I Will Give You Rest

Matthew 11 promises to give us REST from ALL of the rhetoric, singing, instruments and whatever you think of as a Religious Observation.  Jesus said that HIS kingdom does NOT come with Religious Observations but in quietness, rest and being a Disciple who never goes to religious rituals but to the School (only) of Christ (only): anything else comes from sin and sinners to "make the lambs dumb before the slaughter."

OTHER BIBLE STUDIES IN CONTEXT DENYING THE CLAIMS OF MESSIANIC JEWS THAT JESUS TAUGHT AND OBSERVED "TORAH."

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.

Note: I am leaving off most of the LINKS to original sources because too many of them are wrong and I will correct in time. This is a list of the improtant ways in which the Greek PAUO and the Latin LUDO is used.
Words are defined in Latin, Greek and Hebrew where available by listing the ways the words are USED.  If Christ commands something, then the Examples are defined by the contemporaneous literature.  Where people directly reject the context, these examples can be used to EXCLUDE any Anti-Christian practice men may seek to impose as a laded burden beyond being A School of Christ.

Isaiah 58:4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.

A. Contentĭo , ōnis, f. contendo (acc. to contendo, II.), I. an eager stretching, a straining, exertion of the powers of body or mind, tension, effort, a vigorous struggling or striving for something, a struggle after
“animi (Opposite. relaxatio  mitigation, alleviation),”

1. Labored, formal speech (opp. talk, conversation): quoniam magna vis orationis est, eaque duplex, altera contentionis, altera sermonis; “contentio disceptationibus tribuatur judiciorum ... sermo in circulis, etc.,” Cic. Off. 1, 37, 132; 2, 14, 48 Heine ad loc.; cf.: sermo est oratio remissa et finitima cottidianae locutioni; “contentio est oratio acris, etc.,

a. In rhetoric, a contrasting of one thought with another, antithesis,  4, 15, 21; Cic. de Or. 3, 53, 203; Quint. 9, 1, 31; 9, 2, 2.—
b. In gram., comparison, 

B. Per-cŭtĭo , (With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
II.  (With the idea of the verb predominating.) To strike, beat, hit, smite, shoot, etc. (cf.: ico, pulso, ferio).
II.A.b To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—
II. B.2.  To strike, shock, make an impression upon, affect deeply, move, astound (class.): “percussisti me de oratione prolatā,

Orātĭo , II. In partic., formal language, artificial discourse, set speech (Opposite. to sermo, ordinary speech, conversational language): “mollis est oratio philosophorum et umbratilis,
E. A prayer, an address to the Deity (eccl. Lat.): “respice ad orationem servi tui,” Vulg. 3 Reg. 8, 28: “per orationes Dominum rogantes,

The Pharisees made long SPEECHES or PRAYERS in order to steal from the widow's purse. 

B. Ex-cello
1.  In gen., to exult, be elated:
2. In partic., to be eminent, to distinguish one's self for any quality above  others; to surpass, excel, “in alia parte orationis,” id. Brut. 59, 215
1.  in gen., high, lofty, distinguished, excellent, noble: “te natura
Comp.: “(orator) grandior et quodammodo excelsior,

C. Clāmor louut coud,  B. In partic., a friendly call, acclamation, applause: “clamor secundus,” Verg. A. 5, 491: “dixi de te tanto clamore consensuque populi,= [quoquo modo congregatus, sed coetus multitudinis juris consensu et utilitatis communione sociatus,”]”

The "gospel" of Jesus had as its core the freedom of believers from being these religious "pack animals" or "cargo ships." Jesus spoke one essential of the gospel when He that the agents or mediators were fired:

All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Matthew 11:27

Come unto me all ye that labor and are heavy laden, and I will give you rest. Matthew 11:28

Contrary to the literal fasting and sacrificing of animals God asked:

Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord? Isaiah 58:5

Af-flīgo . Lit., to strike or beat a thing to some point, to cast or throw down or against, to dash, somewhere by striking;
B. To reduce, lower, or lessen in value (syn. minuo): “hoc oratoris esse maxime proprium, rem augere posse laudando, vituperandoque rursus adfligere,” to bring down, Cic. Brut. 12.—Trop., of courage, to cast down, dishearten, to diminish, lessen, impair: “animos adfligere et debilitare metu,”

Christ speaks through the Prophets and Apostles: in the Prophets He contrasts the REST DAYS or SABBATH of the Jews who thought that they could PERFORM such acts that THEIR VOICE COULD BE HEARD ON HIGH.

