2 Chronicles 33

2 Chronicles 33 proof that Instrumental Music patterned by 2 Chronicles 29 proves that religious music is universally understood to be witchcraft or sorcery. The universal testimony ends with Revelation 17 and the Babylon mother of harlots using the lusted after "fruits" in Revelation 18 as speakers, singers and instrument players. John says that the hypocritic operatives trying to defeat Jesus and His Word HAD deceived the whole world.  They have been unleashed by Apollo (Abaddon, Apollyon) as SUN WORSHIP in Jerusalem and in a church near you. They Lake of Fire was prepared for anyone using their own imagination and saying that it is the will of God.

It is important to look at a series of chapters: it is dishonest to lift a verse out of context. Chapter 33 begins here.

God turned the Israelites, specificially the tribe of Levi, over to worship the starry host. This was because of Musical idolatry at Mount Sinai. Christ in the prophets confirms that it was Musical Idolatry of the Egyptian trinity which was a sin beyond redemption.


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

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

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

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

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

God gave them the book of the Law and removed The Book of the Covenant.He conditionally sentenced them back to Babylon.When the elders fired God and demanded a king like the nations, He knew that they wanted to worship the nations.Therefore, He gave them kings in His anger and took them away in His anger.First Samuel Eight proves that God had abandoned them to the king, kingdom, temple, sacrifices and music as exorcism.The worship of the starry host was Sabazianism and not of Yehweh, whatever they lying pen of the Scribes called their gods.

Sabazios - Wikipedia, the free encyclopedia


The first Jews who settled in Rome were expelled by virtue of a law which proscribed the propagation of the cult of "Jupiter Sabazius," according to Valerius MaximusIt is conjectured that the Romans identified the Jewish Yahveh Sabaoth ("of the Hosts") as Sabazius:The same praetor compelled the Jews, who attempted to infect the Roman custom with the cult of Jupiter Sabazius, to return to their homes."

And finally, according to Plutarch, Sabazius became associated with the Jewish "sabbath", as heretical Jews worshipped Dionysus

Some sources say these Sabazius-worshipping Jews brought the cult of Sabazius to Rome
Further still, some believe that Sabazius was another title for the Sibyls of Thrace, and others believe Sabazius was a Cretan demigod from whom the name "Zeus" was derived.

3, 2 it has been concluded that Sabazius was identified in ancient times with the Jwish Sabaoth (Zebaoth).6) maintains that the Jews worshipped Dionysus, and that the day of Sabbath was a festival of Sabazius.His ritual and mysteries (Sacra Savadia) gained a firm footing in Rome during the 2nd century A.D., although as early as 139 B.C. the first Jews who settled in the capital were expelled by virtue of a law which proscribed the propagation of the cult of Jupiter Sabazius.6) maintains that the Jews worshipped Dionysus, and that the day of Sabbath was a festival of Sabazius.

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

Acts 7:41 And they made a calf in those days,
        and offered sacrifice unto the idol,
        and rejoiced in the works of their own hands.

The Egyptian Opis (Apis) and others which Israel worshipped at Mount Sinal were worshipped throughout the area. "In preference to all other hymns these choirs generally sang the so-called epiphany hymns, which were intended to invite the gods to appear. Plutarch wrote:

Why do the women of Elis call upon God in song to approach them with the bull's foot? Their song is the following:

Come, Dionysus, Hero,
into the holy temple of Elis,
together with the Graces
come violently into the temple with the bull's foot!
Then they sang twice at the end: "Sacred Bull!" (Johannes Quasten, Music & Worship in Pagan and Christian Antiquity, p. 76)

The Ghebers of Hebron 2 Hoaea, xii. 4 derives the name Inracl from Sarah to contend, to fight, and El = God of Fire. — Gen. xxxii. '28. Asarians, Asriel, Israel, a name of the War god {Exodus, xiii. 21, 22, xiv. 25), Saturn and the Sun. The Fire-god Azar was the God of war, and M'irs was the Sun. — Macrob. I. xvii. OS

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

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

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

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

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

Christ came to put down the Jewish Worship of the starry host including the Scribes and Pharisees He called Hypocrites: in the Ezekiel 33 version Christ named self-preachers, singers and instrument players.

The only spiritual covenat was that made by Christ the Spirit to Abraham: in Galatians 3 Paul leapfrogs the cursed Monarchy which was a Civil system and defined the Abrahamic Covenant which one enters only by being baptized into Christ.

See John Chrysostom proving that God did not command either king, kingdom, temple, sacrifices or the accompanying exorcism noise.

The 100% False Teachers using Hezekiah's Reformclaim that the SPIRIT told them that "God commanded instrumental praise and we should not disobey." This falls BETWEEN the pagan, musical rituals of 2 Chronicles 28 and chapter 33 where music is identified as the Worship of the Sun gods (Apollo, Abaddon, Apollyon).  The SACRIFICIAL MUSIC was a PLAGUE STOPPING ceremony used to COLLECT the people close to Jerusalem to protect the KING'S hide. The PROOF TEXT false teachers use proves that they have been seduced by the same demonism.

2 Chronicles 28 speaks of the idolatrous worship
        which had polluted the Temple.
2 Chronicles 29 is a plague stopping animal sacrifice.
        God DID NOT command sacrifices OR the instruments.
2 Chronicles has Manassah restoring the Demonish:
        the words for singing and playing instruments proves
        that it was demonism.

Christ in Spirit denied that God commanded sacrifices or burnt offerings: to think otherwise is proof of a comprehension of God which is terminally insulting.

Jer. 7:21 Thus saith the LORD of hosts, the God of Israel;
        Put your burnt offerings unto your sacrifices, and eat flesh.
Jer. 7:22 For I spake not unto your fathers, nor commanded them
        in the day that I brought them out of the land of Egypt,
        concerning burnt offerings or sacrifices:

IF GOD HAD COMMANDED IT HE WOULD HAVE COMMANDED THE SORCERY HE REJECTED.

But this thing commanded I them, saying,

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

But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward. Jer 7:24

Since the day that your fathers came forth out of the land of Egypt unto this day, I have even sent unto you all my servants the prophets, daily rising up early and sending them: Jer 7:25

Porphyry The Iamblichus

Of such a character are some of the animals of Egypt, and in the same manner, the human being everywhere is sacred.12 Some of the consecrated victims, however, make the familiar relationship more conspicuous, so far as they affect the analysis in respect to the kindred and more sacred origin of the primitive elements with the Superior (divine) causes. This being accomplished, the benefits which are imparted from it are more perfect.12. In other words, likely to be a victim at the altar.
        "As Manetho related, they were used in archaic times to burn living men in the city of Ilithyia,
         styling them Typhonian." Ashmes, who expelled the Hyk-sos rulers, put an end to the custom.
        It existed in Asiatic countries, where Semitic worships existed,
        and even the Hebrews seem not to have been an exception

14. Porphyry and others of the philosophers of that period
        declared distinctly that the sacrifices of living creatures
        were not for the gods at all,
        but for daemons and the lower orders of spiritual essences.

