Jay Guin Ephesians 5:19 and the Psalms

Rev 9.05.14 Jay Guin on Dancing as Worship Spirit of dancing and music is Abaddon or Apollon; right on time praise God.
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Posted on by Jay Guin
http://oneinjesus.info/2010/04/the-fork-in-the-road-learning-from-the-history-of-worship-part-5/

The PATTERN for the musical discord boasting about making WORSHIP WARS:

Psa. 144:1   Blessed be the LORD MY strength, which teacheth MY hands to war, and MY fingers to fight
Psa. 144:2 MY goodness, and mMY fortress; MYy high tower, and MY deliverer;
       
MY shield, and he in whom I trust; who subdueth my people under ME
Psa. 144:3 LORD, what is man, that thou takest knowledge of him! or the son of man,
        that thou makest account of him! 
Psa. 144:4 Man is like to vanity: his days are as a shadow that passeth away. 
Psa. 144:5 Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. 
Psa. 144:6 Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them
Psa. 144:7 Send thine hand from above; rid ME, and deliver ME out of great waters, from the hand of strange children; 
Psa. 144:8 Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.

WARRIOR MUSIC FOR A MAN DEVOTED TO SHEDDING THE BLOOD OF HIS PERSONAL ENEMIES.

Psa. 144:9   I will sing a new song unto thee, O God:
        upon a psaltery and an instrument of ten strings will
I sing praises unto thee. 
Psa. 144:10 It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword. 
Psa. 144:11 Rid ME, and deliver ME from the hand of strange children,
        whose mouth speaketh vanity, and their right hand is a right hand of falsehood:

YOU CANNOT LOVE AND LIE, CHEAT AND STEAL THE "CHURCH HOUSE OF WIDOWS" TO MAKE IT INTO A THEATER FOR "HOLY" ENTERTAINMENT

Matt. 5:43   Ye have heard that it hath been said,
        Thou shalt love thy neighbour, and hate thine enemy.
Matt. 5:44 But I say unto you, Love your enemies, bless them that curse you,
        do good to them that hate you,
        and pray for them which despitefully use you, and persecute you;
Matt. 5:45 That ye may be the children of your Father which is in heaven:
        for he maketh his sun to rise on the evil and on the good,
        and sendeth rain on the just and on the unjust.
Matt. 5:46 For if ye love them which love you, what reward have ye?
        do not even the publicans the same?

THE MUSICAL DISCORDERS FOLLOW THE LAW OF THE LEVITES AND THE LEGALISM OF PERFORMING RELIGIONISTS.

Galatians 5:3 For I testify again to every man that is circumcised,
        that he is a debtor to do the whole law. 
Galatians 5:4 Christ is become of no effect unto you,
        whosoever of you are justified by the law;
        ye are fallen from grace. 
Galatians 5:5 For we through the Spirit wait for the hope of righteousness BY FAITH
Galatians 5:6 For in Jesus Christ neither circumcision availeth any thing,
        nor uncircumcision; but faith which worketh by love.

Does Eph 5:19 refer to Psalm 108:1?

(Eph 5:19 ESV) addressing one another in psalms and hymns and spiritual songs,
 singing and making melody to the Lord with YOUR heart,

Take thou away from me the noise of thy songs

Speaking to yourselves in psalms and hymns and spiritual(God's) songs,

for I will not hear the

singing (to the Lord)

melody of thy viols. Amos 5:23

AND making melody in your heart to the Lord; Ephesians 5:19

In the Psalms it is usually David saying, as John T. Willis Missed the point as do others who missed LATIN.

Psalm 27:6: "I will sing and make melody to the Lord."

No doubt that John T. and all of his mislead BELIEVES that by imposing instruments they are TRIUMPHING over their ENEMIES.

Psalm 27:6 And now shall MINE head be lifted up above mine enemies round about me:
        therefore will I offer in his tabernacle sacrifices of joy;
        I will sing, yea, I will sing praises unto the LORD.

dīco  Jesus and the apostles SPOKE a HYMN which is a PRAYER
In Psalm 33 (32) this is a PSALM OF DAVID who would be executed if he sang in the inner court.

11] Because of all my adversaries I have become utterly contemptible to my neighbors, A fear to my acquaintances. Those who saw me on the street fled from me.
Psalm 31.11
laetamini in Domino et exultate iusti et gloriamini omnes recti corde
Psalm 32.1
vulgate  psalmus David exultate iusti in Domino rectos decet laudatio 

In the Ekklesia-synagogue School of Christ the command is for YOU

adontes kai psallontes kardia humōn kuriō, In his heart, your

The Latin is HO meaning "here or there": IN the place of the human heart, spirit or mind
Ho personal pronoun “pēgē men eis auton  IN himself humeteros  of each of you your own mind,

la^l-eō ,

legō  9.to boast of, tell of, Xen.: to recite what is written, labe to biblion kai lege Plat., etc.:—but the sense of Lat. lego, to read, only occurs in compds., analegomai, epilegomai.

lŏquor , to speak, talk, say (in the lang. of common life, in the tone of conversation; cf. Quint. 9, 4, 10; 11, 3, 45).
1. To speak out, to say, tell, talk about, mention, utter, name: “loquere tuum mihi nomen,
2. To talk of, speak about, to have ever on one's lips:
A. To speak, declare, show, indicate or express clearly:

dīco
II. Transf., i. q. intellego, Gr. phēmi, to mean so and so; it may sometimes be rendered in English by namely, to wit:
to say, tell, mention, relate, affirm, declare, state; to mean, intend (for syn. cf.: for, loquor, verba facio, dicto, dictito, oro, inquam, aio, fabulor, concionor, pronuntio, praedico, recito, declamo, affirmo, assevero, contendo;

NEVER SING OR PLAY

ANTITHESIS: dicar Princeps Aeolium carmen [enchantment]  ad Italos Deduxisse modos,Hor. Od. 3, 30, 10 al.: “ they say that I,
Aeŏlĭus , Pertaining to Æolus, the god of the winds, or to his posterity; Euri, Ov. Am. 3, 12, 29: “venti,
Sappho, as a Lesbian woman, Hor. C. 4, 9, 12: carmen, a Sapphic or Alcaic ode, id. ib. 4, 3, 12; cf.: “Aeoliis fidibus querentem Sappho,id. ib. 2, 13, 24; lyra,Ov. H. 15, 200: “plectrum, Prop. 2, 3, 19.

spīrĭtālis  divinely) supernatural,

Psallo never means more than pluck or smite a string or hair with your FINGER but NEVER with a
plectrum, It is a violation of the LAWS of language to use a guitar pick, blow a flute, play a piano.

Jay Guin: As Bruce points out, the parallel is particularly clear when you compare the Greek of the New Testament with the Greek of the Septuagint (LXX), a Greek translation of the Old Testament often quoted by Paul.

God did not command the king, kingdom, temple, sacrificial system or the Jacob-cursed and God-Abandoned Levites. God turned them over to worship the Starry host BECAUSE of musical idolatry at Mount Sinai. God gave them kings in His anger to carry out the captivity and death sentence. The Levites were under the King and Commanders of the army: they chanted PANIC songs or boast songs to turn the enemy cowards.

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).

"Some of the psalms express a tribalistic hatred of foreign powers; even the beautiful laments of the exiles 'by the waters of Babylon,' for example, concludes with the assurance that the daughter of Babylon will be destroyed. 'Happy shall he be, that taketh and dasheth the little ones against the stones.'

"But in nearly a third of the collection the 'enemies' whose death the psalmist so confidently prays for and anticipates are not Gentile nations,

but individual Jews who do not share the religious conviction of the Hasidim (Pharisees). In the words of Psalm 58, 'the righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is reward for the righteous: verily he is a God that judgeth in the earth." (Parkes, Henry Bamford, Gods and Men The Origins of Western Culture, p. 134, Knopf)

"Its (pipe = to love passionately) was apparently a secular instrument and is never listed in the temple orchestra;

only in Ps. 150:4 it is mentioned in a religious (but not ritual) function.
Its ethos was not blameless at all, ase we see from Genesis Rabbah 50: 'The angels said to Lot: 'There are players of the pipe (
organ) in the country, hence it ought to be destroyed.'" Its rabbinical identification with the aboda, the flute of the notorious Syrian bayaderes, emphasizes the erotic element which already the Hebrew name suggests." (Interpreters Dictionary of the Bible, p. 460, Abingdon).

"Only in Ps 150:3 is it (shophar) mentioned with most of the other really musical instruments. Hence, we must conclude that the function of the shophar was to make noise ; be it of earthly or of eschatological character, but not to make music.

After the destruction of the temple and the general banishment of all instrumental music,
the shophar alone survived, just because it was not a musical instrument." (Interpreters Dictionary of the Bible, p. 473, Abingdon).

The timbrel "was aa typical women's instrument. It is mentioned seventimes in the OT; thus it must have been very popular. Although it occurs in the Psalter and in religious hymns (Exod 15; Jer. 31:4),

it was not permitted in the temple. Its function in the Bible was restricted to secular or religious frolicking, cultic dances, or processions (e. g., II Sam. 6:5; 1I Chr. 13:4; Ps. 68:25). Its absence in the temple ritual was possible due to the strong female symbolism, which always accompanied the tambourine, and which made its use so popular at all fertility rites." (Interpreters Dictionary of the Bible, p. 474, Abingdon).

ALL smiting of an instrument is connected to making war or making perverted love.

