Instrumental Music in Worship
To Ask "Instrumental Music in Worship?" proves that most do not know the meaning of Church or Worship. Many (most) are called but few (nil) are chosen. That is because the call or invitation is to be extended by evangelists going into all the world and preaching the gospel.
The gospel or good news is that Jesus died to terminate the laded burden and the burden laders: He called the Scribes and Pharisees, hypocrite. The reference to "mouth religion" was laid out in great detail by the Spirit OF Christ in the prophets: in the Ezekiel 33 version the hypocrites were entertaining preachers for profit, talented singers and skillful instrument players. They are NOTHING MORE than entertainers because the preacher nor the audience has any intention of obeying anything that comes to Ezekiel by the Spirit OF Christ.
John Calvin called for the Restoration of the Church of Christ by removing anything but the Word which he said carried the Spirit. Calvin did not REMOVE instruments from worship because they had not be used in the official parts of the Catholic mass. In fact, there was nothing that could be sung tunefully or accompanied when people were honorable enough to speak that which was written for out learning.
The Campbells brought the partial-Calvin Restoration Principle to America. Their statement on the purpose of the local society or gathering in each community was identical to the definition of the Synagogue after Israel fell into musical idolatry of polytheism (Egyptian trinity) represented by Apis the golden calf representing a real bull worshipped in Egypt. It was the synagogue or ekklesia practiced by the Jews and which quarantined them from all of the Sun-worship serviced held on the evil seventh day inherited from Babylon along with the tithe to support a clergy system at the towers of Babylon.
In the Christian Baptists 1824
Thomas Campbell in blue: "who, at the same time are ignorant of, and even averse to, the religion it inculcates; and whilst others profess to embrace it as a system of religion,
without imbibing the spirit, realizing the truth, and experiencing the power of its religious institutions; but merely superstruct to themselves, rest in, and are satisfied with, a form (acts) of godliness; and that, very often, a deficient, imperfect form, or such as their own imagination has devised;
"let us, with an open bible before us, distinguish and contemplate that religion which it enjoins and exhibits--I mean the religion of christianity, for it also exhibits the religion of Judaism;
But the men most and best informed upon the subject of theology rest themselves upon this universal article, and hold all the various superstructures erected thereon to be at least doubtful, if not altogether artificial.
... but with this, in the mean time,
... we christians have nothing directly to do--
... we derive our religion immediately from the New Testament. TC
See Why Thomas Paine was a Deist.
The intellectual part of religion is a private affair between every man and his Maker, and in which no third party has any right to interfere.
The practical part consists in our doing good to each other.
But since religion has been made into a trade, [NOTE: French: "since the most scandalous hypocrisy has made of Religion a profession and the basest trade." -- Editor.
the practical part has been made to consist of ceremonies performed by men called priests;
and the people have been amused with ceremonial shows, processions, and bells.
By devices of this kind true religion has been banished; and such means have been found out to extract money even from the pockets of the poor, instead of contributing to their relief.
- [NOTE: French adds: "du superflu de la richesse." (from their superfluous wealth). -- Editor.]
No man ought to make a living by Religion. It is dishonest so to do.
While the Clergy SUPERSTRUCT and make war over what they call A Worship Service service with or without machines, the MARK OF THE BEAST is the ancient and modern worship of the Babylonian Mother of harlots and defined for the FEW who are chosen to sit down, shut up and listen to the Word of God. Christ in the prophets repudiates all of the performing arts and crafts and specifically the harp David used to Awaken his harp so he could awaken the Dawn:
Habakkuk 2:18 What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?Remember that Jesus said that truth had been hidden in parables from the foundation of the World. This was to hide the truth from merchandisers such as the Scribes and Pharisees Jesus called hypocrites. In the Ezekiel 33 version Christ names self-speakers or entertainers for hire, singers and instrument players as the hypocrites. This would prevent an invasion of evil spirits always seeking whom he might devour. Let's begin with the beginning where the "serpent" was BEAST and a musical enchanter(ess).
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.
THE FIRST APPEARANCE OF THE SERPENT WHO WAS SMARTER THAN THE "BEASTS." IN PARABLE, THESE ARE THE PAGAN GODDESSES TO WHOM ISRAEL WOULD BE EXPOSED WHEN GOD SENTENCED THEM "BEYOND BABYLON" BECAUSE OF MUSICAL IDOLATRY.
From the serpent as Musical Enchanter(ess) onward the BITE is fatal when is forces one to identify the emotional (sexual) feelings in the FLESH as the Spirit of God's influence. Music is one of the most addictive drug producers: that's why the USE music and USE women.
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.
