Acts 7 King, Kingdom, Sacrifices and Exorcism music not commanded

Stephen affirms that because of musical idolatry of the Egyptian trinity God turned the Levi tribe over to worship the starry host.  This was the common Sabazianism religion based on Dionysus or Bacchus of Egypt, Greece, Canaan and Babylon.

http://phoenicia.org/temple.html

The Book of Hebrews
: The text of the entire book annotated and linked to other passages. There are many which prove that God did not command the role of kings, a civil or national government, animal sacrifices or any of the exorcism noise which dispelled the fear.

The sacrificial system was not a public worship service: only Civil-Military-Clergy were present to--in time--keep up a steady flow of blood and smoke to make certain that the "gods' were appeased: fed, clothed, housed, entertained and even sexually satisfied by the rapid growth of around all sacrificial systems.

ANTITHESIS for the Assembly: On the other hand, From Christ in the church in the wilderness the command for disciples who attend the School of Christ to be taught what HE commanded to be taught. This never changed and is defined many passages.
Rom. 15:5 Now the God of patience and consolation
        grant you to be likeminded one toward another
        according to Christ Jesus:
Rom. 15:6 That ye may with one mind and one mouth glorify God,
        even the Father of our Lord Jesus Christ.
Rom. 15:7 Wherefore receive ye one another,
        as Christ also received us to the glory of God.
6 hina homothumadon en heni stomati doxazēte ton theon kai patera tou kuriou hēmōnIēsou Khristou.
They all Speak the Word together:
They all take part:
Anti-lēpteon, A. one must take part in a matter III. Adj. anti-lēpteos , a, on, ho logos

Logos
is opposite to Ergon  III. Pass., that which is wrought or made, work
Opposite: rhetoric, poetry, music, Pathos or personal experiences (real or fabricated)
Mēkha^n-ē II. any artificial means or contrivance for doing a thing
3. theatrical machine by which gods, etc., were made to appear in the air
Soph-isma , atos, to, A. acquired skill, method II. clever device, ingenious contrivance, stage-trick, claptrap,

       
Tekhn-ē , , (tektōnA. art, skill, cunning of hand, soothsayer (Levites)
        2. craft, cunning,
        II.
an art or craft, i.e. a set of rules, system or method of making or doing,
        whether of the useful arts, or of the fine art Art of Rhetoric,
Pind. O. 13 But the fame for every work is due to its inventor. Whence did the graces of Dionysus first come to light, with the ox-driving dithyramb?
Plek-ō , Pi.O. 6.86,
II. metaph., devise, contrive, mostly of tortuous mean
2. of Poets, p. humnon, rhēmata, Pi.O.6.86, N.4.94; ōdasCritias Fr.1 D.; “p. logousE.Rh.834, Pl.Hp.Mi.369b; form the plot of a tragedy, opp. luein, Arist.Po.1456a9:—hence in Pass., muthoi peplegmenoi complex,
Pind. O. 6 [85] who bore horse-driving Thebe, whose delicious water I drink, while I weave my embroidered song for heroic spearmen. Now rouse your companions, Aeneas, first to shout the praises of Hera Parthenia, and then to know whether we have truly escaped the ancient reproach [90] of men's speech, “Boeotian pig.” For you are a faithful herald, a message-stick of the lovely-haired Muses, a sweet mixing-bowl of loud-sounding songs.
When the elders fired God and demanded a king He understood that they wanted to worship like the nations. Samuel the prophet who spoke for Christ records that God carried out the captivity and death sentence inposed conditionally at Mount Sinai as He sentenced then back to Babylon.

This unlawful and ungodly sacrificial system which God did not command is used as the PATTERN for those using music and musicians to confiscate peaceable non-instrumental churches.

The end time MARK of being perverted backward is Revelation 17 where the Babylon  Mother of Harlots uses lusted after fruits--same as the ones in Amos--as rhetoricians, singers, instrument players and other pagan teknokrats such as theater builders and stage managers.

Rick Atckley use 2 Chronicles 29 to claim that God commanded the Levitical warriors instruments. That chapter makes it clear that when they were USED it was by the command of David. This was a plague-stopping exorcism to clean out Jerusalem and the temple contaminated by the instruments of the "god of Damascus." Even so, the Levite instrument players were never permitted IN the closed temple even to clean out the garbage.  2 Chronicles 28 shows that the plague was brought about when the sacrifices were taken out from closed gates from which the godly people were quarantined. The Burnt offering of the goats for absent Israel was the only time David's instruments were used: after all Israel had been separated by a civil war.  In 2 Chronicles 33 as soon as Hezekiah died the Infant Burning instead of Goat Burning was resumed. What the doctors of the law who take away the key to knowledge will not tell you is that Christ speaks ONLY through the Prophets and Apostles: In Isaiah 1 and Nehemiah 7 Christ says that God did NOT command sacrifices or burnt offerings.  The imaging of Jehovah God in that sense is the reason that such imitated practices are beyond redemption.
Acts 6:12 And they stirred up the people, and the elders, and the scribes,
         and came upon him, and caught him, and brought him to the council,
Acts 6:13 And set up false witnesses, which said,
        This man ceaseth not to speak blasphemous words against this holy place, and the law:
Acts 6:14 For we have heard him say,
        that this Jesus of Nazareth shall destroy this place,

         and shall change the customs which Moses delivered us.
Acts 6:15 And all that sat in the council, looking stedfastly on him,
        saw his face as it had been the face of an angel.
After the musical idolatry at Mount Sinai God removed The Book of The Covenant and gave them The Book of The Law.
This was to legislate for the Civil state which God released to be a Goyim or Gentile-like nation.  Some of the Law prophetic but none of it regulated the religious life of the godly people not of the tribe of Levi.