Christ promised and Jesus whom God made to be both Lord and Christ "made more certain" by defining HIS REST as identical to the synagogue or Church of Christ in the Wilderness, as always practiced by the Godly Jews quarantined from the WORKING HARD religious services. Thes Religious Observations was always proof of a lost people with no faith and no trust that Jesus Paid it All.

Contrary to the literal fasting and sacrificing of animals God asked:

Isaiah 58:5  Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord? 

God, answers: "No!" Rather,

Isaiah 58:6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed (cracked or abraded) go free, and that ye break every yoke? 

[6] nonne hoc est magis ieiunium quod elegi dissolve conligationes impietatis solve fasciculos deprimentes dimitte eos qui confracti sunt liberos et omne onus disrumpe

ŏpĕra B. In partic., a service, rendering of service: Cn. Pupius, qui est in operis ejus societatis, in the service of the society or company,

A. ē-lĭgo The ELECT are DISCHARGED from Colleges or collections of people performing religious rites in the theater.

H2670 chophshı̂y khof-shee' From H2666 ; exempt (from bondage, tax or care):—free, liberty.

B. Dis-solvo , solvi, sŏlūtum, 3, v. a., I. to loosen asunder, to unloose, disunite, separate, dissolve, destroy
1. In mercant. lang., to pay, discharge what one owes, “nomen, pecuniam publicam ulli civitati,
I. Trop., to dissolve, abolish, abrogate, annul, destroy. “religiones,”

C .  Collĭgātĭo (conl- ), ōnis,. colligo, I. a binding together, connection
artus I. Lit., close, strait, narrow, confined, short, brief: “exierunt regionibus artis,
“arto stipata theatro,” pressed together in a contracted theatre,

thĕātrum , i, n., = 

I. a playhouse, theatre (cf.: scena, spectaculum, ludus = play instruments).
II. Trop., a place of exhibition, theatre, stage, for any public act: “nullum theatrum virtuti conscientia majus est, —Of the Greek theatre, which served as a place for public meetings,

Acts 19:28 And when they heard these sayings, they were full of wrath, a
        And cried out, saying, Great is Diana of the Ephesians.
Acts 19:29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, t
        hey rushed with one accord into the theatre.
Acts 19:30 And when Paul would have entered in unto the people,
        the disciples suffered him not.

C. Hebrew h92 Aguddah cords. bands. thongs slavery, band of troops

2Samuel 2:25 And the children of Benjamin gathered themselves together after Abner,
        and became one troop, and stood on the top of an hill.
Exodus 23:1 Thou shalt not raise a false report:
        put not thine hand with the wicked to be an unrighteous witness.
Exodus 23:2 Thou shalt not follow a multitude to do evil;
        neither shalt thou speak in a cause to decline after many to wrest judgment:

D. impĭĕtas I. want of reverence or respect, irreverence, ungodliness, impiety, undutifulness, disloyalty,of disloyalty, treason
E. Confracti  I.  to break in pieces II. Trop., to break, bring to naught, destroy

Amos 4:1 Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.
Amos 4:2 The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks.

F. līber , I. that acts according to his own will and pleasure, is his own master; free, unrestricted, unrestrained, unimpeded, unshackled; independent, frank, open, bold (opp. servus, servilis). not under obligations, not bribed
“animus religione,” Liv. 2, 3

h2670 chophshiy free as opposed to a captive (Job 3:10) set a sllave free deut 15:12 Exod 21:26 free, enjoying immunity from public burdens 1 Sam 17:25.

