A.
legendary, fabulous, logoi m., opp. alēthinoi, Pl.R.522a, cf. D.23.65, etc.; to m. the domain of fable, Th.1.21; to mē m. autōn their non-fabulous character, ib.22; “ta m. kai paidariōdē” Arist.Metaph.995a4: Comp. -esteros Antig.Mir.1, Str.4.4.6: Sup. -estatos Isoc.2.48, Plb.34.11.20, Phld.Po.5.4. Adv. -dōs Aristeas 168, D.S.4.6.
1 Corinthians 14 Speaking in Tongues
Speaking in tongue is gibberish, singing and playing instruments
1Corinthians 13:1 Though I speak with the tongues of men and of angels,
and have not charity, I am become as sounding brass, or a tinkling cymbal.
This is not speaking as in the command to SPEAK one to another to teach and comfort. Sounding brass and tinkling cymbals here are identifying marks of people who have NO LOVE. Even if they COULD speak all of the languages in the world there would be no love. The command is to SPEAK or LOGOS the Word of Christ which is the opposite of rhetoric, singing or playing instruments. Speaking in the tongues of angels was IN FACT making music in tongues.
La^l-eō ,Mark of the LocustsPaul is warning about pagan rituals which involved the actual buring of bodies including the Jews in Jerusalem. Therefore, paul repudiates both Judaism and paganism where loud music helped drown out the screams so the priests could hear the voice of Molech etal.
II. chatter, opp. articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday,III. of musical sounds, “aulō [flute] laleō” Theoc.20.29; of trees, v.supr.1.2; “di'aulou [flute] ē salpiggos l.”[trumpet] Arist. Aud.801a29; of Echo, D.C.74.14: also c.acc. cogn., magadin lalein sound the magadis, Anaxandr.35. [double flute]
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 tettix” Aristopho10.7: “t. polloi ginomenoi nosōdes to etos sēmainousAggelos , of a loquacious person 2. generally, one that announces or tells, e.g. of birds of augury, Il.24.292,296; Mousōn aggelos, of a poet,
Mousa ,Muse,If you are a rhetorician, singer or instrument player John in Revelation 18 calls you a sorcerer: if you are a sorcerer or witch:A. “Olumpiades M., Dios aigiokhoio thugateres” Il.2.491, cf. Hes.Th.25, etc.; nine in number, first in Od.24.60; named in Hes.Th.75 sqq.II. mousa, as Appellat., music, song, “m. stugera” A.Eu.308 (anap.); “euphamos” Id.Supp.695 (lyr.); “kanakhan . . theias antiluron mousas” S.Tr.643 (lyr.); “Aiakō moisan pherein” Pi.N.3.28; tis hēde mousa; what strain is this ?2. hautē hē Sōkratous m. that was Socrates's way
prophēt-euō A. to be a prophētēs or interpreter of the gods, “manteueo, Moisa, prophateusō d' egō” Pi. l.c.; tis prophēteuei theou; who is his interprete
Mant-euomai 2. generally, presage, forebode, surmise, of presentiment, Opposite. knowledge, Pl.Cra.411b, R.349a,
II. consult an oracle, seek divinations, Pi.O.7.31, Hdt.1.46, 4.172, etc.; “en Delphoisi” Id.6.76;
“ho gar theos manteuomenō moukhrēsen en Delphois pote” Ar.V.159, cf. Av.593
The mark of Apollo, Abaddon, Apollyon and the Muses at Delphi.
khraō (B). A. FORMS: contr. I. in Act. of the gods and their oracles, proclaim, abs., “khreiōn muthēsato Phoibos” 8.79:
“hē Puthiē hoi khra tade” Hdt.1.55,
“kh. mantesi Mousais” Ar.Av.724
From Charis or Grace: See Charismatic Worship
b. khrēsthai tini (without philō) to be intimate with a man, X.Hier.5.2, Mem.4.8.11
2. esp. of sexual intercourse, “gunaixi ekhrato” Hdt.2.181, cf. X.Mem.1.2.29, 2.1.30, Is.3.10, D.59.67.
Aristoph. Birds 724
If you recognize us as gods, we shall be your divining Muses, through us you will know the winds and the seasons, summer, [725] winter, and the temperate months. We shall not withdraw ourselves to the highest clouds like Zeus, but shall be among you and shall give to you [730] and to your children and the children of your children, health and wealth, long life, peace, youth, laughter, songs and feasts; in short, you will all be so well off, [735] that you will be weary and cloyed with enjoyment.
Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
Revelation 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
Paul will define a prophet as Teaching the Word of God with Speaking: Logos or opposite poetry or music. These are the Locusts or music Apollo unleashed and John calls Sorcerers in Revelation 18 working for the Babylon Mother of Harlots.
1Corinthians 14:8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
Salp-igx , iggos, hē, A. war-trumpet hupai salpiggos by sound of trumpet, S.El.711, cf. Ar.Ach.1001; also apo s. X.Eq.Mag.3.12, Plb.4.13.1.
The trumpet was for sending signals: if someone makes music it might getyou killed:
Xen. Cav. 3.11 In the sham fight when the regiments pursue and fly from one another at the gallop in two squadrons of five regiments, each side led by its commander, the regiments should ride through one another. How formidable they will look when they charge front to front; how imposing when, after sweeping across the Hippodrome, they stand facing one another again; how splendid, when the trumpet sounds and they charge once more at a quicker pace!
[12] After the halt, the trumpet should sound once more, and they should charge yet a third time at top speed; and when they have crossed, they should all range themselves in battle line preparatory to being dismissed, and ride up to the Council, just as you are accustomed to do.
Paul spoke LOGOS in clear conversational style because the purpose was to TEACH the Word of Christ.
Proclus (Theol. Plat. Taylor's ed., i.267) says that according to Orpheus, 'This Goddess, when considered as united to Saturn by the most exalted part of her essence, is called Rhea; but considered as producing Jupiter, and together with Jupiter unfolding the total and partial orders of the Gods [i.e., the powers of the Sensible World], she is called Ceres.' This is a very important distinction to bear in mind.
Now Rhea, as Ceres, in Hymn XIV, is called 'brass-sounding' and 'drum-beating'. This has reference to the mystical results of certain sounds and rhythm, part and parcel of what the Hindus call Mantravidyâ. I remember reading a curious old French book in the Bibliothèque de la Ville of Clermont-Ferrand, one of the books confiscated from the Minime Monastery of the same town, at the time of the Revolution.
This work dealt with the magical properties of music, and described for what especial purposes the various instruments of music were used in the Temple-service of the Jews.
Acts 7:43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
The Ghebers of Hebron 2 Hoaea, xii. 4 derives the name Inracl from Sarah to contend, to fight, and El = God of Fire. — Gen. xxxii. '28. Asarians, Asriel, Israel, a name of the War god {Exodus, xiii. 21, 22, xiv. 25), Saturn and the Sun. The Fire-god Azar was the God of war, and M'irs was the Sun. — Macrob. I. xvii. OS
But these fire-worshippers carried with them the arks of Moloch and Khiun (Life-god), their Adon, and they had, like the other peoples of the Delta, their Mysteries, which the priests instituted. They took with them from Phoenicia, probably, a certain knowledge of fixed vocal signs; and it would not be safe to deny to Syria the possession of some sort of (Syrian) hieroglyphsRemphan, (hrem-fan') is the King James Version of the Bible's rendering of the Greek word variously appearing in Acts 7 verse 43 as Ρομφα, Ρεμφάν, Ρεμφαμ, Ραιφαν, and Ρεφαν. It is part of a quotation from Amos 5 verse 26 where the Septuagint's reading raiphan or rephan stands the Hebrew Chiun or Kewan. The Greek forms are probably simple mistakes for the Hebrew, k (qoppa) having been replaced by r (resh) and ph substituted for v (yod). Kewan is probably the Old Babylonian Kayawanu, the planet Saturn, another (the Akkadian) name for which is Sakkut, which appears as Siccuth in the earlier part of the verse.
THE MUSIC AT THE ARCANE RITES. Iamblichus III
In addition to these things you remark as follows: "So also certain others of these ecstatics become entheast or inspired when they hear cymbals, drums, or some choral chant, 21 as, for example, those who are engaged in the Korybantic Rites, those who are possessed at the Sabazian festival and those who are celebrating the Rites of the Divine Mother."
