This is a really complicated topic.
Pharmakon is not as obviously negative as you lay out. It means "drugs," yes, but in a
very general form. In Euripides'
Bacchae, for instance, Tiresias makes a speech where he says that "wine is the only
pharmakon known to man" (as a defense of Dionysus worship). Wine is explained to help people sleep, get through the day, be more content, etc. It's not negative or "sorcery" at all. In the
Odyssey, Helen drugs Menelaus and Telemachus using a
pharmakon (some sort of "magic" herb) because they're getting sad about what happened during the Trojan War. Here, it's a little more negative, but only in the way we might consider taking xanax when you're starting to get anxious about something to be negative. It's not witchcraft (though it's not supposed to make Helen look good, either).
Veneficium is much more explicit in its meaning. It both refers to "poison" and "sorcerous mixture" (e.g. the classical idea of potions). There was actually a law from the period of Sulla about this. I'll include a quote from
UChicago here:
The lex Cornelia de sicariis et
veneficis [Corneleian law regarding assassins and poisoners] was passed in the time of the dictator Sulla, B.C. 82. The lex contained provisions as to death or fire caused by dolus malus [evil acts], and against persons going about armed with the intention of killing or thieving. The law not only provided for cases of poisoning, but contained provisions against those who made, sold, bought, possessed, or gave poison for the purpose of poisoning; also against a magistratus or senator who conspired in order that a person might be condemned in a judicium publicum, &c. (Compare Cic. pro Cluent. c54, with Dig.49

. To the provisions of this law was subsequently added a senatus consultum against mala sacrificia [evil sacrificial rites], otherwise called impia sacrificia [impious sacrificial rites], the agents in which were brought within the provisions of this lex.
So here there is an obvious connection between "poisons" and "impious religious activities" which has been taken to apply to witchcraft. I've even seen proposals that the lex above applies equally to "poisoners" and "witches." The fact that Jerome uses the term is meaningful, as it denotes drugs with intended effects of an unnatural variety, but let's not forget the original Greek.
The Greek seems to have taken on a more negative meaning in a Christian context, but perhaps that's only to be expected. Revelation 18 earlier discusses the "wine of the wrath of her whoredom" that various nations have drunk, resulting in their evils. Obviously a lot more research could be done to clarify what this is all talking about (and to be clear,
nobody in academic circles is certain what Revelation is talking about or even how it's supposed to be read) but on first glance I would emphasize that
pharmkon here means "potions/substances that are used to negative ends" more than "evil sorcery" in general. That is, the nations have been swayed by the unnatural substances flowing from Babylon.
Finally,
pharmakon is
not as deeply tied to the practice of magic in the Greek language as you propose. The Greeks have a word for someone who practices magic--
magos. It comes from Persian via Herodotus and has very nasty connotations. It'It's also directly from where we get the word "magic." So if they wanted to explicitly refer to sorcery here, I feel like there are much better Greek words to use.
Pretty sure I lost the plot of the points you were making, but oh well. Soros, Gates, et al. are still evil and I think vaccine passports are the mark of the beast.