Too Long In The Sun, Richard Rives sees in Exodus 32, a Biblical precedent which provoked God nearly to the point of destroying the nation of Israel for their sin of blending (baptizing) pagan worship with His own:

"...the golden calf was built and the celebration declared a 'feast to the Lord.'...The people had declared a celebration to honor God that
........... he did not recognize as being in his honor."

[As a result, God turned them over to worship the starry host!]

"Hathor and Aphis, the cow and bull gods of Egypt, were representatives of sun worship. Their worship was just one stage in the long Egyptian history of solar veneration. The golden calf at Mount Sinai is more than sufficient evidence to prove that the feast proclaimed was related to sun worship.

The event at Mount Sinai was just one episode in the Satanic apostasy which began at the tower of Babel. The celebration of December 25th, originally proclaimed in honor of the birth of the sun god Mithra, can only be one of the final events in the long continuing saga of Satanic sun worship." Richard Rives, Too Long in the Sun, Partakers Pub., 1996, pp. 129-30.

However, after the elders fired God and demanded a king like the nations, God finally abandoned them to the Civil-Military-Priestly state.  The godly people always attended the synagogue to study the Laws of God. The Monarchy changedthe laws and did not follow The Law of Moses.

Therefore, it was incorrect that Jesus intended more than to fulfil or release the people from the Law and restore the Patriarchal Covenant made with Abraham. It is correct that Jesus promised that the temple would be destroyed and Stephen lets the clergy in on the secret: God had not commanded the Temple devoted to the worship of the Gentile "gods."

Acts 7:1 ¶ Then said the high priest, Are these things so?

Stephen being synagogue literate returns to the Covenant made with Abraham as does Paul in Galatians 3.

Acts 7:2 And he said, Men, brethren, and fathers, hearken;
        The God of glory appeared unto our father Abraham,
        when he was in Mesopotamia, before he dwelt in Charran,

Acts 7:3 And said unto him, Get thee out of thy country, and from thy kindred,
        and come into the land which I shall shew thee.

Acts 7:4 Then came he out of the land of the Chaldaeans, and dwelt in Charran:
        and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.

Acts 7:5 And he gave him none inheritance in it, no, not so much as to set his foot on:
        yet he promised that he would give it to him for a possession,
        and to his seed after him, when as yet he had no child.

Acts 7:6 And God spake on this wise,
        That his seed should sojourn in a strange land;
        and that they should bring them into bondage,
        and entreat them evil four hundred years.

Acts 7:7 And the nation to whom they shall be in bondage will I judge, said God:
        and after that shall they come forth, and serve me in this place.

Acts 7:8 And he gave him the covenant of circumcision:
        and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat
        Jacob; and Jacob begat the twelve patriarchs.

Defiled is g2490 translated "play the flute, steal people's inheritance, pollute or prostitute.
Genesis 49.5 Symeon et Levi fratres vasa iniquitatis bellantia
Gen. 49:5 Simeon and Levi are brethren;
        instruments (h3617 weapon, psaltery)
        of cruelty are in their habitations.
                 (stabbing, dig through furnace, for burning
                 Bellor fight,  carry on war,
h3617 a musical instrument, instruments of God's Wrath. The devices of the evil used to carry out his plans
h3627.gif

Musical Instruments

2 Chronicles 34:13Also they were over the bearers of burdens, and were overseers of all that wrought the work in any manner of service: and of the Levites there were scribes, and officers, and porters.

Psa 71 22  I will also praise thee
    with the psaltery,
         even thy truth, O my God: unto thee
        will I sing with the harp,
O thou Holy One of Israel.
23  My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed.
24  My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.

That chant to the sound of the viol, and invent to themselves instruments of musick, like David; Am.6:5

Instruments of the Indignation of Jehovah.

Isaiah 13:[4] The noise of a multitude in the mountains, as of a great people! the noise of a tumult of the kingdoms of the nations gathered together! Yahweh of Hosts is mustering the host for the battle.

sŏno , I. Neutr., to make a noise, to sound, resound: aes sonit, the trumpet sounds

Isa 13:5 They come from a far country, from the end of heaven, even the Lord, and the weapons of his indignation, to destroy the whole land.
The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Jeremiah 50:25

Gen. 49:6 O my soul,
        come not thou into their secret;
        unto their assembly,
        mine honour,
        be not thou united:
                for in their anger they slew a man,
                and in their selfwill they digged down a wall.
Consilior to take counsel, to consult,
h5475 Sod h3245 session, deliberaton, secret.
h3519  Kabod theglory  or darkness of the temple
Coitus come A.  Abstr., a coming or meeting together, an assembling: A. A uniting, joining together, combination
Gen. 49:7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel:
        I will divide them in Jacob, and scatter them in Israel.
Divido I. To force asunder, part, separate, divide (very freq. and class.; cf.: distribuo, dispertio; findo, scindo, dirimo, divello, separo, sejungo, segrego, secerno).
Jacob leaps over the Monarchy, forbids us to participate and prophesied of Jesus:
Gen. 49:10 The sceptre shall not depart from Judah,
        nor a lawgiver from between his feet,
        until Shiloh come; and unto him shall the gathering of the people be. [Gentiles]

Acts 7:9 And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,

Acts 7:10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.

Acts 7:11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.

Acts 7:12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

Acts 7:13 And at the second time Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh.

Acts 7:14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.

Acts 7:15 So Jacob went down into Egypt, and died, he, and our fathers,

Acts 7:16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

Acts 7:17 ¶ But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

Acts 7:18 Till another king arose, which knew not Joseph.

Acts 7:19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.

Acts 7:20 In which time Moses was born, and was exceeding fair, and nourished up in his father’s house three months:

Acts 7:21 And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.

Acts 7:22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

Acts 7:23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.

Acts 7:24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:

Acts 7:25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.

Acts 7:26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?

Acts 7:27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?

