ACU Summitt 2009 the Missing Exodus 32

http://www.piney.com/Righteousness.God.Romans.Acu.html

In Exodus 31 God warned against letting loose or lose custody of singing, playing and being entertained when the assembly was Called.
    In Exodus 32 the people depending on God's SILENCE to permit their IMAGINATION rose up to play in musical Idolatry.

MESSIANIC JEWS: BIBLE STUDIES TABLE OF CONTENTS Exodus 32 They Sat Down to Eat and rose up to play: they repudiated The Book of The Covenant of Grace given by Christ to Abraham to ALL NATIONS. Deuteronomy 32 They Rose Up To Play 1 Corinthians 10 They sat Down to Eat and Rose Up To Play  God gave Israel The Book of The Covenant of Grace as that made by Christ to Abraham.  The Israelites engaged in musical idolatry of the Egyptian trinity. God gave them The Book of The Law and Moses coultd not atone for them. The Angle (Christ) led them but God said nevertheless in the day when I visit I will visit their sin upon them. Christ came to give REST to those who were baptized into Christ: [Gal 3]. There can be no racial distinction in the body of Christ who rescued Jews along with the Abrahamic Gens who were not so burdened. Land and Spiritual Covenant deliberately forfeited. The Book of The Covenant was given to Abraham by God in Christ. The Israelites now religiously Egyptians rejected DISCIPLINE and demanded the "gods" of Egypt which let them "run wild and naked." The Gospel Promise: I Will Give you rest. Jesus also that the kingdom of God does not come with "ovservation." That word means "Religious Observations." Christ defined the Church of Christ in the Wilderness to give the godly people REST from the normal pagan seventh-day religious efforts to get their god's attention. The command was to READ the Word and Rehearse or discuss the Word as it was delivered to small group elders of 50s etc.  The Levites Almost all Messianic Jewish and Christian "worship" and money is devoted to the belief that God commanded instrumental worship in the sacrificial system.  They claim that "Since He has not changed His mind, what Christ ordained as A School of His Word has been turned into "theaters for holy entertainment." The Kingdom of God does not come with Religious Observations or Services Don't pay for people to force you to violate that Gospel promise. Joe Shulam: First Century Jewish Identity as a Model  Joseph claims that Jesus and the first churches were 100% based on the Torah. Joseph Shulam: First Century Jewish Identity as a Model Part Two  We have added a bit of "Old Testament" which the later Jews seemed to have missed as they came to be the oppressors of the Gentiles with whom Christ made the Abrahamic Covenant which never ceased. Joe Shulam: The Way of the Lord is not Jewish  Genesis 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment;  THAT the LORD may bring upon Abraham that which he hath spoken of him. Acts 10:35 But in every nation he that feareth him, and worketh righteousness, is accepted with him. Joseph Shulam: was Jesus and the church "Torah" observant and worshipped at the temple. Messianic and musical christians insist that: Jesus Came Not to Destroy the Law but to Fulfil it.  The prophecies are defined by Jesus as "CONCERNING ME." Fulfil is the prophecy that A NEW NATION WOULD BE BORN IN ONE DAY. This purpose would be neither Jewish nor Gentile in a racist sense but that ALL people be one.

1. Individuals are Disciples (only) of Christ (only) and only when the elders SPEAK and teach that which has been taught.
2. It is logical that the doctors of the Law whom Jesus said "take away the key to knowledge" insist that God DOES not speak: rather "a" spirit tells them that they can fabricated their own Commands, Examples and Necessary Inferences IF you want to be their disciple.
3. If your shepherds fail to warn you and you FALL into the Devil's trap (His children speak on their OWN) you will never get up.
4. God abandoned the Israelites to be destroyed by their own people and sentenced the rest to "worship the starry host."

George Girardeau speaking for all knowledgeable Bible students     In the first place, it will be noticed from the account of the triumphant rejoicing on the shore of the Red Sea that the men sang only: "Then sang Moses and the children of Israel this song unto the Lord, and spake, saying," etc. What can be gathered from this simple singing of the males of Israel, in praise of God for their great deliverance, in favor of instrumental music in worship, it is rather difficult to see. In the second place, it was Miriam and the women who used instruments of music on the occasion: "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went after her with timbrels and with dances." See Exodus 32 as the PATTERN of all falls from Grace: all falls were the result of imposing musical instruments (machines for doing hard work mostly in making war or creating the shockand awe of religious spectacles used to fleece the lambs.

March 1 2011

In Exodus 31 God warned against letting loose or lose custody of singing, playing and being entertained when the assembly was Called.     In Exodus 32 the people depending on God's SILENCE to permit their IMAGINATION rose up to play in musical Idolatry. In Deuteronomy 31 Moses defined SONGS as to be SPOKEN for instruction from God (only): In Deuteronomy 32 in the SECOND LAW the musical idolatry was repeated. Individuals are Disciples (only) of Christ (only) and only when the elders SPEAK and teach that which has been taught. It is logical that the doctors of the Law whom Jesus said "take away the key to knowledge" insist that God DOES not speak: rather "a" spirit tells them that they can fabricated their own Commands, Examples and Necessary Inferences IF you want to be their disciple. If your shepherds fail to warn you and you FALL into the Devil's trap (His children speak on their OWN) you will never get up. God abandoned the Israelites to be destroyed by their own people and sentenced the rest to "worship the starry host." Deut 31:21 And it shall come to pass, when many evils and troubles are befallen them,         that this song shall testify against them as a witness;         for it shall not be forgotten out of the mouths of their seed:         for I know their imagination which they go about,         even now, before I have brought them into the land which I sware. All false teachers who claim that a "spirit" gives them the authority to speak and impose where God has been silent. That is proof that they cannot read and just make laughingstocks of themselves and their disciples. Paul said of the Corinthians that fools love to be fooled because they have no love for the truth. They will hurt you in more ways you can imagine if you tamper with "god's anointeds." God says that no human has the wisdom to ADD to the Word of God: Cōgĭtātĭo , ōnis, f. cogito, i. e. co-agito; cf. Varr. L. L. 6, § 43; Cic. Off. 1, 6, 19; Paul. ex Fest. p. 66, 7 Müll.. I. Abstr., a thinking, considering, deliberating; thought, reflection, meditation (in good prose, and very freq.). A. Concr., a thought, opinion, judgment; a resolution, design. plan, project:  “posteriores enim cogitationes (ut aiunt) sapientiores solent esse,” Cic. Phil. 12, 2, 5 (transl. of hAi deuterai pōs phrontides sophōterai): “ista cogitatio de triumpho,” id. Att. 7, 3, 2 B. In Cic. several times, thought as an intellectual power, the ability of thinking, power or faculty of thought, the reasoning power săpĭo , īvi or ĭi (sapui, Aug. Civ. Dei, 1, 10; id. Ep. 102, 10; but sapivi, Nov. ap. Prisc. p. 879 P.; id. ap. Non. 508, 21: I. “saPisti,” Mart. 9, 6, 7: “sapisset,” Plaut. Rud. 4, 1, 8), 3, v. n. and a. [kindr. with opos, saphēs, and sophos], to taste, savor; to taste, smack, or savor of, to have a taste or flavor of a thing (cf. gusto b. To suggest, be inspired by : “quia non sapis ea quae Dei sunt,” Vulg. Matt. 16, 23; id. Marc. 8, 33.— c. Altum or alta sapere, to be high-minded or proud: “noli altum sapere,” Vulg. Rom. 11, 20: “non alta sapientes,” Sophos , ē, on, A. skilled in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēs” A.Supp.770; “mantis” Id.Th.382; “oiōnothetas” S.OT484 (lyr.); of a sculptor, E.Fr.372; even of hedgers and ditchers, 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.), cf. Ar.Ra.896 (lyr.), etc lso en oiōnois, kithara, E. IT662, 1238 (lyr.) MOSES DEFINED THE SYNAGOGUE FOR TEACHING THE WORD OF GOD:         The synagogue continued when the leaders returned to their tribes and SPOKE the instructions of God:         The synagogue EXCLUDES vocal or instrumental rejoicing:                 this was always the MARK of people making the lambs dumb before the slaughter. Deut 31:28 Gather unto me all the elders of your tribes,         and your officers, that I may speak these words in their ears, and call heaven and H6950 qâhal kaw-hal' A primitive root; to convoke:—assemble (selves) (together), gather (selves) (together). Deut 31:29 For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the work of your hands. Deut 31:30 And Moses SPAKE in the ears of all the congregation of Israel the words of this song, until they were ended. Moses didn't SING this song He SPOKE it because comprehension was the purpose: teaching and admonishing. lŏquor I. nf. loquier, Naev. ap. Gell. 1, 24, 2), v. dep. n. and a. [Sanscr. lap-, to talk, whisper; Gr. lak-, elakon, laskō], to speak, talk, say (in the lang. of common life, in the tone of conversation; cf. Quint. 9, 4, 10; 11, 3, 45). II.  Transf. A.To speak, declare, show, indicate or express clearly: “oculi nimis arguti quemadmodum animo affecti simus, loquuntur, rē-scrībo imperial rescription 2. In partic., in milit. lang., to enroll anew, to re-enlist: “rescriptae ex eodem milite novae legiones,” Liv. 9, 10.— 3. In milit. lang., to transfer from one kind of troops to another: “Caesarem decimam legionem ad equum rescribere,” Caes. B. G. 1, 42 fin. Logos Rational discourse 2. [select] statement of a theory, argument, ouk emeu alla tou l. akousantas prob. in Heraclit.50; logon ēde noēma amphis alētheiēs discourse and reflection on reality, Parm.8.50; dēloi houtos ho l. hoti . . Democr.7; ouk ekhei logon it is not arguable, i.e. reasonable, to be explained, ; ho ton l. mou akouōn my teaching, Ev.Jo.5.24, of arguments leading to a conclusio, V. inward debate of the soul Pl.Tht.189e THIS IS A CLEAR STATEMENT THAT PAUL MADE CLEARLY IN EPHESIANS 5 Notice that Paul often uses forms of parallelism II. Antithetical Parallelism--The thought of the first line is expressed by an antithesis in the second; or is counterbalanced by a contrast in the second. This parallelism is very common in the Book of Proverbs: (a) The tongue of the wise adorneth knowledge, {but} The mouth of the fool blurteth out folly. Prov., xv, 2. (b) Soundness of heart is the life of the flesh, {but}Envy is the rot of the bones. --Proverbs 14:30. The thoughts of the righteous are right, But the counsels of the wicked are deceitful. Proverbs 12:5 (NKJV) The word SPEAK is the opposite of POETRY or MUSIC. Therefore, Eph. 5:17 Wherefore be ye not unwise,         but understanding what the will of the Lord is. Eph. 5:18 And be not drunk with wine, wherein is excess;         but be filled with the Spirit; Eph. 5:19 Speaking to yourselves in psalms and hymns and spiritual songs,         {but} singing and making melody in your heart to the Lord; Eph. 5:20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; This is true because you cannot SPEAK and SING at the same time in an external sense. John 4:20 Our fathers worshipped in this mountain;         and ye say, that in Jerusalem is the place where men ought to worship. John 4:21 Jesus saith unto her, Woman, believe me, the hour cometh,         when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. John 4:23 But the hour cometh, and now is,         when the true worshippers shall worship the Father in spirit and in truth:         for the Father seeketh such to worship him. John 4:24 God is a Spirit: and they that worship him         must worship him in spirit and in truth. You cannot worship a Spirit God in houses built by human hands or by the works of human hands. Phil. 3:2 Beware of dogs, beware of evil workers, beware of the concision. Phil. 3:3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus,         and have no confidence in the flesh. Plat. Theaet. 189e Socrates As the talk which the soul has with itself about any subjects which it considers. You must not suppose that I know this that I am declaring to you. But the soul, as the image presents itself to me,        when it thinks, is merely conversing with itself, asking itself questions and answering, psu_kh-ē , “hē ps. pneuma” Xenoph. ap. D.L.9.19; kardia psukhēs kai aisthēsios arkha] kardi-a , h(, Ion. kardiē , Ep. kra^diē (kardiē esp. as the seat of feeling and passion 3. mind, “hōs anoon kradiēn ekhes” Il.21.441; “kradiē porphure” Od.4.572; “kradiē protiosset' olethron” 5.389; “ei theasē tois tēs kardias ophthalmois” Corp.Herm. 4.11, cf. 7.2; dialogismoi anabainousi en tē k. Ev.Luc.24.38. aisth-ēsis ,organ or seat of sensation, also of the mind, perception, knowledge of a thing, “ [190a] affirming and denying. When it has arrived at a decision, whether slowly or with a sudden bound, and is at last agreed, and is not in doubt, we call that its opinion;         and so I define forming opinion as talking and opinion as talk which has been held,         not with someone else, nor yet aloud,         but in silence with oneself. Plat. Soph. 263e Stranger Well, then, thought and speech are the same;         only the former, which is a silent inner conversation of the soul with itself,         has been given the special name of thought. Is not that true? Theaetetus Certainly. Stranger But the stream that flows from the soul in vocal utterance through the mouth has the name of speech Logos is: Opposite Epagoge 2. bringing in to one's aid, introduction 4. allurement, enticement, “tais elpisi kai tais e.” D.19.322. b. incantation, spell, in pl., Pl.R.364c, Lg.933d; Hekatēs phaskōn epagōgēn gegonenai saying that Hecate had put it under a spell, Thphr.Char.16.7. 7. leading away into captivity, captivity, LXX Is.14.17: generally, distress, misery, ib.Si.23.14 (pl.), cf. Hsch. Opposite. phusis, Stoic.2.206; ou sophia oude l. estin en tois zōois] sophia , Ion. -iē, h(, prop. A. cleverness or skill in handicraft and art 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, etc.; in driving, Pl. Thg.123c; in medicine or surgery, Pi.P.3.54; in divination, S.OT 502 (lyr.) Opposite. muthos, as history to legend, Ti.26e; “poiein muthous all' ou logous” Phd.61b, Opposite. prooimion, ib.1415a12 intelligent utterance, Opposite. phōnē, Arist.Pol.1253a14; “l. esti phōnē sēmantikē kata sunthēkēn” prose, Opposite. poiēsis, Id.R.390a; opp. psilometria, Arist.Po.1448a11; opp. emmetra, ib.1450b15 (pl.); tō l. touto tōn metrōn (sc. to iambeion SONGS were always spoken or recited: the purpose was to instruct others and the style would be cantillation or an elevated pitch and sound level as in rhetoric. con-grĕgo , āvi, ātum, 1B. Trop. (rare; mostly in Quint.), to collect, accumulate: “argumenta infirmiora,” Quint. 5, 12, 4: “verba,” id. 9, 3, 45; cf. “turbam (verborum),” id. 10, 1, 7; cf. congregatio, II. Ekklêsi-a  A. assembly duly summoned, less general than sullogos, Th.2.22, Pl.Grg.456b,  , II. in LXX, the Jewish congregation, De. 31.30,al. 2. in NT, the Church, as a body of Christians, Ev.Matt. 16.18, 1 Ep.Cor.11.22 ; “hē kat' oikon tinos e.” Ep.Rom.16.5 ; as a building, Cod.Just.1.1.5 Intr., etc.