Eph. 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

Pallô, poise, sway a missile before it is thrown, sway, brandish, she drove it furiously, tripped on the shield-rim, quiver, leap, esp. in fearII. Pass., swing, dash oneself, Pi.N.5.21; vibrate, of strings, Pl.Phd.94c (psalloito ap. Stob.);  leap, bound, quiver, quake, phrena deimati pallôn S.OT153 (lyr.); dash along, of horses, E.El.477 (lyr.).  

Pindar, Nemean 5[19] But if it is resolved to praise wealth, or the strength of hands, or iron war, [20] let someone mark off a long jump for me from this point. I have a light spring in my knees, and eagles swoop over the sea. The most beautiful chorus of Muses sang gladly for the Aeacids on Mt. Pelion, and among them Apollo, [Abaddon, Apollyon] sweeping the seven-tongued lyre with a golden plectrum, [25] led all types of strains. And the Muses  [sorcerers Rev 18]  began with a prelude to Zeus, then sang first of divine Thetis and of Peleus; how Hippolyte, the opulent daughter of Cretheus, wanted to trap him with deceit. With elaborate planning she persuaded her husband, the watcher of the Magnesians, to be a partner in her plot, and she forged a false story; [30] that Peleus had made an attempt on her [31] in Acastus' own bed. But the opposite was true; for she often begged him and coaxed him with all her heart, but her reckless words provoked his temper.

Euripides Ion:
But see, the early birds have left their nests,
And this way from Parnassus wing their flight.
Come not, I charge you, near the battlements,
Nor near the golden dome.
Herald of Jove,
Strong though thy
beak beyond the feather'd kind,
My
bow shall reach thee. Towards the altar, see,
A swan comes sailing: elsewhere wilt thou move
Thy scarlet-tinctured foot? or from my bow
[160] The lyre of Phoebus [Abaddon, Apollyon] to thy notes attuned [sunoidos]
Will not protect thee; farther stretch thy wings;
Go, wanton, skim along the Delian lake,
Or wilt thou steep thy melody in blood.

Look, what strange bird comes onwards; wouldst thou fix
Beneath the battlements thy straw-built nest?
My
singing bow shall drive thee hence; begone,
Or to the banks of Alpheus, gulfy stream,
Or to the Isthmian grove; there hatch thy young;

P. Vergilius Maro, Aeneid

She said, and from her quiver chose with speed
The winged shaft, predestin'd for the deed;
Then to the stubborn yew her strength applied,
Till the
far distant horns approach'd on either side.
The
bowstring touch'd her breast, so strong she drew;
Whizzing in air the fatal arrow flew.

At once the twanging bow and sounding dart
The traitor heard, and felt the point within his heart.
Him,
beating with his heels in pangs of death,
His
flying friends to foreign fields bequeath.

The conqu'ring damsel, with expanded wings,
The welcome message to her mistress brings.

Paul almost always uses ANTITHETICAL PARALLELISM. Did Jesus die in vain to destroy the Jews Covenant with Death and Hell.  Reading 101a  shows that people cannot read BLACK text on BROWN Paper:

Ephesians 5:6 Let no man deceive you with vain words:
        FOR because of these things cometh the wrath of God upon the children of disobedience. 
Theophilus to Autolycus 

This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve.58 And he is called "demon" and "dragon," on account of his revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place.

58 Referring to the bacchanalian orgies [WRATH] in which " Eva " was shouted, and which the Fathers professed to believe was an unintentional invocation of Eve, the authoress of all sin.

The word "abomination" is also key to understanding the context. In Hebrew, the word "to 'evah," (abomination) is almost invariably linked to idolatry. In the passages from which both verses are taken, God tells Moses to tell the people not to follow the idolatrous practices of the people around them, people who sacrificed their children to Molech, or who masturbated into the fire to offer their semen to Molech, for example. Chapter 20 starts off with the same warning.

"To 'evah" also means "something which is ritually unclean."

Clement Exhortation to the Heathen

THE MARK OF LUCIFER as LIGHT or SOUND: HALAL or PRAISE

And what if I go over the mysteries? I will not divulge them in mockery, as they say Alcibiades did, but I will expose right well by the word of truth the sorcery hidden in them; and those so-called gods of yours, whose are the mystic rites,
I shall display, as it were, on the stage of life, to the spectators of truth. The bacchanals hold their orgies in honour of the frenzied Dionysus, celebrating their sacred frenzy by the eating of raw flesh, and go through the distribution of the parts of butchered victims, you must eat my flesh crowned with snakes, shrieking out the name of that Eva by whom error came into the world. [Eve or Zoe] 

The symbol of the Bacchic orgies. is a consecrated serpent. Moreover, according to the strict interpretation of the Hebrew term, the name Hevia (Eve), aspirated, signifies a female serpent.

Ephesians 5:7 Be not ye therefore partakers with them.
Ephesians 5: 8 FOR ye were sometimes darkness,
        BUT now are ye light in the Lord: walk as children of light
Ephesians 5:9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 
Ephesians 5:10 Proving what is acceptable unto the Lord. 
Ephesians 5:11 And have no fellowship with the unfruitful works of darkness,
        BUT rather reprove them. 
Ephesians 5:12 For it is a shame even to speak of those things which are done of them in secret. 
Ephesians 5:13 BUT all things that are reproved are made manifest by the light:
        for whatsoever doth make manifest is light. 
Ephesians 5:14 Wherefore he saith, Awake thou that sleepest,
        and arise from the dead, and Christ shall give thee light. 
Ephesians 5:15 See then that ye walk circumspectly, not as fools,
        BUT as wise, 
Ephesians 5:16 Redeeming the time, because the days are evil. 
Ephesians 5:17 Wherefore be ye not unwise,
        BUT understanding what the will of the Lord is. 
Ephesians 5:18 And be not drunk with wine, wherein is excess;
        BUT be filled with the Spirit; 
Ephesians 5:19 Speaking to yourselves in psalms and hymns and spiritual songs,
        [BUT] singing and making melody in your heart to the Lord; 
Ephesians 5:20 Giving thanks always for all things unto God and the Father
        in the name of our Lord Jesus Christ;

Paul commands that we SPEAK to others which is the opposite of ODE
David says
I will SING

SPEAKING  to yourselves (or one another) in Psalms, Hymns and Spiritual songs.
    In Romans 15 the command is to speak that which is written for our learning

The Psalmists always speaks of " I" will

Psa. 108:1   O God, my heart is fixed;
         I will sing and give praise, even with MY glory. 
Psa. 108:2 Awake, psaltery and harp:
        
I myself will awake early. 
Psa. 108: I will praise thee, O LORD, among the people:
        and 
I will sing praises unto thee among the nations.

David praised his god that he could put his boot on the necks of the Gentiles to shed their blood.
Jesus praised God His Father that He could shed His blood FOR the nations.

Zamar h2167 can INCLUDE touching the parts of a musical instrument or to give forth praise: The writer chose to say I will SING my praises.  Singing TO a harp or lyre does not mean four part harmony but matching his voice to the single tone at a time.

It's a very good thing that neither David nor Jay even went into the inner court as the slaughter pit, much less into what they called a "holy" place.  The command of God was that the Levites must execute you for being presumptious.

The Command of Jesus was to glorify God by GOING out among the nations and teaching what HE commanded to be taught.

Jay Guin: The Psalms he refers to are —

Psalm 27:6b I will sing and make melody TO the LORD.

David says nothing about TEACHING the PSALMS one to another. David says what all musical performers boast of making WORSHIP WARS to "make the lambs dumb and dead before the slaughter."

Psalm 27:6 And now shall mine head be lifted up above mine enemies round about me:
therefore will I offer in his tabernacle sacrifices of joy; I will SING, yea, I will sing praises unto the LORD.


Males were priests but they had to PERFORM THE ROLES OF WOMEN. 

See The Androgynous Worship leader  The EPHOD

See how David's prophesying with instruments let him to going naked with the camp-following girls.

Ephod.Vulva.gif
Phallic.Cross.Ephod.gif
H7891 shiyr used in (1 Sam. 18:6 );  a primitive root (rather identical with H7788 through the idea of strolling minstrelsy)
H7788 shûr shoor A primitive root; properly to turn, that is, travel about (as a harlot or a merchant):—go, sing. See also H7891 .

Psalm.Delitzsch.Psalm.html

Moreover, we must take into consideration the facts that the compass of the tenor extends even into the soprano, that the singers were of different ages down to twenty years of age, and that Oriental, and more particularly even Jewish, song is fond of falsetto singing. We therefore adopt Perret- Gentil's rendering, chant avec voix de femmes, and still more readily Armand de Mestral's, en soprano; whereas Melissus' rendering, "upon musical instruments called Alamoth (the Germans would say, upon the virginal)," has nothing to commend it.

OF THE NEW WINESKINS

This, according to myth, was the first manifestation of dionysus, benefactor of mankind, giver of good things.

"dionysus's worship is thus established by the simple means of killing the opposition. It has been suggested that every tragic hero who suffers and dies on stage at the Dionysia, the great dramatic festival at Athens (of the South?), is in fact dionysus himself, being killed."

In the Eleusian mysteries, the wine was not noted for its alcohol but for drugs perhaps from fermented barley or from mushrooms used to bring on the exhilaration. Of the priest, it is said that:

"As he performed the service, he intoned ancient chants in a falsetto voice, for his role in the Mystery was asexual, a male who had sacrificed his gender to the Great Goddess. Resource

"All honor to that king of the Scythians, whoever Anacharsis was, who shot with an arrow one of his subjects who imitated among the Scythians the mystery of the Mother of the gods, as practiced by the inhabitants of Cyzicus, beating a drum and sounding a cymbal strung from his neck like a priest of Cybele, "condemning him as having become effeminate am ong the Greeks, and a teacher of the disease of effeminancy to the rest of the Cythians." (Clement of Alexandria, Exhortation to the Heathen, Ante-Nicene, II, p. 177).
1Sam. 18:6   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.

