Escaping God's grace Into legalism With Music

---

Legalism is any overt action performed to achieve some spiritual power with God or mankind. Musical Facilitators or Manipulators work "to bring people into the presence of God." This may be attempting to worship God by human hands.  The "hidden" gospel is that Christ freed us from the Law of Moses which had been imposed as a BURDEN because of musical idolatry at Mount Sinai.  Primarily the tribe of Levi--cursed by their father--was turned over to worship the starry host.  When people speak of legalists it is often on those who REFUSE to use the patternism of the sacrificial music as God's command for them to impose the same music accepting the massive sowing of discord as an acceptable cost of doing business.

WHAT IS THE GOSPEL

The gospel is not "just Jesus and Him Crucified."  Paul used the word "protos" or first part of the gospel.  The prototype gospel is called by Paul a FORM ot TYPE.  When we are baptized we obey that FORM and then we are free from sin. Mark uses the beginning or ARCHE gospel and then quotes prophecy and speaks of the baptism by John and Jesus through His disciples as the MOST IMPORTANT part of the gospel fort those who do not want to die on the cross like the thief on the cross..

The True gospel is that we can be saved FROM that crooked race so that the Church of Christ defined in the wilderness can operate without any rituals: ekklesia or synagogue is a school of Christ through the prophets and apostles and Christ in Isaiah 55 warned us NOT to give our money for the "free water of the word."  In Isaiah 58 He outlawed seeking our own pleasure or even speaking our own words. That pretty well cuts off at the knees those using the "law of silence to ADD musical noise."

The Conflict, clearly defined in John 17 between the WORD and the world or COSMOS is a conflict between the Word and all of the performing arts and crafts.

JESUS DEFINES THE CROOKED GENERATION OF PERVERTED JEWISH AND PAGAN WORSHIP

The Greeks defined the SOPHIA way in conflict with the LOGOS Way. Sophia-Zoe identifies the perverted, musical enemy of God and the following definitions apply from Isis worship in Egypt, through the trinity of Osiris, Isis and Horus identified by APIS the golden calf at Mount Sinai.

The Jehovah-Logos identifies the SON of a FATHER.

Therefore, Jesus Identified the false religion of Tyre, Sidon, Babylon or Jerusalem as false.

Keep in mind that the "dogs" would encompass Jesus and Paul warning that worship is IN THE SPIRI as opposed to IN THE FLESH to guard against the DOGS and CYNICS trying to get in. They howled out their old style praise songs seeking whom they might devour.  That is why the evangelist went out into the synagogues and open forums to preach but the assembly of God's people was always a quiet, almost secret time.

Matt. 11:9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
Matt. 11:10 For this is he, of whom it is written,
        Behold, I send my messenger before thy face, which shall prepare thy way before thee.
Matt. 11:11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptis
        notwithstanding, he that is least in the kingdom of heaven is greater than he.
Matt. 11:12 And from the days of John the Baptist until now
        the kingdom of heaven suffereth violence, and the violent take it by force

-Biazō , force one to do, force the victims [to be favourable], 4. contend or argue vehemently, “audō polin se mē b. tode” A.Th.1047.
b. nomous to do them violence, Th. 8.53; (We can be more successful if we change the BYLAWS)
biasamenos tauta panta having broken through all these restraints, Lys.6.52

-Lys. 6 51 For this man donned a ceremonial robe, and in imitation of the rites he revealed the sacred things to the uninitiated, and spoke with his lips the forbidden words: those deities whom we worship, and to whom with our devotions and purifications we sacrifice and pray, he mutilated. And for such a deed priestesses and priests stood up and cursed him, facing the west, and shook out their purple vestments according to the ancient and time-honored custom. He has admitted this action.

Cf. the solemn cursing of Alcibiades described by Plut. Alc. 22. In prayers and vows addressed to thecelestial gods the speaker faced the east, but in those addressed to the infernal gods, the west.

-Lys. 6 52 Moreover, transgressing the law that you made, whereby he was debarred from the temples as a reprobate, he has violated all these restrictions and has entered into our city; he has sacrificed on the altars which were forbidden him, and come into the presence of the sacred things on which he committed his impiety; he has entered into the Eleusinium, and baptized his hands in the holy water.

-Audaō , impf. 1. utter sounds, speak, utter a cry,

3. of oracles, utter, proclaim, ib. 392, etc.; “houstinas kompeis gamous audan” speak out concerning them, A.Pr.948.

4. au. agōna sing of a contest, Pi.O.1.7.

Soph. OT 392  Oedipus Tyrannus

Oedipus
[380] O wealth, and empire, and skill surpassing skill in life's keen rivalries, how great is the envy in your keeping, if for the sake of this office which the city has entrusted to me, a gift unsought, [385] Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art! [390]

Agur-tēs , ou, o(, (ageirō) prop.

A. collector, esp. begging priest of Cybele, “Mētros a.” AP6.218 (Al.); “Gallois a.” Babr.141.1:— then,

2. vagabond, E.Rh.503,715, cf. Lysipp.6, Clearch.5; dolios a., of Tiresias, S.OT388; “a. kai manteis” Pl.R.364b.

Gallos ,

A. priest of Cybele, Schwyzer 633.11 (Eresus, ii/i B. C.), Arr. Epict.2.20.17, AP6.234 (Eryc.), 220 (Diosc.):—fem. form Gallai Lyr.Adesp.121.

II. eunuch, J.AJ4.8.40, PGnom.244, D.L.4.43.

Come, tell me, where have you proved yourself a seer? Why, when the watchful dog who wove dark song was here, did you say nothing to free the people? Yet the riddle, at least, was not for the first comer to read: there was need of a seer's help, [395] and you were discovered not to have this art, either from birds, or known from some god. But rather I, Oedipus the ignorant, stopped her, having attained the answer through my wit alone, untaught by birds.

Kuon  of the “Bakkhai, Lussas k.” E.Ba.97  Pan is the kuōn of Cybele, Pi.Fr.96:
3. of the Cynics, “areskei toutois kunōn metamphiennusthai bion”
of the “Bakkhai, Lussas k.” E.Ba.977 (lyr.)

rhapsōd-os , o(,

A. reciter of Epic poems, sts. applied to the bard who recited his own poem, as to Hesiod, Nicocl. ap. Sch.Pi.N.2.2 (v. infr.); but usu., professional reciters, esp. of the poems of Homer, Hdt.5.67, Pl.Ion 530c, etc.: also rh. kuōn, ironically, of the Sphinx who chanted her riddle, S.OT391. (Prob. from rhaptō, aoidē; Hes.Fr. 265 speaks of himself and Homer as en nearois humnois rhapsantes aoidēn, and Pi.N.2.2 calls Epic poets rhaptōn epeōn aoidoi: not from rhabdos (cf. “rhabdos” 1.6) as if rhabdōdos (Eust.6.24, rhabdōdia ib.16).)

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, 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,

The Greek word in question here is biastai (the plural form of biastes), which a good many versions translate: "violent men." This is the word that appears in Matt. 11:12 -- "violent men take it by force." The verb form of this word, which appears in both Matt. 11:12 and Luke 16:16, is biazo. "The kingdom of heaven suffers violence" [Matt. 11:12]. "Every man entereth violently into it" [Luke 16:16, ASV].

-Rapio To carry off by force; to seize, rob, ravish; to plunder, ravage, lay waste, take by assault, carry by force, Ravish or rape, to live by robbery, 1. To carry along or away with passion, to transport, ravish, captivate; and with a designation of the limit, to carry or hurry away, to attract strongly to any thing (usually in a bad sense): Poet.: “Nasonis carmina rapti,”

-Carmen , . 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
“carmine vocali clarus citharāque Philammon,” Ov. M. 11, 317; cf

Of -Apollo (Abaddon, Apollyon) Apollōn, Apollo, son of Jupiter and Latona, twinbrother of Diana, and god of the sun. On account of his omniscience, god of divination; on account of his lightnings (belē), god of archery (hence represented with quiver and dart), and of the pestilence caused by heat; but, since his priests were the first physicians, also god of the healing art; and since he communicated oracles in verse, god of poetry and music, presiding over the Muses, etc.; cf. Hor. C. S. 61 sq. In more ancient times, represented as a protecting deity, by a conical pillar in the streets and highways (Apollo Agyieus, v. Agyieus and Müll. Denkm. 2). In the class. period of the arts, represented with weapons, the cithara, a crown of laurel, etc., with hair commonly flowing down upon his neck, but sometimes collected together and fastened up

Ov. Met. 11.317
As well in singing as in play. But what avayled it
To beare such twinnes, and of two Goddes in favour to have sit?
And that shee to her father had a stowt and valeant knight,
Or that her graundsyre was the sonne of Jove that God of might?
Dooth glorie hurt to any folk? It surely hurted her.
For standing in her owne conceyt shee did herself prefer
Before Diana, and dispraysd her face, who there with all
Inflaamd with wrath, sayd: Well, with deedes we better please her shall.
Immediatly shee bent her bowe, and let an arrow go,
Which strake her through the toong, whose spight deserved
wounding so.
Her toong wext dumb, her speech gan fayle that erst was over ryfe,
And as shee stryved for to speake, away went blood and lyfe.
How wretched was I then, O God? how strake it to my hart?

1. To carry along or away with passion, to transport, ravish, captivate; and with a designation of the limit, to carry or hurry away, to attract strongly to any thing (usually in a bad sense
(b). raptum , i, n., the plunder, that which is stolen: “rapto vivere,” to live by robbery, Liv. 7, 25 fin.
1. A passionate desire for money or other possessions; avarice, cupidity, covetousness

b. The passion of love: “cupiditatis ardor,” Curt. 8, 4, 27: “insana,” Val. Max. 7, 3, 10: “aliquam non cupiditate tantā diligere, ut, etc.,” Suet. Calig. 24.—

c. Greediness of gain in trade, usury, overreaching, fraud, Cic. Att. 1, 17, 9.—

d. The lust of power, ambition (post-Aug.): “non te propria cupiditas, sed aliena utilitas principem fecit,” Plin. Pan. 7.—

Ovid, Arts of Love 1.158

	Now Bacchus calls me to his jolly rites: Who would not follow when a god invites? He helps the poet, and his pen inspires; Kind and indulgent to his former fires. Fair Ariadne wander'd on the shore Forsaken now; and Theseus loves no more; Loose was her gown, dishevel'd was her hair, Her bosom naked, and her feet were bare;	Notes: Wine is favourable to lovers, inspiring them at once with boldness and vigour. Eph. 5:17 Wherefore be ye not unwise, but understanding what the will of the Lord is. Eph. 5:18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;
	She beat her breast: - "The traitor's gone," said she;     "What shall become of poor forsaken me? What shall become-" She had not time for more,    The sounding cymbals rattled on the shore. She swoons for fear, she falls upon the ground; No vital heat was in her body found.	Cymbals. drums, little bells, and pipes, were Bacchus and mother Cybele's consort. 1Cor. 13:1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
	The Mimallonian dames about her stood, And scudding satyrs ran before their god. (For gods whate'er they please with ease can do,)   And swiftly bore her thence; th' attending throng   Shout at the sight, and sing the nuptial song. Now in full bowls her sorrow she may steep; The bridegroom's liquor lays the bride asleep	It was an ancient custom to sing hymns of joy at weddings; which hymns were called epithalamius, or hymeneans, from a certain Athenian named Hymen, who, as Servins reports, delivered maids from a terrible trouble, or which they used to invoke him when they married, as the god who easedle liberateur de leur virginité as my French author has it; and whether it is more a slavery or a burden, let the satirists determine them of the burden of their maidenheads:

Matt. 11:16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,

[15] qui habet aures audiendi audiat [16] cui autem similem aestimabo generationem istam similis est pueris sedentibus in foro qui clamantes coaequalibusi

Forum II.  In partic., a public place, market-place.
b).  forum olitorium , the vegetable-market, south of the theatre of Marcellus, between the Tiber and the Capitoline hill; “here stood the columna lactaria, at which infants were exposed,”

In which professional cooks offered their services in preparing special entertainments, Plaut. Ps. 3, 2, 1.—

Foros A. A row of seats in the Circus: “loca divisa patribus equitibusque, ubi spectacula sibi quisque facerent: fori appellati,” Liv. 1, 35, 8: “foros in Circo faciendos,” id. 1, 56, 2; 45, 1, 7; cf. Paul. ex Fest. s. v. forum, p. 84 Müll. (v. the passage under forum init.—

spectācŭlum (contr. spectāclum , Prop. 4 (5), 8, 21.and 56), i, n. specto,

I. a show, sight, spectacle (class.).
A. Lit., in the theatre, circus, etc., a public sight or show, a stageplay, spectacle (cf.: “munus, ludi, fabula): spectacula sunt tributim data,” Cic. Mur. 34, 72:

Pl. Ps. 3.2 BALLIO
Those who call it the cook's market, call it so foolishly; for 'tis not a cook's market, but a thieves' market. For if, upon oath, I were to seek out the worst of men, I couldn't have brought a worse one than this fellow that I'm bringing, one, chattering, bragging, silly, and worthless. Why, for this very reason Orcus has declined to take him to himself, that he might be here to cook a banquet for the dead; for here he is able to cook a thing to please them alone.

Rather a preserver: The "enchanters," who were called "venefici," "poisoners," were supposed to destroy men by their potions, whence the present reply of the Cook. 

Matt. 11:17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

[17] dicunt cecinimus vobis et non saltastis lamentavimus et non planxistis 

Cano  to utter melodious notes, to sing, sound, play

Catul. 63
O'er high deep seas in speedy ship his voyage Atys sped
Until he trod the Phrygian grove with hurried eager tread

And as the gloomy tree-shorn stead, the she-god's home, he sought
There sorely stung with fiery ire and madman's vaguing thought,
Share he with sharpened flint the freight wherewith his form was fraught.

Then as the she-he sensed limbs were void of manly strain
And sighted freshly shed a-ground spot of ensanguined stain,

Snatched she the timbrel's legier load with hands as snowdrops white,
Thy timbrel, Mother Cybele, the firstings of thy rite,

And as her tender finger-tips on bull-back hollow rang
She rose a-grieving and her song to listening comrades sang.

"Up Gallae, hie together, haste for Cybele's deep grove,
Hie to the Dindymnean dame, ye flocks that love to rove;
The which affecting stranger steads as bound in exile's brunt
My sect pursuing led by me have nerved you to confront

The raging surge of salty sea and ocean's tyrant hand
As your hate of Venus' hest your manly forms unmann'd,
Gladden your souls, ye mistresses, with sense of error bann'd.

Drive from your spirits dull delay, together follow ye
To hold of Phrygian goddess, home of Phrygian Cybebe,

Where loud the cymbal's voice resounds with timbrel-echoes blending,
And where the Phrygian piper drones grave bass from reed a-bending,
Where toss their ivy-circled heads with might the Maenades
Where ply mid shrilly lullilooes the holiest mysteries,

Rev. 8:13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!

kuknos ,
metaph., minstrel, bard
melpsasa thanasimon goon 
A. Melpô, Sing or celebrate a song and dance
B. Thansimos deadly, death song, of poisonous reptiles 2. belonging to death, th. haima the life-blood, A. Ag.1019 (lyr.); melpsasa th. goon having sung her death-song, ib.1445; “th. ekpnoai” E.Hipp.1438.
C.  Goos A.weeping, wailing, also of louder signs of grief, 3 Maccabees 1:18

• Mouso-polos , on, A.serving the Muses, poetic II. Subst., bard, minstrel, E.Alc. 445
• Aoidos A.singer, minstrel, bard, 3.enchanter, S.Tr.1000. Eunouchos
• Eunouchos A. castrated person, eunuch, employed to take charge of the women and act as chamberlain (whence the name, ho tēn eunēn ekhōn), Hdt.3.130, al., Ar.Ach. 117, X.Cyr.7.5.60, etc.
• spădo  I.Lit., one who has no generative power, an impotent person (whether by nature or by castration; hence more gen. Than castratus) Castro 
• Gallos , A.  Galli , ōrum, m., the priests of Cybele, so called because of their raving, Gallus , i, m., a priest of Cybele, “resupinati cessantia tympana Galli,   Of or belonging to the priests of Isis, Gallic: “turma,” the troop of the priests of Isis, Ov. Am. 2, 13, 18.

Ov. Am. 2, 13, 18. Elegy XIII: To Isis. A prayer that the goddess would assist Corinna, and prevent her miscarrying.

With cruel art Corinna would destroy
The ripening fruit of our repeated joy.
While on herself she practises her skill,
She's like the mother, not the child, to kill.

Me she would not acquaint with what she did,
From me a thing, which I abhorr'd, she hid;
Well might I now be angry, but I fear,
Ill as she is, I might endanger her.

By me, I must confess, she did conceive,
The fact is so, or else I so believe;
We've cause to think, what may so likely be,
So is, and then the babe belongs to me

Oh Isis, who delight'st to haunt the fields,
Where fruitful Nile his golden harvest yields,
Where with seven mouths into the sea it falls,
And hast thy walks around Canope's walls,

Who Memphis visit'st, and the Pharian tower,
Assist Corinna with thy friendly powers.
Thee by thy silver Sistra I conjure,
A life so precious by thy aid secure;

So mayst thou with Osiris still find grace:
By Anubis's venerable face,
I pray thee, so may still thy rights divine
Flourish, and serpents round thy offerings twine

May Apis with his horns the pomp attend,
And be to thee, as thou'rt to her, a friend.
Look down, oh Isis! on the teeming fair,
And make at once her life and mine thy care:

Have pity on her pains; the help you give
To her, her lover saves, in her I live.
From thee this favour she deserves; she pays
Her vows to thee on all thy solemn days;

And when the Galli at thy altars wait,
She's present at the feast they celebrate.
And thou, Lucina, who the labouring womb
Dost with compassion view, to her assistance come:

Nor dost thou, when to thee thy votaries pray
For speedy help, thy wanted help delay.
Lucina, listen to Corinna's pray'r;
Thy votary she, and worthy of thy care.

I'll with my off'rings to thy altar come,
With votive myrrh thy sacred fane perfume;
The vows I make that thou my fair mayst bless,
In words inscrib'd, I'll on thy shrine express:-

"Ovid, the servant of Corinna, pray'd
The goddess here, the teeming dame to aid."
Ah, goddess! of my humble suit allow;
Give place to my inscription and my vow.

If frighted as I am, I may presume
Your conduct to direct in time to come,
Corinna, since you've suffer'd thus before,
Ah, try the bold experiment no more!

The troop of the priests of Isis from Mount Sinai in Greek:

Pempô ,2. pompên p. conduct, or take part in, a procession, Hdt.5.56, Ar. Ec.757, Th.6.56, Lys. 13.80, D.4.26, etc.; p. chorous move in dancing procession, E.El.434(lyr.); Panathênaia p. Men. 494, Philostr. VA4.22 :--Pass., phallos Dionusôi pempomenos carried in procession in his honour, Hdt.2.49, cf. Plu.Aem. 32, Demetr.12; tês pompês hopôs an hôs kallistapemphthêi IG12.84.27 ; choros ho eis Dêlon pempomenos X. Mem.3.3.12 .

Soph. OC 1770

Gallans , antis, Part. [3. Gallus, II. A., analogous with bacchans from bacchor], I.raving or revelling like a priest of Cybele

Matt. 11:22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.

The king of Tyre and of Babylon are descriptive of Lucifer: this is the message of Christ in Ezekiel and Isaiah/

Is. 14:11 Thy pomp is brought down to the grave,
        and the noise of thy viols: the worm is spread under thee,
        and the worms cover thee.  [maggots]
Is. 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!
Is. 14:13 For thou hast said in thine heart,
        I will ascend into heaven, I will exalt my throne above the stars of God:
        I will sit also upon the mount of the congregation, in the sides of the north:
Is. 14:14 I will ascend above the heights of the clouds; I will be like the most High.
Is. 14:15 Yet thou shalt be brought down to hell, to the sides of the pit.

Ezek. 28:12 Son of man, take up a lamentation upon the king of Tyrus, and say unto him,
        Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty.
Ezek. 28:13 Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold:
        the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.
        That is, when Lucifer was "cast as profane" out of heaven.

Tyrus  2. Poet., for Theban (because Thebes was founded by the Phœnician, Cadmus): “montes,” in the neighborhood of Thebes, Stat. Th. 1, 10; 12, 693: “agri,” id. ib. 9, 406: “ductor,” i. e. Eteocles, id. ib. 11, 205: “exsul,” i. e. Polynices, id. ib. 3, 406: “plectrum,” i. e. of Amphion, id. S. 3, 1, 16; cf. “chelys,” id. Th. 8, 232.—

Ducto  B. In partic.: aliquam, to take home, take to one's self a concubine. A. To deceive, delude, cheat:, B. To charm, allure: set me Apollo ipsus delectat ductat Delficus,

Quint. Inst. 8 3.44 Take, for example, phrases such as ductare exercitus and patrare bellumuctare might mean ad libidinem abducere. patrare bellum might mean paedicare [sex with a boy] formosum.

Plectrum

I. A little stick with which the player struck the chords of a stringed instrument, a quill, plectrum: “itaque plectri similem linguam nostri solent dicere, chordarum dentis, naris cornibus illis qui resonant, etc.,” Cic. N. D. 2, 59, 149; Ov. M. 11, 168: “plectra movere,” id. H. 3, 113.—

B. Poet., transf., a lyre or lute; also a lyric poem, lyric poetry: “plectro modulatus eburno,” Tib. 3, 4, 39: “et te sonantem plenius aureo, Alcaee, plectro,” Hor. C. 2, 13, 26; 2, 1, 40; 1, 26, 11.—

Hor. Carm. 2.13
How near dark Pluto's court I stood,
And Aeacus' judicial throne,
The blest seclusion of the good,
And Sappho, with sweet lyric moan

Bewailing her ungentle sex,
And thee, Alcaeus, louder far
Chanting thy tale of woful wrecks,
Of woful exile, woful war!

