Having Cymbals and Psalteries and Harps

2 Chronicles 5

The Jewish nation, like all nations, had both a Civil-Military-Clergy system of rule after the elders rejected the rule of God. The godly people attended synagogue (church) which quarantined them from the evil and not-commanded sacrificial system.

Please look closely: No singer or instrument player or Jacob-Cursed Levite could go NEAR or INTO any holy place without being executed by the command of God.  God had not commanded the king, kingdom, temple, slaughter of innocent animals or the instrument players who never made music but a loud terrorizing sound: it was called soothsaying and not worship of Jehovah who did not LIVE there nor was ever worshiped in houses built by human hands or by the works of human hands. The Levitical warrior instrumentalists under the King and Commanders of the Army never held a "worship service."

A civilian would never even get into the inner court filled with blood, flesh, flies, dung, urine and burning flesh: the Levites made a loud SOUND to make the terrible holocaust by the priests possible. It is not possible to believe in the prophets and use the Jewish national sacrificial system as a example.

Num 18:2 And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister BEFORE the tabernacle of witness. [never IN]

Num 18:3 And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die.

Num 18:4 And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service [hard, legalistic bondage] of the tabernacle: and a stranger shall not come nigh unto you.

Num 18:5 And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel.

Num 18:6 And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the LORD, to do the service of the tabernacle of the congregation. 

Num 18:7 Therefore thou and thy sons with thee shall keep your priest’s office for every thing of the altar, and within the veil; and ye shall serve: I have given your priest’s office unto you as a service of gift: and the stranger that cometh nigh shall be put to death.

 The Spirit of Christ in the prophets warned against the Scribes and Pharisees whom Jesus called hypocrites: In Ezekiel 33 Christ names speakers, singers and instrument players.  None of these had a role in the synagogue which began in the wilderness.
Jer. 8:7 Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.

Jer. 8:8 How do ye say, We are wise, and the law of the LORD is WITH US? LO, CERTAINLY IN VAIN MADE HE IT; THE PEN OF THE SCRIBES IS in vain.

8267. sheqer, sheh΄-ker; from 8266; an untruth; by implication, a sham (often adverbial):—without a cause, deceit(-ful), false(-hood, -ly), feignedly, liar, + lie, lying, vain (thing), wrongfully.

Even the stork in the heavens knows her times; and the turtledove, swallow, and crane keep the time of their coming; but my people know not the ordinance of the LORD."How can you say, 'We are wise, and the law of the LORD is with us'? But, behold, the false pen of the scribes has made it into a lie. The wise men shall be put to shame, they shall be dismayed and taken; lo, THEY HAVE REJECTED THE WORD OF THE LORD, and what wisdom is in them? Jeremiah 8:8-9 RSV 

Jer. 8:9 The wise MEN ARE ASHAMED, THEY ARE DISMAYED AND TAKEN: LO, THEY HAVE REJECTED THE WORD OF THE LORD; and what wisdom is in them?

Jer. 8:10 Therefore will I give their wives unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.

Cyril of Alexandria, Commentary on John,  

That the Pharisees puffed up unto strange boasting,
        were wont to pretend that the Divine Word was with them and in them,
        and therefore foolishly affirmed that they had advanced to marvellous wisdom, 
        the Spirit Itself will testify, 
        since Christ says by the Prophet Jeremiah unto them, 
                How do ye say, WE are wise, and the word of the Lord is with us?
                For nought to the scribes became their lying pen;
                the wise men were ashamed, were dismayed and taken;
                what wisdom is in them? because they rejected the word of the Lord.

For how are they not taken rejecting the Living and Hypostatic Word of God, receiving not the faith to Him-ward, 
        but dishonouring the Impress of God the Father, and refusing to behold His most true Form (so to say) through His God-befitting Authority and Power?
Much of the Old Testament, Acts 7, the Jewish Encyclopedia agree that God had abandoned Israel to the worship of the starry host.  That was because of musical idolatry at Mount Sinai where the golden calf represented the Egyptian trinity. The Egyptian practices were that of Dionysus or Bacchus worshiped in many places at the time
Plutarch: QUESTION VI.  WHAT GOD IS WORSHIPPED BY THE JEWS.  SYMMACHUS, LAMPRIAS, MOERAGENES.  