SOWING OF DISCORD: ALWAYS
1Sam. 18:9 And Saul eyed David from that day and forward. 
1Sam. 18:10 And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul’s hand. 
1Sam. 18:11 And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.


► H5059 nâgan naw-gan' A primitive root; prop to thrum, that is, beat a tune with the fingers;
        especially to play on a stringed instrument;
        hence (generally) to make music:—player on instruments,
        sing to the stringed instruments,
        melody, ministrel, play (-er. -ing).
H5060 nâga‛ naw-gah' A primitive root; properly to touch, that is, lay the hand upon (for any purpose; euphemistically, to lie with a woman); by implication to reach (figuratively to arrive, acquire); violently, to strike (punish, defeat, destroy, etc.

Ps 57:7b-8a I will sing and make melody! 8 Awake, my glory! Awake, O harp and lyre! I will awake the dawn!

HOPLON Euripides-Ion

O thou, that wakest on thy seven-string'd lyre
Sweet notes, that from the rustic lifeless horn
Enchant the ear with heavenly melody,
Son of Latona, thee before this light
Will I reprove. Thou camest to me, with gold
Thy locks all glittering, as the vermeil flowers
 
And now my son and thine, ill-fated babe,
Is rent by ravenous vultures; thou, meanwhile,
Art to thy lyre attuning strains of joy.

We even have a mention at a later date of a similar custom in connection with the cult in Jerusalem, where certain Levites, called me'oreim, 'arousers," sang every morning this verse from Ps 44: 'Awake, Lord, awake! Do not abandon us for ever." The Talmud tells us that Johy Hyrcanus suppressed the practice because it recalled too readily a pagan custom.

A similar practice is attested in connection with the cult of Herakles-Melkart. According to Menander, as he is quoted by Josephus, the king Hiram, who was a contemporary of Solomon, rebuilt the temples of Tyre and, 'he was the first to celebrate the awakening of Heracles in the month of Peritius." (de Vaux, p. 247)

In an inscription from Cyprus, in one from Rhodes and in several from around the district of Carthage, there are references to important personages who bear the title Mqm"lm which we can translate as 'arouser of the god." (de Vaux, p. 247).
Euripides-Ion

O thou, that wakest on thy seven-string'd lyre
Sweet notes, that from the rustic lifeless horn
Enchant the ear with heavenly melody,
Son of Latona, thee before this light
Will I reprove. Thou camest to me, with gold
Thy locks all glittering, as the vermeil flowers
 
And now my son and thine, ill-fated babe,
Is rent by ravenous vultures; thou, meanwhile,
Art to thy lyre attuning strains of joy.

Jay Guin:  Ps 108:1b-2a I will sing and make melody with all my being!
                   2 Awake, O harp and lyre! I will awake the dawn!

Psa. 108:10  Who will bring me to the fortified city?
        Who will lead me to Edom?
11     Is it not you, O God, you who have rejected us
        and no longer go out with our armies?
12     Give us aid against the enemy,
        for the help of man is worthless.
13     With God we will gain the victory,
        and he will trample down our enemies.

Habakkuk 2:18 What profiteth the graven image that the maker thereof hath graven it; the molten image,
        and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?
Habakkuk 2:19 Woe unto him that saith to the wood, Awake; to the dumb stone,
        Arise, it shall teach! Behold, it is laid over with gold and silver,
        and there is no breath at all in the midst of it.

If David went INTO the temple (other than when starving) he would be executed

Habakkuk 2:20 But the LORD is in his holy temple: let all the earth keep silence before him.

Sileo  to be noiseless, still, or silent, to keep silence; act., not to speak of, to keep silent respecting a thing (class.; stronger than tacere). I.  Transf., to be still or quiet (OPPOSITE. to being in action), to remain inactive, to rest, cease (in class. prose, for the most part only of things; cf. “quiesco): et cycnea mele Phoebeaque [Abaddon] Carmina consimili ratione oppressa silerent,Lucr. 2, 506: “silent diutius Musae Varronis quam solebant,

carmen Incantation, . In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental

modi): carmen tuba ista peregit ( = sonus),Enn. Ann. 508 Vahl.: “carmine vocali clarus citharāque Philammon, Ov. M. 11, 317; cf. “vocum,id. ib. 12, 157: “per me (sc. Apollinem) concordant carmina nervis,citharae liquidum carmen,”“lyrae carmen,barbaricum,id. M. 11, 163.—With allusion to playing on the cithara: 4. A response of an oracle, a prophecy, prediction: “ 5. A magic formula, an incantation:
Ăpollo , ĭnis (earlier Ăpello , also god of the healing art; and since he communicated oracles in verse, god of poetry and music, presiding over the Muses, lass. period of the arts, represented with weapons, the cithara, a crown of laurel, etc., with hair commonly flowing down upon his neck,

Jay Guin:  The last two have express references to instruments. The first does not. In Eph 5:19, it certainly appears that Paul is paraphrasing the repeated phrase “Sing and make melody.”

The NEW TESTAMENT is ANTITHETICAL to the Monarchy to which God ABANDONED Israel and their "covenant with death and hell."

All three are literally “I will sing (ado) and I will pluck (an instrument) (psallo) to the Lord.” The translation of psallo as “pluck” (an instrument) in the LXX is not controversial, but the LXX is centuries older than the NT, and psallo came to mean “sing” by the First Century — indicating neither the use nor absence of an instrument.

FALSE:  The translators of the Septuagint used the PSAO type words to translate the MIZMORS because they knew that PSALLO was an Apollo (Abaddon or Apollyon) word meaning to MAKE LITERAL WAR:

Psallo and SOP have the same root meaning. Never in recorded history does Psallo ever mean MUSICAL melody. You may blaspheme the Spirit and call Paul ignorant by not being aware that you ALWAYS:

Need and use Three words to define [1]  singing and [2] plucking (psallo) and a [3]  harp.
Or if you have attended elementary school in Greece or at the synagogue you know that you need COMPOUND WORDS none of which are used in the Bible.  That makes GOD or the MUSICAL discorders out  on a broken limb.

Apollo received a Lyre (Liar) from infant Hermes (Mercury or KIROS) after Hermes stole Apollo's cattle (members) by causing them to WALK BACKWARD by using his harp he made from a turtle while still in his crib.  He is the Jubal character who handled musical instruments without authority to STEAL other people's property.

He made his bow string TWANG to send forth a SINGING arrow into the literal heart of anyone who did not SUBMIT.
He used his LYRE (liar, hermes, kairos) to shoot forth LOVE ARROWS into his male or female "converts."
He is the Lucifer character Christ called "The singing and Harp-Playing prostitute in the Garden of Eden.
Apollo or Hercules (at Tyre) was the father of religious music and homosexual love.  See 2 Maccabees
All religious music MARKS the effeminate or worse.

That's is trying to replace the Spirit OF Christ: Paul said what he meant after--always--silencing the cunning craftsmen or sophists meaning self-speakers, singers and instruments.  Just back in Ephesians 4 Paul commanded any APT elders to silence or eject any performers because they are LYING IN WAIT TO DECEIVE.

The fact is I will pluck (psallo) an instrument.  Psallo means PLUCK. Be careful what you PLUCK.

Eph 5:19 in Greek is —

sing (ado) and sing/make melody/pluck an instrument (psallo) to the Lord.

That Paul is referencing the Psalms is unmistakable.

What is the impact of the parallels with the Psalms?

Now, we can make this argument –

1. Paul clearly echoes these three Psalms.

2. Two of the three psalms have explicit references to instruments.

3. There are no explicit references to instruments in Ephesians, other than “in the heart” (en tE kardia), which is not “with the heart” but “in the heart.”

But …

4. Ps 107 LXX (= English Ps 108) refers to singing and playing “in (en) my glory (doxE).” The use of “glory” here sounds odd to Western ears, but “glory” refers to the nature of God, man is made in the image of God, and so the Septuagint translators use “glory” to refer to the psalmist’s truest, deepest self. Thus, English translations say things like “in my soul” or “in my inner being,” and these are also true to the Hebrew text.


Psa. 108:1   O God, my heart is fixed; I will sing and give praise,
        even with [
in] my glory. 

mĕus  I am myself, in my right senses: my own master, free, carnifex,
glōrĭa , fame, renown, praise, honor, subjectively, thirst or passion for glory, ambition; vainglory, pride, vaunting, boasting, vain boastings,

David is abandoned to worship the starry host: Dawn is the Mother of Lucifer.  David is certain that he has the power to worship IN THE FIRMAMENT and even AROUSE God Himself.

Psa. 108:2 Awake, psaltery and harp: I myself will awake early.

HOPLON Euripides-Ion

Attendant on the king, his high behests
I execute. To
Delphi am I come,
This land where
Phoebus [Abaddon, Apollyon] from his central throne
Utters to mortals his
high strain
, declaring
The present and the future; this is the cause; 

O thou, that wakest on thy seven-string'd lyre
Sweet notes, that from the rustic lifeless horn
Enchant the ear with heavenly melody,
Son of Latona, thee before this light
Will I reprove. Thou camest to me, with gold
Thy locks all glittering, as the vermeil flowers
 
And now my son and thine, ill-fated babe,
Is rent by ravenous vultures; thou, meanwhile,
Art to thy lyre attuning strains of joy.