In sacred awe the silent dead
Attend on each: but when the song
Of combat tells and tyrants fled,
Keen ears, press'd shoulders, closer throng.

What marvel, when at those sweet airs
The hundred-headed beast spell-bound
Each black ear droops, and Furies' hairs
Uncoil their serpents at the sound?

Prometheus too and Pelops' sire
In listening lose the sense of woe;
Orion hearkens to the lyre,
And lets the lynx and lion go.

Cheyls of the tortoise: this is the harp made by Hermes just out of the womb.  He worshipped the tortoise by scooping out the flesh and making a harp out of it.  He used the harp to steal the cows of Apollo.
Pulso to push, strike, beat, Of military engines, Of musical instruments: “chordas digitis et pectine eburno,” to strike, play upon, Verg. A. 6, 647: “chelyn,” Val. Fl. 1, 139: “pectine nervos,” Sil. 5, 463: “cymbala,” Juv. 9, 62.—Of things: “pulsant arva ligones,” Ov. Am. 3, 10, 31; id. M. 11, 529: “nervo pulsante sagittae,” Verg. G. 4, 313.—. “curru Phoebe medium pulsabat Olympum,” id. A. 10, 216:

Matt. 11:23 And thou, Capernaum, which art exalted unto heaven,
        shalt be brought down to hell:
        for if the mighty works, which have been done in thee, had been done in Sodom,
        it would have remained until this day.
Matt. 11:24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
   
Matt. 11:25 At that time Jesus answered and said,
        I thank thee, O Father, Lord of heaven and earth,
        because thou hast hid these things from the wise and prudent,
        and hast revealed them unto babes.

Hid is Krupto Hide, keep secret

If Jesus doesn't want you to see Him, He will walk right into your face and you will not have a clue.

John 8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
John 8:59 Then took they up stones to cast at him:
        but Jesus hid himself, and went out of the temple,
        going through the midst of them, and so passed by.

If you reject baptism Christ will not give you A holy spirit or A good conscience or a co-perception: you will read black text on brown paper and you will not have a clue.

John 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. John 3:5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit,    he cannot enter into the kingdom of God.

Matt. 18:3 And said, Verily I say unto you,  Except ye be converted,     and become as little children,    ye shall not enter into the kingdom of heaven. Matt. 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

John 12:38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord,
        who hath believed our report?
        and to whom hath the arm of the Lord been revealed?
John 12:39 Therefore they could not believe, because that Esaias said again,
John 12:40 He hath blinded their eyes, and hardened their heart;
        that they should not see with their eyes,
        nor understand with their heart,
        and be converted, and I should heal them.

Acts 3:19 Repent ye therefore, and be converted,
        that your sins may be blotted out,
        when the times of refreshing shall come from the presence of the Lord;

Acts 28:27 For the heart of this people is waxed gross,
        and their ears are dull of hearing,
        and their eyes have they closed;
        lest they should see with their eyes,
        and hear with their ears,
        and understand with their heart,
        and should be converted,
        and I should heal them

G2571 kaluma kal'-oo-mah From G2572 ; a cover, that is, veil:—vail.
Kallumma “Khalate pan kalumm' ap' ophthalmōn” Id.El.1468; “Mōusēs etithei k. epi to prosōpon” 2 Ep.Cor.3.13.

2Cor. 3:9 For if the ministration of condemnation be glory,
        much more doth the ministration of righteousness exceed in glory.
2Cor. 3:10 For even that which was made glorious had no glory in this respect,
        by reason of the glory that excelleth.
2Cor. 3:11 For if that which is done away was glorious,
        much more that which remaineth is glorious.
2Cor. 3:12 Seeing then that we have such hope, we use great plainness of speech:
2Cor. 3:13 And not as Moses, which put a vail over his face,
        that the children of Israel could not stedfastly look to the end of that which is abolished:
2Cor. 3:14 But their minds were blinded:
        for until this day remaineth the same vail untaken
        away in the reading of the old testament;
        which vail is done away in Christ.
2Cor. 3:15 But even unto this day, when Moses is read, the vail is upon their heart.
2Cor. 3:16 Nevertheless when it shall turn to the Lord, the vail shall be taken away.

Aesch. Ag. 1167

CHOROS.
To things, on the former consequent,
Again hast thou given vent:
And 't is some evil-meaning fiend doth move thee,
Heavily falling from above thee,

To melodize thy sorrows -- else, in singing,
Calamitous, death-bringing!
And of all this the end
I am without resource to apprehend

Melizō (A), fut. -iō LXX Le.1.6: aor.A. “emelisa” D.H.7.72: pf. Pass. “memelismai” Opp. C.3.159: (melos A):—dismember, cutin pieces, Pherecyd. 32J., D.H.l.c., Apollod.1.9.12.

Lev. 1:6 And he shall flay the burnt offering, and cut it into his pieces.

Aesch. Ag. 1178

KASSANDRA. 
Well then, the oracle from veils no longer
Shall be outlooking, like a bride new-married:
But bright it seems, against the sun's uprisings
Breathing, to penetrate thee: so as, wave-like,
To wash against the rays a woe much greater
Than this. I will no longer teach by riddles.

And witness, running with me, that of evils
Done long ago, I nosing track the footstep!
For, this same roof here -- never quits a Choros
One-voiced, not well-tuned since no "well" it utters:

And truly having drunk, to get more courage,
Man's blood -- the Komos keeps within the household
-- Hard to be sent outside -- of sister Furies:
They hymn their hymn -- within the house close sitting --
The first beginning curse: in turn spit forth at
The Brother's bed, to him who spurned it hostile.

Have I missed aught, or hit I like a bowman?
False prophet am I, -- knock at doors, a babbler?
Henceforward witness, swearing now, I know not
By other's word the old sins of this household!

CHOROS.
And how should oath, bond honourably binding,
Become thy cure? No less I wonder at thee
-- That thou, beyond sea reared, a strange-tongued city
Shouldst hit in speaking, just as if thou stood'st by!

Hdt. 4.69 And this is how they die. Men yoke oxen to a wagon laden with sticks and tie the diviners up in these, fettering their legs and binding their hands behind them and gagging them; then they set fire to the sticks and drive the oxen away, stampeding them. [2] Often the oxen are burnt to death with the diviners, and often the yoke-pole of their wagon is burnt through and the oxen escape with a scorching. They burn their diviners for other reasons, too, in the way described, calling them false prophets. [3] When the king puts them to death, he does not leave the sons alive either, but kills all the males of the family; the females he does not harm.

Pharmakon  3. enchanted potion, philtre: hence, charm, spell

Babes are young, not equal to, not sufficient for a thing, deficient in understanding. God simply cannot be God to those who try to run ahead of Him.

The wise are the "doctors of the Law" and the "crooked race" pointing to the skolion musicians in the symposium

Sophos A. skilled in any handicraft or art, clever “mantis” Id.Th.382; “oiōnothetas  Interpreter of signs. Poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896

Sophizo practise an art, Thgn.19, IG12.678; play subtle tricks, deal subtly, etc.; ouden sophizomestha toisi daimosi we use no subtleties in dealing with the gods, E.Ba.200;

E.Ba.200 Teiresias
[200] We mortals have no cleverness in the eyes of the the gods. Our ancestral traditions, and those which we have held throughout our lives, no argument will overturn, not even if some craftiness should be discovered by the depths of our wits.  Will anyone say that I do not respect old age, [205] being about to dance with my head covered in ivy? No, for the god has made no distinction as to whether it is right for men young or old to dance, but wishes to have common honors from all and to be extolled, setting no one apart.

2Pet. 1:12 Wherefore I will not be negligent to put you always in remembrance of these things,
        though ye know them, and be established in the present truth.
2Pet. 1:13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;
2Pet. 1:14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.
2Pet. 1:15 Moreover I will endeavour that ye may be able after my decease
        to have these things always in remembrance.
2Pet. 1:16 For we have not followed cunningly devised fables,
        when we made known unto you the power and coming of our Lord Jesus Christ,
        but were eyewitnesses of his majesty.
2Pet. 1:17 For he received from God the Father honour and glory,
        when there came such a voice to him from the excellent glory,
        This is my beloved Son, in whom I am well pleased.
2Pet. 1:18 And this voice which came from heaven we heard,
        when we were with him in the holy mount.
2Pet. 1:19 We have also a more sure word of prophecy;
        whereunto ye do well that ye take heed,
        as unto a light that shineth in a dark place,
        until the day dawn, and the day star arise in your hearts:
2Pet. 1:20 Knowing this first, that no prophecy of the scripture
        is of any private interpretation. [further expounding]
2Pet. 1:21 For the prophecy came not in old time by the will of man:
        but holy men of God spake as they were moved by the Holy Ghost.

Sophia , Ion. -iē, h(, prop. A. cleverness or skill in handicraft and art, as in carpentry in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117, Ar.Ra.882, X.An.1.2.8,

Sophistes (Latin) A. master of one's craft, adept, expert, of diviners, Hdt.2.49;

Hdt. 2.49 Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation;
        but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus,
        and they got their present practice from his teaching.
        [2] I say, then, that Melampus acquired the prophetic art, being a discerning man,
        and that, besides many other things which he learned from Egypt,
        he also taught the Greeks things concerning Dionysus, altering few of them;
for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. [3] Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia.

of poets, “meletan sophistais prosbalon” Pi.I.5(4).28,
of musicians, “sophistēs . . parapaiōn khelun”
with modal words added, “hoi s. tōn hierōn melōn”

Melos sp. musical member, phrase: hence, song, strain
2. music to which a song is set, tune, Arist.Po.1450a14; opposite rhuthmos, metron, Pl.Grg. 502c; opp. rhuthmos, rhēma, Id.Lg.656c;
melody of an instrument, “phormigx d' au phtheggoith' hieron m. ēde kai aulos”
3. later of the rhētores, Professors of Rhetoric, and prose writers of the Empire

II. from late v B.C., a Sophist, i.e. one who gave lessons in grammar, rhetoric, politics, mathematics, for money, such as Prodicus, Gorgias, Protagoras

Playto, Cratylus says
"the part of appropriative, coercive, hunting art which hunts animals, land animals, tame animals, man, privately, FOR PAY, is paid in CASH, claims to GIVE education, and is a hunt after rich and promising youths, must--so our present argument concludes--be called SOPHISTRY.

In 1 Corinthians 1 Paul refers to Isaiah 33 to prove that there WILL BE NO WISE men in the Church of Christ: that is an absolute.

 For instance, Plato in his Symposium (the crooked race):

§ i. Summary of the Argument. II. Aristodemus's Prologue: 174 A-178 A.

Aristodemus meeting Socrates smartly attired expresses his surprise at so unusual a circumstance. Socrates explains that being invited to dine with Agathon he feels bound to go “in finery to the fine”; and he presses Aristodemus, although uninvited, to accompany him. On the road Socrates, immersed in thought, lags behind, and Aristodemus arrives at Agathon's alone. Not till they are half-way through the meal does Socrates appear; and Agathon rallies him on his devotion to sophia.