Chapter 32

Parallel
/Deuteronomy.32.Rose Up to Play
Rough notes: some links need updating

While ACU and various participants have used Mount Sinai and the Wilderness Wandering as a patternism for church organization and worship, the Golden Calf which caused God to "turn them over to worship the starry host" and revoked The Book of The Covenant of Grace, has never been included in the patternism. That is why the promotion of "musical worship" with real or virtual instruments as the concesson to buy "unity" with the Disciples / Christian churches may have sent strong delusions.

Mike Cope on Exodus 15 God on the Mountain and in the Waters

Glen Pemberton Exodus 20 God's Words of Pointing

Chris Smith Exodus 33 God sends People Down the Mountain.

The only Spiritual Covenant is that made with Christ in Spirit to Abraham

After the Israelites had obeyed by faith, been baptized unto Moses and received the guiding Spirit of Christ the Pillar, Rock and Water, the prophets say that they immediately fell back into their old abominations.

God is a consuming fire Deut heb 12

Deut. 18:14 For these nations, which thou shalt possess, 
        hearkened unto observers of times, and unto diviners: 
        but as for thee, the LORD thy God hath not suffered thee so to do.
Deut. 18:15 The LORD thy
        God will raise up unto thee a Prophet from the midst of thee, 
        of thy brethren, like unto me; unto him ye shall hearken;

Deut. 18:16 According to all that thou desiredst of the LORD
        thy God in Horeb in the day of the assembly,
        saying, Let me not hear again the voice of the LORD my God,
        neither let me see this great fire any more, that I die not.
Deut. 18:17 And the LORD said unto me, 
        They have well spoken that which they have spoken

Leaping forward to Paul defining the ABRAHAMIC COVENANT of Grace and REPUDIATING the fall from grace because of musical idolatry at Mount Sinai:

2Cor. 3:12 Seeing then that we have such hope,
        we use great plainness of speech:
2Cor. 3:13 And not as Moses,
  which put a vail over his face, 
        that the children of Israel could not stedfastly look
        to the end of that which is abolished:
2Cor. 3:14 But their minds were blinded: 
        for until this day remaineth the same vail untaken away 
        in the reading of the old testament; 
        which vail is done away in Christ.

USING EXODUS AS A PATTERNISM FOR PRIVATE INTERPRETAITON OR FURTHER EXPOUNDING IS A MARK

Acts 15:21 For Moses  of old time
        hath  in every city 
        them that preach him, 
        being read in the synagogues every sabbath day.

JESUS COMMANDED THE SYNAGOGUE OR CHURCH OF CHRIST IN THE WILDERNESS

It was INCLUSIVE of Rest (from rituals), reading and rehearsing the Word of God.
It was EXCLUSIVE of vocal or instrumental rejoicing.

See the nature of the synagogue for those not blinded
See John Calvin on Numbers 10

2Cor. 3:15 But even unto this day, when Moses is read, the vail is upon their heart.
2Cor. 3:16 Nevertheless  when it shall turn to the Lord, [parallel to baptism]
        the vail shall be taken away.  [gift of A holy spirit]
2Cor. 3:17 Now the Lord is that Spirit: 
        and where the Spirit of the Lord is, there is liberty.
2Cor. 3:18 But we all, with open face beholding
        as in a glass the glory of the Lord, 
        are changed into the same image from glory to glory,
        even as by the Spirit of the Lord.

Why should you GIVE HEED -- yes worship -- only by attending Bible School:

Psa. 119:105 Thy word is a lamp unto my feet, and a light unto my path.
Acts 26:22 Having therefore obtained help of God, 
        I continue unto this day, witnessing both to small and great, 
        saying none other things than those 
        which the prophets and Moses did say should come:

Acts 26:23 That Christ should suffer, 
        and that he should be the first that should rise from the dead, 
        and should shew light  unto the people, and  to the Gentiles.

PAUL SAID THAT HE PREACHED ONLY THAT WHICH WAS PROPHESIED.

2 Pet 1:19 WE have also a more sure word of prophecy; 
        whereunto YE do well that ye take heed,
as unto a light that shineth in a dark place, until the day dawn,
        and the day star arise in your hearts:

ACTS 3 CONFIRMS THAT THE COVENANT OF GRACE WAS MADE WITH ABRAHAM

Acts 3:22 For Moses truly said unto the fathers, 
        A prophet shall the Lord your God raise up unto you of your brethren,
        like unto me; him shall ye hear  in all things whatsoever he shall say unto you.
Acts 3:23 And it shall come to pass, 
        that every soul, which will not hear that prophet, 
        shall be destroyed from among the people.
Acts 3:24 Yea, and all the prophets from Samuel and those that follow after, 
        as many as have spoken, have likewise foretold of these days.

You are not under The Law of Moses.

Acts 3:25 Ye are the children of the prophets, 
        and of the covenant which God made with our fathers, 
        saying unto Abraham,
        And in thy seed shall all the kindreds of the earth be blessed.
Acts 3:26 Unto you first God, having raised up his Son Jesus, 
        sent him to bless you,
        in turning away every one of you from his iniquities.

THAT TURNING WAS DONE AT THE TIME AND PLACE OF BAPTISM

STEPHEN IN ACTS 3 REPUDIATES THE FALL FROM GRACE AT MOUNT SINAI

God tested Israel with His 40 day plan and they failed.  As a result of this failure God sentenced them to captivity and death beyond Babylon. God gave them kings in His anger to satisfy their blood lust but promised that the Civil-Military-Clergy complex would rob, steal and lead them into that final punishment.


Acts 7:37 This is that Moses, which said unto the children of Israel,  A prophet shall the Lord your God raise up  [Suscito resurrect

        unto you of your brethren,
        like unto me; him shall ye hear.
Acts 7:38 This is he, that was
        in the church in the wilderness 
        with the angel which spake to him in the mount Sina, and with our fathers: 
        who received the lively oracles to give unto us:

This was The Book of The Covenant of Grace: it's laws were conditional.

Acts 7:39 To whom our fathers would not obey, 
        but thrust him from them,
        and in their hearts turned back again into Egypt,
Acts 7:40 Saying unto Aaron, 
        Make us gods to go before us: for as for this Moses, 
        which brought us out of the land of Egypt, we wot not what is become of him.

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

Euphrainō , Ep. euphr-, fut. Att.155.12, Pi.I.7(6).3   II. Pass., make merry, enjoy oneself,

Pind. I. 6 Just as we mix the second bowl of wine when the men's symposium is flourishing, here is the second song of the Muses for Lampon's children and their athletic victories: first in Nemea, Zeus, in your honor they received the choicest of garlands,

Aristoph. Ach. 5 I was in ecstasy and I love the Knights for this deed; ‘it is an honour to Greece.’ But the day when I was impatiently awaiting a piece by Aeschylus, what tragic despair it caused me when the herald called, “Theognis, introduce your Chorus!” Just imagine how this blow struck straight at my heart!

Xen. Sym. 7.5 However, these questions also fail to promote the same object that wine does; but if the young people were to have a flute accompaniment and dance figures depicting the Graces, the Horae, and the Nymphs, I believe that they would be far less wearied themselves and that the charms of the banquet would be greatly enhanced.”

“Upon my word, Socrates,” replied the Syracusan, “you are quite right; and I will bring in a spectacle that will delight you.”

Or, the Seasons. Or it may be used here in the Homeric sense of the maidens who kept the cloud gate of Heaven.

Acts 7:42 Then God turned,
        and gave them up to worship the host of heaven; 
        as it is written in the book of the prophets,
        O ye house of Israel,  have ye offered to me slain beasts and sacrifices
        by the space of forty years in the wilderness?
Acts 7:43 Yea, ye took up the tabernacle of Moloch, 
        and the star of your god Remphan, 
        figures which ye made to worship them: 
        and I will carry you away beyond Babylon.

IT SEEMS LIKE FOLLY TO USE ANYTHING THAT HAPPEND BETWEEN THAT AND CHRIST AS A PATTERN

Remembering that God had already virtually abandoned the People when they refused to listen to The Book of the Covenant.  ACU missed Exodus that Moses is being given instructions NOT given before the rejection. One of the commands was.

Exod 31:12 And the Lord spake unto Moses, saying,
Exod 31:13 Speak thou also unto the CHILDREN OF ISRAEL,
        saying, Verily my sabbaths ye shall keep:
        for it is a sign between me and you
        throughout your generations; [your revolution of time]
        that ye may know that I am the Lord that doth sanctify you.

That doesn't sound like A DAY OF WORSHIP to me! The word KEEP is:

Exod 31:14 Ye shall keep the sabbath therefore; for it is holy unto you:
        every one that DEFILETH it shall surely be put to death:
        for whosoever doeth any work therein, that soul shall be cut off from among his people.

Defile is h2490 Play the flute, steal people's inheritance, pollute or prostitute.