ION chanting

[82] Now flames this radiant chariot of the sun
High o'er the earth, at whose ethereal fire
The
stars into the sacred night retreat:

2 Kings 23:10 And he defiled Topheth, which is in the valley of the children of Hinnom,
        that no man might make his
son or his daughter to pass through the fire to Molech.

2 Kings 23:11 And he took away the horses that the kings of Judah had given to the sun,
        at the entering in of the house of the Lord,
        by the chamber of Nathan-melech the chamberlain, which was in the suburbs,

        and
burned the chariots of the sun with fire

We even have a mention at a later date of a similar custom in connection with the cult in Jerusalem, where certain Levites, called me'oreim, 'arousers," sang every morning this verse from Ps 44: 'Awake, Lord, awake! Do not abandon us for ever." The Talmud tells us that Johy Hyrcanus suppressed the practice because it recalled too readily a pagan custom.

Psa. 108: 3 I will praise thee, O LORD, among the people:
        and 
I will sing praises unto thee among the nations. 
Psa. 108:4 For thy mercy is great above the heavens:
        and thy truth reacheth unto the clouds. 
Psa. 108:5 Be thou exalted, O God, above the heavens:
        and thy glory above all the earth;

But Paul could not say “in my glory” because –

* “Glory” would not sound to the Ephesian Greeks like “soul” or “inner being.”

Glory would sound like a pontificating preaching pastor who struts upon the stage or a "worship team" knowing that everyone will give their attention ot worship to them.

* Paul carefully uses “glory” in his writings to refer to God’s presence and OUR  celebration of God — not the inner being of the Christian.

Paul commanded ODE and PSALLO IN (en, eis) the heart, mind or INNER BEING.  If you cannot grasp prepositions you should not be claiming to be an angel of light.  Jesus said that the Kingdom is INSIDE OF US and it does not come with OBSERVATION meaning with HUMAN CELEBRATIONS like David of his OW GLORY.

PAUL WAS NOT A TYPICAL TYRANNICAL ORIENTAL POTENTATE: THAT'S WHY HE NEVER SANG AND PLAYED A HARP.

2Cor. 11:30 If I must needs glory, I will glory of the things which concern mine infirmities.
2Cor. 12:5 Of such an one will I glory:
        yet of myself I will not glory, but in mine infirmities
2Cor. 12:6 For though I would desire to glory, I shall not be a fool; for I will say the truth:
        but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.

2Cor. 12:9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

Paul commanded that the ONLY WAY to Glorify God was with another DIRECT COMMAND that we STOP the self-pleasure which includes rhetoric, singing, playing an instrument or ACTING OUT. 
Romans 15:4 For whatsoever things were written aforetime were written for our learning,
        that we through patience and comfort of the scriptures might have hope.
Romans 15:6 That ye may with one mind and one mouth glorify God, [one Theos]
        even the Father of our Lord [Kurios] Jesus Christ.

And so Paul replaces “glory” with “heart.” But the passages are otherwise parallel: “in (en) my glory” and “in (en) your heart.”

AGAIN:

Psa. 108:1   O God, my heart is fixed; I will sing and give praise,
        even with [
in] my glory. 

mĕus  I am myself, in my right senses: my own master, free, carnifex,
glōrĭa , fame, renown, praise, honor, subjectively, thirst or passion for glory, ambition; vainglory, pride, vaunting, boasting, vain boastings,

5. The other Psalms don’t offer a similar parallel, so we conclude Paul was quoting Ps 108.

This is the Psalm in context (CEV) —

1Our God, I am faithful to you with all my heart, and you can trust me.
I will sing and play music for you with all that I am.

2I will start playing my harps before the sun rises.

We even have a mention at a later date of a similar custom in connection with the cult in Jerusalem, where certain Levites, called me'oreim, 'arousers," sang every morning this verse from Ps 44: 'Awake, Lord, awake! Do not abandon us for ever." The Talmud tells us that Johy Hyrcanus suppressed the practice because it recalled too readily a pagan custom.

3I will praise you, LORD, for everyone to hear;
I will sing hymns to you in every nation.

4Your love reaches higher than the heavens,
and your loyalty extends beyond the clouds.

The meaning of psallo

David plainly has instruments in mind. Not all translations pick up the sense of psallo plainly, but the meaning is conceded even by conservative members of the Churches of Christ, such as Wayne Jackson in the Christian Courier

The Septuagint (LXX) is a Greek translation of the Old Testament that dates from the 3rd century B.C. In this production, psallo is used to represent three different Hebrew words. The term may be used to denote simply the playing of an instrument (1 Sam. 16:16). It may bear the sense of singing, accompanied by an instrument (as certain contexts reveal – cf. Psa. 27:6; 98:5 – Eng. versions). Or, the word may refer to vocal music alone (cf. Psa. 135:3; 138:1; 146:2).

1 Sam 16:15 And Sauls servants said unto him, Behold now, an evil spirit FROM the God troubleth thee.

1 Sam 16:16 Let our lord now command thy servants, which are before thee, to seek out a man,
        who is a [1] cunning
[2] player on an [3] harp: and it shall come to pass,
        when the evil spirit
FROM the God is upon thee, that he         shall play [psallo] with his hand, and thou shalt be well.

Scientem  LEGALIST
to have knowledge of or skill in any thing, de legibus, de bello   and that she was skilled in music,

Jesus gave APT elders who will be MARKED by ejecing the cunning craftsmen or sophists (speakers, singers, instrument players following LAWS) because THEY ARE LYING IN WAIT TO DECEIVE.

SPIRITUS in Latin points directly to APOLLO (Apollyon) as the LEADER OF THE MUSES.

Psallo means to pluck or smite a string or hair WITH YOUR FINGERS but never WITH A PLECTRUM. You lie about "psallo" if you use it to sow discord with a flute player, drummer, guitar pick etal.

1 Sam 16:23 And it came to pass, when the evil spirit FROM the God was upon Saul,
that David took an harp, and played with his hand: so Saul was refreshed, [Could breath freely]
and was well, and the evil spirit departed from him.

David was a CUNNING or Scientific player on the harp.  Harps have to be played by nosmos OR LAWS: musical performance is legalistic from beginning to end. He could sooth (soothsay) to calm Saul or drive him into madness.

psallere meaning to PLAY or SMITE something.

Cithara guitar, lute, stringed instrument, the art of playing on the cithara,

THEREFORE FALSE

Psa 27:6 And now shall mine head be lifted up ABOVE mine ENEMIES round about me:    
        therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord.


ZAMAR h2167 does not MEAN something but it can be used like "pruning your vines" as in a pruning hook which made a tinkling sound or it could be to TOUCH the parts of an instrument. It could mean to play an instrument, give praise or sing forth. The translator did not see a HARP.

canto Neutr., to produce melodious sounds (by the voice or an instrument)
Less frequently of instrumental music, and only with abl. of the instrument (cf. cano)tibiis  tubă, calamo,
cănōrus  A. Of men: “canorus orator et volubilis et satis acer,Cic. Brut. 27, 105: “turba,
A. Of speech, rapid, fluent, voluble (the figure taken from rolling
C. Of instruments: “fides,Verg. A. 6, 120; Hor. C. 1, 12, 11: “aes, i. e. tubae,Verg. A. 9, 503; Ov. M. 3, 704: “chelys,Sen. Troad. 325: “fila lyrae,

These words NEVER include an instrument unless they are NAMED.

Following Jackson’s lead, we investigate the Hebrew text of the Psalm. The Hebrew word is uazmre, the root of which is zamar. Strong’s gives the definition –

A primitive root (perhaps ident. With zamar through the idea of striking with the fingers); properly, to touch the strings or parts of a musical instrument, i.e. Play upon it; to make music, accompanied by the voice; hence to celebrate in song and music — give praise, sing forth praises, psalms.

h2165Zamar.gif

These words never MEAN something: All that scholars can do is tell you how a word is used in real historical literature. Zamar is connected to the pruning hook which made a ringing sound as someone STOLE YOUR VINES.

ZAMAR is almost always meant as SINGING A PSALM: If an instrument is named it is IN ADDITION to Zamar.

And, of course, Jackson cites Ps 27:6 — one the three parallels to Eph 5:19 — as using psallo in the sense of singing accompanied by an instrument. As Jackson notes, the context of these parallels makes the conclusion unmistakeable.

Is Paul rejecting instruments or endorsing instruments or neither?

So … does the fact that Paul omits the references to harps and lyres in Eph 5:19 imply that Paul is rejecting instruments? I don’t think so, for two reasons.

BACK TO READING 101 WHICH IS NOT A SKILL AVALIABLE TO ANY ONE WHO QUESTIONS THE WORD.

SPEAK Psalms, hymns or spiritual songs (all inspired) or SPEAK that which is written for our learning:
ANTITHESIS: Sing (Ode) and Psallo (never musical melody) IN the HEART (a place and therefore SILENT)

LEXIS is the OPPOSITE of ODE and ODE is the opposite of LEXIS
Lexis is a LOGOS word which is "the will of the Lord" or the Regulative Principle OPPOSITE to rhetoric, singing or playing.
ALL real musical terms or names of instruments define SORCERY or WITCHCRAFT. The speakers, singers and instrument players in Revelation 18 are called SORCERERS and the will be CAST ALIVE INTO THE LAKE OF FIRE.

Psallo does not mean to play a harp. Psallo means to smite a string or hair with your fingers but NEVER with a plectrum.  You violate common sense if you use a guitar pick, blow a flute or beat on a drum.  Psallo put ODE and PSALLO in the heart or SILENT. Even in the Old Testament Passages there is no hint that David was playing any instrument FOR AN AUDIENCE of even ONE MEMBER.