Indeed, their sentiments were considered as evidence of a hostility to Judaism. In archaic times, and even in many centuries of the historical period, human victims were immolated, and the Hebrew writings seem to recognize the custom (Leviticus xxvii, 28, 29; Judges xi, 30-40; Micah, vi, 7).
        Plutarch denounced this practice,
        and declared his belief that there was never a god that required it,
        but it was only intended to avert and appease the malice and rancor of evil spirits.
        The slaughter of hogs at the festivals of Adonis, Osiris and Demites
        seems to have been of the latter character, as swine were abhorred in Oriental countries.

Tacitus 2.LXIX The terrible intensity of the malady was increased by the belief that he had been poisoned by Piso. And certainly there were found hidden in the floor and in the walls disinterred remains of human bodies, incantations and spells, and the name of Germanicus inscribed on leaden tablets, half-burnt cinders smeared with blood, and other horrors by which in popular belief souls are devoted so the infernal deities. Piso too was accused of sending emissaries to note curiously every unfavourable symptom of the illness.

Plutarch identifies the "god" of the Jews to be Dionysus or Bacchus. If you are following the PATTERNISM of the Musical Discorders you ARE involved in the only meaning of literal witchcraft.

Paul in 1 Corinthians 10 refers to the musical idolatry at Mount Sinai,  We can have no doubt since Stephen etal says that God turned the nation over to worship the starry host because of musical idolatry at Mount Sinai.  The elders wanted a king like the nations or Gentiles and that is what God abandoned to because they wanted to worship like the Gentiles. See First Samuel Eight.

But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. 1 Samuel 8:6

And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. 1 Samuel 8:7

ANYONE WHO IMITATES THE TEMPLE AND SACRIFICIAL SYSTEM HAS REJECTED GOD'S REIGN.

1Corinthians 10:18 Behold Israel after the flesh:
        are not they which eat of the sacrifices partakers of the altar?
1Corinthians 10:19 What say I then? that the idol is any thing,
        or that which is offered in sacrifice to idols is any thing?
1Corinthians 10:20 But I say, that the things which the Gentiles sacrifice,
         they sacrifice to devils, and not to God:
        and I would not that ye should have fellowship with devils.

Hebrews 13:10 We have an altar,
       whereof they have no right to eat which serve the tabernacle. 
Hebrews 13:11 For the bodies of those beasts,
      whose blood is brought into the sanctuary by the high priest for sin,
     are burned without the camp.

1. RICK ATCHLEY Richland Hills Church of Christ Deaconesses

   I have added 2 Chronicles 29 which Rick Atchley and the NACC use to claim that "God commands instrumental praise and we should not be disobedient. ...

2. New.Wineskins.Instrumental.Music.Jay.Guin

   Feb 20, 2011 ... Rick Atchley's PATTERNISM is taken from 2 Chronicles 29 ...

3. Miller.Atchley.2

   Aug 2, 2010 ... Rick Atchley: Instrumental Music Part Two ... www.piney.com/Miller.Atchley.2.html - Cached

1. David Faust insists:

1. I . In the Old Testament the Lord didn't merely "permit" the use of musical instruments as aids to worship. He commanded their use.
2. 2. In the old Testament the Lord didn't merely "permit' the use of musical instruments as aids to worship.   He blessed their use.

Lynn Anderson etal: II Chron. 29:25ff When Hezekiah restored the temple worship, he reinstated instruments:  “And he stationed the Levites in the house of the Lord with cymbals, harps, and lyres, according to the commandment of David and of Gad the kingís seer and of Nathan the prophet; for the commandment was from the Lord through his prophets.”

The word "prophesied" with instruments including Miriam and the Levites means to SOOTHSAY with INSTRUMENTAL accompaniment.

The Levites--cursed by Jacob--volunteered to execute 3,000 of the brethren who engaged in musical idolatry of the Egyptian (etal) trinity.

They had been instrumental in offering humans as burn offerings in Egypt.

Moses then commanded them to STAND guard in military  ranks. The instrumental noise was to warn any godly Jew that if they can near this horror they would be EXECUTED.

They used the instruments COMMANDED BY DAVID only durning the burnt offering of the GOAT to Israel, the already abandoned Musical Sectarians.

Christ in the prophets deny that God commanded sacrifices or burnt offering to which the instruments were attached but only behind closed gates in Jerusalem only.

MISSING THE FORK IN THE ROAD AT MOUNT SINAI.

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

Aristoph. Ach. 5 Just imagine how this blow struck straight at my heart! On the other hand, what joy Dexitheus caused me at the musical competition, when he played a Boeotian melody on the lyre! But this year by contrast!

Hom. Od. 2.309
Then wise Telemachus answered him: [310] “Antinous, in no wise is it possible for me in your overweening company to sit at meat quietly
        and to make merry with an easy mind.
        Is it not enough, ye wooers, that in time past
        ye wasted many goodly possessions of mine,
        while I was still a child?
But now that I am grown, [315] and gain knowledge by hearing the words of others, yea and my spirit waxes within me, 

1Corinthians 13:9 For we know in part, and we prophesy in part.
1Corinthians 13:10 But when that which is perfect is come,
        then that which is in part shall be done away.
1Corinthians 13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
1Corinthians 13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
1Corinthians 13:13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.

Plat. Laws 796b when we reach this point in our legislation—that the latter should impart these lessons gently, and the former receive them gratefully. Nor should we omit such mimic dances as are fitting for use by our choirs,—for instance, the sword-dance of the Curetes¹ here in Crete, and that of the Dioscori² in Lacedaemon; and at Athens, too, our Virgin-Lady³ gladdened by the pastime of the dance deemed it not seemly to sport with empty hands,

1 Priests of the Idaean Zeus.
2 Castor and Pollux.
3 Athene.

Paign-ion , to,

2. of persons, darling, pet, Anaxandr.9.3: also in pl. (of one person), Ar.Ec.922, Plu.Ant.59.

II. in Theoc.15.50, the Egyptians are called kaka paignia, roguish cheats,—unless here it be acc. cogn. (dirty tricks) after paizō.