21. Some exhibition of this kind is described by the Apostle Paul in the first Epistle to the Corinthians. "If," says he, "the whole assembly come together to the same place and all prattle in tongues, and common men should come in, or unbelievers, will they not say that you are raving?"
Hence he counsels that only two or three should speak in turn, and one interpret; but if nobody present is capable of this, they should keep silence, and speak only to themselves and to God:
"for not of tumult is he a god, but of tranquillity." (Ovid; Fasti IV,
"The attendants beat the brass, and the hoarse-sounding hides. Cymbals
they strike in place of helmets, tambourines for the shields; the pipe yielded its Phrygian notes.")
22. The Korybantes are variously described. Their cult was identified or closely allied to that of the Kabeirian divinities, and that of the Great Mother. It was celebrated in the islands of the Aegean Sea and in Phygia. Music, dancing, processions, and ecstatic frenzy were characteristics. [The Fruits in Amos and Revelation 18]
Amos 8:1 Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit.
Amos 8:2 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.
23. Sabazios, Sabaoth, or Sabbat, the god of the Planet Saturn, was better known as Bacchus or Dionysos, and was also styled in Semitic countries, Iao or Yava. His worship was more or less associated and identified with that of the Great Mother, under various designations, and it was characterized by phallephoric [carrying the penis] processions, dances, mourning for the slain divinity, and the Watch Night. It came from Assyria as its peculiar symbols, the ivy or kissos, the spotted robe or Nimr, and the Thyrso, indicate.
The name Zagreus the Kissos and nimr remind us of Kissaia or Asiatic Ethiopia, and the Zagros mountains occupied by the Nimr. Assyria was called "the land of Nimrod." -Amos VIII.
Because God turned Israel over to worship the starry host whatever they called their god in the Monarchy he/they was not the God of Abraham. Christ came to PUT DOWN that evil system and not replace it with another worship patternism.
Paul in reinforcing what he and other Jews had practiced from the wilderness onward by attending the synagogue which quarantined the godly people from the Civil-Military-Clergy system turned over to worship the starry host. Both the laded burden and the REST Jesus gave us stops all of the rhetoric, singing or playing instruments.
From the wilderness onward the only reason for collecting the godly people into an assembly was to let them REST or free them from the almost-universal religionism documented on clay tablets and beyond. They were permitted to collect in their local precinct to READ and REHEARSE the Word of God
This did not include the sacrificial system:
Isaiah 1:10 Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
Isaiah 1:11 To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
Isaiah 1:12 When ye come to appear before me, who hath required this at your hand, to tread my courts?
Isaiah 1:13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.
Isaiah 1:14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.
On the contrary, the Qahal, synagogue or church in the wilderness was for reading and discussing the Word of God.
Isaiah 1:18 Come now, and let us reason together, saith the LORD:
though your sins be as scarlet, they shall be as white as snow;
though they be red like crimson, they shall be as wool.
Isaiah 1:19 If ye be willing and obedient, ye shall eat the good of the land:
Isaiah 1:20 But if ye refuse and rebel, ye shall be devoured with the sword:
for the mouth of the LORD hath spoken it
The New Testament EXCLUDES all of the Hypocritic arts and crafts which Christ in Ezekiel 33 names as rhetoricians, performermance singers and instrument players. That excludes doing anything as entertaining to ASSIST the Word of Christ. Again, the purpose driven purpose is to learn and even if you had a Symphony you cannot find PRAISE TEAM performing FOR and replacing the assembly:
1Corinthians 1:5 That in every thing ye are enriched by him,
in all utterance, and in all knowledge;
1Corinthians 1:6 Even as the testimony of Christ was confirmed in you:
Utterence is inclusive of that which is written for our learning:
Greek rational worship demands:
logi^k-os , ē, on, (logos)A. of or for speaking or speech, merē l. the organs of speech, Plu.Cor.38:
logikē, hē, speech, Opposite. mousikē,
Opposite phantasia” expressed in speech, cf. 71, al.
Phantasia is 2. imagination, i.e. the RE-presentation of appearances or images,
Phantasia is b. in Aristotle, faculty of imagination, both presentative and representative, Opposite. “aisthēsis, ph. ouk estin aisthēsis” Arist.de An. 428a5; Opposite. doxa, because pistis is absent primarily derived from sensation (cf. “aisthēsis” 11), hotan mē kath' hauto alla di' aisthēseōs parē tinito toiouton au pathos
c. creative imagination, “ph. sophōtera mimēseōs dēmiourgos” Philostr.VA6.19.
Sophos , ē, on, A. skilled in any handicraft or art, clever,Phantasia is 3. the use of imagery in literature, “tethorubētai tais ph. mallon ē dedeinōtai” Longin.3.1; “hē rhētorikē ph.
poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.)
Mim-ēsis , eōs, hē,A. imitation, Ar.Th.156, Th.1.95, Pl.Grg. 511a, etc.; kata sēn m. to imitate you, Ar.Ra.109; reproduction of a model, Dionys. ap. Syrian.in Hermog.1.3 R.II. representation by means of art, Pl.Sph.265b, R.598b, al.; esp. of dramatic poetry, Arist.Po.1447a22, al.
Plat. Rep. 598b Is it an imitation of a phantasm [ eidōlon ] or of the truth?” “Of a phantasm,” he said. “Then the mimetic art is far removed from truth, and this, it seems, is the reason why it can produce everything, because it touches or lays hold of only a small part of the object and that a phantom; as, for example, a painter, we say, will paint us a cobbler, a carpenter, and other craftsmen,
Thoru^b-eō ,A. make a noise, uproar or disturbance, esp. of crowds, assemblies,
a. cheer, applaud, Isoc.12.264, Pl.Euthd.303b:—Pass., logos tethorubēmenos a loudly cheered speech, Isoc.12.233, cf. Arist.Rh.1356b23.
dein-oō , A. make terrible: exaggerate
II. possessed of reason, intellectual, “meros” Ti.Locr.99e, al.; “to l. zōon”Iamblichus 3.8 OTHER MODES OF ENTRANCEMENT.
In regard to another kind of divination thou makest this statement, namely: "Others who understand themselves in other respects become divinely inspired through the fancy: some taking darkness as accessory, others employing certain potions, and others depending on singing and magic figures. Some are affected by means of water, others by gazing on a wall, others by the hypæthral air, and others by the sun or some other of the heavenly luminaries."4. Greek, fantastikon (Phantasia, or imagination) is defined by Chrysippos and Plutarch as the faculty which reveals itself and its causes; phantastikon or fancy, the term here used, as a vain impulse of the mind with no real cause; phantaston as the imaginable, anything that may make an impression; phantasma, a phantom, an apparition.
dianoētikai, Mind Opposite. ēthikai, Arist.EN1108b9.
And:
Ethi^k-os , A. “ēthos” 11) moral, Which is Opposite. dianoētikos, Arist.EN1103a5,
Oppositeal.; ta ēthika a treatise on morals,Diano-ētikos , ē, on,A. of or for thinking, intellectual, “hē d. kinēsis” Pl.Ti.89a; aretē d., Opposite ēthikē, Arist.EN1103a14, etc.; “epistēmē d.” Id.Metaph.1025b6; d. merē, of a play, parts which display thought, Id.Po.1460b4; d. phantasiai mental images, Cic.Fam.15.16.1; Opposite, Opposite. noeros, [Intellectual]
2. dialectical, argumentative, hoi l. dialogoi
logical, l. sullogismoi, Opposite. rhētorikoi, Rh.1355a13.
peri logikōn title of work, Opposite to phusikon, to ēthikon,
And Phusikos is the opposite of logikos
phu^sikos , ē, on, A. natural, produced or caused by nature, inborn, native, phu^sikos is the Opposite of logikōs,
II. of or concerning the order of external nature, natural, physical, “hē ph. epistēmē”
2. “ho ph.” an inquirer into nature, natural philosopher,
4. Adv. “-kōs” according to the laws of nature,
Logos , Opposite. kata pathos, Arist.EN1169a5 or personal experiences
Opposite matēn , Dor. mata_n ma^, Adv. random, dreams
Opposite human reasoning.
Opposite muthos, as history to legend,
intelligent utterance,
Opposite phōnē, 3. any articulate sound,
4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.” S.Fr.595; “suriggōn” E.Tr.127 (lyr.); “aulōn” “organōn phōnai” Pl.R.397a; Freq in LXX, “hē ph. tēs salpiggos” LXX Ex.20.18; ph. brontēs ib. Ps.103(104).7;
Opposite inarticulate noise (psophos） psoph-os, also of musical instruments, lōtou, kitharas, E.Ba.687, Cyc.443; of a trumpet, Paus.2.21.3.
