Instrumental Music in Worship is Sinful

First: God condemnes mechanical Instruments in Worship because a "organon" is a "machine for doing hard work mostly making war or creating the shock and awe of superstitious paganism.

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Second: the Ekklesia or Synagogue of Christ is the antithesis of paganism.  After the fall into instrumental idolatry at Mount Sinai the Spirit OF Christ--the Rock--limited the Church of Christ to Rest, Reading and Rehearsing the Word of God.

All of the examples of God's REST excludes vocal or instrumental rejoicing or speakers speaking on their own.  The Spirit OF Christ in Isaiah 58 outlawed seeking our own pleasure or even spekaing our own words: Jesus defined the sons of the Devil as "they speak on their own."

Third: the unique worship IN the spirit or mind is "giving attendance to the reading of the Word for comfort and doctrine."

Fourth: Jesus ordained the Lord's Supper to show forth or preach HIS Death by which He became the only Mediator and Teacher. If Disciples of Christ grasp that HE paid the price and we become disciples by "washing of water INTO the Word" or into the School of Christ.  Peter said that those who private interpret or further expound MARK themselves as false teachers.

This is a work in progress: We need to hear the Spirit OF Christ say that the king of Tyre was an agent of "Lucifer the singing and harp-playing prostitute in the Garden of Eden."

Paul will warn against vocal women in the assembly because the purpose is "that everyone be saved and come to a knowledge of the truth." Paul does not given men the right to exercise authority by "speaking on their own."  He will cycle back to Eve or Evah who was "wholly seduced" and gave birth to Cain the "son of that Wicked One."  Eve or Evah is that parable hidden from the Scribes and Pharisees, hypocrites meaning self-speakers, singers and instrument players.  Evah was worshipped as the Mother of Gods and the only Mediatrix.

Moses wrote the story of the Hebrews out of Babylon AFTER the people had fallen into musical idolatry at Mount Sinai.  In one form or another we are to understand that the battle has always been between the Sophists from Sophia whom the Jews honored rather than the LOGOS.  Sophia in the Greek world was associated with the effeminate or homosexual gay brotherhood and the LOGOS or Word which is associated with the Logical or rational nature of mankind.

Plato Symposium  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:—

Genesis 3:1 Now the serpent was more subtil than 

5175 nâchâsh naw-khawsh' From H5172 ; a snake (from its hiss):—serpent.
H5172 nâchash naw-khash' A primitive root; properly to hiss, that is, whisper a (magic) spell; generally to prognosticate:— X certainly, divine, enchanter, (use) X enchantment, learn by experience, X indeed, diligently observe.

In referring to King Nahash of the Ammonites (“What Ever Happened to the Ammonites?” BAR 19:06), Professor Larry Herr adds parenthetically, “the name must be an Israelite caricature; it means ‘snake.’”
        Glueck explained the associations of the three major meanings of nachash as follows: The production of copper was seen in the Bronze Age as conferring magical powers on the smelter. When the smelted copper, or molten brass or bronze, was poured out into the sand, it would form a long, sinuous ingot of metal—the brazen snake or serpent that became the symbol of his magic.
        It was not only in Judah, Israel, Ammon, Moab and Edom that copper and its serpentine associations were assumed to have magical powers. The Greek caduceus with its two brazen serpents was the symbol of Mercury’s power, and later of the medical profession. In rabbinic Hebrew, Nachushtan is the serpent of brass that Moses (and Aaron) used to impress Pharaoh’s sorcerers (who had, apparently, learned similar magic from the coppersmiths); in modern Hebrew, nachushtan means caduceus.


Serpo  II. Trop., to creep, crawl; to extend gradually or imperceptibly; to spread abroad, increase, prevail (a favorite trope of Cic.): occulto
Of a low, grovelling poetic style: “(poëta) Serpit humi tutus,crawls along the earth, Hor. A. P. 28 (cf.: “sermones Repentes per humum,
sapor,Verg. G. 3, 397: b. Of persons, close, reserved, secret, not open
dissembling his hate,
canam, qui leniter ... placidis per vada serpis aquis,creepest, windest along,

occŭlo (obc- ) In partic., to cover up, hide, concealpuncta argumentorum,Cic. de Or. 2, 41, 77: “narratum ab iis,to keep secret, conceal, Tac. A. 3, 16:
occulta conjurationis retexere,id. ib. 15, 74: “occulta cordis,Vulg. 1 Cor. 14, 25:

Săpor , 1. Of style: “vernaculus,” i.e. taste, elegance, Cic. Brut. 46, 172; Arn. 3, p. 108: “Atticus,Quint. 12, 10, 75; cf. id. 6, 4, 107: “sermo non publici saporis,of uncommon elegance, Petr. 3, 1

Like a winding stream
căno
,
cĕcĭni, cantum (ancient)
canta pro cantata ponebant;once canituri,Vulg. Apoc. 8, 13),
A. Of men: “si absurde canat,
A. Act.: “bellicum (lit. and trop.) canere, v. bellicus: classicum, v. classicus: sign
b. Trop.: “revocante et receptui canente senatu,Cic. Phil. 12, 3, 8: “ratio abstrahit ab acerbis cogitationibus a quibus cum cecinit receptui,id. Tusc. 3, 15, 33: “antequam (orator) in has aetatis (sc. senectutis) veniat insidias, receptui canet,Quint. 12, 11, 4.!*? Examples for the signif. to practice magic, to charm, etc., found in the derivv. cantus, canto, etc., are entirely wanting in this verb.

Revelation 8.[13] I saw, and I heard an eagle, flying in mid heaven, saying with a loud voice, "Woe! Woe! Woe for those who dwell on the earth, because of the other voices of the trumpets of the three angels, who are yet to sound!"

Revelation 8.13 et vidi et audivi vocem unius aquilae volantis per medium caelum dicentis voce magna vae vae vae habitantibus in terra de ceteris vocibus tubae trium angelorum qui erant tuba canituri
lēnis , e, adj. cf. lentus,
I. soft, smooth, mild, gentle, easy, calm.
B. In partic.
2. In gram.: spiritus, the spiritus lenis, the smooth or soft breathing (opp. the spiritus asper), Prisc. p. 572 P.— Hence, adv. in two forms.
A. lēne (only poet.), softly, mildly, gently: “sectus humum rivo, lene sonantis aquae,Ov. F. 2, 704:
b). Moderately, i. e. very little, not at all: “hoc leniter laudabitis,Plaut. Poen. 5, 3, 40; 3, 3, 9: “leniter qui saeviunt sapiunt magis,id. Bacch. 3, 3, 4.—
dulcis  II. Trop., agreeable, delightful, pleasant, charming, soft, flattering.
orator,Cic. Off. 1, 1, 3; cf. “of orators or writers,” “carmen,id. 12, 10, 33: “poëmata,Hor. A. P. 99
carmen , a tune, song, air, lay, strain, note, sound, both vocal and instrumental
per me (sc. Apollinem) concordant carmina nervis

Quint. Inst. 12 10.33 Consequently the Greek language is so much more agreeable in sound than the Latin, that our poets, whenever they wish their verse to be especially harmonious, adorn it with Greek words.

pŏēma , a composition in verse, a poem. Poësis est perpetuum argumentum e rhythmis,
scribere,
Herpō , herpein es muthon, pros ōdas, Id.Hel.316, Cyc.423 ;
herpon tois odousi thērion an animal that walks on its teeth, 
Theiron or Beast is a New Style of Music of Drama suddenly attacking.
ēnthon, etc., “eis to hieron
Even a Levite was to be executed if he entered, sang or played in a holy place.
Muthos  2. public speech, “m. andressi melēseiOd.1.358; “muthoisin skoliois” 
muthoisi kekasthai to be skilled in speech, OppositeLOGOS
LOGOS includes the Regulative Principle: is the opposite of singing, poetry or music.
Muthos , ho, A.word, speech
2.public speech, “m. andressi melēseiOd.1.358; “muthoisin skoliois [crooked race]
either of a story which never comes to an end, or of one told to those who do not listen, 

herpon tois odousi thērion an animal that walks on its teeth,
muthos 
2. public speech, “m. andressi melēseiOd.1.358; “muthoisin skoliois”  [Crooked Race]
muthoisi kekasthai to be skilled in speech, Opposite LOGOS

ōdē , , contr. for aoidē, but also of joyful songs, songs of praise,kallinikosId.El.865 (lyr.)
2. = epōdos, magic song, spell, Longus 2.7.
Genesis 3:1 Now the serpent was more subtil than
Callĭdus , a, um, adj. calleo, I. that is taught wisdom by experience and practice, shrewd, expert, experienced, adroit, skilful: In reference to art, excelling in art, skilful,
II. Crafty, cunning, artful, sly săpĭentĭa
Săpĭentĭa , Wisdom, = sophia  Sophiam “ars est philosophia vitae, Of eloquence: philosophisdoctores sapientiae,philosophers,
Luke 5:17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.
Luke 11:51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
Luke 11:52 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.
Luke 11:53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:
Luke 11:54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
Sophia , A. cleverness or skill in handicraft and art,
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, cunning, shrewdness, craft,
in divination, S.OT 502 (lyr.)
4. among the Jews, “arkhē sophias phobos KuriouLXX Pr.1.7, cf. Jb.28.28, al.; Sophia, recognized first as an attribute of God, was later identified with the Spirit of God, cf. LXX Pr.8 with Si.24sq.
Many of the Jews believed that SOPHIA was the Word or Spirit: She takes the place of the LOGOS in proverbs as being the Creator of all things. Her daughter Zoe or Eve was called the Beast and Female instructing princiiple. The mindless Jehovah was cast into a lower "heaven" but he was wise enough to form MUSICAL WORSHIP teams which naturally worshipped Sophia and Zoe; that is the meaning of the Feminists and Lesbian STAFF Paul radically outlawed because he could read the Word.

Genesis 3:1 Now the serpent was more subtil than  any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

Field is EARTH terra dry land, fruitful places
B.
Personified, Terra, the Earth, as a goddess; “usu. called Tellus, Magna Mater,

Ceres
,
goddess of creation, the daughter of Saturn and Ops, Venus (Lucifer, Zoe)
represented as upon a chariot drawn by dragons, with a torch in her hand,
cupidinum,” i. e. Venus, Hor. C. 1, 19, 1.

applied to priestesses:

Cybele
,
  Cybele, the mother of all the gods: “matris magnae sacerdos,Cic. Sest. 26;
matris quate cymbala circum, Verg. G. 4, 64; id. A.

etc.: jam si est Ceres a gerendo, Terra ipsa dea est et ita habetur: quae est enim alia Tellus?
Cic. N. D. 3, 20, 52; cf. Varr. R. R. 1, 1, 5; Ov. F. 6, 299; 6. 460; Hyg. Fab. 55; 140; 152; Naev. 2, 16; Suet. Tib. 75

Genesis 3:2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:



Exod 31:14 Ye shall keep the sabbath therefore; for it is holy unto you:
        every one that DEFILETH it shall surely be put to death:
        for whosoever doeth any work therein, that soul shall be cut off from among his people.
Defile is h2490 Play the flute, steal people's inheritance, pollute or prostitute.

8104. shamar, shaw-mar´; a primitive root; properly, to hedge about (as with thorns), i.e. guard; .

Keep in Latin: Custodio II. With the access. idea of hindering free motion, A. In gen., to hold something back, to preserve, keep: To prevent PLAY or Ludo cautiously, carefully: “ut parce custoditeque ludebat!Plin. Ep. 5, 16, 3.
Plin. Ep. 5, 16, 3. how eagerly , how intellegenter lectitabat! when moderately custoditeque ludebat!
Ludo  A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing, B. To sport, dally, wanton Esp., to play on an instrument of music, to make or compose music or song:
Exod 32:6 And they rose up early on the morrow,  and offered burnt offerings, and brought peace offerings; 
        and the people sat down to eat and to drink, and rose up to play


Exod 32:6 And they rose up early on the morrow,
  and offered burnt offerings, and brought peace offerings; 
        and the people sat down to eat and to drink, and rose up to play

Surgo they rose up in insurrection AGAINST God.

Hêdonais 3. Pl., desires after pleasure, pleasant lusts, X.Mem.1.2.23, Ep.Tit.3.3,

Ludo  A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing, B. To sport, dally, wantonly Esp., to play on an instrument of music, to make or compose music or song: carmina pastorum,

 -jūcundus (jōcundus ),dv.: jūcundē , agreeably, delight fully: “vivere,Cic. Cael. 6, 13: “cantare et psallere,Suet. Tit. 3: “jucundissimi ludi,

Suet. Tit. 3 very ready in the Latin and Greek tongues, both in verse and prose; and such was the facility he possessed in both, that he would harangue and versify extempore. Nor was he unacquainted with music, but could both [1] sing and [2] play upon the [3] harp sweetly [iucunde] and scientifically
-lūdĭus , ĭi, m. ludus. II. A gladiator: “comitata est Hippia ludium ad Pharon,Juv. 6, 82.

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).

  Deuteronomy 32 also defines the musical idolatry at Mount Sinai Deut. 32:17 They sacrificed unto devils,

  The Spirit of Christ in Ezekiel 20 further defined the Musical Fall From Grace

SAMUEL

1 Sam 15:23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.
        Because thou hast rejected the word of the Lord, he hath also rejected thee from being king.

1 Samuel 15.23  quoniam quasi peccatum ariolandi est repugnare et quasi scelus idolatriae nolle adquiescere pro eo ergo quod abiecisti sermonem Domini abiecit te ne sis rex

Only in judgment does God "sing."  The Word of God here is

Sermo a speaking or talking with any one; talk, conversation, discourse: 2. Ordinary speech, speaking, talking, the language of conversation (opp. contentio): Of prose as opposed to poetry: comoedia    verba inculcantes B. A language, the speech of a nation verbum   as a translation of logos, See Table of LOGOS: opposite rhetoric, singing, playing, acting

WITCHCRAFT:  See Galatians 5 for the Music as Witchcraft which RECRUCIFIES Jesus.
+ "For rebellion [is as] the sin of witchcraft, and stubbornness [is as] iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from [being] king." {1Sm 15:23}

+
"So Saul died for his transgression which he committed against the LORD, [even] against the word of the LORD, which he kept not, and also for asking [counsel] of [one that had] a familiar spirit, to enquire [of it]; ... And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse." {1Ch 10:13-14} + "And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger." {2Ch 33:6} + "But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: ... And to him they had regard, because that of long time he had bewitched them with sorceries." {Act 8:9-11} + "And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: ... And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew [them] into the marketplace unto the rulers," {Act 16:16-19}

"For ye suffer fools gladly, seeing ye [yourselves] are wise." {2Co 11:19} + "A man that is an heretick after the first and second admonition reject;" {Tts 3:10} + "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." {2Pe 2:1} See at the end of 2 Peter Chapter 1.
hărĭŏlor (ar- ), āri,
I.v. dep. n. [hariolus], to foretell, prophesy, divine. conjectura
I.Lit.: Prothespizō igitur, non hariolan

1Chr. 15:19 So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass;

SOUND: 8085.  shama, shaw-mah´; a primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.):—x attentively, call (gather) togetherCYMBALS: 6750.  = tsalal, tsaw-lal´; a primitive root (identical with 6749 through the idea of vibration); to tinkle, i.e. rattle together (as the ears in reddening with shame, or the teeth in chattering with fear):quiver, tingle.

6767tslatsal, tsel-aw-tsal´; from 6750 reduplicated; a clatter, i.e. (abstractly) whirring (of wings); (concretely) a cricket; also a harpoon (as rattling), a cymbal (as clanging):--cymbal, locust, shadowing, spear.  

-Tympanotriba , ae, m., = tumpanotribês, I. a taborer, a timbrel-player, a term of reproach for a soft, effeminate person (alluding to the priests of Cybele), Plaut. Truc. 2, 7, 49; cf. tympanum.

While reading all of the lexicons Stark had never read any of the Greek or Latin literature to which Scripture points to as the evil ANTITHESIS of God's holy School of the Word:

-T. Maccius Plautus, Truculentus, or The Churl
STRATOPHANES (to PHRONESIUM.) What say you? Why have you dared to say that you love another man?
PHRONESIUM I chose to.
STRATOPHANES Say you so, indeed? I'll first make trial of that. Do you, for the sake of such a shabby present, vegetables, and comestibles, and vinegar-water, bestow your love upon an effeminate, frizzle-pated, dark-haunt frequenting, drum-drubbing debauchee, a fellow not worth a nutshell:

Note 6 Is he deranged: "Hariolus." Literally, "a soothsayer," or "diviner." In their prophetic frenzy, these persons often had the appearance of being mad, and were so considered.
Note 7 Drum-drubbing debauchee: "Typanotriba." Literally, "drum," or "tambourine beater." He alludes to the eunuch-priests of Cybele, who used to beat tambourines in her procession-probably in allusion to debauchees, emasculated by riot and dissipation

Gal 5:12 As for those agitators, I wish they would go the whole way and emasculate themselves!

CHRYSOSTOM IDENTIFIES those who drive you out of your homeland:
That by lying about the Spirit OF Christ universal condemnation of music a the MARK of telling God to "Shut your face."

ALL musical terms speak of enchantment or SORCERY: why else would people LIE about the Bible, lie TO God and lie ABOUT God? A note reads:

Note 1: Paul wishes that the circumcisers would not stop with circumcision but go beyond it to mutilation (make themselves eunuchs) like the priests of Cybele. A severe irony and similar to the one in Philip. iii. 2, 3, where Paul calls the boasters of circumcision “the Concision.” Self mutilation was a recognized form of heathen worship especially in Pessinus in Galatia and therefore quite familiar to the readers. Thus by their glorying in the flesh the Galatians relapsed into their former heathenism,--Schaff and Lightfoot. The Revised Version here has, “would even cut themselves off,” the American Committee has, “would go beyond circumcision.”—G.A.]

Beginning with the musical idolatry at Mount Sinai where the music aroused people into sexual perversion (Romans 1):

From the Golden Calf: The Canaanites were under Assyro-Babylonian dominance from 3000 to 1700 BCE. Even by circa 1400 BCE, their influence was still so great that all correspondence with Egypt and the Pharaoh was conducted in Babylonian, and the name of the moon-god Sin formed the basis for the Canaanite names Sinai and the wilderness of Sin (ERE, Vol. 3, p. 183). The hand of Sin was seen in the cause of Catatonia or madness in children - hence, lunacy is associated with this deity (ibid., p. 527). Sin moon-god of Harran was also worshipped at Sam'al at the foot of Mount Amanus (ibid., Vol. 2, p. 295). Sin was the Baal of Harran mentioned in the correspondence at the time of Sennacharib, Esarhaddon and Ashurbanipal. Sargon (722-706 BCE) confirmed the exemption Harran enjoyed from taxes as the city of Sin (ibid.). Nabonidas last king of Babylon (555-539 BCE) rebuilt the temple of Sin at Harran. Sin became identified with Be'el-shamin the owner of the sky from the Syrian dominance at Harran combining the Syrian god with the ancient moon-god. This deity was identified with Zeus by the Greeks from Phoenicia and Palmyra and elsewhere enjoying their patronage and spread from Mesopotamia into Armenia. Ultimately, he became identified with Anu, Lord of Heaven of Babylon (ibid., Vol. 2, p. 295).