Freedom from: rĕlĭgĭo (in poetry also rellĭgĭo , I  the fear of God, connected with a careful pondering of divine things; piety, religion,
        both pure inward piety
        and that which is manifested in religious rites and ceremonies;
“hence the rites and ceremonies, as well as the entire system of religion and worship, the res divinae or sacrae, were frequently called religio or religiones

memini perturbari exercitum nostrum religione et metu, quod serenā nocte subito candens et plena luna defecisset,” id. Rep. 1, 15, 23: “tantā religione obstricta tota provincia est, tanta superstitio ex istius facto mentes

Clement: "For if people occupy their time with pipes, and psalteries, and choirs, and dances, and Egyptian clapping of hands, and such disorderly frivolities,

they become quite immodest and intractable, beat on cymbals and drums, and make a noise on instruments of delusion ; for plainly such a banquet, as seems to me, is a theatre of drunkenness.

And every improper sight and sound, to speak in a word, and every shameful sensation of licentiousnes"-which, in truth, is privation of sensation-must by all means be excluded;

and we must be on our guard against whatever pleasure titillates eye and ear, and effeminates. For the various spells of the broken strains and plaintive numbers of the Carian muse corrupt men's morals, drawing to perturbation of mind, by the licentious and mischievous art of music.

-

Burden is: Aguddah (h92) ag-ood-daw'; fem. pass. part. of an unused root (mean. to bind); a band, bundle, knot, or arch: - bunch, burden, troop. And the children of Benjamin gathered themselves together after Abner, and became one troop, and stood on the top of an hill. 2 S.2:25 The burden in Hebrew: Massa (h4853) mas-saw'; from 5375; a burden; spec. tribute, or (abstr.) porterage; fig. an utterance, chiefly a doom, espec. singing; mental, desire: - burden, carry away, prophecy, * they set, song, tribute. The self pleasuring Paul outlawed for the assembly in Romans 15: Airo (h142) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).   Aresko (g700) ar-es'-ko; prob. from 142 (through the idea of exciting emotion); to be agreeable (or by impl. to seek to be so): - please.   Areskos  A. pleasing, mostly in bad sense, obsequious, cringing, Arist.EN1108a28, 1126b12, Thphr.Char.5.1.   II. areskos, ho, the staff borne by pornoboskoi [brothel keeper] on the stage, Poll.4.120.  Arist.EN1108a28 Aristotle, Nicomachean Ethics book 2   [12] In respect of truth then,the middle character may be called truthful, and the observance of the mean Truthfulness1 ; pretence in the form of exaggeration is Boastfulness, and its possessor a boaster; in the form of understatement, Self-depreciation, and its possessor the self-depreciator.   [13] In respect of pleasantness and social amusement, the middle character is witty and the middle disposition Wittiness; the excess is Buffoonery and its possessor a buffoon; the deficient man may be called boorish, and his disposition Boorishness. In respect of general pleasantness in life, the man who is pleasant in the proper manner is friendly, and the observance of the mean is Friendliness; he that exceeds, if from no interested motive, is obsequious, if for his own advantage, a flatterer; he that is deficient, and unpleasant in all the affairs of life, may be called quarrelsome and surly. The burden Jesus removed was: Phortizo (g5412) for-tid'-zo; from 5414; to load up (prop. as a vessel or animal), i.e. (fig.) to overburden with ceremony (or spiritual anxiety):- lade, be heavy laden.   epôidos , on, epaidô A. singing to or over, using songs or charms to heal wounds, epôidoi muthoi Pl.Lg.903b .  b. Subst., enchanter, e. kai goês E.Hipp. 1038 (but goês e. Ba.234): c. gen., a charm for or against,  c. c. dat., assisting, profitable,  2. Pass., sung to music, phônai Plu.2.622d ; fit for singing, poiêtikên e. parechein S.E.M.6.16 .  2. epôidos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden,  The yoke is: Mowtah (h4133) mo-taw'; fem. of 4131; a pole; by impl. an ox- bow; hence a yoke (either lit. or fig.): - bands, heavy, staves, yoke This yoke was work, labor and like the "spiritual anxiety from religious ritual" destroyed: Mowt (h4131) mote; a prim. root; to waver; by impl. to slip, shake, fall: - be carried, cast, be out of course, be fallen in decay, * exceedingly, fall (-ing down), be (re-) moved, be ready, shake, slide, slip

THE CHRIST PURPOSE DRIVEN CHURCH IS REST FROM THE CROOKED RACE

Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. Matthew 11:29

pauō , Il.19.67, etc. : Ion. impf.

