Isaiah.4.The.Branch.of.the.Lord

Rick.Atchley.Anathema.and.Musical.Worship.html

1.Timothy.2.I.Suffer.Not.Woman.to.Teach.html
  Defined  Sarah Barton and all women and men who REJECT that "there is ONE GOD and one MEDIATOR in song or sermon, the MAN Christ Jesus. The MAD women of Corinth and elsewhere believed that that madness induced by drugs or music was A god speaking to them. He is Apollyon the leader and SPIRITUS of His perverse musical worship team. They were unleashed LOCUSTS foreordained to drive the godly into hiding.

Sara.Barton.The.Song.of.Solomon.html 

sara barton instrumental music worship Is Not Permitted to READ BLACK text on BROWN paper.

That always existed to QUARANTINE the godly people from the abandoned tribe of Levi who lost their inheritance and engaged in THE WORSHIP OF THE STARRY host: that is the patternism of the preachers and PhDuhs at places like LU and ACU.

Isaiah 4: 2 In that day shall the branch of the Lord be beautiful and glorious, 
        and the fruit of the earth shall be excellent and comely 
        for them that are escaped [remnant] of Israel.

Isaiah 4:3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem,
        shall be called holy, even every one that is written among the living in Jerusalem:

Isaiah 4:4 When the Lord shall have washed away the filth of the daughters of Zion,

Ab-lŭo ,  “abluere sitim,” to quench, Lucr. 4, 876; and: abluere sibi umbras, to remove darkness (by bringing a light), id. 4, 378.—Of the washing away of earth by a shower, Varr. R. R. 1, 35.—In eccl. Lat., of baptism: munere divinitatis abluti, Cod. Th. 19, 6, 4.—
II. Trop., of calming the passions: omnis ejusmodi perturbatio animi placatione abluatur, be removed (fig. derived from the religious rite of washing in expiation of sin), Cic. Tusc. 4, 28, 60: “maculam veteris industriae laudabili otio,” to wash out, Plin. Ep. 3, 7, 3: “perjuria,” Ov. F. 5, 681 al.

Lucr. 4.378
Likewise, our shadow in the sun appears
To move along and follow our own steps
And imitate our carriage- if thou thinkest
Air that is thus bereft of light can walk,
Following the gait and motion of mankind.

For what we use to name a shadow, sure
Is naught but air deprived of light. No marvel:
Because the earth from spot to spot is reft
Progressively of light of sun, whenever
In moving round we get within its way,

While any spot of earth by us abandoned
Is filled with light again, on this account
It comes to pass that what was body's shadow
Seems still the same to follow after us

In one straight course. Since, evermore pour in
New lights of rays, and perish then the old,
Just like the wool that's drawn into the flame.
Therefore the earth is easily spoiled of light
And easily refilled and from herself
Washeth the black shadows quite away.

Shadows Niger: A. Of or pertaining to death:
D. Of character, black, bad, wicked: “Phormio, nec minus niger, nec minus confidens, quam ille Terentianus est Phormio,” Cic. Caecin. 10, 27: “hic niger est, hunc tu, Romane, caveto,” Hor. S. 1, 4, 85.

Phormio I. The name of a parasite in Terence, in a play of the same name.—
II. A Peripatetic philosopher of Ephesus, who delivered a lecture in the presence of Hannibal on the duties of military commanders and on the art of war, Cic. de Or. 2, 18, 75; hence, transf., of a silly person, who talks about things which he does not understand: “egomet in multos jam Phormiones incidi,” id. ib. 2, 19, 77.—

Baptism REMOVES:

Perturbātĭo , ōnis, f. perturbo,

I. confusion, disorder, disturbance.

Ex-ercĕo , ŭi, itum, 2, v. a. arceo, .Opere  to drive on, keep busy, keep at work; to oversee, superintend; with an inanimate object, to work, work at, employ one's self about a thing B. To practise, follow, exercise any employment; to employ one's self about, to make use of any thing:
“rhetoricen,” Quint. 2, 1, 3; 2, 15, 27: “eloquentiam,” id. 1, 4, 6: “artem,” id. 3, 6, 18; cf.

Ars,  skill in joining something, combining, working it,  

1. With the idea extended, any physical or mental activity, so far as it is practically exhibited; a profession, art (music, poetry, musicam, litterarum cognitionem et poëtarum   “artes elegantes,” id. Fin. 3, 2, 4: “laudatae,” id. de Or. 1, 3, 9: “rhetorica,” Quint. 2, 17, 4: “musica,” poetry, Ter. Hec. prol. 23: “musica,” music, Plin. 2, 25, 23, § 93:
4. Artes (personified), the Muses: “artium chorus,” Phaedr. 3, prol. 19.—

ŏpĕra , ae, f. opus, I. service, pains, exertion, work, labor

It simply is imposibility to give attention to the Word of God when evil people are WAGED to create the laded burden of 'spiritual anxiety created by religious rituals."