Paizō , Dor. paisdō Theoc.15.42: Lacon. pres. part. gen. pl. fem. paiddōhan Ar. Lys.1313 (lyr.): fut. paixoumai Syrac. in X.Smp. 9.2,

4. play on a musical instrument, h.Ap.206: c. acc., “Pan ho kalamophthogga paizōn” Ar.Ra.230; dance and sing, Pi. O.1.16.

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

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

Opposite spoudazō , S.OC1143, Ar.Pax471 (lyr.), etc.: Att.fut. 2. of persons, s. pros tina pay him serious attention 3. to be serious or earnest Opposite. skōptein kai kōmōdein, Id.Pl.557

III. game, “Kourētōn enoplia p.” Pl. Lg.796b: metaph., child's play, of an easy task, Euphro 1.35.

2. comic performance, Pl.Lg.816e, Ephipp.7, Suet.Aug.99.

3. light poem, AP6.322 (Leon.), Plb.16.21.12; Homērou, Kratētos p., Jul.Or. 2.60d, 6.199d; title of poems by Philetas, Stob.2.4.5, al.; applied to those of Theocritus, Ael.NA15.19: metaph., of the merry chirp of the cicada, AP7.196.6 (Mel.).

4. of a prose trifle, Gorg.Hel. 21.

5. “Dēmokritou paignia” jocular recipes,

See 2 Peter 2 for Peter's warning

2 Peter 2:13 And shall receive the reward of unrighteousness,\
        as they that count it pleasure [Hedonism: sensual pleasure, LUST. Outlawed Rom 15]
        to riot in the day time.
       Spots they are and blemishes,
       sporting themselves  Rising up to PLAY
        with their own deceivings
        while they feast with you
Truph-ē softness, delicacy, daintiness, 2 Ep.Pet.2.13; II. luxuriousness, wantonness, “tōn gunaikōn hē t.” Ar.Lys.387; t. kai akolasia, t. kai malthakia,

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

[See Plato-Symposium]
Symposium;
Then, said Eryximachus, as you are all agreed that drinking is to be voluntary, and that there is to be no compulsion,
I move, in the next place, that the flute-girl,
        who has just made her appearance,
        be told to go away and play to herself,
        or, if she likes, to the women who are within.
        To-day let us have conversation instead; and, if you will allow me, I will tell you what sort of conversation.

Acts 17:24 God that made the world and all things therein,
            seeing that he is Lord of heaven and earth,
            dwelleth not in temples made with hands;
Acts 17:25 Neither is worshipped with men’s hands,
        as though he needed any thing,
        seeing he giveth to all life, and breath, and all things;

Exodus 32:6

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

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

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

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

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

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.

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

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

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

Catul. 14
Great Gods! What horrid booklet damnable
Unto thine own Catullus thou (perdie!)
Did send, that ever day by day die he
In Saturnalia, first of festivals.
No! No! thus shall't not pass wi' thee, sweet wag,
For I at dawning day will scour the booths
Of bibliopoles, Aquinii, Caesii and
Suffenus, gather all their poison-trash
And with such torments pay thee for thy pains.
Now for the present hence, adieu! begone
Thither, whence came ye, brought by luckless feet,
Pests of the Century, ye pernicious Poets.

pŏēta , ae (POETES, Inscr. Orell. 1163), m., = ποιητής.

I. In gen., a maker, producer (ante-class.): “nec fallaciam Astutiorem ullus fecit poëta,” a contriver, trickster, Plaut. Cas. 5, 1, 7: “tu poëta es prorsus ad eam rem unicus,” you are just fit for it, id. As. 4, 1, 3.—

II. In partic., a poet (class.; syn. vates): visus Homerus adesse poëta, Enn. ap. Cic. Ac. 2, 16, 51 (Ann. v. 6 Vahl.); Cic. de Or. 2, 46, 194: “oratores et poëtae,” id. ib. 3, 10, 39: “versificator quam poëta melior,” Quint. 10, 1, 89: “pictoribus atque poëtis Quidlibet audendi semper fuit aequa potestas,” Hor. A. P. 9: “expectes eadem a summo minimoque poëtā,” Juv. 1, 14: “judex absolvit injuriarum eum, qui Lucilium poëtam in scenā nominatim laeserat,” Auct. Her. 2, 3, 19: unum (genus deorum) a poëtis traditum, Aug. Civ. Dei, 4, 27 ini

Strabo.Geography.10.html

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

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

O adorable Cotys among the Edonians, and ye who hold mountain-ranging instruments;

and he mentions immediately afterwards the attendants of Dionysus:

one, holding in his hands the bombyces, toilsome work of the turner's chisel, fills full the fingered melody, the call that brings on frenzy, while another causes to resound the bronze-bound cotylae

and again,

stringed instruments raise their shrill cry, and frightful mimickers from some place unseen bellow like bulls, and the semblance of drums, as of subterranean thunder, rolls along, a terrifying sound;

for these rites resemble the Phrygian rites, and it is at least not unlikely that, just as the Phrygians themselves were colonists from Thrace, so also their sacred rites were borrowed from there. Also when they identify Dionysus and the Edonian Lycurgus, they hint at the homogeneity of their sacred rites.

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

See the image Below.

Acts 7:44 Our fathers had the tabernacle of witness in the wilderness,
        as he had appointed, speaking unto Moses, that he should
        make it according to the fashion that he had seen.
Acts 7:45 Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;
Acts 7:46 Who found favour before God,
         and desired to find a tabernacle for the God of Jacob.
        But Solomon built him an house. Acts 7:47
Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, Acts 7:48
Acts 7:49 Heaven is my throne, and earth is my footstool:
        what house will ye build me? saith the Lord: or what is the place of my rest?
Acts 7:50 Hath not my hand made all these things?
Acts 7:51 Ye stiffnecked and uncircumcised in heart and ears,
        ye do always resist the Holy Ghost: as your fathers did, so do ye.

WHEN AHAZ BEGAN TO REIGN: HE TOOK THE NOT--COMMANDED SACRIFICES OUT OF JERUSALEM BEHIND CLOSED GATES.

In 2 Chronicles 28: Tilgath-pilneser king of Assyria distressed Ahaz in Jerusalem.

2Chr 28:1 Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: but he did not that which was right in the sight of the LORD, like David his father:

2Chr 28:2 For he walked in the ways of the kings of Israel, and made also molten images for Baalim.

2Chr 28:3 Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, after the abominations of the heathen whom the LORD had cast out before the children of Israel.

[Topheth from tabret or tambourine had been "the king's music grove" where idols were worshiped in Solomon's day. It came to stand for hell itself.]

2Chr 28:4 He sacrificed also and burnt incense in the high places, and on the hills, and under every green tree.

