basan-isteos , a, on,A. to be proved or tested under suffering, Ar.Lys. 478, Pl.R.540a.II. basanisteon one must put to the test, prove, tina ib.503d, Max.Tyr.24.4, Gal.17(1).337, Jul.Or.7.226a, Them. Or.23.287c; one must put to the torture, D.29.35.
Organon
A. instrument, implement, tool, for making or doing a thing,; “polemika hopla te kai organa” Pl.R.374d, cf. Lg. 956a
Polemikos warlike exercises 2. to -kon signal for battle (paiōn p. in Pl.Ep.348b), epeidan ho salpiktēs sēmēnēto p.” X.An.4.3.29, cf. Aen. Tact.4.3; anekrage polemikon gave a war-shout, X.An.7.3.33; also of an air on the flute, Tryphoap.Ath.14.618c.3. musical instrument, Simon.31, f.l. in A.Fr.57.1 ; ho men di' organōn ekēlei anthrōpous, of Marsyas, Pl.Smp.215c ; aneu organōn psilois logois ibid., cf. Plt.268b ; “o. polukhorda” Id.R.399c, al.; “met' ōdēs kai tinōn organōn” Phld.Mus.p.98K.; of the pipe, Melanipp.2, Telest.1.2.
The Fifth Trumpet shows that Abaddon
or Apollyon is unleashed with the Locusts or
Muses as the Devil's musical worship ministers. MARKS:
Rick Atchley, his repudiating the Church or Kingdom of Christ
and very effective in establishing a kingdom of SIGHT, SOUND,
SMELL AND SHAKING as defined in Hebrews 12 defining the
instrumental fall from Grace at Mount Sinai.
This trumpet (loud rhetoric, singing, Playing instruments, drama) has been sounded around the world as it removes CHRIST from it's public confession and tries to force everyone to take the MARK (loud music) of the BEAST (a new style of music and drama). The ACTING of the Beast is the Satyric Drama.
The Kingdom of Christ protects a tiny remnant who HIDE until the storm is over in the School of Christ defined as an UMBRELLA with the kingdom being WITHIN the disciples and does NOT come with observations meaning religious operations. Lying Wonders are wonderful liars as slick speakers, singers and instrument players where music from mystery means to Make the Lambs Dumb before the Slaughter and to make certain that the voice of the Victim (in the prophets and prophets) cannot be heard. Rick seems to suck up all of the attention and worship.
This trumpet (loud rhetoric, singing, Playing instruments, drama) has been sounded around the world as it removes CHRIST from it's public confession and tries to force everyone to take the MARK (loud music) of the BEAST (a new style of music and drama). The ACTING of the Beast is the Satyric Drama.
The Kingdom of Christ protects a tiny remnant who HIDE until the storm is over in the School of Christ defined as an UMBRELLA with the kingdom being WITHIN the disciples and does NOT come with observations meaning religious operations. Lying Wonders are wonderful liars as slick speakers, singers and instrument players where music from mystery means to Make the Lambs Dumb before the Slaughter and to make certain that the voice of the Victim (in the prophets and prophets) cannot be heard. Rick seems to suck up all of the attention and worship.
Rev. 9:1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.
1. Fall (peptwkota). Lit., fallen. The star had fallen before and is seen as fallen. Rev., properly construes star with from heaven instead of with fallen. Compare Isa. xiv. 12; Luke x. 18. VINCENT'S WORD STUDIES - REVELATION 9
Isa 14:12 How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!
Luke 10:17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
G1140 daimonion dahee-mon'-ee-on Neuter of a derivative of G1142 ; a daemonic being; by extension a deity:devil, god.
G1142 daimon dah'ee-mown From daio (to distribute fortunes); a demon or super natural spirit (of a bad nature):devil.
Luke 10:18 And he said unto them, I beheld Satan as lightning fall from heaven.
Revelation 9:1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth:
and to him was given the key of the bottomless pit.
Revelation 9:2 And he opened the bottomless pit;
and there arose a smoke out of the pit, as the smoke of a great furnace;
and the sun and the air were darkened by reason of the smoke of the pit.
Revelation 9:3 And there came out of the smoke locusts upon the earth:
and unto them was given power, as the scorpions of the earth have power.
Revelation 9:4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
Revelation 9:11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
2Corinthians 11:3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.
Revelation 12:9 And the great dragon was cast out, that old serpent,
called the Devil, and Satan, which deceiveth the whole world:
he was cast out into the earth, and his angels were cast out with him.
Revelation 18
Revelation 9:19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.
Revelation 9:20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:
Revelation 9:21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
Luke 10:19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
G3789 ophis of'-is Probably from G3700 (through the idea of sharpness of vision); a snake, figuratively (as a type of sly cunning) an artful malicious person, especially Satan:&emdash;serpent.
G4651 skorpios skor-pee'-os Probably from skerpo, an obsolete word, (perhaps strengthened from the base of G4649 and meaning to pierce); a "scorpion" (from its sting):&emdash;scorpion.