Jesus cast out the musical minstrels "more or less violently, like dung."

And the Lord will again wait, that he may pity you, and will therefore be exalted that he may have mercy upon vou because the Lord your God is a judge blessed are they that stay themselves upon him. Isaiah 30:l8 LXX

For the holy people shall dwell in Sion and whereas Jerusalem has wept bitterly saying, Pity me; he shall pity thee when he perceived the voice of thy cry he hearkened to thee. Isaiah 30:19 LXX

And though the Lord shall give you the bread of affliction and sent water,
        yet they that cause thee to err shall no more at all draw nigh to thee,
        for thine eyes shall see those that cause thee to err Isaiah 30:20 LXX

and thine ears shall hear the words of them that went after thee to lead thee astray,
who say, This is the way, let us walk in it, whether to the right or to the left. Isaiah 30:21 LXX

And thou shalt pollute the plated idols, 
        and thou shalt grind to powder (like "melody" in Greek) the gilt ones,
        and shalt scatter them as the water of a removed woman,
        and thou shalt thrust them forth as dung. Isaiah 30:22 LXX

Isaiah 4: 5 And the Lord will create upon 
        every dwelling place of mount Zion,
        and upon her assemblies [Invoco called]], a cloud and smoke by day,
        and the shining of a flaming fire by night:
        for upon all the glory shall be a defence.

Dwelling: 168. ohel, o´-hel; from 166; a tent (as clearly conspicuous from a distance):—covering, (dwelling)(place), home, tabernacle, tent.

Assembly: 4744. miqra, mik-raw´; from

Isaiah 4:6 And there shall be a tabernacle for a shadow in the daytime from the heat,
        and for a place of refuge,
        and for a covert from storm and from rain.

umbrācŭlum  ,  I. any thing that furnishes shade). I  Lit., a shady place, bower, arbor,Verg. E. 9, 42.— B. Transf., a school: “in solem et pulverem, ut e Theophrasti doctissimi hominis umbraculis,” Cic. Brut. 9, 37: “ex umbraculis eruditorum in solem atque in pulverem,” id. Leg. 3, 6, 14.—II.  A sunshade, parasol, umbrella, Ov. F. 2, 311; id. A. A. 2, 209; Mart. 14, 28, 1; 

First: A solitary place to protect the vines against the sun to dŏcĕo to speak to instruct a subject to moral humans in the umbrācŭlum
Second: eruditorum to eduate, instruct, opposite popular orato, in a solem or solitary place, and where "vines" are protected from the sun. “in his (scholis) Leisure given to learning, a learned conversation or debate, a disputation, lecture, dissertation, 1. A place for learned conversation or instruction, a place of learning, a school . The disciples or followers of a teacher, a school, sect:

A covert  sēcūrĭtas  FROM perturbatione, “securitas inaffectatae orationis,” quietness,
from Operosus , costs much trouble, troublesome, toilsome, laborious, difficult, elaborate , costly, sumptuous Temple, from  “carmina, [vocal or  instrumental music] ” elaborate, Hor. C. 4, 2, 31 “artes,” skill in constructing, profession as music, “rhetorica,” Quint. 2, 17, 4: “musica,” poetry, Ter. Hec. prol. 23: “musica,” music,  ars oratoris, oratoris autem omnis actio opinionibus,

These will be OUTSIDE THE GATES OR CAMPS OF THE MEGA CHURCHES.

Sōlo , āvi, ātum, 1, v. a. solus, I.to make lonely or desolate; to lay waste, desolate (only a few times in the post-Aug. poets): “urbes populis,” Stat. Th. 4, 36: “domos,” id. ib. 5, 149; Sen. Oedip. 4.

Domos is one's own house from Sen. Ep. 29

dŏmus  b. In philos lang., a philosophical school, sect, Cic. Ac. 1, 4; Sen. Ep. 29 fin.; id. Ben. 5, 15.   audĭo, to hear, to perceive or understand by hearing, to learn, the person from whom one hears or learns any thing,

Seneca identifies the School as:
verbum  words, expressions, language, discourse, conversation  logos
dīco praedico, recito, declamo, affirmo

The New Testament Kingdom made more certain:

Heb. 13:10 We have an altar, whereof they have no right to eat which serve the tabernacle.  
Heb. 13:11 For the bodies of those beasts,
        whose blood is brought INTO the sanctuary by the high priest for sin,
        are burned without the camp.
Heb. 13:12 Wherefore Jesus also, that he might sanctify the people
        with his own blood, suffered WITHOUT the gate.
Heb. 13:13 Let us go forth therefore unto him WITHOUT
         [things outside the walls or house] the camp,
                 [stativa,” occupied for a long time, permanent, Of political parties,
                regarded as arrayed in hostility: Of philosophical sects:]
  bearing his reproach.