Serpo , of things, to move slowly or imperceptibly, to creep along, proceed gradually,
Of disease, etc.: “si ulcus latius atque altius serpit,” gradually spreads,
Fire: “exsistit sacer ignis et urit corpore serpens,” slowly spreading, canam, qui leniter
A creeping LOUSe
Genesis 3:1 Now the serpent was more subtil thanlēnis , I. soft, smooth, mild, gentle, easy, calm. sensus judicat dulce,
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. 99carmen , a tune, song, air, lay, strain, note, sound, both vocal and instrumentalHerpō , herpein es muthon, pros ōdas, Id.Hel.316, Cyc.423 ;
“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,
herpon tois odousi thērion an animal that walks on its teeth,
muthos 2. public speech, “m. andressi melēsei” Od.1.358; “muthoisin skoliois”
muthoisi kekasthai to be skilled in speech, Opposite LOGOS
ōdē , hē, contr. for aoidē, but also of joyful songs, songs of praise, “kallinikos” Id.El.865 (lyr.)
2. = epōdos, magic song, spell, Longus 2.7.
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: philosophis “doctores sapientiae,” philosophers,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.
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.Sophia , A. cleverness or skill in handicraft and art,
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.
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 Kuriou” LXX 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.
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:
MARK: she uses lusted after FRUITS as Self-Speakers, singers and ALL of the players of musical instruments.
MARK: this is proof that Jesus has been there and will not pass by there again.
SEE AMOS 8 PROPHESYING THE MARK OF THE BEAST
Amos 8:2 And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.
SOME HEBREW NOTES ON THE BASKETS USED IN GREEK-INFLUENCE IN SAMARIA
Keluwb (h3619) kel-oob'; from the same as 3611; a bird-trap (as furnished with a clap-stick or treadle to spring it); hence a basket (as resembling a wicker cage): - basket, cage.
As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich. Je.5:27
Keleb (h3611) keh'leb; from an unused root mean. to yelp, or else to attack; a dog; hence (by euphemism) a male prostitute: - dog.
For dogs have compassed me: the assembly [multitude, swarm] of the wicked have inclosed me: they pierced my hands and my feet. Ps.22:16
Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. Is.56:11
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
Aoidê [aeidô]1. song, a singing, whether the art of song, Hom.; or the act of singing, song, Il.
Therefore I would have you bring no shame upon me, now when your youthful loveliness attracts men's gaze. The tender ripeness of summer fruit is in no way easy to protect; beasts despoil it--and men, why not?-- [1000] and brutes that fly and those that walk the earth. Love's goddess spreads news abroad of fruit bursting ripe. . . . So all men, as they pass, [1005] mastered by desire, shoot an alluring arrow of the eye at the delicate beauty of virgins. See to it, therefore, that we do not suffer that in fear for which we have endured great toil and ploughed the great waters with our ship; and that we bring no shame to ourselves and exultation to our enemies. Housing of two kinds is at our disposition, [1010] the one Pelasgus offers, the other, the city, and to occupy free of cost. These terms are easy. Only pay heed to these behests of your father, and count your chastity more precious than your life.
Chorus
May the Olympian gods grant us good fortune in all the rest! [1015] But, concerning the bloom of my virginity, father, be of good cheer, for, unless some evil has been devised of Heaven, I will not swerve from the former pathway of my thoughts.
Aresko or Hedone is forbidden by Paul as self-pleasure in Romans 15. This is to silence the "diet" sects in Romans 14 which were all highly addicted to the sexual pleasure induced by music.
Hedone A. enjoyment, pleasure, sensual pleasure, Terpis
Terpsis , eôs, hê, also ios Orph.Fr.11: ( [terpô]):--enjoyment, delight, tinos from or in a thing, terpsis aoidês Hes.Th.917 enjoyment, delight, tinos from or in a thing, terpsis aoidês, Pi.P.9.19
Hes.Th.917. Hesoid Theogony [915] And again, he loved Mnemosyne with the beautiful hair: and of her the nine gold-crowned Muses were born who delight in feasts and the pleasures of song.
And Leto was joined in love with Zeus who holds the aegis, [920] and bore Apollo and Artemis delighting in arrows, children lovely above all the sons of Heaven.
Pi.P.9.19 Pindar Pithian 9.[1] With the help of the deep-waisted Graces I want to shout aloud proclaiming the Pythian victory with the bronze shield of Telesicrates, a prosperous man, the crowning glory of chariot-driving Cyrene; [5] the long-haired son of Leto once snatched her from the wind-echoing glens of Mt. Pelion, and carried the girl of the wilds in his golden chariot to a place where he made her mistress of a land rich in flocks and most rich in fruits, to live and flourish on the root of the third continent. [9] Silver-footed Aphrodite welcomed [10] the Delian guest from his chariot, touching him with a light hand, and she cast lovely modesty on their sweet union, joining together in a common bond of marriage the god and the daughter of wide-ruling Hypseus. He was at that time king of the proud Lapiths, a hero of the second generation from Oceanus; [15] in the renowned glens of Mt. Pindus a Naiad bore him, Creusa the daughter of Gaia, delighting in the bed of the river-god Peneius. [17] And Hypseus raised his lovely-armed daughter Cyrene. She did not care for pacing back and forth at the loom, nor for the delights of luncheons with her stay-at-home companions; [20] instead, fighting with bronze javelins and with a sword, she killed wild beasts, providing great restful peace for her father's cattle; but as for her sweet bed-fellow, sleep, [25] she spent only a little of it on her eyelids as it fell on them towards dawn. [26] Once the god of the broad quiver, Apollo who works from afar, came upon her wrestling alone and without spears with a terrible lion.