From the earliest times (c. 4000 BCE), there were triads formed of Enlil, Anu and Enki. The second triad was formed from Ur, moon-god of Ur, Utu sun-god of Sippar, and Nana goddess of Erech (ibid., p. 296). The moon-god of Ur can be identified with Sin. The Semitic term Bel was used among the Babylonian Semites derived from Baal in the same sense as it was used by the other Semites and in addition used it as master or lord (ibid.).

The Israelites rose up in PLAY or musical idolatry at Mount Sinai: the trinity was Osiris, Isis and Hathor:

-Gallus , i, m., = Gallos Strab., 2. (Acc. to II. A., of or belonging to the priests of Cybele; hence, transf.) Of or belonging to the priests of Isis, Gallic: “turma,the troop of the priests of Isis, Ov. Am. 2, 13, 18.

-turma  Iliae,id. C. S. 38: cristatae exercitus. Claud. III. Cons. Hon. 133; id. in Ruf. 2, 343: “Alexan dri,Plin. 34, 8, 19, § 64: “feminea,Ov. P. 4, 10, 51: “Gallica,” i. e. of priests of Isis, id. Am. 2, 13, 18.

-Fēmĭnĕus , a, um, adj. id., II. Transf., with an accessory notion of contempt, womanish, effeminate, unmanly: vox, Quint, 1, 11, 1; cf. Ov. A. A. 3, 286: “pectus,Ov. M. 13, 693: “amor praedae,Verg. A. 11, 782: “lunae femineum et molle sidus,Plin. 2, 101, 104, § 223.


2 CHRONICLES


2 Chronicles 29.25 constituit quoque Levitas in domo Domini cum cymbalis et psalteriis et citharis secundum dispositionem David et Gad videntis regis et Nathan prophetae siquidem Domini praeceptum fuit per manum prophetarum eius
Con-stĭtŭo , ŭi, ūtum, 3, v. a. statuo,
I. to cause to stand, put or lay down, to set, put, place, fix, station, deposit a person or thing somewhere (esp. firmly or immovably),
II.A.1  To station or post troops somewhere, to draw up, set in order

Dŏmo , ui, ĭtto tame, to break (class.; for syn. cf.: vinco, supero, devinco, fundo, fugo, profligo, subigo, subicio).
II  Transf., to subdue, vanquish, overcome, conquer: “quas nationes nemo umquam fuit, quin frangi domarique cuperet,Cic. Prov. Cons. 13 fin.

Prŏphēta and prŏphētes , ae, m., = prophētēs,
I.  a foreteller, soothsayer, prophet (post-class.; cf. “vates): prophetas in Adrasto Julius nominat antistites fanorum oraculorumque interpretes,Fest. p. 229 Müll. (Trag. Rel. p. 194 Rib.): “prophetae quidam, deorum majestate completi, effantur ceteris, quae divino beneficio soli vident, App. de Mundo, p. 56, 29: sacerdotes Aegyptiorum, quos prophetas vocant,Macr. S. 7, 13, 9: “Aegyptius, propheta primarius,App. M. 2, p. 127, 3.—Of the Jewish prophets, Lact. 1, 4, 1; 4, 11, 1; 7, 24, 9; Vulg. Luc. 1, 70.
Prīmārĭus , a, um, adj. id.,
I.one of the first, of the first rank, chief, principal, excellent, remarkable (class.): primarius parasitus,Plaut. Mil. 3, 1, 73: “quoad primarius vir dicat,the first speaker, he who has a right to be heard, id. Rud. 4, 4, 29: “primarius vir populi,Cic. Sen. 17, 61: “femina, Cic. Verr. 2, 1, 58, § 153: bellator,
2 Chronicles 29.26 The Levites stood with the instruments of David, and the priests with the trumpets.
26] steteruntque Levitae tenentes organa David et sacerdotes tubas

If the Instruments are David's then they are not God's: there are no musical instruments in the Law of Moses.  The Levites were under the KING and the Commanders of the Army: they made WAR and not WORSHIP.

2 Chronicles 29:[27] Hezekiah commanded to offer the burnt offering on the altar.
        When the burnt offering began, the song of Yahweh began also, and the trumpets,
        together with the instruments of David king of Israel.

[27] et iussit Ezechias ut offerrent holocaustum super altare cumque offerrentur holocausta coeperunt laudes canere Domino et clangere tubis atque in diversis organis quae David rex Israhel reppererat concrepare
clango , no I. [select] perf., ĕre, 3, v. n. kindred with crocio, glocio; cf. clamo and klazō, to clang, to sound, resound (rare; only in ante-class. and post-Aug. poets): crepitu clangente, Att. ap. Non. p. 463, 16: “horrida clangunt signa tubae,Stat. Th. 4, 342; cf.: “luctificum clangente tubā,Val. Fl. 3, 349:

Exodus 19[12] You shall set bounds to the people round about, saying, 'Be careful that you don't go up onto the mountain, or touch its border. Whoever touches the mountain shall be surely put to death. [13] No hand shall touch him, but he shall surely be stoned or shot through; whether it is animal or man, he shall not live.' When the trumpet sounds long, they shall come up to the mountain."

Psalm 106:12 Then believed they his words; they sang his praise.
Psalm 106:13 They soon forgat his works; they waited not for his counsel:
Psalm 106:14 But lusted exceedingly in the wilderness, and tempted God in the desert. 
Psalm 106:15 And he gave them their request; but sent leanness into their soul.
Psalm 106:16 They envied Moses also in the camp, and Aaron the saint of the Lord.
Psalm 106:17 The earth opened and swallowed up Dathan, and covered the company of Abiram. 
Psalm 106:18 And a fire was kindled in their company; the flame burned up the wicked.
Psalm 106:19 They made a calf in Horeb, and worshipped the molten image.
Psalm 106:20 Thus they changed their glory into the similitude of an ox that eateth grass
Psalm 106:21 They forgat God their saviour, which had done great things in Egypt;
H7891 shı̂yr shûr sheer, shoor The second form being the original form, used in (1 Sam. 18:6 ); a primitive root (rather identical with H7788 through the idea of strolling minstrelsy); to sing:—behold [by mistake for H7789 ], sing (-er, -ing man, -ing woman)

1Samuel 18:6 And it came to pass as they came, when David was returned from the slaughter of the Philistine,
        that the women came out of all cities of Israel, singing and dancing,
        to meet king Saul, with tabrets, with joy, and with instruments of musick.
1Samuel 18:7 And the women answered one another as they played, and said, Saul hath slain his thousands,
        and David his ten thousands.
1Samuel 18:8 And Saul was very wroth, and the saying displeased him; and he said,
        They have ascribed unto David ten thousands, and to me they have ascribed but thousands:
        and what can he have more but the kingdom?
Psalms 106:23 Therefore he said that he would destroy them,
        had not Moses his chosen stood before him in the breach,
        to turn away his wrath, lest he should destroy them.

Psalms 106:24 Yea, they despised the pleasant land, they believed not his word:
Psalms 106:25 But murmured in their tents, and hearkened not unto the voice of the LORD.
Psalms 106:26 Therefore he lifted up his hand against them, to overthrow them in the wilderness:

ISAIAH

Isaiah 3:4 And I will give children to be their princes, and babes shall rule over them.

Isaiah 3:4 et dabo pueros principes eorum et effeminati dominabuntur eis
        dominabuntur Ruler,  MARK Women or the Effeminate as  oratio,
        MARKWomen or effeminate who are consilium the person who forms the purpose, 
        MARKWomen or the effeminate who Teach Over  aedĭfĭco  in a religious sense, to build up, instruct, edify.

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

mŭlĭer as a term of reproach, a woman, i. e. a coward, poltroon: arbĭtror to make a decision, give judgment or sentence: OR mŭlĭĕro, to make womanish, render effeminate

Boys: -Effemino II.Trop., to make womanish, effeminate, to enervateA.Womanish, effeminate,
II. Trop., to make womanish, effeminate, to enervate: “fortitudinis praecepta
illa elocutio res ipsas effeminat,Quint. 8 prooëm. § 20.
A. Womanish, effeminate (cf.: “mollis, luxuriosus, dissolutus): ne quid effeminatum aut molle sit,Cic. Off. 1, 35, 129; cf. id. Tusc. 4, 30: “intolerabile est servire impuro, impudico, effeminato,  “furialis illa vox, religiosis altaribus effeminata,Cic. Planc. 35, 86B. In mal. part., that submits to unnatural lust: “pathicus,Suet. Aug. 68;
Cic. Planc. 35.86 When no one knew what were the feelings of those men who by means of their armies, and their arms, and their riches, were the most powerful men in the state, then that voice, rendered insane by its infamous debaucheries,
    made effeminate by its attendance on holy altars,
     kept crying out in a most ferocious manner
        that both these men
        and the consuls were acting in concert with him.
Needy men were armed against the rich,  abandoned men against the good, slaves against their masters.
--rĕlĭgĭōsus Eccl. Lat., of or belonging to the clergy, clerical (opp. saecularis)

--per-sŏno    A. To sound through and through, to resound: “cum domus cantu et cymbalis personaret,Cic. Pis. 10, 22: “ut cotidiano cantu vocum et nervorum et tibiarum nocturnisque conviviis tota vicinitas personet,
A.  To fill with sound or noise, to make resound
B.  To make a sound on a musical instrument, to sound, play: “citharā Iopas Personat,Verg. A. 1, 741: “cymbalis,Vulg. 1 Par. 16, 5: buccinis, id. Jos. 6, 13.—
C. To sound or blow upon an instrument (post-class.): “personavit classicum,gave the signal for attack,
        Histrio, stage-player, actor, mimus, II. Transf., a boaster: histrionis est parvam rem attollere,
                
ragoediarum histrionis,  Hilarus comoediarum histrio,
        Scaena, 1. Of a place like a scene of a theatre Verg. A. 1, 164.—, display of eloquence.
           
Isaiah 3:5 And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.
Tŭmultŭor , Esp. of oratory, to storm, rant, talk at random, etc
Per-turbo clamore perturbari  confused visions, perverted truths: “reliquos


Isaiah 5



Isaiah 14

Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. Isaiah 14:9

Hell from beneath is provoked to meet thee: all the great ones that have ruled over the earth have risen up together against thee, they that have raised up from their thrones all the kings of the nations Isaiah 14:9 LXX

All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? Isaiah 14:10

AII shall answer and say to thee, Thou also hast been taken, even as we, and thou art numbered amongst us. Isaiah 14:10 LXX

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. Isaiah 14:11

-sublīmis , B. In partic., of language, lofty, elevated, sublime (freq. in Quint.): “sublimia carmina,Juv. 7, 28: “verbum,Quint. 8, 3, 18:

carmen , ĭnis, n. (old form cas-men , Varr. L. L. p. 86 Bip.) [Sanscr. çasto declaim, praise; cf.: camilla, censeo],
I. a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto).
5. A magic formula, an incantation:
6. On account of the very ancient practice of composing forms of religion and law in Saturnian verse, also a formula in religion or law, a form:
barbaricum,id. M. 11, 163.—With allusion to playing on the cithara:
    Apollinem) concordant carmina nervis,
    APOLLO and since he communicated oracles in verse, god of poetry and music,
           presiding over the Muses

-infernus , a, um, adj. infer,
I. lower, that which lies beneath (mostly poet. and postAug.)

Thy glory has come down to Hades, and thy great mirth: under thee they shall spread corruption and the worm shall be thy covering. Isaiah 14:11 LXX

[11] detracta est ad inferos superbia tua concidit cadaver tuum subter te sternetur tinea et operimentum tuum erunt vermes

-Superbĭa  I. In a bad sense, loftiness, haughtiness, pride, arrogance

Dan 3:5 That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
Dan 3:6And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.

-ludībrĭum I. a mockery, derision, wantonness. . A laughing-stock, butt, jest, sport  B. A scoff, jest, sport: to reproach jestingly, scoff, such a drunkard as to be a standing jest, C. Abuse, violence done to a woman: in corporum ludibria deflere, Ex-tolloII. Trop., to raise, elevate, exalt: “orationem amplificationibus,Quint. 12, 10, 62; cf.
ōrātĭo , ōnis, f. oro,  E. A prayer, an address to the Deity (eccl. Lat.): “respice ad orationem servi tui,Vulg. 3 Reg. 8, 28: “per orationes Dominum rogantes,id. 2 Macc. 10, 16: “pernoctans in oratione Dei,id. Luc. 6, 12.—Also absol., prayer, the habit or practice of prayer: “perseverantes in oratione,Vulg. Act. 1, 14: “orationi instate,id. Col. 4, 2; cf. Gell. 13, 22, 1.

Quint. Inst. 12 10.62  Such an orator will also exalt his style by amplification and rise even to hyperbole, as when Cicero cries, “What Charybdis was ever so voracious!” or “By the god of truth, even Ocean's self,” etc. (I choose these fine passages as being familiar to the student). It is such an one that will bring down the Gods to form part of his audience or even to speak with him, as in the following, “For on you I call, ye hills and groves of Alba, on you, I say, ye fallen altars of the Albans, altars that were once the peers and equals [487] of the holy places of Rome.” This is he that will inspire anger or pity, and while he speaks the judge will call upon the gods and weep, following him wherever he sweeps him from one emotion to another, and no longer asking merely for instruction.
Phaedrus. The Mountain in Labor

The Mountain labor'd, groaning loud,
On which a num'rous gaping crowd
Of noodles came to see the sight,
When, lo ! a mouse was brought to light!
This tale 's for men of swagg'ring cast,
Whose threats, voluminous and vast,
With all their verse and all their prose,
Can make but little on 't, God knows.


Isaiah 28
 

The fact that you can PLUCK a hair does not authorize an ACT of plucking hair in the assembly. This would be the twanging of a captive's hair or the hairs of a youth as minister of the mother goddesses.

Isaiah 23:15 And it shall come to pass in that day,
        that Tyre shall be forgotten seventy years, according to the days of one king:
        after the end of seventy years shall Tyre sing as an harlot.

A Harlot sings:
Take an [1] harp, go about the city, thou harlot that hast been forgotten;
        make sweet [2] melody, [3] sing many songs, that thou mayest be remembered. Isaiah 23:16

God had not commanded sacrifices or burnt offerings according to Christ.

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 [1] songs;
        for I will not hear the [2] melody of thy [3] viols.
Amos 5:24 But [INSTEAD] let judgment run down as waters, and righteousness as a mighty stream.

Ephesians 5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;


ISAIAH 29

Thou shalt be visited of the Lord of hosts [Israel worshipped the HOST]
with thunder, and with earthquake,
and great noise, with storm and tempest,
and the flame of devouring fire. Isa 29:6

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: Isa 29:13

Isaiah 29:14 Therefore, behold,
        I will proceed to do a marvellous work among this people,
        even a marvellous work and a wonder:
        for the wisdom of their wise men shall perish,
        and the understanding of their prudent men shall be hid.

WHAT IS A WISE MAN FROM WHOM GOD HIDES HIMSELF?
-I. Sapientia Mart. 9, 6, 7: “sapisset,Plaut. Rud. 4, 1, 8), 3, v. n. and a. [kindr. with opos, saphēs, Sophiaand sophosA. skilled in any handicraft or art, clever
-Sophia  A. cleverness or skill in handicraft and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of the Telchines, Pi.O.7.53; entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and Palamedes, X.Mem.4.2.33, cf. 1.4.2; 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,

-Sophos   A. skilled in any handicraft or art, clever, mostly of poets and musicians,
Pi.O.1.9
, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.),

-Sophis-tês , ou, ho, master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets,
meletan sophistais prosbalon Pi.I.5(4).28 , cf. Cratin.2; of musicians, sophistês . .
parapaiôn chelun A.Fr.314 , cf. Eup.447, Pl.Com. 140; sophistêi Thrêiki
Cergy Musicians.  panu thaumaston legeis s. Pl.R.596d;
3. later of the rhētores, Professors of Rhetoric, and prose writers

prūdēns entis, adj. with comp. and sup Knowing, skilled, skilful, experienced, versed, practised Knowing, wise, discreet, prudent, sagacious, sensible, intelligent, clever, judicious sermō ōnis, m 1 SER-, continued speech, talk, conversation, discourse : vis orationis est duplex, altera contentionis, altera sermonis: Multa inter sese vario sermone serebant A manner of speaking, mode of expression, language, style, diction : sermone eo uti, qui nnatius est nobis: elegantia sermonis

ēlegantia ae, f

elegans, taste, propriety, finement, grace, elegance : Attica, T.: ludorum: verborum Latinorum: cum summā elegantiā vivere: conviviorum, Ta.

lūdus ī, m LVD-, a play, game, diversion , pastime A play, entertaining exhibition, playful writing, satire
lūdō sī, sus, ere To play, make music, compose : quae vellem calamo agresti, imitate serious business in sport : carmina,

carmen inis, n1 CAS-, a song, poem, verse, oracular response, prophecy, form of incantation, tune, air, lay, strain, note, sound (vocal or instrumental): canentes carmina

Paul says there will be no WISE people or Scribes or Disputers in the Kingdom of God. There will be no towers or podiums: there will be no collectors of shekals. Ther will be no Canaanites or TRADERS. One Abomination at the temple was a Herme or phallic pole which announced "the traders are in and open for business."

1 Corinthians 1:20 Where is the wise? (singer, player, actor)
          where is the scribe?  (writer of sermons and songs)
          where is the disputer of this world?
          hath not God made foolish [moronic] the wisdom of this world?

Isaiah 30 a message from the Spirit OF Christ:

And his breath [SPIRIT], as rushing water in a valley, reach reach as far as the neck, and be divided, to confound the nations for their vain error; error also shall pursue them and overtake them. Isaiah 30:28 LXX

Must ye always rejoice, and go into my holy places continually, as they that keep a feast? and must ye go with a pipe, as those that rejoice into the mountain of the Lord, to the God of Israel Isaiah 30:29 LXX

and the Lord shall make his glorious voice to be heard and the wrath of his arm, to make a display with wrath and anger and devouring flame: he shall lighten terribly, and his wrath shall be as water and violent hail. Isaiah 30:30 LXX

For by the voice of the Lord the Assyrians shall be overcome, even by the stroke where with he shall smite them. Isaiah 30:31 LXX

And it shall happen to him from every side, that they from whom their hope of assistance was, in which he trusted, themselves shall war against him in turn with drums and with harp. Isaiah 30:32 LXX

For thou shalt be required before thy time: has it been prepared for thee also to reign? nay, God has prepared for thee a deep trench, wood piled fire and much wood: the wrath of the Lord shall be as a trench kindled with sulphur. Isaiah 30:33 LXX


In Isaiah 50 The Spirit OF Christ prophesied of the smiting and mocking for the first advent: Jesus defines the same pattern throughout the book of Revelation so that we can try to avoid.