Prose, Oppositepoiēsis, Id.R.390a; Opposite. psilometria, Arist.Po.1448a11; Opposite. emmetra, tō l. touto tōn metrōn (sc. to iambeion）“
pezoi, II. metaph. (cf. “autar egō Mouseōn pezos epeimi nomon”
2. a song sung in honour of some god, Hdt.; nomoi polemikoi war- tunes, without accompaniment
God breathed (the spirit) to Jesus as the son WITHOUT METRON (meter). That's why there IS NONE.
pezos , ē, on, (v. pous) :
II.2. of verse, unaccompanied by music, “kai peza kai phormikta” S.Fr.16 ; pezō goō: aneu aulou ē luras,
III 2. without musical accompaniment, “pausai melōdous' alla p. moi phrason” Com.Adesp. 601, cf. Pl.Sph.237a.
The knowledge of Christ which is the testimony is the only thing to be known in the assembly
Gignōskō , gnōsis , eōs, hē, A. seeking to know, inquiry, investigation, esp. judicial, “tas tōn dikastēriōn g.” D.18.224; “tēn kata tou diaitētou g.” Id.21.92, cf. 7.9, Lycurg.141; “g. peri tēs dikēs” PHib.1.92.13 (iii B. C.)We know that no preacher, singer, song composer or musical performer can reveal the testimony of Christ.
b. higher, esoteric knowledge, 1 Ep.Cor.8.7,10, Ep.Eph.3.19, etc.; “kharisamenos hēmin noun, logon, gnōsin” PMag.Par.2.290.
Ephesians 3:17 That Christ may dwell in your hearts by faith;
that ye, being rooted and grounded in love,
Ephesians 3:18 May be able to comprehend with all saints what is the breadth,
and length, and depth, and height;
Ephesians 3:19 And to know the love of Christ,
which passeth knowledge,
that ye might be filled with all the fulness of God.
1Peter 1:10 Of which salvation the prophets have inquired and searched diligently,The prophecies by the Spirit OF Christ have value when they have been fulfilled or perfected by Jesus of Nazareth whom God made to be both Lord and Christ for that purpose:
who prophesied of the grace that should come unto you:
1Peter 1:11 Searching what, or what manner of time
the Spirit of Christ which was in them did signify,
when it testified beforehand the sufferings of Christ, and the glory that should follow.
2Peter 1:19 We have also a more sure word of prophecy;The great dragon is absolutely marked or identified if they compose their own "waters of their word."
whereunto ye do well that ye take heed,
as unto a light that shineth in a dark place,
until the day dawn, and the day star arise in your hearts:
2Peter 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation.
2Peter 1:21 For the prophecy came not in old time by the will of man:
but holy men of God spake as they were moved by the Holy Ghost
Revelation 12:11 And they overcame him by the blood of the Lamb,
and by the word of their testimony; and they loved not their lives unto the death.
Revelation 12:17 And the dragon was wroth with the woman,
and went to make war with the remnant of her seed,
which keep the commandments of God,
and have the testimony of Jesus Christ.
Revelation 19:10 And I fell at his feet to worship him.
And he said unto me, See thou do it not:
I am thy fellowservant, and of thy brethren
that have the testimony of Jesus: worship God:
for the testimony of Jesus is the spirit of prophecy.
1Corinthians 1:10 Now I beseech you, brethren,
by the name of our Lord Jesus Christ,
Romans 15:4 For whatsoever things were written aforetime
were written for our learning,
that we through patience and comfort of the scriptures
might have hope.
that ye all speak the same thing,
and that there be no divisions among you;Romans 15:5 Now the God of patience and consolation
grant you to be likeminded one toward another
according to Christ Jesus:but that ye be perfectly joined together
in the same mind and in the same judgment.Romans 15:6 That ye may with one mind and one mouth
glorify God,
even the Father of our Lord Jesus Christ
When Paul calls the assembly he uses "gather, assemble or come together." These are forms of "synagogue." The synagogue was well established in much of the world and was devoted wholly to reading and understanding the Word of God (only). Both Jew and Gentile were ready for Jesus Christ. The pattern defined for the church in the wilderness never changed:
Acts 15:20 But that we write unto them,
that they abstain from pollutions of idols,
and from fornication, and from things strangled, and from blood.
This was not be a problem because the Gentiles understood the Jew's views.
Acts 15:21 For Moses of old time hath
in every city
them that preach him,
being read in the synagogues every sabbath day.
The "discussion" was by the presiding elder who explained any difficult passage. This was the patern given to Timothy and did not change in historic Christianity.
Romans 15:18 For I will not dare to speak of any of those things
which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
Romans 15:19 Through mighty signs and wonders,
by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum,
I have fully preached the gospel of Christ.
Romans 15:20 Yea, so have I strived to preach the gospel,
not where Christ was named, lest I should build upon another man’s foundation:
1Timothy 4:11 These things command and teach.
1Timothy 4:12 Let no man despise thy youth;
but be thou an example of the believers, in word, in conversation,
in charity, in spirit, in faith, in purity.
1Timothy 4:13 Till I come, give attendance to [public] reading, to exhortation, to doctrine.
1Timothy 4:15 Meditate upon these things; give thyself wholly to them;
that thy profiting may appear to all.
1Timothy 4:16 Take heed unto thyself, and unto the doctrine;
continue in them: for in doing this thou shalt both save thyself,
and them that hear thee.
Women were often the priestesses in pagan cults which intended to make certain that unbelievers who came for an oracle did not leave town with his family's food money. Paul makes them understand that church is not a schism or an orchestra divided into the different performing roles in all of paganism. There were no speaking roles other than read and explain "that which is written for our learning" (Romans 15).
Silencing the women would not put them in an inferior state but put them in the same status as the males. Men had often attended synagogue school from their youth and would be able to dialog with question and answer so that it did not detract from READING the word of God for LEARNING and COMFORT.
Paul is writing specificially to correct divisions within the church.
Paraka^leō , A. “-kalesō” LXX Jb.7.13, al.:—call to one, X.An.3.1.32.Speak in connection with the Logos excludes all of the metrical styles
II. call in, send for, summon, Hdt.1.77, Ar.V.215
2. summon one's friends to attend one in a trial, invite him to mount the tribune,Xen. Anab. 3.1.32 Wherever a general was left alive, they would invite him to join them; where the general was gone, they invited the lieutenant-general
legō opp. ouden legei has no meaning, no authority, “ouden l. to sōphronōs traphēnai” Ar.Eq.334, cf. V.75; ouden legeis nonsense! Id.Th.625; but ouden legein, also, say what is not, lie, Id.Av.66, Pl. Ap.30bPaul is defining the collective assembly and in Romans 15 defines the function of the synagogue: it excludes all of the self-pleasing things used to create mental excitement and then commands that we speak "that which is written for our learning." While divisions about "doubtful disputations" would arise Paul excluded these opinions in Romans 14 because they have no bearing on the way the ekklesia or church is conducted.
9. to boast of, tell of, Xen.: to recite what is written, labe to biblion kai lege Plat., etc.:—but the sense of Lat. lego, to read, only occurs in compds., analegomai, epilegomai.
4978 schisma skhis'-mah From G4977 ; a split or gap (“schism”), literally or figuratively:—division, rent, schism.
1Corinthians 3:3 For ye are yet carnal: for whereas there is among you envying [zēlos], and strife, and divisions, are ye not carnal, and walk as men?
Eris IV. contention, rivalry, freq. in Od., ergoio in work, 18.366 ; hos tis erida propherētai aethlōn for prizes, 8.210 ; “eris khersi genētai” 18.13 ; erida propherousai in eager rivalry, 6.92 ; “erin stēsantes en humin” 16.292 : in later Poets, contest, kallonas, [beautiful] melōdias, E.IA1308, Rh.923 ; “hoplōn erin ethēke summakhois” Id.Hel.100 ; “erin ekhein amphi mousikē” Hdt.6.129 ;1Corinthians 11:18 For first of all, when ye come together in the church, I hear that there be divisions [Skhis-ma] among you; and I partly believe it.
1Corinthians 14:1 Follow after charity, and desire spiritual gifts,
but rather that ye may prophesy.