Psallo does not mean to play a harp. Psallo means to smite a string or hair with your fingers but NEVER with a plectrum.  You violate common sense if you use a guitar pick, blow a flute or beat on a drum.  Psallo put ODE and PSALLO in the heart or SILENT. Even in the Old Testament Passages there is no hint that David was playing any instrument FOR AN AUDIENCE of even ONE MEMBER.

1Corinthians 13:1 Though I speak with the tongues of men and of angels,
        and have not charity, I am become as sounding brass, or a tinkling cymbal.

La^l-eō ,Mark of the Locusts
II.  chatter, Opposite. articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday, 
III.  of musical sounds, “aulō [flute] laleōTheoc.20.29; of trees, v.supr.1.2; “di'aulou [flute] ē salpiggos l.”[trumpet] Arist. Aud.801a29; of Echomagadin lalein sound the magadis,  [double flute]

-kat-auleô ,
A. charm by flute-playing, metaphor I will flute to you on a ghastly flute, E.HF871 (troch.):--Pass., of persons, methuôn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros chelônidos psophon to be played to on the flute with lyre accompaniment,
II. in Pass., [ton monochordon kanona] parechein tais aisthêsesi . . katauloumenon subdued by a flute accompaniment, to be piped down, ridiculed, gelômenoi  
2.  make a place sound with flute-playing, resound with flute-playing, nêsos katêuleito Plu.Ant.56

Second, Paul uses the very same Greek verbs for “sing” and “play music” found in Ps 108.
        The first word, ado, means “sing” (not a cappella and not instrumental, just “sing”).

False: ADO or ODE is never used with an instrument so that we have to conclude that it is not.  Ado means sing and if you want to sing TO a harp string (one note at a time) you had to name that instrument.  All instruments and modes of playing (Laws or legalism) and whether and ode was included was defined by COMPOUND words. It is pretty easy to blaspheme by accusing God of being more ignorant than a school boy.

psalmōd-ia , A. singing to the harp,  

God and Paul are not ignorant: they could have saved all of the sowing of discord for the godly by saying

SPEAK (opposite to Ode) the Psalms, hymns, spiritual songs or that which is written for our LEARNING.
And then have said to prove their sanity "SING TO A HARP".

Singing TO a harp meant to pluck a string and then match the voice to that note. Singing and playing a harp at the same time was always a Gender clue.
  

        The second is psallo. And in the Greek of the Septuagint,
        it means “play an instrument” or “sing accompanied by an instrument,”
        and in Ps 108, the instruments are named: a harp and a lyre.

TO SAY THAT GOD WAS MORE IGNORANT THAN SILLY SALLY IS BLASPHEMY.

That's false: if you say PLAY a LYRE, Play does not mean play a lyre otherwise you would just tell jimmy to PSALLO: he might just yank out all of your pubic hair and assault you. God and Simple Simon would be smart and considerate enough not to leave His will up to a doctor of the law "who takes away the key to knowleges."
epi-psallō , A. play the lyre, S.Fr.60, Poll.4.58(Pass.); “melesi kai rhuthmoisPlu.2.713b ; sing,tous humnousLXX 2 Ma.1.30:—Pass., Ph.1.626.

psal-tikos , ē, on, A. of or for harp playing, ps. organon a stringed instrument, Ath.14.634f (of the magadis; andra psaltikēn agathon a good harpist, Ael. ap. Ar.Byz.Epit.84.8.

psaltōd-eō , A. sing to the harp, LXX 2 Ch.5.13.
If an ODE is set to music they wouldn't consult a theologian:
nd ODE set to music is:
Mouso-ō , A. furnish with power of song, hosa phusis memousōke,
2. to be set to music, “ta di' ōdēs . . mousōthenta kroumataD.H.Dem.40, cf. Cat.Cod.Astr.8(3).188; to be filled with melody, “memousōtai ta peri tēn thalattan hup' ōdēs tōn petrōnPhilostr.Her.10.7.
kitharizein pros tēn ō.

There is not ONE of these words used in the Bible.

The command is to SPEAK
-lexis , eōs, h(, (legō B) A. speech, OPPOSITE. ōdē, Pl.Lg.816d; l. ē praxis speech or action, Id.R.396c; ho tropos tēs l. ib.400d; ta lexei dēloumena orders given by word of mouth,

Psallo means to touch or twang a bowstring or harp string with the FINGERS but never with a plectrum.  You fall without redemption of you use psallo to mean "music" or to play a wind or percussion instrument.

Psa. 108:0   A Song or Psalm of David.
Psa. 108:1   O God, my heart is fixed;
        I will sing and give praise, even with my glory.

Paul understood that God had turned the Israelites over to WORSHIP THE STARRY HOSTS: this was the same Apollo, Abaddon or Apollyon who has been unleashed from the pit: he is the king over the LOCUSTS which means he is the Leader of the Muses or musical worship team.  In Revelation 17 this is the same Babylon mother of harlots as sorcereress from the beginning. Here emasculated priests are speakers singers and instrument players. John calls them sorceress and says they will be CAST ALIVE INTO THE LAKE OF FIRE.

The Greek or Latin PSALLO never at any time in recorded history had any connection to musical or tuneful melody.  It may be to despise or blaspheme God to say that no one was smart eno10ugh to use any MELODY word. Because the "Psallo" word is violent or vile, Paul said ODE and PSALLO in the heart which is a PLACE.

Melos , musical member, phrase: hence, song, strain, 2. music to which a song is set, tune, Arist.Po.1450a14; opposite. rhuthmos, metron, Pl.Grg. 502c; OPPOSITE rhuthmos, rhēma, Id.Lg.656c;
3. melody of an instrument, “phormigx d' au phtheggoith' hieron m. ēde kai aulos
On the contrary:
Plat. Rep. 398d “have sufficient a understanding of this—that the song1 is composed of three things, the words, the tune, and the rhythm?” “Yes,” said he, “that much.” “And so far as it is words, it surely in no manner differs from words not sung in the requirement of conformity to the patterns and manner that we have prescribed?” “True,” he said. “And again, the music and the rhythm must follow the speech.2” “Of course.” “But we said we did not require dirges and lamentations in words.”

1 The complete song includes words, rhythms, and “harmony, that is, a pitch system of high and low notes. Harmony is also used technically of the peculiar Greek system of scales or modes. Cf. Monro, Modes of Ancient Greek Music.

2 The poets at first composed their own music to fit the words. When, with the further development of music, there arose the practice of distorting the words, as in a mere libretto, it provoked a storm of protest from conservatives in aesthetics and morals.

God had abandoned all of Israel to worship the starry host: therefore, John T. Willis gets his patterns from a nation without redemption:

David wanted to AWAKEN his lyre so that he could AWAKEN the dawn.  Fits with the kings being abandoned to worship the starry host (re the Star of David) OR "poems tend to be poetic."  Nonetheless, the uneducated fall sucker for poetic speech (says Jesus of speaking parables):
We even have a mention at a later date of a similar custom in connection with the cult in Jerusalem, where certain Levites, called me'oreim, 'arousers," sang every morning this verse from Ps 44: 'Awake, Lord, awake! Do not abandon us for ever." The Talmud tells us that Johy Hyrcanus suppressed the practice because it recalled too readily a pagan custom.

A similar practice is attested in connection with the cult of Herakles-Melkart. According to Menander, as he is quoted by Josephus, the king Hiram, who was a contemporary of Solomon, rebuilt the temples of Tyre and, 'he was the first to celebrate the awakening of Heracles in the month of Peritius." (de Vaux, p. 247)

In an inscription from Cyprus, in one from Rhodes and in several from around the district of Carthage, there are references to important personages who bear the title Mqm"lm which we can translate as 'arouser of the god." (de Vaux, p. 247).
Euripides-Ion

O thou, that wakest on thy seven-string'd lyre
Sweet notes, that from the rustic lifeless horn
Enchant the ear with heavenly melody,
Son of Latona, thee before this light
Will I reprove. Thou camest to me, with gold
Thy locks all glittering, as the vermeil flowers
 
And now my son and thine, ill-fated babe,
Is rent by ravenous vultures; thou, meanwhile,
Art to thy lyre attuning strains of joy.

Now, Paul had other Greek verbs available to say “sing” with no implication of instruments. He chose to retain psallo even though he was willing to replace “glory” with “heart”. And if he was quoting a Psalm from the Septuagint, as Morton argues, he was using psallo in the sense in which David wrote it.

Sing is ODE: ODE never had any implication of instruments.  Psallo has no implication of an instrument: Psallo means PLUCK or SMITE and does not define WHAT is plucked: in lots of history it might mean to pluck the pubic hairs of a young man seduced by Alexander PLUCKING his harp.

Paul's command was to SPEAK and not to SING: ADO and PSALLO are uses as perfect participles and BOTH are in the heart of BRAIN and therefore SILENT unless you are a mind reader. A Christian is a disciple and a disciple is a STUDENT and students go to the School of Christ and not to a self-worship service.

Paul had all of the COMPOUND WORDS which must be used for EACH type of instrument and whether it accompanied singing

Psallo never means SING in the tuneful sense: if you ADO with a harp establishing the single note but psallo does not MEAN to sing even though it has been translated that way. Zamar or Psallo means that you CAN sing.

That's false: we have noted that David SANG (cantillated or recited) a SONG all by himself: he was not a "worship minister."
Paul as ANTITHESIS commanded that we SPEAK the Will or WORD of the Lord.

