Psalm 23 Still Waters outlaws Sounds of Rushing Waters

Because just after being saved from the Waters of Egypt, God gave Moses The Book of The Covenant of Grace.  God knew that the Levites were an old Egyptian cult devoted to burning infants to Molech with loud instrumental music to drown out the screams.

They immediately restored the musical idolatry of the golden calf (representing Molech) (Exodus 32) and God "turned them over to worship the starry host (Acts 7 etal).  When the elders fired God and demanded a king or "senior pastor" as ruler and mediator, the captivity and death sentence began to be carried out.  God gave them kings in His anger to carry out the sentence.

Because Joshua could not give them Rest, Moses prophesied of another prophet whom YOU SHALL HEAR. 

The REST promised by Christ in Isaiah 55 is that the water of the WORD is free and He commanded us NOT to pay for it.  In Isaiah 58 the true REST would outlaw seeking our own pleasure or even speaking our own words. That is why the ONLY pattern for the Qahal, synagogue or Church of Christ beginning in the wilderness explained why the Gentiles were already prepared to be Disciples of Christ.
Acts 15:21 For Moses of old time hath in every city
        them that preach him,
        being read in the synagogues every sabbath day.
The pattern is repeated in all of the epistles and all of the performing or hypocritic arts are outlawed.

1Tim. 4:12 Let no man despise thy youth; but be thou an example of the believers, i
        n word, in conversation, in charity, in spirit, in faith, in purity.
1Tim. 4:13 Till I come, give attendance to (public) reading, to exhortation, to doctrine.
1Tim. 4:14 Neglect not the gift that is in thee,
        which was given thee by prophecy,
        with the laying on of the hands of the presbytery.
1Tim. 4:15 Meditate upon these things;
        give thyself wholly to them;
        that thy profiting may appear to all.
1Tim. 4:16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
THE GOSPEL OF THE KINGDOM IS NOT ABOUT PAGAN WORSHIP.

Jesus promised "Come to ME all ye that labor and are heavily laden and I will give you REST.
Or to the twos or threes "Come learn of ME."

The burden in Greek was always the mark of gender conflict:

Epōd-os , on, （epadō） A. singing to or over, using songs or charms to heal wounds, “epōdoi muthoi” Pl.Lg.903b.

b. Subst., enchanter, “e. kai goēs” E.Hipp. 1038 (but “goēs e.” Ba.234): c. gen., a charm for or against, “ethusen hautou paida epōdon Thrēkiōn aēmatōn” A.Ag.1418 ; e. tōn toioutōn one to charm away such fears, Pl.Phd.78a.

2. Epōdos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden, refrain, Ph. 1.312 : metaph., ho koinos hapasēs adoleskhias e. the 'old story', Plu.2.507e.

The Greek PAUO has the same meaning as SABBATH meaning REST.
THAT'S WHY REMOVING THE REST JESUS DIED TO GIVE US IS CALLED HERESY.

Psa. 23:1 The LORD is my shepherd; I shall not want.
A Shepherd feeds the sheep: a hireling lets the wolves into the sheepfold in the interest of unity.
H7462 râ‛âh raw-aw' A primitive root; to tend a flock, that is, pasture it; intransitively to graze (literally or figuratively); generally to rule; by extension to associate with (as a friend):— X break, companion, keep company with, devour, eat up, evil entreat, feed, use as a friend, make friendship with, herdman, keep sheep
Psa. 23:2 HE maketh me to lie down in green pastures:
        HE leadeth me beside the still waters.

To lie down in Hebrew is:

Rabac (h7257) raw-bats'; a prim. root; to crouch (on all four legs folded, like a recumbent animal); by impl. to recline, repose, brood, lurk, imbed:- crouch (down), fall down, make a fold, lay, (cause to, make to) lie (down), make to rest, sit.