8104. shamar, shaw-mar´; a primitive root; properly, to hedge about (as with thorns), i.e. guard; .

Keep in Latin: Custodio II. With the access. idea of hindering free motion, A. In gen., to hold something back, to preserve, keep: To prevent PLAY or Ludo cautiously, carefully: “ut parce custoditeque ludebat!” Plin. Ep. 5, 16, 3.

Plin. Ep. 5, 16, 3. how eagerly , how intellegenter lectitabat! when moderately custoditeque ludebat!

Ludo  A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing, B. To sport, dally, wanton Esp., to play on an instrument of music, to make or compose music or song:

A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing: “illa ipsa ludens conjeci in communes locos, Cic. Par. prooem.: Prima Syracosio dignata est ludere versu Nostra ... Thalia,” Verg. E. 6, 1.—Esp., to play on an instrument of music, to make or compose music or song: “ludere quae vellem calamo permisit agresti,” Verg. E. 1, 10: “talia fumosi luduntur mense Decembri,” Ov. Tr. 2, 491: “quod tenerae cantent, lusit tua musa, puellae,” id. Am. 3, 1, 27: “coloni Versibus incomptis ludunt,” Verg. G. 2, 386: “carmina pastorum,” id. ib. 4, 565; Suet. Ner. 3: “si quid vacui sub umbra Lusimus tecum,” Hor. C. 1, 22, 2.—

B. To sport, dally, wanton (cf. "amorous play," Milton, P. L. 9, 1045): “scis solere illam aetatem tali ludo ludere,” Plaut. Most. 5, 2, 36: affatim edi, bibi, lusi, Liv. Andron. ap. Paul. ex Fest. s. v. affatim, p. 11 Müll.; cf.: “lusisti satis, edisti satis, atque bibisti,” Hor. Ep. 2, 2, 214; Ov. A. A. 2, 389; Cat. 61, 207; Suet. Tib. 44; Mart. 11, 104, 5.—

C. Ludere aliquem or aliquid, to play, mock, imitate, mimic a person or thing (only in mockery; cf.: partes agere, etc.): civem bonum ludit, Cael. ap. Cic. Fam. 8, 9, 1; cf.: “ludere opus,” to imitate work, make believe work, Hor. S. 2, 3, 252: “magistratum fascibus purpurāque,” App. M. 11, p. 260 fin.: “ludere causas,” Calp. Ecl. 1, 45: impia dum Phoebi Caesar mendacia ludit, Poët. ap. Suet. Aug. 70.—

D. To trifle with: “summa pericula,” Mart. 9, 38, 1: “viribus imperii,” Sen. Brev. Vit. 18, 4.—

E. To spend in play or amusement, to sport away: “otium,” Mart. 3, 67, 9.—Hence, ludere operam, to throw away one's labor, to labor in vain, Plaut. Ps. 1, 3, 135.—

Verg. G. 2.386
Hedges too must be woven and all beasts
Barred entrance, chiefly while the leaf is young
And witless of disaster; for therewith,
Beside harsh winters and o'erpowering sun,
Wild buffaloes and pestering goats for ay
Besport them, sheep and heifers glut their greed.
Nor cold by hoar-frost curdled, nor the prone
Dead weight of summer upon the parched crags,
So scathe it, as the flocks with venom-bite
Of their hard tooth, whose gnawing scars the stem.

For no offence but this to Bacchus bleeds
The goat at every altar, and old plays
Upon the stage find entrance; therefore too
The sons of Theseus through the country-side—
Hamlet and crossway—set the prize of wit,

And on the smooth sward over oiled skins
Dance in their tipsy frolic. Furthermore
The Ausonian swains, a race from Troy derived,
Make merry with rough rhymes and boisterous mirth,

Grim masks of hollowed bark assume, invoke
Thee with glad hymns, O Bacchus, and to thee
Hang puppet-faces on tall pines to swing.
Hence every vineyard teems with mellowing fruit,

Till hollow vale o'erflows, and gorge profound,
Where'er the god hath turned his comely head.
Therefore to Bacchus duly will we sing
Meet honour with ancestral hymns, and cates
And dishes bear him; and the doomed goat
Led by the horn shall at the altar stand,
Whose entrails rich on hazel-spits we'll roast.

Judges 16 But he didn't know that Yahweh had departed from him. [21] The Philistines laid hold on him, and put out his eyes; and they brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison-house. [22] However the hair of his head began to grow again after he was shaved. [23] The lords of the Philistines gathered them together to offer a great sacrifice to Dagon their god, and to rejoice; for they said, Our god has delivered Samson our enemy into our hand. [24] When the people saw him, they praised their god; for they said, Our god has delivered into our hand our enemy, and the destroyer of our country, who has slain many of us. [

25] It happened, when their hearts were merry, that they said, Call for Samson, that he may make us sport. They called for Samson out of the prison-house; and he made sport before them. They set him between the pillars:

Catul. 50 Yesterday, Licinius, in leisure much we played upon my tablets, as became us, men of fancy. Each jotting verses in turn played first in this meter then in that, exchanging mutual epigrams amid jokes and wine. But I departed from there, afire, Licinius, with your wit and charm, so that food was useless to my wretched self; nor could sleep close my eyes in quiet, but all over the bed in restless fury did I toss, longing to behold daylight that I might speak with you, and again we might be together. But afterwards, when my limbs, weakened by my restless labours, lay stretched in semi-death upon the bed, I made this poem for you, my delight, from which you will perceive my pain. Now beware of presumptuousness, and beware of rejecting our pleadings, I pray you, apple of my eye, lest Nemesis exact her dues from you. She is a forceful Goddess; beware her wrath.

7. Commentary Aeneud 2 [379] Magno, ‘vacua atria,’ ‘intenti ludo exercent’ all denote the frenzy and wideness of Amata's wanderings. ‘Atria’ also suggests patrician boys, and lends dignity to the simile. “Vacua atria” 2. 528

kapēloi. This statement as to ‘retail trade’ is, taken literally, false; such trade was familiar in Egypt and Babylon much earlier; but the Lydians were proverbially a nation of shopkeepers; cf. the proverb Ludos kapēleuei (P. G. ii. 510). Radet, pp. 295 f., gives a brilliant picture of the wealth and vice of Sardis.

HERE IS THE WAY YOU CAN DEFILE THE SABBATH h2490 like David's "praise word" and as "Lucifer was cast as profane out of heaven."

THIS DEFINES THE MYSTERIES WHICH WERE USUALLY CONNECTED TO THE SEVENTH DAY

When the rose up to PLAY in musical idolatry, they profaned the Sabbath.  The word is used by older Jews to identify the days of Enoch when people began to CALL THEMSELVE JEHOVAH.

Ex. 31:18 And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.

After the fall from Grace and God had abandoned them to worship the starry host

Ex. 34:1 And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.

Ex. 32:1 And when the people saw that Moses delayed to come down out of the mount,  the people gathered themselves together unto Aaron, and said unto him,  Up, make us gods, which shall go before us; for   as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.


Exod 32:2 And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.


Exod 32:3 And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.
 
Exod 32:4 And he received them at their hand, and fashioned it with a graving tool,  after he had made it a molten calf: and they said,  These be thy gods, O Israel, which brought thee up out of the land of Egypt. 

Exod 32:5 And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said,  To morrow is a feast to the Lord.


Exod 32:6 And they rose up early on the morrow,  and offered burnt offerings, and brought peace offerings; 
        and the people sat down to eat and to drink, and rose up to play

The golden calf represented Apis a real bull calf in Egypt. This represented the always-pagan ftrinitiy of Osiris, Isis and Horus.

Hebrew: h6711 tsachaq, tsaw-khak´; a primitive root; to laugh outright (in merriment or scorn); by implication, to sport:—laugh, mock, play, make sport.

[6] surgentesque mane obtulerunt holocausta et hostias pacificas et sedit populus comedere ac bibere et surrexerunt ludere

Surgo they rose up in insurrection AGAINST God.

Hêdonais 3. Pl., desires after pleasure, pleasant lusts, X.Mem.1.2.23, Ep.Tit.3.3,

"The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).

Ludo  A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing, B. To sport, dally, wantonly Esp., to play on an instrument of music, to make or compose music or song: “carmina pastorum,”

 Vellem a comedy which wishes (i. e. is meant) to be in demand, b. Of the wishes of those that have a right to command, the gods, masters, parents, commanders, etc., I want, wish, will, am resolved, it is my will:

Canto I. Neutr., to produce melodious sounds (by the voice or an instrument), to sound, sing, play, Less freq. of instrumental music, and only with abl. of the instrument, in comedy, to sing and play while the actor accompanies the song with gestures or dancing,

Tuba war trumpet, Apart from military purposes, it was used on various occasions, as at religious festivals, games, funerals, a signal for wor, exciter, instigator.

Empaizō , fut. To be deluded  2. euphem. in mal. part., LXXJd. 19.25.

Jdg 19:25 But the men would not hearken to him: so the man took his concubine, and brought her forth unto them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go.

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

Paig-ma , atos, to,

A. play, sport, lōtos hotan . . paigmata bremē whene'er the pipe sounds its sportive strains, E.Ba.161(lyr.); “Ludia p. luras” Lyr.Alex.Adesp.37.15.

II. 'child's play', to toiouto p. tōn logōn

Again, the penalty was:

Exod 32:34 Therefore now go,
        lead the people unto the place of which I have spoken unto thee:
        behold, mine Angel shall go before thee:
        nevertheless in the day when I visit I will visit their sin upon them.

Acts 7:43 Yea, ye took up the tabernacle of Moloch, 
        and the star of your god Remphan, 
        figures which ye made to worship them: 
        and I will carry you away beyond Babylon.

Amos 5:26 But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god,
        which ye made to yourselves.
Amos 5:27 Therefore will I cause you to go into captivity beyond Damascus,
        saith the LORD, whose name is The God of hosts.

When Moses came DOWN from the Mountain ACU just SKIPPED the punch line.  Moses recognized the sounds of VICTORY and the sounds of DEFEAT, but, he says IT IS SINGING THAT I HEAR. That meaning IDOLATRY.

Bibo
(b). Of the number of cups drunk at a merry-making: vide quot cyathos bibimus: St. Tot quot digiti sunt tibi in manu, Plaut. Stich. 5, 4, 24.—Esp. of the custom of drinking names, i. e. as many cups as there are letters in a name proposed; the number is frequently expressed by fractional parts of the as (uncia = a cyathus

Surgo

Ludo

The Familiar Spirit or instrument of the witch of Endor

H178 ’ôb  obe From the same as H1 (apparently through the idea of prattling a father’s name); properly a mumble, that is, a water skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar):—bottle, familiar spirit.

H5035 nebel nêbel neh'-bel, nay'-bel From H5034 ; a skin bag for liquids (from collapsing when empty); hence, a vase (as similar in shape when full); also a lyre (as having a body of like form):—bottle, pitcher, psaltery, vessel, viol.

H5034 nâbêl naw-bale' A primitive root; to wilt; generally to fall away, fail, faint; figuratively to be foolish or (morally) wicked; causatively to despise, disgrace:—disgrace, dishonour, lightly esteem, fade (away, -ing), fall (down, -ling, off), do foolishly, come to nought, X surely, make vile, wither.

Askos 

A. skin, hide, PFay.121.9 (i/ii A. D.); but usually, skin made into a bag, esp. wineskin, “oinon . . askō en aigeiō” Il.3.247, Od.6.78; “askon . . melanos oinoio” 5.265, 9.196; askos boos, of the bag in which Aeolus bottled up the winds, Od.10.19, cf. 45,57; askous kamēlōn skins of camel's hide, Hdt.3.9; a. Marsueō bag made from the skin of Marsyas, Id.7.26; “a. aphusētos” Hp.Art.47; “ei moi hē dora mē eis askon teleutēsei hōsper hē Marsuou” Pl.Euthd.285c; “askois kai thulakois” X.An.6.4.23, cf. Th.4.26; askoi pephusamenoi, of mankind, Epich. 246; anthrōpoi keneēs oiēsios empleoi a. Timo 11; askos, of the human skin, Ph.2.462.

