Deuteronomy 32 They Rose up to Play

See Exodus 31-32: musical worship OUTLAWED and PRACTICED.

MESSIANIC JEWS: BIBLE STUDIES TABLE OF CONTENTS Exodus 32 They Sat Down to Eat and rose up to play: they repudiated The Book of The Covenant of Grace given by Christ to Abraham to ALL NATIONS. Deuteronomy 32 They Rose Up To Play 1 Corinthians 10 They sat Down to Eat and Rose Up To Play  God gave Israel The Book of The Covenant of Grace as that made by Christ to Abraham.  The Israelites engaged in musical idolatry of the Egyptian trinity. God gave them The Book of The Law and Moses coultd not atone for them. The Angle (Christ) led them but God said nevertheless in the day when I visit I will visit their sin upon them. Christ came to give REST to those who were baptized into Christ: [Gal 3]. There can be no racial distinction in the body of Christ who rescued Jews along with the Abrahamic Gens who were not so burdened. Land and Spiritual Covenant deliberately forfeited. The Book of The Covenant was given to Abraham by God in Christ. The Israelites now religiously Egyptians rejected DISCIPLINE and demanded the "gods" of Egypt which let them "run wild and naked." The Gospel Promise: I Will Give you rest. Jesus also that the kingdom of God does not come with "ovservation." That word means "Religious Observations." Christ defined the Church of Christ in the Wilderness to give the godly people REST from the normal pagan seventh-day religious efforts to get their god's attention. The command was to READ the Word and Rehearse or discuss the Word as it was delivered to small group elders of 50s etc.  The Levites Almost all Messianic Jewish and Christian "worship" and money is devoted to the belief that God commanded instrumental worship in the sacrificial system.  They claim that "Since He has not changed His mind, what Christ ordained as A School of His Word has been turned into "theaters for holy entertainment." The Kingdom of God does not come with Religious Observations or Services Don't pay for people to force you to violate that Gospel promise. Joe Shulam: First Century Jewish Identity as a Model  Joseph claims that Jesus and the first churches were 100% based on the Torah. Joseph Shulam: First Century Jewish Identity as a Model Part Two  We have added a bit of "Old Testament" which the later Jews seemed to have missed as they came to be the oppressors of the Gentiles with whom Christ made the Abrahamic Covenant which never ceased. Joe Shulam: The Way of the Lord is not Jewish  Genesis 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment;  THAT the LORD may bring upon Abraham that which he hath spoken of him. Acts 10:35 But in every nation he that feareth him, and worketh righteousness, is accepted with him. Joseph Shulam: was Jesus and the church "Torah" observant and worshipped at the temple. Messianic and musical christians insist that: Jesus Came Not to Destroy the Law but to Fulfil it.  The prophecies are defined by Jesus as "CONCERNING ME." Fulfil is the prophecy that A NEW NATION WOULD BE BORN IN ONE DAY. This purpose would be neither Jewish nor Gentile in a racist sense but that ALL people be one.

Deut. 29:1 These are the words of the covenant,
        which the LORD commanded Moses to make with the children of Israel in the land of Moab,
        beside the covenant which he made with them in Horeb.
Deut. 29:2 And Moses called unto all Israel, and said unto them,
        Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh,
        and unto all his servants, and unto all his land;
Deut. 29:3 The great temptations which thine eyes have seen, the signs, and those great miracles:
Deut. 29:4 Yet the LORD hath not given you an heart to perceive,
        and eyes to see, and ears to hear, unto this day.

Deut. 29:23 And that the whole land thereof is brimstone, and salt, and burning, that it is not sown,
        nor beareth, nor any grass groweth therein,
        like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim,
        which the LORD overthrew in his anger, and in his wrath:
Deut. 29:24 Even all nations shall say,
        Wherefore hath the LORD done thus unto this land?
        what meaneth the heat of this great anger?
Deut. 29:25 Then men shall say,
        Because they have forsaken the covenant of the LORD God of their fathers,
        which he made with them when he brought them forth out of the land of Egypt:
Deut. 29:26 For they went and served other gods,
        and worshipped them, gods whom they knew not,
        and whom he had not given unto them:
Deut. 29:27 And the anger of the LORD was kindled against this land,
        to bring upon it all the curses that are written in this book:
Deut. 29:28 And the LORD rooted them out of their land in anger, and in wrath,
        and in great indignation, and cast them into another land, as it is this day.
Deut. 29:29 The secret things belong unto the LORD our God:
        but those things which are revealed belong unto us and to our children for ever,
        that we may do all the words of this law

Deut 31:19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, 
        that this song may be a witness for me against the children of Israel.

Deut 31:20 For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.

Deut 31:21 And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.

Deut 31:22 Moses therefore wrote this song the same day, and taught it the children of Israel.
Deut 31:19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, 
        that this song may be a witness for me against the children of Israel.

Deut 31:20 For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.

Deut 31:21 And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.

Deut 31:22 Moses therefore wrote this song the same day, and taught it the children of Israel.
31:30  And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended.