He restoreth my soul: he leadeth me in the paths of righteousness for his names sake. Psalm 23:3

Leadeth is:

Nahal (h5095) naw-hal'; a prim. root; prop. to run with a sparkle, i. e. flow; hence (trans.) to conduct, and (by infer.) to protect, sustain:- carry, feed, guide, lead (gently, on).

Still is:

Menuwchah (h4496) men-oo-khaw'; fem. of 4494; repose or (adv.) peacefully; fig. consolation (spec. matrimony); hence (concr.) an abode:- comfortable, ease, quiet, rest (- ing place), still

That means, "stay at home with God and your family."

THE SOUNDS OF RUSHING WATERS BY THE USE OF INSTRUMENTS IS TO MARK THE BEAST.

Theiron translated "beast" in Revelation is defines as "a new style of singing or drama."
Woe to the multitude of many people,
        which make a noise like the noise of the seas; and to the rushing of nations,
        that make a rushing like the rushing of mighty waters Isa 17:12

The nations shall rush like the rushing of many waters:
        but God shall rebuke them, and they shall flee far off,
        and shall be chased as the chaff of the mountains before the wind,
        and like a rolling thing before the whirlwind. Isa 17:13

The "viper" race to be baptizedwith a Spirit of Judgment and a Spirit of Burning.
Isaiah 30 has Christ defining these MARKS of musical instruments as God driving His enemies into hell with the wind, string and percussion instruments.

Behold, the name of the Lord comes after a long time,
        burning wrath; the word of his lips is with glory, a word full of anger,
        and the anger of his wrath shall devour as fire. Isaiah 30:27 LXX

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

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

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

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

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

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

AND I looked, and, lo, a Lamb stood on the mount Sion,
        and with him an hundred forty and four thousand,
        having his Fathers name written in their foreheads. Rev 14:1

What they heard was from heaven.
And I heard a sound from heaven
        LIKE the roar of rushing waters and
        LIKE a loud peal of thunder. The sound I heard was
        LIKE that of harpists playing their harps. Rev 14:2NIV

ALL OF THESE ARE SOUNDS OF JUDGMENT.
The message of the other angel to the LIVING.

Rev. 14:6 And I saw another angel fly in the midst of heaven,
        having the everlasting gospel to preach unto them that dwell on the earth, a
        nd to every nation, and kindred, and tongue, and people,
Rev. 14:7 Saying with a loud voice, Fear God, and give glory to him;
        for the hour of his judgment is come:
        and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Rev. 14:8 And there followed another angel, saying,
        Babylon is fallen, is fallen, that great city,
        because she made all nations drink of the wine of the wrath of her fornication.
Rev. 14:9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

Nietzsche.Tragedy.html

In these Greek festivals, for the first time nature achieves its artistic jubilee. In them, for the first time,

the tearing apart of the principii individuationis [the individualizing principle] becomes an artistic phenomenon.

Here that dreadful witches' potion of lust and cruelty was without power. The strange mixture and ambiguity in the emotions of the Dionysian celebrant remind him, as healing potions remind him of deadly poison, of that sense that pain awakens joy, that the jubilation in his chest rips out cries of agony.

From the most sublime joy echoes the cry of horror or the longingly plaintive lament over an irreparable loss.

In those Greek festivals it was as if a sentimental feature of nature is breaking out, as if nature has to sigh over her dismemberment into separate individuals.

The language of song and poetry of such a doubly defined celebrant was for the Homeric Greek world something new and unheard of.

Dionysian music especially awoke in that world fear and terror. If music was apparently already known as an Apollonian art, this music, strictly speaking, was a rhythmic pattern like the sound of waves, whose artistic power had developed for presenting Apollonian states of mind. The music of Apollo was Doric architecture expressed in sound, but only in intimate tones, characteristic of the cithara [a traditional stringed instrument}. The un-Apollonian character of Dionysian music keeps such an element of gentle caution at a distance, and with that turns music generally into emotionally disturbing tonal power, a unified stream of melody, and the totally incomparable world of harmony.