[Explain the prophets and the prophecies made perfect and recorded by the apostles)
1Corinthians 14:2 For he that speaketh in an unknown tongue speaketh not unto men,
but unto God: for no man understandeth him;
howbeit in the spirit he speaketh mysteries.
You will just be speaking into the air and not to the true God: Since the pretend "gods" did not exist only God could understand them.
Mustēri-on , to, (mustēs, mueō)
A. mystery or secret rite: mostly in pl., ta m. the mysteries, first in Heraclit.14, cf. Hdt.2.51 (of the mysteries of the Cabiri in Samothrace), etc.; esp. those of Demeter at Eleusis, {This was into the Gay Brotherhood]
1Corinthians 14:3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
Prophēt-eia , hē, III. in NT, gift of expounding scripture, or of speaking and preaching, under the influence of the Holy Spirit (cf. prophētēs), Ep.Rom.12.6, 1 Ep.Cor.12.10, 1 Ep.Ti.1.18, 4.14, al.
para-klēsis , eōs, hē,A.calling to one's aid, summons, hoi ek paraklēseōs sugkathēmenoi a packed party in the assembly, D.18.143.
II. exhortation, address, “pros ton okhlon” Th.8.92 ; ou p. heurontes, alla parainesin grapsantes not a mere address to their feelings, but counsel to act rightly
1John 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate [parakletos] with the Father, Jesus Christ the righteous:Paramu_th-ia , hē, A. encouragement, exhortation, Pl.R.450d, Phld.Ir.p.65 W.(pl.) ; reassurance, gentle persuasion, Pl.Phd.70b, Lg.720a.
3.relief from, abatement of, “phthonou” Plu.Them.22 ; “tōn ponōn kai tōn kindunōn” Id.Dio 52, etc.; p. talaipōrountōn, of sleep, Secund.Sent. 13.
The only purpose for assemblying the congregation was to edify, educate, comfort and persuade. It was a Christ-Centered assembly to build up the Body of Christ.
Paul minces no words: even if you are having visions in your own spirit and speak, sing or make instrumental noise it is SELF-centered and had no purpose.
1Corinthians 14:4 He that speaketh in an unknown
edifieth himself;
but he that prophesieth edifieth the church.
Again, the only authorized meaning of prophesying is to teach that prophecy which had been made more perfect: the church is built or edified on the Prophets and Apostles. If there happened to be a real prophet in Corinth and he got a revelation he should NOT speak that tongue in gibberish. The meaning of gibbering, singing or playing instruments as the tools of charismatic ecstasy would be excluded by the demand to interpret or translate. You cannot translate the twangs of a harp.
1Corinthians 14:5 I would that ye all spake with tongues, but rather that ye prophesied:
for greater is he that prophesieth than he that speaketh with tongues, except he interpret,
that the church may receive edifying.
Now, back to what Paul would do if HE DID speak in tongues:
1Corinthians 14:6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
The speaking, singing or playing instruments are excluded because they cannot reveal the will of god--except among the pagans--cannot "expound the Scriptures" and cannot convey doctrinal content.
PAUL USES MUSICAL INSTRUMENTS TO EXPLAIN ANYTHING OTHER THAN TEACHING THAT WHICH HAS BEEN TAUGHT.
1Corinthians 14:7 And even things without life giving sound, whether pipe or harp,
except they give a distinction in the sounds, how shall it be known what is piped or harped?
gignōskō , discern, distinguish, recognize, take a thing to mean tha1Corinthians 14:8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
Even then, all you can communicate is a series of long and short blasts.
1Corinthians 14:9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
Opposite kata pathos,personal experiences.Your speaking into the air includes all of these opposites. This is the word related to speaking in tongues which was not just in a minor dialect.
Opposite muthos, as history to legend, Ti.26e; “poiein muthous all' ou logous” Phd.61b, cf. Grg.523a (but muthon legein,
Opposite. prooimion
Opposite. phōnē, Arist.Pol.1253a14
prose, Opposite. poiēsis, Id.R.390a;
opp. poiētikē
meaning, no authority, “ouden l. to sōphronōs traphēnai”
la^l-eō ,
1 Corinthians 9.26 I therefore run like that, as not uncertainly. I fight like that, as not beating the airII. chatter, Opposite articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday, Aristopho 10.6; “anthrōpinōs l.” Strato Com.1.46.ON THE OTHER HAND "TONGUES" WERE DEFINED AS MINOR DIALECTS AND NOT THE GIBBERING or making vocal or instrumental noises. All of the tongues had meaning and Paul was gifted with understanding many because he was an apostle and evangelists.
Glōssa , Ion. glassa , II. language , “allē d' allōn g. memigmenē” Od.19.175, cf. Il.2.804; glōssan hienai speak a language or dialect, Hdt.1.57; g. Hellēnida
2. obsolete or foreign word, which needs explanation, Arist. Rh.1410b12, Po.1457b4,
3. people speaking a distinct language, LXX.Ju.3.8 (pl.), interpol. in Scyl.15.
1Corinthians 14:10 There are, it may be, so many kinds of voices in the world,
and none of them is without signification.
1Corinthians 14:11 Therefore if I know not the meaning [duna^mis] of the voice,
I shall be unto him that speaketh a barbarian,
and he that speaketh shall be a barbarian unto me.This is clearly speaking languages but in Corinth most travellers would understand Koine Greek.
1Corinthians 14:12 Even so ye, forasmuch as ye are zealous of spiritual gifts,
seek that ye may excel to the edifying of the church.1Corinthians 14:13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
diermēn-euō interpret, expound, translate
Polybius, Histories 3:22 Of this treaty I append a translation, as accurate as I could make it,--for the fact is that the ancient language differs so much from that at present in use, that the best scholars among the Romans themselves have great difficulty in interpreting some points in it, even after much study.
1Corinthians 14:14 For if I pray in an unknown tongue,
my spirit prayeth, but my understanding is unfruitful.1Corinthians 14:15 What is it then? I will pray with the spirit,
and I will pray with the understanding also:
I will sing with the spirit,
and I will sing with the understanding also.1Corinthians 14:16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
1Corinthians 14:17 For thou verily givest thanks well, but the other is not edified.
1Corinthians 14:18 I thank my God, I speak with tongues more than ye all:
Glōssa , Ion. glassa , II. language , “allē d' allōn g. memigmenē” Od.19.175, cf. Il.2.804; glōssan hienai speak a language or dialect, Hdt.1.57; g. Hellēnida
2. obsolete or foreign word, which needs explanation, Arist. Rh.1410b12, Po.1457b4,
3. people speaking a distinct language, LXX.Ju.3.8 (pl.), interpol. in Scyl.15.
That is because Paul was gifted with knowing many of the dialects because Jesus gave him that power to guide Him into all truth. If you know lots of languages maybe God wants you to GO.
This was not in the babbling, chattering musical sense because He would not do that in church: we have lots of records of Paul speaking in the Logos sense but none in the:
la^l-eō , II. chatter, Opposite articulate speech, sense.
1Corinthians 14:19 Yet in the church I had rather speak [logos]
five words with my understanding,
that by my voice I might teach others also,
than ten thousand words in an unknown tongue.
1 Corinthians 14:19] sed in ecclesia volo quinque verba sensu meo loqui ut et alios instruam quam decem milia verborum in lingua
loquor to speak, talk, say (in the lang. of common life, in the tone of conversation; cf. Quint. 9, 4, 10; 11, 3, 45). “Scipio mihi sane bene et loqui videtur et dicere,”
Lingua to thrust out the tongue, in token of derision or contempt, to stammer, Gell. 1, 12, 2.—Comically: os habeat, linguam, perfidiam, tongue, i. e. readiness in speech, Plaut. Mil. 2, 2, 33. —
3. Poet. of animals. the voice, note, song, bark, etc.: “linguae volucrum,” Verg. A. 3, 361; 10, 177: “linguam praecludere (canis),” Phaedr. 1, 23, 5.—
{Cut off the tongue of the Dog,
1. As a term of reproach, to denote,a. A shameless, vile person
2. As the regular designation of the hangers-on or parasites of an eminent or rich Roman; a follower, dog, creature
căno , cĕcĭni, cantum (ancient a. In gen., to sing, to cause to resound, to celebrate in song, to sing of, Lucr. 5, 328:
a. In poetry: “Sibylla, Abdita quae senis fata canit pedibus,” Tib. 2, 5, 16; cf.: “horrendas ambages,” Verg. A. 6.