2. paunch, belly, Archil.72; in oracular language, E.Med.679, Plu.Thes.3.

3. bellows, Plb.21.28.15, Ath.10.456d.

4. bagpipes, Gal.4.459.

5. prov., wineskin, of a toper, Antiph.19: prov., “aei pot' eu men a. eu de thulakos hanthrōpos esti” Alex.85; "askos, pelekus" in a child's game, Thphr.Char.5.5; askon deirein flay alive, hence, abuse, maltreat, Ar.Nu.442:—Pass., “askos dedarthai” Sol.33.7.

Asko-phoreō ,

A. bear wineskins at the feast of Bacchus, AB214:— Adj. asko-phoros , on, ibid.

Askōli-azō , A. hop on greased wineskins at the Askōlia, Ar.Pl.1129 (cf. Sch.).
II. hop on one leg, “askōliazein rhaon epi tois aristerois” Arist.IA705b33, cf. Ael.NA3.13, Plu.2.621f, Gal.11.106; also, jump up and down with legs held together, Sch.Orib.3p.689D. (Signf. 11 may be original and the connexion with askos due to popular etymology.)

It is important to make the distinction between what God commanded at the Red Sea and those things

Ephraim Syrus On Our Lord notes that Sinai was a test. The Israelites were consummate idolaters in Egypt. However, God gave them one more shot at the Abrahamic Covenant. By removing Moses as a visible "authority figure" He wanted to let them answer their own prayer:

18. But when their heathenism from being inward became open, then Moses also from being hidden openly appeared; that he might openly punish those whose heathenism had revelled beneath the holy cloud which had overshadowed them.

But God removed the Shepherd of the flock from it for forty days, that the flock might show that its trust was fixed upon the calf.

And he was there in the wilderness forty days tempted of Satan; and was with the wild beasts; and the angels ministered unto him. Mark 1:13

While God was feeding the flock with all delights, it chose for itself as its Shepherd the calf, which was not able even to eat.
........... Moses who kept them in awe was removed from them, that the idolatry might cry aloud in their mouths,
........... which the restraint of Moses had kept down in their hearts. For they cried: Make us gods, to go before us.

19. But when Moses came down, he saw their heathenism revelling in the wide plain with drums and cymbals.
Speedily, he put their madness to shame by means of the Levites and drawn swords.

So likewise here, our Lord concealed His knowledge for a little when the sinful woman approached Him, that the Pharisee might form into shape his thought,
........ as his fathers had shaped the pernicious calf.

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

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

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

"For nonliterate peoples, music often serves purposes other than entertainment or aesthetic enjoyment. Certain wind instrumentare closely associated with the supernatural, and their sounds connote powerful magic. Australian Aborigines, for instance, identify the sound of a bull-roarer with thevoices of supernatural beings; for the Plains Indians, the same sound signifies an awesome natural phenomenon, such as thunder. Wind instruments are often among a group's most important ritual objects, and in some cultures they are specially venerated. The Kamairua Indians of the Amazon rain forest keep their giant flutes (three to four feet long), wherein spirits are believed to dwell, in a special shrine where they are worshiped. The flutes and drums of New Guinea are similarly housed and worshiped.

"Wind instruments in primitive cultures also serve nonreligious functions. In New Guinea, bamboo trumpets were once played

to frighten an enemyduring battle and
to alert a village that the victorious warriors were coming home with the corpses of the foes.

"Conch-shell trumpets are used for signaling in the Pacific coastal regions of Columbia and in the Ecuadoran highlands. Trumpets also may be associated with the office of king or chief, as in West Africa, where their use is strictly controlled by tribal law. "wind instrument" Encyclopædia Britannica Online.

After David had sinned so that he could not go to the designated place of the Tabernacle, rather than kill David, God gave him a Jebusite High Place where he built an ALTERNATIVE tabernacle: This was a prophetic type of the end time worship.  He was now one of those kings God gave in His anger.  Samuel records God's abandonment of the national system to a NATIONAL (Canaanite, Egyptian, Babylonian etal) Civil-Military-Clergy complex to carry out the captivity and death sentence. This was not irrational because the musical idolatry at Mount Sinai caused God to ABANDON the Civil-Military-Clergy over to worship the starry host. Christ PRESERVED the Spiritual Thread from that with the Church of Christ which was to Rest, Read and Rehearse the Word of God and was EXCLUSIVE of vocal or instrumental rejoicing. THAT is the patternism of Christ and that never changed.

Acts 7:41 And they made a calf in those days, and offered sacrifice unto the idol, 
        and rejoiced in the works of their own hands.
Acts 7:42 Then God turned, and gave them up to worship the host of heaven; 
        as it is written in the book of the prophets, O ye house of Israel, 
        have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?

No sacrifices were commanded and therefore no music "to make the lambs dumb before the slaughter."

Acts 7:43 Yea, ye took up the tabernacle of Moloch, and the STAR of your god Remphan, 
        figures which ye made to worship them:
        and I will carry you away beyond Babylon.

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

Those who use the curse of the sacrificial system also RESIST the Holy Spirit of Christ who speaks through the PROPHETS all of whom condemn the Civil-Military-Clergy complex as robbers and parasite: a parasite in the Greek defines all religious musicians.

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

But these fire-worshippers carried with them the arks of Moloch and Khiun (Life-god), their Adon, and they had, like the other peoples of the Delta, their Mysteries, which the priests instituted. They took with them from Phoenicia, probably, a certain knowledge of fixed vocal

In the cuneiform writing the Jews were named laudi.— Schrader, Keilinschr. n. d. Alt. Test. 188. Audah, in Hebrew, means ' I will praise.' This reveals the original name of Ju- dea, the land of And. If we follow St. Jerome's dictum " to write a ' he' but to read it an «," we will find that Isaiah, xix. 17, has " laiidah's laud " instead of Jeudah's land. By a Hebrew pun, Genesis, xxix. 35, gives us ' Audah' as the root of the name laudah. Ami's altar was sprinkled with blood. Saturn's name was Chion, the Living One. Saturn's altars were blood-besprinkled. The √ of lachoh's (lao's) altars were blood-besprinkled on Saturn's day. The right ears of Aharon and his sons, their right thumbs, their right great toes, and their garments were sprinkled with blood.—Exodus, xxix. 12, 116, 20, 21. For the life of the flesh is in the blood.—Leviticus, xvii. G, 11. Chion was the Achiah asur Achiah, of Exodus, iii. 14, the Living God of Time, Set or Saturn. Compare Daniel, vii. 13. For Chion (like Moloch) was the name of the Living One!

We find the cities of the priests with the brothers (fratres) in their orders, in 2 Chronicles, xxxi. 15. A deity, regarded as the pure, holy fire, cannot be approached by the ordinary man; a priest-caste is requisite, to which the preservation of the sacred fire-place is entrusted, and which by mortifyings (of the flesh) and torments self-inflicted must make itself worthy of the access to the deity and its revelation. We find among the Old Canaanites no proper priesthood, but everywhere in Palestine, according to the Scriptural accounts, where the Chaldean fire-god Moloch

Dionysus was worshipped among the Old Kanaanites and Arabians—" where the Bacchic fire of the God leaps forth." This Fire is that of Bal Melkarth or Moloch. The worship of this Tyrian Fire-god Herakles (Archal) was carried to Tarz

1 Eiodus, xix. 10, 11, 18; 1 Samuel, xxi. 4, 5. The "bundle of life" with la'hoh (1 Sara. xxv. 29) is the union of the souls with Osiris! was adored.'

Stephen (Acts 7 you missed in sermons, songs and classes) says that:

God gave (by Grace) David a TENT which permitted the "worship of the starry host."
      God loves people even when they turn to idolatry. However, David is not a PATTERNISM for approvel even under the Monarchy.

But, David built God a HOUSE
But, God does not LIVE IN nor is worshipped in houses built by human hands: God is worshipped IN the place of the human spirit which ALL forms of "music" intends to shut down so that you watch THE EFFEMINATE performance and therefore worship THEM.

Ecclesiasticus 48:
1. Then the prophet Elijah arose like a fire, and his word burned like a torch.
2. He brought a famine upon them, and by his zeal he made them few in number.
3. By the word of the Lord he shut up the heavens, and also three times brought down fire.
4. How glorious you were, O Elijah, in your wondrous deeds! And who has the right to boast which you have?
5. You who raised a corpse from death and from Hades, by the word of the Most High;
6. who brought kings down to destruction, and famous men from their beds;
7. who heard rebuke at Sinai and judgments of vengeance at Horeb;
8. who anointed kings to inflict retribution,
........and prophets to succeed you.
Hosea confirms this of Israel and Judah was not much different:
O Israel, thou hast destroyed thyself; but in me is thine help. Hosea 13:9
I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes? Hosea 13:10
I gave thee a king in mine anger, and took him away in my wrath. Hosea 13:11

XXXII. videns autem populus quod moram faceret descendendi de monte Moses congregatus adversus Aaron ait surge fac nobis deos qui nos praecedant Mosi enim huic viro qui nos eduxit de terra Aegypti ignoramus quid acciderit [2] dixitque ad eos Aaron tollite inaures aureas de uxorum filiorumque et filiarum vestrarum auribus et adferte ad me [3] fecit populus quae iusserat deferens inaures ad Aaron [4] quas cum ille accepisset formavit opere fusorio et fecit ex eis vitulum conflatilem dixeruntque hii sunt dii tui Israhel qui te eduxerunt de terra Aegypti [5] quod cum vidisset Aaron aedificavit altare coram eo et praeconis voce clamavit dicens cras sollemnitas Domini est [6] surgentesque mane obtulerunt holocausta et hostias pacificas et sedit populus comedere ac bibere et surrexerunt ludere [7] locutus est autem Dominus ad Mosen vade descende peccavit populus tuus quem eduxisti de terra Aegypti [8] recesserunt cito de via quam ostendisti eis feceruntque sibi vitulum conflatilem et adoraverunt atque immolantes ei hostias dixerunt isti sunt dii tui Israhel qui te eduxerunt de terra Aegypti

http://www.piney.com/2.Samuel.6.html
http://www.piney.com/2.Timothy.2.html
 
Exod 32:7 And the Lord said unto Moses,   Go, get thee down; for thy people, which thou broughtest out of the land of Egypt,   have corrupted themselves:

Pecco
B. In partic., of sexual sin: quid inter-Est in matron®°, ancill®°, peccesve togat°? Hor. S. 1, 2, 63 ; Ov. H. 16, 295; Mart. 1, 35, 2

Exod 32:8 They have turned aside quickly 
        out of the way which I commanded them: they have made them a molten calf, and have worshipped it,
        and have sacrificed thereunto, and said, These be thy gods,
        O Israel, which have brought thee up out of the land of Egypt.

       

Exod 32:9 And the Lord said unto Moses, I have seen this people, and behold, it is a stiffnecked people:

Exod 32:10 Now therefore let me alone, that my wrath may wax hot against them,
        and that I may consume them: and I will make of thee a great nation.
   
Exod 32:11 And Moses besought the Lord his God, and said,
        Lord, why doth thy wrath wax hot against thy people,
        which thou hast brought forth out of the land of Egypt
        with great power, and with a mighty hand?


Exod 32:12 Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.


Exod 32:13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.


Exod 32:14 And the Lord repented of the evil which he thought to do unto his people.
was sad


Exod 32:15 And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.


Exod 32:16 And the tables were the work of God, and the writing was the writing of God, graven upon the tables.

When Israel "rose up to play" at Mount Sinai they fell back into the Babylonian-Egyptian form of singing, dancing and playing instruments. As a result, God sentenced the Jews to worship the starry host:


Exod 32:17 And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.