2Chr 28:5 Wherefore the LORD his God delivered him into the hand of the king of Syria; and they smote him, and carried away a great multitude of them captives, and brought them to Damascus. And he was also delivered into the hand of the king of Israel, who smote him with a great slaughter.

2Chr 28:22 And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz.

2Chr 28:23 For he sacrificed unto the gods of Damascus,
        which smote him: and he said,
        Because the gods of the kings of Syria help them,
        therefore will I sacrifice to them, that they may help me. 
        But they were the ruin of him, and of all Israel

Molech . . . Chiun--"Molech" means "king" answering to Mars [BENGEL]; the Sun [JABLONSKI]; Saturn, the same as "Chiun" [MAURER]. The Septuagint translates "Chiun" into Remphan, as Stephen quotes it (Ac 7:42,43). The same god often had different names.

Molech is the Ammonite name; Chiun, the Arabic and Persian name, written also Chevan. In an Arabic lexicon Chiun means "austere"; so astrologers represented Saturn as a planet baleful in his influence. Hence the Phoenicians offered human sacrifices to him, children especially; so idolatrous Israel also. Rimmon was the Syrian name (2Ki 5:18); pronounced as Remvan, or "Remphan," just as Chiun was also Chevan. Molech had the form of a king; Chevan, or Chiun, of a star [GROTIUS]. Remphan was the Egyptian name for Saturn: hence the Septuagint translator of Amos gave the Egyptian name for the Hebrew, being an Egyptian. [HODIUS II, De Bibliorum Textibus Originalibus. 4.115].

"Moloch was represented under the figure of a man with the head of a calf erected upon an immense oven, which [see Note 1 below] [page 54] was lighted to consume at once the seven kinds of offerings. During this holocaust, the priests of Moloch kept up a terrible music, with sistrums and tambours, in order to stifle the cries of the victims. Then took place that infamy cursed by the God of Israel: the Molochites abandoned themselves to practices worthy of the land of Onan (masturbation] and, inspired by the rhythmic sound of the musical instruments, writhed about the incandescent statue, which appeared red thru the smoke; and they gave forth frenzied cries as, in accordance with the Biblical expression, they gave their seed to Moloch." ("History of Prostitution," by Paul LaCroix, French author and historian; 1806-84) Note 1: At the time referred to by Flaubert, Carthage was under siege from unpaid Barbarians enlisted by Carthage in its war with Rome, as mercenaries, and they were out of funds, water. etc. at the time.

"First, Moloch, horrid King, besmeared with blood
Of human sacrifice, and parents' tears;
Though, for the noise of drums and timbrels loud,
Their children's cries unheard that passed through fire
To his grim idol. Him the Ammonite
Worshiped in Rabba and her watery plain,
In Argob and in Basan, to the stream
Of utmost Arnon. 

Nor content with such
Audacious neighbourhood, the wisest heart
Of Solomon he led by fraud to build
His temple right against the temple of God
On that opprobrious hill, and made his grove
The pleasant valley of Hinnom, Tophet thence
And black Gehenna called, the type of Hell."
- Paradise Lost, i. 391-405

King Solomon was a great purveyor of the existence of Moloch. He even erected a temple for worship on a hill overlooking Jerusalem. A typical worship session, at any one of hundreds of sites throughout the middle east, would include copious amounts of food and drink. There would be singing and dancing.All the while the hordes would be dancing around the statue singing, playing flutes and tambourines to drown out the screams of the dying child.   (“History of Prostitution,” by Paul LaCroix, French author and historian; 1806-84) Discussion Forum

2Chr 28:24 And Ahaz gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God, and shut up the doors of the house of the LORD, and he made him altars in every corner of Jerusalem.

WHAT AHAZ REMOVED: THE SYMBOLS OF THE BODY OR CHURCH OF CHRIST.

These utensils that are being referred to here are the

1. Candlestick
2. Table of Shewbread
3. Golden alter of Incense

We know today that these utensils represent the four pillars of the Kingdom Culture of God:

1. The seven spirits of Divine Knowledge (Isa 11) of the prophets and apostles
2. Table of the Lord and Breaking of Bread
3. Prayers: the fruit of the lips.
   

In addition the Holy Places had been poluted with the vesels (vases or instruments) of the Assyians

2Chr 28:25 And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the LORD God of his fathers.

2Chr 28:26 Now the rest of his acts and of all his ways, first and last, behold, they are written in the book of the kings of Judah and Israel.

2Chr 28:27 And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem: but they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead.

MOST OF THE TIME THE WORSHIP IN THE NOT-COMMANDED TEMPLE WAS OF THE HOST OF HEAVEN

In 2 Chronicles 28 the king had taken the sacrificial system out of Jerusalem because it was controlled and polluted by the Assyrians.  In 2 Chronicles 29 Hezekiah needed to get everyong back close to Jerusalem because of an impending invasion.  Hezekiah held a plague stopping animal sacrifice during which the Levites under the King and Commanders of the army made a great noise outside of the temple during the burnt offering of the goats for Israel to try to get them to return and defend Jerusalem.

THE MUSICAL LEVITES COULD NOT ENTER THE HOLY PLACE AS A TYPE OF THE CHURCH OF CHRIST WITHOUT BEING EXECUTED.

Notice that in none of the animal sacrifices was the people's congregation involved: they must always be outside of the gates.  On the Sabbath they would be attending church which began in the wilderness.
2Chr. 29:20 Then Hezekiah the king rose early,
        and gathered the rulers of the city, and went up to the house of the LORD.
2Chr. 29:21 And they brought 
        seven bullocks,
        and seven rams,
        and seven lambs,
        and seven he goats,

for a SIN OFFERING for the kingdom, and for the sanctuary, and for Judah.
And he commanded the priests the sons of Aaron to offer them on the altar of the LORD.

2Chr. 29:22 So they killed the bullocks,
            and the priests received the blood, and sprinkled it on the altar:
    likewise, when they had killed the rams,
            they sprinkled the blood upon the altar:
    they killed also the lambs,
        and they sprinkled the blood upon the altar.

A civil war which resulted from the slavery building the temple God had not commanded as a house, meant that the nation of Israel would not "fellowship" the tiny nation of Judah consisting mostly of Jerusalem.

The goats came into play after the Nadab and Abihu folly of entering the holy places as Rick is attempting. Afterward, they used the scapegoat as a sacrifice to the DEVIL or Azazel who had led the righteous people away from the Living Word.

THEREFORE THE SIN OFFERING OF THE GOATS WAS FOR THE "SECTARIAN" ISRAELITES.