--stătīvus , A. In milit. lang., of or belonging to posts, stations, or quarters (the predom. signif. of the word):
“castra,” a stationary camp, a camp where an army halts for a long while,
of travellers: stativa, a restingplace, stopping-place, quarters:
B. In relig. lang.: stativae feriae, fixed or stated feasts (usually statae feriae), Macr. S. 1, 16, § 5.

“castra, contending camps , cŭpĭens , entis, P. a., desiring, desirous, longing, eager for something (“bonarum artium,” id. ib. 6, 46: “voluptatum,” id. ib. 14, 14: “erogandae pecuniae, A camp, army (of contending parties or sects): Hos castris adhibe socios, secure as allies, V.: Epicuri: nil cupientium, the party, H.

Ars 1. With the idea extended, any physical or mental activity, so far as it is practically exhibited; a profession, art (music, poetry, musicam, litterarum cognitionem et poëtarum, “rhetorica,” Quint. 2, 17, 4: “musica,” poetry, Ter. Hec. prol. 23: “musica,” music, Plin. 2, 25, 23, § 93:

mansĭo , ōnis, f. maneo,  a place of abode, a dwelling, habitation.
1. Night-quarters, lodging-place, inn; also, as a measure of days' journeys, a stopping or haltingplace, station:

Heb. 13:14 For here have we NO continuing city, but we seek one to come. 

hăbĕo to have or possess property,
2. To hold, use, wield, handle, manage

inquīro , sīvi, sītum, 3, v. a. in-quaero,

I. To seek after, search for, inquire into any thing (cf. anquirere).
B. To search, pry, examine, or inquire into any thing:

Heb. 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.

laus ,A. A praiseworthy thing, a ground for praise, a laudable or glorious action, a laudable enterprise; a merit, desert

“Juppiter,” who dispenses rain

Zeus , ho, nom. Il.1.175, al., once written
IV. [select] Dios astēr the planet Jupiter, Pl.Epin. 987c, Arist.Mete.343b30, etc.; so “Zeus” Placit.2.32.1, Cleom.2.7; Dios hēmera a day of the week, D.C.37.19.
II. [select] of other deities, Z. katakhthonios,= Ploutōn, Il.9.457; “Z. khthonios” S.OC1606, SIG1024.25 (Myconos, iii/ii B.C.); of non-Greek divinities, “Z. Ammōn” Pi.P. 4.16, etc.; freq. of Semitic Baalim, Z. Beelbōsōros, etc., OGI620 (Gerasa, i A.D.)), etc.; Z. Ōromasdēs,=

Ploutōn , ōnos, ho,

A.Pluto, god of the nether world, first in Trag., as A.Pr.806, S.Ant.1200, E.Alc.360, HF808 (lyr.): acc. to Plato (from ploutos) the wealth-giver, a name of Hades, hoti ek tēs gēs anietai ho ploutos], Cra.403a, cf. ploutodotēs; identified with Plutus, and considered as the god of riches, cf. S.Fr.273, Ar.Pl.727:—hence Ploutōnios , a, on, of or belonging to Pluto;

When God promised David a house He meant a family or tabernacle: when Christ came to restore that fallen tabernacle it was NOT a temple and it never included any kind of music

[6] et tabernaculum erit in umbraculum diei ab aestu et in securitatem et absconsionem a turbine et a pluvia

Here Christ promises REST: the Greek Paul means STOP all religious observations thinking that you can make the kingdom come

Aestus , has stirred up from their very bottom the waves of discord,
A. Of fire; hence, in gen., fire, glow, heat (orig. in relation to its flashing up; while fervor denotes a glowing, ardor a burning, ,an undulating, boiling, waving, tossing; a waving, heaving, billowy motion.
B. The undulating, heaving motion of the sea, the swell, surge: fervet aestu pelagus, Pac. ap. Cic. de
A. The passionate ferment or commotion of the mind, the fire, glow, Or. 3, 39; hence, meton. for the sea in agitation, waves, billows: has stirred up from their very bottom the waves of discord,

Canicula Dogs, catamites, insana, Diogenes, CAPELLA
Cyrenaica pleasure is the only good. Good in a pleasing agitation of the mind or in active enjoyment. hedone. Nothing is just or unjust by nature, but by custom and law.