The Lord hath cast off his altar (candlestick), he hath abhorred his sanctuary,
he hath given up into the hand of the enemy the walls of her palaces;
they have made a noise in the house of the Lord, as in the day of a solemn feast. Lam 2:7

WES: 2:7 They - The enemies with their triumphs and blasphemies, made as great a noise, as those that sang holy songs, or played on instruments, were wont to make to the glory of God.

http://www.piney.com/Anderson.Psallo.html

The tabulation of musical passages "contains a rather disproportionate number of metaphorical sentences, where music or its instruments are not to be understood literally but are used as similies or rhetorical figures. The most celebrated of these poetical passages is Paul's glorification of love in I Cor. 13." (Interpreter's Dict of the Bible, Music, p. 466).

Psalmos also appears in the LXX as equivalent to the Hebrew word neginah. 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 praise of the Lord composed by King Hezekiah, Is 38:20 (my songs).

There were only three reasons for such vocal and instrumental rejoicing after God ordained the Sabbath: War, victory or rank idolatry.

Exod 32:18 And he said,
1.        It is not the voice of them that shout for mastery,
2.        neither is it the voice of them that cry for being overcome;
           but the noise of them that sing do I hear.

Notice again that this is identical to the secular literature connected to Egyptian idolatry:

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

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

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

"For nonliterate peoples, music often serves purposes other than entertainment or aesthetic enjoyment. Certain wind instrumentare closely associated with the supernatural, and their sounds connote powerful magic. Australian Aborigines, for instance, identify the sound of a bull-roarer with thevoices of supernatural beings; for the Plains Indians, the same sound signifies an awesome natural phenomenon, such as thunder. Wind instruments are often among a group's most important ritual objects, and in some cultures they are specially venerated. The Kamairua Indians of the Amazon rain forest keep their giant flutes (three to four feet long), wherein spirits are believed to dwell, in a special shrine where they are worshiped. The flutes and drums of New Guinea are similarly housed and worshiped.

"Wind instruments in primitive cultures also serve nonreligious functions. In New Guinea, bamboo trumpets were once played

1.  to frighten an enemyduring battle and
2.  to alert a village that the victorious warriors were coming home with the corpses of the foes.

"Conch-shell trumpets are used for signaling in the Pacific coastal regions of Columbia and in the Ecuadoran highlands. Trumpets also may be associated with the office of king or chief, as in West Africa, where their use is strictly controlled by tribal law. "wind instrument" Encyclopædia Britannica Online.

Canto I. Neutr., to produce melodious sounds (by the voice or an instrument), to sound, sing, play (class. in prose and poetry; rare in Cic.) non est Cantandum, there is no occasion for singing, i. e. for imagination, fiction, Juv. 4, 35.—Of an actor: “cantante eo (Nerone) ne necessariă quidem causă excedere theatro licitum erat,” Suet. Ner. 23; 20
and ad surdas aures, Ov. Am. 3, 7, 61, to preach to deaf ears; cf. cano, II. B.—
C. Transf., of instruments, to sound, resound: “pastoris bucina cantat,” Prop. 4 (5), 10, 30. “cantabat fanis, cantabat tibia ludis,” Ov. F. 6, 659 sq.—

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

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

CRY: H6030 Anah aw-naw' A primitive root; properly to eye or (generally) to heed, that is, pay attention; by implication to respond; by extension to begin to speak; specifically to sing, shout, testify, announce: give account, afflict [by mistake for H6031 ], (cause to, give) answer, bring low [by mistake for H6031 ], cry, hear, Leannoth, lift up, say, X scholar, (give a) shout, sing (together by course), speak, testify, utter, (bear) witness. See also H1042 , H1043
.
SING: H6031 anah aw-naw' A primitive root (possibly rather identical with H6030 through the idea of looking down or browbeating); to depress literally or figuratively, transitively or intransitively (in various applications). (sing is by mistake for H6030 .):--abase self, afflict (-ion, self), answer [by mistake for H6030 ], chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for H6030 ], speak [by mistake for H6030 ], submit self, weaken, X in any wise.

The burden of the beasts of the south: into the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent (hissing), they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit them. Isaiah 30:6KJV

Burden is:
Massa (h4853) mas-saw'; from 5375; a burden; spec. tribute, or (abstr.) porterage; fig. an utterance, chiefly a doom, especially singing; mental, desire: - burden, carry away, prophecy, * they set, song, tribute.

THE burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence; Isaiah 15:1
Therefore mine heart shall sound (lament) for Moab like pipes, and mine heart shall sound like pipes for the men of Kir-heres: because the riches that he hath gotten are perished. Isaiah 48:36

Exod 32:19 And it came to pass,
        as soon as he came nigh unto the camp,
        that he saw the calf, and the dancing:
        and Moses anger waxed hot,
        and he cast the tables out of his hands,
        and brake them beneath the mount. 

PROOF OF THE WORSHIP OF THE STARRY HOST See David's Absolute Parallel: why not, Israel had been abandoned to worship the starry host.

-Chorus I. A dance in a ring, a choral dance, a dance, = chorea: “chorus et cantus,” “Nympharum leves chori,” Hor. C. 1, 1, 31:
II. Meton. (abstr. pro concr.), a troop or band of dancers and singers, a chorus, choir saltatores, citharistas,
B. The heavenly bodies moving in harmony

Hor. Carm. 1.1 Maecenas, born of monarch ancestors, The shield at once and glory of my life! There are who joy them in the Olympic strife And love the dust they gather in the course; The goal by hot wheels shunn'd, the famous prize, Exalt them to the gods that rule mankind; This joys, if rabbles fickle as the wind Through triple grade of honours bid him rise, That, if his granary has stored away Of Libya's thousand floors the yield entire; The man who digs his field as did his sire, With honest pride, no Attalus may sway By proffer'd wealth to tempt Myrtoan seas, The timorous captain of a Cyprian bark. The winds that make Icarian billows dark The merchant fears, and hugs the rural ease Of his own village home; but soon, ashamed Of penury, he refits his batter'd craft. There is, who thinks no scorn of Massic draught, Who robs the daylight of an hour unblamed, Now stretch'd beneath the arbute on the sward, Now by some gentle river's sacred spring; Some love the camp, the clarion's (tuba) joyous ring, And battle, by the mother's soul abhorr'd. See, patient waiting in the clear keen air, The hunter, thoughtless of his delicate bride, Whether the trusty hounds a stag have eyed, Or the fierce Marsian boar has burst the snare. To me the artist's meed, the ivy wreath Is very heaven: me the sweet cool of woods, Where Satyrs frolic with the Nymphs, secludes From rabble rout, so but Euterpe's breath Fail not the flute, nor Polyhymnia fly Averse from stringing new the Lesbian lyre. O, write my name among that minstrel choir, And my proud head shall strike upon the sky! C. Lesbōus , a, um, adj., Lesbian: nec Polyhymnia Lesboum refugit tendere barbiton, the Lesbian lyre, i. e. lyric songs (like those of Alcæus and Sappho), Hor. C. 1, 1, 34.— E. Lesbis , ĭdis, adj. f., = Lesbis, Lesbian: “Lesbida cum domino seu tulit ille lyram,” i. e. of Arion the Lesbian poet, Ov. F. 2, 82: “Lesbi puella, vale,” id. H. 15, 100.—Subst., a Lesbian woman: “Lesbides,” Ov. H. 15, 199.

Commentary terrarum . . . deos: exalts (them, i.e. the victors in the chariot races) to the gods the rulers of the world. Cf. Verg. Aen. 6. 130, evexit ad aethera virtus. terra (archaic tera , B. Personified, Terra, the Earth, as a goddess; “usu. called Tellus, Magna Mater, Ceres, Cybele, 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. — laudat: sc. as happy. Sat. 1. 1. 39.—rura: the fields about, the ager attached to.—mox: soon; so with abrupt asyndeton, 4. 14. 14. Love of gain, kerdos aellomakhon (Anth. Pal. 7. 586), soon makes him defy the winds. lituo: with the clarion. The lituus was the cavalry trumpet curved at the end. The tuba, the trumpet of the infantry, was straight. So sophos in Pindar; doctus, {Ov. Tr. 2, 256: “in parum fausto carmine docta fui,” id. H. 21, 182: “Sapphica puella Musa doctior,” more skilled in song, Cat. 35, 17: “docta puella,” Prop. 1, 7, 11; 2, 11, 6 (} Tibull. (?) 3. 6. 41, etc.—hederae: the ivy of Bacchus as well as the laurel of Phoebus crowned the poet as cliens Bacchi,  secernunt: set apart (se-cernunt), make a dedicated spirit.—si: modest condition—if only the muse be gracious.—tibias: flutes, two played together. Cf. 1. 12. 1; 3. 4. 1. Euterpe and Polyhymnia here represent all branches of lyric poetry . The departments of the nine Muses are not sharply defined in Horace. tībĭa ,a pipe, flute (orig. made of shin bone) Lesboum: the island of Lesbos, off the coast of Asia Minor in the northeastern part of the Aegean, was the birthplace of Alcaeus and Sappho and other famous Greek lyric poets. Cf. 3. 30. 13. n.; 4. 3. 12. n.—tendere: Herrick, 333, 'Aske me, why I do not sing To the tension of the string

  -Nymphē ēs, f, numphē, a bride, mistress, young woman, O.—Plur, nymphs, demi-goddesses, who inhabit the sea, rivers, fountains, woods, and mountains, V., H., O.: Libethrides, Muses, V.: vocalis Nymphe, Echo, O.

-vōcālis , e, adj. vox, I. that utters a voice, sounding, sonorous, speaking, crying, singing, vocal.

-Nympha , ae, and nymphē , ēs

II. Nymphae, demi-goddesses, who inhabit the sea, rivers, fountains, woods, trees, and mountains; nymphs: “Nymphae, genus amnibus unde est,” Verg. A. 8, 71; 10, 551; Ov. M. 5, 540: “Nympha Maenalis,” i. e. Carmenta, the mother of Evander, id. F. 1, 634: “Nymphae Libethrides,” the Muses, Verg. E. 7, 21: “vocalis Nymphe,” Echo, Ov. M. 3, 357. Vows were made to the fountain-nymphs in cases of sickness or of drought, Cic. N. D. 3, 17, 43; Inscr. Orell. 1631 sq.—

B. Transf., water (poet.): “et cadit in patulos Nympha Aniena lacus,” Prop. 3, 16 (4, 15), 4.—

Babylon be thrown down, and shall be found no more at all.

Rev 18:22 And the voice of harpers, and musicians [Apollyon's muses or locusts] and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, [theater builders and stage managers] of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone [called a pipe, made a wistling sound to attract] shall be heard no more at all in thee;

II. Meton. (abstr. pro concr.), a troop or band of dancers and singers, a chorus, choir: “saltatores, citharistas, totum denique comissationis Antonianae chorum, etc.,” Cic. Phil. 5, 6, 15; Cat. 63, 30: “Phoebi chorus,” Verg. E. 6, 66;

B.  The heavenly bodies moving in harmony (cf. supra, I. b.): “Pleiadum,” Prop. 3 (4), 5, 36. Hor. C. 4, 14, 21: “astrorum,” Stat. Achill. 1, 643.—

C.  In gen., a multitude, band, troop, crowd: “chorus juventutis,” Cic. Mur. 24, 49: “philosophorum,” id. Fin. 1, 8, 26; id. Att. 14, 8, 1

Catullus Carmine 63. "Haste you together, she-priests, to Cybele's dense woods, together haste, you vagrant herd of the dame Dindymene, you who inclining towards strange places as exiles, following in my footsteps, led by me, comrades, you who have faced the ravening sea and truculent main, and have castrated your bodies in your utmost hate of Venus, make glad our mistress speedily with your minds' mad wanderings.

Let dull delay depart from your thoughts, together haste you, follow to the Phrygian home of Cybele, to the Phrygian woods of the Goddess, where sounds the cymbal's voice, where the tambour resounds, where the Phrygian flutist pipes deep notes on the curved reed, where the ivy-clad Maenades furiously toss their heads, where they enact their sacred orgies with shrill-sounding ululations, where that wandering band of the Goddess flits about: there it is meet to hasten with hurried mystic dance."

When Attis, spurious woman, had thus chanted to her comity, the chorus straightway shrills with trembling tongues, the light tambour booms, the concave cymbals clang, and the troop swiftly hastes with rapid feet to verdurous Ida.