Deut. 32:1 Give ear, O ye heavens,
        and I will speak; and hear, O earth,
        the words of my mouth.
Deut. 32:2 My doctrine shall drop as the rain,
        my speech shall distil as the dew,
        as the small rain upon the tender herb,
        and as the showers upon the grass:
Deut. 32:3 Because I will publish the name of the LORD:
        ascribe ye greatness unto our God.
Deut. 32:4 He is the Rock, his work is perfect:
        for all his ways are judgment:
        a God of truth and without iniquity,
        just and right is he.

1Sa 1:3 And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh.
         And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.
1Samuel 2:1 And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD:
        my mouth is enlarged over mine enemies; because I rejoice in thy salvation.
1Samuel 2:2 There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.
1Samuel 2:3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed.

Psalm 18:1-3
Psalm 19:14 strength rock

Isaiah 8:10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.
Isaiah 8:11 For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying,
Isaiah 8:12 Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.
Isaiah 8:13 Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.
Isaiah 8:14 And he shall be for a sanctuary;
        but for a stone of stumbling and for a rock of offence
        to both the houses of Israel,
        for a gin and for a snare to the inhabitants of Jerusalem.
Isaiah 8:15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
Isaiah 8:16 Bind up the testimony, seal the law among my disciples.
Isaiah 8:17 And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him.
Isaiah 8:18 Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.
Isaiah 8:19 And when they shall say unto you,
        Seek unto them that have familiar spirits,
        and unto wizards that peep, and that mutter:
        should not a people seek unto their God? for the living to the dead?

[19] et cum dixerint ad vos quaerite a pythonibus et a divinis qui stridunt in incantationibus suis numquid non populus a Deo suo requirit pro vivis a mortuis

-strīdō  to make a shrill noise, sound harshly, creak, hiss, grate, whiz, whistle, rattle, buzz: stridentia tinguunt Aera lacu, V.: cruor stridit, hisses, O.: belua Lernae Horrendum stridens, V.: horrendā nocte (striges), O.: mare refluentibus undis, V.: aquilone rudentes, O.: videres Stridere secretā aure susurros, buzz, H.

H7442 rânan raw-nan' A primitive root; properly to creak (or emit a stridulous sound), 2. tremulous sound of a mast or pole "Shaken by the wind" also the sound of a torrent. Vibrate the voice TRILL which is the WOMEN'S sound of Halal above.

-cantus , ūs, m. id., 2. With instruments, a playing, music: “in nervorum vocumque cantibus,” Cic. Tusc. 1, 2, 4; id. Rosc. Am. 46, 134: “citharae,” Hor. C. 3, 1, 20: “horribili stridebat tibia cantu,” Cat. 64, 264: “querulae tibiae,” Hor. C. 3, 7, 30:
B. An incantation, charm, magic song, etc.: cantusque artesque magorum. Ov. M. 7, 195; 7, 201: “at cantu commotae Erebi de sedibus imis Umbrae ibant,” Verg. G. 4, 471: “magici,”

-pŏētĭcus , a, um, adj., = poiētikos,
I.poetic, poetical: “verbum,” Cic. de Or. 3, 38, 153: “non poëtico sed quodam oratorio numero et modo,” id. ib. 1, 33, 151: “di,” represented by the poets,

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

The familiar spirit is a dry, empty wineskin. It serves as the echo chamber of the nebel which means 'VILE.' It has the same meaning as the harp and the sounding gongs in 1 Cor. 13.

The Wizzard is one who thinks that they can hear the Word of God "beyond the sacred page."  John called them sorcerers because they used rhetoric, singers and instrumentalists to STEAL the Word and money from others Yiddeoniy (h3049) yid-deh-o-nee'; from 3045; prop. a knowing one; spec. a conjurer; (by impl.) a ghost: - wizard.

"In Isa 8:19 the 'obhoth and yidh'onim are spoken of those who 'chirp and mutter." These terms refer to the necromancers themselves who practiced ventriloquism in connection with their magical rites. In Isa 29:4 it is said 'Thy voice shall be as an 'obh, out of the ground.'... They are stamped in these passages, as in the Witch of Endor narrative, as deceivers practising a fraudulent art. By implication their power to evoke spirits with whom they were in familiar intercourse is denied." (Int Std Bible Ency., ency, p. 690)

H178  ’ôb obe From the same as H1 (Ab, Ab, Lord, Lord sayers: apparently through the idea of prattling a father’s name); properly a mumble, that is, a water skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar):—bottle, familiar spirit.

Pȳthon ,, I. the serpent slain, according to the myth, near Delphi by Apollo, who was fabled to have been called Pythius in commemoration of this victory, Ov. M. 1, 438;

Isaiah 8:20 To the law and to the testimony:
        if they speak not according to this word,
        it is because there is no light in them.
Isaiah 8:21 And they shall pass through it, hardly bestead and hungry:
        and it shall come to pass, that when they shall be hungry,
        they shall fret themselves, and curse their king and their God, and look upward.
Isaiah 8:22 And they shall look unto the earth;
        and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.