In Isaiah 55 The Spirit OF Christ not to spend our food money for the Free Water of the Word. Didn't Jesus pay it all. This also identifies the Spirit OF God or the Spirit OF Christ as the Word of God.

Certainly those in Churches of Christ who gain STANDING claim that "a spirit" told them it was God's command to sow discord. That claim will attract the festavals and fairs debunking the Word of Christ:

Arnibius against Heresies Book IV: May it not happen, may it not come to pass, although you craftily conceal it, that the one should take the other's place, deluding, mocking, deceiving, and presenting the appearance of the deity invoked?

If the magi, who are so much akin to soothsayers, relate that, in their incantations, pretended gods steal in frequently instead of those invoked;  that some of these, moreover, are spirits of grosser substance, who pretend that they are gods, and delude the ignorant by their lies and deceit,-  why should we not similarly believe that here, too, others substitute themselves for those who are not, that they may both strengthen your superstitious beliefs, and rejoice that victims are slain in sacrifice to them under names not their own?

33. Your gods, it is recorded, dine on celestial couches, and in golden chambers, drink,
        and are at last soothed by the music of the lyre, and singing .
        You fit them with ears not easily wearied;
        and do not think it unseemly to assign to the gods
        the pleasures by which earthly bodies are supported,
                and which are sought after by ears enervated by the frivolity of an unmanly spirit.

In Isaiah 57 The Law of Silence: the Spirit OF Christ defines why both men and women should be SILENT when the command is to PREACH the Word by READING the Word for Comfort and Doctrine: that was the one-piece pattern Paul commanded to timothy and which was observed before both singing as an ACT and preaching was brought in by unwashed bishops after Constantine.

Isaiah 57:20] impii autem quasi mare fervens quod quiescere non potest et redundant fluctus eius in conculcationem et lutum

Quĭesco ,
quiērunt Aequora,the waves are at rest, do not rise, standing waters,
2.  Act., to cause to cease, render quiet, stop, etc.: “laudes, Sen. Herc. Oet. 1584.—Hence, quĭētus , a, um, P. a., at rest, calm, quiet
4. To make a pause in speaking: quiescere, id est, hēsukhazein, ludendi est quidem modus
Silence: lūdo , B. To play, sport, frisk, frolic: “dum se exornat, nos volo Ludere inter nos,have some fun, dance,
Silence:  A. go sport, play with any thing, to practise as a pastime, amuse one's self with any thing “carmina pastorum,
Silence: B.  to sport, dally, wanton (cf. "amorous play," Milton, P. L. 9, 1045): “scis solere illam aetatem tali ludo ludere,Plaut. Most. 5,
Silence: C. Ludere aliquem or aliquid, to play, mock, imitate, mimic a person or thing imitate work, make believe work, 
Mŏdus 2. The measure of tones, measure, rhythm, melody, harmony, time; in poetry, measure, metre, mode: “vocum,Cic. Div. 2, 3, 9: musici, Quint. 1, 10, 14: lyrici,Ov. H. 15, 6: “fidibus Latinis Thebanos aptare modos,Hor. Ep. 1, 3, 12: Bacchico exsultas (i. e. exsultans) modo, Enn. ap. Charis [grace]. p. 214 P. (Trag. v. 152 Vahl.): “flebilibus modis concinere,Cic. Tusc. 1, 44, 106: saltare [dance] ad tibicinis modos, to the music or sound of the flute, Liv. 7, 2: “nectere canoris Eloquium vocale modis,Juv. 7, 19.—Fig.: verae 

Isaiah 57:21 There is no peace, saith my God, to the wicked.

pax , I.  peace, concluded between parties at variance, esp. between belligerents; a treaty of peace; tranquillity, the absence of war, amity, reconciliation after a quarrel, public or private
B. 
Transf.
1. Grace, favor, pardon, assistance of the gods: “pacem ab Aesculapio petas,
4. [select] Peace in the church, harmony (eccl. Lat.): “quamdiu pax est in populo Dei 4. Pax, as an interj., peace! silence! enough! pax,  peace, rest, quiet, ease.
4. Peace in the church, harmony (eccl. Lat.): “quamdiu pax est in populo Dei

They DO it because they ARE impious impĭus without reverence or respect for God, one's parents, or one's country; irreverent, ungodly, undutiful, unpatriotic; abandoned, wicked, impious
Tītan  g). Diana, as sister of Sol, Ov. M. 3, 173.—
(d). Circe, [CHURCH] as daughter of Sol. Ov. M. 14, 382; 14, 438. — thunderbolts of his son Jupiter, precipitated into Tartarus:
B. Tītānĭăcus , a, um, adj., of or belonging to Titan or the Titans, Titanic: dracones, sprung from the Titans' blood, Ov. M. 7, 398. —
C. Tītānis , ĭdis or ĭdos, adj. f., Titanic: “pugna,of the Titans, Juv. 8, 132: “Circe, as daughter of Sol,

In Isaiah 58 The Spirit OF Christ defines the RESTORED assembly which outlaws seeking your own pleasure or speaking your own words.  Humans simply cannot IMPROVE of "that which is written for our learning" and commanded to be taught as it HAS BEEN TAUGHT by the elders as Pastor-Teachers.

PROPHECY OF THE BEAST BY CHRIST IN JEREMIAH

And I will appoint over them four kinds, saith the Lord:
        the sword to slay,
        and the dogs to tear,
        and the fowls of the heaven,
        and the beasts of the earth,
        to devour and destroy. Je.15:3

Dogs were the CYNICS they stamped, clapped and made noises like DOGS to attract their fellow homosexuals.

-kuōn  II. as a word of reproach, freq. in Hom. of women, to denote shamelessness or audacity; applied by Helen to herself, Il.6.344, 356; by Iris to Athena, 8.423 rhapsōdos k. implying recklessness,
Pan is the kuōn of Cybele, Pi.Fr.96: Pythag., Persephonēs kunes, of the planets, Arist. Fr.196: so Com., Hēphaistou k., of sparks, Hecate, in Mithraic worship, Porph.Abst.4.16; of the “Bakkhai, Lussas k.E.Ba.977 (lyr.); Lernas k., of the hydra, Id.HF420

Matthew 7:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Pan [beast]  is the kuōn of Cybele Persephonēs kunes, of the planets
of Hecate, in Mithraic worship of the Bakkhai, Lussas k.E.Ba.977 (lyr.

3. of the Cynics, “areskei  self-pleasure Rom 15  toutois kunōn metamphiennusthai bion
also of offensive persons, compared to yapping dogs, LXX Ps.21(22).17, Ep.Phil.3.2;

Romans 15:1 We then that are strong ought to bear the infirmities of the weak, and not to please [areskō] ourselves. [plăcĕo LATIN
Areskō modi, appease, conciliateplease, satisfy, —Med., malista ēreskonto <hoi> hoi ap' Athēneōn pleased him most, Hdt.6.128. please,ei toi areskei ta egō legō
IV. areskei is used impers. to express the opinion or resolution of a public bodY
ta areskonta the dogmas of philosophers, Plu.2.448a,

Plăcĕo 
1.In scenic lang., of players or pieces presented, to please, find favor, give satisfaction: “primo actu placeo, Ter. Hec. prol. alt. 31: cui scenico placenti,Suet. Ner. 42; id. Galb. 12; id. Vit. 11: “populo ut placerent quas fecisset fabulas,Ter. And. prol. 3; “id. Hec. prol. alt. 12: ubi (fabulae) sunt cognitae, Placitae sunt,
philosophiae placita, id. ib. § “37: Babyloniorum,Plin. 2, 79, 81, § 191; Col. 9, 2, 1.
Fabula 1. Most freq., a dramatic poem, drama, play (syn.: “ludus, cantus, actio, etc.): in full, fabula scaenica,Amm. 28, 1, 4; “or, theatralis,id. 14, 6, 20: “fabula ad actum scenarum composita,
Romans 15:2 Let every one of us please his neighbour for his good to edification.

Aedĭfĭcātĭo ,
III. Fig., building up, instructing, edification.
(a). Absol.: “loquitur ad aedificationem,Vulg. 1 Cor. 14, 3; 14, 26.—
(b). With gen.: “ad aedificationem Ecclesiae,Vulg. 1 Cor. 14, 12; ib. Eph. 4, 12.

oikodom-eō
book Ephesians, chapter 4: ... pros ton katartismon tōn hagiōn eis ergon diakonias, eis oikodomēn tou sōmatos tou khristou, mekhri katantēsōmen hoi pantes ... metrō henos hekastou merous tēn auxēsin tou sōmatos poieitai eis oikodomēn heautou en agapē. Touto oun legō kai... tou stomatos humōn ekporeuesthō, alla ei tis agathos pros oikodomēn tēs khreias, hina kharin tois akouousin. kai

Ephesiahs 4.[12] for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; [13] until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; [14] that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; [15] but speaking truth in love, we may grow up in all things into him, who is the head, Christ; [16] from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. [

Romans 15:3 For even Christ pleased not himself; but, as it is written,
        The reproaches of them that reproached thee fell on me.
Romans 15:4 For whatsoever things were written aforetime
        were written for our learning,

        that we through patience and comfort of the scriptures might have hope.
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.

The Beast: thēreutēs deinos. “A mighty hunter,” a very Nimrod. For the notion of the chase in erotics, cp. the use of helein and diōkein in 182 E, etc., and of thēra in Soph. 222 D tōn erōntōn thēra (cp. thērōmai in Isocr. Hel. 219 D): 

MUSICAL WORSHIP WITH WOMEN OR THE EFFEMINATE IS THE MARK OF THE BEAST
Thērion , to (in form Dim. of thēr),
A. wild animal, esp. of such as are hunted, mala gar mega thērion ēen, of a stag, Od.10.171, 180 (never in Il.); in Trag. only in Satyric drama,  mousikē aei ti kainon thērion tiktei” 

a tragedy in Satyric Drama. In Athens adapting old dithyramb with its chorus of Satyrs, The intensity of the preceding plays was thus relieved, while the chorus of Satyrs and Sileni, the companions of Dionysus, served to indicate the original connection between that divinity and the drama. The dance of the chorus in the satyric drama was called sikinnis or sikinnon, and consisted of a fantastic kind of skipping and jumping
-Satyric Drama
The material for a satyric drama, like that for a tragedy, was taken from an epic or legendary story, and the action, which took place under an open sky, in a lonely wood, the haunt of the Satyrs, had generally an element of tragedy; but the characteristic solemnity and stateliness of tragedies was somewhat diminished, without in any way impairing the splendour of the tragic costume and the dignity of the heroes introduced. The amusing effect of the play did not depend so much on the action itself, as was the case in comedy, but rather on the relation of the chorus to that action. That relation was in keeping with the wanton, saucy, and insolent, and at the same time cowardly, nature of the Satyrs. The number of persons in the chorus is not known; probably there were either twelve or fifteen, as in tragedy. In accordance with the popular notions about the Satyrs, their costume consisted of the skin of a goat, deer, or panther, thrown over the naked body, and besides this a hideous mask and bristling hair. The dance of the chorus in the satyric drama was called sikinnis or sikinnon, and consisted of a fantastic kind of skipping and jumping. The only satyric play now extant is the Cyclops of Euripides (translated into English by Shelley), though the Alcestis of the same poet has some satyric features. The Romans did not imitate this kind of drama in their literature (Marius Victor, in Gram. Lat. vi. 82), although, like the Greeks, they composed amusing afterpieces following their serious plays. See Welcker, Griech. Tragödie, 1361; and Exodium.

sikinn-i^s si^or siki_nis (E.Cyc.37), idos, , acc. A. [select] SikinninD.H.7.72:—Sicinnis, a dance of Satyrs used in the Satyric drama, S.Fr.772, E. l.c., D.H. l.c., Luc.Salt.22: named from its inventor Sicinnus, Ath.1.20e, cf. Scamon 1; or from Sicinnis, a nymph of Cybele, although originally danced in honour of Sabazios, Arr.Fr.106J.— Also written Sikinnon , to, Suid.; Sikinna

Saltatioorkhēsis, khoreusis). Dancing...All these movements, however, were accompanied by music; but the terms orkhēsis and saltatio were used in so much wider a sense than our word dancing that they were applied to designate gestures even when the body did not move at all (saltare solis oculis, Ov. Met. x. p. 251).

The Dionysiac or Bacchic and the Corybantian were of a very different nature. In the former, the life and adventures of the god were represented by mimetic dancing (see Dionysia); the dance called Bakkhikē was a satyric dance, and chiefly prevailed in Ionia and Pontus; the most illustrious men in the State danced in it, representing Titans, Corybantians, satyrs, and husbandmen, and the spectators were so delighted with the exhibition that they remained sitting the whole day to witness it, forgetful of everything else

G2342 thērion thay-ree'-on Diminutive from the same as G2339 ; a dangerous animal:—(venomous, wild) beast.
G2339 thēra thay'-rah From θήρ thēr (a wild animal, as game); hunting, that is, (figuratively) destruction:—trap.Hunting legend
The beast is A new style of song, music or drama.

mousikê aei ti kainon thêrion tiktei

A.  Mousikos, musical, agônes m. kai gumnikoi  choroi te kai agônes ta mousika music
II. of persons, skilled in music, musical, X.l.c., etc.; poiêtikoi kai m. andres Pl.Lg.802b ;
kuknos [minstrel]  kai alla zôia; peri aulous - professional musicians, mousikos kai melôn poêtês, use with singing, skilled in speaking before a mob. Melody, 

B. aei always
C. kainos , esp. of new dramas, the representation of the new tragedies,  (Aphrodisias dedicated to Aphrodite (ZOE); comedy, sexual love, pleasure, a woman's form of oath, Aster or Venus or ZOE.
Therion
D. Tikto mostly of the mother 
E. of Rhea one of the zoogonic or vivific principles

Rev. 17:3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

thêraô 1. to hunt or chase wild beasts,

OF A POISONOUS ANIMAL

Echidn-a , hê, ( [echis] ) viper, Hdt.3.108, S.Tr.771, Pl.Smp.218a, etc.; prob. of a constrictor snake, Act.Ap.28.3: metaph., of a treacherous wife or friend, A.Ch.249, S.Ant.531; himatismenê e., of woman, Secund.Sent.8; gennêmata echidnôn brood of vipers, term of reproach, in Ev.Matt.3.7.

Echis skorpios êrkôs to kentron ib.52; cf. echidna. 

Skorpi-os , ho, scorpion, A.Fr.169, Pl.Euthd.290a, Sammelb.1267.7 (i A.D.), etc.; s. ho chersaios (v. infr. 11) Arist.HA555a23: prov., hupo panti lithôi skorpion phulasseo Praxill.4 ; en panti s. phrourei lithôi S. Fr.37 ; also skorpion oktôpoun egeireis 'let sleeping dogs lie', Hsch.; hôsper echis ê s. êrkôs to kentron

METAPHOR OF A ORATOR,
Enthithemi  stir up wrath, inspire fear, stored up wrath in the heart, inspire fear

with Chorde or string of a lyre or harp, a musical note. Hard work and practice to atain harmony on a harp or flute.
Harmonia. music in stringing a bow or lyre, musical scale, generally music

Beast, the Wolves or pederasts Paul warns about or a term of reproach of the "new wineskin worship." Jesus consigned the pipers, singers and dancers to the marketplace because of their vile practices:
-Besta 2.As a term of reproach (cf. belua and our beast): “mala tu es bestia,Plaut. Bacch. 1, 1, 21; -Pl. Poen. 5.5.—And, humorously, of the odor of the armpits (cf. ala and caper. cappella), Cat. 69, 8.—
II. Transf., as a constellation, the wotf, Vitr. 9, 4 (7)
cănis (cănes , Plaut. Men. 5, 1, 18; id. Trin. 1, 2, 133;
a. A shameless, vile person, Plaut. Most. 1, 1, 40; Ter. Eun. 4, 7, 33
2. As the regular designation of the hangers-on or parasites of an eminent or rich Roman; a follower, dog, creature:
a. Tergeminus, i. e. Cerberus. Ov. A. A. 3, 322; id. Tr. 4, 7, 16; “called also viperius,id. Am. 3, 12, 26: “Tartareus,Sen. Herc. Fur. 649: “triformis,id. Herc. Oet. 1202: Echidnaea. Ov. M. 7, 409; cf.: “infernae canes,Hor. S. 1, 8, 35; Verg. A. 6, 257; Luc. 6, 733. ——
Trĭformis , e, adj. ter - forma,
I. having three forms, shapes, or natures; threefold, triple, triform (poet.): “Chimaera,Hor. C. 1, 27, 23: canis,” i. e. Cerberus, Sen. Herc. Oet. 1202: “Geryon,id. Agam. 841:

All pagan god heads were trinitarian.
diva, i. e. Diana, who was also Luna and Hecate, Hor. C. 3, 22, 4; called also triformis dea, Ov. M. 7, 94: “mundus, because composed of air, earth, and water,id. ib. 15, 859

Speaking in tongues, a baptism of fire and women ruling over you

Pl. Bac. 1.1 Note: Your Bacchanalian den: "Bacchanal" was properly the place where the Bacchanalia,  or orgies, were celebrated. He styles them "Bacchantes," and their house a "Bacchanal," in allusion both to their names and their habits

7 Mischievous serpent: "Mala tu's bestia." Literally, "you are an evil beast;" which sounds harsh to an English ear, even when applied to such an animal as Bacchis.

13 A soft cloak: It was the custom at entertainments for the revellers to exchange their ordinary clothes for fine vestments, elaborately embroidered.

5 A womanish race: "Muliersous" generally means "fond of women." It clearly however, in this passage means "womanish," or "womanlike."

9 Use a drum: The priests of Cybele, who were either eunuchs, or persons of effeminate and worthless character, walked in their processions beating a "tympanum." a "drum" or "tambourine." The Captain, by his question, contemptuously implies that Agorastocles is such a character. See the Truer lentus, l. 608, and the Note
BUT CHURCH IS A SAFE HOUSE TO HIDE FROM THE BEASTS
Jer 15:16 Thy words were found,
        and I did eat them; and
        thy word was unto me the joy
        and rejoicing of mine heart
              for (because) I am called by thy name, O Lord God of hosts.

The Word was Christ's joy or gaudĭum  was inward joy, joy, gladness, delight ratione (rational Logos) and  dicitur (spoken)

This was OPPOSITE of laetĭtĭa , I. joy, esp. unrestrained joyfulness, gladness, pleasure, delight (cf.: gaudium, hilaritas), another outbreak of joy. Of speech, sweetness, grace: “laetitia et pulcritudo orationis, Bacchus,,” to be transported with joy,

IN the -membrum , Not in the members of the human body:

Jeremiah 4.4[4]  Circumcise yourselves to Yahweh, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem; lest my wrath go forth like fire, and burn so that none can quench it, because of the evil of your doings.
1Cor. 4:5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

But 4. Of the Church of Christ:singuli autem alter alterius membra,Vulg. Rom. 12, 5; cf. “the context: membra sumus corporis ejus,” i. e. Christ's, id. Eph. 5, 30.