Acts 7:28 Wilt thou kill me, as thou diddest the Egyptian yesterday?

Acts 7:29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

Acts 7:30 ¶ And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.

Acts 7:31 When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,

Acts 7:32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

Acts 7:33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.

Acts 7:34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

Acts 7:35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.

Acts 7:36 He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.

Acts 7:37 This is that Moses, which said unto the children of Israel,
        A prophet shall the Lord your God raise up unto you of your brethren,
         like unto me; him shall ye hear.

Acts 7:38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:

Acts 7:39 To whom our fathers would not obey,
        but thrust him from them, and in their hearts turned back again into Egypt,

Acts 7:40 Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.

Acts 7:41 And they made a calf in those days,
        and offered sacrifice unto the idol,
        and rejoiced in the works of their own hands.
The Egyptian Opis (Apis) and others which Israel worshipped at Mount Sinal were worshipped throughout the area. "In preference to all other hymns these choirs generally sang the so-called epiphany hymns,which were intended to invite the gods to appear. Plutarch wrote:
Why do the women of Elis call upon God in song to approach them with the bull's foot? Their song is the following:
Come, Dionysus, Hero,
into the holy temple of Elis,
together with the Graces
come violently into the temple with the bull's foot!
Then they sang twice at the end: "Sacred Bull!" (Johannes Quasten, Music & Worship in Pagan and Christian Antiquity, p. 76)
"For nonliterate peoples, music often serves purposes other than entertainment or aesthetic enjoyment. Certain wind instrumentare closely associated with the supernatural, and their sounds connote powerful magic. Australian Aborigines, for instance, identify the sound of a bull-roarer with thevoices of supernatural beings; for the Plains Indians, the same sound signifies an awesome natural phenomenon, such as thunder. Wind instruments are often among a group's most important ritual objects, and in some cultures they are specially venerated. The Kamairua Indians of the Amazon rain forest keep their giant flutes (three to four feet long), wherein spirits are believed to dwell, in a special shrine where they are worshiped. The flutes and drums of New Guinea are similarly housed and worshiped.
"Wind instruments in primitive cultures also serve nonreligious functions. In New Guinea, bamboo trumpets were once played
to frighten an enemyduring battle and
to
alert a village that the victorious warriors were coming home with the corpses of the foes.
"Conch-shell trumpets are used for signaling in the Pacific coastal regions of Columbia and in the Ecuadoran highlands.
Trumpets also may be associated with the office of king or chief, as in West Africa,
where their use is
strictly controlled by tribal law. "wind instrument" Encyclopædia Britannica Online.
The Ghebers of Hebron 2 Hoaea, xii. 4 derives the name Inracl from Sarah to contend, to fight, and El = God of Fire. — Gen. xxxii. '28. Asarians, Asriel, Israel, a name of the War god {Exodus, xiii. 21, 22, xiv. 25), Saturn and the Sun. The Fire-god Azar was the God of war, and M'irs was the Sun. — Macrob. I. xvii. OS

But these fire-worshippers carried with them the arks of Moloch and Khiun (Life-god), their Adon, and they had, like the other peoples of the Delta, their Mysteries, which the priests instituted. They took with them from Phoenicia, probably, a certain knowledge of fixed vocal signs; and it would not be safe to deny to Syria the possession of some sort of (Syrian) hieroglyphs

In the cuneiform writing the Jews were named laudi.— Schrader, Keilinschr. n. d. Alt. Test. 188. Audah, in Hebrew, means ' I will praise.' This reveals the original name of Ju- dea, the land of And. If we follow St. Jerome's dictum " to write a ' he' but to read it an «," we will find that Isaiah, xix. 17, has " laiidah's laud " instead of Jeudah's land. By a Hebrew pun, Genesis, xxix. 35, gives us ' Audah' as the root of the name laudah. Ami's altar was sprinkled with blood. Saturn's name was Chion, the Living One. Saturn's altars were blood-besprinkled. The horns of lachoh's (lao's) altars were blood-besprinkled on Saturn's day. The right ears of Aharon and his sons, their right thumbs, their right great toes, and their garments were sprinkled with blood.—Exodus, xxix. 12, 116, 20, 21. For the life of the flesh is in the blood.—Leviticus, xvii. G, 11. Chion was the Achiah asur Achiah, of Exodus, iii. 14, the Living God of Time, Set or Saturn. Compare Daniel, vii. 13. For Chion (like Moloch) was the name of the Living One!

We find the cities of the priests with the brothers (fratres) in their orders, in 2 Chronicles, xxxi. 15. A deity, regarded as the pure, holy fire, cannot be approached by the ordinary man; a priest-caste is requisite, to which the preservation of the sacred fire-place is entrusted, and which by mortifyings (of the flesh) and torments self-inflicted must make itself worthy of the access to the deity and its revelation. We find among the Old Canaanites no proper priesthood, but everywhere in Palestine, according to the Scriptural accounts, where the Chaldean fire-god Moloch was adored.'

Dionysus was worshipped among the Old Kanaanites and Arabians—" where the Bacchic fire of the God leaps forth." This Fire is that of Bal Melkarth or Moloch. The worship of this Tyrian Fire-god Herakles (Archal) was carried to Tarz

1 Eiodus, xix. 10, 11, 18; 1 Samuel, xxi. 4, 5. The "bundle of life" with la'hoh (1 Sara. xxv. 29) is the union of the souls with Osiris!