Aristophanes Archarnians
DICAEOPOLIS
Peace, profane men! Let the basket-bearer come forward, and thou Xanthias, hold the phallus well upright.
- The maiden who carried the basket filled with fruits at the Dionysia in honour of Bacchus.
kanēphoros: [pherô]carrying a basket:-- Kanêphoroi, hai, Basket-bearers, at Athens, maidens who carried on their heads baskets containing the sacred things used at the feasts of Demeter, Bacchus and Athena, Ar. title of priestess, “k. theas Artemidos” - The emblem of the fecundity of nature; it consisted of a representation, generally grotesquely exaggerated, of the male genital organs; the phallophori crowned with violets and ivy and their faces shaded with green foliage, sang improvised airs, call `Phallics,' full of obscenity and suggestive `double entendres.'
DICAEOPOLIS Xanthias, walk behind the basket-bearer and hold the phallus well erect; I will follow, singing the Phallic hymn; thou, wife, look on from the top of the terrace.Forward!
DICAEOPOLISOh, Phales, [god of generation, worshipped in the form of a phallus] companion of the orgies of Bacchus, night reveller, god of adultery, friend of young men, these past six years I have not been able to invoke thee.
CHORUS Here is a man truly happy. See how everything succeeds to his wish. Peacefully seated in his market, he will earn his living; ....without being accosted on the public place by any importunate fellow,
A BOEOTIAN By Heracles! my shoulder is quite black and blue. Ismenias, put the penny-royal down there very gently, and all of you, musicians from Thebes, pipe with your bone flutesneither by Cratinus, shaven in the fashion of the debauchees, nor by this musician, who plagues us with his silly improvisations, Artemo, with his arm-pits stinking as foul as a goat, like his father before him. You will not be the butt of the villainous Pauson's jeers, nor of Lysistratus, the disgrace of the Cholargian deme, who is the incarnation of all the vices, and endures cold and hunger more than thirty days in the month.
MARK: charging MANY tithes such as "lay by in store each Sungay" to support the "temple" and staff and not the poor.
Amos 8:3 And the songs of the temple shall be howlings in that day, saith the Lord GOD:
there shall be many dead bodies in every place; they shall cast them forth with silence.
Amos 8:4 Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,
MARK: and TURNED OUT THE LAMPS (seven spirits of Christ all forms of divine knowledge)
Amos 8:11 Behold, the days come, saith the Lord GOD, that I will send a famine in the land,PROPHECY OF THE BEAST BY CHRIST IN ISAIAH
not a famine of bread, nor a thirst for water,
but of hearing the words of the LORD:
Amos 8:12 And they shall wander from sea to sea, and from the north even to the east, t
hey shall run to and fro to seek the word of the LORD, and shall not find it.
Amos 8:13 In that day shall the fair virgins and young men faint for thirst.
Amos 8:14 They that swear by the sin of Samaria, and say,
Thy god, O Dan, liveth; and, The manner of Beersheba liveth;
even they shall fall, and never rise up again.
Isaiah 3:4 And I will give children to be their princes, and babes shall rule over them.
PROPHECY OF THE BEAST BY CHRIST IN JEREMIAHIsaiah 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 effeminateBoys: -Effemino II.Trop., to make womanish, effeminate, to enervate, A.Womanish, effeminate,
II. Trop., to make womanish, effeminate, to enervate: “fortitudinis praeceptaHistrio, stage-player, actor, mimus, II. Transf., a boaster: “histrionis est parvam rem attollere,”
“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, 86 —B. 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,
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
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
BUT CHURCH IS A SAFE HOUSE TO HIDE FROM THE BEASTSBeast, 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
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.WORSHIP SAYS JESUS AND THE SINFUL WOMAN UNDERSTOOD IS IN THE PLACE OF THE HUMAN HEART OR SPIRIT DEVOTED SOLELY TO TRUTH OR THE WORD OF CHRIST.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.
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,PETER'S CLEAR DEFINITION OF THE SOLE ROLE OF THE ASSEMBLY
But the word of the Lord endureth for ever.
And this is the word which by the gospel [euaggel-izomai] ,is preached unto you. 1 Peter 1:25
WHEREFORE laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 1 Peter 2:1
hupo-kri^sis playing a part on the stage an orator's delivery,As newborn babes, desire the sincere milk of the word, that ye may grow thereby: 1 Peter 2:2
rhētores orators who depend on their delivery, opp. to the authors of written speeches, playing a part, hypocrisy, outward show,
logi^k-os , ē, on, (logos) the organs of speech, Plu.Cor.38: logikē, hē, speech,
Opposite. mousikē, D.H. Comp. 11; “l. phantasia” expressed in speech, suited for prose
possessed of reason, intellectual, “meros”
logical, l. sullogismoi,
Opposite. rhētorikoi,
phu^sikos II. of or concerning the order of external nature, natural,
III. later, belonging to occult laws of nature, magical, ph. pharmaka spells or amulets,
physical, Opposite. mathēmatikē, theologikē,
pharma^kon
such charms have I, Hdt.3.85, cf. Apoc.9.21.
epōdē A. [select] song sung to or over: hence, enchantment, spell, “epaoidē , “oute pharmaka..oud' au epōdai” sophou thrēnein epōdas
sophos , ē, on, A. skilled in any handicraft or art, clever, “mantis” of Apollo and Cassandra, of the Pythian priestess, Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.)Revelation 9:[21] They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts.
porn-eia , prostitution, Hp.Epid.7.122, etc.; of a man, D.19.200; IdolatryRevelation 18.[23] The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived.