A. “paueskon” Od.22.315, S.Ant.963 (lyr.): fut. “pausō” Il.1.207, etc.; Ep. inf. pausemen （kata-) 7.36 : aor. “epausa” 15.15, etc., Ep. “pausa” 17.602 : pf. “pepauka” D. 20.70, Antisth. Od. 10 :—Med. and Pass., Ion. impf. “pauesketo” Il.24.17 : fut. “pausomai” Od. 2.198, Hdt.1.56, S.OC1040, Ph.1424, E.Med.93, etc. ; pepausomai only S.Ant.91, Tr.587 (though held to be the true Att. form by Moer.p.293 P.); pausthēsomai (v.l. pauth-) Th.1.81 ; later paēsomai （ana-) Apoc.14.13 : aor. “epausamēn” Il. 14.260 ; epauthēn, Ep. pauthēn, Hes. Th.533, Th.5.91 (v.l. pausthē), etc. ; “epausthēn” Hdt.5.94, etc. ; later “epaēn” Choerob. in Theod. 2.141 H. : pf. “pepaumai” Il.18.125, A.Pr.615, Hdt.1.84, Ar.Pax 29, etc. (pepasthai is f.l. in Vett. Val.359.31):

paiōn-ios , a, on,

d. Paiōnia , ta/, festival of Paeon [Apollo, Abaddon, Apollyon], Ar.Ach.1213.

II. kelados ou p. unlike a song of victory [Nike-laitans], A.Pers.605.

I. causal, make to end,

1. c. acc. only, bring to an end, check, sts. of persons, “hina pausomen agrion andra” Il.21.314, cf. S.Ant.963 (lyr.), Ar.Eq. 330 ; stop or silence by death, Od. 20.274, S.OT397 :—Pass. and Med., take one's rest, “eni klisiē” Il.24.17, cf. Hdt.9.52, etc.; cease, have done, Il.8.295, Od.4.103, etc. ; of one singing or speaking, 17.359, Hdt.7.8.d : generally, Med. denotes willing, Pass. forced, cessation.

b. mostly of things, make an end of, stop, abate, kholon, menos, neikos polemoio, rhoon, odunas, etc., Il.19.67, 1.282, Od.24.543, 5.451, Il.16.528, etc. ; “merimnan” Pi.I.8(7).13 (s. v.l.) ; lupas ōdais p. E.Med.197 (anap.), etc. ; p. toxon let the bow rest, Od.21.279 ; “p. tous gamous” S. Ant.575 ; “pontou salon” E.El.1242 ; p. ton nomon annul it, Id.Or.571 ; p. ton logon close it, X.Cyr.8.6.7 ; “turannida katalusanta pepaukenai” D.20.70; p. teikhē raze them, D.C.69.9 :—Pass., Th.5.91, etc.