Ephesians 5:17 Therefore do not be foolish, but understand what the Lord’s will is. 
Ephesians 5:18 Do not get drunk on wine, which leads to debauchery.
        Instead, be filled with the Spirit.  [The Word of Christ John 6:63]
Ephesians 5:19 SPEAK to one another with psalms, hymns and spiritual songs.
        ODE and make PSALLO in your heart to the Lord, 
Ephesians 5:20 always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.

If you lie to God and about God He will not let you read Black Text on BROWN paper.

Psilos IV. logos ps. bare language, i. e. prose,
        Opposite
to poetry which is clothed in the garb of metre, Pl.Mx.239c, Phld.Mus.p.97K.; more freq. in pl., “ps. logoiPl.Lg.669d; Opposite ta metra,

2. poiēsis ps. mere poetry, without music, i. e. Epic poetry, Opposite Lyric ( en ōdē), Pl.Phdr.278c; so “aneu organōn ps. logoiId.Smp.215c, ; ps. phōnē the ordinary sound of the voice, Opposite singing ( ōdikē), D.H. Comp.11.

If you PLAY an instrument--NEVER COMMANDED--it is unaccompanied by the voice, Opposite meta melōdias, psilos aulētēs one who plays unaccompanied on the flute (cf. psilokitharistēs),

The command is to SPEAK the TEXT but ODE in the HEART which means SILENT

-lexis , eōs, h(, (legō B) A. speech, OPPOSITE. ōdē, Pl.Lg.816d; l. ē praxis speech or action, Id.R.396c; ho tropos tēs l. ib.400d; ta lexei dēloumena orders given by word of mouth,

Just so, if I quote from the King James Version, I should normally be taken to be using his words in their 1611 sense — especially if I’m an Bible scholar. And Paul was an Old Testament scholar — trained under Gamaliel, one of the great rabbis in Jewish history.

So, if anything, this argues for Paul to be using psallo in its Septuagint sense, not in the koine (First Century) Greek sense, as it’s a quote — paraphrased only to shift the verb tense from middle to participle and to substitute “heart” for “glory.”

Does “with your heart” indicate the instrument being used?

“In your heart” does not mean that the heart is the instrument any more than “in my glory” in the LXX means David’s glory is his instrument. Some New Testament translations translate “in (en) your heart” as “with your heart,” but if I’m accompanying a song with a guitar, I’m playing the guitar, not playing with the guitar. Neither translation indicates that the heart is the instrument, and the LXX parallel refutes the argument entirely, in my view.

The heart is the mind is a PLACE and not an instrument although "making the widow's heart strings sing" is common

In or En is Eis means INSIDE OF and therefore invisible and inaudible: EN can never means WITH.

The text means IN your heart as a place.  The heart is the mind or spirit and worship MUST BE in the place of the mind invisible and inaudible to any judge of its effectiveness.  However, making the heart strings SING is a common expression. Because the command is to SPEAK TO TEACH we know that excludes a performing "worship band" making the lambs dumb before the slaughter.

The man who was dying blessed me; I made the widow's heart sing. Jb.29:13

So my heart laments for Moab like a flute;
it laments
like a flute for the men of Kir Hareseth. The wealth they acquired is gone. Je.48:36

My heart laments for Moab like a harp,
my
inmost being for Kir Hareseth. Is.16:11

And Mary said, My soul doth magnify the Lord
Luke 1:46 And my spirit hath rejoiced in God my Saviour. Lu.1:47

Acts 2:25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
Ac.2:26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:

In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. Lu.10:21

The bowstring touch'd her breast, so strong she drew;
Whizzing in air the fatal arrow flew.
At once the twanging bow and sounding dart 
The traitor heard, and felt the point within his heart.

Thy scarlet-tinctured foot? or from my bow
The lyre of Phoebus [Apollo, Apollyon] to thy notes attuned
Will not protect thee; farther stretch thy wings;
 
Go, wanton, skim along the Delian lake,
Or wilt thou steep thy melody in blood.
 
Look, what strange bird comes onwards; wouldst thou fix
Beneath the battlements thy straw-built nest?
 
My singing bow shall drive thee hence; begone,
Or to the banks of Alpheus, gulfy stream, grace
Or to the Isthmian grove; there hatch thy young;

Plautus, Curculio CAPPADOX My spleen is killing me, my reins are in torment, my lungs are being torn asunder, my liver is being tortured, my heart-strings are giving way, all my intestines are in pain.

Hecuba Alas! a dreadful trial is near, it seems, [230] full of mourning, rich in tears. Yes, I too escaped death where death had been my due, and Zeus did not destroy me but is still preserving my life, that I may witness in my misery fresh sorrows surpassing all before. But if the bond may ask the free of things that do not GRIEVE them or WRENCH their heart-strings, you ought to speak in answer to my questions and I ought to hear what you have to say.    

SPEAK is audible to TEACH one another: therefore, ODE and PSALLO are IN the heart which means SILENT. 
IN 1 Corinthians 13 Paul equates speaking in tongues to playing a LIFELESS INSTRUMENT: neither can be interpreted and therefore Paul said BE SILENT.

1Corinthians 13:1 Though I speak with the tongues of men and of angels,
        and have not charity, I am become as sounding brass, or a tinkling cymbal.

La^l-eō ,Mark of the Locusts
II.  chatter, Opposite. articulate speech, as of locusts, chirp, Theoc.5.34; mesēmbrias lalein tettix (sc. eimi), a very grasshopper to chirp at midday, 
III.  of musical sounds, “aulō [flute] laleōTheoc.20.29; of trees, v.supr.1.2; “di'aulou [flute] ē salpiggos l.”[trumpet] Arist. Aud.801a29; of Echomagadin lalein sound the magadis,  [double flute]

-kat-auleô ,
A. charm by flute-playing, metaphor I will flute to you on a ghastly flute, E.HF871 (troch.):--Pass., of persons, methuôn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros chelônidos psophon to be played to on the flute with lyre accompaniment,
II. in Pass., [ton monochordon kanona] parechein tais aisthêsesi . . katauloumenon subdued by a flute accompaniment, to be piped down, ridiculed, gelômenoi  
2.  make a place sound with flute-playing, resound with flute-playing, nêsos katêuleito Plu.Ant.56
It may be blasphemy to say that God was so ignorant that He did not just say PLAY THE HARP: simple simon would know that it takes several words to say Play The Harp with this melody. He would understood that COMPOUND words are always used:
katapsallô A.play stringed instruments to, [sumposion]katauleinkai k. Plu.2.713e :--usu. in Pass., have music played to one, enjoy music, ib.785e; of places, resound with music, Id.Ant.56. 2. Pass., to be buried to the sound of music3. metaph., katapsalletai . . hodêmiourgos is drummed out

hupauleô , play on the flute in accompaniment, melo. lusiôidos 1 one who played women's characters in male attire, 

In Isaiah 38:20 LXX, the Septuagint refers to singing (not playing, that is, not with psallo as the verb) with a stringed instrument. “With” is meta not en. Paul is not saying that the heart is the instrument.

Hezekiah trained up little Manasseh in the way he should go. So, Jay Guin does not care that he is advising people to do evil.

Is. 38:20 The LORD was ready to save me:
        therefore we will sing my songs to the stringed instruments
        all the days of our life in the house of the LORD.

Is. 38:21 For Isaiah had said, Let them take a lump of figs,
        and lay it for a plaister upon the boil, and he shall recover.
Is. 38:22 Hezekiah also had said,
        What is the sign that I shall go up to the house of the LORD?

Isaiah promised him that in time the enemy would come and take his own descendents into captivity and death. Hezekiah boasted about all of his wealth to a SPY and guaranteed that his people would be made slaves.

2Kings 20:15 And he said, What have they seen in thine house?
        And Hezekiah answered, All the things that are in mine house have they seen:
        there is nothing among my treasures that I have not shewed them.

2Kings 20:16 And Isaiah said unto Hezekiah, Hear the word of the LORD.
2Kings 20:17 Behold, the days come,
        that all that is in thine house, and that which thy fathers have laid up in store unto this day,
        shall be carried into Babylon:
        nothing shall be left, saith the LORD.

2Kings 20:18 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away;
        and they shall be eunuchs in the palace of the king of Babylon.
2Kings 20:19 Then said Hezekiah unto Isaiah,
        Good is the word of the LORD which thou hast spoken.
        And he said, Is it not good, if peace and truth be in my days?

stringed instryments

In Discoveries At Nineveh, chapter 9

A second bas-relief represented the dead in the background.
On the upper part of the two slabs following the
battle-scene was the triumphal return after victory. In front of the procession were warriors throwing the heads of the slain at the feet of the conquerors.

Two musicians, playing on stringed instruments, preceded the charioteers, who were represented unarmed, and bearing their standards; above them was an eagle with a human head in its talons.

The king came next in his chariot, carrying in one hand his bow, and in the other two arrows - the attitude in which he is so frequently represented on Assyrian monuments, and probably denoting triumph over his enemies. Above the horses was the presiding divinity; also holding a bow.

The attendant, who in war bore the shield, was now replaced by an eunuch, raising the open parasol - the Eastern emblem of royalty. The horses were led by grooms, although the charioteer still held the reins. Behind the king's chariot was a horseman leading a second horse, gayly caparisoned.