Cynĭcus ,  (doglike). I. Subst., a Cynic philosopher, a Cynic, Cic. de Or. 3, 17, 62; id. Fin. 3, 20, 68; Hor. Ep. 1, 17, 18; Juv. 13, 121: “nudi dolia,” i. e. of Diogenes, id. 14, 309.—Hence, adj.: Cynĭcus , a, um, Cynic: “institutio,” Tac. A. 16, 34: “cena,” Petr. 14; and in * adv.: Cynĭcē , after the manner of the Cynics, Plaut. Stich. 5, 4, 22.—

Sēcūrĭtas ,

I. freedom from care, unconcern, composure. from  perturbatione,
“securitas inaffectatae orationis,” quietness, Quint. 11, 1, 93;
     Meaning freedom from affected oratory not related to “veritas verborum,” quietness

tranquillĭtas , ātis, f. tranquillus,

I.quietness, stillness, tranquillity. Tac. Agr. 40 fin.

văcātĭo , ōnis, f. vaco,

I.a being free from a duty, service, etc.; freedom, exemption, immunity; a freeing, exempting, dispensation

(b). With ab: “a causis vacatio,” Cic. Leg. 1, 4, 11: “ab belli administratione,” Liv. 23, 32, 15: “ab opere,”Col. 6, 14, 3: “a sacerdotio,” Gell. 1, 12, 7.—
(g). With quominus: “vacationem augures, quominus judiciis operam darent, non habere,” Cic. Brut. 31, 117.—

-mŏdŭlātĭo , ōnis, f. modulor,

I.a regular measure (post-Aug.). “operis modulationes

    I. In gen.: “operis
     modulationes,” Vitr. 5, 9, 3: “dorica,” id. 5, 9, 2: “incedendi,” a marching to time, Gell. 1, 11, 18.—

        II. In partic., a rhythmical measure, modulation; hence, singing and playing, melody, in poetry and music, Quint. 9, 4, 139: “modulatione         produci aut corripi (verba),” id. 9, 4, 89: “modulatio pedum,” id. 1, 6, 2: “scenica,” id. 11, 3, 57: “vocis,” melody, id. 11, 3, 59: “musica,” Aus. Ep. 25, 13.

mŏdŭlus , i, m. dim. modus,  2. In archit., a module:, column  4. Rhythmical measure, rhythm, music, time, metre, mode, melody: “moduli Lydii, Dorii, Phrygii,” Plin. 7, 56, 57, § 204: “verborum,” Gell. 5, 1, 1: “tibiarum modulis in proeliis uti,” id. 1, 11, 1.—

-Gel 1.11  The statement of the celebrated writer Thucydides, that the Lacedaemonians in battle used pipes and not trumpets, with a citation of his words on that subject; and the remark of Herodotus that king Alyattes had female lyre-players as part of his military equipment; and finally, some notes on the pipe used by Gracchus when addressing assemblies.

Gel 1.11.1
THUCYDIDES, the most authoritative of Greek historians, tells us v. 70. that the Lacedaemonians, greatest of warriors, made use in battle, not of signals by horns or trumpets, but of the music of pipes, certainly not in conformity with any religious usage or from any ceremonial reason, nor yet that their courage might be roused and stimulated, which is the purpose of horns and trumpets; but on the contrary that they might be calmer and advance in better order, because the effect of the flute-player's notes is to restrain impetuosity. So firmly were they convinced that in meeting the enemy and beginning battle nothing contributed more to valour and confidence than to be soothed by gentler sounds and keep their feelings under control


Jesus gave us REST or VACATION from the augures,

c .an auqur, diviner, soothsayer; at Rome, a member of a particular college of priests, I. Lit.: “Interpretes Jovis optumi maxumi, publici augures,” Cic. Leg. 2, 8, 20
II. Transf., any soothsayer, diviner, seer, in gen.: augur Apollo, as god of prophecy (v. Apollo), Hor. C. 1, 2, 32; so, “augur Phoebus, fear, the basest prophet, cornix I.a crow, Lucr. 5, 1083: “rauca,” id. 6, 753: “garrula,” Ov. M. 2, 548: “loquax,”