Isaiah 30:26 Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound.
Isaiah 30:27 Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:
Isaiah 30:28 And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err.
Isaiah 30:29 Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.

Psalms 18:2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.
Psalms 18:3 I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.

Psalms 18:30 As for God, his way is perfect:
        the word of the LORD is tried: he is a buckler to all those that trust in him.
Psalms 18:31 For who is God save the LORD? or who is a rock save our God?
Psalms 18:32 It is God that girdeth me with strength, and maketh my way perfect.

1Cor. 10:1 Moreover, brethren, I would not that ye should be ignorant,
        how that all our fathers were under the cloud, and all passed through the sea;
1Cor. 10:2 And were all baptized unto Moses in the cloud and in the sea;
1Cor. 10:3 And did all eat the same spiritual meat;
1Cor. 10:4 And did all drink the same spiritual drink:
        for they drank of that spiritual Rock that followed them:
        and that Rock was Christ.

Deut. 32:5 They have corrupted themselves,
        their spot is not the spot of his children:
        they are a perverse and crooked generation.

  5 - Their spot "This is an allusion to the marks which idolaters inscribe on their foreheads or their arms with paint or other substances, in various colors and forms  straight, oval, or circular, according to the favorite idol of their worship." (JFB Commentary
Mark As evidence of being a beast worshipper. See note a. Also in comparison to the seal of God; note d. The mark may also be related to the heathen "spot" of de3205.
  Hand ... foreheads Consent by behavior or intellect; note b.

Pecco B. In partic., of sexual sin: “quid inter-Est in matronā, ancillā, peccesve togatā?” Hor. S. 1, 2, 63; Ov. H. 16, 295;

Hor. S. 1.2.64  Villius, the son-in-law of Sylla [65] (by this title alone he was misled), suffered [for his commerce] with Fausta an adequate and more than adequate punishment, by being drubbed and stabbed, while he was shut out, that Longarenus might enjoy her within. Suppose this [young man's] mind had addressed him in the words of his appetite, perceiving such evil consequences: "What would you have? [70] Did I ever, when, my ardor was at the highest, demand a woman descended from a great consul, and covered with robes of quality?" What could he answer? Why, "the girl was sprung from an illustrious father." But how much better things, and how different from this, does nature, abounding in stores of her own, recommend; [75] if you would only make a proper use of them, and not confound what is to be avoided with that which is desirable!  

Sordes , is (abl. sordi, Lucr. 6, 1271; usu. sorde), f. sordeo, I. dirt, filth, uncleanness, squalor (class.; esp. freq. in a trop. sense, and in plur.; syn.: situs, squalor, caenum, illuvie
II. Trop., lowness or meanness of rank, a low condition; meanness, baseness of behavior or disposition (syn. illiberalitas).

Prāvus , a, um, adj. cf. Sanscr. prahva, crooked,

I.  crooked, not straight, distorted, misshapen, deformed (opp. rectus; class.).

Perverto A.To overthrow, subvert; to destroy, ruin, undo, corrupt:
H6141   ‛iqqêsh ik-kashe' From H6140 ; distorted; hence false:—crooked, froward, perverse.
Ps 101:4; a man perverse of mind, Prov 11:20; 17:20; perverse in lips of fraudulent speech Prov 19:1; deceitful, false Deut 32:15; Ps 18:27; Prov 8:8; 2 Sam 23:26
H6140 ‛âqash A primitive root; to knot or distort; figuratively to pervert (act or declare perverse):—make crooked, (prove, that is) perverse (-rt).

Deut. 32:6 Do ye thus requite the LORD, O foolish people and unwise?
        is not he thy father that hath bought thee?
        hath he not made thee, and established thee?
Deut. 32:7 Remember the days of old, consider the years of many generations:
        ask thy father, and he will shew thee; thy elders, and they will tell thee.
Deut. 32:8 When the most High divided to the nations their inheritance,
        when he separated the sons of Adam,
        he set the bounds of the people according to the number of the children of Israel.
Deut. 32:9 For the LORD’s portion is his people; Jacob is the lot of his inheritance.

Deut. 32:10 He found him in a desert land,
        and in the waste [h8414 tohu] howling wilderness;
        he led him about, he instructed him,
        he kept him as the apple of his eye.

Deut. 32:11 As an eagle stirreth up her nest, fluttereth [h7363] over her young,
        spreadeth abroad her wings, taketh them, beareth them on her wings:

Volo II.Transf., to fly, i. e. to move swiftly like one flying, to fleet, speed, hasten along
Vŏlĭto , āvi, ātum, 1,I. v. freq. n. [2. volo], to fly to and fro, to fly or flit about, to flutter (class.). soaring, aspiring
Aura, I. The air, as in gentle motion, a gentle breeze, a breath of air (syn.: “aër, ventus, spiritus):
Also breath: “flammas exsuscitat aura,” Ov. F. 5, 507.—
2. Esp., the vital air: “Vivit et aetherias vitalīs suscipit auras,” breathes a breath of ethereal air, Lucr. 3, 405; 

Gen. 1:2 And the earth was without [h8414 tohu] form, and void; [h922 bohu]
and darkness was upon the face of the deep.
And the Spirit [spiritus]  of God moved [h7663] upon the face of the waters.