2. c. acc. pers. et gen. rei, hinder, keep back, or give one rest, from a thing, p. Hektora makhēs, ponoio Akhilēa, Thamurin aoidēs, Pēnelopeian klauthmoio, Il.15.15, 21.137, 2.595, Od.4.801 ; p. tina alkēs, alēs, kamatoio, odunaōn, Il. 15.250, Od. 15.342, 5.492, Il.4.191 ; so “p. kheiras polemoio” 21.294 ; “orkhēthmoio podas” Od. 23.298 ; “p. tina tēs boēs” S.El.798 ; “tēs hubreōs” Ar.Av.1259 ; “tēs luggos” Pl.Smp.185d ; tēs hamartias kai ama “thias” Id.Lg.784c ; “tōn epithumiōn” X.Mem.1.2.5 ; [tēs nosou] IG42(1).121.71 (Epid., iv B. C.) ; p. tina tēs basilēiēs depose one from being king, Hdt.1.123 ; tina tēs arkhēs, tēs stratēgias, X.Cyr.8.6.3, HG6.2.13 ; “tēs exō xummakhias tinas” Th.3.65 ; also “p. tina ek kakōn” S.El.987 ; “tina apo paidagōgōn” X.Lac.3.1 ; with acc. unexpressed, “ai ke pothi Zeus . . pausē oizuos” Od.4.35 ; “pharmakh' ha ken pausēsi . . odunaōn” Il.4.191 :—Pass. and Med., rest or cease from a thing, polemoio, makhēs, ergōn, ponou, gooio, klauthmou, odunaōn, klaggēs, etc., 21.432,467, Od.4.683, 24.384, 9.540, 17.7, 4.812, Il.2.100, etc. ; tēs makhēs, tou dromou, Hdt.1.74, 4.124 ; “goōn” E.Med. 1211 ; “tēs orgēs” Lys.19.6 ; “philanthrōpou tropou” A.Pr.11 ; pauesthai arkhēs to be deposed from, or reach the term of, office, Hdt.1.56, cf. 6.66, IG12.114.46 ; “ek megalōn akheōn pausaimeth' an” Ar.Ra.1531 (lyr.); “ek trokhōn pepaumenoi” E.Med.46, cf. El.1108.

Pharma^kon
2. c. gen. also, a means of producing something, “ph. sōtērias” Id.Ph.893; “mnēmēs kai sophias ph.” Pl.Phdr.274e;

sophia , prop. A. cleverness or skill in handicraft and art,
of the Telchines, Pi.O.7.53; hē entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and Palamedes, X.Mem.4.2.33, cf. 1.4.2; in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry in divination, S.OT 502

Jn.12:6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. [Son of Simon]

Simōn, Simon, one of the Telchines (v. Telkhin), used prov. of A. a confederate in evil, “oida Simōna kai S. eme” [mine, mine, mine]

Genesis 49.5 Symeon et Levi fratres vasa iniquitatis bellantia
Gen. 49:5 Simeon and Levi are brethren;
        instruments (h3617 weapon, psaltery)
        of cruelty are in their habitations.
                 (stabbing, dig through furnace, for burning
                 Bellor fight,  carry on war,

Telkhin 

I. one of the Telchines, the first inhabitants of Crete, and the first workers in metal, 

II. as appellat. telkhin, a mischievous elf, Anth. 1 Telkhin, inos, ho,
Entekhn-os , on,

A. within the range or province of art, “hai pisteis entekhnon esti monon” Arist.Rh. 1354a13.

2. furnished or invented by art, artificial, artistic, Pl. Prt.321d, al.; Opposite. “atekhnos, pisteis” Arist.Rh.1355b36; hē e. methodos the regular method, ib.a4. Adv. “-ōs” Id.SE172a35 (condemned by Phryn.327 

II. of persons, skilled, e. dēmiourgos a cunning workman, Pl.Lg.903c, cf. Plt.300e.

The little box ALWAYS attached to a flute case was the glosso-komon.  Judas Sicarri or daggar man (Hashash man) was the son of Simon who was a "Telchine."
 

Glossokomon (g1101) gloce-sok'-om-on; from 1100 and the base of 2889; prop. a case (to keep mouthpieces of wind-instruments in), i.e. (by extens.) a casket or (spec.) purse: - bag.
More Greek: glôsso-komeion , to, ( [komeô] ) case to keep the reeds or tongues of musical instruments,  glôsso-komon , to, case, casket,  compartment in a water-organ,

3. c. pres. part., stop a person from . . , p. tina aristeuonta stop him from doing bravely, Il. 11.506 ; “ton andra pauson tauta poieunta” Hdt.5.23 ; gelōntas ekhthrous p. S.El.1295 ; “pausō de s' ont' apaida” E.Med.717 :—Pass. and Med., leave off doing . . , hoth' hupnos heloi, pausaito te nēpiakheuōn when he stopped playing, Il.22.502, cf. A.Pr.615, Ag.1047, Hdt.1.133, etc.; of things, “anemos men epausato . . thuōn” Od.12.400 : the part. is freq. to be supplied, haima, phlox, anemos epausato, the blood stopped [flowing], the fire [burning], the wind [blowing], Il.11.267, 23.228, Od.12.168, etc. ; so Rhodōpios peri pepaumai (sc. legōn) Hdt.2.135, cf. 7.10.