Dem. 19 200 then the junior clerk, doing the dirty work of public offices for a few shillings a month: and at last, not so long ago, the parasite of the greenrooms, eking out by sponging what you earned as a player of trumpery parts! What is the life you will claim, and where have you lived it, when such is too clearly the sort of life you really have lived? And then the assurance of the man! Bringing another man1 before this court on a charge of unnatural crime! However, I will let that go for the present. First read these depositions.“ Depositions ”
vĕnēfĭcĭum , “idque veneficiis et cantionibus Titiniae factum esse dicebat,
cantĭo , ōnis, f. cano, lit. a singing, playing;
Plaut. Stich. 5, 4, 25;
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;
Pl. St. 5.4 SAGARINUS
You say right; I care for no dainties. Drink away, Piper; drink, if you do drink. I' faith, this must be drunk--don't shirk it. Holds the goblet to the PIPER. Why flinch at what you see must be done by you? Why don't you drink? Do it, if you are to do it. Take it, I tell you, for the public pays for this. That's not your way to shirk your drink. Take your pipes out of your mouth. The PIPER drinks.
14 Take your pipes: The "Tibicines," "Pipers" or "flute-players," among the Greeks and Romans, were in the habit of playing upon two pipes at the same time. These were perfectly distinct, and were not even, as has been supposed by some, connected by a common mouth-piece. The Romans were particularly fond of this music, and it was introduced both at sacrifices, funerals, and entertainments. See a comical story about the Roman "Tibicines" in the Fasti of Ovid, B. 6, l. 670 et seq. From the present specimen they appear to have been merry souls, occupying much the same place as the country fiddlers of modern times.
Paus. 5.18 Two other women are pounding in mortars with pestles; they are supposed to be wise in medicine-lore, though there is no inscription to them....There are also figures of Muses singing, with Apollo [Abaddon, Apollyon] leading the song; these too have an inscription:—“This is Leto's son, prince Apollo, far-shooting;Around him are the Muses, a graceful choir, whom he is leading.
1 Peter 2:3 If so be ye have tasted that the Lord is gracious.
1 Peter 2:4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,
1 Peter 2:5 Ye also, as lively stones, are built up a spiritual house,
AND CHRIST SUPPLIES ALL OF THE FRUITS
an holy priesthood, to offer up spiritual sacrifices, [the fruit of the LIPS]
acceptable to God by Jesus Christ.
Isa 57:18 I have seen his ways, and will heal him:
Isa 57:19 I create the fruit of the lips;
I will lead him also, and restore comforts unto him and to his mourners.
Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him.
THE UNIVERSAL MEANING
Psa 119:107 I am afflicted very much:Isaiah 57:20 But the wicked are like the troubled sea,
quicken me, O Lord, according unto thy word.
Psa 119:108 Accept, I beseech thee,
The freewill offerings of my mouth,
O Lord, and teach me thy judgments.
Hebrews 13:13 Let us go forth therefore unto him
without the camp, bearing his reproach.
Hebrews 13:14 For here have we no continuing city,
but we seek one to come.
Hebrews 13:15 By him therefore
let us offer the sacrifice of praise to God continually,
that is, the fruit of our lips giving thanks to his name. \
Hebrews 13:16 But to do good and to communicate forget not:
for with such sacrifices God is well pleased.
Hebrews 13:22 And I beseech you, brethren,
suffer the word of exhortation:
for I have written a letter unto you in few words.
Psa 119:109 My soul is continually in my hand:
yet do I not forget thy law.
Psa 119:147 I prevented the dawning of the morning, and cried:
I hoped in thy word.
Psa 119:148 Mine eyes prevent the night watches,
that I might meditate in thy word.
Psa 119:149 Hear my voice according unto thy lovingkindness:
O Lord, quicken me according to thy judgment.
Psa 119:170 Let my supplication come before thee:
deliver me according to thy word.
Psa 119:171 My lips shall utter praise,
when thou hast taught me thy statutes.
Psa 119:172 My tongue shall speak of thy word:
for all thy commandments are righteousness.
when it cannot rest, whose waters cast up mire and dirt.
Isaiah 57:20] impii autem quasi mare fervens quod quiescere non potest et redundant fluctus eius in conculcationem et lutum
Contradicting the clear Biblical teaching, imposing female (or effeminate) leadership causes the WRATH (orgy) to break out. This can be prevented if the men lift holy palms (as reading) and them women remain silent. In their words USING music and USING women seems to be described by Christ in Isaiah 57:20 saying that THEY CANNOT sit down and listen to the word being PREACHED as it is READ for our comfort and doctrine. If you have absorbed the regularly-appointed text then you can question one another at home.