The proposal of Pausanias to restrict the potations, in view of yesterday's banquet, and that of Eryximachus to dismiss the flute-girl and amuse themselves by logoi, are unanimously agreed to. Then Eryximachus propounds an idea of Phaedrus, that Eros is the best possible theme for encomia, and suggests that each of the party in turn, commencing with Phaedrus, should now deliver an encomium on Eros. This suggestion is applauded by Socrates. Of the encomia the most noteworthy were the following:—

c The general characteristics (1) of Eros Pandemos are that it is directed to women as well as boys, to the body rather than the soul, to unscrupulous satisfaction of lust; (2) whereas Eros Uranios shuns females and seeks only such males as are noble and nearly mature both in mind and body. It is the followers of Eros Pandemos who have brought paederastia into disrepute.

d The varying nomoi concerning Eros may be classified thus:—
(1) In all Greek states except Athens the nomos is simple, either (a) approving paederastia, as in Elis and Boeotia; or (b） condemning it, as in Ionia and states subject to barbarian rule, where it is held to foster a dangerous spirit of independence (e.g. Harmodius and Aristogiton).

(2) At Athens the nomos is complex. (a) Eros is approved, and its excesses condoned, when directed towards superior youths approaching manhood. (b) It appears to be condemned, in so far as parents forbid their boys to hold converse with “erastae.” The explanation of this ambiguous attitude must be sought in the principle laid down above, that the moral quality of an act depends upon the conditions of its performance. The Athenian nomos provides a test for distinguishing between good and bad forms of Eros: the test of time shows whether or not the right motive (desire for aretē) actuates both the lover and his object. This motive alone justifies all erotic pursuits and surrenders, even mutual deception: hence we conclude that kalon aretēs heneka kharizesthai.

Epilogue: This Eros Uranios, which inspires zeal for aretē, possesses the highest value alike for the individual and for the State.

Paidisk-ē , h(, Dim. of pais （hē

Prudent or understanding: Sunetos A. intelligent, sagacious, wise, That simply means the wise can know only what the Son has Revealed to them.

Jesus has removed the Scribes and Pharisees whom He called hypocrites.  In Ezekiel especially the hypocrites include the AUDIENCE which can be attracted to listen and:

Ezek. 33:28 For I will lay the land most desolate, and the pomp of her strength shall cease;
        and the mountains of Israel shall be desolate, that none shall pass through.
Ezek. 33:29 Then shall they know that I am the LORD,
        when I have laid the land most desolate because
        of all their abominations which they have committed.

What are the marks of their abomination?

Ezek. 33:30 Also, thou son of man, the children of thy people
        still are talking against thee by the walls and in the doors of the houses,
        and speak one to another, every one to his brother, saying,
        Come, I pray you, and hear what is the word that cometh forth from the LORD.
Ezek. 33:31 And they come unto thee as the people cometh,
        and they sit before thee as my people,
        and they hear thy words, but they will not do them:

for with their mouth they shew much love,
        but their heart goeth after their covetousness.

What is the worst possible example of people with no intention of hearing or obeying?

Ezek. 33:32 And, lo, thou art unto them  [nothing more]
        as a very lovely song
        of one that hath a pleasant voice,
        and can play well on an instrument:
                for they hear thy words, but they do them not.
Ezek. 33:33 And when this cometh to pass, (lo, it will come,)
        then shall they know that a prophet hath been among them.

HOW SHALL WE TREAT THEM?

Luke 17:20 And when he was demanded of the Pharisees, when the kingdom of God should come,
        he answered them and said, The kingdom of God cometh not with observation:
Luke 17:21 Neither shall they say, Lo here! or, lo there!
        for, behold, the kingdom of God is within you.
Luke 17:22 And he said unto the disciples,
        The days will come, when ye shall desire to see one of the days of the Son of man,
        and ye shall not see it.
Luke 17:23 And they shall say to you, See here; or, see there:
        go not after them, nor follow them.

THEREFORE THE PATTERN OF GOD IS

Matt. 11:26 Even so, Father: for so it seemed good in thy sight.
Matt. 11:27 All things are delivered
        unto me of my Father:
        and no man knoweth the Son, but the Father;
        neither knoweth any man the Father, save the Son,
        and he to whomsoever the Son will reveal him.

Jesus as the SON said that the Father was within Him: Jesus of Nazareth was a "body prepared for" Christ to dwell as God's image of full deity.  The Spirit is the "breath" which passes the words of the Father (within) to the lips which are articulated as SONS or WORDS of God.

Jesus, in turned, revealed nothing to anyone, such as Paul, except to be an EYE and EAR witness. Therefore, there is NO person who has any wisdom to go beyond teaching that which has been taught AS it has been taught.

YOU CAN GO AND LISTEN TO THE SPEAKERS AND MUSICIANS AND BE ENSLAVED.

Or, you can "go outside the camp" and suffer reproaches and be taught by Jesus Christ through His Word.

Matt. 11:28 Come unto me,
        all ye that labour
        and are heavy laden,
        and I will give you rest.
Matt. 11:29 Take my yoke upon you,
        and learn of me;  
        for I am meek and lowly in heart:
        and ye shall find rest unto your souls.
Matt. 11:30 For my yoke is easy, and my burden is light.

Pattern from the Church of Christ in the wilderness onward:

Acts 15:21 For Moses of old time hath in every city
        them that preach him,
        being read in the synagogues every sabbath day.

Heb. 13:12 Wherefore Jesus also,
        that he might sanctify the people with his own blood,
        suffered without the gate.
Heb. 13:13 Let us go forth therefore unto him without the camp,
        bearing his reproach.

Camp Parembole drawing up in battle oder, insertion of men in ranks, company of soldiers,  SOLDEIER'S QUARTERS or barracks Plb. 6.29.1 Phb. 6.31The Camp Marketplace.
Agora business of the agora public speaking, to trade in the market, selling of "biblion" paper, documents, selling of scriptures.  Meeting for games Pi.N.3.14: metaphor “murmēkōn a.” Luc. Icar.19: prov., theōn a. 'Babel', Suid., etc.

Pi.N.3.14 Queenly Muse, our mother! I entreat you, come in the sacred month of Nemea to the much-visited Dorian island of Aegina. For beside the waters of the Asopus young men are waiting, craftsmen of honey-voiced [5] victory-songs, seeking your voice. Various deeds thirst for various things; but victory in the games loves song most of all, the most auspicious attendant of garlands and of excellence. Send an abundance of it, from my wisdom; [10] begin, divine daughter, an acceptable hymn to the ruler of the cloud-filled sky, and I will communicate it by the voices of those singers and by the lyre. The hymn will have a pleasant toil, to be the glory of the land where the ancient Myrmidons lived, whose marketplace, famous long ago,

• 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.
• 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.
• Rev. 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

Metaphor “murmēkōn a.” Luc. Icar.19: prov., theōn a. 'Babel', Suid., etc.
Murmex   2. murmēkos atrapoi, = murmēkia A Fabulous animal or beast , Ar.Th. 100.

Aristoph. Thes. 100

Servant—is going to construct the framework of a drama. He is rounding fresh poetical forms, [55] he is polishing them in the lathe and is welding them; he is hammering out sentences and metaphors; he is working up his subject like soft wax. First he models it and then he casts it in bronze—
Mnesilochus—and sways his buttocks amorously.
ServantWho is the rustic that approaches this sacred enclosure?
MnesilochusTake care of yourself and of your [60] sweet-voiced poet! I have a strong tool here both well rounded and well polished, which will pierce your enclosure and penetrate you.
Euripides That's the man they are bringing out yonder on the eccyclema.
        Agathon appears on the eccyclema, softly reposing on a bed,
        clothed in a saffron tunic, and surrounded with feminine toilet articles.
MnesilochusI am blind then! I see no man here, I only see Cyrene.
Euripides Be still! He is getting ready to sing. [Melodeo]
Mnesilochus[100] What subtle trill, I wonder, is he going to warble to us?

[Melodeo]
Plat. Laws 655d Most people, however, assert that the value of music consists in its power [655d] of affording pleasure to the soul. But such an assertion is quite intolerable, and it is blasphemy even to utter it. The fact which misleads us is more probably the following—

Clinias What?

Athenian Inasmuch as choric performances are representations of character, exhibited in actions and circumstances of every kind, in which, the several performers enact their parts by habit and imitative art, whenever the choric performances are congenial to them in point of diction, tune or other features (whether from natural bent or from habit, or from all these causes combined),

Note: i.e. music is commonly judged solely by the amount of pleasure it affords, without any regard to the quality of the pleasure. The Athenian proceeds to show how dangerous a doctrine this is: music, he maintains, should not be used merely to pander to the low tastes of the populace, but rather treated as an educational instrument for the elevation of public morals.

[655e] then these performers invariably delight in such, performances and extol them as excellent; whereas those who find them repugnant to their nature, disposition or habits cannot possibly delight in them or praise them, but call them bad. And when men are right in their natural tastes but wrong in those acquired by habituation, or right in the latter but wrong in the former, then by their expressions of praise they convey the opposite of their real sentiments;

[656a] for whereas they say of a performance that it is pleasant but bad, and feel ashamed to indulge in such bodily motions before men whose wisdom they respect, or to sing such songs (as though they seriously approved of them), they really take a delight in them in private.

Heb. 13:14 For here have we no continuing city,
        but we seek one to come.
Heb. 13:15 By him therefore let us offer the sacrifice of praise to God continually,
        that is, the fruit of our lips giving thanks to his name.

And Christ in the prophecies and the prophecies made more certain SUPPLIES it all

Isa 57:15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; 
        I dwell in the high and holy place, with him also that is of a contrite and humble spirit, 
        to revive the spirit of the humble, and to revive the heart of the contrite ones.

Isa 57:16 For I will not contend for ever, neither will I be always wroth: 
        for the spirit should fail before me, and the souls which I have made.

Isa 57:17 For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, 
        and he went on frowardly in the way of his heart.

Prophetic:

Isa 57:18 I have seen his ways, and will heal him: 
        I will lead him also, and restore comforts unto him and to his mourners.

Is. 57:19 I create the fruit
        of the lips;
        Peace, peace to him that is far off,
        and to him that is near,
        saith the LORD; and I will heal him.

Fruit or fructus, for my mental enjoyment use and enjoyment which proceeds from, a thing, proceeds, produce, product,

Cic. Off. 2.3 [3] I would that the government had stood fast in the position
        it had begun to assume and had not fallen into the hands of men
        who desired not so much to reform as to abolish the constitution.
For then, in the first placeI should be committing to written form
        not these present essays but my public speeches,
        as I often formerly did.
But when the republic, to which all my care and thought and effort used to be devoted,
        was no more, then, of course,
        my voice was silenced in the forum and in the senate.  Cic. Off. 2.2

WHY THE APOSTLES RECORDED THE TRUTH

2Pet. 1:3 According as his divine power hath given unto
        us all things that pertain unto life and godliness,
        through the knowledge of him that hath called us to glory and virtue:
2Pet. 1:12 Wherefore I will not be negligent to put you always in remembrance of these things,
        though ye know them, and be established in the present truth.
2Pet. 1:13 Yea, I think it meet, as long as I am in this tabernacle,
        to stir you up by putting you in remembrance;
2Pet. 1:14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.
2Pet. 1:15 Moreover I will endeavour
        that ye may be able after my decease
        to have these things always in remembrance.
2Pet. 1:16 For we have not followed cunningly devised fables,
        when we made known unto you the power and coming of our Lord Jesus Christ,
        but were eyewitnesses of his majesty.