2Chr. 29:23 And they brought forth the he goats
        for the sin offering before the king and the congregation;
        and they laid their hands upon them:
2Chr. 29:24 And the priests killed them,
        and they made reconciliation with their blood upon the altar,
        to make an atonement for all Israel:
        for the king commanded that the BURNT offering and the sin offering
                should be made for all Israel.

THIS WAS A NATIONAL EXORCISM: NOT RELATED TO THE WORSHIP OF GOD.

Albert Barnes: All Israel—Hezekiah aimed at reuniting once more the whole people of Israel, if not into a single state, yet, at any rate, into a single religious communion. The northern kingdom was in a condition approaching to anarchy. The end was evidently approaching. Hoshea, the king contemporary with Hezekiah 2 Kings 18:1 , ruled, not as an independent monarch, but as an Assyrian feudatory 2 Kings 17:3 . Under these circumstances Hezekiah designed to invite the revolted tribes to return, if not to their old temporal, at least to their old spiritual, allegiance 2 Chr. 30:5-10 . In order, therefore, to prepare the way for this return, he included "all Israel" in the expiatory sacrifice, by which he prefaced his restoration of the old worship.

The kings had been turned over to worship the starry host.  Therefore, the instruments are used only during the BURNT OFFERING which the Prophet Jeremiah has God saying I DID NOT COMMAND THIS.  

2Chr. 29:28 And all the congregation worshipped,
        and the singers sang,
        and the trumpeters sounded: (NOT musical)
        and all this continued until the burnt offering was finished.

Because they were abandoned to worship the starry host and that God had not commanded sacrifices or burnt offerings, the trail leads to APOLLO or Phoebo (Abaddon, Apollyon) being worshipped,

Cantor , ōris, m. cano,

I. a singer, poet.
“cantor Apollo,” Hor. A. P. 407 (cf. Apollo): “(Caligula) Threx et auriga idem cantor atque saltator,” Suet. Calig. 54.—In a contemptuous sense: “cantor formularum,” Cic. de Or. 1, 55, 236; cf. Plaut. Ps. 1, 3, 132.— And with gen. of the person (conformably to cano, II. B.), an extoller, eulogist: “cantores Euphorionis,”
II. Esp., in the lang. of the drama, = χορευτής, an actor, player (cf. G. Herm. Opusc. I. p. 298), Cic. Sest. 55, 118: “donec cantor vos plaudite! dicat,” Hor. A. P. 155; Suet. Calig. 54.

khor-eutēs , ou, o(,

A. choral dancer, Pi.P.12.27, Ar.Ach.443, Pl.R.373b, etc.; “tōn kh. exagein tina” And.4.20; “ta epinikia ethuen autos te kai hoi kh.” Pl.Smp. 173a: metaph., theou kh. the devoted follower of a god, Id.Phdr.252d; of a philosopher, “hoi Puthagorou kai Platōnos kai Aristotelous kh.” Jul.Or.6.197d: generally, pupil, Lib.Or.54.38.

II. epith. of Pan, Pi.Fr.99; of Dionysus, Orph. “Eukhē” 9.

Cantĭo , ōnis, f. cano, lit. a singing, playing; hence meton. abstr. pro concr..

I. A song (rare; “mostly ante-class.),” Plaut. Stich. 5, 4, 25; 5, 5, 19; 5, 6, 8; Suet. Ner. 25; “of birds,” App. Flor. 2, p. 349, 11; Fronto ad Ver. 1 (cf. cantatio).—

II. An incantation, charm, spell, Cato, R. R. 160: “subito totam causam oblitus est, idque veneficiis et cantionibus Titiniae factum dicebat,” Cic. Brut. 60, 217; App. M. 1, 10, p. 106, 27.

Canto III. In the lang. of religion, as v. n. or a., to use enchantments, charms, incantations, to enchant, to charm, Cato, R. R. 160, 1; Varr. R. R. 1, 2, 27: “frigidus in pratis cantando rumpitur anguis,” Verg. E. 8, 71: “cantata Luna,” exorcised by magic, Prop. 4 (5), 5, 13. “falx,” Ov. H. 6, 84: “herbae,” id. M. 7, 98: “ignis,” Sil. 1, 430: “tum quoque cantato densetur carmine caelum,” an incantation, Ov. M. 14, 369.—

B. To call forth, produce by charms: “et chelydris cantare soporem,” Sil. 8, 498: “cantata umbra,” Luc. 6, 767.

Ignis  strike up the fires Incentor, o-ris, m. [id.] , one who sets the tune or begins to sing, a precentor, singer (post-class.). ,

I. Lit.: “carminis,” Paul. Nol. Carm. 15, 32: “incentore canam Phoebo Musisque magistris,” Avien. Perieg. 895; Isid. 6, 9, 13.—

II. Trop., an inciter, exciter: “igneus turbarum,” Amm. 15, 1, 2: “civilis belli,” Oros. 5, 19: “rebellionis totius,” id. 6, 11.

I. Lit.: carminis, Paul. Nol. Carm. 15, 32 : [1] incentore [2] canam [3] Phoebo [4] Musisque [5] magistris, Avien. Perieg. 895 ; Isid. 6, 9, 13.--
“per me (sc. Apollinem) concordant carmina nervis,” id. ib. 1, 518; cf. id. ib. 11, 5; “5, 340: solaque culminibus ferali carmine bubo Saepe queri,” Verg. A. 4, 462; so id. G. 4, 514; Ov. M. 10, 453: “cygnorum,” id. ib. 5, 387; cf. id. ib. 14, 430; Mart. 13, 77: “citharae liquidum carmen,” Lucr. 4, 981; cf. id. 2, 506; Hor. C. 1, 15, 15: “lyrae carmen,” Prop. 2, 1, 9

II. Trop., an [A] inciter, exciter: [B] igneus [C] turbarum, Amm. 15, 1, 2 : civilis belli, Oros. 5, 19 : rebellionis [renewal of war] totius, id. 6, 11 . Flamen Hislop

THIS WAS PURELY HEZEKIAH'S COMMAND BECAUSE THE BIBLE TELLS ME SO

Jer. 7:21 Thus saith the LORD of hosts, the God of Israel;
        Put your burnt offerings unto your sacrifices, and eat flesh.
Jer. 7:22 For I spake not unto your fathers, nor commanded them
        in the day that I brought them out of the land of Egypt,
        concerning burnt offerings or sacrifices:

IF GOD HAD COMMANDED IT HE WOULD HAVE COMMANDED THE SORCERY HE REJECTED.