Romans 12:1 I beseech you therefore, brethren, by the mercies of God, that YE present your bodies a living sacrifice, holy, acceptable unto God,  which is your reasonable service.  
         tēn logikēn latreian humōn:
        
Rătĭōnābĭlis , e, adj. ratio (post-Aug.; = rationalis, which is in better use),
          I. reasonable, rational: he pure milk of reason, id.
       1
Pet. 2, 2: “sententia vera et rationabilis,
Romans 12:2 And be not conformed to this world:  but be ye transformed
(metamorph-oō ) by the renewing of your mind,
        that ye may prove what is that good, and acceptable,
        and perfect, will of God.
Romans 12.[5] so we, who are many, are one body in Christ, and individually members one of another.
IN THE HEART  Cor feeling (poet.): “videas corde amare inter se,from the heart, cordially,
b.  Cordi est alicui, it lies at one's heart, it pleases, is pleasing, agreeable, or dear:
B. (cf. Cic. Tusc. 1, 9, 18) as the seat of wisdom, understanding, heart, mind, judgment,
Jer 15:16 Thy words were found,
and I did eat them; and
thy WORD was unto me the joy
sermo prose as opposed to poetry, verba inculcantes   to impress
Verba
translation of logos,

Eph. 5:17 Wherefore be ye not unwise,
      but understanding what the WILL of the Lord is.
Eph. 5:19
Speaking [
lŏquor tone of conversation]
to yourselves in psalms and hymns and spiritual songs,
logos
, Vulg. Joan. 1, 1; id. 1 Joan. 5, 7; id. Apoc. 19, 13. [Opposite of poetry or music]

and rejoicing [ludo]
of mine heart: [Cor, Corde
singing and making melody
      IN your heart to the Lord
;
for I am called by thy name,

O Lord God
of hosts. [not starry host]
Eph. 5:20 Giving thanks always for all things unto God and the Father
 
in the name of our Lord Jesus Christ
Jer 15:17 I sat not
in the assembly [to procure favor]
of the mockers,
      [
to play on an instrument of music, to make or compose music or song:]

nor rejoiced; [boast, take glory]
Eph. 5:6 Let no man deceive [Wholly Seduce: Eve]
you with vain words:

for because of these things cometh the
wrath [orgy] of God upon the children of disobedience. [Apistos: refused to be baptized]

Eph. 5:7 Be not ye therefore
partakers [synagogue-church] with them.
I sat alone because of thy hand:
for thou hast filled me with indignation.
Eph. 5:8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:
Jeremiah 15:18 Why is my pain perpetual, and my wound incurable, [plaga]

which refuseth to be healed? wilt thou be altogether unto me as a liar,


Mendacium
lie, untruth, falsehood, a fable, fiction opposite historic truth Poet a maker, contriver, trickster, scenā performer  oratores  versĭfĭcātor ,

and as waters that fail?

in-fĭdēlĭter
, faithlessly, perfidiously, infidel, NOT Christiani,
Eph. 5:9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)
Eph 5:10 Proving
[inspect, judge] what is acceptable unto the Lord.
Ephesians 5:11 And have no fellowship
[share]
with the unfruitful works [cultūra , 2. Of religious worship]
of darkness, [tĕnē^brae  “occultare et dissimulare appetitum   
          voluptatis,
măgus carmen [music] artes [craftsman]

but rather reprove them.
Rĕd-argŭo  to disprove, refute, confute, contradict

Ephesians 5:12 For it is a shame
turpis  effeminato viro [semen] -lĭgo to bind to external things
even to speak of those things which are done of them in secret. occŭlo


THE SPIRIT OF CHRIST IN EZEKIEL 20 EXPLAINS WHAT JUSTIN AND EVERYONE UNDERSTOOD
Ezek 20:19 I am the Lord your God;
        walk in my statutes
,
        and
keep my judgments,
        and
do them;

Ezek 20:20 And hallow my sabbaths; 
        and they shall be a sign between me and you,
        that ye may know that I am the Lord your God.
SEE PAUL'S DIRECT COMMAND AGAINST SELF-WILL PERFORMANCE IN COLOSSIANS 2 BELOW

Sanctĭfĭco
, āvi, ātum, 1, v. a. sanctusfacio, I. to make holy or treat as holy, to sanctify, consecrate, dedicate (eccl. Lat.), Tert. Or. 3; id. Exhort. ad Cast. 7; Prud. Cath. 3, 15; Vulg. Gen. 2, 3

Gen 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
3]
et benedixit diei septimo et sanctificavit illum quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret

-Cesso to stand back very much; hence, to be remiss in any thing, to delay, loiter, or, in gen., to cease from, stop, give over
A. To be inactive, idle, at leisure, to do nothing:
b. Of things, to be at rest, to rest, be still, inactive, unemployed, or unused, “cur Berecyntiae Cessant flamina tibiae,Hor. C. 3, 19, 19: “cessat voluntas?
CEASE voluntas of one's own will, of one's own accord, willingly, voluntarily
Hor. Od. 3.19
To give us house-room,—this you will not say
Ho, there! wine to moonrise, wine
To midnight, wine to our new augur too!
Nine to three or three to nine,
As each man pleases, makes proportion true.
Who the uneven Muses loves,
Will fire his dizzy [insano] brain with three times three;
Three once told the Grace approves;
She with her two bright sisters, gay and free,
Shrinks, as maiden should, from strife:
But I'm for madness. What has dull'd the fire
Of the Berecyntian fife? [Tibia]
Why hangs the flute in silence with the lyre?
Out on niggard-handed boys!
Rain showers of roses; let old Lycus hear,
Envious churl, our senseless noise,

Augur any soothsayer, diviner, seer, in gen.: augur Apollo, as god of prophecy (v. Apollo), Hor. C. 1, 2, 32;

Note: 1, 12. The cups shall contain a mixture of 3 cyathi of wine and 9 of water, or 9 of wine and 3 of water. Fractions were reckoned in twelfths of the as or the sextarius by unciae and cyathi respectively. Anacreon drank 10 water to 5 wine (fr. 64). Cf. Athenac. 10.426 sqq.

pendet : harps and lyres conventionally hang when not in use (Odyss. 8.671; Pind. O.1.17; Scott, Prelude, L. of L., 'Harp of the north! that mouldering long hast hung,' etc). fistula: 4.1.24; 1.17.10. Tacita with both nouns.
Cease Ludo  A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing: “illa ipsa ludens conjeci in communes locos, Cic. Par. prooem.: Prima Syracosio dignata est ludere versu Nostra ... Thalia,Verg. E. 6, 1.—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: “talia fumosi luduntur mense Decembri,Ov. Tr. 2, 491: “quod tenerae cantent, lusit tua musa, puellae,id. Am. 3, 1, 27: “coloni Versibus incomptis ludunt,Verg. G. 2, 386: “carmina pastorum,id. ib. 4, 565; Suet. Ner. 3: “si quid vacui sub umbra Lusimus tecum,Hor. C. 1, 22, 2.—

Cease ŏpus ,
1. Work, art, workmanship
2. Of agricultural labor
4. Of literary labor: “(Graeci) opus quaerunt,seek employment, Cic. Tusc. 3, 34, 81; cf. Liv. 5, 3.—
2. Of writings, a work, book: thĕātrum
Thĕātrum , i, n., = theatron, Of the Greek theatre, which served as a place for public meetings, I.a playhouse, theatre (cf.: scena, spectaculum, ludus). 3. = theama, spectacle, “th. egenēthēmen kosmō1 Ep.Cor.4.9. kosmos , ho,
The-a_ma    A.sight, spectacle, of a sight which gives pleasure, “orkhēseis kai theamata

Opposite mathēma, Th.2.39;
kosmos , hoII.ornament, decoration, esp. of women, Il.14.187, Hes.Op. 76, Hdt.5.92.“ē; gunaikeios k.Pl.R.373c,
ornaments, A.Ag.1271; “hoi peri to sōma k.Isoc.2.32: metaph., of ornaments of speech, such as epithets, Id.9.9 (pl.), Arist.Rh.1408a14, Po.1457b2, 1458a33; hadumelē k. keladein to sing sweet songs of praise, Pi.O.11 (10).13

An ODE in the modern church Praise Singing is OFF the World:
kalli-ni_kos , on, (nikē) of dirges, “pollas thrēnōn ōdasS.El.88
A.gloriously triumphant, tōn ekhthrōntriumphant over one's HATED enemies,engage in hostility.
Epithet. of Helios, “tēnella ō kallinike Khair' anax Hēraklees
deka zeuxe Mousan en ōdais
II.adorning or ennobling victory, melos, humnos, Pi.P.5.106, N.4.16c odd.; ō'da, mousa

EZEKIEL 33


ALL OF THESE SOUNDS CREATE TERROR: WHEN YOU  HEAR THESE SOUNDS THEY ARE A SIGN OF JUDGMENT AND YOU WILL SUBMIT.

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 33:30
 
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, (erotic praise songs)
 
but their heart goeth after their covetousness. Ezek 33:31
Ye hypocrites (actors), well did Esaias prophesy of you, saying, Matt 15:7
 
This people draweth nigh unto me
 
with their mouth,
 
and honoreth me with their lips;
but their heart is far from me. Matt 15:8
 
But in vain they do worship me,
teaching for doctrines the commandments of men. Matt 15:9
 
And he called the multitude, and said unto them, Hear, and understand:Matt 15:10
 
But He spoke to them in parables and they couldn't understand because they had the wrong "seeker" motive.
And, lo, thou art unto them
 
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 33:32
 
And when this cometh to pass, (lo, it will come,)
 
then shall they know that a prophet hath been among them. Ezek 33:33
Not that which goeth into the mouth defileth a man;
 
but that which cometh out of the mouth, this defileth a man. Matt 15:11
 
Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? Matt 15:12
 
But he answered and said, Every plant [doctrine], which my heavenly Father hath not planted, shall be rooted up. Matt 15:13
 
Let them alone: they be blind leaders of the blind.
 
And if the blind lead the blind, both shall fall into the ditch [pit, hell]. Matt 15:14
Isaiah 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.
Isaiah 14:15 Yet thou shalt be brought down to hell, to the sides of the pit.

Luke 6

hupo-kri^tēs , I. [select] interpreter or expounder [outlawed by Peter as private opposition],tēs di' ainigmōn phēmēsPl.Ti. 72b; “oneirōnLuc.Somn.17, etc.

II.in Att., one who plays a part on the stage, actor, Ar.V.1279, Pl.R.373b, Chrm. 162d, Smp.194b, X. Mem.2.2.9, etc.
2. of an orator, poikilos hu. kai perittos (of Dem.) Phld.Rh.1.197 S.; one who delivers, recites, declaimer,epōnTim.Lex. s.v. rhapsōdoi; rhapsodist, D.S.14.109, 15.7; Comedy

Histrio

poikilos i^, ē, on,
2. of Art, p. humnos a song of changeful strain or full of diverse art, Pi.O.6.87; “poikilon kitharizōnId.N.4.14; “dedaidalmenoi pseudesi poikilois muthoi Id.O.1.29; of style, “lexis poiētikōtera kai p.Isoc.15.47 (Comp.); skhēmatismoiD.H.Is.3.
Pind. O. 6 I think I have on my tongue a shrill whetstone, which steals over me (and I am willing) with fair-flowing breaths. My mother's mother was the nymph of Stymphalus, blossoming Metopa, [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. Tell them to remember Syracuse and Ortygia, which Hieron rules with his pure scepter and with good counsels, [95] while he attends on the worship of Demeter of the red feet, and on the festival of her daughter with her white horses, and on the might of Aetnaean Zeus. The sweet-voiced lyres and music are familiar with Hieron

Pind. N. 4 And may it be welcomed by the home of the Aeacids, with its fine towers, that light which shines for all, with justice that defends the stranger. And if your father Timocritus had still been warmed by the strength of the sun, playing embroidered notes on the cithara [15] and bending to this strain, he would have often celebrated his triumphant son,

Pind. O. 1 Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses. [35] It is seemly for a man to speak well of the gods; for the blame is less that way.
Epos , A.vácas 'word', 'hymn', cf. eipon): 1. song or lay accompanied by music, 8.91,17.519.
1. joined with ergon or “pragma [works LEGALISM]
Ergon
mēkha^n-aomai make by art, construct, build, of any work requiring skill or art,
3. theatrical machine by which gods, etc., were made to appear in the air, Pl.Cra.425d, Clit.407a; “airein m.sophistōn m.Pl.Lg.908d: prov
Theskelos  A. set in motion by God (kellō), and so marvellous, wondrous, always of things, th. erga deeds or works of wonder, Il.3.130, Od.11.610; “theskela eidōs” taken by later poets as,= God-inspired (keleuō Hermēs
Organon , to, (ergon, erdō offer a sacrifice) A. instrument, implement, tool, for making or doing a thing, S.Tr.905, engine of war, 3. musical instrument, 1 ; ho men di' organōn ekēlei anthrōpous, of Marsyas, Pl.Smp.215c ; “met' ōdēs kai tinōn organōn”  Jubal's "organ" was handled "without authority."
sophis-tēs , ou, ho, A.master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalonPi.I.5(4).28, cf. Cratin.2; of musicians, “sophistēs . . parapaiōn khelun” with modal words added, “hoi s. tōn hierōn melōnAel.NA11.1;
3. later of the rhētores, Professors of Rhetoric, and prose writers of the Empire, such as Philostratus and Libanius, Suid.; Apollōnidē sophistē
Ael. NA 11.1  anthrōpōn Hupeboreōn genos kai timas Apollōnos [Abaddon] tas ekeithi hadousi men poiētai, humnousi de kai suggrapheis, en de tois kai Hekataios,
Sophia cleverness or skill in handicraft and art in music and singing, tekhnē kai s. h.Merc.483, cf. 511
HH 4 483 What skill is this? What song for desperate cares? What way of song? For verily here are three things to hand all at once from which to choose, —mirth, and love, and sweet sleep. [450] And though I am a follower of the Olympian Muses who love dances and the bright path of song —the full-toned chant and ravishing thrill of flutes —yet I never cared for any of those feats of skill at young men's revels, as I do now for this
Sing well with this clear-voiced companion in your hands; for you are skilled in good, well-ordered utterance. [480] From now on bring it confidently to the rich feast and lovely dance and glorious revel, a joy by night and by day. Whoso with wit and wisdom enquires of it cunningly, him it teaches [485] through its sound all manner of things that delight the mind, being easily played with gentle familiarities, for it abhors toilsome drudgery; but whoso in ignorance enquires of it violently, to him it chatters mere vanity and foolishness.

HOW TO STEAL OTHER PEOPLE'S COWS
HH 4 511 But you are able to learn whatever you please. [490] So then, I will give you this lyre, glorious son of Zeus, while I for my part will graze down with wild-roving cattle the pastures on hill and horse-feeding plain: so shall the cows covered by the bulls calve abundantly both males and females. And now there is no need for you, [495] bargainer though you are, to be furiously angry.”
    When Hermes had said this, he held out the lyre: and Phoebus Apollo took it, and readily put his shining whip in Hermes' hand, and ordained him keeper of herds. The son of Maia received it joyfully, [500] while the glorious son of Leto, the lord far-working Apollo, took the lyre upon his left arm and tried each string with the key. Awesomely it sounded at the touch of the god, while he sang sweetly to its note.
plēk-tron , Dor. plaktron , to, 1. [select] instrument for striking the lyre, plectrum,khruseou hupo p.h.Ap.185, cf. h.Merc.53, Pi.N.5.24, E.HF351
2. [select] spear-point,doros dikhostomon p.S.Fr.152 (lyr.); diobolon p., of lightning, E.Alc.129 (lyr.); a bee's sting, Jul.Or.2.90a.

PSALLO SPECIFICIALLY PROHIBITS THE PLEKTRON: THE MARK OF APOLLO, ABADDON OR APOLLYON

psallō , speaks of a violent action: a bow or shooting love arrows. Way down the list
II.
mostly of the strings of musical instruments, play a stringed instrument with the fingers, and not with the plectron,psēlai kai krouein plēktrō

It is a lie to use PSALLO to justify blowing on a flute or picking a guitar.
Afterwards they two, the all-glorious sons of Zeus turned the cows back towards the sacred meadow, [505] but themselves hastened back to snowy Olympus, delighting in the lyre. Then wise Zeus was glad and made them both friends. And Hermes loved the son of Leto continually, even as he does now, when he had given the lyre as token to the Far-shooter, [510] who played it skilfully, holding it upon his arm. But for himself Hermes found out another cunning art and made himself the pipes whose sound is heard afar.


AMOS

Woe to them who are at ease:
    You put off the evil day and cause the seat of violence to come near.  Now, being at ease would not CAUSE violence.
    You lie on beds of ivory
    You stretch upon couches
    You eat lambs out of the flock
    You eat calves out of the stalls
    You chant to the sound of the viol
    You invents instruments like David
            But, you are not grieved and will go captive
            Why? Because all of these events are celebrating the marzeah: A feast with and for dead ancestors. 

Israel had a covenent with death and hell.  Why? Because God had abandoned them to the worship of the starry host because of their exact musical idolatry at Mount Sinai.

5. Jane Carter, Tulane U.: "Thiasos and Marzeah: Ancestor Cult in the Age of Homer"

Syssitia of Sparta and Crete very similar: music, singing, probably lyre in both places; very similar institution, apparently: the Marzeah of Syria-Palestine, a gathering of prominent men in a house with its own vineyard supply, hereditary membership, perhaps involving a cult of ancestors. 8th c.

Hebrew prophet Amos denounces the luxurious marzeah of Samaria with men reclining on ivory couches; common motifs on ivory plaques: winged guardians, women at window, grazing animals, themes of fertility & rebirth, life-death transitions; Aristotle noted similarity of syssitia of Carthage to those of Crete & Sparta; fragment of Alcman re andreion, singing of paian; a thiasos was involved in syssitia; LXX OT translates marzeah as thiasos; orgeones are members of thiasos or koinon; inscription found in Piraeus: in Phoenician, by Sidonians, ref to a koinon; similar scenes are found on Attic geometric krateres.

Apparently an aristocratic cult institution whose participants can expect to join ancestors in afterlife.

Conrad L'Heureux demonstrated that the marzeah, or symposium (feast, gathering, banquet, assembly) of El that is found in the Rephaim Texts of Ugarit "must be a reflex in the divine world of the symposium celebrated by the members of the earthly marzeah of El...each guild apparently had a divine patron."42 The heavenly marzeah had participants called rp'm, which we also find in the earthly marzeah, e.g., "May Krt be greatly exalted among the rp'm of the earth...the rp'm constitute an aristocracy of which the Canaanite kings were a part."43 Moses, and the prophets following him were proclaimed as "Speakers for Yahweh," showing the people that "they are sent from the divine king, the suzerain of treaties, to reprove and to pronounce judgment upon Israel..."44

Note 42: Conrad L'Heureux, "The Ugaritic and Biblical Rephaim," Harvard Theological Review, 67(1974): 270-271.