Eur. El. 671 Electra
Therefore you must be a man.

Orestes, Pylades, the Old Man and attendants depart.
"And you, women, please take care to give [695]  a shout in signal [light the fires] [of this contest. I will keep a sword ready, holding it in my hand, for I will not ever, if defeated, submit to my enemies the right to insult my body. Electra goes into the hut
Go to the Agora or marketplace where Jesus assigned the pipers, singers and dancer: Go quickly.

Pan KEPT the beasts which CIRCE seduced with "magical enchantments" as the SORCERESS of CHURCH in the sense of Revelation 17-18. He KEPT them by musical pleasure [hedonism outlawed in Romans 15]: stop the PLEASURE and the BEASTS will flee to another VENUE FOR ROCK AND ROLL.
poliaisi menei phêmais euarmostois en kalamois [pipes] Pana mousan [Rev 18:22]  hêduthroon pneont', agrôn tamian, 705 chrusean kalliplokamon
hêduthroos , on, contr. hêdu-throus , oun, sweet-strained, Mousa E.El.703 (lyr.); Dionusos AP9.524.8 : Dor. had- , kitharis Pae.Delph [Apollo, Apollyon's Seeker Center].13
Musical spectacles were ALWAYS to honor the "blessed rulers" pretending to "praise" the gods. The omen is PHASMA "an apparition or phantom" and don't they PROMISE to bring you into the PRESENCE of God Himself or herself? The massed crowd and the loud shouting is the SIGN which the RULER looks for to validate himself; what is the MARK of the ruler of the Agora?
Turannos
I. an absolute sovereign, unlimited by law or constitution,  kingly, royal, 2. imperious, despotic, from same Root as kurios, koiranos. Kurios is the word from which CHURCH is derived in the Catholic sense of the Pope as head of the church.
Eur. El. 713  The altars of beaten gold were set out; and through the town the [715] altar fires of the Argives blazed;
        the flute, handmaid of the Muse's song, sounded its note sweetly,
        and lovely songs of the golden lamb swelled forth,
saying that Thyestes had the luck; for he [720] persuaded Atreus' own wife to secret love, and carried off to his house the portent; coming before the assembly he declared that he had in his [725] house the horned sheep with fleece of gold.

HOW TO DETECT WHEN JESUS CHRIST IS BEING ATTACKED
Keladeô [kelados] (cf. keladō), SOUND AS FLOWING WATER, udōr psukhron k.
Psu_khros , ps. bios life in the cold, Ar.Pl.263: esp. of dead things, a snake,

Aristoph. Pl. 263 Leader of the Chorus
Why, don't you see we are speeding as fast as men can, who are already enfeebled by age? But do you deem it fitting to make us run like this before ever telling us [260] why your master has called us?

Asthen-ēs , es, A. without strength, weak, asthenestatous es tas talaipōrias least able to bear hardship, Hdt.4.134; asthenesteros ponon enegkein too weak to feebly, without energy, Pl. R.528b;

Hdt. 4.134 [3] Now then, my advice is that at nightfall we kindle our campfires in the usual way, deceive those in our army who are least fit to endure hardship, and tether all our asses here, and ourselves depart, before the Scythians can march straight to the Ister to break up the bridge, or the Ionians take some action by which we may well be ruined.”

Plat. Laws [659e] for this reason we have what we call “chants,” which evidently are in reality incantations seriously designed to produce in souls that conformity and harmony of which we speak.
        But inasmuch as the souls of the young
        are unable to endure serious study,
        we term these “plays” and “chants,''
and use them as such,

—just as, when people suffer from bodily ailments and infirmities, those whose office it is try to administer to them nutriment that is wholesome in meats

Incantantationss: i.e. charms or magic formulae, canted over sick persons (or over snakes, Euthyd. 290A): cp. 664 B.