But this thing commanded I them, saying,

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

But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward. Jer 7:24

Since the day that your fathers came forth out of the land of Egypt unto this day, I have even sent unto you all my servants the prophets, daily rising up early and sending them: Jer 7:25

Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. Jer 7:26

THE END OF HEZEKIAH'S REIGN

They cast out all of the vessels or instruments used by the Assyrians but the Levite instrument players could NOT go inside of the temple as the Assyrians had.

2Chr. 32:32 Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel.

2Chr. 32:33 And Hezekiah slept with his fathers, and they buried him in the chiefest of the sepulchres of the sons of David: and all Judah and the inhabitants of Jerusalem did him honour at his death. And Manasseh his son reigned in his stead.

MANASSEH IMMEDIATELY RESTORED INSIDE OF THE TEMPLE WHAT HEZEKIAH HAD CAST OUT AS GARBAGE.

2Ki 21:3 For he built up again the high places which Hezekiah his father had destroyed;
        and he reared up altars for Baal, and made a grove, as did Ahab king of Israel;
        and worshipped all the host of heaven, and served them.

"All these texts point, explicitly or implicitly, to the fact that the dance had a musical accompaniment. Even though the Bible makes no mention of it we must assume that the movements of the prophets of Baal on Mount Carmel were made with an accompaniment on certain musical instruments... There is an obvious satirical intent in the biblical story and we could find no better illustration of a similar attitude than a rather curious bas-relief in the Museo delle Terme in Rome which

derides a ceremony of Isis. In front of a row of images of the gods, men and women are dancing with grotesque contortions; their knees are all bent their heads thrown back and their arms upraised; they are holding castanets or the double flute.

An aged choirmaster and a group of spectators mark time by clapping their hands." ( de Vaux, Roland, The Bible and the Ancient Near East, Doubleday, p. 242

BEGINNING CHAPTER33

MANASSEH HAD NO SPIRITUAL DIRECTION IN HIS YOUTH.

When Hezekiah was warned that after Him his descendants would be taken into captivity: not any problem says Hezekiah as long as it did not happen in his life time: so he boasted about spending his time playing his harp in the house of the Lord.

2Chr 33:1 Manasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem:

2Chr 33:2 But did that which was evil in the sight of the LORD,
        like unto the abominations of the heathen,
        whom the LORD had cast out before the children of Israel.

2Chr 33:3 For he built again the high places which Hezekiah his father had broken down,
        and he reared up altars for Baalim, and made groves,
        and worshipped all the host of heaven, and served them.

"Altars for Baalim" - The SUN and MOON. And made groves, twr�a Asheroth, Astarte, VENUS; the host of heaven, all the PLANETS and STARS.

Stephen says that because of musical idolatry God turned them over to worship the starry host: Therefore, when people use the sacrificial system as a PATTERN that means that God hasabandoned you.

2Chr 33:4 Also he built altars in the house of the LORD, whereof the LORD had said,
        In Jerusalem shall my name be for ever.

2Chr 33:5 And he built altars for all the HOST OF HEAVEN in the two courts of the house of the LORD.

2Chr 33:6 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.

[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

ignis , Charis A. (Mostly poet.) The fire or glow of passion, in a good or bad sense; of anger, rage, fury: “exarsere ignes animo,” Verg. A. 2, 575: “saevos irarum concipit ignes,” Val. Fl. 1, 748
“quae simul aethereos animo conceperat ignes, ore dabat pleno carmina vera dei,”  “(Dido) caeco carpitur igni,” the secret fire of love, Verg. A. 4, 2 

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.—

carmen  1. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental sc. Apollinem [Apollo, Abaddon] concordant carmina nervis, “barbaricum,

Augŭrātrix , īcis, f. id.,I. a female soothsayer or diviner (post-class.), Vulg. Isa. 57, 3 (as transl. of the Heb. ; but in Paul. ex Fest. p. 117, the correct reading is argutatrix; v. Müll. ad h. l.).

Isa 57:3 But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.

2K.21:6 And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the Lord, to provoke him to anger.

Isa 57:4 Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,

Sport:

Anag (h6026) aw-nag'; a prim. root; to be soft or pliable, i. e. (fig.) effeminate or luxurious: - delicate (-ness), (have) delight (self), sport self.

Empaizô , fut. - mock at, mock, tini

 

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, hôs nebros chloerais e. leimakos hêdonais E.Ba. 866 (lyr.); tois choroisin e. to sport in the dance, Ar.Th.975; tôi gumnasiôi Luc.Lex.5 .

 

Hêdonê A. enjoyment, pleasure, first in Simon.71, S.l.c., Hdt.1.24, al.; prop. of sensual pleasures,

Augŭrĭum , ii, n. (plur. augura, heterocl., like aplustra from aplustre, Att. ap. Non. p. 488, 2, or Trag. Rel. p. 217 Rib.) [augur : augurium salutis, an augury instituted in time of peace, for the inquiry whether one could supplicate the Deity for the prosperity of the state
C. The art of the augur, augury: “cui laetus Apollo Augurium citharamque dabat,” Verg. A. 12, 394 (v. Apollo and augur): “Rex idero et regi Turno gratissimus augur,” id. ib. 9, 327; Flor. 1, 5, 2.

The Art used by Apollo (Abaddon, Apollon) was the

cĭthăra , ae, f.  kithara,

I. the cithara, cithern, guitar, or lute (very freq. in the poets, esp. in Hor.), Lucr. 2, 28; 4, 981; Tib. 2, 3, 12; 2, 5, 2; Verg. A. 6, 120; 9, 776; Hor. C. 1, 15, 15; 2, 12, 4; Varr. L. L. S, § 61 Müll.; id. R. R. 2, 1, 3; Auct. Her. 4, 47, 60; Plin. 7, 56, 57, § 204; Quint. 1, 10, 3; 1, 10, 10; 2, 8, 15; Tac. A. 14, 14; 15, 65 al.— “decantare,” Cic. Div. 1, 47, 105: accipere, to understand or receive as an omen, Liv. 1, 34; 10, 40; Val. Fl. 1, 161

II. Meton., the music of the cithara, or, in gen., of a stringed instrument, the art of playing on the cithara, Prop. 2 (3), 10, 10; Verg. A. 12, 394; Hor. C. 1, 24, 4; id. S. 2, 3, 104 and 105.

De-canto , āvi, ātum, 1, v. a. (in the class. per. freq. in Cic.; elsewh. rare).