Note 43. Conrad L'Heureux, Rephaim, 271. Cf. 272, footnote 25, the authority of El is ordinarily exercised through the younger generation of gods whom we could call the executive deities. It is also possible to understand the term rp'm as "the assembly of the gods." The entire premise of Jacobsen's article "Primitive Democracy," is that the groups and assemblies on earth reflected what the gods had done in heaven.

This was called "prophesying" by those who "made self a prophet." David made his warrior musicians into PROPHESIERS which means ot make war or make sorcery and never make spirituall Word. The Israelites had been abandoned ot Dionysus or Bacchus "worship of the starry host" because of musical idolatry at Mount Sinai. God heard that as a prayer and answered them.  Therefore, when you lift prooftexts out of the Monarchy, king, temple and sacrificial system you are restoring the Abomination of Desolation which featured Zeus and Dionysus (new wineskin god) in the Temple. This ultimately, like the word PSALM and PSALMOS is Egyptian-Greek and not faithful Israelites:

Aristophanes' Lysistrata:

Call upon Bacchus, afire with his Maenades [mad women];
Call upon Zeus in the
lightning arrayed;
Call on his
queen, ever blessed, adorable;
Call on the holy, infallible Witnesses,
Call them to witness the peace and the harmony,
This which divine Aphrodite has made.

Allala! Lalla! Lallala! Lallala!
Whoop for victory, Lallalalae!
Evoi!  Evoi!  Lallala, Lallala!
Evae!  Evae!  Lallalalae.

"The marzeah had an extremely long history extending at least from the 14th century B.C. through the Roman period. In the 14th century B.C., it was prominently associated with the ancient Canaanite city of Ugarit (modern Ras Shamra), on the coast of Syria...

The marzeah was a pagan ritual that took the form of a social and religious association... Some scholars regard the funerary marzeah as a feast for--and with--deceased ancestors (or Rephaim, a proper name in the Bible for the inhabitants of Sheol)." (King, Biblical Archaeological Review, Aug, 1988, p. 35, 35)

"These five elements are:
........(1) reclining or relaxing,
........(2) eating a meat meal,
........(3) singing with harp or other musical accompaniment,
........(4) drinking wine and
........(5) anointing oneself with oil." (King, p. 37).

THIS WAS RISING UP TO PLAY AND THE PLAY OF DAVID WHERE EVERYONE GOT A SHARE OF FOD.

"we recognize the same elements: the sacrifices and libation, the cultic feast in which the congregation gets a share of food and drink after it has been blessed by the king, and the merry-making, now in the form of instrumental and vocal music. But the central act of the ritual, which was performed by the king, is called literally 'drinking' the god (Gurney, O. R. Some Aspects of Hittite Religion, p. 33-34, Oxford University Press, 1977)

This won't shock the literate who know that because of the MUSICAL IDOLATRY at Mount Sinai God TURNED THEM OVER to worship the starry host.

"The normal order of events was a meal, followed by a drinking party. Entertainment might include anything from a rhetorcian or philosopher discoursing on some topic, to musical entertainment, to sexual dalliance."

"Plutarch implicitly contrasts a serious dinner featuring a sage as the after-dinner speaker with the other sorts of dinners--where sexual play with the girl flute-players or hetairae was common." (Witherington, Ben, Why Not Idol Meat, Bible Review, June 1994, p. 41-42).







HABAKKUK



Habakkuk 2:19 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.
Habakkuk 2:20 But the LORD is in his holy temple: let all the earth keep silence before him.

Tăcĕo I. a. [etym. dub.; perh. root tak-, tvak-, to be or make quiet, content; Sanscr. tucyati, to satisfy;
B  t ransf., for silere, of animals and things, concr. and abstr., to be still, noiseless, quiet, at rest
nec diu taceat procax locutio,”  plectradolore tacent; “muta dolore lyra est,id. H. 15, 198:
Stop the self-speaking (Isaiah 58)
Stop the plectrum smiting the LYRE or mental anguish arousal.
Lyra ,  
I.a lute, lyre, a stringed instrument resembling the cithara, fabled to have been invented by Mercury and presented to Apollo, [Abaddon, Apollyon]
Sĭlĕo , ŭi (II. [select] Transf., to be still or quiet (opp. to being in action), to remain inactive, to rest, cease (in class. prose, for the most part only of things; cf. quiesco): et cycnea [Swan song] mele [melody] Phoebeaque [Abaddon, Apollyon] Carmina consimili ratione oppressa silerent,Lucr. 2, 506: “silent diutius Musae Varronis quam solebant,Cic. Ac. 1, 1, 2

Silence the Mūsa , ae, f., = Mousa, I.a muse, one of the goddesses of poetry, music, and the other liberal arts. The ancients reckoned nine of them, viz.: Clio, the muse of history; Melpomene, of tragedy; Thalia, of comedy; Euterpe, of the flute; Terpsichore, of dancing; Calliope, of epic poetry; Erato, of lyric poetry; Urania, of astronomy; Polyhymnia, of the mimic

Mousa  A.Olumpiades M., Dios aigiokhoio thugateresIl.2.491, [Daughters: whatever the gender]
II.mousa, as Appellat., music, song, “m. stugeraA.Eu.308 (anap.); “euphamosId.Supp.695 (lyr.); “kanakhan . . theias antiluron mousasS.Tr.643 (lyr.); “Aiakō moisan phereinPi.N.3.28; tis hēde mousa; what strain is this
Malachi 3 Prophecy of baptism of WIND and Fire on those who used magical means (rhetoric, singing, instruments) to rob the people.  The warning about tithing is to the PRIESTS.
Malachi 4 defines the "baptism" of Spirit (Wind) and Fire for this Viper Race.
Ken Cukrowski, Mark Hamilton God's Holy Firec

Malachi 3:1 “Behold, I send my messenger, and he will prepare the way before me;
        and the Lord, whom you seek, will suddenly come to his temple;
        and the messenger of the covenant, whom you desire, behold, he comes!” says Yahweh of hosts.
Templum , 1. An open, clear, broad space, a circuit (so rare and mostly poet.): unus erit, quem tu tolles in caerula caeli Templa, i. e. the space or circuit of the heavens,
—Of the hollow space or chamber of the mouth:

Testāmentum , i, n. testor,
I. the publication of a last will or testament; a will, testament (cf. codicilli).
the laws relating to wills in ge
Malachi 3:2 “But who can endure the day of his coming?
        And who will stand when he appears?
        For he is like a refiner’s fire, and like launderer’s soap;
Con-flo , āvi, ātum, 1,
I. v. a., to blow together, to blow up, stir up.
1. Of the passions, to kindle, inflame: “conflatus amore Ignis,Lucr. 1, 474: “invidiam inimico,Cic. Cat. 1, 9, 23; id. Cael. 12, 29; Sall. C. 49, 4: “conjurationem,Suet. Ner. 36: cf.: “ingens ac terribile bellum,
Ignis
A. (Mostly poet.) The fire or glow of passion, in a good or bad sense; of anger, rage, fury:
laurigerosque ignes, si quando avidissimus hauri,raving, inspiration, Stat. Ach. 1, 509: “quae simul aethereos animo conceperat ignes, ore dabat pleno carmina vera dei,Ov. F. 1, 473: “(Dido) caeco carpitur igni,
B. Figuratively of that which brings destruction, fire, flame:
Fullo , ōnis, m.
I.  A fuller, cloth-fuller, Plaut. Aul. 3, 5, 34; Plin. 28, 6, 18, § 66; Mart. 6, 93, 1; Dig. 12, 7, 2; Gai. Inst. 3, 143; 162 al.—In mal. part.: comprimere fullonem, Nov. ap. Prisc. p. 879 P. (Com. Rel. v. 95 Rib.); “hence: pugil Cleomachus intra cutem caesus et ultra, inter fullones Novianos coronandus,
The scourer: The "fullo" was a washer and cleaner of linen and woollen clothing with fuller's earth. As woollen dresses were chiefly worn by the Romans, they would, by reason of the perspiration produced by so hot a climate, require frequent purification. As the ancients, probably, were not acquainted with the use of ordinary washing soap, various alkalis were used in its place for the purpose of cleansing garments. It is not known whether the fuller's earth of the Romans resembled that used at the present day.
Malachi 3:3 and he will sit as a refiner and purifier of silver,
        and he will purify the sons of Levi, and refine them as gold and silver;
        and they shall offer to Yahweh offerings in righteousness.
Purgo  1. To make even by clearing away, (A good conscience)
1.
To clear from accusation, to excuse, exculpate, justify
2. To cleanse or purge from a crime or sin with religious rites, to make expiation or atonement for, to expiate, purify, atone for, lustrate, = expiare, lustrare
Luke 3:2 Annas and Caiaphas being the high priests,
        the word of God came unto John the son of Zacharias in the wilderness.
Luke 3:3 And he came into all the country about Jordan,
        preaching the baptism of repentance for the remission of sins;

Luke 3:7 Then said he to the multitude that came forth to be baptized of him,
        O generation of vipers, who hath warned you to flee from the wrath to come?
Ekhidn-a , , (ekhis) A. viper, Hdt.3.108, S.Tr.771, Pl.Smp.218a, etc.; prob. of a constrictor snake, Act.Ap.28.3: metaph., of a treacherous wife or friend, A.Ch.249, S.Ant.531; himatismenē e., of woman, Secund.Sent.8; gennēmata ekhidnōn brood of vipers, term of reproach, in Ev.Matt.3.7.

Plat. Sym. 218a to describe his sensations to any but persons who had been bitten themselves, since they alone would understand him and stand up for him if he should give way to wild words and actions in his agony. Now I have been bitten by a more painful creature, in the most painful way that one can be bitten: in my heart, or my soul, or whatever one is to call it,
        I am stricken and stung by his philosophic discourses,
        which adhere more fiercely than any adder
        when once they lay hold of a young and not ungifted soul,
        and force it to do or say whatever they will;
I have only to look around me, and there is a Phaedrus, an Agathon, an Eryximachus,
Vipera term of reproach for a dangerous person B. Viper! serpent! as a term of reproach for a dangerous person “saevissima,Juv. 6, 641: “tandem, vipera, sibilare desiste,Flor. 4, 12, 37; cf. Don. Ter. Eun. 5, 1, 8.: Sibilo
Saevus aroused to fierceness (while ferus signifies naturally fierce); raging, furious, fell, savage, ferocious, etc

Passionate excitement, Cānĭdĭa, sorceress, often mentioned by Horace, Hor. Epod. 3, 8; id. S. 1, 8, 24Cŭpīdo  2. Personified:
Cŭpīdo , ĭnis, m., the god of love, Cupid, son of Venus [LUCIFER, ZOE], tympana, sounding harshly or terribly Avarice, covetousness: “Narcissum incusat cupidinis ac praedarum,Tac. A. 12, 57; in plur., id. H. 1, 66.—* 2. Personified: “Cupido sordidus,sordid Avarice, Hor. C. 2, 16, 15.
Sibilo I. Neutr., to hiss, to whistle: “stridor rudentum sibilat,whistles,  “so of a serpent,Prop. 4 (5), 7, 54. applaud

Verg. A. 11.754

Not slackly do ye join
the ranks of Venus in a midnight war;
or when fantastic pipes of Bacchus call
your dancing feet, right venturesome ye fly
to banquets and the flowing wine—what zeal,
what ardor then! Or if your flattering priest
begins the revel, and to Iofty groves
fat flesh of victims bids ye haste away!”

Malachi 3:4 Then the offering of Judah and Jerusalem will be pleasant to Yahweh,
         as in the days of old, and as in ancient years.

Malachi 3:5 I will come near to you to judgment;
        and I will be a swift witness against the sorcerers,
        and against the adulterers, and against the perjurers,
        and against those who oppress the hireling in his wages, the widow, and the fatherless,
        and who deprive the foreigner of justice, and don’t fear me,” says Yahweh of Hosts.

-Mălĕfĭcĭum , ĭi, n. maleficus,
1. Fraud, deception, adulteration: “me maleficio vinceres?Plaut. Truc. 2, 6, 20 Speng.; Quint. 7, 4, 36; Plin. 12, 25, 54, § 120.— 2. Enchantment, sorcery, Tac. A. 2, 69 Orell. N. cr.; App. M. 9, p. 230, 24; 231, 28; cf. magica,id. Mag. p. 278, 21; Schol. Juv. 6, 595.—
Măgĭcus , a, um, adj., = μαγικός,
I. of or belonging to magic, magic, magical (poet. and in post-Aug. prose): “artes,Verg. A. 4, 493: “magicis auxiliis uti,Tib. 1, 8, 24: “arma movere,Ov. M. 5, 197: superstitiones,Tac. A. 12, 59: vanitates,Plin. 30, 1, 1, § 1: “herbae,id. 24, 17, 99, § 156: “aquae,Prop. 4, 1, 102 (5, 1, 106): di magici, that were invoked by incantations (as Pluto, Hecate, Proserpine), Tib. 1, 2, 62; Luc. 6, 577: “linguae,” i. e. hieroglyphics, id. 3, 222; “but lingua, skilled in incantations, Ov. M. 7, 330; Luc. 3, 224: “cantus,Juv. 6, 610: magicae resonant ubi Memnone chordae,mysterious, id. 15, 5.

Cantus , ūs, m. id., I. the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing, music
2. With instruments, a playing, music: “in nervorum vocumque cantibus,Cic. Tusc. 1, 2, 4; id. Rosc. Am. 46, 134: “citharae,Hor. C. 3, 1, 20: “horribili stridebat tibia cantu,Cat. 64, 264: “querulae tibiae,Hor. C. 3, 7, 30: “dulcis tibia cantu,Tib. 1, 7, 47: “bucinarum,Cic. Mur. 9, 22: “simul ac tubarum est auditus cantus,Liv. 25, 24, 5: “lyrae,Plin. 34, 8, 19, § 72: “tibicines, qui fidibus utuntur, suo arbitrio cantus numerosque moderantur,Cic. Tusc. 5, 36, 104:
Of an actor: tardiores tibicinis modos et cantus remissiores facere,Cic. de Or. 1, 60, 254.—
A. Prophetic or oracular song: “veridicos Parcae coeperunt edere cantus,Cat. 64, 306; cf. Tib. 1, 8, 4.—
B. An incantation, charm, magic song, etc.: cantusque artesque magorum. Ov. M. 7, 195; 7, 201: “at cantu commotae Erebi de sedibus imis Umbrae ibant,Verg. G. 4, 471: “magici,
Mălĕfĭcus (in MSS. also mălĭfĭ-cus ), a, um, adj. malefacio,
B. In partic., magical: “artes,Vulg. 2 Par. 33, 6.—As substt.
1. mălĕfĭcus , i, m., a magician, enchanter
2. mălĕfĭcum , i, n., a charm, means of enchantment: “semusti cineres aliaque malefica, quis creditur anima numinibus inferis sacrari,Tac. A. 2, 69 fin.

2 Chronicles 33[6] He also made his children to pass through the fire in the valley of the son of Hinnom; and he practiced sorcery, and used enchantments, and practiced sorcery, and dealt with those who had familiar spirits, and with wizards: he worked much evil in the sight of Yahweh, to provoke him to anger.

2 Chronicles 33.6
transireque fecit filios suos per ignem in valle Benennon observabat somnia sectabatur auguria maleficis artibus inserviebat habebat secum magos et incantatores multaque mala operatus est coram Domino ut inritaret eum
Ars , artis, f. v. arma,
(a). Rhetorical : “quam multa non solum praecepta in artibus, sed etiam exempla in orationibus bene dicendi reliquerunt!Cic. Fin. 4, 3, 5: “ipsae rhetorum artes, quae sunt totae forenses atque populares,id. ib. 3, 1, 4: neque eo dico, quod ejus (Hermagorae) ars mihi mendosissime scripta videatur; nam satis in eā videtur ex antiquis artibus (from the ancient works on rhetoric) ingeniose et diligenter electas res collocāsse, id. Inv. 1, 6 fin.: “illi verbis et artibus aluerunt naturae principia, hi autem institutis et legibus,id. Rep. 3, 4, 7: “artem scindens Theodori,Juv. 7, 177.—

Tŭmultus ,  “canunt ignes subitosque tumultus,Manil. 1, 894: “novos moveat F ortuna tumultus,Hor. S. 2, 2, 126.—
2. Of thunder, storm, etc.: “tremendo Juppiter ipse ruens tumultu,” i. e. the roar of thunder, magis, Extreme Anxiety
A. Disturbance, disquietude, agitation, tumult of the mind or feelings: “tumultus Mentis,Hor. C. 2, 16, 10; Luc. 7, 183: “pulsata tumultu pectora, Petr. poët. 123: sceleris tumultus,Hor. S. 2, 3, 208.—
Acheron rapitur tumultu ingenti,Sen. Herc. Fur. 714: “ “tumultus magis quam proelium fuit,
B. Of speech, confusion, disorder: “sermonis,Plin. 7, 12, 10, § 55: “criminum,Quint. Decl. 1, 4.
canunt ignes subitosque tumultus,

A. Cano canta pro cantata ponebant; “once canituri,Vulg. Apoc. 8, 13), 3, v. n. and a. [cf. kanassō, kanakhē, konabos; Germ. Hahn; Engl. chanticleer; kuknos, ciconice; Sanscr. kōkas = duck; Engl. cock], orig. v. n., to produce melodious sounds, whether of men or animals;

B. Ignis: Light the fire, Incentor song starter.

C.  Sŭb-ĕo , Subdue, go under 2. In partic., to come on secretly, to advance or approach stealthily, to steal upon, steal into (poet.), Prop. 1, 9, 26; Ov. Am. 1, 2, 6; id. A. A. 1, 742.—
subit ipse meumque Explet opus,succeeds me, takes my place, id. ib. 3, 648
1. In gen., to come in, succeed, take place; to enter stealthily, come secretly or by degrees: in quarum locum subierunt inquilinae impietas, perfidia, impudentia

This is the meaning of a HERETIC who uses the performing arts.

D.  Tumultus
Malachi 3:13 “Your words have been stout against me,” says Yahweh. “
        Yet you say, ‘What have we spoken against you?’
Malachi 3:14 You have said, ‘It is vain to serve God;’
        and ‘What profit is it that we have kept his charge,
        and that we have walked mournfully before Yahweh of Hosts?

Corrupting the Word is "selling learning at wholesale" or "adultery." Honest preachers will never be rich and famous and never treacherous enough to deliberately to come on secretly, to advance or approach stealthily, to steal upon, steal into
THE FULFILLMENT OF THE GOSPEL
Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.

Jesus called the Scribes and Pharisees, hypocrites. In the Ezekiel 33 example Christ named speakers, singers and instrument players.  Almost always they performed for the burden or "a tax not in time of war."  Christ in Isaiah 55 says that we should not be burdened by using our food money for the free water of the Word. Now, all theatrical and musical performers feel a bit inspired and they think that we should put the same value on them. However, religious performers especially sacrificial musicians were called parasites.

We are all tired from making a living and need a day of REST.  There is no role for an institution to consume all of your rest time and all of your "spare" money for which there is "no law of tithing or giving."

kop-iaō

Everyone is Tired from Sunday Worship as the hardest day of the week.