GOD HAD NOT COMMANDED SACRIFICES WHEN HE SAVED THEM BY GRACE

> For I spake NOT unto your fathers, nor commanded them
        in the day that I brought them out of the land of Egypt,
       concerning burnt offerings or sacrifices: Jeremiah 7:22

> But this thing commanded I them, saying,
       Obey my voice, and I will be your God, and ye shall be my people:
       and walk ye in all the ways that I have commanded you,
       that it may be well unto you. Jeremiah 7:23

> But they HEARKENED NOT, nor inclined their ear,
       but walked in the counsels and in the imagination of their evil heart,
       and went backward, and not forward. Jeremiah 7:24
Euphrainō , Ep. euphr-, fut. Att.155.12, Pi.I.7(6).3
Pind. I. 6 Just as we mix the second bowl of wine when the men's symposium is flourishing, here is the second song of the Muses for Lampon's children and their athletic victories: first in Nemea, Zeus, in your honor they received the choicest of garlands,

Pind. I. 7   In which of the local glories of the past, divinely blessed Thebe, did you most delight your spirit? Was it when you raised to eminence the one seated beside Demeter of the clashing bronze cymbals, flowing-haired [5] Dionysus? Or when you received, as a snow-shower of gold in the middle of the night, the greatest of the gods, when he stood in the doorway of Amphitryon, and then went in to the wife to beget Heracles?

But since ancient grace sleeps, and mortals are forgetful of whatever does not reach the highest bloom of skillful song, joined to glorious streams of words, [20] then begin the victory procession with a sweet-singing hymn for Strepsiades;

Aristoph. Ach. 5 Just imagine how this blow struck straight at my heart! On the other hand, what joy Dexitheus caused me at the musical competition, when he played a Boeotian melody on the lyre! But this year by contrast!
Never, however, since I began to bathe, has the dust hurt my eyes as it does to-day. Still it is the day of assembly; all should be here at daybreak, and yet the Pnyx8 is still deserted. They are gossiping in the marketplace, slipping hither and thither to avoid the vermilioned rope.9 The Prytanes10 even do not come; they will be late, but when they come they will push and fight each other for a seat in the front row. They will never trouble themselves with the question of peace.

8 A hill near the Acropolis, where the Assemblies were held.

9 Several means were used to force citizens to attend the assemblies; the shops were closed; circulation was only permitted in those streets which led to the Pnyx; finally, a rope covered with vermilion was drawn round those who dallied in the Agora (the market-place), and the late-comers, ear- marked by the imprint of the rope, were fined.

This speaks of a primary meaning of the PSALLO word which means to pluck with your fingers and never with a plectrum.  It is primarily a warfare or perverted religious word.  It speaks of pollution if you had to be forced away from the marketplace where Jesus consigned the pipers, singers and instrument players.

skhoin-ion , to, Dim. of

A. skhoinos11, small rope, cord or thread, Hdt.1.26, 5.85, 86, Ar.Ach.22, etc.; simply, rope, e.g. for mooring a ship, IG22.1611.254 (pl.); “hostis anarrikhatai dia skhoiniouGal.6.140; “epi skhoiniou peripateinArr.Epict.3.12.2: prov., “to ek tēs psammou skhoinion plekeinAristid.2.309 J.; pleis tēn thalattan skhoiniōn pōloumenōn; when there are ropes for sale? Antiph. 100, cf. Com.Adesp.296.

milt-oō , (miltos)
A. cover with ruddle, “plinthousSupp.Epigr.4.453.21 (Didyma, ii B. C.); “skhoinionPoll.8.104; “toikhonS.E.M.10.126; glossed by plunō, Hsch.:—Med. or Pass., cover oneself or be covered with ruddle, Hdt.4.194; “memiltōmenē kheiriS.E. l. c.; skhoinion memiltōmenon the rope covered with ruddle with which they drove loiterers out of the Agora to the Pnyx, Ar.Ach.22, cf. Poll.l.c.
The official ekklesia assymbly at the Pnyx in Athens was away from the agora or marketplace.  There was no music or other entertainment at the ekklesia. The message of PSALLO is that if people dallied around the marketplace where they sold all kinds of things such as speeches, songs, instrument playing, dancing, drama and the selling of radishes and human bodies.
Psallō , fut.
kenon krotonLyc.1453; ek keraos ps. belos send a shaft twanging from the bow, APl.4.211 (Stat. Flacc.); so miltokharēs skhoinos psallomenē a carpenter's red line, which is twitched and then suddenly let go, so as to leave a mark, AP6.103 (Phil.): metaph., “gunaikas ex andrōn psogos psallei, kenon toxeuma
3.  Pass., of the instrument, to be struck or played,psallomenē khordēArist.Pr.919b2; also of persons, to be played to on the harp, Macho ap.Ath.8.348f.

Psallo , i, 3, v. n., = psallō.
I. In gen., to play upon a stringed instrument; esp., to play upon the cithara, to sing to the cithara: “psallere saltare elegantius,Sall. C. 25, 2 (but in Cic. Cat. 2, 10, 23 the correct read. is saltare et cantare; “v. Halm ad h. l.): qui canerent voce et qui psallerent,Gell. 19, 9, 3; cf.: “cantare et psallere jucunde,Suet. Tit. 3; Aur. Vict. Epit. 14: “docta psallere Chia,Hor. C. 4, 13, 7; id. Ep. 2, 1, 33. —Of singing to the cithara: Calliope princeps sapienti psallerat ore, Caesius Bassus ap. Prisc. p. 897 P.; Aur. Vict. Caes. 5; Prud. steph. 10, 837.—Impers.: “in caelo cantatur et psallitur,Arn. 3, 21.—
II. In partic., in eccl. Lat., to sing the Psalms of David, Hier. Ep. 107, 10; Aug. in Psa. 46; 65; Vulg. 1 Cor. 14, 15 et saep.
Hom. Od. 2.309
Then wise Telemachus answered him: [310] “Antinous, in no wise is it possible for me in your overweening company to sit at meat quietly
        and to make merry with an easy mind.
        Is it not enough, ye wooers, that in time past
        ye wasted many goodly possessions of mine,
        while I was still a child?
But now that I am grown, [315] and gain knowledge by hearing the words of others, yea and my spirit waxes within me, 