Then raging wildly, breathless, wandering, with brain distraught, hurries Attis with her tambour, their leader through dense woods, like an untamed heifer shunning the burden of the yoke: and the swift Gallae press behind their speedy-footed leader. So when the home of Cybele they reach, wearied out with excess of toil and lack of food they fall in slumber. Sluggish sleep shrouds their eyes drooping with faintness, and raging fury leaves their minds to quiet ease.

Mechowlah (h4246) mekh-o-law'; fem. of 4234; a dance: - company, dances (-cing).

And see, and, behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin. Jud.21:21

And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of musick. 1S.18:6

2 Sam 6:14 And David danced before the Lord with all his might;
............ and David was girded with a linen ephod.

2 Samuel 6.[14] et David saltabat totis viribus ante Dominum porro David erat accinctus ephod lineo [15] et David et omnis domus Israhelducebant arcam testamenti Domini in iubilo et in clangore bucinae

"The ritual dance was probably widespread in the ancient East. David's performance has Egyptian parallels. Seti I, the father of Rameses II, and three other Pharaohs are said to have danced before a deity, and Asiatic monuments attest the custom elsewhere... The description of David's dance: he 'danced before Jehovah with all his might... leaping and dancing before Jeh' (2 S 6: 14-16) suggests three features that particular display and the mode of dancing which it represented: violent exertion, leaping (Mephassez) and whirling round (mekharker) . Perhaps the whirling dance of Islam is a modern parallel to the last." (Int Std Bible Ency., Games, p. 1170).

Lucian noted that "no sacrifices were offered in Delos without round dances and the playing of flutes and the lyre. (Lucian De saltations 16)The eloborate musical embellishment of ritual in the cult of Apollo at Delphi and Delos was the reason for the choice of this deity as the parton of singers and poets. The playing of flute, syrinx, and lyre is further attested for a special rite of sacrifice in use in greek worship since earliest times..

Lucian could be describing the attempt of Jezebel's prophetesses when he described the priests of Cybele or Galloi.

"The unfortunate people mutilate themselves and beat each other on the back. A great crowd standing nearby accompanies them with flute music, the clashing of cymbals or the ecstatic singing of holy songs.

All this occurs, however, outside the temple.

Those who are occupied with such actions do not go inside.

In these days the number of the Galloi is increasing. For when the others play the flute and celebrate their orgies the frenzy falls on many who have come only as spectators.

A young man seized by this madness rips the clothing from his body and dashes into the middle with a loud cry and, snatching one of the swords that stands ready for just such a purpose, he castrates himself." (Lucian, De Dea Syria 50)

The Hebrew Kadeshim or galli lived "by the house of the Lord, where the women wove hangings for the grove," or bust of Venus-Astarte, says verse the seventh in the twenty-third chapter of 2 Kings.

The dance performed by David round the ark was the "circle-dance" said to have been prescribed by the Amazons for the Mysteries. Such was the dance of the daughters of Shiloh (Judges xxi. 21, 23 et passim), and the leaping of the prophets of Baal (I Kings xviii. 26). It was simply a characteristic of the Sabean worship, for it denoted the motion of the planets round the sun.

That the dance was a Bacchic frenzy is apparent. Sistra were used on the occasion, and the taunt of Michael and the king's reply are very expressive. "The king of Israel uncovered himself before his maid-servants as one of the vain (or debauched) fellows shamelessly uncovereth himself." And he retorts: "I will play (act wantonly) before [[Heb char]], and I will be yet more vile than this, and I will be base in my own sight."

When we remember that David had sojourned among the Tyrians and Philistines, where their rites were common; and that indeed he had conquered that land away from the house of Saul, by the aid of mercenaries from their country, the countenancing and even, perhaps, the introduction of such a Pagan-like worship by the weak "psalmist" seems very natural. David knew nothing of Moses, it seems, and if he introduced the Jehovah-worship it was not in its monotheistic character, but simply as that of one of the many gods of the neighboring nations -- a tutelary deity to whom he had given the preference, and chosen among "all other gods."

Following the Christian dogmas seriatim, if we concentrate our attention upon one which provoked the fiercest battles until its recognition, that of the Trinity, what do we find? We meet it, as we have shown, northeast of the Indus; and tracing it to Asia Minor and Europe, recognize it among every people who had anything like an established re-

Sab`bat´ic

a. 1. Of or pertaining to the Sabbath; resembling the Sabbath; enjoying or bringing an intermission of labor.

Sabbatical year

(Jewish Antiq.) every seventh year, in which the Israelites were commanded to suffer their fields and vineyards to rest, or lie without tillage.

By taking over and adapting Jerusalem's ancient cult, David provided Israel with a new worship, one that featured his own status and its sacral significance. Britannica religious role

AND THAT IS WHY GOD TURNED THEM OVER TO WORSHIP THE STARRY HOST.
       
Exod 32:20 And he took the calf which they had made,
        and burnt it in the fire, and ground it to powder,
        and strewed it upon the water, and made the children of Israel drink of it.


Exod 32:21 And Moses said unto Aaron, What did this people unto thee,
        that thou hast brought so great a sin upon them?


Exod 32:22 And Aaron said, Let not the anger of my lord wax hot:
        thou knowest the people, that they are set on mischief.


Exod 32:23 For they said unto me,
        Make us gods, which shall go before us:
        for as for this Moses, the man that brought us up out of the land of Egypt,
        we wot not what is become of him.


Exod 32:24 And I said unto them,
        Whosoever hath any gold, let them break it off.
        So they gave it me: then I cast it into the fire,
        and there came out this calf.

Professor Robert Briffault's introductory words to his article titled "Sex in Religion" published in the book "Sex in Civilization" (Garden City Publishing Co.)
.
"The elaborate mystic theology of Egypt was replete with sexual symbolism; hierodular [sacred] prostitution, ritual bestiality were among the observances of its cult. The religions of Babylonia, of Asia Minor, of the far-flung Semitic colonies, were notorious for the licentiousness of their rites: their priestesses were sacred prostitutes and prostitution was incumbent upon every woman.

'Nearly all peoples, except the Egyptians and the Greeks,' says Herodotus, 'have intercourse with women in the temples.'

But the exceptions which he mentions are not borne out even by his own testimony. The religion of Greece, though obscenity and license were attenuated in its later phases, presented the same rites and the same features as those of Babylon and Syria; brothels were attached to the temples; phallic emblems, ritual obscenity, the conventionalized celebration of the sexual union remained to the last as features of its most sacred ceremonies. Even the austere and simple religion of Rome was associated in its most venerated native rites with ithyphallic images [showing the genitalia] of the gods, Fescennine [obscene] ribaldry, and symbolic coitus" (pp.31,32). This appraisal by Prof. Briffault is most accurate.

See Tammuz Worship in the Jerusalem Temple

To this common description of early religious beliefs, we have the incident of Aaron bringing out the bull for the Israelites to worship when Moses remained longer on Mount Sinai than the people thought. The people were getting edgy so Aaron made a festivity for them by fashioning the golden calf and told them to worship the calf in a sexual manner (Exodus 32:25-35). God was angry with Aaron and the people for this.
        But the people thought that by their sexual actions they were actually worshipping God in a proper way. Their worship was to "Baal-Peor" (Hebrew: "Lord of the Opening," that is, "Lord of the Vagina") (see Psalm 106:28,29 for this identification). The rebellious Israelites were making images (and setting up pillars) in honor of this pagan deity that demanded gross sexual actions as a part of the "nature rituals" by the worshippers. This was nothing strange to the Israelites because most Gentile religious activities involved a measure of sexual activity as a part of their liturgies and rituals.

Psa 106:28 They joined themselves also unto Baal-peor, and ate the sacrifices of the dead.

Camad (h6775) tsaw-mad'; a prim. root; to link, i. e. gird; fig. to serve, (mentally) contrive: - fasten, frame, join (self).

And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. Num 25:2
And Israel joined himself unto Baal-peor: and the anger of the Lord was kindled against Israel. Num 25:3
And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel. Num 25:4
And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor. Num 25:5
And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. Num 25:6
And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; Num 25:7
And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. Num 25:8

H1187  Ba‛al pe‛ôr bah'-al peh-ore' From H1168 and H6465 ; Baal of Peor; Baal Peor, a Moabitish deity:—Baal-peor.
H1168 ba‛al bah'-al The same as H1167 ; Baal, a Phoenician deity:—Baal, [plural] Baalim.
H6465 pe‛ôr peh-ore' From H6473 ; a gap; Peor, a mountain East of Jordan; also (for H1187 ) a deity worshipped there:—Peor. See also H1047 .
H1047  bêyth pe‛ôr bayth pe-ore' From H1004 and H6465 ; house of Peor; Beth-Peor, a place East of the Jordan:—Beth-peor.
H6473 pâ‛ar paw-ar' A primitive root; to yawn, that is, open wide (literally or figuratively):—gape, open (wide).  

Revelation 17

Exod 32:25 And when
        Moses saw that the people were naked;
        (for Aaron had made them naked unto their shame among their enemies

[25] videns ergo Moses populum quod esset nudatus spoliaverat enim eum Aaron propter ignominiam sordis et inter hostes nudum constituerat

-Nudo . to make naked or bare; to strip, bare, lay bare, expose to view, uncover (syn.: exuo, detego, revelo)

B. In partic.

1. In milit. lang., to leave uncovered, leave exposed or defenceless, to expose a place to the enemy:

-SpolioI. to strip, to deprive of covering, rob of clothing. II. Pregn., to rob, plunder, pillage, spoil; to deprive, despoil; usually: aliquem -(aliquid) aliquā re, to deprive or rob one of something

-Pudicitia . shamefacedness, modesty, chastity, virtue —Pudicitia, personified as a goddess, and worshipped under two names, patricia and plebeia (the statue of the former stood in the Forum boarium at Rome), Liv. 10, 23, 5 and 7; Fest. p. 242 Müll.—Transf., of doves: “pudicitia illis prima, et neutri nota adulteria,” Plin. 10, 34, 52, § 104.

-Exod 21.10 [10] If he takes another wife to himself, he shall not diminish her food, her clothing, and her marital rights.

Para (h6544) paw-rah'; a prim. root; to loosen; by impl. to expose, dismiss; fig. absolve, begin: - avenge, avoid, bare, go back, let, (make) naked, set at nought, perish, refuse, uncover.

2Chr.28:19 For the Lord brought Judah low because of Ahaz king of Israel;
        for he made Judah naked, and transgressed sore against the Lord.
Pr.1:25 But ye have set at nought all my counsel, and would none of my reproof:

H8103 shimtsâh shim-tsaw' Feminine of H8102 ; scornful whispering (of hostile spectators):—shame.
H8102 shemets sheh'-mets From an unused root meaning to emit a sound; an inkling:—a little.
H8103 shimtsâh shim-tsaw' Feminine of H8102 ; scornful whispering (of hostile spectators):—shame.

Great sin

H2401  chăṭâ’âh khat-aw-aw' Feminine of H2399 ; an offence, or a sacrifice for it:—sin (offering), sinful. 

Exod 32:26 Then Moses stood in the gate of the camp,
        and said, Who is on the Lords side? let him come unto me.
        And all the sons of Levi gathered themselves together unto him.


Exod 32:27 And he said unto them, Thus saith the Lord God of Israel,
        Put every man his sword by his side,
        and go in and out from gate to gate throughout the camp,
        and slay every man his brother,
        and every man his companion, and every man his neighbour.


Exod 32:28 And the children of Levi did according to the word of Moses:
        and there fell of the people that day about three thousand men.


Exod 32:29 For Moses had said, √ yourselves to day to the Lord, even every man upon his son,
        and upon his brother; that he may bestow upon you a blessing this day.


Exod 32:30 And it came to pass on the morrow
        that Moses said unto the people, Ye have sinned a great sin:
        and now I will go up unto the Lord;
        peradventure I shall make an atonement for your sin .


Exod 32:31 And Moses returned unto the Lord,
        and said, Oh, this people have sinned a great sin,
        and have made them gods of gold.