A.Chants. epōdē a song sung to or over: an enchantment, charm, spell, Od., Hdt., attic: c. gen. objecti, a charm for or against a thing, BURDEN.

epōdē , Ion. and poet. epa^oidē , h(,
A. song sung to or over: hence, enchantment, spell, “epaoidē d' haima..eskhethon” Od.19.457, cf. Pi.P.4.217 ; “ou pros iatrou sophou thrēnein epōdas pros tomōnti pēmati” S.Aj. 582 ; of the Magi, Hdt.1.132 ; “meliglōssois peithous epaoidaisin” A.Pr. 174, cf. S.OC1194 ; “epōdas epadein” X.Mem.2.6.10 sq.; “epōdais haliskesthai” Anaxandr.33.13; “oute pharmaka..oud' au epōdai” Pl.R. 426b ; thusiai kai e. ib.364b ; “tas thusias kai teletas kai tas e.” Id.Smp.202e, etc.: c. gen. obj., charm for or against.., “toutōn epōdas ouk epoiēsen patēr” A.Eu.649.
II. apptly., = epōdos 11,

Speeding: spoudazō , I. to be busy, eager to do a thing, make haste. wast eager to rule, be a partisan or backer of, b. in LXX, trouble, disturb any one, Jb.22.10, 23.16.

Aristoph. Pl. 263 Cario
I've grown hoarse with the telling, but you won't listen. My master is going to drag you all out of the stupid, sapless life you are leading and ensure you one full of all delights.

Eisthesis , eōs, h
A. putting in, Ph.1.278; opp. aphairesis, Dam.Pr. 102.
II. insetting of short lines in lyric strophes, Sch.Ar.Pl.253, Ach.565.

Aphair-esis , eōs, h(,
A. taking away, carrying off, remoual, Pl.Cri.46c (pl.); putting off, “tou thnētou” Hierocl.in CA27p.483M.; opp. prosthesis, Plu.Lyc.13 (pl.).

Hēdus , to the hearing, “didou d' hēdeian aoidēn” 8.64; “audē” Hes.Th.40; hēdus muthos, opp. algeinos,
aoid-ē a^], Singing 5. = eppsdē, spell, incantation, “okhēes ōkeiais . . anathrōskontes aoidais” A.R.4.42
Psu_khros, continued.
2. of persons, shout aloud, atar keladēsan Akhaioi, in APPLAUSE,
3. of persons, cold-hearted, heartless, indifferent
4. of flat, lifeless, insipid productions, ton Palamēdēn (the play so named) “psukhron ont' aiskhunetai” Ar.Th.848; “skōmma . sphodra ps.” Eup.244; ps. kai aēdēs Mousa] Pl.Lg.802d; Lyre, humnos, paianas, grasshopper, crows, tinkling bells, flute, the SEA.
II. trans., sing of, celebrate loudly, 
Mousa , ēs, h(, Aeol. Moisa Sapph.84, IG42(1).130.16, etc.; Dor. Mōsa Alcm. 1, etc.; Lacon. Mōha (for Mōsa) Ar.Lys.1298, cf. An. Ox.1.277:—Muse,
A. “Olumpiades M., Dios aigiokhoio thugateres” Il.2.491, cf. Hes.Th.25, etc.; nine in number, first in Od.24.60; named in Hes.Th.75 sqq.
II. mousa, as Appellat., music, song, “m. stugera” A.Eu.308 (anap.); “euphamos” Id.Supp.695 (lyr.); “kanakhan . . theias antiluron mousas” S.Tr.643 (lyr.); “Aiakō moisan pherein” Pi.N.3.28; tis hēde mousa; what strain is this ? E.Ion757; “aluros m.” Id.Ph.1028 (lyr.); “dia mousas ēxa” Id.Alc.962 (lyr.): in Prose, “adein adokimon m.” Pl.Lg. 829d: in pl., mousai Sphiggos, of the Sphinx's riddle, E.Ph.50; esp. liberal arts, accomplishments, “tas mousas aphanizōn” Ar.Nu.972; “apaideuton tōn peri tas numphikas m.” Pl.Lg.775b: also in sg., “tēs alēthinēs m. ēmelēkenai” Id.R.548b; koinōnein mousēs ib.411c.
2. hautē hē Sōkratous m. that was Socrates's way, Gal.UP1.9.
Phthongos I. any clear, distinct sound, esp. the voice of men, Hom., attic; also of animals, Soph., Eur.
II. generally, a sound, as distinguished from a voice (phônê ),
2. of musical sounds, “lōtos phthoggon keladei” E.El.716 (lyr.); “luras” Pl.Lg.812d, etc., cf. “phthoggous alurous thrēnoumen”
Corrupt is the Greek:
Phtheiro (g5351) fthi'-ro; prob. strength. (to pine or waste): prop. to shrivel or wither, i.e. to spoil (by any process) or (gen.) to ruin (espec. fig. by mor. influences, to deprave): - corrupt (self), defile, destroy
Phthoggos (g5353) fthong'-gos; from 5350; utterance, i.e. a musical note (vocal or instrumental): - sound.
Niqqud (h5350) nik-kood'; from the same as 5348; a crumb (as broken to spots); also a biscuit (as pricked): - cracknel, mouldy. SOP
Portent is a sign, wonder, marvel, serpent, wonders performed by Moses Ex 4:21.  