Paul, in comparing speaking in tongues to the use of lifeless musical instruments, proves that revelation came through the Apostles only.  It would be delivered by each inspired person leaving us a memory (2 Peter 1) to mark those who went beyond the written word. None of the people tending to madness or charismatic ecstasy were able to deliver the Word from Christ.
1Corinthians 13:9 For we know in part, and we prophesy in part.
1Corinthians 13:10 But when that which is perfect is come,
        then that which is in part shall be done away.
1Corinthians 13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
1Corinthians 13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
1Corinthians 13:13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.
Plat. Laws 796b when we reach this point in our legislation—that the latter should impart these lessons gently, and the former receive them gratefully.
        Nor should we omit such mimic dances as are fitting for use by our choirs,—
        for instance, the sword-dance of the Curetes1 here in Crete, and that of the Dioscori2 in Lacedaemon;
        and at Athens, too, our Virgin-Lady3 gladdened by the pastime of the dance
        deemed it not seemly to sport with empty hands,

1 Priests of the Idaean Zeus.
2 Castor and Pollux.
3 Athene.
Paign-ion , to,
2. of persons, darling, pet, Anaxandr.9.3: also in pl. (of one person), Ar.Ec.922, Plu.Ant.59.
II. in Theoc.15.50, the Egyptians are called kaka paignia, roguish cheats,—unless here it be acc. cogn. (dirty tricks) after paizō.
Paizō , Dor. paisdō Theoc.15.42: Lacon. pres. part. gen. pl. fem. paiddōhan Ar. Lys.1313 (lyr.): fut. paixoumai Syrac. in X.Smp. 9.2,
4. play on a musical instrument, h.Ap.206: c. acc., “Pan ho kalamophthogga paizōnAr.Ra.230; dance and sing, Pi. O.1.16.
5. play amorously, “pros allēlousX.Smp.9.2; “meta tinosLXX Ge.26.8; of mares, Arist.HA572a30.
6. hunt, pursue game, “p. kat' alsosS. El.567.

Opposite spoudazō , S.OC1143, Ar.Pax471 (lyr.), etc.: Att.fut. 2. of persons, s. pros tina pay him serious attention 3. to be serious or earnest Opposite. skōptein kai kōmōdein, Id.Pl.557
III. game , “Kourētōn enoplia p.Pl. Lg.796b: metaph., child's play, of an easy task, Euphro 1.35.
2. comic performance, Pl.Lg.816e, Ephipp.7, Suet.Aug.99.
3. light poem, AP6.322 (Leon.), Plb.16.21.12; Homērou, Kratētos p., Jul.Or. 2.60d, 6.199d; title of poems by Philetas, Stob.2.4.5, al.; applied to those of Theocritus, Ael.NA15.19:
metaph., of the merry chirp of the cicada, AP7.196.6 (Mel.).
4. of a prose trifle, Gorg.Hel. 21.
5. Dēmokritou paigniajocular recipes,

See 2 Peter 2 for Peter's warning
2 Peter 2:13 And shall receive the reward of unrighteousness,\
        as they that
count it pleasure [Hedonism: sensual pleasure,
             LUST. Outlawed Rom 15]

        to riot in the day time.

       Spots
they are and blemishes,
       sporting
themselves  Rising up to PLAY
        with their
own deceivings
        while they
feast with you
Truph-ē softness, delicacy, daintiness, 2 Ep.Pet.2.13; II. luxuriousness, wantonness,tōn gunaikōn t.Ar.Lys.387; t. kai akolasia, t. kai malthakia,

Paison paizô [pais] 4. play on a musical instrument, h.Ap.206: c. acc., “Pan ho kalamophthogga paizōnAr.Ra.230; dance and sing, Pi. O.1.16. 5. play amorously, pros allēlousX.Smp.9.2; “meta tinosLXX Ge.26.8; of mares

[See Plato-Symposium]
Symposium;
Then, said Eryximachus, as you are all agreed that drinking is to be voluntary,
and that there is to be no compulsion,
I move, in the next place, that the flute-girl,
        who has just made her appearance,
        be told to go away and play to herself,
        or, if she likes, to the women who are within.
        To-day let us have conversation instead; and, if you will allow me,
                I will tell you what sort of conversation.
Acts 17:24 God that made the world and all things therein,
            seeing that he is Lord of heaven and earth,
            dwelleth not in temples made with hands;
Acts 17:25 Neither is worshipped with men’s hands,
        as though he needed any thing,
        seeing he giveth to all life, and breath, and all things;
Exodus 32:6
hŏlŏcaustum , i, n., = holokauston, Which God had not commanded.
I. a whole burnt - offering, holocaust, Prud. Apoth. 537; id. Psych. 784; Vulg. Exod. 40, 6; id. Lev. 4, 7 al.; cf. the foll. art.

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

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

"In the New Kingdom women singers were found in large numbers in all the temples.
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 singular:
these singers constituted the 'harem of the gods'."
(Quasten, Johannes, Music and Worship in Pagan and Christian Antiquity, p. 77)

"Isis: Gender-variant priestesses, often self-emasculated, danced and performed magic rites with the other women devotées. Such a dance can be viewed on a marble relief at Ariccia, near Rome on the Appian Way.
Ecstatic dancing, lifting of skirts, shaking of buttocks, tossing of heads and raising of arms reveal the enthusiasm of the dancers. It also reveals that some are clearly male-born. Such as these were called cinaedi. [Dogs lumped with Sorcerers, Revelation]

Therefore, this is the UNIVERSAL understanding if you didn't grow up under preaching.

"The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).