Exod 32:32 Yet now, if thou wilt forgive their sin;
        and if not, blot me, I pray thee, out of thy book which thou hast written.
 

Exod 32:33 And the Lord said unto Moses,
        Whosoever hath sinned against me,
        him will I blot out of my book.


Exod 32:34 Therefore now go,
        lead the people unto the place of which I have spoken unto thee:
        behold, mine Angel shall go before thee:
        nevertheless in the day when I visit I will visit their sin upon them.

THE CURSE IMPOSED ON THE PEOPLE WAS TO ABANDON THEM TO THEIR VILE, MUSICAL WORSHIP. The Levites cursed by Jacob (Gen 49) commanded US not to attend their assemblies or make a covenant with them.

Exod 32:35 And the Lord plagued the people, because they made the calf, which Aaron made.

-Per-cŭtĭo , cussi, cussum, 3

I.  perf. contr. percusti for percussisti, Hor. S. 2, 3, 273), v. a. quatio.

I.  (With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).

b.\ To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—
3.To cheat, deceive, impose upon one (class.):
1. To smite, strike, visit with calamity of any kind (class.): “percussus calamitate,” Cic. Mur. 24, 49: “percussus fortunae vulnere,” id. Ac. 1, 3, 11: “ruina,” Vulg. Zach. 14, 18: anathemate. id. Mal. 4, 6: “plaga,” id. 1 Macc. 1, 32: “in stuporem,” id. Zach. 12, 4.—

a. To strike, stamp, coin money (post-Aug.): “ut nummum argenteum notā sideris Capricorni percusserit,” Suet. Aug. 94; id. Ner. 25. —

b. To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—
2. To strike, shock, make an impression upon, affect deeply, move, astound (class.): “percussisti me de oratione prolatā,” Cic. Att. 3, 12, 3; id. Mil. 29, 79:

-Orātĭo , ōnis, f. oro,

I. a speaking, speech, discourse, language 4. Mode of speech, language, use of language, style: “mollis est enim oratio philosophorum,” Cic. Or. 19, 64: “(fabulae)

-Mollis , e, adj. Gr. malakos, amalos, mōlus; cf. blēkhros,
2. In a bad sense, soft, effeminate, unmanly, weak (syn. effeminatus): “philosophus tam mollis, tam languidus, tam enervatus,” Cic. de Or. 1, 52, 226: “Sabaei,” Verg. G. 1, 57: “viri molles, i. e. pathici,” Liv. 33, 28; Sen. Ep. 87: “disciplina,” effeminate, Cic. Fin. 1, 11, 37: “delicatior ... molliorque ratio,
“Gallorum mens est mollis ac minime resistens ad calamitates perferendas,” Caes. B. G. 3, 19: “sententiae,” Cic. Cat. 1, 12, 30:

-Gallus , i, m., = Gallos Strab.,

I. a tributary of the Sagaris of Phrygia and Bithynia, whose water, according to the fable, made those who drank it mad, now Kadsha Su or Gökssu, Ov. F. 4, 364; Plin. 5, 32, 42, § 147; 6, 1, 1, § 4; 31, 2, 5, § 9; Claud. ap. Ruf. 2, 263.—

II. Derivv.

A. Galli , ōrum, m., the priests of Cybele, so called because of their raving, Ov. F. 4, 361 sq.; Plin. 5, 32, 42, § 146; 11, 49, 109, § 261; 35, 12, 46, § 165; Paul. ex Fest. p. 95 Müll.; Hor. S. 1, 2, 121.—In sing.: Gallus , i, m., a priest of Cybele, Mart. 3, 81; 11, 74; cf. Quint. 7, 9, 2: “resupinati cessantia tympana Galli,” Juv. 8, 176.—And satirically (on account of their emasculated condition), in the fem.: Gallae , ārum, Cat. 63, 12, and 34.—
2. (Acc. to II. A., of or belonging to the priests of Cybele; hence, transf.) Of or belonging to the priests of Isis, Gallic: “turma,” the troop of the priests of Isis, Ov. Am. 2, 13, 18.

PAUL DEFINES THIS FALL FROM GRACE IN ROMANS 1

Professing themselves to be WISE, they became fools, Rom 1:22

-Sophos , ē, on, A. skilled in any handicraft or art, clever 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.), cf. Ar.Ra.896 (lyr.), also en oiōnois, kithara, E. IT662, 1238 (lyr.); 

-Mōr-ainō , fut. -

A. “a^nō” E.Med.614: aor. “emōra_na” A.Pers.719 (troch.): —Pass., v. infr. 11: (mōros):—to be silly, foolish, drivel, E. l.c., X. Mem.1.1.11, Phld.Mus.p.103K., Luc.Nav.45, etc.; play the fool, Arist.EN1148b2: c. acc. cogn., peiran m. make a mad attempt, A. l.c.; oudeis . . tauta mōrainei indulges in these follies, E.Fr.282.22: euphem. of illicit love, “gunaika mōrainousan” Id.Andr.674.

II. causal, make foolish, convict of folly, “hē boulē autōn mōranthēsetai” LXX Is.19.11; emōranthēn sphodra ib.2 Ki.24.10, cf. 1 Ep.Cor.1.20:—Pass., to become foolish, be stupefied, [“aiges hestasin hōsper memōrammenai” Arist. HA610b30 (sed cf. mōroomai); to become insipid, “ean to halas mōranthē” Ev.Matt.5.13.

And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds,
         and fourfooted beasts, and creeping things. Rom 1:23

Jesus said that truth was hiddden in parables from the foundation of the world: that is because the professional priesthood insists that it has the right to add to the Word of God in order to meet some felt need for fame or money.  That is why the Crooked Race we are commanded to save ourselves from speak to the Skolion singers of the symposia where people got drunk on wine before the sang their own songs with the flute-- and harp--girls encouraging more wine.

The serpent in the garden of Eden was well recognized as a Musical Enchanter(ess) who worshipped the NAGA or serpent gods. Therefore, the Creeping Things speak of the winding myths and odes of the musical minstrels.  Christ called Tyre Lucifer as the singing and harp playing prostitute in the garden of Eden.

-Herpō , ; herpein es muthon, pros ōdas, Id.Hel.316, Cyc.423 ; herpe deuro come hither, Id.Andr.722 : and c. acc. cogn., “exodous he. kenas” S.Aj.287 ; “keleuthon” Id.Ph.1223 ; “eutheian herpe tēnde” A.Fr.195.
b. of things, events, etc., “herpei anta tō sidarō to kalōs kitharisdēn” Alcm.35

Eur. Cycl. 423 ‘O Cyclops, son of the sea-god, come see what kind of divine drink this is that Greece [415] provides from its vines, the gleaming cup of Dionysus.’ And he, his belly full to bursting with that execrable meal, took it and downed it in one long draught, then raising his hand in admiration he said, ‘Dearest friend, you give me fine drink on top of a fine meal.’

[420] Seeing it had given him pleasure, I gave him another cup, knowing that wine would be his undoing and he would soon pay the penalty.
In due course he proceeded to sing, and I plied him with one cup after another and heated his heart with drink.
[425] Now hard by my weeping crew he sings his tuneless songs while the cavern echoes with it. I have crept out with the intention of saving you and me, if you agree. So tell me whether or not you want to be quit of this savage and [430] live in the halls of Dionysus together with the Naiads.

Soph. Aj. 287 Tecmessa
You will hear all that took place, since you are involved. [285] In the dead of night when the evening lamps were no longer aflame, he seized a two-edged sword and wanted to leave on an aimless foray. Then I admonished him and said, “What are you doing, Ajax? Why do you set out unsummoned on this expedition,

[290] neither called by messenger, nor warned by trumpet? In fact the whole army is sleeping now.” But he answered me curtly with that trite jingle: “Woman, silence graces woman.” And I, taking his meaning, desisted, but he rushed out alone.

Aoid-ē a^], Att. contr. ōdē (q. v.), h(, : (aeidō):— 1. art of song, “autar aoidēn thespesiēn aphelonto” Il.2.599; “hōs ara toi . . theos ōpase thespin a.” Od.8.498.

2. act of singing, song, “hoi d' eis himeroessan a. trepsamenoi” 18.304; “hup' orkhēthmō kai aoidē” Hes.Sc.282.
5. = eppsdē, spell, incantation, “okhēes ōkeiais . . anathrōskontes aoidais” A.R.4.42, cf. 59. Cf. ōdē. [Dissyll. in Hes.Th.48 (unless lēgousi t' aoidēs be read) and in Pi. l.c. (unless melizen be read).]

Keleuthos ; theōn d' apoeike keleuthou withdraw from the path of the gods, Il.3.406

ki^thar-izō , Att. fut. -iō Antiph. 141: (kitharis):—

A. play the cithara, “phormiggi . . himeroen kitharize” Il.18.570, Hes.Sc.202; “lurē d' eraton kitharizōn” h.Merc.423; “herpei anta tō sidarō to kalōs kitharisden” Alcm.35, cf. X.Smp.3.1, Oec.2.13; “adein kai k.” Phld.Mus.7 K.; kitharizein ouk epistamai I am not a 'high-brow', Ar.V.989, cf. 959; “arkhaion ein' ephaske to k.” Id.Nu.1357: prov., onos kitharizein peirōmenos, like onos pros luran (v. lura), Luc.Pseudol.7; to kitharizomenon music composed for the cithara, Plu.2.1144d.

Wherefore God also gave them up to uncleanness,
        through the lusts of their own hearts,
        to dishonour their own bodies between themselves: Rom 1:24

Paradidōmi (late paradia-didō (deid-) 2. give a city or person into another's hands, “tēn Samon p. Sulosōnti” Hdt.3.149; “allon es allēn polin p.” Id.5.37; esp. as a hostage, or to an enemy, deliver up, surrender, “heōuton Kroisō” Id.1.45, cf. 3.13, Th.7.86; “tas naus” And.3.11, etc.: with collat. notion of treachery, betray, X.Cyr.5.4.51, Paus.1.2.1; “p. hopla” X.Cyr.5.1.28, etc.; tukhē hauton p. commit oneself to fortune, Th.5.16; tais hēdonais heautēn tēn psukhēn] Pl.Phd.84a; heautous epithumiais] ib.82c: without acc., give way, “hēdonē paradous” Id.Phdr.250e.

STEPHEN REPEATED THE CURSE AND QUOTED AMOS TO PROVE THAT THE CURSE WAS MUSICAL PERFORMERS WHOM YOU MUST FEED.

Acts 7:42 Then God turned,
        and gave them up {paredōken} to worship the host of heaven;
        as it is written in the book of the prophets, O ye house of Israel,
        have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?
Acts 7:43 Yea, ye took up the tabernacle of Moloch,
        and the star of your god Remphan, figures which ye made to worship them:
        and I will carry you away beyond Babylon.

latr-euō , Elean latreiō (q.v.),

A. work for hire or pay, Sol. 13.48: to be in servitude, serve, X.Cyr.3.1.36; “para tini” Apollod.2.6.3.

2. l. tini to be subject or enslaved to, S.Tr.35, etc.: c. acc. pers., serve, E.IT1115 (lyr.), f.l. in Id.El.131: metaph., l. petra, of Prometheus, A.Pr.968; “mokhthois latreuōn tois hupertatois brotōn” S.OC105; l. nomois obey, X.Ages.7.2; l. kairō, = Lat. temporibus inservire, Ps.-Phoc.121; tō kallei l. to be devoted to . . , Isoc.10.57; “l. hēdonē” Luc.Nigr.15.