Paul says that the elders should CAST OUR or SILENCE the diversity to enable the ONLY worship word to take place: learning and absorbing the text. After all, Disciples of Christ go to A School of Christ and not to a worship service which demands DOING lots of things in the belief that God can be moved by ignoring the COMMANDED text and then setting your OWN words to complex music.
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.
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, impiouspax , 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
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,CHRIST IN JEREMIAH 15 IS PARALLEL TO EPHESIANS 5
THE RISE OF THE BEAST IN THE BOOK OF REVELATION: END-TIME FULFILLMENT
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, Cordesinging 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 ChristJer 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] rĕ-lĭgo to bind to external things
even to speak of those things which are done of them in secret. occŭlo
Paul said that the liberated Jews worshipped in the SPIRIT in contrast to in the FLESH. This was to forbid the dogs or concision: catamites.
For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Phil 3:3
Beware of dogs, beware of evil workers, beware of the concision. Phil 3:2
The pagan THESIS included women worshipping goddesses and seducing men by wine, drugs, motion or music. The object was to strip them of their food money. The Spirit of Christ in Isaiah 50 prophesied against those who would Smite Him and Pluck in a musical sense to silence Him and therefore MOCK Him.
in Isaiah 55 warned us NOT to spend our food money on the Word which He supplied free of charge. He equated His WORDS to SPIRIT.
In Isaiah 58 He commanded us not to seek our own pleasure or even speak our own words. He warned against PARASITES trying to get into the act: all sacrificial musicians were called PARASITES.
History notes that only women and effeminate men can be seduced by religious money: a male who plays and sings is noted to be "drunk, gender-confused or just having fun."
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; hē 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.HF420Matthew 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, conciliate, please, 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 mē ekporeuesthō, alla ei tis agathos pros oikodomēn tēs khreias, hina dō 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 tē 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),The beast is A new style of song, music or drama.
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, “hē 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
G2342 thērion thay-ree'-on Diminutive from the same as G2339 ; a dangerous animal:—(venomous, wild) beast.
- -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, hē, acc. A. [select] “Sikinnin” D.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
Saltatio（orkhēsis, 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
G2339 thēra thay'-rah From θήρ thēr (a wild animal, as game); hunting, that is, (figuratively) destruction:—trap.Hunting legend
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.
Qahal, Ekklesia, Synagogue, Church of Christ is defined as A School (only) of the Word (only) of Christ (only) and is built upon or EDUCATED by the Prophets and Apostles.thêraô 1. to hunt or chase wild beasts,
OF A POISONOUS ANIMALEchidn-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
Again: They are substituted for the Bible, and tend to prevent free discussion. They are good for nothing unless used--and if used, they must be used as laws, or rules, or standards of doctrine. And if used in any of these ways, they are substituted for the Book of Christ left for the same purpose. They are used as a synopsis of religious truth, and save the trouble of searching the whole Bible for it.Jesus commanded the only role as the Evangelists who was to GO into the world and teach and disciple by Baptism and Teaching what Jesus commanded to be taught. Jesus did not command a worship service and said that the Kingdom of God is within us and does not come or cannot be observed by religious observations other than assemblying to LEARN OF ME says Jesus. To that He added the Lord's Supper as a visual aid to remember His death. If we grasp that Jesus died to be our ONLY mediator in song or sermon then we gracefully sit down and shut up and observe the PATTERN for the church. Both Jews and Gentiles were wise unto salvation because.
Every church should be a theological school, and all the members should be students. It does no good for the minister to preach unless the people think. The church should be all awake, and engaged in discussion, and then [140] they would be prepared to be benefitted by the public labors of the minister.
If we would engage to build up, and not content ourselves with tearing down, we should do more. It will do no good to cry out against sectarianism.
There are warm-hearted, conscientious Christians in the sects; and if we will go on and do the work they love to see done better than they can do it in their own way, they will fall in; and before we are aware, the great sects will be gone. The labor of the church is to persuade men to turn to Christ; and let us go out into the highways and hedges, and labor and build up; and sectarianism will dissolve away like the dew. MILLENNIAL HARBINGER, NEW SERIES. VOLUME III. NUMBER III.B E T H A N Y, VA. MARCH, 1839.
Acts 15:21 For Moses of old time
hath in every city
them that PREACH him,
being READ in the synagogues every sabbath day.
That was the pattern before the Syriacs added singing as an ACT in 373 as a way to tell Bible Stories in the form of Cantillation which is not metrical and cannot be sung or played.
Ephesians 2:20 And are built upon 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;
There is no Biblical command, example or inference that any of God's disciple's ever left their REST for congregational singing with out without instruments. In fact the Qahal, synagogue, Ekklesia or Church of Christ (the Rock) in the wilderness is clearly defined:
INCLUSIVE of Rest, Reading and Rehearsing the Word of Go
EXCLUSIVE of vocal or instrumental rejoicing or performance speaking
The Synagogue of Christ never changed: removing the burden of the sacrificial system enable liberty for people to reject religious ceremonial and simply learn the Word of God as it was made known.