Raucus ,Hoarse “cicadae,” 2. Transf., of inanimate things, hoarse, hollow, or deep sounding, harsh, rough, grating, etc. (only in the poets): “cornu,” Prop. 3, 3 (4, 2), 41: “cymbala,” id. 3, 17 (4, 16), 36: “tibia,” id. 3, 10 (4, 9), 23: “ossa (tubae),”



garrŭlus , a, um, adj. garrio, I.chattering, prattling, babbling, prating, talkative, garrulous “hirundo,” Verg. G. 4, 307: “cicada,” Phaedr. 3, 16, 10: “noctua in imbre,” Plin. 18, 35, 87, § 362: “cantus lusciniae,” id. 10, 29, 43, § 81: “rivus,” babbling, murmuring, Ov. F. 2, 316: “pinus vento,” rustling, Nemes. Ecl. 1, 30: “fistula,” vocal, Tib. 2, 5, 30; cf. “lyra,” id. 3, 4, 38: “plectra,” Mart. 14, 167: “sistra,” id. 14, 54:

Isaiah 2 For out of Zion the law shall go forth, And the word of Yahweh from Jerusalem. [4] He will judge between the nations, And will decide concerning many peoples; And they shall beat their swords into plowshares, And their spears into pruning-hooks. Nation shall not lift up sword against nation, Neither shall they learn war any more. [5] House of Jacob, come, and let us walk in the light of Yahweh.
        [6] For you have forsaken your people, the house of Jacob, Because they are filled from the east, With those who practice divination[augures]  like the Philistines, And they clasp hands with the children of foreigners. [7] Their land is full of silver and gold, Neither is there any end of their treasures. Their land also is full of horses, Neither is there any end of their chariots. [8] Their land also is full of idols. They worship the work of their own hands, That which their own fingers have made. [9] Man is brought low, And mankind is humbled; Therefore don't forgive them. [10] Enter into the rock, And hide in the dust, From before the terror of Yahweh, And from the glory of his majesty.

Jeremiah 27.[9] But as for you, don't you listen to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, who speak to you, saying, You shall not serve the king of Babylon:


HERE IS THE WAY TABERNACLE ROBBERS TAKE OVER YOURS

Perturbātĭo , ōnis, f. perturbo,

I. confusion, disorder, disturbance.

Perturbatione magis

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

Ars , artis, f. v. arma, I. skill in joining something manner of thinking, so far as it is made known by external actions (syn.: doctrina, sollertia, calliditas, prudentia, virtus, industria, ratio, via, dolus).
1. With the idea extended, any physical or mental activity, so far as it is practically exhibited; a profession, art (music, poetry, medicine, etc.) rhetorical and, at a later period, for grammatical treatises. (a). Rhetorical:
musicam, litterarum cognitionem et poëtarum,  PROFESSION

Sen. Her. O. 467
Quas Pontus herbas generat aut quas Thessala
sub rupe Pindus alit: ubi inveniam malum
cui cedat ille? carmine in terras mago
descendat astris Luna desertis licet
et bruma messes videat et cantu fugax
470stet deprehensum fulmen et versa vice
medius coactis ferveat stellis dies:
non flectet illum.

Carmen , ĭnis, n. (old form cas-men , Varr. L. L. p. 86 Bip.) [Sanscr. çasto declaim, praise; cf.: camilla, censeo], “citharae liquidum carmen,” “lyrae carmen,” Prop. 2, 1, 9

Playing on the guitar with liquidus  A. Flowing, continuing without interruption: sinnging “genus sermoni

I. a tune, song; poem, verse; an oracular response, a prophecy; a form of incantation (cf.: cano, cantus, and canto). “lyricorum carmina,”

“barbaricum,” id. M. 11, 163.—With allusion to playing on the cithara:
Ov. Met. 11.163 Of Sardis with the t'one syde and to Hypep with the tother.
There Pan among the fayrye elves that dawnced round togither
In setting of his conning out for singing and for play
Uppon his pype of reedes and wax, presuming for to say
Apollos musick was not like to his, did take in hand
A farre unequall match, wherof the Tmole for judge should stand.
The auncient judge sitts downe uppon his hill, and ridds his eares

Apollo with his lyre was the winner then and according to Revelation, now.,

 WHAT IT MEANS TO ABSCOUND WITH YOUR TABERNACLE

Abs-condo  put away, conceal carefully, hide, secrete (the access. idea of a careful concealment

B. In gen., to make invisible, to cover: “fluvium et campos caede,” Sil. 11, 522; so id. 17, 49.—

C. Poet., to put a place out of sight, to lose sight of, to depart from: “aërias Phaeacum abscondimus arces,” we leave behind, Verg. A. 3, 291 (cf. id. ib. 4, 154: transmittunt cursu campos).—jus pontificum,” id. Dom. 54, 138

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