"In the New Testament there is nowhere any emphasis laid on the musical form of the hymns; and in particular none on instrumental accompaniment whereas this is significantly paganism." (Delling, Gerhard, Worship in the New Testament, trans. Percy Scott Phil. Westminster press, 1962, p. 86).
Acts 7:42 Then God turned,
        and gave them up to worship the host of heaven;
        as it is written in the book of the prophets,
        O ye house of Israel, have ye offered to me slain beasts
        and sacrifices by the space of forty years in the wilderness?

Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the Lord your God. Ezekiel 20: 7

But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt:
........... then I said, I will pour out my fury upon them,
........... to accomplish my anger against them
........... in the midst of the land of Egypt. Ezekiel 20: 8

But I wrought for my names sake, that it should not be polluted before the heathen, among whom they were,
in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Ezekiel 20: 9
........... Wherefore I caused them to go forth out of the land of Egypt,
........... and brought them into the wilderness. Ezekiel 20:10

Chalal (h2490) khaw-lal';  to wound, to dissolve; fig. to profane (a person, place or thing), (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound
paradidōmi (late paradia-didō (deid-) Tab.Defix.Aud.156.8 (Rome, iv/v A. D.)), A. give, hand over to another, transmit
2. give a city or person into another's hands, 3. give up to justice, etc.,
give up a slave to be examined by torture, Isoc.17.15, Test. ap. D.45.61:
latr-euō , Elean latreiō (q.v.),
A.  work for hire or pay, Sol. 13.48: to be in servitude, serve, X.Cyr.3.1.36; “para tiniApollod.2.6.3.
2  l. tini to be subject or enslaved to, S.Tr.35, etc.: c. acc. pers., serve, E.IT1115 (lyr.), f.l. in Id.El.131: metaph., l. petra, of Prometheus, A.Pr.968; “mokhthois latreuōn tois hupertatois brotōnS.OC105; l. nomois obey, X.Ages.7.2; l. kairō, = Lat. temporibus inservire, Ps.-Phoc.121; kallei l. to be devoted to . . , Isoc.10.57; “l. hēdonēLuc.Nigr.15.
3. [select] serve the gods with prayers and sacrifices, “ l. PhoibōE.Ion152 (lyr.): c. acc. cogn., ponon l. tini render due service, ib.129 (lyr.); “ponon . . tond' elatreusa theaIG2.1378.
Stra^tia , Ion. stra^tēl-iē , ,= stratos,
A. army, Pi.O.6.16, A.Pers.534 (anap.), Ag.799 (anap.), etc.; s. nautikē, pezē, Th.6.33, 7.15; nauphraktos s. IG12.296.30; es te tēn s. kai tēn polin tēn Athēnaiōn ib. 108.40; “tēs s. kakistos ēn anērEup.31: abs., a land force, as distd. from seamen, Hdt.6.12.
2. generally, host, company, band, Pi. P.11.50, N.11.35; “ s. tou ouranouLXX 2 Ch.33.3; hai s. tōn ouranōn ib.Ne.9.6; = cohors ministrorum, Lib.Or.54.7.
Oura^nos ,1. vault or firmament of heaven, sky
2. heaven, as the seat of the gods, outside or above this skyey vault, the portion of Zeus (v. Olumpos), 15.192, cf.Od.1.67, etc.; “ou. Oulumpos teIl.1.497, 8.394; Oulum pos te kai ou. 19.128; pulai ouranou Heaven-gate, i. e. a thick cloud, which the Hōrai lifted and put down like a trap-door, 5.749, 8.393; so, later, hoi ex ouranou the gods of heaven, A.Pr.897 (lyr.); hoi en ouranō theoi (viz. Sun, etc.) Pl.R.508a; “eukheto, kheir' oregōn eis ou. asteroentaIl.15.371, Od.9.527; ton ou. Ar.Pl.267, 366.
III. pr. n., Uranos, son of Erebos and Gaia, Hes. Th.127sq.; but husband of Gaia, parent of Cronos and the Titans (cf. Ouranidēs), ib.106, h.Hom. 30.17, cf. A.Pr.207. (Acc. to Arist.Mu.400a7, from horos and anō, cf. Pl.Cra.396c. This must be wrong, but the true etym. is doubtful.)

"The Hebrews became infected with Sabeanism, the oldest form of idolatry, the worship of the Saba or starry hosts, in their stay in the Arabian desert, where Job notices its prevalence (Job 31:26); in opposition, in Am 5:27, Jehovah declares Himself "the God of hosts."

Amos 5:21  I hate, I despise your feast days,
        and I will not smell in your solemn assemblies.
Amos 5:22 Though ye offer me burnt offerings and your meat offerings,
        I will not accept them: neither will I regard the peace offerings of your fat beasts.
Amos 5:23 Take thou away from me the noise of thy songs;
        
for I will not hear the melody of thy viols.
Amos 5:24 But let judgment run down as waters, and righteousness as a mighty stream.
Amos 5:25 Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
Amos 5:26 But ye have borne the tabernacle of your Moloch
        and Chiun your images,
the star of your god,
        which ye made to yourselves.
Amos 5:27 Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.


"the star of your god--R. ISAAC CARO says all the astrologers represented Saturn as the star of Israel. Probably there was a figure of a star on the head of the image of the idol, to represent the planet Saturn; hence "images" correspond to "star" in the parallel clause. A star in hieroglyphics represents God (Nu 24:17). "Images" are either a Hebraism for "image," or refer to the many images made to represent Chiun.

Strabo.Geography.10.html

[15] They invented names appropriate to the flute, and to the noises made by castanets, cymbals, and drums, and to their acclamations and shouts of "ev-ah," and stampings of the feet; and they also invented some of the names by which to designate the ministers, choral dancers, and attendants upon the sacred rites, I mean "Cabeiri" and "Corybantes" and "Pans" and "Satyri" and "Tityri," and they called the god "Bacchus," and Rhea "Cybele" or "Cybebe" or "Dindymene" according to the places where she was worshipped. Sabazius also belongs to the Phrygian group and in a way is the child of the Mother, since he too transmitted the rites of Dionysus.