G4649 skopos skop-os' ("scope"); From ????????? skeptomai (to peer about ["skeptic"]; perhaps akin to G4626 through the idea of concealment; compare G4629 ); a watch (sentry or scout), that is, (by implication) a goal:&emdash;mark
Skorpios (g4651) skor-pee'-os; prob. from an obsol. skerpo, (perh. strengthened from the base of 4649 and mean. to pierce); a "scorpion" (from its sting): - scorpion
3. Locusts (akridev). The idea of this plague is from the eighth plague in Egypt (Exod. x. 14, 15). Compare the description of a visitation of locusts in Joel 2. There are three Hebrew words in the Old Testament which appear to mean locust, probably signifying different species. Only this word is employed in the New Testament. Compare Matt. iii. 4; Mark i. 6.
Scorpions. See Ezek. ii. 6; Luke x. 19; xi. 12. Shaped like a lobster, living in damp places, under stones, in clefts of walls, cellars, etc. The sting is in the extremity of the tail. The sting of the Syrian scorpion is not fatal, though very painful. The same is true of the West Indian scorpion. Thomson says that those of North Africa are said to be larger, and that their poison frequently causes death. The wilderness of Sinai is especially alluded to as being inhabited by scorpions at the time of the Exodus (Deut. viii. 15); and to this very day they are common in the same district. A part of the mountains bordering on Palestine in the south was named from these Akrabbim, Akrab being the Hebrew for scorpion.
but that they should be tormented five months:
Rev. 9:2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
Rev. 9:3 And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.
Rev. 9:4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
Rev. 9:5 And to them it was given that they should not kill them,
but that they should be tormented five months:
and their torment was as the torment of a scorpion,
when he striketh a man.
paiō , Boeot. pēō Hdn.Gr.2.949; Att. 2sg. imper.
2. c. acc. instrumenti, drive, dash one thing against another,
5. hit hard in speaking, “p. stroggulois tois rhēmasin” Id.Ach.686, cf. Lib. Or.63.34.
paizō , 2. esp. dance, “paisate” Od.8.251;
4. play on a musical instrument, h.Ap.206: c. acc., “Pan ho kalamophthogga paizōn” Ar.Ra.230; dance and sing, Pi. O.1.16.5. play amorously, II. jest, sport,
HOW WILL THE LOST BE TORMENTED
Greek Torture basan-ismos ,A. torture: ho gar Korinthios (sc. oinos）“ b. esti” Alex.290, cf. Apoc.9.5.
Korinthios , a, on, Corinthian, Hdt., etc.; K. korēA. courtesan, Pl.R. 404d; hetairai K. Ar.Pl.149; oinos K. Alex.290; K. “kadoi” Diph.61.3. Adv. -iōs in Corinthian fashion, oikos K. “estegasmenos” J.AJ8.5.2:— fem. Korinthias , ados, h(, St.Byz.:—also Korinthiakos , ē, on, X.HG6.2.9; K. “gluphai” Ph.1.666: Korinthikos , AP6.40 (Maced.).
Plat. Rep. 404d [404d] he said, “in that they know it and do abstain.” “Then, my friend, if you think this is the right way, you apparently do not approve of a Syracusan table1 and Sicilian variety of made dishes.” “I think not.” “You would frown, then, on a little Corinthian maid as the chère amie of men who were to keep themselves fit?” “Most certainly.” “And also on the seeming delights of Attic pastry?” “Inevitably.” “In general, I take it, if we likened that kind of food and regimen to music and song expressed in the pan-harmonic mode and1 Proverbial, like the “Corinthian maid” and the “Attic pastry.” Cf. Otto, Sprichw. d. Rom. p. 321, Newman, Introduction to Aristotle's Politics, p. 302. Cf. also Phaedrus 240 B.Rev. 9:5 And to them it was given that they should not kill them,
and their torment was as the torment of a scorpion,
when he striketh a man.
GREEK
Paio “paisō” 2. c. acc. instrumenti, drive, dash one thing against another, naus en nēi stolon epaise struck its beak against
II. intr., strike, dash against or upon
4. of sexual intercourse, Id.Pax874.
paizō , 2. esp. dance, “paisate” Od.8.251The word PSALLO never at any time meant to PLAY a HARP: It means to pluck with your fingers and NEVER with a plectrum. You cannot psallo 1 trumpet
3. play [a game],
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.
Christ, Paul and silly simon knew that if you wanted to HINT a playing an instrument the Greeks had a compound word for each instrument and to include singing
Therefore, to sow discord with the psallo word is to claim that the Spirit of Christ and everyone before the disciples in 1878 were stupid.
We define that as blaspheming the Holy Spirit OF Christ who repudiated instruments in all of the prophets.