B. Neutr.: “priusquam signa canerent,” Liv. 1, 1, 7:
GOD UNDERSTANDS YOUR LANGUAGE: He cannot be instructed or entertained. Paul directed all of his SPEAKING to the church with gnōsis , eōs, hē, A. seeking to know, inquiry, investigation
Paul is saying that five words of the commands of Christ has more value than ten thousand words in gibbering forms of speaking, singing or playing instruments.
in -strŭo I. perf. sync. instruxti, Plaut. Mil. 4, 1, 34), ctum, 3, v. a., to build in or into; to build,, erect, construct (class.). B. In partic., to provide with information, to teach, instruct: “(oratores) parum his artibus instructos vidimus
Hor. Ep. 1, 18, 25.—Adv.: instructē , with great preparation; only comp.: “ludos opulentius instructius facere,” Liv. 1, 35, 7: “instructius accusare,” App. Mag. 34, p. 296.
19 alla en ekklēsia thelō pente logous tō noi mou lalēsai, hina kai allous katēkhēsō, ē murious logous en glōssē.
Logos, verbal noun of legoUnknown tongue
Opposite kata pathos
Opposite music, poetry or rhetoric
Opposite human reasoning
Opposite Epagoge bringint in to one's aid, introduction
Alurement, enticement, incantation, spell
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, passion (“legō de pathē . . holōs hois hepetai hēdonē ē lupē” Arist.EN1105b21), “sophiē psukhēn pathōn aphaireitai”
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,-Logos verbal noun of legō Opposite. muthos,
in divination, S.OT 502 (lyr.
Muthos all human songs and sermons are myths in relationship to Scripture.
2. fiction (Opposite. logos, historic truth), Pi.O.1.29 (pl.), N.7.23 (pl.), Pl.Phd.61b, Prt.320c, 324d, etc.3. generally, fiction, “m. idioi” Phld.Po.5.5; legend, myth, Hdt.2.45, Pl.R.330d, Lg. 636c, etc.; “ho peri theōn m.” “tous m. tous epikhōrious gegraphen”
2. public speech, “m. andressi melēsei” Od.1.358; “muthoisin skoliois” Hes.Op.194; to be skilled in speech,
la^l-eō ,
II. chatter, Opposite articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday, Aristopho 10.6; “anthrōpinōs l.” Strato Com.1.46.1Corinthians 14:20 Brethren, be not children in understanding:
howbeit in malice be ye children, but in understanding be men. phrenes, opp. sōma, Hdt.3.134
Paidiē paizō childish play, sport, game, pastime, Xen., Plat.; p. paizein pros tina to play a game with him,
paizō 4. play on a musical instrument, h.Ap.206: c. acc., “Pan ho kalamophthogga paizōn” Ar.Ra.230; dance and sing, Pi. O.1.16.
1Corinthians 14:21 In the law it is written, With men of other tongues and other lips
will I speak unto this people; and yet for all that will they not hear me, saith the Lord.1Corinthians 14:22 Wherefore tongues are for a sign, not to them that believe,
but to them that believe not:
but prophesying serveth not for them that believe not,
but for them which believe.
When in the ekklesia you refuse to SPEAK (Logos) the Word of God and rather speak in the sense of...
La^l-eō , A. talk, chat, prattleThis a sign or proof of striking the flag in the ekklesia or church.
II. chatter , Opposite articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday, Aristopho 10.6; “anthrōpinōs l.” Strato Com.1.46. “elalēsen ho kōphos” Ev.Matt.9.33:—III. of musical sounds, “aulō laleō” Theoc.20.29; of trees, v.supr.1.2; “di'aulou ē salpiggos l.” Arist. Aud.801a29; of Echo, D.C.74.14: also c.acc. cogn., magadin lalein sound the magadis, Anaxandr.35.
“elalēsen ho kōphos” Ev.Matt.9.33:—
Sēmeion , kathairein to s. to take it down, strike the flag, as a sign of dissolving an assembly, And.1.36; to tēs ekklēsias s. Ar.Th.278When people tamper with the Word God sends them strong delusions that they believe a lie and damn themselves. The symptom is lying wonders which includes all of the performing arts claiming that they come from God
In Revelation 18 the speakers, singers and instrument players are called sorcerers who had deceivedthe whole world. The moment they come underdomination of the Babylon mother of harlots (Revelation 17) "all falls down." Christ removes the lamps.
2Corinthians 4:6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
6 hoti ho theos ho eipōn Ek skotous phōs lampsei, hos elampsen en tais kardiais hēmōn pros phōtismon tēs gnōseōs tēs doxēs tou theou en prosōpō Khristou.
Skotos , ho, more rarely skotos , eos, to (v. sub fin.),
3. of the nether world, Pi.Fr.130; “skoton nemontai Tartaron te” A.Eu.72, cf. Pers.22
Revelation 22:5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.
5 kai nux ouk estai eti, “kai ouk” ekhousin khreian phōtos lukhnou kai “phōs hēliou,” hoti “Kurios ho theos phōtisei” ep autous, kai basileusousin eis tous aiōnas tōn aiōnōn.
This is not to CONVERT those that believe not but to EXPEL them.
Apistos , on,
I. Pass., not to be trusted, and so:1. of persons and their acts, not trusty, faithless, shifty, unreliable, Pl.Lg.775d. mistrustful,
incredulous, suspicious disobedient, disloyal
1. Pass., beyond belief, “a. epi to muthōdes eknenikēkota” [achieve by force] Th. 1.21; ouk a. not incredibly, Teras lying wonders.
They will not speak the Word of God but fables, myths because they are by nature and training treacherous people. Paul quotes Isaiah 28 where the tongues were sounds of TREACHEROUS people.
A baptized believer is promised A holy spirit which in 1 Peter 3:21 is A good conscience, consciousness or a co-perception. Paul told the Corinthians Jews that they would not be able to her or read the Old Testament until they turned, were converted or were baptized into Christ.Mu_th-ōdēs , es,
Prophēt-eia , hē, III. in NT, gift of expounding scripture, or of speaking and preaching, under the influence of the Holy Spirit (cf. prophētēs), Ep.Rom.12.6, 1 Ep.Cor.12.10, 1 Ep.Ti.1.18, 4.14, al.
This is not foretelling but forthelling.
How this schism was illustrated and contrary to what Paul would do
1Corinthians 14:23 If therefore the whole church be come together into one place,
and all speak with tongues, and there come in those that are unlearned, or unbelievers,
will they not say that ye are mad?
1Corinthians 14:7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
These instruments for making war had a few simple messages which they could communicate: you could never teach the warriors how to fight by having a musical performance.
This is not speaking the LOGOS or Word of God but gibberish: Paul equated speaking tongues with lifeless instruments.
23 Ean oun sunelthē hē ekklēsia holē epi to auto kai pantes lalōsin glōssais, eiselthōsin de idiōtai ē apistoi, ouk erousin hoti mainesthe;
La^l-eō , A. talk, chat, prattle
II. chatter , Opposite articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday, Aristopho 10.6; “anthrōpinōs l.” Strato Com.1.46. “elalēsen ho kōphos” Ev.Matt.9.33:—III. of musical sounds, “aulō laleō” Theoc.20.29; of trees, v.supr.1.2; “di'aulou ē salpiggos l.” Arist. Aud.801a29; of Echo, D.C.74.14: also c.acc. cogn., magadin lalein sound the magadis, Anaxandr.35.
“elalēsen ho kōphos” Ev.Matt.9.33:—
Matthew 9:23 And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,
Aul-ētēs ,A. flute-player, Thgn. 941, Hdt.1.141, 6.60, 129, Ar.V.581, And.1.12, Pl.Prt.327b, auleitas IG7.3195 (Orchom. Boeot.). II. kind of wasp, Hsch.
Jesus ejected or "exploded out" the women flute players as an approved example.
Speaking in tongues includes: salp-igx , iggos, hē, A. war-trumpet, “hote t' iakhe salpigx” Il.18.219; “s. hē hiera”
Speaking in tongues includes: aulos , ho, A. pipe, flute, clarionet,
Speaking in tongues includes: maga^d-is , hē, gen. an instrument with twenty strings arranged in octaves, played with the fingers. or double flute
That is in the sense that they are not speaking the WORD commanded for the ekklesia.
Mainomai , fut.