3. serve the gods with prayers and sacrifices, “l. Phoibō” E.Ion152 (lyr.): c. acc. cogn., ponon l. tini render due service, ib.129 (lyr.); “ponon . . tond' elatreusa thea” IG2.1378.

hēdonē , Dor. hadona (or in Trag. chorus hēdona S.OT1339), h(, (hēdomai) A. enjoyment, pleasure, first in Simon.71, S.l.c., Hdt.1.24, al.; prop. of sensual pleasures,
legein to speak so as to please another, S.El.921, Th.2.65; “dēmēgorein” D.4.38;
Pl., desires after pleasure, pleasant lusts, X.Mem.1.2.23, Ep.Tit.3.3, al.

ponon . . tond' elatreusa thea”

Ponos A. work, esp. hard work, toil, in Hom. mostly of the toil of warII. stress, trouble, distress, suffering Phero, laded burden.
2. generally, toil, labour, “epei pausanto ponou” Il.1.467, al.; p. ornithessi titheiē cause toil to them, Hes.Op.470; p. labontas incurring toil, Hdt.7.24;

thea thaomai, theaomai 3. view as spectators, esp. in the theatre, Isoc.4.44; hoi theōmenoi the spectators, Ar.Ra.2, cf.Nu.518, al. (but also, onlookers, bystanders, Antipho 3.3.7): metaph., th. ton polemon to be spectators of the war, Hdt. 8.116.

theaomai , Ep. and Ion. thēeomai (v. infr.), Dor. tha_eomai , Thaomai (qq. v.), imper.  I. a seeing, looking at, view, theēs axios axiotheētos, Hdt.; thean labein to take or get a view, Soph.

2. aspect, diaprepēs tēn thean Eur.

II. that which is seen, a sight, spectacle, Trag.

III. the place for seeing from, a seat in the theatre, Aeschin., Dem.

Epithu_m-ia , Ion. -iē, h(,

A. desire, yearning, “e. ektelesai” Hdt.1.32; epithumia by passion, opp. pronoia, Th.6.13: generally, appetite, Pl.Cra.419d, etc.; hai kata to sōma e. Id.Phd.82c; esp. sexual desire, lust, Democr.234 (pl.), Pl.Phdr.232b, etc.; hai pros tous paidas e. X.Lac.2.14.

Xen. Const. Lac. 2.13 But if it was clear that the attraction lay in the boy's outward beauty, he banned the connexion as an abomination; and thus he caused lovers to abstain from boys no less than parents abstain from sexual intercourse with their children and brothers and sisters with each other.

Who changed the truth of God into a lie,
        and worshipped and served the creature more than the Creator,
        who is blessed for ever. Amen. Rom 1:25
For this cause God gave them up {paredōken} unto vile affections:
        for even their women did change the natural use into that which is against nature: Rom 1:26

Romans 1.26 Dia touto paredōken autous ho theos eis pathē atimias: hai te gar thēleiai autōn metēllaxan tēn phusikēn khrēsin eis tēn para phusin,

This means that when God gives you up, YOU have lost all control and are therefore predestinated.

Path-ē , h(,

A. passive state, Pl.Ti.80b; what is done or happens to a person orthing, opp. praxis, Id.Lg.903b, cf. Epin. 983d; tas ekei . . p. what happened there, S.Aj.295; pasan tēn heōntou p. all that had happened to him, Hdt.1.122.

2. suffering, misfortune, Pi.P.3.42,97 (pl.), S.OC7, etc.; pathai, opp. eutukhiai, Hdt.3.40; hē p. tōn ophthalmōn blindness, Id.2.111; of morbid affections, “tas p. tas en tō osteō ginomenas” Hp.VC13; hē tou pnigous p. suffocation, Pl.Phlb. 32a, cf. Lg.728c, 865e, 866b.

ati_m-ia , Ion. -iē, h(,

A. dishonour, disgrace, “atimiēsin iallein” Od.13.142, Pi.O.4.21, S.El.1035, etc.; “en atimiē tina ekhein” Hdt.3.3; “atimiēn prostithenai tini” Id.7.11; oneidos kai a. ekhein ib.231; atimiēs kurein pros tinos ib.158; theōn a. dishonour done to the gods, E.Heracl.72, Pl.Hipparch.229c; “ouk atimia sethen” A.Eu.796: pl., “tais megistais kolazein a.” Pl.Plt.309a, cf. 310e, R. 492d, al.; “hubreis kai atimias” D.18.205, 21.23; indignities, Arist.Pol. 1336b11.

2. deprivation of privileges, A.Eu.394 (lyr.); esp. of civic rights, And.1.74, X.Lac.9.6, D.9.44; coupled with thanatos and phugē, IG1.27a74.

II. of things, esthēmatōn a., i.e. sorry garb, A.Pers.847; “komē . . atimias pleōs” Cratin.9. [Ep. “atimi_ē” Hom. l.c., Tyrt.10.10.]

metallassō , Att. metall-ttō , pf. metēlla^kha and irreg. metēlla^ga (v. infr.):—Pass., irreg. aor. 2 inf.

A. “metallagein” Supp.Epigr.3.674A24 (Rhodes, ii B. C.):—change, alter, “thesmia” Hdt.1.59; “tan anthrōpou zoan atai . . metallassousi” S.Fr.592.6; potmos . . m. phusin ib.871.2; “metabolēn biou m.” Pl.Lg.775c; “ou gar ton tropon, alla ton topon metēllaxen” Aeschin.3.78; “metēllaxan tēn alētheian en tō pseudei” Ep.Rom.1.25; “ponou metallakhthentos hoi ponoi glukeis” S.Fr.374; tas tukhas hekaterōn metēllaxan interchanged them, Isoc.4.59.

And likewise also the men, leaving the natural use of the woman,
        burned in their lust one toward another;
        men with men working that which is unseemly,
        and receiving in themselves that recompence of their error which was meet. Rom 1:27

And even as they did not like to retain God in their knowledge,
        God gave them over  {paredōken} to a reprobate mind,
        to do those things which are not convenient; Rom 1:28

FIRST CORINTHIANS CHAPTER 10

1 Cor. 10:1 MOREOVER, brethren, I would not that ye should be ignorant,
..........how that all our fathers were under [g5259 hupo] the cloud,
..........and all passed through [g1223 dia] the sea;
1 Cor. 10:2 And were all baptized unto [eis] Moses
.......... in [en] the cloud and in the sea;

1 Cor. 10:3 And did all eat the same spiritual meat;

1 Cor. 10:4 And did all drink the same spiritual drink:
.......... for they drank of that spiritual Rock that followed them:
.......... and that Rock was Christ.

God has repudiated FAITH ONLY. The people have been baptized unto Moses by being hidden or entombed. They would come out the other side in ANOTHER WORLD. They would fully partake of the Spirit of Christ. And yet, many of them FELL FROM GRACE.

1 Cor. 10:5 But with many of them God was not well pleased:
.......... for they were overthrown in the wilderness.

titrōskō , Hp.VC11 (Act. and Pass.), Pl.Phlb.13c, X.Cyr.5.4.5; Ep. pres. trōō (v. infr. 3); fut.
prō-sterno , strāvi, strātum, 3, v. a.,

I. to strew in front of, to strew before one; also, to throw to the ground, throw down, overthrow, prostrate (syn.: fundo, profligo, provolvo).

1 Cor. 10:7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

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

2. esp. dance, “paisate” Od.8.251; “dōma peristenakhizeto possin andrōn paizontōn” 23.147, cf. Hes.Sc.277; “p. te kai khoreuein” Ar.Ra.409, cf. 390; “enoplia khalkōtheis epaizen” Pi.O.13.86:—Pass., alla pepaistai metriōs hēmin, of the chorus, Ar. Th.1227.

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

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

HH 3 206 Thence, swift as thought, he speeds from earth to Olympus, to the house of Zeus, to join the gathering of the other gods: then straightway the undying gods think only of the lyre and song, and all the Muses together, voice sweetly answering voice, [190] hymn the unending gifts the gods enjoy and the sufferings of men, all that they endure at the hands of the deathless gods, and how they live witless and helpless and cannot find healing for death or defence against old age. Meanwhile the rich-tressed Graces and cheerful Seasons dance with [195] Harmonia and Hebe and Aphrodite, daughter of Zeus, holding each other by the wrist. And among them sings one, not mean nor puny, but tall to look upon and enviable in mien, Artemis who delights in arrows, sister of Apollo. [200] Among them sport Ares and the keen-eyed Slayer of Argus, while Apollo plays his lyre stepping high and featly and a radiance shines around him, the gleaming of his feet and close-woven vest. And they, [205] even gold-tressed Leto and wise Zeus, rejoice in their great hearts as they watch their dear son playing among the undying gods. How then shall I sing of you —though in all ways you are a worthy theme for song? Shall I sing of you as wooer and in the fields of love, how you went wooing the daughter of Azan

Ar.Ra.230
Frogs
Rightly so, you busybody.
the Muses of the fine lyre love us
And so does horn-crested Pan, playing his reed pipe.
And the harpist Apollo delights in us as well,
On account of the reed, which as a bridge for his lyre
I nourish in the water of the pond.
Brekekekex koax koax.

Pind. O. 1 Water is best, and gold, like a blazing fire in the night, stands out supreme of all lordly wealth. But if, my heart, you wish to sing of contests, [5] look no further for any star warmer than the sun, shining by day through the lonely sky, and let us not proclaim any contest greater than Olympia. From there glorious song enfolds the wisdom of poets,¹ so that they loudly sing [10] the son of Cronus, when they arrive at the rich and blessed hearth of Hieron, who wields the scepter of law in Sicily of many flocks, reaping every excellence at its peak, and is glorified [15] by the choicest music, which we men often play around his hospitable table. Come, take the Dorian lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts, [20] when that horse ran swiftly beside the Alpheus, not needing to be spurred on in the race, and brought victory to his master, the king of Syracuse who delights in horses. His glory shines in the settlement of fine men founded by Lydian Pelops, [25] with whom the mighty holder of the earth Poseidon fell in love, when Clotho took him out of the pure cauldron, furnished with a gleaming ivory shoulder. Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses.

"The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).

Zechariah 14[18] If the family of Egypt doesn't go up, and doesn't come, neither will it rain on them.
        This will be the plague with which Yahweh will strike the nations that don't go up to keep the feast of tents.

Zech 12.[4] In that day," says Yahweh, "I will strike every horse with terror, and his rider with madness;
        and I will open my eyes on the house of Judah,
        and will strike every horse of the peoples with blindness.

Stŭpor , ōris, m. stupeo, I. numbness; dulness, insensibility, stupidity, stupor, stupefaction; astonishment, wonder, amazement

This is the Lying Wonder of 2 Thessalonians 2 which are "rhetoric, singing, playing instruments" or other spectacles of worship CLAIMING that they are FROM God or worship God.

h5062.Nagaph.gif



h5059.Nagan.gif

When the elders fired God and demanded a king like the nations God knewthat they wanted to worship like the nations.  He warned that the kings would make them into slaves--including taking the boys from their families to make "instruments of Chariots" and run before the warriors to blow a great alarm.

David planned to use the Levitical Warriors in the future not-commanded temple and they would enslave the people as the musicians made "labor sounds" as in "tow dat barge, lift dat bale."

plesso

H5062 nâgaph naw-gaf' A primitive root; to push, gore, defeat, stub (the toe), inflict (a disease):—beat, dash, hurt, plague, slay, smite (down), strike, stumble, X surely, put to the worse.
H5695 ‛êgel ay'-ghel From the same as H5696 ; a (male) calf (as frisking round), especially one nearly grown (that is, a steer):—bullock, calf.
H5696 ‛âgôl ‛âgôl aw-gole', aw-gole' From an unused root meaning to revolve, circular:—round.

H7700 shêd shade From H7736 ; a daemon (as malignant):—devil. 
H7736 shûd shood A primitive root; properly to swell up, that is, figuratively (by implication of insolence) to devastate:—waste.

I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries; Ezekiel 20: 23

Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers idols. Ezekiel 20: 24

Wherefore I gave them also statutes that were not good, and judgments whereby they should not live; Ezekiel 20: 25

And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the Lord. Ezekiel 20: 26

Jeremiah 7

Pollute is from the Hebrew:

Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.

Passing through the fire was in Topheth (hell) which had once been "the king's music grove" where Israel tried to get into the god's presence with music while their children were consumed in the experimental process. See how God will pollute these people.

 Kenneth Sublett mail

9.20.09 100  3.06.10 124 10.9.10 174 2.28.11 215

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