Here Symmachus, greatly wondering at what was spoken, says: What, Lamprias, will you permit our tutelar god,

called Evius, the inciter of women, famous for the honors he has conferred upon him by madmen, to be inscribed and enrolled in the mysteries of the Jews?

Or is there any solid reason that can be given to prove Adonis to be the same with Bacchus? Here Moeragenes interposing, said: Do not be so fierce upon him, for I who am an Athenian answer you, and tell you, in short, that these two are the very same.

And no man is able or fit to bring the chief confirmation of this truth, but those amongst us who are initiated and skilled in the triennial [Greek omitted] or chief mysteries of the god.

But what no religion forbids to speak of among friends, especially over wine, the gift of Bacchus, I am ready at the command of these gentlemen to disclose.

When all the company requested and earnestly begged it of him; first of all (says he), the time and manner of the greatest and most holy solemnity of the Jews is exactly agreeable to the holy rites of Bacchus; for that which they call the Fast they celebrate in the midst of the vintage, furnishing their tables with all sorts of fruits while they sit under tabernacles made of vines and ivy; and the day which immediately goes before this they call the day of Tabernacles.

Within a few days after they celebrate another feast, not darkly but openly, dedicated to Bacchus, for they have a feast amongst them called Kradephoria, from carrying palm-trees, and Thyrsophoria, when they enter into the temple carrying thyrsi.

What they do within I know not; but it is very probable that they perform the rites of Bacchus. First they have little trumpets, such as the Grecians used to have at their Bacchanalia to call upon their gods withal.

Others go before them playing upon harps, which they call Levites, whether so named from Lusius or Evius,--either word agrees with Bacchus.

And I suppose that their Sabbaths have some relation to Bacchus; for even now many call the Bacchi by the name of Sabbi, and they make use of that word at the celebration of Bacchus's orgies.

And this may be discovered out of Demosthenes and Menander. Nor would it be out of place, were any one to say that the name Sabbath was given to this feast from the agitation and excitement [Greek omitted] which the priests of Bacchus display.

Enthousi-astikos

A. inspired, phusis Pl.Ti.71e ; esp. by music, Arist.Pol.1340a11; hκ e. sophia divination, Plu.Sol.12 ; e. ekstasis Iamb.Myst.3.8 ; to e. excitement, Pl.Phdr. 263d : Sup. -τtatos Sch.Iamb.Protr.p.129 P. Adv. -kτs, diatithenai tina Plu.2.433c : Comp. -τteron Marin.Procl.6 .

II. Act., inspiring, exciting, of certain kinds of music, Arist.Pol.1341b34; nosκmata manika kai e. Id.Pr.954a36 : Comp. -τtera, akousmata Pl.Ep. 314a .

The Jews themselves witness no less; for when they keep the Sabbath, they invite one another to drink till they are drunk; or if they chance to be hindered by some more weighty business, it is the fashion at least to taste the wine.

Some perhaps may surmise that these are mere conjectures. But there are other arguments which will clearly evince the truth of what I assert. The first may be drawn from their High-priest, who on holidays enters their temple with his mitre on, arrayed in a skin of a hind embroidered with gold, wearing buskins, and a coat hanging down to his ankles;

besides, he has a great many little bells depending from his garment which make a noise as he walks.

So in the nocturnal ceremonies of Bacchus (as the fashion is amongst us), they make use of music, and call the god's nurses [Greek omitted].

High up on the wall of their temple is a representation of the thyrsus and timbrels, which surely suits no other god than Bacchus.

Moreover, they are forbidden the use of honey in their sacrifices, because they suppose that a mixture of honey corrupts and deads the wine. And honey was used for a libation in former days and with it the ancients were wont to make themselves drunk, before the vine was known.

And at this day barbarous people who want wine drink metheglin, allaying the sweetness of the honey by bitter roots, much of the taste of our wine.

The Greeks offered to their gods these temperate offerings or honey-offerings, as they called them, because that honey was of a nature quite contrary to wine.

But this is no inconsiderable argument that Bacchus was worshipped by the Jews, in that, amongst other kinds of punishment, that was most remarkably odious by which malefactors were forbid the use of wine for so long a time as the judge thought fit to prescribe. Those thus punished. ..