John Calvin who called for A Restoration of the Church of Christ understood the text. Restoration simply meant ELEMENTING the burdensome superstitions which had been heaped onto the church.
The Levites were not as claimed "Musical Worship leaders with Instruments." In fact the command of God was that the stand in ranks with swords and make a great noise of prophesying which is "soothsaying" or "sorcery" since they were not prophets. They would EXECUTE any godly person or even a Levite not on rare duty if they came near the sacrificial system or holocause or into any covered house. Christ in the prophets said that God did NOT command the Civil-Military-Clergy complex and called them robbers and parasites. A parasite in the sacrificial systems was made loud instrumental noise "to make the lambs dumb before the slaughter."
This was a "covenant with death and hell" by which the Jews believed that they could prevent the Spiritual God from noticing them and would protect them from evil forces.
That Covenant with Death or Shadow was annuled to make spiritual freedom possible FROM rhetoricians, singers, instrument players and tithe collectors.
The gospel good news of freedom FROM the World is:
THE PROPHECY OF MESSIAH BY THE SPIRIT OF CHRIST
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.THE FULFILLMENT OF THE GOSPEL
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,Malachi 3:2 “But who can endure the day of his coming?
—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
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.Malachi 3:3 and he will sit as a refiner and purifier of silver,
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.
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 , hē, (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.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
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,
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, 24; Cŭpīdo 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,
Malachi 3:5 I will come near to you to judgment;
as in the days of old, and as in ancient years.
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,Mălĕfĭcus (in MSS. also mălĭfĭ-cus ), a, um, adj. malefacio,
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,
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,”Malachi 3:13 “Your words have been stout against me,” says Yahweh. “
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
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
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."
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] skhēmata” Id.Smp.7.5
“tōn humnōn hoi men ōrkhounto hoi de ouk ōrkhounto” Ath.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 pasēs” Pl.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 prosbalon” Pi.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 , hē, 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] hē 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 ophthalmon” encumbering, 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 leitourgia” most onerous, ; Epainos praise singing mim-eomaiEveryone digusted with?
Phort-i^kos , ē, on: (phortos)
II. of the nature of a burden: metaph. (cf. “phortos” 11), tiresome, wearisome, “to legein . . ph. kai epakhthes” D.5.4; “tois sunousi ph.” Plu.2.456e, cf. 44a, etc.; ph. akolouthōn okhlō because of the crowd . . , Luc.Nigr.13; “-ōtatē leitourgia” most onerous, POxy.904.9 (v A. D.).2. coarse, vulgar, common, “andres” Ar.Nu.524; opp. pepaideumenos, Arist.Pol. 1342a20; hoi polloi kai -ōtatoi, opp. hoi kharientes, Id.EN1095b16; bōmolokhoi kai ph. ib.1128a5; “ph. kai neoploutos” Plu.2.708c.b. of things, ph. kōmōdia a vulgar, low comedy, Ar.V.66, cf. Pl.Phdr.236c; “ph. to khōrion” Ar.Lys.1218; “ph. gelōs” Com.Adesp.644; “diaita -ōtera kai aphilosophos” Pl.Phdr.256b; “hēdonē ph.” Id.R.581d; ph. kai dēmēgorika base, low arguments, ad captandum vulgus,
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 memimēmenēn” Id.Lg.812c; of poetry, Arist.Po.1447a17, al.; of mimoi, represent, act,JESUS DIED TO GIVE US REST FROM ALL RELIGIOUS MERCHANDISERS
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.
Rest From;
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 anepausen” Il.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.
leitourg-eō , 2. perform religious service, minister, “epi tōn hierōn” D.H.2.22; “t. (Written lit- in Rev.Et.Anc.32.5 (Athens, i B.C.), etc., cf. leitourgion, leitourgos.）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)
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 mē themis ēn hup' andrōn orgiazesthai kata nomon ton epikhōrion, tautas epitelein kai paidas autōn ta kathēkonta leitourgein:
THE ONLY LITURGY OPEN FOR ANY BIBLE TRAINED PERSON IS: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.
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 theōn” D.H.2.22, cf. 73; “tōn hagiōn l.” Ep.Hebr.8.2; theois litourgoiTHE GREEK WORD PSALLO IS ALSO USED TO JUSTIFY INSTRUMENTAL MUSIC IN WORSHIP
Psallo is never and can never mean both PLUCK and A STRING which at the ROOT is used to shoot a literal arrow or a Love Arrow. The Psao words were used when the Septuagint or LXX was translated because they understood that the praises or "halals" were WARRIOR'S chants and intended to THREATEN the enemy if that did not turn coward and run they would be SODOMIZED and then killed to prove SUPERIORITY.