Songs to the stringed instrument is:

Negiynah (h5058) neg-ee-naw'; or nÿgynath neg- ee- nath'; from 5059; prop. instrumental music; by impl. a stringed instrument; by extens. a poem set to music; spec. an epigram: - stringed instrument, musick, Neginoth [plur.], song

And now am I their song, yea, I am their byword. Jb.30:9
They that sit in the gate speak against me; and I was the
song of the drunkards. Ps.69:12
I was a
derision to all my people; and their song all the day. Lam.3:14

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). Ivan Foster

Matthew 27:29 And when they had platted a crown of thorns, they put it upon his head,
        and a reed in his right hand: and they bowed the knee before him,
        and mocked him, saying, Hail, King of the Jews!
Matthew 27:28 And they stripped him, and put on him a scarlet robe.
Matthew 27:31 And after that they had mocked him, they took the robe off from him,
        and put his own raiment on him, and led him away to crucify him.

Empaizō
, fut. to be deluded  II. sport in or on, “hōs nebros khloerais e. leimakos hēdonaisE.Ba. 866 (lyr.); tois khoroisin e. to sport in the dance, Ar.Th.975; “ gumnasiōLuc.Lex.5.
-Prospaizô2. abs., sport, jest3. laugh at, make fun or sport ofsing to the gods, sing in their praise or honour, 2. banter, tous rhêtoras

-Aristoph. Thes.[947] Let us now devote ourselves to the sports which the women are accustomed to celebrate here, when time has again brought round the mighty Mysteries of the great goddesses, the sacred days which Pauson himself honours by fasting and would wish feast to succeed feast, that he might keep them all holy. Spring forward with a light step, whirling in mazy circles; let your hands interlace, let the eager and rapid dancers sway to the music and glance on every side as they move. -
The Spirit OF Christ in the Prophets defined the Church both inclusively and exclusively. In chapter 30:

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

"The ritual observances at the Hebrew and at a Canaanite sanctuary were so similar that to the mass of the people Jehovah worship and Baal worship were not separated by any well-marked line...

A sacrifice was a public ceremony of a township or clan... Then the crowds streamed into the sanctuary from all sides, dressed in their gayest attire, marching joyfully to the sound of music, and bearing with them not only the victims appointed for sacrifice, but store of bread and wine set forth the feast... Universal hilarity prevailed." (Gurney, O.R., Some Aspects of Hittite Religion, p. 37, Oxford University Press, 1977)

"Many of the Psalms are expressive of the parade dance, or dance procession, in a way which show it to have been the characteristic form of the festival (Psalms 30:12, 87:7, 149:3, 150:4; Is. 30:29) and that this was where many of the Psalms were used." ( W. O. E. Osterley, The Sacred Dance (Cambridge: N. P., 1923), p. 94)

Strabo, Geography: Fourthly, music, which includes dancing as well as rhythm and melody, at the same time, by the delight it affords and by its artistic beauty,

"The cultic dance went on right down to the last days of the Temple. Rabbinic tradition speaks particularly of a torch dance by night at the water pouring ceremony at the Feast of Tabernacles: It was said that the gladness there was above everything. Pious men danced with torches in their hands and sang songs of joy and praised,

while the Levites played all sorts of instruments. The dance drew great crowds of spectators for whom grandstands had been erected. It did not end until the morning at a given sign, when water from the spring of Shiloh was poured over the altar. This is certainly not the invention of later Jewish times, but a very old tradition" ( W. O. E. Osterley, The Sacred Dance (Cambridge: N. P., 1923), p. 94)

But Jesus said that this was not the Water He provided.

brings us in touch with the divine, and this for the following reason;

for although it has been well said that human beings then act most like the gods when they are doing good to others,

yet one might better say, when they are happy; and such happiness consists of rejoicing, celebrating festivals, pursuing philosophy, and engaging in music;
........... for, if music is perverted when musicians turn their art to sensual delights
........... at symposiums and in orchestric and scenic performances and the like,

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

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

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

"We may understand a thing as spoken generally, even when it requires a certain special interpretation to be given to it. For some things spoken with a special reference contain in them general truth.

When God admonishes the Isrealites of their duty, or sharply reproves them,
        He has surely a reference
to all men;

when He threatens destruction to Egypt and Ethiopia,
       
He surely pre-condemns every sinning nation, whatever.

If, reasoning from species to genus, every nation that sins against them is an Egypt and Ethiopia; so also, reasoning from genus to species, with reference to the origin of shows, every show is an assembly of the wicked.

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

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

For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large:
........... the pile thereof is fire and much wood;
........... the breath (divine inspiration, spirit) of the Lord,
........... like a stream of brimstone, doth kindle it. 30:33KJV

I HAVE ADDED SOME NOTES FROM CHAPTER 14: PRETTY ROUGH

And it shall come to pass in that day that the Lord shall give thee rest from thy sorrow and vexation,
........... and from thy hard serviture wherein thou didst serve them. Isaiah 14:3LXX

And thou shalt take up this lamentation against the king of Babylon,
How has the
extortioner ceased, and the taskmaster ceased Isaiah 14:4 LXX

Burden means a SONG. See how the clergy LADES people with music and religious rituals.

Of course, Ulrich Zwingli, one of the founders of the Reformation, did conclude that the heart is the instrument — but noticed that it says to “sing and play” with the heart, and so he concluded that the heart being expressly mentioned, the mouth is forbiddenand he required his congregations to “sing” silently!

No: being a reader he understood that the active verb commanded was to SPEAK THAT WHICH IS WRITTEN FOR OUR LEARNING.
NOW, unless you despise the Word of Christ as the ONLY resource to be READ, you forbid the mouth from singing Fanny Crosby.

In an inscription from Cyprus, in one from Rhodes and in several from around the district of Carthage, there are references to important personages who bear the title Mqm"lm which we can translate as 'arouser of the god." (de Vaux, p. 247).

Habakkuk 2:20 But the LORD is in his holy temple: let all the earth keep silence before him.

Silence is required for the REST of Jesus: PAUO like sabbath commands STOP the rhetoric, singing, playing instruments. Jesus called the HYPOCRITES by quoting Ezekiel 33.

Silence can only be understood by the use of lexicons to see how the word is used: God always silences all of the works of human hands so that HE can speak when the elders teach that which has been taught. 

Sileo  to be noiseless, still, or silent, to keep silence; act., not to speak of, to keep silent respecting a thing (class.; stronger than tacere). I.  Transf., to be still or quiet (OPPOSITE. to being in action), to remain inactive, to rest, cease (in class. prose, for the most part only of things; cf. “quiesco): et cycnea mele Phoebeaque Carmina consimili ratione oppressa silerent,Lucr. 2, 506: “silent diutius Musae Varronis quam solebant,
carmen Incantation, . In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental

modi): carmen tuba ista peregit ( = sonus),Enn. Ann. 508 Vahl.: “carmine vocali clarus citharāque Philammon, Ov. M. 11, 317; cf. “vocum,id. ib. 12, 157: “per me (sc. Apollinem) concordant carmina nervis,citharae liquidum carmen,”“lyrae carmen,barbaricum,id. M. 11, 163.—With allusion to playing on the cithara: 4. A response of an oracle, a prophecy, prediction: “ 5. A magic formula, an incantation:
Zechariah 2.[10] Sing and rejoice, daughter of Zion; for, behold, I come, and I will dwell in the midst of you,' says Yahweh. [11] Many nations shall join themselves to Yahweh in that day, and shall be my people; and I will dwell in the midst of you, and you shall know that Yahweh of Hosts has sent me to you. [12] Yahweh will inherit Judah as his portion in the holy land, and will again choose Jerusalem. [13] Be silent, all flesh, before Yahweh; for he has roused himself from his holy habitation!"

Jay Guin:  He was, of course, the inventor of the Regulative Principle. Apply the “gopher wood” and “Nadab and Abihu” arguments here, and that’s the conclusion you reach.

No, God invented the Regulative Principle: only the lawless hate any kind of authority

The WORD or LOGOS is the Regulative Principle of God: it is EXCLUSIVE of rhetoric, singing, playing instruments, acting, dancing or going naked like David the approved PATTERN of the patternist.

THE REGULATIVE PRINCIPLE

Logos  computation, reckoning 2. 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,
IV. inward debate of the soul, reflection, deliberation
Regulative and formative forces, derived from the intelligible and operative in the sensible universe, 
Opposite to epithumia
 A. desire, yearning, longing after a thing, desire of or for it, Theaomai :--gaze at, behold, mostly with a sense of wonder3. view as spectators
Opposite Pathos  A. that which happens to a person or thing, incident, accident,
Opposite Poiein to excite passion, Arist.Rh.1418a12; V. Rhet., emotional style or treatment,
Opposite Enthousi-astikos , ē, on, A. inspired,phusisPl.Ti.71e; esp. by music,
VI. verbal expression or utterance, lego, lexis
      -Lexis A.speech, OPPOSITE ôidê

-ôidê, 1.art of song 5. = eppsdê, spell, incantation
4. text of an author,  OPPOSITE exegesis [Peter's private interpretation outlaws exegesis]
Arist.En1142a26
Prose OPPOSITE -poiêsis, Id.R.390a;
OPPOSITE -poiêtikê, D.H.Comp.6; opp. poiêmata, onomatopoeic word

OPPOSITE  emmetra Modus   2. The measure of tones, measure, rhythm, melody, harmony, time; in poetry, measure, metre, mode: Mūsĭcus a, um, adj., = mousikos.
X. the Word or Wisdom of God, personified as his agent in creation and world-government,
347c] But if he does not mind, let us talk no more of poems and verses, but consider the points on which I questioned you at first, Protagoras, and on which I should be glad to reach, with your help, a conclusion.