Deut. 32:12 So the LORD alone did lead him,
        and there was no strange god with him.

Deut. 32:13 He made him ride on the high places of the earth,
        that he might eat the increase of the fields;
        and he made him to suck honey out of the rock,
        and oil out of the flinty rock;

Deut. 32:14 Butter of kine, and milk of sheep, with fat of lambs,
        and rams of the breed of Bashan, and goats, with the fat of kidneys of whe
        and thou didst drink the pure blood of the grape.

Deut. 32:15 But Jeshurun waxed fat, and kicked: thou art waxen fat,
        thou art grown thick, thou art covered with fatness;
        then he forsook God which made him,
        and lightly esteemed the Rock of his salvation.

Psa 3:3
Psa 80:3
Isaiah 26:1, 18
Exod 14:13
Job 30:15
1 Samuel 14:45
2 Chron 20:17
HaB 3:8

H3444 yeshû‛âh yesh-oo'-aw Feminine passive participle of H3467 ; something saved, that is, (abstractly) deliverance; hence aid, victory, prosperity:—deliverance, health, help (-ing), salvation, save, saving (health), welfare.

Psalm 33:16

Zechariah 9:8 And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.
Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
Zechariah 9:10 And
        I will cut off the chariot from Ephraim,
        and the horse from Jerusalem, and the battle bow shall be cut off:
        and he shall speak peace unto the heathen:
        and his dominion shall be from sea even to sea, and from river even to the ends of the earth.
Zechariah 9:11 As for thee also,
        by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
Zechariah 9:12 Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee;

1Cor. 10:1 Moreover, brethren, I would not that ye should be ignorant,
        how that all our fathers were under the cloud, and all passed through the sea;
1Cor. 10:2 And were all baptized unto Moses in the cloud and in the sea;
1Cor. 10:3 And did all eat the same spiritual meat;
1Cor. 10:4 And did all drink the same spiritual drink:
        for they drank of that spiritual Rock that followed them: and that Rock was Christ.
1Cor. 10:6 Now these things were our examples,  [g5179 Tupos: pattern to be imitated]
        to the intent we should not lust after evil things, as they also lusted.
1Cor. 10:7 Neither be ye idolaters, as were some of them; as it is written,
        The people sat down to eat and drink, and rose up to play.

Deut. 32:16 They provoked him to jealousy with strange gods,
        with abominations provoked they him to anger.
Deut. 32:17 They sacrificed unto devils, [The Devil]
        not to God;
        to gods whom they knew not, to new gods that came newly up,
        whom your fathers feared not.

Click for more Exodus 32: this musical idolatry was forbidden in Exodus 31
Exod 32:6 And they rose up early on the morrow,
         and offered burnt offerings, and brought peace offerings; 
        and the people sat down to eat and to drink, and rose up to play

1Cor. 10:5 But with many of them God was not well pleased:
        for they were overthrown in the wilderness.
1Cor. 10:6 Now these things were our examples,
        to the intent we should not lust after evil things, as they also lusted.
1Cor. 10:7 Neither be ye idolaters, as were some of them; as it is written,
        The people sat down to eat and drink, and rose up to play.

Paizō 2.  esp. dance, “paisate” Od.8.251; “dōma peristenakhizeto possin andrōn paizontōn” 23.147, cf. Hes.Sc.277; “p. te kai khoreuein” Ar.Ra.409, cf. 390; “enoplia khalkōtheis epaizen” Pi.O.13.86:—Pass., alla pepaistai metriōs hēmin, of the chorus, Ar. Th.1227.

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, “pros allēlous” X.Smp.9.2; “meta tinos” LXX Ge.26.8; of mares, Arist.HA572a30.

6. hunt, pursue game, “p. kat' alsos” S. El.567.

Hom. Od. 23.129 Then Odysseus of many wiles answered him and said: [130] “Then will I tell thee what seems to me to be the best way. First bathe yourselves, and put on your tunics, and bid the handmaids in the halls to take their raiment. But let the divine minstrel with his clear-toned lyre in hand be our leader in the gladsome dance, [135] that any man who hears the sound from without, whether a passer-by or one of those who dwell around, may say that it is a wedding feast; and so the rumor of the slaying of the wooers shall not be spread abroad throughout the city before we go forth to our well-wooded farm. There [140] shall we afterwards devise whatever advantage the Olympian may vouchsafe us.” So he spoke, and they all readily hearkened and obeyed. First they bathed and put on their tunics, and the women arrayed themselves, and the divine minstrel took the hollow lyre and aroused in them the desire [145] of sweet song and goodly dance. So the great hall resounded all about with the tread of dancing men and of fair-girdled women; and thus would one speak who heard the noise from without the house: “Aye, verily some one has wedded the queen wooed of many.