THE LATIN WORD -Psalmus , i, m., = psalmos, i. q. psalma,
I. a psalm (eccl. Lat.; cf.: carmen, hymnus), Vulg. Isa. 38, 20.--Esp., the Psalms of David
Other than SPEAKING that which is written for our LEARNING (not pagan worship) these PSAO (root of SOP) words point directly to the Apollo (Abaddon, Apollyon) from Egypt, Mount Sinai and in a church near you. His Musical Worship Girls (Muses Rev 18) were the LOCUSTS, sorcerers and dirty adulteresses.
The burdens or carmen:
Carmen declaim, praise; cf.: camilla, censeo], a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation
1. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental (mostly poet.; in prose, instead of it, cantus; Also the sound of waves,4. A response of an oracle, a prophecy, prediction
5. A magic formula, an incantation used by Circe (church)CHURCH: Circus , i, m., = kirkos [kindr. with krikos; Dor. kirkos, and korônê; cf.: kulindeô, kullos, cirrus, curvus]. In or around the Circus many jugglers and soothsayers, etc., stationed themselves;
DO YOU WANT TO SAY THAT THE SPIRIT OF CHRIST, JESUS AND ALL RECORDED HISTORIANS WERE JUST FLAT OUT LIARS? Why do you think people are DESTINED to TWIST the psallo words intending to SOW DISCORD and offend everyone (Jeff walling) when in Tom Burgess' list of PLUCKING words it always applies to older males plucking the harp trying to seduce the youth minsisters of the Mother Goddess?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:
ALL recorded history would use Pluck + a NAMED instrument which would not include a melody or rhythm.
OF: you MUST use compound words each instrument having a DEDICATED word. FOR INSTANCE:
-Psalmos , ho, twitching or twanging with the fingers, psalmoi toxôn E.Ion173 (lyr.); toxêrei psalmôi [toxeusas] Id.HF1064 (lyr.).
2. the sound of the cithara or harp, Pi.Fr.125, cf. Phryn.Trag.11; “psalmos d' alalazei” A.Fr.57.7 (anap.); there were contests in to psallein,
Eur. Ion 144 [170] Ah, ah! what is this new bird that approaches; you will not place under the cornice a straw-built nest for your children, will you? My singing bow will keep you off. Will you not obey? [175] Go away and bring up your offspring by the eddies of Alpheus, or go to the Isthmian grove, so that the offerings, and the temple of Phoebus, are not harmed. . . . and yet I am ashamed to kill you, [180] for to mortals you bear the messages of the gods; but I will be subject to Phoebus in my appointed tasks, and I will never cease my service to those who nourish me.
Psalmos also appears in the LXX as equivalent to the Hebrew word neginah [5058]. This Hebrew term is used to describe a wide variety of songs. Neginah is translated by psalmos in Lam 3:14 (song), in Lam 5:14 (music) and in Ps 69:12 (song). It is striking to observe that in the LXX translation of Lam 3:14 and Ps 69:12, psalmos, or its verbal form, is used for songs that are not only uninspired but are in fact the product of the wicked, even drunkards, who mocked God and His word. The Hebrew term neginah is used elsewhere in the Hebrew Scriptures of: the songs of the wicked, Job 30:9 (song); the inspired praise of God, Psalm 61 title (Neginah-a song performed on a stringed instrument); and the uninspired praisd of the Lord composed by King Hezekiah, Is 38:20 (my songs).
Not included by Paul: PsalmOidia singing TO a harp.
Not included by Paul: PsaltOideo sing to the harp 2 Chron 5:[13] it happened, when the trumpeters and singers were as one, to make one sound to be heard [one tuned note all in unison]
Not included by Paul: Psaltos sung to the harp, sung OF Translated sing in Psalm 119:54
Not included by Paul: BarbitOidos singing to the barbiton Barbitos , v. H. 15, 8; barbiton -os), a lyre, a lute Latinum, Barbite, carmen,Psalm 119WEB.[52] I remember your ordinances of old, Yahweh, And have comforted myself.[53] Indignation has taken hold
Of the Performers: See Paul wishing they would LET THE KNIFE SLIP in Galatians 5 and witchcraft.
OFTEN included by Paul: Phallikos,, of or for the phallos: to ph. (sc. MELOS) the phallic song, Ar.Ach.261, Arist.Po.1449a11; restd. in IG12.187.33; also a dance, Poll.4.100.
Galliambus, i, m. [3. Gallus, II. A.] , a song of the priests [a castratos] of Cybele
Commentary on Catullius, Poem 63 The self-mutilation and subsequent lament of Attis, a priest of Cybele. The centre of the worship of the Phrygian Kubelē or Kubēbē, was in very ancient times the town of Pessinus in Galatian Phrygia, at the foot of Mt. Dindymus, from which the goddess received the name Dindymene. Cybele had early become identified with the Cretan divinity Rhea, the Mother of the Gods, and to some extent with Demeter, the search of Cyhele for Attis being compared with that of Demeter for Persephone. The especial worship of Cybele was conducted by emasculated priests called Galli (or, as in vv. 12 and 34, with reference to their physical condition, Gallae). Their name was derived by the ancients from that of the river Gallus, a tributary of the Sangarius, by drinking from which men became inspired with frenzy (cf. Ov. Fast. 4.361ff.