Orkheomai , dōsō toi Tegeēn possikroton orkhēsasthai to dance in or on, Orac. ap. Hdt. 1.66, cf. Lakōnika skhēmatia orkheisthai dance Laconian steps, Id.6.129 ; “o. pros ton aulon [flute] skhēmataId.Smp.7.5
tōn humnōn hoi men ōrkhounto hoi de ouk ōrkhountoAth.14.631d.

III. Act. orkheō , make to dance (v. Pl.Cra.407a), is used by Ion Trag.50, ek tōn aelptōn mallon ōrkhēsen phrenas made my heart leap (so codd. Ath., ōrkhēsai Nauck); but orkēsi in Ar.Th.1179 is a barbarism for orkhētai.
Everyone is Tired of:
phi^losophos , ho, A. lover of wisdom; Pythagoras called himself philosophos, not sophos, Cic Tusc.5.3.9, D.L.Prooem.12; “ton ph. sophias phēsomen epithumētēn einai pasēsPl.R.475b,2. philosopher, i. e. one who speculates on truth and reality, hoi alēthinoi ph., defined as hoi tēs alētheias philotheamones, Pl.R.475e;
Everyone is Tired of:
Sophis-tēs , ou, ho, A. master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalonPi.I.5(4).28, cf. Cratin.2; of musicians, “sophistēs . . parapaiōn khelun [turtle harp] A.Fr.314, cf. Eup.447, Pl.Com. 140; sophistē Thrēki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with modal words added, “hoi s. tōn hierōn melōn” (religious melody) “Apollōnidē sophistē
Magga^n-eia , , A. trickery, esp. of magical arts, Pl.Lg.908d; magganeiai kai epōdai ib.933a; “periapta kai m.Ph.2.267, Gal.11.792; “tēs Kirkēs [CHUIRCH] m.
Everyone sick of people BURDENING when Jesus died to give them REST?
phort-izō , phortia ph. tinas load them with burdens, Ev.Luc.11.46; perissē dapanē ph. ta koina
hudatis -izousa ton ophthalmonencumbering, Hes.Op.690; phortioumenos meli to carry away a load of honey,
Aenigma Sphingis (ap.Sch.E.Ph.50):
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. 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.
Phortikos hapanta mimoumenē tekhnē phortikē art that imitates with a view to any and every man is vulgar, of an inflated rhetorical style, to discourse more like a clown than one of liberal education 2. philosopher, i. e. one who speculates on truth and reality,  -ōtatē leitourgiamost onerous, ; Epainos praise singing  mim-eomai

Phort-i^kos , ē, on: (phortos)
II. of the nature of a burden: metaph. (cf. “phortos11), tiresome, wearisome,to legein . . ph. kai epakhthesD.5.4; “tois sunousi ph.Plu.2.456e, cf. 44a, etc.; ph. akolouthōn okhlō because of the crowd . . , Luc.Nigr.13; “-ōtatē leitourgiamost onerous, POxy.904.9 (v A. D.).
2. coarse, vulgar, common,andresAr.Nu.524; opp. pepaideumenos, Arist.Pol. 1342a20; hoi polloi kai -ōtatoi, opp. hoi kharientes, Id.EN1095b16; bōmolokhoi kai ph. ib.1128a5; “ph. kai neoploutosPlu.2.708c.
b. of things, ph. kōmōdia a vulgar, low comedy, Ar.V.66, cf. Pl.Phdr.236c; “ph. to khōrionAr.Lys.1218; “ph. gelōsCom.Adesp.644; “diaita -ōtera kai aphilosophosPl.Phdr.256b; “hēdonē ph.Id.R.581d; ph. kai dēmēgorika base, low arguments, ad captandum vulgus,
Everyone digusted with?
Mim-eomai II. of the arts, represent, express by means of imitation, of an actor, Id.R.605c, cf.Ar.Pl.291 (lyr.); of painting and music, Pl.Plt.306d; “tēn tōn melōn mimēsin tēn eu kai tēn kakōs memimēmenēnId.Lg.812c; of poetry, Arist.Po.1447a17, al.; of mimoi, represent, act,

Plat. Laws 812c  regarding rhythms and harmonic compositions, in order that when dealing with musical representations of a good kind or a bad, by which the soul is emotionally affected, they may be able to pick out the reproductions of the good kind and of the bad, and having rejected the latter, may produce the other in public, and charm the souls of the children by singing them,

Aristot. Poet. 1447a Let us here deal with Poetry, its essence and its several species, with the characteristic function of each species and the way in which plots must be constructed if the poem is to be a success; and also with the number and character of the constituent parts of a poem, and similarly with all other matters proper to this same inquiry; and let us, as nature directs, begin first with first principles.

JESUS DIED TO GIVE US REST FROM ALL RELIGIOUS MERCHANDISERS

Rest From;

ana-pauō , poet. and Ion. amp- , fut. Med. anapausomai: aor. anepausamēn
make to cease, stop or hinder from a thing, “kheimōnos . . hos rha te ergōn anthrōpous anepausenIl.17.550; a. tina tou planou give him rest from wandering, S.OC1113; tous leitourgountas a. (sc. tōn analōmatōn) to relieve them from . . , D.42.25, cf. 42.

Rest From;
leitourg-eō , 2. perform religious service, minister, “epi tōn hierōnD.H.2.22; “t. (Written lit- in Rev.Et.Anc.32.5 (Athens, i B.C.), etc., cf. leitourgion, leitourgos.
IV. Astrol., leitourgoi, hoi, astral gods subordinate to the dekanoi, Iamb.Myst.9.2
D.H. 2.22
ei de kai dia gunaikōn edei tina hiera sunteleisthai kai dia paidōn amphithalōn hetera, hina kai tauta genētai kata to kratiston, tas te gunaikas etaxe tōn hiereōn tois heautōn andrasi sunierasthai, kai ei ti themis ēn hup' andrōn orgiazesthai kata nomon ton epikhōrion, tautas epitelein kai paidas autōn ta kathēkonta leitourgein:
If you want to perform liturgy for GOD then Jesus gives you a GO button. Jesus said that the Kingdom of god (within you) does NOT come with observation: that mean liturgy or so-called Worship Services when Jesus commanded A School (only) of His Words (only)

Observātiō ōnis, observo, a watching, observance, investigation: observationes animadvertebant, your searches for evidence: siderum.— Circumspection, care, exactness: summa in bello movendo.

Religious observations are carefully crafted to take control of all of one's attention. That is the worship concept with is to be directed only to God.

Tendo: In the pagan religions they gave lots of attention to tuning or playing their musical  instruments: cornu,” “barbiton,to tune, “tympana tenta tonant palmis, stretching out their bow strings. To shoot, to hurl.

(b). To exert one's self, to strive, endeavor (mostly poet.
b. n partic., to exert one's self in opposition, to strive, try, endeavor, contend  adversus, etc.,id. 34, 34, 1: “contra,

Service under the cursed Civil-Military-Clergy complex was HARD BONDAGE.
THE ONLY LITURGY OPEN FOR ANY BIBLE TRAINED PERSON IS:

Acts 13:2 As they ministered to the Lord, and fasted, the Holy Ghost said,
        Separate me Barnabas and Saul for the work whereunto I have called them.
Acts 13:3 And when they had fasted and prayed, and laid their hands on them, they sent them away.
leitourg-os , III. in religioussense, minister, [theou] ib.Ps.102(103).21, Ep.Rom.13.6, al.; “tōn theōnD.H.2.22, cf. 73; “tōn hagiōn l.Ep.Hebr.8.2; theois litourgoi  

pauo

MATTHEW

Matthew 27:29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand:
        and they bowed the knee before him,
        and mocked him, saying, Hail, King of the Jews!
Matthew 27:31 And after that they had mocked him, they took the robe off from him,
        and put his own raiment on him, and led him away to crucify him.
illūdo (inl-
I  Neutr., to play at or with any thing, to sport with, amuse one's self with (syn. colludo; cf. ludificor).
1. To scoff or mock at, to make a laughing-stock of, to ridicule (so most freq.): “satis superbe illuditis me,
feminarum illustrium capitibus,”  : illusa pictae vestis inania, rhetorum),
How to use PSALLO to turn captives into WOMEN
Grant, then, forgiveness to the Lydians, and to
make sure of their never rebelling against thee, or alarming thee more,
send and
forbid them to keep any weapons of war, command them to wear tunics under their cloaks, and to put buskins upon their legs,
..........and make them bring up their sons to cithern-playing (Kitharizein), singing (psallein),
..........and shop-keeping (Hucksterism). 
So wilt thou soon see them become women instead of men,
and there will be no more fear of their revolting from thee."

-[4] Ludoisi de sungnômên echôn tade autoisi epitaxon, hôs mête aposteôsi mête deinoi toi eôsi: apeipe men sphi pempsas hopla arêia mê ektêsthai, keleue de spheas kithônas -[khiton  David's garment] te hupodunein toisi heimasi kai kothornous hupodeesthai, proeipe d' autoisi -kitharizein te kai psallein kai kapêleuein [prostitutes, petty trade, playing tricks, corrupting] paideuein tous paidas. kai tacheôs spheas ô basileu gunaikas ant' andrôn opseai gegonotas, hôste ouden deinoi toi esontai mê aposteôsi."

The word kitharizo means to PLAY THE CITHARA and does not include singing.

-Kitharizô 1 [kitharis] to play the cithara, phormingi [Apollo] kitharize Il., Hes.; lurêi eraton kitharizôn Hhymn. (so that there can have been no great difference between the kithara, lura, and phorminx ); kitharizein ouk epistatai, of an uneducated person,

-Kithar-isis , eôs, hê, playing on the cithara, Pl.Prt.325e; k. psilê, i.e. without the voice, Id.Lg.669e, cf. Pae.Delph.15; aulêsis kai k. Phld.Mus.p.23 K.

-Arassô ,of any violent impact, with collat. notion of rattling, clanging, as of horses, hoplais, pound in a mortar, strike with a shower of stones.
a). kitharēn strike the lyre, Orph.A.382; humnon, melos, etc., Nonn.D.1.15,440, etc.
2. c. dat. modi, arassein tina oneidesi, kakois, assail with reproaches or threats,
II. Pass., to be dashed against, dash one against the other
Pound in a mortar,holmō a.Nic. Th.508

When they MOCKED Jesus the prophecy used the word Alarm or Triumph which is to play loud wind instruments and make a loud rejoicing sound.

G1702 empaizō emp-aheed'-zo From G1722 and G3815 ; to jeer at, that is, deride:
Empaizō , fut. A.-xomaiLXXHb.1.10: pf. empepaikha ib.Nu.22.29:— mock at, mock, “tiniHdt.4.134;
3. Pass., to be deluded, Ev.Matt.2.16, AP10.56.2 (Pall.), Vett.Val.16.14; to be defrauded, of the revenues, Cod.Just.1.34.2.
II. sport in or on, “hōs nebros khloerais e. leimakos hēdonaisE.Ba. 866 (lyr.); tois khoroisin e. to sport in the dance, Ar.Th.975; “ gumnasiōLuc.Lex.5. 
E.Ba. 866 Euripides, Bacchae ........OnLine Text
 
Chorus
Shall I move my white foot in the night-long dance, aroused to a frenzy, [865] throwing my head to the dewy air, like a fawn sporting in the green pleasures of the meadow, when it has escaped a fearful chase beyond the watchers [870] over the well-woven nets, and the hunter hastens his dogs [Catamites] on their course with his call, while she, with great exertion and a storm-swift running, rushes along the plain by the river, rejoicing [875] in the solitude apart from men and in the thickets of the shady-foliaged woods.
What is wisdom? Or what greater honor do the gods give to mortals than to hold one's hand [880] in strength over the head of enemies? What is good is always dear.
Empaiktês , ou, ho,A. mocker, deceiver, LXXIs.3.4, 2 Ep.Pet.3.3, Ep.Jud. 18.

LUKE
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:

To everyone, Jesus said that the kingdom of God does not come with OBSERVATION.  Why are people who do not turn school of Christ (Restorationism) into a boasted of "theater for holy entertainment so evil that they deserve an expensive effort to take the AXE to them?

Observātiō ōnis, observo, a watching, observance, investigation: observationes animadvertebant, your searches for evidence: siderum.— Circumspection, care, exactness: summa in bello movendo.

Religious observations [Legalism] are carefully crafted to take control of all of one's attention. That is the worship concept with is to be directed only to God.

Tendo: In the pagan religions they gave lots of attention to tuning or playing their musical  instruments: cornu,” “barbiton,to tune, “tympana tenta tonant palmis, stretching out their bow strings. To shoot, to hurl.
(b). To exert one's self, to strive, endeavor (mostly poet.
b. n partic., to exert one's self in opposition, to strive, try, endeavor, contend  adversus, etc.,id. 34, 34, 1:contra,
Lucr. 6, 1195: “tormento citharāque tensior,” [Tendo]
2. In partic.: “nervum tendere, in mal. part.,” Hence, tentus, a lecherous man,

IT'S TRUE all of the instrument playing words or tuning or SMITING a string are derived from Apollo's (Abaddon, Apollyon) BOW strings.  He shot LOVE ARROWS with his lyre.
Elŏquĭum , ii, n. id..
I. In Aug. poets, and their imitators among prose writers, for eloquentia, eloquence, * Hor. A. P. 217; * Verg. A. 11, 383; Ov. Tr. 1, 9, 46; id. M. 13, 63; 322 al.; Vell. 2, 68, 1; Plin. 11, 17, 18, § 55.—
II. In late Lat., declaration, communication in gen., Diom. p. 413 P.; Mamert. Pan. Maxim. 9: “eloquia pulchritudinis, fine words, Vulg. Gen. 49, 21; id. Prov. 4, 20 al.

In Genesis 49 Jacob curses the LEVI tribe and commanded that we NOT attand their assemblies and NOT enter into covenant with them.  Instrumentalists REJECT that command which has God commanding the LEVITES to stand guard and EXECUTE any godly person who attended their not-commanded animal slaughter and holocausts.  The Levites were under the King and Commanders of the Army to sing taunt psalms to turn the Gentiles into cowards so that they could lie, rob and steal their proerty.

ACTS

Acts 7:38 This is he, that was in the church [of Christ the Rock] 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
        Not the Law but The Book of The Covenant made by Christ to Abraham.
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.
Euphrainō , Ep. euphr-, fut. Att.155.12, Pi.I.7(6).3   II. Pass., make merry, enjoy oneself,

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 I was in ecstasy and I love the Knights for this deed; ‘it is an honour to Greece.’ But the day when I was impatiently awaiting a piece by Aeschylus, what tragic despair it caused me when the herald called, “Theognis, introduce your Chorus!” Just imagine how this blow struck straight at my heart!

Xen. Sym. 7.5 However, these questions also fail to promote the same object that wine does; but if the young people were to have a flute accompaniment and dance figures depicting the Graces, the Horae, and the Nymphs, I believe that they would be far less wearied themselves and that the charms of the banquet would be greatly enhanced.” “Upon my word, Socrates,” replied the Syracusan, “you are quite right; and I will bring in a spectacle that will delight you.”
Acts 7:42 Then God turned,
        and gave them up to worship the host of heaven; 
        as it is written in the book of the prophets,
        O ye house of Israel,  have ye offered to me slain beasts and sacrifices
        by the space of forty years in the wilderness?
Acts 7:43 Yea, ye took up the tabernacle of Moloch
        and the star of your god Remphan, 
        figures which ye made to worship them: 
        and I will carry you away beyond Babylon
tŏno , A. Neutr., to make a loud, thundering noise, to roar, rattle, crash, etc. (cf.: “crepo, strepo): tympana tenta tonant,
tympănum , A. Esp., as beaten by the priests of Cybele, Also by the Bacchantine females, B. Trop., a timbrel, etc., as a figure of something effeminate, enervating:tympana eloquentiae,
Romans 12:1 I beseech you therefore, brethren, by the mercies of God, that YE present your bodies a living sacrifice, holy, acceptable unto God,  which is your reasonable service.

Peter and Paul always demand sacrificinng or "burrning up" the fleshly nature. Then, our spirit is ready to engage in worship which can NEVER include music.
 
         tēn logikēn latreian humōn:
         Rătĭōnābĭlis , e, adj. ratio (post-Aug.; = rationalis, which is in better use),
          I. reasonable, rational: he pure milk of reason, id.
        1 Pet. 2, 2: “sententia vera et rationabilis,

Romans 12:2 And be not conformed to this world:  but be ye transformed (metamorph-oō ) by the renewing of your mind,
        that ye may prove what is that good, and acceptable,
        and perfect, will of God.
Romans 12.[5] so we, who are many, are one body in Christ, and individually members one of another.
IN THE HEART  Cor feeling (poet.): “videas corde amare inter se,from the heart, cordially,
b.  Cordi est alicui, it lies at one's heart, it pleases, is pleasing, agreeable, or dear:
B. (cf. Cic. Tusc. 1, 9, 18) as the seat of wisdom, understanding, heart, mind, judgment,


PAULS USE OF ISRAEL'S INSTRUMENTAL IDOLATRY AS A WARNING TO TO ENGAGE IN DEMON WORSHIP

1Corinthians 10:1 Moreover, brethren,
         I would not that ye should be ignorant,
         how that all our fathers were under the cloud, and all passed through the sea;
1Corinthians 10:2 And were all baptized unto Moses in the cloud and in the sea;
1Corinthians 10:3 And did all eat the same spiritual meat;
1Corinthians 10:4 And did all drink the same spiritual drink:
        for they drank of that spiritual Rock that followed them:
        and that Rock was Christ.
The Church of Christ (the Rock) ordained the assembly Rest, Read and Rehearse the Word of God.  They were quarantined FROM the curse of the sacrificial system which is defined in the Chronicles and Kings but not in the Law or Prophets.

Isaiah 17:10] For you have forgotten the God of your salvation, and have not been mindful of the rock of your strength; therefore you plant pleasant plants, and set it with strange slips.

H3468 yesha‛ yêsha‛ yeh'-shah, yay'-shah From H3467 ; liberty, deliverance, prosperity:—safety, salvation, saving.
3467  yâsha‛ yaw-shah' A primitive root; properly to be open, wide or free, that is, (by implication) to be safe; causatively to free or succor:— X at all, avenging, defend, deliver (-er), help, preserve, rescue, be safe, bring (having) salvation, save (-iour), get victory.
1Corinthians 10:5 But with many of them God was not well pleased:
        for they were overthrown in the wilderness.
1Corinthians 10:6 Now these things were our examples,
        to the intent we should not lust after evil things, as they also lusted.