Aristoph. Frogs 386
Chorus
Demeter, mistress of our holy rites,
be present now
and preserve your song and dance.
And grant that I may sport and dance the livelong day in safety.

Aristoph. Frogs 390
Khoros
Dēmēter hagnōn orgiōn
387anassa sumparastatei,
kai sōze ton sautēs khoron,
kai m' asphalōs panēmeron
390paisai te kai khoreusai:

orgi-a , iōn,

A. secret rites, secret worship, practised by the initiated, a post-Hom. word ; used of the worship of Demeter at Eleusis, h.Cer.273,476. Ar.Ra.386, Th.948 ; of the rites of the Cabeiri and Demeter Achaia, Hdt.2.51,5.61; of Orpheus, Id.2.81; of Eumolpus, App.Anth.1.318 ; of Cybele, E.Ba.78 (lyr.): most freq. of the rites of Dionysus, Hdt.2.81, E.Ba.34, al., Theoc.26.13.

II.  generally, rites, sacrifices, SIG57.4 (Milet., v B. C.), A.Th.179 (lyr.), S.Tr.765, Ant.1013 ; “orgia Mousōn” Ar.Ra.356.

2. metaph., mysteries, without reference to religion, “epistēmēs” Hp.Lex5 ; “tois tēs Aphroditēs o. eilēmmenon” Ar.Lys.832, cf. Ach.Tat.4.1; “ta Epikourou theophanta o.” Metrod.38.—The sg. orgion is rare, Jahresh.13Beibl.29 No.3 (Erythrae, iv B. C.), Luc.Syr.D.16, Orph.H.52.5. (Prob. cogn. with erdō, rhezō, cf. ergon, orgeōn.）

Pind. O. 13 The seer told him to obey the dream with all speed; [80] and, when he sacrificed a strong-footed bull to the widely powerful holder of the earth, straightaway to dedicate an altar to Athena, goddess of horses. The power of the gods accomplishes as a light achievement what is contrary to oaths and expectations. And so mighty Bellerophon eagerly [85] stretched the gentle charmed bridle around its jaws and caught the winged horse. Mounted on its back and armored in bronze, at once he began to play with weapons. And with Pegasus, from the chilly bosom of the lonely air,⁷ he once attacked the Amazons, the female army of archers,

kalamo-phthoggos , on, A. played on a reed, of tunes, Ar.Ra.230

Aristoph. Frogs 225

Frogs
Brekekekex koax koax.

Dionysus
Go to hell with your koax
koax and nothing but koax!

Frogs
Rightly so, you busybody.
the Muses of the fine lyre love us
And so does horn-crested Pan, playing his reed pipe.
And the harpist Apollo delights in us as well,
On account of the reed, which as a bridge for his lyre
I nourish in the water of the pond.
Brekekekex koax koax.

Pind. O. 1 Water is best, and gold, like a blazing fire in the night, stands out supreme of all lordly wealth. But if, my heart, you wish to sing of contests, [5] look no further for any star warmer than the sun, shining by day through the lonely sky, and let us not proclaim any contest greater than Olympia. From there glorious song enfolds the wisdom of poets,¹ so that they loudly sing [10] the son of Cronus, when they arrive at the rich and blessed hearth of Hieron, who wields the scepter of law in Sicily of many flocks, reaping every excellence at its peak, and is glorified [15] by the choicest music, which we men often play around his hospitable table. Come, take the Dorian lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts, [20] when that horse ran swiftly beside the Alpheus, not needing to be spurred on in the race, and brought victory to his master, the king of Syracuse who delights in horses. His glory shines in the settlement of fine men founded by Lydian Pelops, [25] with whom the mighty holder of the earth Poseidon fell in love, when Clotho took him out of the pure cauldron, furnished with a gleaming ivory shoulder. Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses

Xen. Sym. 9.2 After he had withdrawn, a chair of state, first of all, was set down in the room, and then the Syracusan came in with the announcement: “Gentlemen, Ariadne will now enter the chamber set apart for her and Dionysus; after that, Dionysus, a little flushed with wine drunk at a banquet of the gods, will come to join her; and then they will disport themselves together.”

[B] Then, to start proceedings, in came Ariadne, apparelled as a bride, and took her seat in the chair. Dionysus being still invisible, there was heard the Bacchic music played on a flute. Then it was that the assemblage was filled with admiration of the dancing master. For as soon as Ariadne heard the strain, her action was such that every one might have perceived her joy at the sound; and although she did not go to meet Dionysus, nor even rise, yet it was clear that she kept her composure with difficulty.

Bakkh-eios or Bakkheios , a, on, also Bakkhios , a, on (to suit the metre), fem. os Luc.Ocyp.171:—

A. of or belonging to Bacchus and his rites, “botrus” S.Fr.255.2; “nomos” E.Hec.686 (lyr.); “rhuthmos” X.Smp.9.3, etc.: hence, frenzied, rapt, “B. Dionusos” h.Hom.19.46, cf. Hdt.4.79; o( “B. theos” S.OT1105 (lyr.); “Bakkheie despot'” Ar.Th.988 (lyr.), cf. IG4.558.20 (Argos), etc.; ton B. anakta, of Aeschylus, Ar.Ra.1259.