[16] Also resembling these rites are the Cotytian and the Bendideian rites practiced among the Thracians, among whom the Orphic rites had their beginning. Now the Cotys who is worshipped among the Edonians, and also the instruments used in her rites, are mentioned by Aeschylus; for he says,

O adorable Cotys among the Edonians, and ye who hold mountain-ranging instruments;
and he mentions immediately afterwards the attendants of Dionysus:
one, holding in his hands the bombyces, toilsome work of the turner's chisel, fills full the fingered melody, the call that brings on frenzy, while another causes to resound the bronze-bound cotylae
and again,
stringed instruments raise their shrill cry, and frightful mimickers from some place unseen bellow like bulls, and the semblance of drums, as of subterranean thunder, rolls along, a terrifying sound;
for these rites resemble the Phrygian rites, and it is at least not unlikely that, just as the Phrygians themselves were colonists from Thrace, so also their sacred rites were borrowed from there. Also when they identify Dionysus and the Edonian Lycurgus, they hint at the homogeneity of their sacred rites.

Sabazius

(Sabazios). A Thracian and Phrygian deity, whom the Greeks usually identified with Dionysus ( Diod.iv. 4), and sometimes also with Zeus. His orgiastic worship was very closely connected with that of the Phrygian mother of the gods, Rhea-Cybelé, and of Attis. Along with this it was introduced into Athens in the fifth century B.C. ( Vespae, 9; Lysistr. 388; Demos. De Cor. 260). In later times it was widely spread in Rome and Italy, especially in the latter days of paganism. Like many of the Oriental deities, he represented the flourishing life of nature, which sinks in death, always to rise again. As an emblem [p. 1393] of the yearly renovation of nature, the symbol specially appropriated to him was the snake. Accordingly, at the celebration of his mysteries, a golden snake was passed under the clothes and drawn over the bosom of the initiated (Clemens Alexandr. Protrept. p. 6). In the Characteres of Theophrastus, when the superstitious man “sees a serpent in his house, if it be the red snake, he will invoke Sabazius” (ch. 28, ed. Jebb).

Acts 7:43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.

Remphan, (hrem-fan') is the King James Version of the Bible's rendering of the Greek word variously appearing in Acts 7 verse 43 as Ρομφα, Ρεμφάν, Ρεμφαμ, Ραιφαν, and Ρεφαν. It is part of a quotation from Amos 5 verse 26 where the Septuagint's reading raiphan or rephan stands the Hebrew Chiun or Kewan. The Greek forms are probably simple mistakes for the Hebrew, k (qoppa) having been replaced by r (resh) and ph substituted for v (yod). Kewan is probably the Old Babylonian Kayawanu, the planet Saturn, another (the Akkadian) name for which is Sakkut, which appears as Siccuth in the earlier part of the verse.

By incorrect transliteration for a word of Hebrew origin [H3594]; Remphan (that is, Kijun), an Egyptian idol: - Remphan. In the book of the Acts of the Apostles chapter 7 Stephen points about this deity Remphan the star of your god whose images you made to worship.(verse 43)

Kabbalistic use

Medieval Kabbalistic grimoires show hexagrams among the tables of segulot, but without identifying them as "Shield of David".

In the Renaissance Period, in the 16th-century Land of Israel, the book Ets Khayim conveys the Kabbalah of Ha-Ari (Rabbi Isaac Luria) who arranges the traditional items on the seder plate for Passover into two triangles, where they explicitly correspond to Jewish mystical concepts. The six sfirot of the masculine Zer Anpin correspond to the six items on the seder plate, while the seventh sfira being the feminine Malkhut corresponds to the plate itself.[8][9][10]

However, these seder-plate triangles are parallel, one above the other, and do not actually form a hexagram,.[11]

Under "Star Worship" the Jewish Encyclopedia states:

"Star Worship" is perhaps the oldest form of idolatry practiced by the ancients. The observation of the stars in the East very early led the people to regard the planets and the fixed stars as gods. The religion of the ancient Egyptians is known to have consisted preeminently of Sun-worship. Moses sternly warned the Israelites against worshipping the Sun, Moon, stars, and all the hosts of heaven (Deuteronomy 4:19; 17:3). The Israelites fell into this kind of idolatry and as early as the time of Amos they had the images of Siccuth and Chium, 'the stars of their god' (Amos 5:26); the latter name is generally supposed to denote the planet Saturn. That the Kingdom of Israel fell earlier than that of Judah is stated (II Kings 17:16) to have been due, among other causes, to its worshipping the host of heaven.

But the Kingdom of Judah in its later period seems to have outdone the Northern Kingdom [Israel] in star-worship." Of Manasseh it is related that he built altars to all the hosts of heaven in the two courts of the house of YHWY, and it seems it was the practice of even Kings before him to appoint priests who offered sacrifices to the Sun, the Moon, the planets, and all the hosts of heaven. Altars for star-worship were built on the roofs of the houses, and horses and chariots were dedicated to the worship of the Sun. (II Kings 21:5; 23:4-5, 11-12) Star-worship continued in Judah until the 18th year of Josiah's reign (621 B.C.) when the King took measures to abolish all kinds of idolatry. But although star-worship was then abolished as a public cult, it was practiced privately by individuals who worshipped the heavenly bodies, and poured out libations to them on the roofs of their houses (Zephaniah 1:5; Jeremiah 8:2; 19:13)  Jeremiah, who prophesied in the sixth year of the captivity of Jehoiachin (591 B.C.) describes the worship of the Sun as practiced in the court of the Temple (Ezekiel 8:16) and that even after the destruction of the Temple the women insisted on continuing to worship the Queen of Heaven.