Epithu_m-ētēs , oi, ho,
A. one who longs for or desires, neōterōnergōnHdt.7.6; [dogmatōn] And.4.6; “ergōnLys.12.90; timēs, sophias, Pl.R.475b, etc.; phusei polemou e. Arist.Pol.1253a6; “kakōn1 Ep.Cor.10.6; “allotriōnBGU531 ii 22 (ii A.D.).
2.  abs., lover, follower, X.Mem.1.2.60.
b.  one who lusts, LXX Nu.11.34.
Dogma , atos, to, (dokeō) A. that which seems to one, opinion or belief, Pl.R.538c; notion, Pl.Tht.158d, al. philosophical doctrines,

1 Cor. 10:7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.
1 Corinthians 10.7 mēde eidōlolatrai ginesthe, kathōs tines autōn: hōsper gegraptaiEkathisen ho laos phagein kai pein, kai anestēsan paizein.”

Paizō pais  I. properly, to play like a child, to sport,  alla pepaistai metriōs hēmin, of the chorus, Ar. Th.1227.  4. play on a musical instrument, h.Ap.206: c. acc., “Pan ho kalamophthogga paizōn”   dance and sing, Pi. O.1.16.

Aristoph. Frogs 225
Rightly so, you busybody.
the Muses of the fine lyre love us
And so does horn-crested Pan, playing his reed pipe.
And the harpist Apollo delights in us as well,
On account of the reed, which as a bridge for his lyre

Apollōn
, ho, Apollo: Abaddon, Apollyon The name of a NUMBER
phorm-iktēs , ou, Dor. phorm-miktas , ho, A. lyre-player, of Orpheus, Pi.P.4.176
phorm-iktos , ē, on, A. sung TO the phormigx, kai peza kai ph. (sc. melē) S.Fr.16.

Melos
, eos, to, 2. music to which a song is set, tune, Arist.Po.1450a14;
3. melody of an instrument,phormigx d' au phtheggoith' hieron m. ēde kai aulos” ; “aulōn pamphōnon m.Pi.P.12.19;

Psallo has never and can never mean "musical melody." It means to grind up or masticate or meditate or sing.  The Spirit of Christ WAS smart enough to use the MELOS word if He intended to even hint at musical instruments when HE comes to teach when the elders teach that which has been taught.
5.  play amorously, “pros allēlousX.Smp.9.2; “
II. est, sport, Hdt.2.28, 5.4, 9.11; make fun with a person,

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)

 "We know that all of the Israelites brought Egyptian gods and practices with them and it is not far-fetched to think that Miriam, who had not yet been exposed to the Covenant, was part of the consciousness-altering rhythms and which was part of a priestly myth-play brought to destructive consummation at Mount Sinai as the golden calf was called back into action.

This "rising up to play" involved eating, drinking, nakedness and musical worship. The goddess, Hathor, is the best candidate for the Mother Goddess of the Mount Sinai idolatry. Here priestesses or prophetesses were highly trained with musical instruments, cultic songs and be able to join in the religious dance.

"Music and drugs were co-consiprators in religious ecstasy. They may have used some product of the sycamore fig which both intoxicated and induced an altered state of consciousness. The ergo of barley was well known. Anton Marks
 
"They sat down to eat and drink and rose up to play. They practiced rites in which they made themselves naked, perhaps similar to those which were carried out by naked Babylonian priests." (Woodrow, p. 158)
 
"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).
 1Corinthians 10:20 But I say, that the things which the Gentiles [Gens] [ sacrifice,
         they sacrifice to devils, and not to God:
         and I would not that ye should have fellowship with devils.

Daemŏnĭum  II.  An evil spirit, demon, App. Mag. p. 315, 10; Vulg. Deut. p. 32, 17;
daimonaō ,  A. to be under the power of adaimōn,to suffer by a divine visitation,daimona domos kakoisA.Ch.566; “daimonōntes en ataId.Th. 1008 (lyr.): abs., to be possessed, to be mad,E.Ph.888, X.Mem.1.1.9, Plu.Marc.20, etc.; “daimonasMen.140.

Greek: Daimonios , II. from Hdt. and Pi. downwds. (Trag. in lyr.), heaven-sent, miraculous, marvellous,bōlaxPi.P.4.37; “terasB.15.35, S.Ant.376
2. of persons, “ d. hōs alēthōs kai thaumastōId.Smp.219b; ho peri toiauta sophos d. anēr ib.203a; “daimonios tēn sophianLuc.Philops.32: Comp. “-ōterosD.C.53.8.
Sophos , ē, on, mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.),
Sophia A. cleverness or skill in handicraft and art, in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, in divination,
Paul speaks of Lifeless Instruments which are Carnal Weapons.

1Corinthians 13:1 Though I speak with the tongues
        of men and of angels,               (condemned)
        and have not charity, (Grace)   (condemned)
        I am become as sounding brass, or a tinkling cymbal. (condemned)

This is not speaking as in the command to SPEAK one to another to teach and comfort. Sounding brass and tinkling cymbals here are identifying marks of people who have NO LOVE. Even if they COULD speak all of the languages in the world there would be no love. The command is to SPEAK or LOGOS the Word of Christ which is the opposite of rhetoric, singing or playing instruments. Speaking in the tongues of angels was IN FACT making music in tongues.  Tongues and Instruments INTEND to lull people to sleep with THE LOCUSTS OF REVELATION.

La^l-eō, Mark of the Locusts II.  chatter, Opposite. articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday,  III.  of musical sounds, “aulō [flute] laleōTheoc.20.29; “di'aulou [flute] ē salpiggos l.”[trumpet] Arist. Aud.801a29; of Echomagadin lalein sound the magadis,  [double flute]

Aggelos ,  of a loquacious person 2.  generally, one that announces or tells, e.g. of birds of augury, Il.24.292,296; Mousōn aggelos, of a poet
Aggelos , ho, ,
A. messenger, envoy, Il.2.26, etc.; “di' aggelōn homileein tiniHdt.5.92.z, cf. SIG229.25 (Erythrae):— prov., Arabios a., of a loquacious person, Men.32.
2. generally, one that announces or tells, e.g. of birds of augury, Il.24.292,296; Mousōn aggelos, of a poet,“aggelon glōssan logōn E.Supp.203; “aisthēsis hēmin a.Plot.5.3.3; neut. pl., “aggela nikēsNonn.D.34.226.
4. In later philos., semi-divine being, hēliakoi a.Jul.Or.4.141b,  “a. kai arkhaggeloi”  also in mystical and magical writings, aggela nikēs
nik-ēi_, II. pr. n., Nike, the goddess of victory, Hes.Th.384, cf. Pi.I.2.26, etc.; “Nikē Athana PoliasS.Ph.134, cf. E. Ion457 (lyr.), 1529.
Eur. Supp. 203 Theseus
[195] Full often have I argued out this subject with others. For there are those who say, there is more bad than good in human nature; but I hold a contrary view, that good over bad predominates in man, [200] for if it were not so, we should not exist. He has my praise,
        whichever god brought us to live by rule from chaos and from brutishness,
        first by implanting reason, and next by giving us a tongue to declare our thoughts,
        so as to know the meaning of what is said..

And where sight fails us and our knowledge is not sure, the seer foretells by gazing on the flame, by reading signs in folds of entrails, or by divination from the flight of birds.
        Are we not then too proud, when heaven has made such [215] preparation for our life,
                 not to be content with it?
        But our presumption seeks to lord it over heaven,
                 and in the pride of our hearts we think we are wiser than the gods.



2 CORINTHIANS

2 Cor 2:17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

Kapeleuo (g2585) kap-ale-yoo'-o; from kapelos , (a huckster); to retail, i.e. (by impl.) to adulterate (fig.): - corrupt

kapêl-euô, A. to be a retail-dealer, drive a petty trade... kapêleu' drive a trade, chaffer with your vegetable food Hdt.1.155
II. c. acc., sell by retail, mathêmata sell learning by retail, hawk it abouttraffic in grants of citizenship [membership?], prostitutesplaying tricks with life

Hdt.1.155 Heredotus: Cyrus told how to take the FIGHT out of the enemy: [4] But pardon the Lydians, and give them this command so that they not revolt or pose a danger to you:
        send and forbid them to possess weapons of war,
        and order them to wear tunics under their cloaks
        and knee-boots on their feet,
        and to teach their sons lyre-playing [kitharizein]
        and song [psallein] and dance
        and shop-keeping [huckstering].
        And quickly, O king,
        you shall see them become women instead of men,
        so that you need not fear them, that they might revolt."

-[4] Ludoisi de sungnômên echôn tade autoisi epitaxon, hôs mête aposteôsi mête deinoi toi eôsi: apeipe men sphi pempsas hopla arêia mê ektêsthai, keleue de spheas kithônas -[khiton  David's garment] te hupodunein toisi heimasi kai kothornous hupodeesthai, proeipe d' autoisi -kitharizein te kai psallein kai kapêleuein [prostitutes, petty trade, playing tricks, corrupting] paideuein tous paidas. kai tacheôs spheas ô basileu gunaikas ant' andrôn opseai gegonotas, hôste ouden deinoi toi esontai mê aposteôsi."

The word kitharizo means to PLAY THE CITHARA and does not include singing.

-Kitharizô 1 [kitharis] to play the cithara, phormingi [Apollo] kitharize Il., Hes.; lurêi eraton kitharizôn Hhymn. (so that there can have been no great difference between the kithara, lura, and phorminx ); kitharizein ouk epistatai, of an uneducated person,

-Kithar-isis , eôs, hê, playing on the cithara, Pl.Prt.325e; k. psilê, i.e. without the voice, Id.Lg.669e, cf. Pae.Delph.15; aulêsis kai k. Phld.Mus.p.23 K.

ALL playing of a musical instrument are based on VIOLENCE: Psallo to SMITE a bow string to kill you: to SMITE a harp string to SEDUCE you in recorded history. Psallo and SOP have the same root meaning.

-Arassô ,of any violent impact, with collat. notion of rattling, clanging, as of horses, hoplais, pound in a mortar, strike with a shower of stones.
a). kitharēn strike the lyre, Orph.A.382; humnon, melos, etc., Nonn.D.1.15,440, etc.
2. c. dat. modi, arassein tina oneidesi [SEEK TO EXPOSE THEIR NAKEDNESS] , kakois, assail with reproaches or threats,
II. Pass., to be dashed against, dash one against the other
Pound in a mortar,
holmō a.Nic. Th.508


Colossians 2:18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

Beguile (paralogizhtai). Only here and Jas. i. 22. See note. Rev., delude. So Ignatius, speaking of the duty of obedience to the bishopsays: "He that fails in this, does not deceive the visible bishop, but attempts to cheat (paralogizetai) the Invisible" (Epistle to Magnesians, 3.). The word is found in the Septuagint, Josh. ix. 22; 1 Sam. xix. 17; 2 Samuel xxi. 5.

Beguile
katabra^beuō
, A.  give judgement against one as brabeus, and so, DEPRIVE one of the prize, DEPRIVE one of one's right, c. acc., Ep.Col.2.18, Sch.Il.1.399: rule over, “ k. tōn loipōn

Hom. Il. 1.[395] For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene

Vincent 18. Beguile of reward (katabrabeuetw). Only here in the New Testament. From kata against, brabeuw to act as a judge or umpire. Hence to decide against one, or to declare him unworthy of the prize. Bishop Lightfoot's rendering rob you of your prize, adopted by Rev., omits the judicial idea, 199 which, however, I think must be retained, in continuation of the idea of judgment in ver. 16, "let no man judge," etc. The attitude of the false teachers would involve their sitting in judgment as to the future reward of those who refused their doctrine of angelic mediation. Paul speaks from the standpoint of their claim.
Voluntary "PLAN" to be humble.
Ethelo  to be willing of consent rather than desire, they cared not to make a stand, i.e. they were unable
9. delight in, love, to express a future event, like our will or shall,

Colossians 2.18
nemo vos seducat volens in humilitate et religione angelorum quae non vidit ambulans frustra inflatus sensu carnis suae
The Command to Rest or CEASE from your own labors especially thinking to assist God demands that you stop instrumental noise.
-Cesso to stand back very much; hence, to be remiss in any thing, to delay, loiter, or, in gen., to cease from, stop, give over
A. To be inactive, idle, at leisure, to do nothing:
b. Of things, to be at rest, to rest, be still, inactive, unemployed, or unused, “cur Berecyntiae Cessant flamina tibiae,Hor. C. 3, 19, 19: “cessat voluntas?

CEASE voluntas of one's own will, of one's own accord, willingly, voluntarily
Hor. Od. 3.19
To give us house-room,—this you will not say
Ho, there! wine to moonrise, wine
To midnight, wine to our new augur too!
Nine to three or three to nine,
As each man pleases, makes proportion true.
Who the uneven Muses loves,
Will fire his dizzy [insano] brain with three times three;
Three once told the Grace approves;
She with her two bright sisters, gay and free,
Shrinks, as maiden should, from strife:
But I'm for madness. What has dull'd the fire
Of the Berecyntian fife? [Tibia]
Why hangs the flute in silence with the lyre?
Out on niggard-handed boys!
Rain showers of roses; let old Lycus hear,
Envious churl, our senseless noise,

Augur any soothsayer, diviner, seer, in gen.: augur Apollo, as god of prophecy (v. Apollo), Hor. C. 1, 2, 32;

Note: 1, 12. The cups shall contain a mixture of 3 cyathi of wine and 9 of water, or 9 of wine and 3 of water. Fractions were reckoned in twelfths of the as or the sextarius by unciae and cyathi respectively. Anacreon drank 10 water to 5 wine (fr. 64). Cf. Athenac. 10.426 sqq.

pendet : harps and lyres conventionally hang when not in use (Odyss. 8.671; Pind. O.1.17; Scott, Prelude, L. of L., 'Harp of the north! that mouldering long hast hung,' etc). fistula: 4.1.24; 1.17.10. Tacita with both nouns.
Cease Ludo  A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing: “illa ipsa ludens conjeci in communes locos, Cic. Par. prooem.: Prima Syracosio dignata est ludere versu Nostra ... Thalia,Verg. E. 6, 1.—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: “talia fumosi luduntur mense Decembri,Ov. Tr. 2, 491: “quod tenerae cantent, lusit tua musa, puellae,id. Am. 3, 1, 27: “coloni Versibus incomptis ludunt,Verg. G. 2, 386: “carmina pastorum,id. ib. 4, 565; Suet. Ner. 3: “si quid vacui sub umbra Lusimus tecum,Hor. C. 1, 22, 2.—

Cease ŏpus ,
1. Work, art, workmanship
2. Of agricultural labor
4. Of literary labor: “(Graeci) opus quaerunt,seek employment, Cic. Tusc. 3, 34, 81; cf. Liv. 5, 3.—
2. Of writings, a work, book: thĕātrum
Thĕātrum , i, n., = theatron, Of the Greek theatre, which served as a place for public meetings, I.a playhouse, theatre (cf.: scena, spectaculum, ludus). 3. = theama, spectacle, “th. egenēthēmen kosmō1 Ep.Cor.4.9. kosmos , ho,
The-a_ma    A.sight, spectacle, of a sight which gives pleasure, “orkhēseis kai theamata

Opposite mathēma, Th.2.39;
kosmos , hoII.ornament, decoration, esp. of women, Il.14.187, Hes.Op. 76, Hdt.5.92.“ē; gunaikeios k.Pl.R.373c,
ornaments, A.Ag.1271; “hoi peri to sōma k.Isoc.2.32: metaph., of ornaments of speech, such as epithets, Id.9.9 (pl.), Arist.Rh.1408a14, Po.1457b2, 1458a33; hadumelē k. keladein to sing sweet songs of praise, Pi.O.11 (10).13

An ODE in the modern church Praise Singing is OFF the World:
kalli-ni_kos , on, (nikē) of dirges, “pollas thrēnōn ōdasS.El.88
A.gloriously triumphant, tōn ekhthrōntriumphant over one's HATED enemies,engage in hostility.
Epithet. of Helios, “tēnella ō kallinike Khair' anax Hēraklees
deka zeuxe Mousan en ōdais
II.adorning or ennobling victory, melos, humnos, Pi.P.5.106, N.4.16c odd.; ō'da, mousa
THESSALONIANS
2Thessalonians 2:3 Let no man deceive you by any means: for that day shall not come,
        except there come a falling away first, and that man of sin be revealed, the son of perdition;
2Thessalonians 2:4 Who opposeth and exalteth himself above all that is called God,
         or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
2Thessalonians 2:5 Remember ye not, that, when I was yet with you, I told you these things?
2Thessalonians 2:6 And now ye know what withholdeth that he might be revealed in his time.
2Th. 2:7 For the mystery of iniquity doth already work:
        only he who now letteth will let,
        until he be taken out of the way.
 
Musteri-on , A. mystery or secret rite: mostly in pl., ta m. the mysteries, first in Heraclit.14, cf. Hdt.2.51 (of the mysteries of the Cabiri in Samothrace), 2. mystic implements and ornaments b. later, object used in magical rites, talisman Anomia A. lawlessness, lawless conduct   2 Ep.Thess.2.7; 2. the negation of law, opp. nomos, D.24.152.
Eur. Ion 443 How then is it just for you to write laws for mortals, and yourselves incur a charge of lawlessness? If—for it is not so, but I will handle the subject— [445] you pay the penalty to mortals for rape, you and Poseidon, and Zeus, who rules heaven, you will empty your temples paying for your crimes. For you do wrong to go eagerly after your pleasures without thinking.
Isoc. 6 64 For by revolting from us they have gained nothing of what they anticipated; on the contrary, they have got just the opposite of freedom; for having slain the best of their citizens, they are now in the power of the worst; instead of securing self-government, they have been plunged into misgovernment of many terrible kinds;
Plat. Rep. 575a but the passion that dwells in him as a tyrant will live in utmost anarchy and lawlessness, and, since it is itself sole autocrat, will urge the polity, so to speak, of him in whom it dwells to dare anything and everything in order to find support for himself and the hubbub of his henchmen, in part introduced from outside by evil associations, and in part released and liberated within by the same habits of life as his. Is not this the life of such a one?” “It is this,” he said. “And if,” I said, “there are only a few of this kind in a city,
Mustes one initiated
Orgia most freq. of the rites of Dionysus, of the rites of the Cabeiri and Demeter Achaia, Hdt.2.51,5.61; of Orpheus Hdt.2.81, E.Ba.34, al., Theoc.26.13. “orgia MousōnAr.Ra.356. most freq. of the rites of Dionysus, Hdt.2.81, E.Ba.34, al., Theoc.26.13.
Kabeiroi [a^, hoi,
A. the Cabeiri, divinities worshipped especially in Lemnos, Samothrace, and Boeotia,
Hdt. 2.51 [2] For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. [3] Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. [4] The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries.
Mousa II. mousa, as Appellat., music, song, (dirty adulteresses, musicians in Rev 18 called sorcerers) (Prob. cogn. with erdō, rhezō, cf. ergon, [WORK] orgeōn.
org-eōn , ōnos (nom. pl. once A. orgeōnaiIG22.2361.18 (iii A. D.)), o(, at Athens, member of a religious association, Is. 2.14,16, al., Philoch.94, IG22.1252 (iv B. C.), etc.: poet., generally, for hiereus, priest, A.Fr.144 :—a poet. form orgeiōn (in codd. sts. orgiōn), ōnos, o(, is used by Antim.Eleg.Fr.2, Hermesian.7.19 : in acc. with o for ō, orgionash.Ap.389 codd. :—a gen. pl. “orgeōnLys. Fr.112 S. is prob. f.l. for orgeōnōn :—a fem. pl. orgeōnai, = hiereiai,
2Th. 2:8 And then shall that Wicked be revealed,
        whom the Lord shall consume with the spirit [breath] of his mouth,
        and shall destroy with the brightness of his comi
ng:
2Th. 2:9 Even him, whose coming is after the working of Satan
        with all power and signs and lying wonders,
2Th. 2:10 And with all deceivableness of unrighteousness in them that perish;
        because they received not the love of the truth,
        that they might be saved.
2Th. 2:11 And for this cause God shall send them strong delusion,
        that they should believe a lie:

Lying Wonders: -Teratourg-eô, A. WORK wonders, pseudôsti Sch.Pi.I.7(6).13. , o(, verbal noun of (B), with senses corresponding to (B) II and III (on the various senses of the word v. Opposite or peacher's tales Opposite , leading away into captivity.
    Lying is -Pseudes  2. fiction (opposite logos, historic
       - Muthos  2. fiction (Opposite logos, historic truth)
logos lego lego Opposite Pathos
epagogue 2. bringing in to one's aid, introduction, 4. allurement, enticement \ b. incantation, spell,

Aristot. Rh. 3.6.3 [3] Use metaphors and epithets by way of illustration, taking care, however, to avoid what is too poetical. Aristot. Rh. 3.6.7   Poets also make use of this in inventing words, as a melody "without strings" or "without the lyre"; for they employ epithets from negations, a course which is approved in proportional metaphors, as for instance, to say that tNhe sound of the trumpet is a melody without the lyre.