Paig-ma , atos, 

A. play, sport, lōtos hotan . . paigmata bremē whene'er the pipe sounds its sportive strains, E.Ba.161(lyr.); “Ludia p. luras” Lyr.Alex.Adesp.37.15.

II. 'child's play', to toiouto p. tōn logōn Polystr.p.28 W.

Pind. O. 5 [15] Always, when it is a question of excellence, toil and expense strive to accomplish a deed that is shrouded in danger; those who are successful seem wise, even to their fellow-citizens. Savior Zeus, high in the clouds, you who dwell on the hill of Cronus and honor the wide-flowing Alpheus and the sacred cave of Ida! I come as your suppliant, singing to the sound of Lydian flutes, [20] entreating you to adorn this city with glorious hosts of noble men;

Immolo

Daimonion inferior  divine beings, evil spirits Phaulos inferior, poor, 

Tobit 3.8 - because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.

The Book of Tobit 3:8 Because that she had been married to seven husbands, whom Asmodeus the evil spirit had killed, before they had lain with her. Dost thou not know, said they, that thou hast strangled thine husbands? thou hast had already seven husbands, neither wast thou named after any of them.

MT 22:25 `And there were with us seven brothers,
        and the first having married did die, and not having seed, 
        he left his wife to his brother;
MT 22:26 in like manner also the second, and the third, unto the seventh,

Deut. 32:18 Of the Rock that begat thee thou art unmindful,
        and hast forgotten God that formed thee.
Deut. 32:19 And when the LORD saw it, he abhorred them,
        because of the provoking of his sons, and of his daughters.

Provoco To call out, challenge to a game. invite one to any thing (as to play, sing, drink, fight, etc.)
Plautus, Curculio 2, 3, 75 “aliquem cantatum,” Ter. Eun. 3, 1, 53

Canto I. Neutr., to produce melodious sounds (by the voice or an instrument), to sound, sing, play (class. in prose and poetry; manum histrioni, in comedy, to sing and play while the actor accompanies the song with gestures or dancing, Liv. 7, 2, 10;

Liv. 7 2 [2] 2. The pestilence lasted during both this and the1 following year, the consulship of Gaius Sulpicius Peticus and Gaius Licinius Stolo. In the latter year nothing memorable occurred, except that with the [361] object of appeasing the divine displeasure they made a lectisternium, or banquet to the gods, being the third in the history of the City; [3] and when neither human wisdom nor the help of Heaven was found to mitigate the scourge, men gave way to superstitious fears,
        and, amongst other efforts to disarm the wrath of the gods,
        are said also to have instituted scenic entertainments.
[4] This was a new departure for a warlike people, whose only exhibitions had been those of the circus;
but indeed it began in a small way, as most things do, and even so was imported from abroad.⁴
        Without any singing, without imitating the action of singers,
        players who had been brought in from Etruria danced to the strains of the flautist
        and performed not ungraceful evolutions in the Tuscan fashion.
[5] Next the young Romans began to imitate them, at the same time exchanging jests in uncouth verses, and bringing their movements into a certain harmony with the words. [6] And so the amusement was adopted, and frequent use kept it alive.

The native professional actors were called histriones, from ister, the Tuscan word for player;
        they no longer —as before —alternately [7] threw off rude lines hastily improvised, like the Fescennines,⁵
        but performed medleys, full of musical measures,
        to melodies which were now written out to go with the flute, and with appropriate gesticulation. 
[363] Livius6 was the first, some years later, to abandon7 364 saturae and compose a play with a plot. [8] Like everyone else in those days, he acted his own pieces; and the story goes that when his voice, owing to the frequent demands made upon it, had lost its freshness, he asked and [9??] obtained the indulgence to let a boy stand before the flautist to sing the monody, while he acted it himself, with a vivacity of gesture that gained considerably from his not having to use his voice.
[10] From that time on actors began to use singers to accompany their gesticulation,
        reserving only the dialogue parts for their own delivery.
When this type of performance had begun to wean [11??] the drama from laughter and informal jest, and the play had gradually developed into art, the young men abandoned the acting of comedies to professionals and revived the ancient practice of fashioning their nonsense into verses and letting fly with them at one another; this was the source of the after-plays which came later to be called exodia, and were usually combined with Atellan farces.
[12] The Atellan was a species of comedy acquired from the Oscans,8 and the young men kept it for themselves and would not allow it to be polluted by the professional actors; that is why it is a fixed tradition that performers of Atellan plays are not disfranchised, but serve in the army as though they had no connexion with the stage.9 [13] Amongst the humble origins of other institutions it has seemed worth while to set down the early history of the play, that it might be seen how sober were the beginnings of [365] an art that has nowadays reached a point where10 opulent kingdoms could hardly support its mad extravagance.