I. To sing a thing off, to repeat in a singing manner (v. cano and canto). A. Usually with the secondary idea of something trite, worn out, absurd; to repeat often, to say over and over again ( = semper repetere, in ore habere
C. Esp., to repeat as a charm, and hence to bewitch, enchant, charm: “nullo decantatus carmine,” App. M. 3, p. 138, 35: “verbis et amplexibus aliquem,” id. ib. 5, p. 165, 6; id. ib. 3, p. 137, 12; Vulg. Isa. 54, 1 al.—
B. To play (upon an instrument): “decantandi jus tibicinibus ademit,” Aur. Vict. Vir. Illust. 34, 1.

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,

Verg. A. 12.394 Quickly to his side
came Iapyx, dear favorite and friend
of Phoebus, upon whom the god bestowed
his own wise craft and power, Iove-impelled.
The gifts of augury were given, and song,
with arrows of swift wing: he when his sire
was carried forth to die, deferred the doom
for many a day, by herbs of virtue known
to leechcraft; and without reward or praise
his silent art he plied.

GOD IS NOT WORSHIPPED BY THE WORKS OF HUMAN HANDS OR OTHER ARTS

Ars , artis, f. v. arma, “artes urbanae,” i. e. jurisprudence and eloquence, Liv. 9, 42: “ars grammatica,” grammar, Plin. 7, 39, 40, § 128: “rhetorica,” Quint. 2, 17, 4: “musica,” poetry, Ter. Hec. prol. 23: “musica,” music, Plin. 2, 25, 23, § 93:

Măgus , i, m., and măga , ae, f., = magos. I. In the fem., a female magician, enchantress: cantusque artesque magarum, v. l. Ov. M. 7, 195 (al. leg. magorum): Circe maga famosissima, Aug. Civ. Dei, 18, 17.

Măgus2 , a, um, adj. 1. magus,

I. magic, magical (poet.): “artes,” Ov. Am. 1, 8, 5: “manus, id. Med. fac. 36: carmen,” Sen. Herc. Oet. 467.

-incantātor , ōris, m. incanto,

I. an enchanter, wizard (post-class.), Tert. Idol. 9; Isid. 8, 9, 15; Mos. et Rom. Leg. Coll. 15, 1, 2.

-incantātĭo , ōnis, f. id.,

I. an enchanting, enchantment (post-class.): “magicae, Firm. Math. 5, 5: incantationum vires,” Tert. Hab. Mul. 2.

-incantāmentum , i, n. incanto,

I. a charm, incantation (post-Aug.): “valeantne aliquid verba et incantamenta carminum,” Plin. 28, 2, 3, § 10: “anile,” Amm. 16, 8, 2: “anilia incantamenta,” id. 29, 2, 3.

-in-canto , āvi, ātum, 1, v. a. and n. *

I. To sing in, with dat.: “passer incantans saepiculae (i. e. in saepicula),” App. M. 8, p. 210, 26. —

II. In partic.

A. To say over, mutter, or chant a magic formula against some one: QVI MALVM CARMEN INCANTASSET, Fragm. XII. Tab. ap. Plin. 28, 2, 4, § 17.—

B. Transf.

1. To consecrate with charms or spells: “incantata vincula,” lovelcnots, Hor. S. 1, 8, 49.—

2. To bewitch, enchant: “quaesisti, quod mihi emolumentum fuerit incantandi (sc. illam)?” App. Mag. p. 305: “incantata mulier,” id. ib.: “pileum vetitis artibus,” Amm. 14, 7, 7

Tacitus 2.LXIX. Germanicus meanwhile, as he was returning from Egypt, found that all his directions to the legions and to the various cities had been repealed or reversed. This led to grievous insults on Piso, while he as savagely assailed the prince. Piso then resolved to quit Syria. Soon he was detained there by the failing health of Germanicus, but when he heard of his recovery, while people were paying the vows they had offered for his safety, he went attended by his lictors, drove away the victims placed by the altars with all the preparations for sacrifice, and the festal gathering of the populace of Antioch. Then he left for Seleucia and awaited the result of the illness which had again attacked Germanicus. The terrible intensity of the malady was increased by the belief that he had been poisoned by Piso. And certainly there were found hidden in the floor and in the walls disinterred remains of human bodies, incantations and spells, and the name of Germanicus inscribed on leaden tablets, half-burnt cinders smeared with blood, and other horrors by which in popular belief souls are devoted so the infernal deities. Piso too was accused of sending emissaries to note curiously every unfavourable symptom of the illness.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, Malachi 3:5a

and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:5b

Goês , êtos, ho, Used with:

A. sorcerer, wizard, Phoronis 2, Hdt.2.33,4.105, Pl.R. 380d, Phld.Ir.p.29 W.; g. epôidos Ludias apo chthonos E.Ba.234 , cf. Hipp.1038; prob. f.l. for boêisiHdt.7.191.

Epôidos [epaidô] I.singing to or over: as Subst. an enchanter, Eur.: c. gen. acting as a charm for or against, Aesch., Plat. 2. pass. sung or said after, morphês epôidonc alled after this form, 
II. in metre, epôidos, ho, a verse or passage returning at intervals, a chorus, burden, refrain, as in Theocr.

E.Ba.234 Euripides, BacchaePentheus

[215]  I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances [220]  this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; [225]  but they consider Aphrodite before Bacchus.

As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, [I mean Ino and Agave, who bore me to Echion, and [230]  Autonoe, the mother of Actaeon.] And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, [235]  fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house, [240]  I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.

2.juggler, cheat, deinos g. kai pharmakeus kai sophistêsPl.Smp.203d ; deinonkai g. kaisophistên . . onomazônD.18.276 ; apistos g. ponêrosId.19.109 ; magoskai g. Aeschin.3.137 : Comp. goêtoteros Ach.Tat.6.7 (s. v. l.). (Cf. Lith. žavēti 'incantare'.)

Pharmakos (on the accent v. Hdn.Gr.1.150), ho, hê,

A.poisoner, sorcerer, magician,LXXEx.7.11 (masc.), Ma.3.5 (fem.), Apoc.21.8, 22.15.

Maleficus 

B. In partic., magical: artes,Vulg. 2 Par. 33, 6 .--As substt.

1.mălĕfĭcus , i, m., a magician, enchanter: demaleficisetmathematicis,Cod. Just. 9, 18, 5 : magiquimaleficivulgiconsuetudinenuncupantur, ib. 9, 18, 7 ; Schol. Juv. 6, 594.--

2.mălĕfĭcum , i, n., a charm, means of enchantment: semusticineresaliaquemalefica, quiscredituranimanuminibusinferissacrari,Tac. A. 2, 69 fin. --

2Chr 33:7 And he set a carved image, the idol which he had made, in the house of God, of which God had said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen before all the tribes of Israel, will I put my name for ever:

Signum characters or symbols, ib.168; mark, token on the lot of Ajax, 7.189; so, device or bearing on a shield, by which a warrior is known, freq. in A.Th., as 387, 404, E.El.456 (lyr.); of the seal set on a box, tônd' apoiseis s. S.Tr.614; mark made by an illiterate person,

Rev 15:1 And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

G4592 semeion say-mi'-on Neuter of a presumed derivative of the base of G4591 ; an indication, especially ceremonially or supernaturally

Sêmeion 2. sign from the gods, omen Kathair-eô to s. to take it down, strike the flag, as a sign of dissolving an assembly, And.1.36; to tês ekklêsias, 3. of sorcerers, bring down from the sky, selênên.  V. less freq. like the simple [heresy] hairein, take and carry off
From Isaiah.59.Kompozer.html

Ezekiel 8:4 And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. 