2Pet. 1:17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
2Pet. 1:18 And this voice which came from heaven we heard, when we were with him in the holy mount.
2Pet. 1:19 We have also a more sure word of prophecy;
        whereunto ye do well that ye take heed, as unto a light that shineth in a dark place,
        until the day dawn, and the day star arise in your hearts:
2Pet. 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation.
2Pet. 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

2Pet. 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
2Pet. 2:2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
2Pet. 2:3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.

NOMOS as LAW which plagued Israel after their musical idolatry at Mount Sinai was the musical presentation of the laws of Apollo or the Abaddon or Apollyon in the book of Revelation.

The end time musical "worship" is defined by John as that of the "holy harlot" who is defined as Lucifer or the "singing and harp playing prostitute" in the garden of Eden and of the king or queen of Babylon who went into "hell" with his still-living harpists and their harps.

See another summary of music "as worship." Musical words such as MUSICA or CANTUS speak of inflicting people in order to control their actions. For instance, there is a clear link between CHARISMATIC and pederasty.

Music and ritual are "borrowed" from the Old Testament sacrificial system which was just to remind Israel of their fatal sin with music and idolatry at Mount Sinai. Levitical musicians organized under the king of the nation and the 'commanders of the army' are the legalistic authority for musical worship teams to try, like Nimrod, to "revive people with external means."

This "religion" or worship is the Greek threskia and identifies the form attributed to Orpheus and the Lesbian musicians. The goal was to create ANXIETY which was not religious but an imposed burden. In the Old Testament when God sings a BURDEN it is a doom:

WHAT IS THE BURDEN THAT THEY SCRIBES AND PHARISEES, HYPOCRITES, WANT TO BURDEN ON US? 