Scorpion V. an engine of war for discharging arrows, Hero Bel.74.6, Plu.Marc. 15; “skorpiōn sōlēnes”
Plu.Marc. 15[3] Frequently, too, a ship would be lifted out of the water into mid-air, whirled hither and thither as it hung there, a dreadful spectacle, until its crew had been thrown out and hurled in all directions, when it would fall empty upon the walls, or slip away from the clutch that had held it. As for the engine which Marcellus was bringing up on the bridge of ships, and which was called “sambuca” from some resemblance it had to the musical instrument of that name,1 [4] while it was still some distance off in its approach to the wall, a stone of ten talents' weight2 was discharged at it, then a second and a third[6] I gave my back to the strikers, and my cheeks to those who plucked off the hair; I didn't hide my face from shame and spitting.
Plut. Marc. 14.3 [3] he proceeded to attack the city by land and sea, Appius leading up the land forces, and he himself having a fleet of sixty quinqueremes filled with all sorts of arms and missiles. Moreover, he had erected an engine of artillery on a huge platform supported by eight galleys fastened together,1 and with this sailed up to the city wall, confidently relying on the extent and splendour of his equipment and his own great fame. But all this proved to be of no account in the eyes of Archimedes and in comparison with the engines of Archimedes.
1 See chapter xv. 3. According to Polybius (viii. 6). Marcellus had eight quinqueremes in pairs, and on each pair, lashed together, a “sambuca” (or harp) had been constructed. This was a pent-house for raising armed men on to the battlements of the besieged city.
LATIN
Isaiah 50.6 [6] corpus meum dedi percutientibus et genas meas vellentibus faciem meam non averti ab increpantibus et conspuentibus
THE SMITERS
per-cŭtĭo
I. (With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
II. (With the idea of the verb predominating.) To strike, beat, hit, smite, shoot, etc. (cf.: ico, pulso, ferio).
In Particular b. To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—Ov. Am. 3.12
Elegy XII: He complains that the praises he has bestowed on his mistress in his verses, have occasioned him many rivals
Ill-omen'd birds, how luckless was the day,
When o'er my love you did your wings display!
What wayward orb, what inauspicious star
Did then rule heav'n ? what gods against me war?
She who so much my fatal passion wrongs,
Was known and first made famous by my songs.
I lov'd her first, and lov'd her then alone,
But now, I fear, I share her with the town.
Am I deceiv'd or can she be the same,
Who only to my verses owes her fame
My verse a price upon her beauty laid,
And by my praises she her market made;Whom but myself can I with reason blame?
Without me she had never had a name.
Did I do this, who knew her soul so well?
Dearly to me she did her favours sell;
And when the wares were to the public known,
Why should I think she'd sell to me alone ?
'Twas I proclaim'd to all the town her charms,
And tempted cullies to her venal arms;
I made their way, I show'd them where to come,
And there is hardly now a rake in Rome
But knows her rates, and thanks my babbling muse:
Her house is now as common as the stews;
For this I'm to the muse oblig'd, and more
For all the mischiefs envy has in store.
This comes of gallantry, while some employ
Their talents on the fate of Thebes and Troy,
While others Caesar's godlike acts rehearse,
Corinna is the subject of my verse.
Oh, that I ne'er had known the art to please,
But written without genius and success.
Why did the town so readily believe
My verse, and why to songs such credit give ?
Sure poetry s the same it ever was,
And poets ne'er for oracles did pass.
Why is such stress upon my writings laid?
Why such regard to what by me is said ?
I wish the tales I've of Corinna told,
Had been receiv'd as fables were of old;
Of furious Scylla's horrid shape we read,
And how she scalp'd her hoary father's lead:
Of her fair face, and downward how she takes
The wolf's fierce form, the dog's, or curling snake's;
Serpents for hair, in ancient song we meet,
And man and horse with wings instead of feet.
Huge Tityon from the skies the poets flung,
Encelladus's wars with Jove they sung;
How by her spells, and by her voice, to beasts,
The doubtful virgin chang'd her wretched guests;
How Eolus did for Ulysses keep
The winds in bottles while he plough'd the deep:
How Cerberus, three headed, guarded hell;
And from his car the son of Phoebus fell:
How thirsty Tantalus attempts to sip
The stream in vain, that flies his greedy lip:
How Niobe in marble drops a tear,
And a bright nymph was turn'd into a bear:
How Progne, now a swallow, does bemoan
Her sister nightingale, and pheasant son.
In Leda, Danae, and Europa's rapes,
They sing the king of gods in various shapes;
A swan he lies on ravish'd Leda's breast,
And Danae by a golden show'r compress'd;
A bull does o'er the waves Europa bear,
And Proteus any form he pleases wear.
How oft do we the Theban wonders read,
Of serpent's teeth transform'd to human seed!Of dancing woods, and moving rocks, that throng
To hear sweet Orpheus, and Amphion's song ?
How oft do the Heliades bemoan,
In tears of gum, the fall of Phaeton!
The sun from Atreus' table frightened flies,
And backward drives his chariot in the skies.
Those now are nymphs that lately were a fleet;
Poetic license ever was so great.But none did credit to these fictions give,
V. Fl. 5.63
Or for true history such tales receive,
And though Corinna in my songs is fair,
Let none conclude she's like her picture there.
The fable she with hasty faith receiv'd,
And what, so very well she lik'd, believ'd.