THE KABOD OR GLORY OF GOD HAD DISABLED THE TEMPLE BUT THE PEOPLE PRAYED OUTSIDE OF THE GATES AND GOD HEARD FROM HEAVEN.
Revelation 15:7 And one of the four beasts gave unto the seven angels seven golden vials
         full of the wrath of God, who liveth for ever and ever.
Revelation 15:8 And the temple was filled with smoke from the glory of God, and from his power;
        and no man was able to enter into the temple,
        till the seven plagues of the seven angels were fulfilled.

And it came to pass, when the priests were come out of the holy place: (for all the priests that were present were sanctified, and did not then wait by course: 2 Chronicles 5:11

Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen,
having cymbals and psalteries and harps,
stood at the east end of the altar,
and with them an hundred and twenty priests sounding with trumpets:) 2 Chronicles 5:12

Chacar (h2690) khaw-tsar'; a prim. root; prop. to surround with a stockade, and thus separate from the open country; in (2 Chron. 5:12) as dem. from 2689; to trumpet, i. e. blow on that instrument: - blow, sound, trumpeter

FOR YOUR OWN STUDY: THE BLUE LINKS WILL LET YOU READ THE RECORDED TRUTH WHICH NO MAN CAN BUY OR SELL.

12] tam Levitae quam cantores id est et qui sub Asaph erant et qui sub Heman et qui sub Idithun filii et fratres eorum vestiti byssinis cymbalis et psalteriis et citharis concrepabant stantes ad orientalem plagam altaris cumque eis sacerdotes centum viginti canentes tubis

There was no tuneful singing known to these singers: their songs would be more like screeching and screaming with no musical meter.  For instance, the Latin words all point to Apollo or Dionysus
cantor , ōris, m. cano,
3 (mutato nomine cantorem pro musico dicit, Acron.): Thamyras,” Prop. 2 (3), 22, 19. “cantor Apollo,” Hor. A. P. 407 (cf. Apollo) 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,” Cic. Tusc. 3, 19, 45.—
The Cymbal, with all of the other "musical" instruments identify the ancient Mother Goddess which appears in the end time in Revelation 17:
cymbălum 
I. gen. plur. cymbalum, Cat. 63, 21), = kumbalon, a cymbal.
I. Prop., an instrument consisting of two hollow plates of brass, which emit a ringing sound when struck together. They were used in the festivals of Cybele and Bacchus [dionysus}, and on other festive occasions; also to hinder the flight of bees, 
The sound was never musical.
con-crĕpo , pŭi, pĭtum, 1, v. n. and
I.Neutr., to rattle, creak, grate, sound, resound, clash, make a noise, etc. (class.): “foris concrepuit hinc a vicino sene,” Plaut. Mil. 2, 1, 76: “foris,” id. Bacch. 2, 2, 56; 4, 2, 28: “ostium,” id. Men. 2, 2, 73; 3, 2, 57; * Ter. And. 4, 1, 58: scabilla concrepant, aulaeum tollitur, Cic. Cael. 27, 65: “conclamat omnis multitudo et suo more armis concrepat,” Caes. B. G. 7, 21.—Of the din or clashing of weapons (i. e. of the swords against the shields) when struck together: “simul primo concursu concrepuere arma,” Liv. 6, 24, 1; 28, 8, 2, and 28, 29, 10; Petr. 59, 3; “and of the striking together of the brazen cymbals of the attendants of Bacchus,” Prop. 3 (4), 18, 6. Ov. F. 3, 740.—Of the snapping of the fingers: “concrepuit digitis,” Plaut. Mil. 2, 2, 51: si vir bonus habeat hanc vim, ut, si digitis concrepuerit, possit, etc., by snapping his fingers, i. e. by the smallest effort, Cic. Off. 3, 19, 75; Hier. Ep. 125, 18; so also absol.: “simulac decemviri concrepuerint,” Cic. Agr. 2, 30, 82.—
II. Act., to cause to sound or rattle, to strike upon (rare): “aera,” Ov. F. 5, 441: “hastis scuta,” Petr. 59, 3: “digitos,” id. 27, 5: “Tartessiaca aera manu,” Mart. 11, 16, 4.
UNDER THE KING AND COMMANDERS OF THE ARMY THEY STOOD IN RANKS READY TO  EXECUTE ANY OF THE GODLY POPULATION WHICH CAN NEAR ANY HOLY THING.
sto , stĕti, stătum
I. to stand, in opposition to sitting, walking, or lying prostrate, to stand still, remain standing, stand upright.
1. Pregn., to stand firm or immovable; to last, remain, continue: cui nec arae patriae domi stant; fractae et disjectae jacent, Enn. ap. Cic. Tusc. 3, 19, 44 (Trag. v. 115 Vahl.): “nec domus ulla nec urbs stare poterit,” Cic. Lael. 7, 23: “stantibus Hierosolymis,”
3. In milit. lang.
a. To stand in the ranks or under arms, to fight: “quisque uti steterat, jacet obtinetque ordinem,” Plaut. Am. 1, 1, 86
They were not there to arouse all of your pleasure centers but to astound and terrorize both the people and the demons hovering around as flies eager to gulp down the flesh and blood.
Plāga , ae, f. cf. plango, = plēgē,
I. a blow, stroke, wound, stripe (class.; syn.: ictus, verbera, vulnus).
to inflict a mortal wound, id. Vatin. 8, 20: “plaga mediocris pestifera,” id. Off. 1, 24, 84: “verbera et plagas repraesentare,” stripes and blows,
Cic. Vat. 8.20 Jupiter was sending forth his lightning it was impious to transact business with the people; or, because you had constantly done so, would you as augur have put an end to the system of taking auspices altogether?