THE burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap. Isa 17:1 A burden is: Massa (h4853) mas-saw'; from 5375; a burden; spec. tribute, or (abstr.) porterage; fig. an utterance, chiefly a doom, espec. singing; mental, desire: - burden, carry away, prophecy, * they set, song, tribute. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, Eze.24:25   THE burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Zech 12:1   Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. Zech 12:2   And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zech 12:3   Ro.15:1 WE then that are strong ought to bear the infirmities of the weak, and not to PLEASE ourselves.   Aresko (g700) ar-es'-ko; prob. from 142 (through the idea of exciting emotion); to be agreeable (or by impl. to seek to be so): - please. Areskô I. of pers. only, make good, make amends, spondas theois aresasthai make full drink-offerings to the gods, please, satisfy, be Lord and Master. IV. areskei is used impers. to express the opinion or resolution of a public body, also of prevailing opinions; ta areskonta the dogmas of philosophers please, satisfy, despozô 2. c. gen., to be lord or master of, h.Cer.365, Hdt.3.142 as law-term, to be the legal proprietor, Nasa (h5347) accept, advance, arise, (able to, [armour], suffer to) bear (-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol... utterly, wear, yield Airo (h142) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up). The burden in Greek includes: Epōd-os , on, （epadō） A. singing to or over, using songs or charms to heal wounds, “epōdoi muthoi” Pl.Lg.903b. b. Subst., enchanter, “e. kai goēs” E.Hipp. 1038 (but “goēs e.” Ba.234): c. gen., a charm for or against, “ethusen hautou paida epōdon Thrēkiōn aēmatōn” A.Ag.1418 ; e. tōn toioutōn one to charm away such fears, Pl.Phd.78a. 2. Epōdos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden, refrain, Ph. 1.312 : metaph., ho koinos hapasēs adoleskhias e. the 'old story', Plu.2.507e. -Phortos is less complicated but is the same meaning as Phortos A. load, freight, cargo, Od.8.163, 14.296, Hes.Op. 631, Hdt.1.1, S.Tr.537, and later Prose, as PEnteux.2.11 (iii B. C.), Plu.Marc.14, Luc.VH1.34; epoiēsanto me ph., expld. as pepragmateumai, prodedomai, phortos gegenēmai, Call.Fr.4.10P.; ph. erōtos, of Europa on the bull, Batr.78, cf. Nonn.D.4.118. 2. metaph., heavy load or burden, ph. khreias, kakōn, E.Supp.20, IT1306; cf. phortion. II. Att., vulgar stuff, rubbish, balderdash, Ar.Pax748 (anap.) Pl.796. III. mass of detail, 'stuff', in semi-colloquial sense, Aret.CD1.4 BURDEN IS: Airo (h142) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up). Rom. 15:1  We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.  G700 aresky ar-es'-ko Probably from G142 (through the idea of exciting emotion); to be agreeable (or by implication to seek to be so):please. Aeirō , II. raise up, exalt, “apo smikrou d' an areias megan” A.Ch.262, cf. 791  esp. of pride and passion, exalt, excite, hupsou ai. thumon grow excited, S.OT914 Soph. OT 914 Iocasta Princes of the land, I am planning to visit the shrines of the gods, with this wreathed branch and these gifts of incense in my hands. For Oedipus excites his soul excessively with all sorts of grief, [915] as he does not judge the new things from the old, like a man of sense, but is under the control of the speaker, if he speaks of frightful things. Since, then, I can do no good by counsel, to you, Lycean Apollo—for you are nearest— [920] I have come as a suppliant with these symbols of prayer, that you may find us some escape from uncleanliness. For now we are all afraid, like those who see fear in the helmsman of their ship. 2. raise by words, hence, praise, extol, E.Heracl.322, etc.; ai. logō to exaggerate, D.21.71. Eur. Heraclid. 297 The children and the Chorus clasp hands. My children, we have put our friends to the test. [310] And so if you ever return to your country and live in your ancestral home and <get back again> your patrimony, you must consider <the rulers of this land> for all time as your saviors and friends. Remember never to raise a hostile force against this land, but consider it always your greatest friend. The Athenians are worthy of your reverence [315] seeing that in exchange for us they took the enmity of the great land of Argos and its army, even though they saw that we were wandering beggars [they did not give us up or drive us from the land]. [320] In life <I shall proclaim to everyone your nobility>, and in death, when I die, I shall stand next to Theseus and extoll you in praise and cheer him with this story, that in kindness you took in and defended the children of Heracles and that you enjoy good repute throughout all Hellas [325] and keep your father's reputation and, though born of noble stock, you in no way prove less noble than your father. Of few others can this be said: only one man out of a great multitude can be found who is not inferior to his father. BURDEN IS:  Epoiēsanto A. make, produce, first of something material, as manufactures, works of art, Explained as pepragmateumai, prodedomai, phortos gegenēmai, A. Pragmateuomai work at at thing, labour to bring it about, take in hand, treat laboriously, be engaged in. Work at writing religious poetry for use around the shrine or Hieros the temple of Athena for the hierodoulo      Hierodoulos  Nethinim 1 Esdras 1:2 especially of the temple courtesans at Corinth and elsewhere also male prostitutes. Str.8.6.20, 6.2.6; Neokoros Strab. 8.6.20 Again, Demaratus, one of the men who had been in power at Corinth, fleeing from the seditions there, carried with him so much wealth from his home to Tyrrhenia that not only he himself became the ruler of the city  that admitted him, but his son was made king of the Romans.         And the temple of Aphrodite was so rich that it owned         more than a thousand temple slaves, courtesans,         whom both men and women had dedicated to the goddess. And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship captains freely squandered their money, and hence the proverb, “"Not for every man is the voyage to Corinth."”Source unknown Moreover, it is recorded that a certain courtesan said to the woman who reproached her with the charge that she did not like to work or touch wool: "Yet, such as I am, in this short time I have taken down three webs." [debauched three ship captains] Strab. 11.4.7 As for gods, they honor Helius, [Sun] Zeus, and Selene, [moon] but especially Selene; her temple is near Iberia. The office of priest is held by the man who, after the king, is held in highest honor; he has charge of the sacred land, which is extensive and well-populated, and also of the temple slaves [Hierodoulos ], many of whom are subject to religious frenzy and utter prophecies. And any one of those who, becoming violently possessed, wanders alone in the forests, is by the priest arrested, bound with sacred fetters, and sumptuously maintained during that year, and then led forth to the sacrifice that is performed in honor of the goddess, and, being anointed, is sacrificed along with other victims. The sacrifice is performed as follows: Some person holding a sacred lance, with which it is the custom to sacrifice human victims, comes forward out of the crowd and strikes the victim through the side into the heart, he being not without experience in such a task; and when the victim falls, they draw auguries from his fal and declare them before the public; and when the body is carried to a certain place, they all trample upon it, thus using it as a means of purification.  Nekoros custodion of the temple high priest Aeditus, Vulg. Ezech. 44, 1 II. a title of Asiatic towns, which had built a temple in honour of their patron-god, as Ephesus was, n. Artemidos B.  Prodidomi pay in advance, play false, be guilty of treachery, surrender C. Phortos D. Gignomai  —come into a new state of being: hence, of a thing produced,  BURDEN IS:  4. after Hom., of Poets, compose, write, p. dithurambon, epea, Hdt.1.23, 4.14; “p. Represent in verse,or poetry, invent, represent, myths, comedy, tragedy  BURDEN IS: Erōs , ōtos, o(, acc. erōn —love, mostly of the sexual passion, name of the klēros Aphroditēs,      III. of the Levites, “Kurios autos klēros autou” LXX De.18.2: Aphrodite or ZOE is the Musical Worship Minister: that is a burden Jesus died to PRY OFF. BURDEN IS: 2. metaph., heavy load or burden, ph. khreias, kakōn, E.Supp.20, IT1306; cf. phortion. Eur. Supp. 20 Before the temple of Demeter at Eleusis. On the steps of the great altar is seated Aethra. Around her, in the garb of suppliants, is the Chorus of Argive mothers. Adrastus lies on the ground before the altar, crushed in abject grief. The children of the slain chieftains stand nearby. Around the altar are the attendants of the goddess.  BURDEN IS: II. Att., vulgar stuff, rubbish, balderdash, Ar.Pax748 (anap.) Pl.796. Aristoph. Peace 748 Chorus The Chorus turns and faces the audience. Undoubtedly the comic poet who [735] mounted the stage to praise himself in the parabasis would deserve to be handed over to the sticks of the beadles. Nevertheless, oh Muse, if it be right to esteem the most honest and illustrious of our comic writers at his proper value, permit our poet to say that he thinks he has deserved a glorious renown. First of all, he is the one who has compelled his rivals no longer [740] to scoff at rags or to war with lice;         and as for those Heracleses, always chewing and ever hungry,         he was the first to cover them with ridicule and to chase them from the stage; he has also dismissed that slave, whom one never failed to set weeping before you, [745] so that his comrade might have the chance of jeering at his stripes and might ask, “Wretch, what has happened to your hide? Has the lash rained an army of its thongs on you and laid your back waste?” After having delivered us from all these wearisome ineptitudes and these low buffooneries,         he has built up for us a great art, like a palace with high towers,        [750] constructed of fine phrases, great thoughts and of jokes not common on the streets. Moreover it's not obscure private persons or women that he stages in his comedies; but, bold as Heracles, it's the very greatest whom he attacks, undeterred by the fetid stink of leather or the threats of hearts of mud.  THE burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap. Isa 17:1 A burden is: Massa (h4853) mas-saw'; from 5375; a burden; spec. tribute, or (abstr.) porterage; fig. an utterance, chiefly a doom, espec. singing; mental, desire: - burden, carry away, prophecy, * they set, song, tribute. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, Eze.24:25   THE burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Zech 12:1   Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. Zech 12:2   And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zech 12:3   Ro.15:1 WE then that are strong ought to bear the infirmities of the weak, and not to PLEASE ourselves.   Aresko (g700) ar-es'-ko; prob. from 142 (through the idea of exciting emotion); to be agreeable (or by impl. to seek to be so): - please. Areskô I. of pers. only, make good, make amends, spondas theois aresasthai make full drink-offerings to the gods, please, satisfy, be Lord and Master. IV. areskei is used impers. to express the opinion or resolution of a public body, also of prevailing opinions; ta areskonta the dogmas of philosophers please, satisfy, despozô 2. c. gen., to be lord or master of, h.Cer.365, Hdt.3.142 as law-term, to be the legal proprietor, lord it over Laden is: Impure Religion is: Phortizo (g5412) for-tid'-zo; from 5414; to load up (prop. as aa vessel or animal), i.e. (fig.) to overburden with ceremony or spiritual anxiety: - lade, be heavy laden. Threskeia (g2356) thrace-ki'-ah; from a der. of 2357; ceremonial observance: - religion, worshipping. Let no man beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, Col.2:18   -Phort-izô , load, load them with burdens, encumber the eyes, ophthalmos  Rev. 3:17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: Rev. 3:18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.  Apotithemi 6. apethēkato kolpōn, of a woman, laid down the burden of her womb 7. mēden apotithesthai tōn gignomenōn expose none of one's childre [Abortion] Arist.Pol.1335b22. Phort-izô  auchena ph Aenigma Sphingis -Auchena the neck or throat metaphor to be high-spirited Homer Iliad 7. Then the one of them slew the son of king Areithous, Menesthius, that dwelt in Arne, who was born of the mace-man [10] Areithous and ox-eyed Phylomedusa; and Hector with his sharp spear smote Eioneus on the neck beneath the well-wrought helmet of bronze, and loosed his limbs. And Glaucus, son of Hippolochus, leader of the Lycians, made a cast with his spear in the fierce conflict at Iphinous, [15] son of Dexios, as he sprang upon his car behind his swift mares, and smote him upon the shoulder; so he fell from his chariot to the ground and his limbs were loosed. hupsêlos II. metaph., high, lofty, stately, proud, thespesios  Pindar Olympian 2. When deeds have been accomplished, whether justly or contrary to justice, not even Time the father of all things could undo the outcome. But forgetfulness may come, with favorable fortune. Under the power of noble joys, malignant pain [20] is subdued and dies, [21] whenever god-sent Fate lifts prosperity on high. This saying applies to the daughters of Cadmus on their lovely thrones: they suffered greatly, but their heavy sorrow collapsed in the presence of greater blessings. Pindar, Pythian 3.  But if any mortal has the path of truth in his mind, he must fare well at the hands of the gods as he has the opportunity. But the winds are changeable [105] that blow on high. The prosperity of men does not stay secure for long, when it follows weighing upon them in abundance. [107] I will be small when my fortunes are small, great when they are great. I will honor in my mind the fortune that attends me from day to day, tending it to the best of my ability. [110] But if a god were to give me luxurious wealth, I hope that I would find lofty fame in the future. We know of Nestor and Lycian Sarpedon, whom men speak of, from melodious words which skilled craftsmen join together. Through renowned songs excellence [115] gains a long life. But few find that easy to accomplish. Thespesios A. divinely sounding, divinely sweet, aoidê Il.2.600 ; Homer Iliad 2 where the Muses met Thamyris the Thracian and made an end of his singing, even as he was journeying from Oechalia, from the house of Eurytus the Oechalian: for he vaunted with boasting that he would conquer, were the Muses themselves to sing against him, the daughters of Zeus that beareth the aegis; but they in their wrath maimed him, [600] and took from him his wondrous song, and made him forget his minstrelsy;  Aenigma (ainigma). A riddle. The Greeks were especially fond of riddles, the propounding of which even formed a part of some of their semireligious festivals (see Agrionia); (Agriônia). A festival celebrated chiefly at Orchomenus, in Boeotia, in honour of Dionysus, surnamed Agriônios, i. e. the wild. This festival was solemnized only by women and priests of Dionysus. It consisted of a kind of game, in which the women for a long time acted as if seeking Dionysus, and at last called out to one another that he had escaped to the Muses, and had concealed himself with them. After this they prepared a repast, and, having enjoyed it, amused themselves with solving riddles. This festival was remarkable for a feature which proves its great antiquity. Some virgins, who were descended from the Minyans, and who probably used to assemble around the temple on the occasion, fled, and were followed by the priest armed with a sword, who was allowed to kill the one whom he first caught. This sacrifice of a human being, though originally it must have formed a regular part of the festival, seems to have been avoided in later times. One instance, however, occurred in the days of Plutarch (Quaest. Graec. 38). Euripides Phoenissae Jocasta: When my son had become a man, with tawny beard, either because he had guessed or learned it from another, he set out for the shrine of Phoebus [Apollo], wanting to know for certain who his parents were;... Now when the Sphinx was oppressing and ravaging our city, after my husband's death, my brother Creon proclaimed my marriage: that he would marry me to anyone who should guess the riddle of the crafty maiden [Mousa]. It happened somehow [50]  that my son, Oedipus, guessed the Sphinx's song; [and so he became king of this land] and received the scepter of this land as his prize. He married his mother in ignorance, luckless wretch! nor did his mother know that she was sleeping with her son. Crafty maiden Mousa sonnected with Dionusos, Aeido, Aoidao, Apollon, etc. Anamelpo, raise a strain, harmonian, melos, praise in songe Phort-izô   Ev.Luc.11.46; perissêi dapanê  ph. ta koina A massive burden Perissos A.beyond the regular number or size, prodigious, 2.out of the common, extraordinary, strange, II. more than sufficient, superfluous, 2. in bad sense, superfluous, useless, poetry, Luke 11:44 Woe unto you, scribes and Pharisees, hypocrites!         for ye are as graves which appear not, and the men that walk over them are not aware of them. Luke 11:45 Then answered one of the lawyers, and said unto him,         Master, thus saying thou reproachest us also. Luke 11:46 And he said, Woe unto you also, ye lawyers!          for ye lade men with burdens grievous to be borne,         and ye yourselves touch not the burdens with one of your fingers. Dapan-ê  A. cost, expenditure, ,Hes.Op.723,  Daphne of the chorodidaskal-os A. trainer of the chorus, orgeônikos,  Orgeôn 1 [perh. from orgia] at Athens, a citizen from every dêmos, who had to perform certain sacrifices: then, generally, a priest, Aesch.:--an epic acc. pl. orgeionas in Hhymn. thrêsk-eia , orgi-a , iôn, ta, 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 Mousôn Ar.Ra.356.  Aristophanes, Frogs 354. Chorus Let him be mute and stand aside from our sacred dances who has no experience of mystical language, or has not cleansed his mind Who never has seen and never has danced in the rites of the noble Muses Nor ever has been inducted into the Bacchic mysteries of beef-eating Cratinus Or who takes delight in foolish words when doing this is ill-timed, Whoever does not eliminate hateful factionalism, and is disagreeable to the citizens, but kindles and fans civil strife, in his thirst for private advantage: Whoever takes bribes when guiding the state through the midst of a storm Or betrays our forts or our ships, smuggles contraband from Aegina As Thorycion did, that wretched collector of taxes Sending pads and sails and pitch to Epidauros, Or persuades anyone to send supplies to the enemies' ships, Or defiles Hecate's shrine, while singing dithyrambs, Or any politician who bites off the pay of the poets For being ridiculed in the ancestral rites of Dionysus. All these I warn, and twice I warn, and thrice I warn again, stand aside from our mystical dances; but as for you: arouse the song and the night-long dances, that belong to our festival here. Daphne of the Bachanalia also called Dionysia, in GrecoRoman religion, any of the several festivals of Bacchus (Dionysus), the wine god. They probably originated as rites of fertility gods. The most famous of the Greek Dionysia were in Attica and included the Little, or Rustic, Dionysia, characterized by simple, oldfashioned rites; the Lenaea, which included a festal procession and dramatic performances; the Anthesteria, essentially a drinking feast; the City, or Great, Dionysia, accompanied by dramatic performances in the theatre of Dionysus, which was the most famous of all; and the Oschophoria ("Carrying of the Grape Clusters"). koina   4. in magical formulae, of words added at will by the user, 'and so forth', freq.in Pap., PMag.Osl.1.255, PMag.Par.1.273, al.; koina hosa theleis ib.2.53; ho k. logos PMag.Lond.46.435 ; cf. koinologia. Thelgō , 5. produce by spells, aoidai thelxan nin (sc. euphrosunan) Pi.N.4.3; [“Galēnē th. anēnemiēn” Pind. N. 4 When toils have been resolved, festivity is the best physician; and songs, the skillful daughters of the Muses, soothe with their touch. And warm water does not wet the limbs so gently [5] as praise that accompanies the lyre. Speech lives longer than deeds; whatever words the tongue, with the favor of the Graces, draws from the deep mind. May it be mine to set forth such speech, in honor of Zeus the son of Cronus, and Nemea, [10] and Timasarchus' wrestling, as a prelude to my song Ethelô or thelô, metaphor, parodies used in the synagogues. 3. in phrases expressive of meaning, to thelei sêmainein to teras Hdt.1.78 ; to thelei to epos eipai Id.6.37 ; to thelei ta dôra legein Id.4.131 ; to epos touto ethelei legein hôs . . Id.2.13. enchant, be witch, 5. produce by spells, aoidai thelxan nin (sc. euphrosunan) Pi.N.4.3; [“Galēnē th. anēnemiēn Heredotus 4: CXXXI. After such a thing had happened several times, Darius was finally at a loss; and when they perceived this, the Scythian kings sent a herald to Darius with the gift of a bird, a mouse, a frog, and five arrows. [2] The Persians asked the bearer of these gifts what they meant; but he said that he had only been told to give the gifts and then leave at once; he told the Persians to figure out what the presents meant themselves, if they were smart enough VII. of forbidden meats, common, profane, phagein k. kai akatharton Act.Ap.10.14 , cf. Ep.Rom.14.14; k. chersi esthiein Ev.Marc.7.2 . Agor-euô ( [agora] ), impf. êgoreuon, speak in the assembly, harangue, tell a tale, Xenophon, Anabasis 5.6. [29] Now Silanus, the soothsayer, answered me in respect to the main issue that the omens were favourable (for he knew well enough that I was not unacquainted with divination, from being always present at the sacrifices); but he said that there appeared in the omens a kind of fraud and plot against me, manifestly because he knew that he was himself plotting to traduce me before you. For he spread abroad the report that I was intending to do these things at once, without getting your consent. Xen. Anab. 7.3.[30] "And I, Seuthes, give you myself and these my comrades to be your faithful friends; and not one of them do I give against his will, but all are even more desirous than I of being your friends. [31] And now they are here, asking you for nothing more, but rather putting themselves in your hands and willing to endure toil and danger on your behalf. With them, if the gods so will, you will acquire great territory, recovering all that belonged to your fathers and gaining yet more, and you will acquire many horses, and many men and fair women; and these things you will not need to take as plunder, but my comrades of their own accord shall bring them before you as gifts." [32] Up rose Seuthes, drained the horn with Xenophon, and joined him in sprinkling the last drops.8 After this there came in musicians blowing upon horns such as they use in giving signals, and playing upon trumpets of raw ox-hide not only measured notes, but music like that of a harp. ômo-boeios rawox-hide [32] anastas ho Seuthês sunexepie kai sunkateskedasato met' autou to keras. meta tauta eisêlthon kerasi te hoiois sêmainousin aulountes kai salpinxin ômoboeiais rhuthmous te kai hoion magadi salpizontes. [33] And Seuthes himself got up, raised a war-cry, and sprang aside very nimbly, as though avoiding a missile. There entered also a company of buffoons III. with Preps., eis koinon in common, in public, Maniôdês , FURTHER: 2. like a madman, crazy kunas kuôn II. as a word of reproach, freq. in Hom. of women, to denote shamelessness or audacity; applied by Helen to herself rhapsôidos k 3. of the Cynics, areskei toutois kunôn metamphiennusthai bion. Catamites. Areskos is the SELF pleasing Paul forbids in the synagogue in Romans 15.  This is connected to music and the "reproaches" prophesied about Jesus which means to MAKE HIM NAKED. Jesus provided and Paul commanded worship in the PLACE of the human spirit because "outside" there be dogs and concision: the WOLVES of Acts 20 who bring in the religious musicians who were always perverted: the Muses under Apollyon in Revelation are identified as vile whores.  Anyone who sells their BODIES in any way when Jesus has paid it all is an adulterer: one who corrupts the word or sells learning at retail. II. causing madness, Dsc. 1.68, 4.68; himasthlê Panos Nonn.D.10.4 .Pan is horn footed Euripides, Bacchae Pentheus [215] I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances [220] this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies,         and that they each creep off different ways into secrecy to serve the beds of men,         on the pretext that they are Maenads worshipping;         [225] but they consider Aphrodite before Bacchus. As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, [I mean Ino and Agave, who bore me to Echion, and [230] Autonoe, the mother of Actaeon.] And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land,         [235] fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite.         He is with the young girls day and night, alluring them with joyful mysteries.         If I catch him within this house, [240] I will stop him from making a noise         with the thyrsos and shaking his hair, by cutting his head off. Matt. 11:7 And as they departed, Jesus began to say unto the multitudes concerning John,         What went ye out into the wilderness to see? A reed shaken with the wind? Matt. 11:8 But what went ye out for to see? A man clothed in soft raiment?         behold, they that wear soft clothing are in kings’ houses. "Women and girls from the different ranks of society were proud to enter the service of the gods as singers and musicians. The understanding of this service was universal: these singers constituted the 'harem of the gods'." (End of Quasten Click to see Music and the Feminine connection) checket Spurgeon, Commentary on Psalm 42 "Praise the Lord with the harp. Israel was at school, and used childish things to help her to learn; but in these days when Jesus gives us spiritual food, one can make melody without strings and pipes. We do not need them. They would hinder rather than help our praise. Sing unto him. This is the and best music. No instrument like the human voice. What a degradation to supplant the intelligent song of the whole congregation by the theatrical prettiness of a quartet, bellows, and pipes. We might as well pray by machinery as praise by it. (Charles ) Charles Spurgeon Psalm 149 Ver. 3. Let them sing praises unto him with the timbrel and harp. They who from hence urge the use of music in religious worship, must, by the same rule, introduce dancing, for they went together, as in David's dancing before the ark (Jud 21:21). But whereas many Scriptures in the New Testament keep up singing as a gospel ordinance, none provide for the keeping up of music and dancing; the gospel canon for Psalmody is to "sing with the spirit and with the understanding." --Matthew Henry. The toph or tambourine or Tabret gave its name to Topheth which had once been king Solomon's Music Grove. This word came to stand for HELL just outside of Jerusalem also called SODOM. Ver. 3. Timbrel. The toph was employed by David in all the festivities of religion (2Sa 6:5). The occasions on which it was used were mostly joyful and those who played upon it were generally females (Ps 68:25), as was the case among most ancient nations, and is so at the present day in the East. 2 Sam 6:5 And David and all the house of Israel played before the Lord ............ on all manner of instruments made of fir wood, ............ even on harps, and on psalteries, and on timbrels, ............ and on cornets, and on cymbals. The usages of the modern East might adequately illustrate all the scriptural allusions to this instrument, but happily we have more ancient and very valuable illustration from the monuments of Egypt. In these we find that the tambourine was a favourite instrument, both on sacred and festive occasions. There were three kinds, differing, no doubt, in sound as well as in form; one was circular, another square or oblong, and the third consisted of two squares separated by a bar. They were all beaten by the land, and often used as an accompaniment to the harp and other instruments. The tambourine was usually played by females, who are represented as dancing to its sound without the accompaniment of any other instrument. --John Kitto.