But since so ill she does the poet use,
'Tis time her vanity to disabuse.
visa viris atra nox protinus abstulit14 umbra.
95ille dolens altum repetit chaos. omina15 Mopsus
dum stupet, in prima tumulum procul aspicit acta,
obnubensque caput cineri dat vina vocato.
carmina quin etiam visos placantia manes
Odrysius dux16 rite movet mixtoque sonantem
100percutit ore17 lyram nomenque relinquit harenis.B. Trop.1. To smite, strike, visit with calamity of any kind (class.): “percussus calamitate,” Cic. Mur. 24, 49: “percussus fortunae vulnere,” id. Ac. 1, 3, 11: “ruina,” Vulg. Zach. 14, 18: anathemate. id. Mal. 4, 6: “plaga,” id. 1 Macc. 1, 32: “in stuporem,” id. Zach. 12, 4.—
PlagaWhen you set up an object or a person to enhance a religious temple, it can never be redeemed and must be burned.C. An affliction, annoyance (late Lat.), Vulg. Deut. 7, 19: “caecitatis,”
Anathēma , atos, to/, (anatithēmi)
Anatithēmi , akhthos lay on as a burden, Ar.Eq.1056 (
II. set up as a votive gift, dedicate, “tini ti” Hes.Op.658, Pi.O.3.30, Hdt.2.159,7.54, Ar.Pl.1089, etc.; “Rhēneian anethēke tō Apollōni” Th.1.13; “anathēma anatithenai” Hdt.1.53, 2.182; “a. ti es Delphous” Id.1.92, 2.135, 182, Pl.Phdr.235d,2. To strike, shock, make an impression upon, affect deeply, move, astound (class.): “percussisti me de oratione prolatā,” Cic. Att. 3, 12, 3; id. Mil. 29, 79:
Stung by an Aspis asp or viperRev. 9:6 And in those days shall men seek death, and shall not find it;
and shall desire to die, and death shall flee from them.
Rev. 9:7 And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men.
Rev. 9:8 And they had hair as the hair of women, and their teeth were as the teeth of lions.
Rev. 9:9 And they had breastplates, as it were breastplates of iron;
and the sound of their wings was as the sound of chariots
of many horses running to battle.
Rev. 9:10 And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.
Rev. 9:11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
Apollo
Apollo is considered to have dominion over plague, light, healing, colonists, medicine, archery, poetry, prophecy, dance, reason, intellectualism, Shamans, and as the patron defender of herds and flocks. Apollo had a famous oracle in Crete and other notable ones in Clarus and Branchidae.
Apollo is known as the leader of the Muses ("musagetes") and director of their choir. His attributes include: swans, wolves, dolphins, bows and arrows, a laurel crown, the cithara (or lyre) and plectrum. The sacrificial tripod is another attribute, representative of his prophetic powers.
The swan and grasshopper symbolize music and song; the hawk, raven, crow and snake have reference to his functions as the god of prophecy.The chief festivals held in honour of Apollo were the Carneia, Daphnephoria, Delia, Hyacinthia, Pyanepsia, Pythia and Thargelia.
Thalrgelia in Greek religion, one of the chief festivals of Apollo at Athens, celebrated on the sixth and seventh days of Thargelion (May-June). Basically a vegetation ritual upon which an expiatory rite was grafted, the festival was named after the first fruits, or the first bread from the new wheat.
On the first day of the festival, one or two men (or a man and a woman), representing the deity but also acting as scapegoats for community guilt, were first led through the city and then driven out. Occasionally, as in times of heavy calamity, they were sacrificed, being either thrown into the sea or burned on a funeral pyre. On the second day of the festival, there were a thanks offering, a procession, and the official registration of adopted persons.
Rev. 9:12 One woe is past; and, behold, there come two woes more hereafter.
Rev. 9:13 And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,
Rev. 9:14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.
Rev. 9:15 And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.
Rev. 9:16 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.
Rev. 9:17 And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.
Rev. 9:18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.
Rev. 9:19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.
Rev. 9:20 And the rest of the men
which were not killed by these plagues
yet repented not of the works of their hands,
that they should not worship devils, and idols of gold, and silver,
and brass, and stone, and of wood:
which neither can see, nor hear, nor walk:
Plat. Tim. 67b
[67a] not being derived either from many or from simple forms, but are indicated by two distinctive terms only, “pleasant” and “painful” of which the one kind roughens and violently affects the whole of our bodily cavity which lies between the head and the navel, whereas the other mollifies this same region and restores it agreeably to its natural condition.The third organ of perception within us which we have to describe in our survey is that of hearing,
[67b] and the causes whereby its affections are produced. In general, then, let us lay it down that sound is a stroke transmitted through the ears, by the action of the air upon the brain and the blood, and reaching to the soul; and that the motion caused thereby, which begins in the head and ends about the seat of the liver, is “hearing”; and that every rapid motion produces a “shrill” sound, and every slower motion a more “deep” sound; and that uniform motion produces an “even” and smooth sound and the opposite kind of motion a “harsh” sound;
Plege , 2. stroke by lightning, Hes.Th.857 (pl.); plagai sidarou strokes of axe or sword,
3. stroke or impression on the ears or eyes, Pl.Ti.67b, Plu. 2.490c, etc.; “hai noēseis tupoi esontai: ei de touto, kai epaktoi kai plēgai” Plot.5.5.1.