-[3. 8. 1 The form of diction should be neither metrical nor without rhythm. If it is metrical, it lacks persuasiveness, for it appears artificial, and at the same time it distracts the hearer's attention, since it sets him on the watch for the recurrence of such and such a cadence.

-Pindar, Pythian, Odes 4:[216] Aphrodite [ZOE] of Cyprus brought the maddening bird to men for the first time, and she taught the son of Aeson skill in prayerful incantations, so that he could rob Medea of reverence for her parents. and a longing for Greece would lash her, her mind on fire, with the whip of Persuasion.

2Th. 2:12 That they all might be damned who believed not the truth,
        but had pleasure in unrighteousness.

Plato Athenian Laws [885b] it has been already stated summarily what the punishment should be...  [885d] For as it is, this and such as this is the account of them we hear from those who are reputed the best of poets [poiêtôn], orators [rhêtorôn], seers [Mantisoida], priests [hieros], and thousands upon thousands of others; and consequently most of us, instead of seeking to avoid wrong-doing, do the wrong and then try to make it good.


The Elders demanded a King Set over us (senior pastor): God knew that they wanted to slaughter their enemies "like the nations" and worship like the nations.  They would until God "gave them kings in His anger" to carry out the captivity and death sentence.  The Law of the Monarchy was NOT the Law of Moses

Titus 1:13 This witness is true.
        Wherefore rebuke them sharply,
        that they may be sound in THE FAITH

Aitios the accused, the culprit,  they who have sinned against my father Hdt.4.200

apotom-os
, from one who comes suddenly to the edge of a cliff, 2. metaph., severe, relentless,

Eur. Alc. 981
Chorus

Of that goddess alone there are no altars, no statue to approach, [975] and to sacrifice she pays no heed. Do not, I pray you, Lady, come with greater force than heretofore in my life. For whatever Zeus ordains, with your help he brings it to fulfillment. [980] Even the iron of the Chalybes  you overcome with your violence, and there is no pity in your unrelenting heart.

Sound in the faith Elegkho  bring to proof, expose
Titus 1:14 Not giving heed to Jewish fables,
        and commandments of men,
        that turn from the truth.


See Galatians Music is Witchcraft

Muthos 2. fiction (opp. logos, historic truth), Pi.O.1.29 (pl.), N.7.23 (pl.), Pl.Phd.61b, Prt.320c, 324d, etc.
3. generally, fiction,

Logos is the opposite of Preacher-think, singing, playing, acting or dancing: MUSIC demands DANCING in the Greek
Logos , Opposite. kata pathos, Arist.EN1169a5 or personal experiences
Opposite matēn , Dor. mata_n ma^, Adv. random, balse, dreams
Opposite human reasoning.
Opposite muthos, as history to legend,
intelligent utterance,  Opposite phōnē, 3. any articulate sound,
4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.S.Fr.595; “suriggōnE.Tr.127 (lyr.); “aulōnMnesim.4.56 (anap.); rare in early Prose, “organōn phōnaiPl.R.397a; freq. in LXX, “ ph. tēs salpiggosLXX Ex.20.18; ph. brontēs ib. Ps.103(104).7;
Opposite inarticulate noise (psophos
psoph-os , also of musical instruments, lōtou, kitharas, E.Ba.687, Cyc.443; of a trumpet, Paus.2.21.3.
prose, Opposite poiēsis, Id.R.390a; Opposite. psilometria, Arist.Po.1448a11; Opposite. emmetra, l. touto tōn metrōn (sc. to iambeion)“
pezoi, Opposite poiētikē,

pezos , ē, on, (v. pous) : 2. of verse, unaccompanied by music, “kai peza kai phormiktaS.Fr.16 ; pezō goō: aneu aulou ē luras, without the lyre
2. without musical accompaniment (cf. 11.2), “pausai melōdous' alla p. moi phrason. Pl.Sph.237a.

See 1 Timothy 4 FABLES and Old Wive's Tales

     B.   2Timothy 4:4 And they shall turn away their ears from the truth,
        and shall be turned unto fables.
FABLES TO FOOL: Fābŭla , ae, f. fari,
B.  Of particular kinds of poetry.
1.  Most freq., a dramatic poem, drama, play (syn.: “ludus, cantus, actio, etc.): in full, fabula scaenica,Amm. 28, 1, 4; “or, theatralis,id. 14, 6, 20: “fabula ad actum scenarum composita,”fabulam, quae versatur in tragoediis atque carminibus non a veritate modo
FABLES TO FOOL:  Cantus , ūs, m. id., I. the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing,
1. With the voice, a singing, song; in full, cantus vocum, Cic. Rosc. Am. 46, 134: “fit etiam saepe vocum gravitate et cantibus ut pellantur animi, etc.,
2. With instruments, a playing, music: “citharae,horribili stridebat tibia cantu,Cat. 64, 264: “querulae tibiae,  “lyrae, Plin. 34, 8, 19, § 72: “tibicine

FABLES TO FOOL:   Scaenĭcus (scen- ), a, um, adj., = skēnikos,
I. of or belonging to the stage, scenic, dramatic, theatrical (class.).
stage-plays, theatrical representations, “fabula,a drama, Amm. 28, 1, 4: organa,Suet. Ner. 44: “coronae,id. ib. 53: “habitus,id. ib. 38: gestus,Cic. de Or. 3, 59, 220: “modulatio,Quint. 11, 3, 57:
1. scaē-nĭcus , i, m., a player, actor, Cic. Off. 1, 31, 114: “orator plurimum aberit a scaenico 2. scaenĭca , ae, f., a female player, an actress,
THE MOST POWERFUL WEAPON TO FOOL:
Orgănum , i, n., = organon,Of musical instruments, a pipe, Quint. 11, 3, 20; 9, 4, 10; Juv. 6, 3, 80; Vulg. Gen. 4, 21; id. 2 Par. 34, 12 et saep. an organ, water-organ: “organa hydraulica,Suet. Ner. 41: aquatica, Mythogr. Lat. 3, 12.—Of a church-organ, Cass. Expos. in Psa. 150; Aug. Enarr. in Psa. 150, n. 7.—  B. Transf.: organum oris, the tongue of a man, Prud. steph
2Timothy 4:5 But watch [nēphō to be sober, drink no wine] thou in all things, endure afflictions,
        do the work of an evangelist, make full proof of thy ministry.


PETER

See 1 Peter 1 Prophecy is of No Private Interpretation
The Law of Moses or the Law of the Monarch added NOTHING to the godly people of Israel.

2Pet. 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:


2Pet. 1:2 Grace and peace be multiplied unto you
        through the knowledge of God, and of Jesus our Lord,
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. 1:16  For we have not followed cunningly [sophizo]  devised fables,                   

Fables are myths from MUO [to shut the mouth: music forces the lambs to be silent before the slaughter]
Muthos   2. fiction (Opposite. logos, historic truth)
Pind. 0. 1 From there glorious song enfolds the wisdom of poets,1 so that they loudly sing [10] the son of Cronus, when they arrive at the rich and blessed hearth of Hieron, who wields the scepter of law in Sicily of many flocks, reaping every excellence at its peak, and is glorified [15] by the choicest music, which we men often play around his hospitable table. Come, take the Dorian lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts,

Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses.

 embroidered lies Poikilos
2. of Art, p. humnos a song of changeful strain or full of diverse art, Pi.O.6.87; “poikilon kitharizōnId.N.4.14; “dedaidalmenoi pseudesi poikilois muthoiId.O.1.29; of style, “lexis poiētikōtera kai p.Isoc.15.47 (Comp.); “skhēmatismoiD.H.Is.3.

 Fables are myths from MUO [to shut the mouth: music forces the lambs to be silent before the slaughter]
Sophis-tês ,A. master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalonPi.I.5(4).28, cf. Cratin.2; of musicians, “sophistēs . . parapaiōn khelunA.Fr.314, cf. Eup.447, Pl.Com. 140; sophistē Thrēki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with modal words added, “hoi s. tōn hierōn melōn

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

goēs     A. sorcerer, wizard, Phoronis 2, Hdt.2.33,4.105, Pl.R. 380d, Phld.Ir.p.29 W.; “g. epōdos Ludias apo khthonosE.Ba.234, cf. Hipp.1038; prob. f.l. for boēsi Hdt.7.191.
2. juggler, cheat, “deinos g. kai pharmakeus kai sophistēsPl.Smp.203d; “magos kai g.Aeschin.3.137:
2 Pet 1:18 And this voice which came from heaven
        WE
heard
, when
        WE
were with him in the holy mount.  

2 Pet 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:

2 Pet 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation.

Epilusis (g1955)ep-il'-oo-sis; from 1956; explanation, i.e. application: - interpretation.
Epiluo (g1956) ep-ee-loo'-o; from 1909 and 3089; to solve further, i.e. (fig.) to explain, decide: - determine, expound.

Epi-lusis  A. release from, e. phobôn [fear] didou A.Th.134 (lyr.): abs., exemption from banishment, [purgatory?]. The word dissertio also carries the idea of trying to REMOVE fear by explaining away any worry about keeping laws.
2. . solution, “sophismatōnS.E.P.2.246; explanation, 2 Ep.Pet.1.20,

Sophisticus    I. sophistic, sophistical; res admodum insidiosa et sophistica, neque ad veritates magis quam ad captiones reperta, Gell. 18, 2, 6: “ostentatio,sophistically: “interpretari legem et cavillari,

Ostentatio  I. In gen., a showing, exhibition, display, A. An idle show, vain display, pomp, parade, ostentationB.A false, deceitful show, pretence, simulation, deception,  Captivus Simulation  under pretence of a divine command
Captīvus
, a, um, adj. captus, capio, A. Of men, taken prisoner, captive. Taken by force
Cavillor I.a. [cavilla], to practise jeering or mocking; or (act.) to censure, criticise; to satirize in jest or earnest, to jest, etc. (syn.: jocari, ludere, illudere).  II. Meton., to reason captiously, to use sophisms, to quibble

Sophos A. skilled in any handicraft or art, clever, mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238
Sophisma A.acquired skill, method, stage-trick, claptrap, rhetorikos 2. of persons, skilled in speaking, fit to be an orator Pi.O.13.17 2. in less good sense, sly trick, artifice, dikên dounai s. kakôn E.Ba.489 , cf. Hec.258; eph' hêmas tauta paronta s. Th.6.77, cf. D.35.2; stage-trick, claptrap

Pi.O.13.17 Pindar Ode 0.13 [17] the Seasons rich in flowers have cast ancient inventiveness. 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? [20] Who invented the bridle for the harness of horses, or placed the double king of birds on top of the temples of gods? And in Corinth the sweet-breathing Muse blossoms, and also Ares, with the deadly spears of young men.

2 Pet. 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.

2 Peter III. This is now, beloved, the second letter that I have written to you; and in both of them
        I stir up your sincere mind by reminding you;
[2]  that you should 
        remember the words which were spoken before by the holy prophet s,
        and the commandments of us, the apostles of the Lord and Savior:
[3]  knowing this first, that in the last days mockers will come, [Magikos, magi]
        walking after their own lusts,

Empaig-ma , atos, to, A. jest, mocking, delusion, LXX Is.66.4; magikês empaigmata technês
Magikos , ē, on, Magian,
A. logoiPlu.Them.29: Magikos, ho (sc. logos), title of work by Antisthenes, Suid. s.v. Antisthenēs, or Aristotle, D.L.1.1.
II. magical, “bibloiPs.-Phoc.149; m. tekhnē magic, LXX Wi.17.7; “ m.Ph.2.316.
2. of persons, skilled in magic,
Paig-ma , atos, to/, A. play, sport, lōtos hotan . . paigmata bremē whene'er the pipe sounds its sportive strains, E.Ba.161(lyr.); “Ludia p. luras
Ludios A. of Lydia, Lydian, “auloiPi.O.5.19; “sukina

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

2 Peter 2:13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;

Entrupo (g1792) en-troo-fah'-o; from 1722 and 5171; to revel in: - sporting selves.

Truphaô , ( [truphê]
2. part. truphōn as Adj., effeminate, luxurious, Ar.Nu.48, etc.; “t. kai amelēsPl.Lg.901a; “to truphōneffeminacy, Ar.V.1455 (lyr.); also of things, dainty, delicate,  “paison,
II. to be licentious, run riot, wax wanton, Ar.Lys.405, etc.; to be extravagant

??

-truphaô , ( [truphê] )

A. live softly, luxuriously, fare sumptuously,,,, en agkalais mētros truphēsai, of a child, E.Ion 1376, cf. Ba.969; “t. en tais esthēsiIsoc.2.32; “t. kai megaloprepōs diaitasthaiX.Ath.1.11; “leukos anthrōpos, pakhus, argos . . , eiōthōs truphanSosicr. 1, cf. Ep.Jac.5.5, Gal.6.416, etc.; paison, truphêson, zēson: apothanein se dei Epigr.Gr.362.5 (Cotiaeum, ii/iii A. D.).
2. part. truphōn as Adj., effeminate, luxurious, Ar.Nu.48, etc.; “t. kai amelēsPl.Lg.901a; “to truphōneffeminacy, Ar.V.1455 (lyr.); also of things, dainty, delicate,basilikē kai truphōsa paideiaPl.Lg.695d; “aspida . . truphōsan
[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. This proposal having been accepted, Eryximachus proceeded as follows:-


Paison
paizô
[pais]
2. esp. dance, “paisateOd.8.251; “dōma peristenakhizeto possin andrōn paizontōn23.147, cf. Hes.Sc.277; “p. te kai khoreuein
alla pepaistai metriōs hēmin, of the chorus,
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,




REVELATION


Ephesians 2:20 And are built upon [EDUCATED BY] the foundation of the apostles and prophets,
        Jesus Christ himself being the chief corner stone;
Ephesians 3:5 Which in other ages was not made known unto the sons of men,
            as it is now revealed unto his holy apostles and prophets by the Spirit;
Revelation 18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets;
        for God hath avenged you on her.
Revelation 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 [Physical Jerusalem] be thrown down, and shall be found no more at all.
Revelation 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;
Revelation 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.
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

The Jacob-cursed and God-abandoned Levites "prophesied with instruments." That means that they were SOOTHSAYERS which included SORCERERS as clergy for the

pharmakos 1

I. a poisoner, sorcerer, magician, NTest.
II. one who is
sacrificed as an atonement for others, a scape-goat, Ar.; and, since worthless fellows were reserved for this fate, pharmakos became a general name of reproach, id=Ar., Dem.

Quintus Horatius Flaccus, Hor. S. 1.2

Bad men, when they avoid certain vices, fall into their opposite extremes.

1.2.5 The tribes of female flute-players,1 quacks, vagrants, mimics, blackguards;  all this set is sorrowful and dejected on account of the death of the singer Tigellius; for he was liberal [toward them]. On the other hand, this man, dreading to be called a spendthrift, will not give a poor friend [5] wherewithal to keep off cold and pinching hunger.

1 Ambubaiarum , "Women who played on the flute." It is derived from a Syrian word; for the people of that country usually excelled in this instrument. Pharmacopolae is a general name for all who deal in spices, essence, and perfumes.
Ambūbāĭa , ae, usu. in the plur., am-būbāĭae , ārum, f. from Syr. , plur. = tibia, Vulg. 1 Cor. 14, 7, I. a class of Syrian girls in Rome, who supported themselves by their music and immorality: ambubajarum collegia, * Hor. S. 1, 2, 1: “ambubajarum ministeria,Suet. Ner. 27.—In sing., Petr. 74, 13.

2Mendici, mimae, balatrones . The priests of Isis and Cybele were beggars by profession, and under the vail of religion were often guilty of the most criminal excesses. Mimae were players of the most debauched and dissolute kind; and balatrones, in general, signifies all scoundrels, buffoons, and parasites, who had their name, according to the old commentator, from Servilius Balatro. “Balatrones hoc genus omne”, for omne hoc balatronum genus, is a remarkable sort of construction.

The solemnity celebrated on the occasion of the transferring of the Ark to Sion, as well as the dances of the daughters of Israel at the annual feast of the Lord of Shiloh (Judg 21:21), were similar in thier musical embellishments to Egyptian customs in the liturgy and at parades. As Herodotus reports, women sang the praises of Osiris while likenesses of the gods were born about and, during the festival of Diana at Bubastis,

choirs of men and women sang and danced to the beating of drums and the playing of flutes." (Quasten, Johannes, Music and Worship in Pagan and Christian Antiquity, p. 65)

Strab. 10.3.15   They invented terms appropriate to the sounds of the pipe, of the crotala, cymbals, and drums; to the noise also of shouts; to the cries of Evoe; and to the beating of the ground with the feet. They invented certain well-known names also to designate the ministers, dancers, and servants employed about the sacred rites, as Cabeiri, Corybantes, Pans, Satyri, Tityri, the god Bacchus; Rhea, Cybele, Cybebe, and Dindymene, from the places where she was worshipped. [The god] Sabazius belongs to the Phrygian rites, and may be considered the child as it were of the [Great] Mother. The traditional ceremonies observed in his worship are those of Bacchus

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

(Priests of Cybele were effeminate and emasculated themselves. Paul said in Galatians 5:12, "As for those agitators, I wish they would go the whole way and emasculate themselves!" The agitators "drove people out of their homes (churches?)) All pagan gods or goddesses and therefore their priests were homosexual.

is the child of the Mother, since he too transmitted the rites of Dionysus.



7.22.13 

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