After the "burdens" were removed by Jesus, Paul redefined what we call "music." He demanded that we fill up with the Word of Jesus (Spirit) and teach one another with inspired Biblical resources. The internal effect would be "singing and making melody in the heart and directed to God."

Refusing to "go beyond that which is written" and affirm and fellowship (worship with) those who add mechanical devices is, in the upside-down world of the Post-Modern world, legalism.

However, because rejecting "doctrine" blinds eyes and plugs ears, we propose to show (without a story line or plot or conclusion) that adding any form of external ritual directed to the senses of sight, smell and sound in the belief that people can be "revived" by these toilsome acts is true legalism.

And further, this legalism is not a sign of faith and accepting the grace of Christ's one-time acts, but a sign of the loss of faith and grace as an end-time sign of the rejection of Scripture "as it has been delivered to us." Music as enchantment power has always been at the root of many ancient myths. However,

"Based on the concept of an organic pattern in the life course of civilization, a morphology of history: the idea that every culture has its period of youth, its period of culmination, its years then of beginning to totter with age and of striving to hold itself together by means of rational planning, projects, and organization, only finally to terminate in decrepitude, petrification... and no more life.

Moreover, in this view of Spengler's, we were at present on the point of passing from what he called the period of Culture to Civilization,
which is to say, from our periods of youthful, spontaneous, and wonderful creativity to those of

uncertainty and anxiety,
contrived programs, and the beginning of the end."

(Campbell, Joseph, Myths to Live By, p. 84)

Music is appropriated from Jewish Legalism by the authority of Post-Modern theology. This new period of "civilization" puts its "trust" in "just the fact of Jesus" while claiming their own "direct assignment from God" to be new Christs. This frees them from "doctrine" or the teachings of the outmoded Jesus or Paul.

As a result of this repudiation of scripture, God is repudiated and the only thing left is to "play" or pretend to move the worshipers into God's presence by manipulating their human senses. However,

"Jingling, banging, and rattling accompanied heathen cults, and the frenzying shawms of a dozen ecstatic cries intoxicated the masses. Amid this euphoric farewell feast of a dying civilization, the voices of nonconformists were emerging from places of Jewish and early Christian worship ..." (Encyclopaedia Judaica, 1971 ed., s.v. "Music")

This frenzy of anxiety is the result of escaping God's grace into neo-legalism or ceremonial legalism.

---

Primarily because of advertising and ritualistic religion the world suffers and is oppressed and burdened down by spiritual anxiety. However, it is a mark of a Christian not to jump around trying to find or connect with God. A Christian does not get excited about programs dedicated to the body because he has the "peace" of Jesus. He or she does not travel from sea to sea looking for some magical scheme which will force the body of Christ to grow at our speed.

These anxiety-driven and anxiety-producing programs and "worship" rituals are sure signs that they have not yet "turned to the Lord." Paul gives us permission -- on our own - to:

Rejoice in the Lord always. I will say it again: Rejoice! (be calm) Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace (quietness, rest) of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Philippians 4:4-7

Performance worship is a primary proof that we have not allowed Jesus to remove the burden from our lives:

Music and The Burden of Spiritual Anxiety

The first explicit mention of musical instruments in the Bible relates to the "Children of Cain" who used the magical, soothsaying or enchanting methods like those of Babylonia reads:

And his brothers name was Jubal: he was the father of all such as handle the harp and organ. Genesis 4:21

Like his ancestor, Cain, and his inventor of polygamy father Lamech, Jubal handled musical instruments without authority:

Taphas (h8610) taw-fas'; a prim. root; to manipulate, i. e. seize; chiefly to capture, wield; spec. to overlay; fig. to use unwarrantably: - catch, handle, (lay, take) hold (on, over), stop, surely, surprise, take.

Jubal or Genun in most early traditions is said to have been indwelled by Satan while still a youth. He was taught how to invent and play musical instruments and organize mix-sex choirs. The purpose was to seduce the holy Sethites into their "worship." From this early literature it is clear that the power of music is sexual power or authority.

The word which came to stand for hell itself or eternal burning "where the worm dieth not" is related to the tambourines and other musical instruments:

Topheth (h8611) to'-feth; from the base of 8608; a smiting, i. e. (fig.) contempt: - tabret. (stands for the king's music grove which became the place of burning children to the sound of musical instruments)

Taphaph (h8608) taw-faf'; a prim. root; to drum, i. e. play (as) on the tambourine: - taber, play with timbrels.

And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, tabering upon their breasts. Na.2:7

A similar word defines the musical Levites organized by king David and "the commanders of the army."

Nagas (h5065) naw-gas'; a prim. root; to drive (an animal, a workman, a debtor, an army); by impl. to tax, harass, tyrannize: - distress, driver, exact (-or), oppress (-or), * raiser of taxes, taskmaster.

You may doubt that. However, when Solomon built the temple by selling Israelite cities into slavery trading them for cedar he also used slave labor and drove them with the musical Levites:

Later, when most of the kings made the temple into a "like the nations temple" with music and idolatry Isaiah warned:

As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths. Isa 3:12

Therefore, Isaiah prophesied of Jesus by saying:

We know that Jesus condemned the Jewish clergy as musical children playing their instruments and trying to force him to bow to them by dancing the choral dance and singing the song devoted to Dionysus or Bacchus. They "mocked" Him as they oppressed Him all of the way to the cross.

These people thought that they could induce an artificial oppression and force God to "take knowledge" that they had moved themselves into His presence. This was the common complaint of the ancient clergy as they asked God:

Of course, God through Isaiah and Ezekiel told them why they could not find Him even when He was at arm's reach. This is true because you cannot hear God with the mouth wide open.

Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Is.29:13

And Ezekiel connected the mouth devotion with music to the sexual impulse in all ancient religions of the senses. Ezekiel could not expect any better treatement at the sense worshipers than they tried to push onto God. Therefore, He told Ezekiel that:

My people come to you, as they usually do,

and sit before you to listen to your words,

but they do not put them into practice.

With their mouths they express devotion,

but their hearts are greedy for unjust gain. Ezek 33:31

 

Indeed, to them you are nothing more than one who sings love (amorous) songs

with a beautiful voice

and plays an instrument well,

for they hear your words

but do not put them into practice. Ezek 33:32

The roots of musical performance and musical instruments run so deeply into paganism that one "pastor" agrees that they were all originally "the devil's instruments" but God saw their advantage and allowed them! For instance, as the Jews would go into Babylonian Captivity we are introduced to another musical instrument which also has bitter Hebrew roots.

That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: Daniel 3:5

Dachavah (h1761) dakh-av-aw'; from the equiv. of 1760; prob. a musical instrument (as being struck): - instrument of music.

Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him. Daniel 6:18

Consistent with all musical terms in the Bible, this instrument was named after its power to force people into slavery. The instrument is derived from:

Dachah (h1760) daw-khaw'; or dachach (Jer. 23:12), daw-khakh'; a prim. root; to push down: - chase, drive away (on), overthrow, outcast, * sore, thrust, totter

We understand both the instrument and its intended use from Jeremiah who wrote:

Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Je.23:12

The music made was "melody" derived from Zamar but then melody in Greek means "to grind to a powder." When the Jews were forced to worship in Babylon we quote again:

That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: Daniel 3:5

However, God was going to come and rescue the outcasts and downcasts:

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Is.11:12

The Lord God, which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Is.56:8

Of God, Isaiah wrote--

He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Is.53:11

In addition to loading the people of God down with their own burdens, Jesus pronounced:

Woe unto you, lawyers for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. Luke11:52

When Jesus came He was assaulted by the musical "game-playing" children who wanted Him to grieve and lament to prove that they had defeated him or triumphed over him. Of the poor, oppressed lambs "laden" down by the nomos or doctors of the law, Jesus delivered a primary bit of good news of the gospel is that Christ takes away the burdens laden on the backs of people used by the clergy as pack animals.

Come unto me all ye that labor and are heavy laden, and I will give you rest. Matthew 11:28
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. Matthew 11:29
For my yoke is easy, and my burden is light. Matthew 11:30

And he said, Woe unto you also, ye lawyers for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. Lu.11:46

Labor is:

Kopiao (g2872) kop-ee-ah'-o; from a der. of 2873; to feel fatigue; by impl. to work hard: - (bestow) labour, toil, be wearied.

Kopos (g2873) kop'-os; from 2875; a cut, i.e. (by anal.) toil (as reducing the strength), lit. or fig.; by impl. pains: - labour, / trouble, weariness.

Kopria (g2874) kop-ree'-ah; from kopros , (ordure; perh. akin to 2875); manure: - dung (-hill)

Kopto (g2875) kop'-to; a prim. verb; to "chop"; spec. to beat the breast in grief: - cut down, lament, mourn, (be-) wail. Comp. the base of 5114.

That is why Jesus CAST OUT the musical minstrels using a word meaning "like dung."

The Lawyers fed the law: All pagan law connected to APOLLO (Apollyon) and the MUSES who are the "locusts" in Revelation 18. He calls all of the religious performers SORCERERS. The MUSIC is the MARK that God has removed the CANDLES.

The ceremonial legalists -- with music in the above example -- load you down like pack animals. The clearest fact about most complex music which "sounds good" is that it is a drug high created by first creating spiritual anxiety.

Religionists (not Christians) deliberately use music as mind manipulation. However, it is not to get you to bow down to Jesus but to see the musical worship team "at the center" replacing Christ and His Word. Because music is often used to attract "seekers" but sometimes to pay for the new temple, it used musical worship teams which are "authorized" by the Levitical Teams which we noted were to oppress and not to improve the spiritual health of the Jews.

It is an acknowledged fact that "musical worship teams" are needed to "lead you into the presence of God" or connect you with God. This is the clearest proof of spiritual anxiety by the performers who ignore Paul's insistence that "He is not far from all of us." He isn't lost, friends.

The "burden" of Jesus is not being a "pack animal" for the ceremonial legalistic performers but just going along with Jesus and allowing Him to carry the burden which, in Greek, is:

Phortion (g5413) for-tee'-on; dimin. of 5414; an invoice (as part of freight), i.e. (fig.) a task or service: - burden.

The Jewish clergy (who took away the key to knowledge) treated the people like mules and piled on more and more programs and rituals which, science fully knows, just creates endorphins or "morphine-like" drugs and creates spiritual anxiety--"do this and God will not chastise you and you will prove your worth to the institution." "Don't pick up sticks or psallo the grain on the Sabbath or we will have to have a party at the foot of a Roman cross." The burden Jesus absolutely removed, others want to tie around our necks is the planned anziety which the clergy imposed upon the "worshipers" to force them to conform even if it emotionally damaged them.

Does loud preaching or singing work? Certainly, on many. By rousing the group, spiritual anxiety is created and the pagan soothsayer could sell that as "spirituality." It has always been that way.

Many self-doubting sermons and musical worship teams have anxiety as their most important product. That is why they come out. However, this is a violation of a direct command of Jesus and repeated by Paul:

Take therefore no thought (do not be anxious) for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. Mt.6:34

Religionists feel that to justify ungodly gain they must make you anxious or you will not GIVE and you will not ATTEND. The whole structure of preaching and music is the burden which is "spiritual anxiety created by religious ritual."

Jesus didn't tell people not to do the impossible. We all worry. However, He demanded that we not be overly concerned over those things beyond our control:

And he said unto his disciples, Therefore I say unto you,
........... Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. Lk 12:22
........... The life is more than meat, and the body is more than raiment. Lk12:23

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. Ph.4:6

While it may sound "spiritual," science knows fully well that that music is effective by creating endorphins or morphine-like drugs. After a short period (very short for some of us) the grating, abrading nature of "show and tell" begins to short-circuit our nerve-endings and we feel like fleeing--but the low bass or the "booming" nails our feet to the floor in appeasement. Later, that which seemed so spiritual (like LSD), turns and rends the people and "your assemblies do more harm than good" (1Cor 11:17).

However, Jesus said that if we are not willing to leave the war-like rituals of family and city and follow Him "outside the gate" then we will just have to continue to be some rabbi's pack mule. When we give it up and follow Him, He removes this burden and "church" will be quiet, peaceful and no one will "lay a guilt trip" on you and then fail to lift the burden.

Because he knows that he is assualting God's people "able to instruct one another" he is forced to feed them fermenting wine (song or sermon) from his now-open wineskin:

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Hab 2:14

Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness Hab 2:15

Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the Lords right hand shall be turned unto thee, and shameful spewing shall be on thy glory. Hab 2:16

The loud speaker or singer believes that his self-induced hypnotic trance is enthusiasm and he believes that this means that god is within. He doesn't even know that Philo coined this word to describe those afflicted, as in Corinth, with enthus o mania - just momentary insanity.

Plato Cratylus had Socrates saying:

euphrosune is named as every one may see,
from the soul moving (pheresthai) in harmony with nature;

Epithumia is really e epi ton thumon iousa dunamis, the power which enters into the soul; thumos (passion) is called from the rushing (thuseos) and boiling of the soul; imeros (desire) denotes the stream (rous) which most draws the soul dia ten esin tes roes- because flowing with desire (iemenos), and expresses a longing after things and violent attraction of the soul to them, and is termed imeros from possessing this power;

Pothos (longing) is expressive of the desire of that which is not present but absent, and in another place (pou); this is the reason why the name pothos is applied to things absent, as imeros is to things present; eros (love) is so called because flowing in (esron) from without; the stream is not inherent, but is an influence introduced through the eyes, and from flowing in was called esros (influx) in the old time when they used o (short) for o (long), and is called eros, now that o (long) is substituted for o (short). But why do you not give me another word?

Her. What do you think of doxa (opinion), and that class of words?

Soc. Doxa is either derived from dioxis (pursuit), and expresses the march of the soul in the pursuit of knowledge,

or from the shooting of a bow (toxon); the latter is more likely, and is confirmed by oiesis (thinking), which is only oisis (moving), and implies the movement of the soul to the essential nature of each thing-

just as boule (counsel) has to do with shooting (bole);

and boulesthai (to wish) combines the notion of aiming and deliberating- all these words seem to follow doxa, and all involve the idea of shooting,

just as aboulia, absence of counsel, on the other hand, is a mishap, or missing, or mistaking of the mark, or aim, or proposal, or object.

Loud music from living or dead idols, often musical instruments, was sold to the fools as the voice of the gods or demons. However, God warned:

What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols? Hab 2:18

Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it. Hab 2:19

But the Lord is in his holy temple: let all the earth keep silence before him. Hab.2:20

What Jesus has to give is rest, freedom from spiritual anxiety of religious ceremonies--

Anapausis (g372) an-ap'-ow-sis; from 373; intermission; by impl. recreation: - rest.

Anapauo (g373) an-up-ow'-o; from 303 and 3973; (reflex.) to repose (lit. or fig. [be exempt], remain); by impl. to refresh: - take ease, refresh, (give, take) rest.

Jesus did His praying (even hymning to Himself) in quiet places. This word is made up of two parts:

To "take your peace," or "come apart from the milling crowd and smell the roses." After all, the new disciples are "outside the gates" and walled off from the rituals.

Pauo (g3973) pow'-o; a prim. verb ("pause"); to stop (trans. or intrans.), i.e. restrain, quit, desist, come to an end: - cease, leave, refrain.

If anxiety--real or artificially created by music and noise--is our concern then we truly fret over our salvation. There is, throughout Scripture and ancient writings, an insecure feeling which only music could soothe. It could first soothe Saul and then drive him into raving "prophesying" as a sign of judgment that he had no interest in God's Word.

Our burden is just the ship's bill of lading. It certifies that Jesus Christ has taken the burden of religious ritual and ritualizers off our backs and has given us the authority to excise them like a doctor removes a wart.

The Colossians, Ephesians and all of the churches had a rabble of men trading slavery for food. They wanted to drag the people back under the bondage or burdens of religious rituals, usually with music. The message in Corinthians 11-14 makes this clear to open eyes.

To counteract all of the clergy-induced burden, Jesus defined worship not to be a time or place but "in spirit" or in the mind or inner person as they devote themselves to truth.

Kenneth Sublett Comments Welcome

Fred Peatross: Clapping and Raising hands.

Heredotus and Hand Clapping: Background to Mount Sinai

Hand Clapping to Replace the Amen: Rubel Shelly

Escaping God's Grace into Legalism: the Musical Burden

 

Christ Died To Give us Rest

Musical Worship Index

Home Page

Counter added 2.21.05 9:50a 2212  = 614  11.29.09 8000 4.21.10 8238

www.perseus

<img src="/cgi-bin/Count.cgi?df=piney/counter_MuBurden.html.dat">