Oxu-phōnos Shrillvoiced, high-pitched women
oxu-phōneō , A. to have a shrill voice,Barus[67c] and that large motion produces “loud” sound, and motion of the opposite kind “soft” sound. The subject of concords of sounds must necessarily be treated in a later part of our exposition.1
2. heavy to bear, grievous, atē, eris, kakotēs, Il.2.111, 20.55, 10.72; “Klōthes” Od.7.197; “kēres” Il.21.548; “b. kēr to mē pithesthai” A.Ag.206 (lyr.)1. of sound, strong, deep, bass, opp. to oxus, Od.9.257, S.Ph.208, Pl.Prt.332c, Arist.EN1125a14, etc.; “baru amboason” A.Pers. 572 (lyr.); “phtheggontai barutaton anthrōpōn” Hp.Aër.15; barutata hupakouein, of diseases, Id.Prorrh.2.39; “penthein” Ael.VH12.1; esp. of musical pitch, low, opp. “oxus, barutatē khordē” Pl.Phdr.268e; akhos, phōna, Archyt. I, cf. Arist.EE1235a28, Aristox.Harm.p.3 M.; of accent, grave, “anti oxeias tēs mesēs sullabēs bareian ephthegxametha” Pl. Cra.399b; “oxeia kai bareia kai mesē phōnē” Arist.Rh.1403b30,
III. of impressions on the senses,
Sumphonia A. concord or unison of sound,
2. of two sounds only, musical concord, accord, such as the fourth, fifth, and octave, Pl.R.531a, 531c; hē dia pasōn s. Arist.Pr.921a13, cf. Hp.Vict.1.8; distd. from mere homophōnia, Arist.Pol.1263b35. 3. harmonious union of many voices or sounds, concert, hoi tōn s. logoi, the Pythag. doctrine of the music of the spheres,
III. band, orchestra, “Hellēnika” 1.19 (Gytheum, i A.D.), PFlor.74.5 (ii A.D.), POxy.1275.9 (iii A.D.), and so perh. in Plb.26.1.4, 30.26.8, but used of a musical instrument in LXXDa.3.5; so Lat. symphonia, of a kind of drum, Isid.Etym.3.22.14, but of a wind instrument, Plin.HN8.157; symphoniae et cymbala strepitusque, Cels.3.18.10; “ēkouse sumphōnias kai Khorōn” Ev.Luc.15.25.
Daimonios II. from Hdt. and Pi. downwds. (Trag. in lyr.), heaven-sent, miraculous, marvellous, “bōlax” Pi.P.4.37; “teras” B.15.35, S.Ant.376; “hormē” Hdt.7.18; arai, akhē, A.Th.892, Pers.581; “hē phusis d. all' ou theia” Arist.Div. Somn.463b14; “euergesia” D.2.1; ei mē ti d. eiē were it not a divine intervention, X.Mem.1.3.5, cf. S.El.1270; “ta daimonia” visitations of heaven, ways of God, Th.2.64, X.Mem.1.1.12; “pollai morphai tōn d.” E.Alc.1159, al.;Idols eidōlon , II. image in the mind, idea, X.Smp.4.21; phantom of the mind, fancy, Pl.Phd. 66c; “ei. kai pseudos” Id.Tht.150c.
Gold
Khruseos A. “khrusea” Theoc.29.37); Boeot. khrousios SIG337.8 (iv B. C.): (khrusos):—golden, freq. in Ep., esp. of what belonged to gods, khruseō en dapedō, khruseois depaessi, khruseion epi thronon, etc., Il.4.2,3, 8.442, al.; kh. talanta the golden scales of Zeus, 22.209; kh. itus, zugon, of Hera's chariot, 5.724,730; himasthlē kh., of Zeus and Poseidon, 8.44 = 13.26; zōnē kh., of Calypso and Circe, Od.5.232 = 10.545, etc.;
Silver argureos A. of silver, of the bow of Apollo, Il.1.49, cf. Pi.O.9.32; “krētēr” Il.23.741, Od.4.615, cf.A.Fr. 184; “talaron” Od.4.125; “larnax” Il.18.412; “asaminthoi” Od.4.128, etc.; “genos” Hes.Op.144, etc.; “a. ploutos” Pl.Lg.801d.
Brass
khalkeos , Mostly of arms and armour
“khalkēs hupai salpiggos” Id.El. 711; “khalkēs ek deltou” Id.Tr.683.