4 Livy distinguishes five stages in the development of scenic entertainments: (1) dances, accompanied by the flute; (2) improvisation of rude verses in addition to the music and dancing; (3) medleys, of a musical character, accompanied by flute and dance; (4) the comedy with a regular plot, special singers for the lyric parts, etc.; (5) the addition of an after-play, exodium or Atellana. With this account, Horace, Epistles II. i. 139 ff. should be compared.

5 The name was derived by the ancients either from Fescennia, a place in Etruria, or from fascinum, a phallic symbol.

9 Actors were regularly reckoned in the aerarii or lowest class of citizens, who were not permitted to serve in the army.

lūdĭo , ōnis, m. ludus,
I. a stage-player, pantomimist: “ludiones ex Etruria acciti,” Liv. 7, 2, 4: “ludionum oblectamenta,” id. 39, 6; App. Flor. 4, 18, p. 359, 8; cf. 1. ludius, I.

histrio , ōnis, m. Etrusc. prim. form HISTER, Liv. 7, 2, 6; Val. Max. 2, 4, 4; whence histricus and histriculus,
I. a stage-player, actor, either tragic or comic (syn.: actor, mimus, tragoedus, comoedus).
I. Lit.: “quod verbum in cavea dixit histrio,” Plaut. Truc. 5, 39; Liv. 7, 2; Val. Max. 2, 4, 4; Cic. Fin. 3, 7, 24; id. Par. 3, 2, 26; id. de Or. 1, 5, 18; 1, 61, 258; id. de Sen. 19, 70; Plaut. Am. prol. 69; 77 sq.; id. Capt. prol. 13 et saep.: “ex pessimo histrione bonum comoedum fieri,” Cic. Rosc. Com. 10, 30; cf.: “vidi ego saepe histriones atque comoedos, cum, etc.,” Quint. 6, 2, 35 Spald.: “patina Aesopi tragoediarum histrionis,” Plin. 35, 12, 46, § 163: “M. Ofilius Hilarus comoediarum histrio,” id. 7, 53, 54, § 185: “tragicus,” id. 10, 51, 72, § 141: “quod non dant proceres dabit histrio,” Juv. 7, 90.—*
II. Transf., a boaster: “histrionis est parvam rem attollere,” Cels. 5, 26,

Provoco continued II. Trop.

A. To challenge to a contest, to contend with, emulate, rival, vie with (post-Aug.): “aliquem virtute,” to vie with him in virtue.
B. To challenge, incite, provoke to any thing “omni comitate ad hilaritatem et jocum provocare,” Suet. Cal. 27

Deut. 32:20 And he said, I will hide my face from them,
        I will see what their end shall be:
        for they are a very froward generation,
        children in whom is no faith.

Nŏvus I.  new, not old, young, fresh, recent, etc. (v. antiquus init.; cf.: recens, novellus).

per-verto (pervorto ), ti, sum, 3, v. a., I. to turn around or about, to overturn, overthrow, throw down
A. To overthrow, subvert; to destroy, ruin, undo, corrup
Deut. 32, 20 et saep. —As subst.: perversum , i, n., a wrong, evil: “in perversum sollers,” Sen. Vit. Beat. 5, 3.—Hence, adv.: perversē (pervor-sē ), awry, the wrong way.

in-fĭdēlis , e, adj., I.  that cannot be relied upon, unfaithful, faithless.

Is. 21:1 The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land.
Is. 21:2 A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease.

Acts 7:40 Saying unto Aaron, Make us gods to go before us:
        for as for this Moses, which brought us out of the land of Egypt,
        we wot not what is become of him.
Acts 7:41 And they made a calf in those days,
        and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

Exodus 32:6

hŏlŏcaustum , i, n., = holokauston, Which God had not commanded.

I. a whole burnt - offering, holocaust, Prud. Apoth. 537; id. Psych. 784; Vulg. Exod. 40, 6; id. Lev. 4, 7 al.; cf. the foll. art.

Surgo surrexi and subrexi, surrectum and subrectum,  applaude, They rose up AGAINST GOD. ESPECIALLY OF AN ORATOR first on  the list of "Hypocrites."

Play is LUDO to play at a game, to sport, dally, wanton play, Amourous play
Esp., to play on an instrument of music, to make or compose music or song: “ludere quae vellem calamo permisit agresti,” Verg. E. 1, 10:
Musa the muses goddessess of poetry, music, mimic, oratory
Canto I. Neutr., to produce melodious sounds (by the voice or an instrument), to sound, sing, play
III. In the lang. of religion, as v. n. or a., to use enchantments, charms, incantations, to enchant, to charm,
Carmen declaim I. . a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto).

I. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental

Acts 7:42 Then God turned, and gave them up to worship the host of heaven;
        as it is written in the book of the prophets,
        O ye house of Israel, have ye offered to me slain beasts and sacrifices
        by the space of forty years in the wilderness?
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.

Deut. 32:21 They have moved me to jealousy with that which is not God;
        they have provoked me to anger with their vanities:
        and I will move them to jealousy with those which are not a people;
        I will provoke them to anger with a foolish nation.