ON THE CONTRARY THOSE WHO MESSIAH WOULD DESTROY.

Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them,
        Thus saith the Lord God unto the shepherds;
        Woe be to the shepherds of Israel
        that do feed themselves
        should not the shepherds feed the flocks? Ezek 34:2

The MARK or RESULT of MUSIC in Amos and Isaiah

Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed:
        but ye feed not the flock. Ezek 34:3

The diseased have ye not strengthened, neither have ye healed that which was sick,
        neither have ye bound up that which was broken,
        neither have ye brought again that which was driven away,
        neither have ye sought that which was lost;
        but with force and with cruelty have ye ruled them. Ezek 34:4

And they were scattered,
        because there is no shepherd:
        and they became meat to all the beasts of the field,
        when they were scattered. Ezek 34:5

Psa. 23:3 HE restoreth (converts) my soul: HE leadeth me in the paths of righteousness for his name’s sake.
Matt. 28:18 And Jesus came and spake unto them, saying,
        All power is given unto me in heaven and in earth.
Matt. 28:19 Go ye therefore, and teach all nations, baptizing them
        in the name of the Father, and of the Son, and of the Holy Ghost:  (Jesus Christ)
Matt. 28:20 Teaching them to observe all things whatsoever I have commanded you:
        and, lo, I am with you alway, even unto the end of the world. Amen.
Psa. 23:4 Yea, though I walk through the valley of the shadow of death,
        I will fear no evil: for thou art with me;
         thy rod and thy staff they comfort me.
a-scendo  . to ascend, mount up, climb; and in eccl. Lat. simply to go up, to rise, to spring up, grow up (syn.: scando, conscendo, orior, surgo, prodeo).
B. Esp., super, supra aliquem or aliquid ascendere, to rise above any person or thing, to surpass, to stand higher (twice in Tacitus)

H5162 nâcham naw-kham' A primitive root; properly to sigh, that is, breathe strongly; by implication to be sorry, that is, (in a favorable sense) to pity, console or (reflexively) rue; or (unfavorably) to avenge (oneself):—comfort (self), ease [one’s self], repent (-er, -ing, self).
Psa. 23:5 Thou preparest a table before me in the presence of mine enemies:
        thou anointest my head with oil; my cup runneth over.

Psa. 23:6 Surely goodness and mercy shall follow me all the days of my life:
         and I will dwell in the house of the LORD for ever.


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