Auspex , an augur, soothsayer, diviner .  auspice Musā, i. e. under the inspiration of the muse, Hor. Ep. 1, 3, 13: “Nil desperandum Teucro duce et auspice Teucro,”

Those who "prophesied with these instruments" were called soothsayers.
makes a deep impression, id. Or. 68, 228
D. Slaughter, destruction (late Lat.): “percussit eos plagā magnā,” Vulg. 1 Reg. 23, 5; id. 2 Reg. 17, 9.
1 Samuel 23.[5] David and his men went to Keilah, and fought with the Philistines, and brought away their cattle, and killed them with a great slaughter. So David save the inhabitants of Keilah.
The sounding with trumpets was never called music
căno , cĕcĭni, cantum (ancient
I. imp. cante = canite,
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],
Carmen  5. A magic formula, an incantation: also a formula in religion or law, 7. Moral sentences composed in verses: [burden]
ka^na^kh-ē , Dor. -Kha, hē, (kanassō)
A. sharp sound; esp. ring or clang of metal, “deinēn . . pēlēx ballomenē kanakhēn ekhe” Il.16.105, cf. 794; k. d' ēn hēmionoiin loud rang their tramp, Od.6.82; odontōn men k. pele gnashing of teeth, Il.19.365, Hes.Sc.164: pl., ib. 160; k. [Khalk]oktupos B.13.15; Khrusou k. S.Ant.130 (lyr.); k. aulōn sound of flutes, Pi.P.10.39 (pl.), B.2.12, cf. S.Tr.642 (lyr.); ofthelyre, h.Ap.185.

kona^b-os , ho,
A. ringing, clashing, din, “konabos . . andrōn ollumenōn nēōn th' hama agnumenaōn” Od.10.122, v.l. for otobos ap.Sch.Hes.Th.709.—Ep. word, once in Trag., “k. khalkodetōn sakeōn” A.Th.160 (lyr.), cf. Luc.Hist.Conscr.22.

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!"
qui erant tuba canituri
The trumpet was to make a loud sound intending to turn the enemy coward or just send signals.
Tŭba , ae, f. kindr. with tubus, a tube,
I. a trumpet, esp. a war-trumpet (straight, while the cornu was curved, Acron ad Hor. C. 1, 1, 23).
I. Lit.: “ille arma misit, cornua, tubas, falces,” Cic. Sull. 5, 17: “tubae et signa militaria,” id. Cat. 2, 6, 13: at tuba terribili sonitu taratantara dixit
Apart from military purposes, it was used on various occasions, as at religious festivals, games, funerals, etc
B.1. A signal for war, war,
2. A loud sound: nimborum, i. e. the roar of thunder, 
Home Page

6.25.12

web counter

<a href="https://www.hitwebcounter.com" target="_blank">
<img src="https://hitwebcounter.com/counter/counter.php?page=8339215&style=0032&nbdigits=5&type=ip&initCount=0" title="Free Counter" Alt="web counter"   border="0" /></a>