"The ancient Hebrews, being nomads like the Arabs, favored the Moon, while the Babylonians, who were an agricultural nation, preferred the Sun. But, as appears from Ezekiel 20:7-8 the Moon-worship of the Israelites, even while they were still in Egypt was combined with Sun-worship."
Acts 7:44 Our fathers had the tabernacle of witness in the wilderness,
        as he had appointed, speaking unto Moses, that he should
        make it according to the fashion that he had seen.
Acts 7:45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles,
        whom God drave out before the face of our fathers, unto the days of David;
Acts 7:46 Who found favour before God,
        and desired to find a tabernacle for the God of Jacob.

The Tabernacle of Witness was a visible testimony that God was with the people and intended that they be united: anyone who build another altar--narrowly defined in The Book of The Covenant--was evidence of rebellion and division
Joshua 22:23 That we have built us an altar to turn from following the LORD,
        or if to offer thereon burnt offering or meat offering,
        or if to offer peace offerings thereon, let the LORD himself require it;
Joshua 22:26 Therefore we said, Let us now prepare to build us an altar,
        not for burnt offering,
        nor for sacrific
e:

Joshua 22:29 God forbid that we should rebel against the LORD, and turn this day from following the LORD,
        to build an altar for burnt offerings, for meat offerings, or for sacrifices,
        beside the altar of the LORD our God that is before his tabernacle.
God having abandoned the nation to worship the starry host at Mount Sinai: requesting a king to replace His Theocratic rule was the final end of probation and God granted them kings in His anger after warning that they would destroy them.

If you have sinned against God's people so that you can never go before His presence again, then God may have mercy and let you set up YOUR tent at the central headquarters of the Jebusites and Star worship.

Skenoma (g4638) skay'-no-mah; from 4637; an encampment, i.e. (fig.) the Temple (as God's residence), the body (as a tenement for the soul): - tabernacle.

Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; 2Pe.1:13

Skenoo (g4637) skay-no'-o; from 4636; to tent or encamp, i.e. (fig.) to occupy (as a mansion) or (spec.) to reside (as God did in the Tabernacle of old, a symbol of protection and communion): - dwell.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Jn.1:14

Skenos (g4636) skay'-nos; from 4633; a hut or temporary residence, i.e. (fig.) the human body (as the abode of the spirit): - tabernacle.

        But Solomon built him an house. Acts 7:47
Oikos (g3624) oy'-kos; of uncert. affin.; a dwelling (more or less extensive, lit. or fig.); by impl. a family (more or less related lit. or fig.): - home, house (-hold), temple.
Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, Acts 7:48

Acts 7:49 Heaven is my throne, and earth is my footstool:
        what house will ye build me? saith the Lord: or what is the place of my rest?

Acts 7:50 Hath not my hand made all these things?
Acts 7:51 Ye stiffnecked and uncircumcised in heart and ears,
        ye do always resist the Holy Ghost: as your fathers did, so do ye.

Acts 7:52 Which of the prophets have not your fathers persecuted?
        and they have slain them which shewed before of the coming of the Just One;
        of whom ye have been now the betrayers and murderers:

The Spirit OF Christ (1 Pet 1:11; Rev 19:10)

Acts 7:53 Who have received the law by the disposition of angels, and have not kept it.

Acts 7:54  When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

But they refused to hearken, and pulled away the shoulder,
        and stopped their ears,
that they should not hear. Zechariah 7:11

They made their hearts as hard as flint and would not listen to the law
or to the
words that the LORD Almighty
had
sent by his Spirit through the earlier prophets.
So the LORD Almighty was very angry. Zechariah 7:12

Therefore it is come to pass, that

as he cried, and they would not hear;
so
they cried, and I would not hear,
saith the Lord of hosts: Zechariah 7:13

Zech 7:14 But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.

Acts 7:55 But he, being full of the Holy Ghost, looked up stedfastly into heaven,
         and saw the glory of God, and Jesus standing on the right hand of God,

A holy spirit or A good conscience or consciousness or co-perception gives the baptized believer the right to see into the Spiritual World: The Spirit Lord appeared to Paul and called Himself "Jesus of Nazareth."

Acts 7:56 And said, Behold, I see the heavens opened,
        and the Son of man standing on the right hand of God.

Psa 110:4 The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
Psa 110:5 The Lord [Jehovah] at thy right hand shall strike through kings in the day of his wrath.
Psa 110:6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.

Acts 7:57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

Acts 7:58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.

Acts 7:59 And they stoned Stephen,
        calling upon God,
        and saying, Lord Jesus, receive my spirit.

Acts 7:60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

Epikaloemai (g1941) ep-ee-kal-eh'-om-ahee; mid. from 1909 and 2564; to entitle; by impl. to invoke (for aid, worship, testimony, decision, etc.): - appeal (unto), call (on, upon), surname.

Epika^leō ,

A. summon a god to a sacrifice or as witness to an oath, etc., invoke, “theonHdt.2.39, 3.8, al.; “epi de kaleson ArteminAr.Lys. 1280, cf. Act.Ap.7.59, etc.; e. theon tini invoke a god over one, to be gracious to him, Hdt.1.199; or, watch over his good faith, Id.3.65:— Med.,Id.1.87, al., X.HG2.3.55, al.; “epikalesamenos ton theonOGI194.18 (Egypt, i B.C.).
b. . pray for, “pro kairou ton thanatonPLond.5.1676.24 (vi A.D.).
2. . invite, “gerontas epi pleonas kalesantesOd. 7.189:—Med., Hdt.1.187, al.

There is no reason to expect that those who see godliness as a means of financial gain (occupation) or who corrupt the Word (sell learning at wholesale) and then fabricate their own songs and sermons will ever be able to read black text on brown paper (2 Corinthians 3)


Home Page


4.17.11


<img src="/cgi-bin/Count.cgi?df=piney/counter_Acts.7.Temple.Not.Commanded.html.dat">