Salp-igx A. war-trumpet, “hote t' iakhe salpigx” Il.18.219; “s. hē hiera” Artem.1.56, cf. Lyd.Mens.4.73:—on various salpigges, v. Poll.4.85 sq., Sch.Il. l.c.:—“s. Tursēnikē” A.Eu.568, E. Ph.1378, Heracl.831; 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.Rev. 9:21 Neither repented they of their murders,
2. metaph., Pierika s., of Pindar, AP7.34 (Antip. Sid.); ouraniē s. thunder,
II A trumpet-call
III Of the sea Thalassios = strombos 2, Archil.192; cf .Salp-igx
Of the GRACES Kharis : the foregoing personified, as wife of Hephaestus, Il. 18.382.—Pl., Kharites, the Graces, handmaids of Aphrodīte, Il. 5.338, Il. 14.267, Il. 17.51, Od. 6.18, Od. 18.194.
nor of their sorceries, nor of their fornication, nor of their thefts.
Pharmakon 3. enchanted potion, philtre: hence, charm, spell, Od.4.220 sq., Ar.Pl.302, Theoc.2.15, PSI1.64.20 (i B. C.); “pharmakois ton andr' emēnen” Ar.Th.561; toiauta ekhō ph. such charms have I, Hdt.3.85, cf. Apoc.9.21.Home Page
Pharmakos (on the accent v. Hdn.Gr.1.150), o(, h(,A. poisoner, sorcerer, magician, LXXEx.7.11 (masc.), Ma.3.5 (fem.), Apoc.21.8, 22.15.
Mal. 3:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.
Mal. 3:6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.
Mal. 3:7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?
Rev. 21:6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
Rev. 21:7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
Rev. 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.
Rev. 22:13 I am Alpha and Omega, the beginning and the end, the first and the last.
Rev. 22:14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
Rev. 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
Exodus 7.11 [11] Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did in like manner with their enchantments.Exodus 7.11 [11] vocavit autem Pharao sapientes et maleficos et fecerunt etiam ipsi per incantationes aegyptias et arcana quaedam similiter
epaoid-os , o(,A. = epōdos, LXXEx.7.11,22,al., Ph.1.449 (pl.), Arr. Epict.3.24.10, Man.5.183 (pl.). Adv. epaoid-ōs by way of a charm, Steph. in Hp.2.458D.
incantātĭo , ōnis, f. id.,I. an enchanting, enchantment (post-class.): “magicae, Firm. Math. 5, 5: incantationum vires,” Tert. Hab. Mul. 2.
Rev. 18:21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.măgĭcē , ēs, f., = magikē (sc. tekhnē),I. the magic art, magic, sorcery (post-Aug.): pariter utrasque artes effloruisse, medicinam dico magicenque, Plin. 30, 1, 2, § 10; 30, 1, 2, § 7: “magices factio,” id. 30, 1, 2, § 11.
măgĭcus , a, um, adj., = magikos,I. of or belonging to magic, magic, magical (poet. and in post-Aug. prose): “artes,” Verg. A. 4, 493: “magicis auxiliis uti,” Tib. 1, 8, 24: “arma movere,” Ov. M. 5, 197: “superstitiones,” Tac. A. 12, 59: “vanitates,” Plin. 30, 1, 1, § 1: “herbae,” id. 24, 17, 99, § 156: “aquae,” Prop. 4, 1, 102 (5, 1, 106): di magici, that were invoked by incantations (as Pluto, Hecate, Proserpine), Tib. 1, 2, 62; Luc. 6, 577: “linguae,” i. e. hieroglyphics, id. 3, 222; “but lingua,” skilled in incantations, Ov. M. 7, 330; Luc. 3, 224: “cantus,” Juv. 6, 610: “magicae resonant ubi Memnone chordae,” mysterious, id. 15, 5.
Rev. 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
Rev. 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
Phone I. [mostly of human beings, speech, voice, utterance, “ph. arrēktos” Il.2.490; “ateirea ph.” 17.555; ph. de hoi aither' hikanen, of Ajax' battle-cry, 15.686; of the battle-cry of an army, “Trōōn kai Akhaiōn . . ph. deinon ausantōn” 14.400: pl., of the cries of market-people, X.Cyr.1.2.3; “ho tonos tēs ph.” Id.Cyn.6.20, D.18.280, Aeschin.3.209; oxeia, barutera, leia, trakheia ph.,The Bridegroom might be getting cuckold as seems certain of Adam
4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.” S.Fr.595; “suriggōn” E.Tr.127 (lyr.); “aulōn” Mnesim.4.56 (anap.); rare in early Prose, “organōn phōnai” Pl.R.397a; freq. in LXX, “hē ph. tēs salpiggos” LXX Ex.20.18; ph. brontēs ib. Ps.103(104).7; “hē ph. autou hōs ph. hudatōn pollōn” Apoc.1.15.