Ezek 8:5 Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry.

Ezek 8:6 He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations.

Morris Silver: 4. A more subtle and controversial example is provided in the Bible. I find it difficult to believe that Israelites in the time of Ezekiel or of Manasseh placed idols in or around the Jerusalem Temple. The key is the idiomatic meaning of the rare Hebrew word semelsemel in 2 Chron. 33.7, 15, concerning Manasseh, as "slab-image"; 2 Kings 21.7 uses instead the word pesel translated as "graven image.") The phrase including semel in Ezekiel 8.3 has been translated as "seat of the image of jealousy that provokes jealousy" or as "seat of the infuriating image that provokes fury. "image, likeness." (Myers translates

Some commentators consider hmqnh to be a later gloss to clarify the meaning of "image of jealousy." But how does it clarify? I propose the translation "seat of the commercial agent." It is well known that, for reasons of economic efficiency, ancient temples were commercial centers (see ESoA, Chap. 1). The rage of Ezekiel and his circle at the presence of a commercial agent in the courtyard of the Temple would be explained by their well-documented loathing for commercial life... This line of interpretation finds support in the LXX and Old Latin versions which may be translated as "statue/image of the trader/buyer." [acquire, buy, produce and procreate.

Torczyner suggests that the compound term sha mala was transmitted from Assyrian (not Babylonian) into Hebrew as semel, with sh being pronounced as s. Thus, again, the "image of jealousy" whose presence in the sanctuary enraged Ezekiel was a businessman, not an idol.

2Chr 33:8 Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers;
        so that they will take heed to do all that I have commanded them,
        according to the whole law and the statutes and the ordinances by the hand of Moses.

2Chr 33:9 So Manasseh made Judah and the inhabitants of Jerusalem to err,
        and to do worse than the heathen, whom the LORD had destroyed before the children of Israel.

sē-dūco , xi, ctum, 3, v. a.

I. To lead aside or apart, to draw aside; to lead away, carry off; to set aside, put by, etc. (syn. sevoco).
1. In gen., to remove, separate, etc. (not ante-Aug. and rare): “quiddam a corporibus seductum,”
2. In partic., to lead astray, mislead, seduce (eccl. Lat.), Tert. adv. Marc. 2, 8; Aug. Conf. 2, 3 med.; id. Tract. in Johan. 29; id. Civ. Dei, 14, 11 fin.; Vulg. Exod. 22, 16 et saep.—

2Chr 33:10 And the LORD spake to Manasseh,
        and to his people: but they would not hearken.

2Chr 33:11 Wherefore the LORD brought upon them the captains of the host of the king of Assyria,
        which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon.

2Chr 33:12 And when he was in affliction, he besought the LORD his God, and humbled himself greatly before the God of his fathers,

Clark: Here is a very large addition in the Chaldee: "For the Chaldeans made a brazen mule, pierced full of small holes, and put him within it, and kindled fires all around it; and when he was in this misery, he sought help of all the idols which he had made, but obtained none, for their were of no use. He therefore repented, and prayed before the Lord his God, and was greatly humbled in the sight of the Lord God of his fathers."

2Chr 33:13 And prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he was God.

2Chr 33:14 Now after this he built a wall without the city of David, on the west side of Gihon, in the valley, even to the entering in at the fish gate, and compassed about Ophel, and raised it up a very great height, and put captains of war in all the fenced cities of Judah.

2Chr 33:15 And he took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city.

2Chr 33:16 And he repaired the altar of the LORD, and sacrificed thereon peace offerings and thank offerings, and commanded Judah to serve the LORD God of Israel.

2Chr 33:17 Nevertheless the people did sacrifice still in the high places, yet unto the LORD their God only.

Wesley Still — Manasseh could not carry the reformation so far as he had carried the corruption. It is an easy thing to debauch men's manners; but not so easy to reform them again.

2Chr 33:18 Now the rest of the acts of Manasseh, and his prayer unto his God, and the words of the seers that spake to him in the name of the LORD God of Israel, behold, they are written in the book of the kings of Israel.

Verse 18. "The words of the seers that spake to him" - "Which were spoken to him in the name of the WORD of the Lord God of Israel." -Targum.

2Chr 33:19 His prayer also, and how God was entreated of him, and all his sin, and his trespass, and the places wherein he built high places, and set up groves and graven images, before he was humbled: behold, they are written among the sayings of the seers.

"Written among the sayings of the seers." - "They are written in the words of Chozai." -Targum. So says the Vulgate. The Syriac has Hunan the prophet; and the Arabic has Saphan the prophet.

2Chr 33:20 So Manasseh slept with his fathers, and they buried him in his own house: and Amon his son reigned in his stead.

THE RULE OF AMON

2Chr 33:21 Amon was two and twenty years old when he began to reign, and reigned two years in Jerusalem.

2Chr 33:22 But he did that which was evil in the sight of the LORD, as did Manasseh his father: for Amon sacrificed unto all the carved images which Manasseh his father had made, and served them;

H842 ’ăshêrâh ’ăshêyrâh ash-ay-raw', ash-ay-raw' From H833 ; happy; asherah (or Astarte) a Phoenician goddess; also an image of the same:—grove. Compare H6253 .

H6253 ‛ashtôreth ash-to'-reth Probably for H6251 ; Ashtoreth, the Phoenician goddess of love (and increase):—Ashtoreth.

2Chr 33:23 And humbled not himself before the LORD, as Manasseh his father had humbled himself; but Amon trespassed more and more.

2Chr 33:24 And his servants conspired against him, and slew him in his own house.

Kings 21:23 And the servants of Amon conspired against him, and slew the king in his own house.
2Kings 21:24 And the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.
2Kings 21:25 Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah?
2Kings 21:26 And he was buried in his sepulchre in the garden of Uzza: and Josiah his son reigned in his stead.

2Chr 33:25 But the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.

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