Vānĭtas , ātis, f. vanus. I.  Lit., emptiness, nothingness, nullity, want of reality: nulla in caelo nec fortuna, nec temeritas, nec erratio, nec vanitas inest;
Plur.: “Magicae vanitates,” Plin. 26, 4, 9, § 18;
2. With gen.: “quid de iis existimandum est, qui orationis vanitatem adhibuerunt?

Măgĭcus , a, um, adj., = μαγικός, 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

Măgus , a, um, adj. 1. magus, I. magic, magical (poet.): “artes,” Ov. Am. 1, 8, 5: “manus, id. Med. fac. 36: carmen,”

Stultus , a, um, adj. root star-; v. stolidus,

I. foolish, simple, silly, fatuous, etc. (cf.: insulsus, ineptus, insipiens, brutus).

Deut. 32:22 For a fire is kindled in mine anger,
        and shall burn unto the lowest hell,
        and shall consume the earth with her increase,
        and set on fire the foundations of the mountains.
Deut. 32:23 I will heap mischiefs upon them;
        I will spend mine arrows upon them.

Deut. 32:24 They shall be burnt with hunger,
        and devoured with burning heat, and with bitter destruction:
        I will also send the teeth of beasts upon them, with the poison of serpents of the dust.
Deut. 32:25 The sword without, and terror within,
        shall destroy both the young man and the virgin,
        the suckling also with the man of gray hairs.
Deut. 32:26 I said, I would scatter them into corners,
        I would make the remembrance of them to cease from among men:
Deut. 32:27 Were it not that I feared the wrath of the enemy,
        lest their adversaries should behave themselves strangely,
        and lest they should say,
        Our hand is high, and the LORD hath not done all this.

Deut. 32:28 For they are a nation void of counsel,
        neither is there any understanding in them.
Deut. 32:29 O that they were wise, that they understood this,
        that they would consider their latter end!
Deut. 32:30 How should one chase a thousand,
        and two put ten thousand to flight,
        except their Rock had sold them,
        and the LORD had shut them up?
Deut. 32:31 For their rock is not as our Rock,
        even our enemies themselves being judges.
Deut. 32:32 For their vine is of the vine of Sodom, and of the fields of Gomorrah:
        their grapes are grapes of gall, [h7219 Rosh, poppy, serpents]
        their clusters are bitter:
Deut. 32:33 Their wine is the poison of dragons, [h8577 tanniyn]
        and the cruel venom of asps. [h6620 pethen]

Deut. 32:34 Is not this laid up in store with me,
        and sealed up among my treasures?
Deut. 32:35 To me belongeth vengeance, and recompence;
        their foot shall slide in due time: for the day of their calamity is at hand,
        and the things that shall come upon them make haste.
Deut. 32:36 For the LORD shall judge his people,
         and repent himself for his servants, [be sorry, sigh]
        when he seeth that their power is gone,
        and there is none shut up, or left.
Deut. 32:37 And he shall say, Where are their gods, their rock in whom they trusted,
Deut. 32:38 Which did eat the fat of their sacrifices,
        and drank the wine of their drink offerings?
        let them rise up and help you, and be your protection.
Deut. 32:39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.
Deut. 32:40 For I lift up my hand to heaven, and say, I live for ever.
Deut. 32:41 If I whet my glittering sword, and mine hand take hold on judgment;
        I will render vengeance to mine enemies,
        and will reward them that hate me.
Deut. 32:42 I will make mine arrows drunk with blood, and my sword shall devour flesh;
        and that with the blood of the slain and of the captives,
        from the beginning of revenges upon the enemy.
Deut. 32:43 Rejoice, O ye nations, with his people
        for he will avenge the blood of his servants, and will render vengeance to his adversaries,
        and will be merciful unto his land, and to his people.

Deut. 32:44 And Moses came and spake all the words of this song in the ears of the people,
        he, and Hoshea the son of Nun.
Deut. 32:45 And Moses made an end of speaking all these words to all Israel:
Deut. 32:46 And he said unto them,
        Set your hearts unto all the words which I testify among you this day,
        which ye shall command your children to observe to do, all the words of this law.
Deut. 32:47 For it is not a vain thing for you;
        because it is your life: and through this thing ye shall prolong your days in the land,
        whither ye go over Jordan to possess it.

Deut. 32:48 And the LORD spake unto Moses that selfsame day, saying,
Deut. 32:49 Get thee up into this mountain Abarim,
        unto mount Nebo, which is in the land of Moab, that is over against Jericho;
        and behold the land of Canaan,
        which I give unto the children of Israel for a possession:
Deut. 32:50 And die in the mount whither thou goest up,
        and be gathered unto thy people;
        as Aaron thy brother died in mount Hor,
        and was gathered unto his people:
Deut. 32:51 Because ye trespassed against me among the children of Israel at the waters of Meribah-kadesh,
        in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel.
Deut. 32:52 Yet thou shalt see the land before thee;
        but thou shalt not go thither unto the land which I give the children of Israel.


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