . allēlōn melē” Ep.Rom.12.5, cf. 1 Ep.Cor.6.15.

Rom 12.[5] so we, who are many, are one body in Christ, and individually members one of another.
1 Cor 6.[15] Don't you know that your bodies are members of Christ? Shall I then take the members of Christ, and make them members of a prostitute? May it never be!
Homer Iliad 4.Still it beseemeth that my labour too be not made of none effect; for I also am a god, and my birth is from the stock whence is thine own, and crooked-counselling Cronos begat me as the most honoured of his daughters [60] in twofold wise, for that I am eldest, and am called thy wife, whilst thou art king among all the immortals. Nay then, let us yield one to the other herein, I to thee and thou to me, and all the other immortal gods will follow with us; and do thou straightway bid Athene [65] go her way into the dread din of battle of Trojans and Achaeans,
IX 2
prose OPPOSITE -poiκsis, Id.R.390a;
OPPOSITE -poiκtikκ, D.H.Comp.6; opp. poiκmata, onomatopoeic word

-poi-κsis A.fabrication, creation, production, -Melos   B. esp. musical member, phrase: hence, song, strain, lyric songs, 3.melody of an instrument, mimesis Aoide singing, spell, incantations,
-Mousa  -Melodia -Cantus B. An incantation, charm, magic song
OPPOSITE -psilometria, Arist.Po.1448a11;

-Psilo-metria a verse not accompanied by music logion
logion A.oracle, esp. one preserved from antiquity2. ta l. Kuriou the sayings of the Lord, LXX Ps.11(12).6, cf.Act.Ap.7.38, Ep.Rom.3.2, 1 Ep.Pet.4.11.
Aristotle, Poetics 1448a: In painting too, and flute-playing and harp-playing, these diversities may certainly be found, and it is the same in prose and in unaccompanied verse. For instance Homer's people are "better," Cleophon's are "like," while in Hegemon of Thasos, the first writer of parodies, and in Nicochares, the author of the Poltrooniad, they are "worse."  It is the same in dithyrambic and nomic poetry,
Logos is the  OPPOSITE  emmetra, ib.1450b15 (pl Id.Rh.1404a31

There is NO meter in the Bible: you could not "sing" it tunefully if your life depended on it: that is PREDESTINED.

John 3:34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

-Metron II. metre, Ar.Nu.638, 641, etc.; opp. melos (music) and rhuthmos (time), Pl.Grg.502c, etc.; logous psilous eis metra tithentes putting into verse, Id.Lg.669d; “ta en metrō pepoiēmena epē” X.Mem. 1.2.21.

B. Transf., in gen., to break up small, to grind, bruise, crush, corrupta oratio maxime comprehensione obscura, compositione fracta consistit, id. 8, 3, 57: “effeminata et fracta impudicis modis (musice),” id. 1, 10, 31.
-Impudicus I.Shameless, impudent ( = impudens;) II.Unchaste, immodest, lewd, id. cat. 2, 5, 10

-Modus   2. The measure of tones, measure, rhythm, melody, harmony, time; in poetry, measure, metre, mode: “vocum,” Cic. Div. 2, 3, 9: “musici,” Quint. 1, 10, 14: “lyrici,” Ov. H. 15, 6: “fidibus Latinis Thebanos aptare modos,” Hor. Ep. 1, 3, 12: Bacchico exsultas (i. e. exsultans) modo, Enn. ap. Charis. p. 214 P. (Trag. v. 152 Vahl.): “flebilibus modis concinere,” Cic. Tusc. 1, 44, 106: saltare ad tibicinis modos, to the music or sound of the flute, Liv. 7, 2: “nectere canoris Eloquium vocale modis,” Juv. 7, 19.—Fig.: “verae numerosque modosque ediscere vitae,” moral harmonies, Hor. Ep. 2, 2, 144

Mūsĭcus a, um, adj., = mousikos.
A. Adj.: “leges musicae,” the rules of music, Cic. Leg. 2, 15, 39: “sonus citharae,” Phaedr. 4, 18, 20: “pedes,” Plin. 29, 1, 5, § 6
2. mūsĭ-ca , ōrum, n., music: “in musicis numeri, et voces, et modi,” Cic. de Or. 1, 42, 187: “dedere se musicis,” id. ib. 1, 3, 10: “et omnia musicorum organa,” Vulg. 1 Par. 16, 42
X. X. the Word or Wisdom of God, personified as his agent in creation and world-government, “ho pantodunamos sou l.” LXX Wi.18.15; “ho ek noos phōteinos l. huios theou” Corp.Herm.1.6, cf. Plu.2.376c; l. theou di' hou kateskeuasthē ho kosmos] Ph.1.162; tēs tou theou sophias: de estin ho theou l. ib.56; l. theios . . eikōn theou ib.561, cf. 501; ton tomea tōn sumpantōn theou l. ib.492; ton aggelon hos esti l. ib.122: in NT identified with the person of Christ, “en arkhē ēn ho l.” Ev.Jo.1.1, cf. 14, 1 Ep.Jo.2.7, Apoc.19.13; “ho l. tēs zōēs” 1 Ep.Jo.1.1.

Protagoras was nicknamed Logos

Plato, Protogoras:
All distinguish between the low class in the market-place and the decent, educated people.

[347c] But if he does not mind, let us talk no more of poems and verses, but consider the points on which I questioned you at first, Protagoras, and on which I should be glad to reach, with your help, a conclusion.

For it seems to me that arguing about poetry is comparable to the wine-parties of common market-folk. These people, owing to their inability to carry on a familiar conversation over their wine by means of their own voices and discussions
That includes the performance preaching:
Agoraios  epith. of Artemis and Athena, v. infr.):--
  A. in, of, or belonging to the agora, Zeus A. as guardian of popular assemblies,
  2. of things, vulgar,
III. generally, proper to the agora, skilled in, suited for forensic speaking
  b. agoraios, market-day, IGRom.4.1381 (Lydia). (The distn. agoraios vulgar,
  agoraios public speaker, drawn by Ammon. [Where Jesus consigned pipers, singers, dancers]
Hupokritikos 2.suited for speaking or delivery, actor's art, acting a part, pretending to. Hupokrites 2. of an orator I. interpreter or expounder, “tēs di' ainigmōn phēmēs” Pl.Ti. 72b; “oneirōn” Luc.Somn.17, etc. II. in Att., one who plays a part on the stage, actor
2. of an orator, poikilos hu. kai perittos (of Dem.) Phld.Rh.1.197 S.; one who delivers, recites, declaimer, “epōn” Tim.Lex. s.v. rhapsōdoi; rhapsodist,

poikilos  rhapsodist, pretender, dissembler, hypocrite 2. of Art, p. humnos a song of changeful strain or full of diverse art, Pi.O.6.87; “poikilon kitharizōn” Id.N.4.14; “dedaidalmenoi pseudesi poikilois muthoi” Id.O.1.29; of style, “lexis poiētikōtera kai p.” Isoc.15.47 (Comp.); “skhēmatismoi” D.H.Is.3.

Matthew 23:[13]  "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. [14]  "But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter

Jesus points to Isaiah 29 and Ezekiel 33 where Jesus identified the Scribes and Pharisees as "rhetoricians, singers and instrument players."
[347d] such is their lack of education--put a premium on flute-girls by hiring the extraneous voice of the flute at a high price, and carry on their intercourse by means of its utterance.

But where the party consists of thorough gentlemen who have had a proper education, you will see neither flute-girls nor dancing-girls nor harp-girls, but only the company contenting themselves with their own conversation, and none of these fooleries and frolics--each speaking and listening decently in his turn,

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