4. less freq. c. inf., stop a person from . . , “em' epausas epi Trōessi makhesthai” Il.11.442 ; “rhapsōdous epause agōnizesthai” Hdt.5.67, cf. 7.54 : sts. with mē inserted, “thnētous g' epausa mē proderkesthai moron” A.Pr.250 ; “pausas humas mē lian exapatasthai” Ar. Ach.634 ; also “p. to mē proselthein . . tēn holkada” Th.7.53 ; “p. tou . . einai” Pl.R.416c.

b. Med. c. inf., Batr.193, AP6.21.8, and later Prose, as Plu.2.216d.

5. Med., yield, give, of timber, OPPOSITE. histasthai = make to stand up] Thphr.HP5.6.3.

II. intr. in imper. paue, cease, leave off (pauou is rare, S.Ichn.359, Ephipp.5.20, Luc.Im.2), “paue makhēs” Hes.Sc.449 codd., cf.h.Cer.351 ; “paue gooio” Epigr.Gr.320.5 (Thyatira) : mostly abs., paue stop! have done! be quiet! “paue, mē lexēs pera” S.Ph.1275, cf. Ar.V.1208, Ra.122, 269, Pl.Phdr.228e ; “paue, paue, mē boa” Ar.Av.1504, cf. V.1194 ; also “paue, paue tou logou” Id.Ra.580 ; “paue, pau' orkhoumenos” Id.Pax326 ; “pau' es korakas” Id.Ach.864, where the other Verbs are pl. ; pau, apoc. for “paue, pau, mēden omnu'” Men.Sam.96, cf. Ael.Dion.Fr.275, etc.: also imper. Med., “pausai legousa” E.Hipp.706 ; “pausai pharmakopōlōn” Ar.Fr.28 ; “p. melōdous'” Com.Adesp.601 ; “p. dusōnōn” Pl.Com.224, cf. Theopomp.Com.62, Philetaer.6, Philem.213.1 ; pausasthe noun ekhontes (leg. legontes) Men.482.1.
        Stop:  “paue, paue tou logou” Id.Ra.580 ;
        Stop: “paue, pau' orkhoumenos” Id.Pax326

Orkheomai , impf. ōrkhoumēn: Ep. 3pl. pres. orkheuntai, impf. ōrkheunto (v. infr.): fut.
ass., “tōn humnōn hoi men ōrkhounto hoi de ouk ōrkhounto”

2. represent by dancing or pantomime, orkheisthai tēn tou Kronou teknophagian, o. ton Aianta, Luc.Salt.80, 83, cf. AP9.248 (Boeth.), 11.254Lucill.).

III. Act. orkheō , make to dance (v. Pl.Cra.407a), is used by Ion Trag.50, ek tōn aelptōn mallon ōrkhēsen phrenas made my heart leap (so codd. Ath., ōrkhēsaiorkēsi in Ar.Th.1179 is a barbarism for orkhētai.

Nauck); but

Aristoph. Peace 326
Leader of the Chorus
[320] Well then! Let him confound, let him trample, let him overturn everything! We cannot help giving vent to our joy.

Trygaeus
Oh! cruel fate! My friends! in the name of the gods, what possess you? Your dancing will wreck the success of a fine undertaking.

Leader of the Chorus
It's not I who want to dance; [325] it's my legs that bound with delight.

Trygaeus
Enough, please, cease your gambols.

Stop: “pausai pharmakopōlōn”

Aristot. Econ. 2.1346b

The people of Byzantium, being in need of funds, sold such dedicated lands as belonged to the State; those under crops, for a term of years, and those uncultivated, in perpetuity. In like manner they sold lands appropriated to religious celebrations or ancestral cults, not excepting those that were on private estates; for the owners of the surrounding land were ready to give a high price for them. To the dispossessed celebrants <they assigned> such other public lands surrounding the gymnasium, the agora, or the harbor, [20] as belonged to the State. Moreover they claimed as public property all open spaces where anything was sold, together with the sea-fisheries, the traffic in salt, and the trade of professional conjurors, soothsayers, charm-sellers, and the like; exacting from all these one-third of their gains. The right of changing money they sold to a single bank, whose proprietor was given a monopoly of the sale and purchase of coin, protected under penalty of confiscation.