The worship was orgiastic in the extreme, and was accompanied by the sound of such frenzy-producing instruments as the tympana, cymbala, tibiae, and cornu, and culminated in scourging, self-mutilation, syncope from excitement (fainting from losss of blood to the head). and even death from hemorrhage or heart-failure. The worship of the Magna Mater, or Mater Idaea, as she was often called (perhaps from identification with Rhea of the Cretan Mt. Ida rather than from the Trojan Mt. Ida), was introduced into Rome in 205 B.C. in accordance with a Sibylline oracle which foretold that only so couldâ foreign enemy (i.e. Hannibal) be driven from Italy. Livy 29.10, Livy 29.14)
Not included by Paul:HupAuleo to play on the flute in accompaniment, melody (melos never psallo)
Not included by Paul: HupoKitharizo play an accompaniment on the harp
Not commanded by Paul: KitharOidesis singing to the cithra
Often INCLUDED including David: Lusioidos one who played women's characters in male attire, Auloi flutes that accompany such songs.Not included by Paul: Kat-auleō , A. charm by flute-playing, tinos Pl.Lg.790e, cf. R.411a; tinaAlciphr.2.1: metaph., se . . -ēsō phobō I will flute to you on a ghastly flute,E.HF871 (troch.):—Pass., of persons, methuōn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros khelōnidos psophon to be played to on the flute with lyre accompaniment, “ta mētrōa” , to have played to one as an accompaniment on the flute, -“oumenoi pros tōn hepomenōn ta mētrōa melē”
Eph. 5:18 And be not drunk [methuōn] with wine, wherein is excess;
but be filled with the Spirit; (The Word of Christ Col 3:16; John 6:63)
Eph. 5:19 Speaking to yourselves
\ in psalms and hymns and spiritual songs,
\ singing and making melody [Grace and its effects Col 3:16] IN your heart
to the Lord; (Excludes performance FOR the audience]
2. make a place sound with flute-playing, Thphr.Fr.87:— Pass., resound with flute-playing, “nēsos katēuleito” Plu.Ant.56.II. in Pass., [ton monokhordon kanona parekhein tais aisthēsesi . . katauloumenon subdued by a flute accompaniment, to be piped down, ridiculed, “gelōmenoi kai -oumenoi”III. c. acc. rei, play on the flute
Biblical Hymns are prayers: you cannot be worshiping God if you are getting eraptured over the boy and girl singers always a mark of gender confusion by the leaders
Not included by Paul: Epi-psallō , A. play the lyre, S.Fr.60, Poll.4.58（Pass.); “melesi kai rhuthmois” Plu.2.713b ; sing, “tous humnous” LXX 2 Ma.1.30:—Pass., Ph.1.626.
Psalmus i, m., = psalmos, i. q. psalma, I. a psalm (eccl. Lat.; cf.: “carmen, hymnus),” Tert. adv. Prax. 11; Lact. 4, 8, 14; 4, 12, 7; Vulg. Isa. 38, 20.—Esp., the Psalms of David, Vulg. Luc. 20, 42; id. Act. 13, 33 et saep.
carmen
I. a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation
Carmen ALWAYS INCLUDES an instrument when one INTENDS to list one.
A Tuba: carmen tuba ista peregit ( = sonus),
A Guitar: “carmine vocali clarus citharāque USED OF APOLLO, ABADDON, APOLLYON “per me (sc. Apollinem) concordant carmina nervis,
A Lyre : “lyrae carmen,”
A Flute:“harundineum
The Levites prophesied or were SOOTHSAYERS with musical instruments:
Not included by Paul: Psal-tikos A. of or for harp playing, ps. organon a stringed instrument, (of the magadis); andra psaltikên agathon a good harpist, Ael. ap. Ar.Byz.Epit.84.8.
- If you say that when God turned the Levites over to worship the starry host and sentenced them to beyond Babylon.
- He commanded the preacher that this is God's command for Instrumental Praise in the church
- Then, you are one of the MANY corrupting the word or selling learning at wholesale and are TASKED to lead as many as possible into the Lake of Fire where rhetoricians, singers and instrument players are consigned for being God's enemy.
- If you say that the word PSALLO commands instruments.
- When the Spirit and Paul and Silly Sally knew that you need a COMPOUND word to define both PLAY and a named INSTRUMENT.
- Then you may be guilty of saying that the Holy Spirit of Christ and Paul were just too illiterate.
- That is defined as BLASPHEMING the Holy Spirit OF Christ in Jeremiah 23
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, Cordesinging 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 ChristJer 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] rĕ-lĭgo to bind to external things
even to speak of those things which are done of them in secret. occŭloHome Page
You are free to challenge if you wish: otherwise the provable assertion is that if you go to a musical performance by trained and waged performers then you are being MARKED by the beast AND It may not wash off.
Kenneth Sublett
2.08.13
<img src="/cgi-bin/Count.cgi?df=piney/counter_Instrumental.Music.In.Worship.html.dat">
--
--