Poi-ētikos II. poetical, “lexis” Isoc.15.47, cf. Phld.Po.2.40(both Comp.); of persons, Pl.R.393d; Homēron -ōtaton einai ib.607a; “p. kai mousikoi” Id.Lg.802b, cf. 700d, etc.; hoi p. poets, ib.656c; “hē p. turbē”Sophocles: Oedipus Tyrannus 708
Turbē , hē, A. disorder, confusion, tumult, the poetic rout, Epicur. Fr.228; so of a Bacchic festival and its dance, Paus.2.24.6: hence, acc. to Suid., = apolausis, revelry.
708] math' k.t.l.: learn that thou canst find no mortal creature sharing in the art of divination.
1） first, the god himself, speaking through a divinely frenzied being in whom the human reason was temporarily superseded （hence the popular derivation of mantikē from mania）:
Plat. Tim. 71e “mantikēn aphrosunē theos anthrōpinē dedōken: oudeis gar ennous ephaptetai mantikēs entheou kai alēthous”: this was much the same as the Egyptian belief, Hdt. 2.83 “mantikē de autoisi ōde diakeetai. anthrōpōn men oudeni proskeetai hē tekhnē, tōn de theōn metexeteroisi.”
1Corinthians 14:24 But if all prophesy,
and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
Prophēt-eia , hē, III. in NT, gift of expounding scripture, or of speaking and preaching, under the influence of the Holy Spirit (cf. prophētēs), Ep.Rom.12.6, 1 Ep.Cor.12.10, 1 Ep.Ti.1.18, 4.14, al.
1Corinthians 14:25 And thus are the secrets of his heart made manifest;
and so falling down on his face he will worship God,
and report that God is in you of a truth.
You don't worship with rhetoric or music: you fall dow before God. Paul says in effect "BUT, YOU don't do that. YOU think that your imagination is the gospel message.
1Corinthians 14:26 How is it then, brethren? when ye come together,
everyone of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation,
hath an interpretation.
Let all things be done unto edifying.Paul didn't say "Let all things be DONE." The all things are what edifies or educates. g3619.Edifying.gif
Even if you THINK that your songs or revelations are from God, here is the absolute: IF there happens to be someonne who can teaching in a "minor dialect" (tongue), Paul insists that the information must be coming from God who has given the gift. This would exclude a musical worship team because of the limitation of numbers AND no one attempts to interpret the sound of gibbering, playing a flute, harp or trumpet.
1Corinthians 14:27 If any man speak in an unknown tongue,
let it be by two, or at the most by three,
and that by course; and let one interpret.
Paul did not say that either speaking an unlearned language or interpreting was available in Corinth: Paul is speaking irony to shame them
diermēn-euō interpret, expound, translate
Polybius, Histories 3:22 Of this treaty I append a translation, as accurate as I could make it,--for the fact is that the ancient language differs so much from that at present in use, that the best scholars among the Romans themselves have great difficulty in interpreting some points in it, even after much study.
The word speak is la^l-eō which would include a Supernatural Revelation if true or would include
III. of musical sounds, “aulō laleō” Theoc.20.29; of trees, v.supr.1.2; “di'aulou ē salpiggos l.” Arist. Aud.801a29; of Echo, D.C.74.14: also c.acc. cogn., magadin lalein sound the magadis, Anaxandr.35.If you claim that your praise songs are INSPIRED then you must be validated by ANOTHER inspired person or be silent.
I believe Paul uses the word "man" because this would be his ironic way to shut down speaking in tongues or making music:
1Corinthians 14:28 But if there be no interpreter, (translate)
let him keep silence in the church;
and let him speak to himself, and to God.If he has a supernatural gift or can play an instrument then let him keep silence in church: you have another 165 hours during the week:
1Corinthians 14:29 Let the prophets speak two or three, and let the other judge.
When one true or pretend prophet speaks everyone else would listen: the other supernatural prophet could make sure that he hasn't been busy all week composing inane praise ditties
1Corinthians 14:30 If any thing be revealed to another that sitteth by, let the first hold his peace.
The insistance is that one must be REVEALING something so that others can learn and be comforted: music in factshuts down the learning and the "feeling" is really spiritual anxiety.
1Corinthians 14:31 For ye may all prophesy one by one,
that all may learn,
and all may be comforted.
This would be the impossible test to weed out those who were speaking or singing in the chattering sense because they claimed that the music and speaking induced frenzy was a spirit speaking through them:
1Corinthians 14:32 And the spirits of the prophets are subject to the prophets.
1Corinthians 14:33 For God is not the author of confusion,
but of peace, as in all churches of the saints. [ekklēsiais]
Akata-sta^sia , hē,A. instability, anarchy, confusion, Stoic.3.99, Plb.1.70.1, Nic.Dam.Vit.Caes.28, etc.: pl., LXX Pr.26.28, D.H.6.31, 2 Ep.Cor.6.5.II. unsteadiness, “tou sōmatos” Chrysipp.Stoic.3.121; “a. kai mania” Plb.7.4.8: pl., Man. 5.57.
Proverbs 26.28 A lying tongue hates those it hurts; And a flattering mouth works ruin.
The speaking in tongues was identified by Paul as madness:
Ma^nia (A), Ion. -iē, hē, (mainomai)
II. enthusiasm, inspired frenzy, “m. Dionusou para” E.Ba.305; “apo Mousōn katokōkhē te kai m.” Pl.Phdr. 245a; theia m., opp. sōphrosunē anthrōpinē, ib.256b, cf. Prt.323b, X. Mem.1.1.16; “tēs philosophou m. te kai bakkheias” Pl.Smp.218b.
katokōkh-ē possessed, mania the gift of the Muses.Plat. Ion 536c and you have plenty to say: for it is not by art or knowledge about Homer that you say what you say, but by divine dispensation and possession; just as the Corybantian worshippers are keenly sensible of that strain alone which belongs to the god whose possession is on them, and have plenty of gestures and phrases for that tune, but do not heed any other. And so you, Ion, when the subject of Homer is mentioned, have plenty to say, but nothing on any of the others. And when you ask me the reasonEur. Ba. 305 But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. [300] For whenever the god enters a body in full force, he makes the frantic to foretell the future. He also possesses a share of Ares' nature. For terror sometimes flutters an army under arms and in its ranks before it even touches a spear; [305] and this too is a frenzy from Dionysus. You will see him also on the rocks of Delphi, bounding with torches through the highland of two peaks, leaping and shaking the Bacchic branch, mighty throughout Hellas. But believe me, Pentheus; [310] do not boast that sovereignty has power among men, nor, even if you think so, and your mind is diseased, believe that you are being at all wise. Receive the god into your land, pour libations to him, celebrate the Bacchic rites, and garland your head.
Dionysus will not compel women [315] to be modest in regard to Aphrodite, but in nature [modesty dwells always] you must look for that. For she who is modest will not be corrupted in Bacchic revelry. Do you see?
Lucretius (98 - c. 55 BC): The Worship of Cybele
Escort of Phrygian bands, since first, they say,
- From out those regions 'twas that grain began
- Through all the world. To her do they assign
- The Galli, the emasculate, since thus
- They wish to show that men who violate
- The majesty of the Mother and have proved
- Ingrate to parents are to be adjudged
- Unfit to give unto the shores of light
A living progeny. The Galli come:
And hollow cymbals, tight-skinned tambourines
Resound around to bangings of their hands;
The fierce horns threaten with a raucous bray;
The tubed pipe excites their maddened minds
- In Phrygian measures; they bear before them knives,
- Wild emblems of their frenzy, which have power
- The rabble's ingrate heads and impious hearts
- To panic with terror of the goddess' might.
And so, when through the mighty cities borne,
- She blesses man with salutations mute,
- They strew the highway of her journeyings
- With coin of brass and silver, gifting her
- With alms and largesse, and shower her and shade
- With flowers of roses falling like the snow
- Upon the Mother and her companion-bands.
Here is an armed troop, the which by Greeks
- Are called the Phrygian Curetes. Since
- Haply among themselves they use to play
- In games of arms and leap in measure round
- With bloody mirth and by their nodding shake
- The terrorizing crests upon their heads,
Paul began by discussing the problem:
1Corinthians 1:10 Now I beseech you, brethren,
by the name of our Lord Jesus Christ,
that ye all speak the same thing,
and that there be no divisions among you;
but that ye be perfectly joined together
in the same mind and in the same judgment.1 Corinthians 1.10 Parakalō de humas, adelphoi, dia tou onomatos tou kuriou hēmōn Iēsou Khristou hina to auto legēte pantes, kai mē ē en humin skhismata, ēte de katērtismenoi en tō autō noi kai en tē autē gnōmē.