Numph-ios
Pind. P. 3 If it were proper for this commonplace prayer to be made by my tongue, I would want Cheiron the son of Philyra to be alive again, he who has departed, the wide-ruling son of Cronus son of Uranus; and I would want him to reign again in the glens of Pelion, the beast of the wilds [5] whose mind was friendly to men; just as he was when once he reared Asclepius, that gentle craftsman who drove pain from the limbs that he healed, that hero who cured all types of diseases. His mother, the daughter of Phlegyas with his fine horses, before she could bring him to term with the help of Eleithuia who attends on childbirth, was stricken by the golden [10] arrows of Artemis in her bedroom and descended to the house of Hades, by the skills of Apollo. The anger of the children of Zeus is not in vain. But she made light of Apollo, in the error of her mind, and consented to another marriage without her father's knowledge, although she had before lain with Phoebus of the unshorn hair, [15] and was bearing within her the pure seed of the god. She did not wait for the marriage-feast to come, nor for the full-voiced cry of the hymenaeal chorus, such things as unmarried girls her own age love to murmur in evening songs to their companion. Instead, [20] she was in love with what was distant; many others have felt that passion. There is a worthless tribe among men which dishonors what is at home and looks far away, hunting down empty air with hopes that cannot be fulfilled. Such was the strong infatuation [25] that the spirit of lovely-robed Coronis had caught.
The bride may be getting married or she might be something else: John only spoke to those with a need to know. Since we are involved in religious prostitution I would pick this one.
Numph-ē II. Nymph or goddess of lower rank, “theai Numphai” Il.24.616, cf. Hes.Th.130, Fr.171.5, al., IG12(8).358 (Thasos, V B.C.) ; N. “kourai Dios aigiokhoio” Od.6.105 ; N. “haliai” S.Ph.1470 (anap. ; cf. Naias, Nērēis) ; N. Orestiades, Oreiades, Il.6.420, Bion 1.19, cf. Ar.Av.1098 (lyr.) ; N. “Meliai” Hes. Th.187, cf. Adruades, Hamadruades, Druades ; N. huades, hudriades, Id.Fr.180, Porph.Antr.18 ; N. leimōniades, petraiai, S.Ph.1454 (anap.), E.El.805.
Merchants
Empor-os , on,III. merchant, trader, Semon. 16, Hdt.2.39, Th.6.31, etc.; distd. from the retail-dealer (kapēlos) by his making voyages and importing goods himself, Pl.Prt.313d, R.371a, Arist.Pol.1291a16, Sch.Ar.Pl.1156: metaph., “e. kakōn” A.Pers.598; e. biou a trafficker in life, E.Hipp.964; “e. peri ta tēs psukhēs mathēmata” Pl.Sph.231d; hōrēs e. a dealer in beauty, AP9.416 (Phil.); “e. gunaikōn” IG14.2000.Rev. 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.And said unto them that sold doves, Take these things hence; make not my Fathers house an house of merchandise. Jn.2:16
Emporion (g1712) em-por'-ee-on; neut. from 1713; a mart ("emporium"): - merchandise.
Emporos (g1713) em'-por-os; from 1722 and the base of 4198; a (wholesale) tradesman: - merchant.
2 Cor 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.
Kapeleuo (g2585) kap-ale-yoo'-o; from kapelos , (a huckster); to retail, i.e. (by impl.) to adulterate (fig.): - corrupt
kapēl-euō, A. to be a retail-dealer, drive a petty trade Hdt. 3.89 ta mathēmata sell learning by retail, hawk it about, Pl. Prt.313d , 2 Cor. 2:17, of prostitutes,2. metaph., k. ta prêgmata, of Darius, Hdt.3.89; k. ta mathêmata sell learning by retail, hawk it about, .politeian traffic in grants of citizenship, of prostitutes, playing tricks with life,
Planao 3. lead astray, mislead, deceive, ē gnōmē plana; S.OC316, cf. Pl.Prt.356d, Lg.655c, Theognet. 2.2, Men.Pk.79 ; “ton okhlon” Ev.Jo.7.12; “to aoriston plana” Arist.Rh. 1415a14; “ta mē planōnta” Id.Mete.347b35 ; planōn tēn exodon, of the Labyrinth, Apollod.3.1.4.Hdt.1.155 Heredotus: Cyrus told how to take the FIGHT out of the enemy: [4] But pardon the Lydians, and give them this command so that they not revolt or pose a danger to you: send and forbid them to possess weapons of war, and order them to wear tunics under their cloaks and knee-boots on their feet, and to teach their sons lyre-playing [kitharizein] and song [psallein] and dance and shop-keeping [huckstering]. And quickly, O king, you shall see them become women instead of men,
so that you need not fear them, that they might revolt."Sorcery in Latin:vĕnēfĭcĭum , II. The preparation of magic potions, magic, sorcery: subito totam causam oblitus est: “idque veneficiis et cantionibus Titiniae factum esse dicebat
cantĭo , ōnis, f. cano, lit. a singing, playing; hence meton. abstr. pro concr..I. A song (rare; “mostly ante-class.),” Plaut. Stich. 5, 4, 25; 5, 5, 19; 5, 6, 8; Suet. Ner. 25; “of birds,” App. Flor. 2, p. 349, 11; Fronto ad Ver. 1 (cf. cantatio).—Sorcery in GreekRev. 9:11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
Pharmakon [v. sub fin.], to/, A. drug, whether healing or noxious:
3. enchanted potion, philtre: hence, charm, spell, Od.4.220 sq., Ar.Pl.302, Theoc.2.15, PSI1.64.20 (i B. C.); “pharmakois ton andr' emēnen” Ar.Th.561; toiauta ekhō ph. such charms have I, Hdt.3.85, cf. Apoc.9.21.