Thauma^topoi-eō ,

A. do wonders, play jugglers' tricks, Luc.Peregr.17, 21: metaph., “th. tois onomasin” Phld.Po.5.24, cf. Jul.Or.3.127c: c. acc., “th. parapaignion” Porph.Chr.27.

thauma^topoi-os , on,

A. wonder-working, “oneiroi” Luc. Somn.14; acrobatic, “kourai” Matro Conv.121: as Subst., conjurer, juggler, Pl.Sph.235b, D.2.19: as fem., IG11(2).110.34(Delos, iii B.C.), etc.; puppet-showman, Pl.R.514b, Phlp.in GA77.16.

Manti^s , o(, gen. eōs, Ion. ios; voc. manti^: pl., gen. manteōn (written manteionIG12.503); dat.

A.  “mantesi” Thgn.545: also fem., acc. sg. “mantida daphnēn” App.Anth.6.122; nom. pl. mantides Suid.s.v. Sibulla:— diviner, seer, prophet, “all' age dē tina m. ereiomen ē hierēa ē kai oneiropolon” Il.1.62, cf. Od.17.384; manti kakōn prophet of ill, Il.1.106; with the Greek armies, Simon.94, IG12.929.129: distd. from khrēsmologos, Th.8.1; “m. anēr” Pi.I.6(5).51; of Apollo, A.Ag.1202, Ch.559, Eu. 169ho mantis mantin ekpraxas eme, of Apollo [Abaddon, Apollyon] and Cassandra, Id.Ag.1275; of the Pythian priestess, Id.Eu.29; of Amphiaraus, Id.Th. 382, etc.: c. dat. pers., “ho Thrēxi [that Thracian inventor of musical worship] m.” E.Hec.1267 (of Dionysus), cf. Or. 363: c. acc. neut. Pron., “mantis . . ou kalos tade” Id.Heracl.65: as fem., A.Ag. l.c., S.El.472 (lyr.), E.Med.239; “m. kora” Pi.P.11.33. (lyr.);

2.  metaph., presager, foreboder, “m. eim' esthlōn agōnōn” S.OC1080 (lyr.), cf.Ant.1160, A.Th.402; “oudeis m. tōn mellontōn” S.Aj.1419 (anap.); “gnōmē d' aristē m.” E.Hel.757.

3.  Adj., toude manteōs khorou of this prophetic band, dub. in S.Fr.113.

II.  a kind of grasshopper, the praying mantis, Mantis religiosa, Theoc.10.18, Dsc.Eup.1.149.

V.  applied to comets, Herm. ap. Stob.1.21.9. (Deriv. from mainomai by Pl.Ti.72a, 72b.)

Revelation 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
    Revelation 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
    Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

A SORCERER is:

Pharma^kon
2. c. gen. also, a means of producing something, “ph. sōtērias” Id.Ph.893; “mnēmēs kai sophias ph.” Pl.Phdr.274e;

Sophia , prop. A. cleverness or skill in handicraft and art,
of the Telchines, Pi.O.7.53; hē entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and Palamedes, X.Mem.4.2.33, cf. 1.4.2; in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry in divination, S.OT 502

Simon the father of Judas was a Telchine.

Stop:  “paue, melōd-eō , A. chant, sing, Ar.Av.226, 1381, Th.99:—Pass., to be chanted, “ta rhēthenta ē melōdēthenta” Pl.Lg.655d, cf. Chamael. ap. Ath. 14.620c; to be set to music, Cleanth. ap. Phld.Mus.p.98 K.; ta melōdoumena diastēmata used in music, Plu.2.1019a.

pausasthe noun ekhontes (leg. legontes) Men

ekhō (A), 2 10.  keep up, maintain, kanakhēn ekhe made a rattling noise, Il.16.105,794; boēn ekhon, of flutes and lyres, 18.495.

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