Skhis-ma , atos, to, A. cleft, division, as of hoofs, Arist.HA499a27 (pl.); of leaves, Thphr HP3.11.1; rent in a garment, Ev.Matt.9.16.
II. division of opinion, Ev Jo.9.16.
Matthew 9:[16] No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made.A schism would also exist if the collective body or church assembled and divided into "parts" performed by different people. Church is not an orchestra:
John 9:16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them
IV. name of an orkhēstikon skhēma,
You would deliberately produce a schism in the body if you made an orchestra out of it:
Orkh-ēstikos , ē, on,A. of or fit for dancing, of the trochaic verse, “tetrametrō ekhrōnto dia to saturikēn kai -ōteran einai tēn poiēsin” Arist.Po.1449a23 ; o. metron ib.1460a1 ; “o. melos” [melody] Id.Fr.583 ; “skhēmata” Ath.1.21e ; of persons, good at dancing, Gal.6.158, Ptol.Tetr.64 ; hē -kē tekhnē the art of dancing, Pl.Lg.816a, etc.; “eis -kon sunekpiptontes” Longin.41.1.II. pantomimic, Luc.Salt.31.—orkhēstrikos is perh. f.l. for orkhēstikos in Theopomp.Hist.III(a).
Skhēma , atos, to, (ekhō, skhein)
2. appearance, opposite the reality, ouden allo plēn . . s. a mere outside, Pl.R.365c; show, pretence, “ēn de touto . . s. politikon tou logou” Th.8.89; “ou skhēmasi, alla alētheia” Pl.Epin.989c; skhēmati xenias under the show of . . , Plu.Dio16, etc.
outside show, pomp,
7. a figure in Dancing, Ar.V.1485: mostly in pl., figures, gestures (cf. skhēmation), E.Cyc. 221, Ar.Pax323, Pl.Lg.669d, Epigr. ap. Plu.2.732f, etc.; “skhēmata pros ton aulon orkheisthai” X.Smp.7.5; en . . mousikē kai skhēmata . . kai melē enesti figures and tunes,
IF YOU SILENCE THE WOMEN YOU SOLVE THE PROBLEMPoieō , anything made by the works of human hands.
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.; “poiēmata” Id.Phd.60d: abs., write poetry, write as a poet, “orthōs p.” Hdt.3.38; “en toisi epesi p.” Id.4.16, cf. Pl.Ion534b: folld. by a quotation, “epoēsas pote . .” Ar.Th.193; “eis tina” Pl.Phd.61b; “peri theōn” Id.R.383a, etc.
Metron A. that by which anything is measured:
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.
Aristot. Poet. 1460a Above all, Homer has taught the others the proper way of telling lies... What is convincing though impossible should always be preferred to what is possible and unconvincing. Stories should not be made up of inexplicable details; so far as possible there should be nothing inexplicable, or, if there is, it should lie outside the story.Melos , eos, to, B. esp. musical member, phrase: hence, song, strain, 2. music to which a song is set, tune, esp. of lyric poetry 3. melody of an instrument, “phormigx d' au phtheggoith' hieron m. ēde kai aulos”
1Corinthians 14:34 Let your silence in the churches:
for it is not permitted unto them to speak;
but they are commanded to be under obedience, as also saith the law.
1 Corinthians 14.34
hAi gunaikes en tais ekklēsiais sigatōsan, ou gar epitrepetai autais lalein: alla hupotassesthōsan, kathōs kai ho nomos legei.
IN MATTHEW:THEREFORE WHEN PAUL SILENCED THE WOMEN HE SILENCED THE FLUTE PLAYERS.
Matthew 9:23 And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,
Matthew 9:24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
Matthew 9:25 But when the people were put forth, he went in, and took her by the hand, and the maid arose.
Flute players were most often unclean women.
Aul-ētēs ,A. flute-player, Thgn. 941, Hdt.1.141, 6.60, 129, Ar.V.581, And.1.12, Pl.Prt.327b, auleitas IG7.3195 (Orchom. Boeot.). II. kind of wasp, Hsch.
Jesus ejected or "exploded out" the women flute players as an approved example
Matthew 9.25 et cum eiecta esset turba intravit et tenuit manum eius et surrexit puella
Jesus ejected the musical minstrels
Ejicio B. In partic., like ekballein, to reject disapprovingly: “Cynicorum ratio tota est eicienda,” Cic. Off. 1, 41, 148; cf. id. Clu. 31, 86; id. Fin. 5, 8, 23 (in both passages with explodere), id. de Or. 1, 32, 146; id. Att. 2, 24, 2.—Esp. of players, public speakers, etc., to hiss or hoot off, Cic. de Or. 3, 50 fin.; Auct. Her. 4, 47 (with deridere); cf.: “cantorum ipsorum vocibus eiciebatur,” Cic. Sest. 55, 118.
If the silence applied to the women many just out of paganism it would equally apply to any mechanical noise: this is the same message of Paul equating speaking in tongues to the sounds of a lifeless instrument.
Si_gaō , keep silence, used by Hom. only in imper. siga, hush! be still!
sigōnta legein, legonta sigan, phrases illustrating a logical fallacy,
2. metaph. of things, “sigōn d' olethros kai mega phōnount' . . amathunei” A.Eu.935 (anap.); “surigges ou sigōsin” Id.Supp.181; “sigēse d' aithēr” E.Ba.1084
SILENCE phōn-eō , (phōnē) I. prop. of men, speak loud addressed him with a loud voice in winged words
4. of a musical instrument, sound, E.Or.146 (lyr.); of sounds, hēdu phōnein sound sweetly, Plu.2.1021b; but brontē ph. it has a voice, is significant, X.Ap.12.
SILENCE Surigx , iggos, hē,A. shepherd's pipe, Panspipe, “aulōn suriggōn t' enopē” Il.10.13; “nomēes terpomenoi surigxi” 18.526; “suriggōn enopē” h.Merc.512; “hupo ligurōn suriggōn hiesan audēn” Hes.Sc.278; “ou molpan suriggos ekhōn” S.Ph.213 (lyr.); kalaminē s. Ar.Fr.719; “kat' agrous tois nomeusi surigx an tis eiē” Pl.R.399d.
The only clear defiinition of Nomos or legalism is the musical teaching of the laws of Apollo, Abaddon or Apollyon.
2. cat-call, whistle, hiss, as in theatres, Id.Lg.700c; cf. “surizō” 11.2, surigmos:—the last part of the nomos Puthikos was called surigges, prob. because it imitated the dying hisses of the serpent Pytho, Str.9.3.10.kharax I. vine-prop, pole, Ar.Ach.986, V.1201, Pax1263, Th.3.70, BGU 1122.17 (i B. C.): prov. exēpatēsen hē kh. tēn ampelon, of those who trust in a 'broken reed', Ar.V.1291.
Isaiah 36:6 Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.
Enopē , hē, (enepō) war-cry, battle-shout,They beat the flesh off Jesus with their FLUTES! See Robert Ballard
3. of things, sound, “aulōn suriggōn t' enopēn” Il.10.13; iakhēn t' enopēn te, of thunder, Hes.Th.708; “kitharas e.” E.Ion882 (anap.); “sarkōn e. ēd' osteōn” crushing,
Osteon , to, Att. contr. ostoun , poet. osteun AP7.480 (Leon.); Aeol. perh. ostion Alc.Oxy.2081 osteōn stegastron, of the skin, A.Fr.367; “arkhē tōn ostōn hē kaloumenērhakhis” Arist.PA54b11; esp. of the cranium, Hp.VC2, al., cf. Il. 12.185.
Mark 14:65 And some began to spit on him, and to cover his face,
and to buffet him, and to say unto him, Prophesy: (sing, lament, dance)
and the servants did strike him with the palms of their hands.
Caedo , 1. To cut, hew, lop, cut down, fell, cut off, cut to pieces: caesa abiegna trabes,
2. In gen., to strike upon something, to knock at, to beat, strike, cudgel, etc.: “ut lapidem ferro quom caedimus evolat ignis,
II. Trop.: caedere sermones, a Grecism, acc. to Prisc. 18, p. 1118 P., = koptein ta rhēmata, to chop words, chat, talk, converse, Ter. Heaut. 2, 3, 1;
Mark 15:19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.