In Odyssey 4.220 Identifies these sorcerers with The Paian
Paian , anos, o(, Ep. Paiēōn , onos, Att., Ion. Paiōn , ōnos (v. sub fin.), Aeol. Paōn , onos, Sapph.Supp.20c.5:—Paean or Paeon, the physician of the gods, Il.5.401,899, cf. Pi.P.4.270; Paiēonos genethlē, i.e. physicians, Od.4.232.Pharmak-is , idos, fem. of pharmakeus,
2. title of Apollo (later as epith., “Apollōni Paiani” BCH11.94 (Hierocaesarea); “ō basileu P. . . Apollon” BMus.Inscr.1151); “iē Paiēon' aeidon” h.Ap.517, cf.
Homer Hymn 3 to Apollo HH 3 444
HH 3 444 Then far-working Apollo answered them and said: [475] “Strangers who once dwelt about wooded Cnossos but now shall return no more each to his loved city and fair house and dear wife; here shall you keep my rich temple that is honored by many men. [480] I am the son of Zeus; Apollo is my name: but you I brought here over the wide gulf of the sea, meaning you no hurt; nay, here you shall keep my rich temple that is greatly honored among men, and you shall know the plans of the deathless gods, and by their will [485] you shall be honored continually for all time. And now come, make haste and do as I say. First loose the sheets and lower the sail, and then draw the swift ship up upon the land. Take out your goods and the gear of the straight ship, [490] and make an altar upon the beach of the sea: light fire upon it and make an offering of white meal. Next, stand side by side around the altar and pray:
HH 3 517 and in as much as at the first on the hazy sea I sprang upon the swift ship in the form of a dolphin, [495] pray to me as Apollo Delphinius; also the altar itself shall be called Delphinius and overlooking1 for ever. Afterwards, sup beside your dark ship and pour an offering to the blessed gods who dwell on Olympus. But when you have put away craving for sweet food, [500] come with me singing the hymn Ie Paean （Hail, Healer!）, until you come to the place where you shall keep my rich temple.”So said Apollo. And they readily harkened to him and obeyed him. First they unfastened the sheets and let down the sail and lowered the mast by the forestays upon the mast-rest. [505] Then, landing upon the beach of the sea, they hauled up the ship from the water to dry land and fixed long stays under it. Also they made an altar upon the beach of the sea, and when they had lit a fire, made an offering of white meal, [510] and prayed standing around the altar as Apollo had bidden them. Then they took their meal by the swift, black ship, and poured an offering to the blessed gods who dwell on Olympus. And when they had put away craving for drink and food, they started out with the lord Apollo, the son of Zeus, to lead them, [515] holding a lyre in his hands, and playing sweetly as he stepped high and featly. So the Cretans followed him to Pytho, marching in time as they chanted the Ie Paean after the manner of the Cretan paean-singers and of those in whose hearts the heavenly Muse has put sweet-voiced song. [520] With tireless feet they approached the ridge and straightway came to Parnassus and the lovely place where they were to dwell honored by many men. There Apollo brought them and showed them his most holy sanctuary and rich temple.
But their spirit was stirred in their dear breasts, [525] and the master of the Cretans asked him, saying:
“Lord, since you have brought us here far from our dear ones and our fatherland, —for so it seemed good to your heart,—tell us now how we shall live. That we would know of you. This land is not to be desired either for vineyards or for pastures [530] so that we can live well thereon and also minister to men.”
1 The epithets are transferred from the god to his altar “Overlooking” is especially an epithet of Zeus, as in Apollonius Rhodius ii. 1124.
A. sorceress, witch, D.25.79, Arist.HA577a13, A. R.4.53:— as Adj., “gunē ph.” Ar.Nu.749; irreg. Sup., “pharmakistotatai gunaikōn” J.AJ17.4.1, cf. Suid. s.v. Mēdeia.II. fem. Adj., poisonous, venomous, “saura” Nic.
"Applied to Persian priests or astrologers of Babylon. Pharmakos (g5333) an adjective signifying "devoted to magical arts," is used as a noun, "a sorcerer," especially one who uses drugs, potions, spells, enchantments, Rev 21:8, in the best texts (some have pharmakeus) and 22:15" Vine
pharmakos [v. ad fin.], o(, A. one sacrificed or executed as an atonement or purification for others, scapegoat, Hippon.5, al., Ar.Ra.733 (troch.), Ister 33; and, since criminals were reserved for this fate, a general name of reproach, Ar.Eq.1405, Lys.6.53, Call. in Diēgēseis ii 29, D. 25.80. [a_ Hippon. and Call., a^ Ar.Eq. l.c.; on the accent v. Hdn. Gr.1.150; “pharmakos”
11.04.13
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