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.
Auleō ,, to be played on the flute, “ho Bakkheios rhuthmos ēuleito” X. Smp.9.3
Hărundo F. A reed pipe, shepherd's pipe, Pan-pipes, = surigx (an instrument made of several reeds, fastened together with wax, each successive reed somewhat shorter than the preceding): “junctisque canendo vincere arundinibus servantia lumina temptat,” Ov. M. 1, 684; cf. id. ib. 1, 707 sq.; “11, 154: agrestem tenui meditabor harundine Musam,” Verg. E. 6, 8; cf.: “compacta solitum modulatur harundine carmen,” id. Cul. 100: “nec crepuit fissa me propter harundine custos,” Prop. 4 (5), 7, 25.—
But a musical instrument: a flute.
G. A flute (made of the kalamos aulētikos, Theophr. 4, 12): “Satyri reminiscitur alter, quem Tritoniaca Latoüs arundine victum affecit poena,” Ov. M. 6, 384.—
SILENCE Molp-ē , hē, (melpō)2. more freq. song, 1.472; “molpēs te glukerēs kai amumonos orkhēthmoio” 13.637; “molpē t' orkhēstus te” Od.1.152, cf. Hes.Th.69, Sapph.Supp.25.5, Pi.O.10.84,6.97 (pl.), A.Ag.106 (lyr.), etc.: Com. in lyr., “molpa klagga” Mnesim.4.57 (anap.): metaph., ou m. suriggos ekhōn the note, S.Ph.212 (lyr.): also in late Prose, as Luc.Salt.23.Si_g-azō, A. bid one be silent, silence him, “Zephurou pnoas” Pi.Parth.2.16; tina（s) X.An.6.1.32, D.C.64.14; “tumpana”
Tumpa^non , to, also in the form tupanon (q.v.): (tuptō):— A. kettledrum, such as was used esp. in the worship of the Mother Goddess and Dionysus, Hdt.4.76, E.HF892; tumpanōn alalagmoi, aragmata, Id.Cyc.65 (lyr.), 205; tumpana, Rheas te mētros ema th' heurēmata, says Dionysus, Id.Ba.59, cf. 156 (lyr.), IG42(1).131.9, 10 (Epid.); in Corybantic rites, Ar.V.119; t. arassein, rhēssein, AP6.217 (Simon.), 7.485 (Diosc.); “kataulēsei khrētai kai tumpanois” Sor.2.29.
2. metaph., tumpanon phusan, of inflated eloquence, AP13.21 (Theodorid.).
II. name of some instrument of torture of execution LXX 2 Ma.6.19, cf.28; cf. tupanon.
The Mad Women of Corinth were well known: In 1 Corinthiahsn 11 Paul begins by pointing out the "uncovered prophesiers" which just out of paganism would disturb the assembly for learning Christ's words: they had nothing to add even if they thought that their singing, playing, falling into a frenzy was a "spirit" inside.
1Corinthians 14:35 And if they will learn any thing, let them ask their husbands at home:
for it is a shame for women to speak in the church.
I am sorry bout that but recorded history notes that women are the founders of "religionism" and the tendency to fall into musical forms. In fact in most pagan religions including Judaism the performing role had to be "female" but were performed as males.
Arguing with others in the body of Christ is disruptive. That’s why Paul spent the first part of chapter 2 on humility.To dwell above, with saints we love, that will be grace and glory
But to live below with saints we know, now that’s a different story!Dialogismos is used 14 times in the NAS (Matthew; Mark; Luke 6x; Romans 2x; 1 Corinthians; Philippians; 1 Timothy; James) and is translated as: argument, 1; disputing, 1; dissension, 1; doubts, 1; motives, 1; opinions, 1; reasonings, 2; speculations, 1; thoughts, 3; what...were thinking, 2
Dialogismos is used 11 times in the Septuagint (LXX) (Ps 40:5, 56:5, 92:5, 94:11, 139:2, 139:20, 146:4, Isa 59:7, Jer 4:14, Lam 3:60-61) Dialogismos often means the perverse, vain thinking which contemplates destruction (Ps. 94:11), and is turned against God (Jer. 4:14; Isa. 59:7) and against the godly (Ps. 56:5).
"Women and girls from the different ranks of society were proud to enter the service of the gods as singers and musicians. The understanding of this service was universal: these singers constituted the 'harem of the gods'." (End of Quasten)
"Before the establishment of the kingdom under Saul, it was the women who, as in every young civilization, played a major part in the performance of music. Such figures as Miriam, Deborah, Jephthah's daughter, and the women hailing the young hero David have become almost archetypes of female musicians.
"Characteristic of all these cases is the familiar picture of a female chorus, dancing and singing, accompanied by frenzied drum-beating.
This is the scene known to the entire Near East, and not
"even the severe rule of Islam could wholly suppress this age-old practice." (Int Dict of the Bible, Music, p. 457).See our review of Al Maxey's use of Miriam as authority for a female musical worship minister. Of course, the text makes it clear that as a prophetess Miriam was called a soothsayer in Egypt.
Paul confirms this
1Corinthians 14:36 What? came the word of God out from you?
or came it unto you only?
The only way to guard against the fall into a deranged form of paganism was to direct his attention to the rare man who thought that he read God's mind beyond the sacred pages received from Paul or preached."Maniac inspirations, the violent possession which threw sibyls and priestesses into contortions--the foaming lip and streaming hair and glazed or glaring eyes-- have no place in the self-controlling dignity of Christian inspiration. Even Jewish prophets, in the paroxysm of emotion, might lie naked on the ground and rave (1 Sam. xix. 24); but the genuine inspiration in Christian ages never obliterates the self-consciousness or overpowers the reason. It abhors the hysteria and stimulation and frenzy which have sometimes disgraced revivalism and filled lunatic asylums." (Pulpit Commentary, 1 Cor., p. 460).
1Corinthians 14:37 If any man think himself to be a prophet, or spiritual,
let him acknowledge that the things that I write unto you
are the commandments of the Lord.
Gibbering, singing, playing and falling into ecstasy was their claim to power, If they were true prophets they would understand that Paul taught them the commands of God. All then can be second hand prophets by teaching that which is written for our learning.
Paul wished they were all prophets or apostles in the true sense but if they didn't recognize Paul as the sole resource of the message from Christ they they would just bee doomed to remain ignorant.
1Corinthians 14:38 But if any man be ignorant, let him be ignorant.
1Corinthians 14:39 Wherefore, brethren, covet to prophesy,
and forbid not to speak with tongues. {but HE would not do that in church}
Prophēt-eia , hē, III. in NT, gift of expounding scripture, or of speaking and preaching, under the influence of the Holy Spirit (cf. prophētēs), Ep.Rom.12.6, 1 Ep.Cor.12.10, 1 Ep.Ti.1.18, 4.14, al.In the primary sense, men were given supernatural gifts to make certain that the early church was well founded on the Prophets and those teachings by gifted men. He does not encourage tongues but proves that they have no value compared to the supernatural gift of teaching.
Zēl-oō , (zēlos): b. [select] c. acc. pers., to be jealous for, LXXNu.11.29.
2. esteem or pronounce happy, admire, praise, tina tinos one for a thing,
to be deemed fortunate, desire emulously, strive after, affect,
You must be a disciple of the Word of Christ before you can presume to be a forthteller:
Math-ēsis , eōs, hē, (mathein) A. the act of learning, getting of knowledge,Glōssa , Ion. glassa , II. language , “allē d' allōn g. memigmenē” Od.19.175, cf. Il.2.804; glōssan hienai speak a language or dialect, Hdt.1.57; g. Hellēnida
3. education, instruction,
2. obsolete or foreign word, which needs explanation, Arist. Rh.1410b12, Po.1457b4,
3. people speaking a distinct language, LXX.Ju.3.8 (pl.), interpol. in Scyl.15.THIS IS IN THE CHANGED CONTEXT OF SPEAKING MINOR DIALECTS
Travellers always spoke in their minor dialect but NOT in the church. Since everyone understands the Koine you would use the local language if you want to prophesy
1Corinthians 14:40 Let all things be done decently and in order.
Taxis , eōs, Ion. ios, hē, (tassō)A. arranging, arrangement: 2. order, regularity
b. prescription, tēn tou lusitelountos tois sōmasi poieisthai t. Id.Plt.294e; recipe, cj. in PHolm.2.2.
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