For it seems to me that arguing about poetry is comparable to the wine-parties of common market-folk. These people, owing to their inability to carry on a familiar conversation over their wine by means of their own voices and discussions

Aristotle on Politics 8
2. or whether we ought rather to think that music tends in some degree to virtue (music being capable of producing a certain quality of character
        just as gymnastics are capable of producing a certain quality of body,
        music accustoming men to be able to rejoice rightly);
3. or that it contributes something to intellectual entertainment and culture (for this must be set down as a third alternative among those mentioned).
        Now it is not difficult to see that one must not make amusement the object of the education of the young;
        for amusement does not go with learning--learning is a painful process.

We have noted that no one failed to grasp the KEEP THE MUSIC SILENT.  Augustine gave his opinion that singing EXTERNALLY would not be a sing.  Philo denied that any mortal had the ability to praise or glorify the TRUE God out of their own heads.

SPEAK "that which is written for our learning." The hobble for elders is to Teach that which has been taught.
Paul said that the ODE and PSALLO must be IN the heart or mind as a PLACE and therefore means KEEP IT SILENT.

Might psallo mean sing?

Might Paul have used psallo in its First Century sense of “sing”? No. Compare –

(Young’s Literal) Eph 5:19 speaking to yourselves in psalms and hymns and spiritual songs, singingand making melody in your heart to the Lord

to

(Young’s Literal) Eph 5:19 speaking to yourselves in psalms and hymns and spiritual songs, singing and [singing] in your heart to the Lord

NO: sing is the word ODE.  If you SPEAK a Psalm as Jesus and the apostles SPOKE (dicto) A hymn, you don't SING it at the same time.

Jay Guin's Latter day Translation:

SING [psallo] to your selves using Psalms, Hymns and Spiritual songs
SING and make melody [psallo] UPON  a trumpet OUT LOUD.

We tell the kiddies in Kindergarten:
I want you to SPEAK when you want to tell us something,
BUT (antithtesis), I want you to sing and beat on that drum IN YOUR HOUSE.

It seems very unlikely that psallo is used in its First Century sense here. He meant whatever David meant.

Again: Psallo MEANS to pluck or SMITE a string or hair with your FINGERS and never with a PLECTRUM: that means that Psallo never means to Play-A-Harp. If you SMITE a lyre (no sounding board) with your FINGERS you make a TWANG but not music.  If you define a MELODY which might be ONE NOTE then you KEEP ON plucking like beating on a drum: still no "music."

If you PLUCK a harp string then you PLUCK a harp string which demands three things: [1] pluck (psallo) a [2] string of a [2] harp. and if you [1] pluck the [2] string of a [3] bow it twangs.

Psallo means to Shoot Forth Arrows into a literal harp: it was used as a figure meaning to SHOOT FORTH HYMNS or short forth LOVE ARROWS from Apollo It has no literal content.

Does “speaking” exclude instruments?

No. Young’s is correct to translate as two parallel participles: speaking/singing and making melody. But it would be a mistake to suggest that “speaking” so modifies the second clause that only vocal worship is permitted. Rather, we should recognize that this is a typical Hebraic parallel. Dennis Bratcher writes,

Recognizing parallelism as a poetic feature can sometimes aid in understanding or interpreting a passage.  For example, the use of parallelism usually means that the message of the text is in the larger passage and its overall point or impact rather than individual words or single lines.

In short, you can’t read Hebrew parallels like legislation. Rather, two parallel phrases should be read as two perspectives on the same thing. Consider the now familiar Ps 108 –

1 My heart is steadfast, O God!
I will sing and make melody with all my being!

2Awake, O harp and lyre!
I will awake the dawn!

Dawn was the Mother of Lucifer. The Jews worshipped the starry host.  Lucifer was Venus or Aphrodite as the ANTITHETICAL morning star as the "singing and harp-playing prostitute" in the garden of Eden.

3I will give thanks to you, O LORD, among the peoples;
I will sing praises to you among the nations.

EXAMPLES

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)


Proverbs 15:1 A soft answer turneth away wrath:
         but grievous words stir up anger.
Proverbs 15:2 The tongue of the wise useth knowledge aright:
         but the mouth of fools poureth out foolishness.

Eph. 5:17 Wherefore be ye not unwise,
        BUT understanding what the will of the Lord is.
Aphrōn , on, gen. onos, (phrēn) A. senseless, of statues, X. Mem.1.4.4:— and so, crazed, frantic,aphrona kourēn
Hom. Il. 5. [760] while at their ease Cypris and Apollo of the silver bow take their joy, having set on this madman that regardeth not any law? Father Zeus, wilt thou in any wise be wroth with me if I smite Ares in sorry fashion and drive him out of the battle?”

Apollōn , ho, Apollo: gen. ōnos (also ō An.Ox.3.222): acc.
A. ApollōIG1.9, al., A.Supp.214, S.OC1091, Tr.209 (lyr.) (mostly in adjurations, nēton Apollō, etc.), “ApollōnaPl.Lg.624a, freq. later, Agatharch.7, etc.: voc. “ApollonAlc.1, A.Th.159(lyr.), Cratin.186, etc.; “ApollōnA.Ch.559; cf. Apellōn, Aploun.
II. [select] Pythag. name of a number, Porph
Whatever WE want to do it is unwise: Instead, understand what God wants.

Kat-auleô  A. charm by flute-playing, tinos Pl.Lg.790e, cf. R.411a; tina Alciphr.2.1: metaph., se . . -ēsō phobō I will flute to you on a ghastly flute, E.HF871 (troch.):—Pass., of persons, methuōn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros khelōnidos psophon to be played to on the flute with lyre accompaniment, Posidon.10 J., cf. Call.Fr.10.3 P., Phld.Mus.p.49 K.

Eph. 5:18 And be not drunk with wine, wherein is excess;
        BUT [instead] 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;

Matthew 26.30 When they had 'hymned" they went out to the Mount of Olives.

Matthew 26.30
  et hymno dicto exierunt in montem Oliveti

Hymnus , i, m., = humnos, I. a song of praise, a hymn: “hymnus cantus est cum laude Dei,Aug. Enarr. in Psa. 148, 17; Ambros. Expos. Psa. 118, prol. § 3; Lucil. ap. Non. 330, 9; Prud. Cath. 37 praef.; 4, 75: “divinorum scriptor hymnorum, Lact. 4, 8, 14; Vulg. Psa. 60 tit.; id. Matt. 26, 30.

Psalm 60 A teaching poem by David, when he fought with Aram Naharaim and with Aram Zobah, and Joab returned, and killed twelve thousand of Edom in the Valley of Salt.

There is no SINGING involved in hymning:
Dīcoto say, tell, mention, relate, affirm, declare, state; to mean, intend (for syn. cf.: for, loquor stands for the Gr. eipein pros tina,

We have the parallels: sing/make melody and harp/lyre and give thanks and sing praises —

Harps neither SING nor SPEAK.  David intended to glorify himself by his own works:  Paul commanded that we SPEAK the psalms which David SANG.  David was a warrior king who always whines about his personal enemies: Paul commanded that we look OUTWARD and TEACH and ADMONISH one aother.

REMEMBER:
David king and warrior:  I will sing AND play to extole MY GLORY that God has let me shed the blood OF the Gentiles.
Paul:                                YOU SPEAK that which is written for our learning as the only way to glorify God (Romans 15) because Jesus shed HIS blood FOR the Gentiles.

all different ways of saying the same thing, with each phrase giving a different emphasis or perspective. Each line enriches the other lines. David’s thought isn’t only those things that are simultaneously thanks and praise and awakening all at once. Rather, David will do it all! The concepts overlap but don’t limit each other.

Just so, in Eph 5:19, the first line — “speaking to yourselves” — emphasizes the horizontal nature of this worship. The songs will speak to the others present. We sing to encourage and instruct those among us. The second line — “singing and making melody in your heart to the Lord” — emphasizes the vertical element as well as the internal element of our worship. It’s multiple perspectives on the same thing.

FROM READING GRADE SIX WE READ THE PASSAGE.

We have noted that SPEAK is how we TEACH THAT WHICH HAS BEEN TAUGHT if you are an APT elder.
The SPEAK or LOGOS words are OPPOSITE to ODE which is an enchantment or sorcery word.
Psallo is a MAKING WAR or MAKING PERVERTED religious worship word.
Therefore SPEAK is the ANTITHESIS of WITCHCRAFT or sorcery and sexual stimulation.
Worship is IN THE SPIRIT and not IN THE FLESH to prevent the dogs or concision from infiltrating with their old style praise howling seeking a mate to bed down with for the night.

Therefore, “speaking” doesn’t limit what can be done. It is, rather, part of the nature of our worship — and that fact strongly argues against the old saw: “It doesn’t matter what the members think; only God’s opinion matters!” Not so. God says, through Paul, that part of the purpose is to speak to each other — and what we say and how well we say it to one another therefore matters.

Disciples understand SPEAKING to be using the vocal ORGANS supplied by God. Speaking and Singing are OPPOSITE things. If the judge tells Jay Guin to read or speak his brief, Jay Guin brings in a limpy praise team and SINGS his brief.  I wouldn't doubt it.

GOD NEVER DEFINES A "WORSHIP RITUAL" FOR THE GODLY PEOPLE: Church is a School of Christ in the Word or Regulative Principle.

Does Paul command that we use instruments?

Does Paul therefore command the use of instruments? Well, as I’ve said before, grammatically, it’s not a command.
        Rather, it’s a description of how being filled with the Spirit impacts a Christian.

Being filled with the Spirit means being filled with the WORD which IS Spirit (John 6:63) or the Mind of God. Being filled with the WILL of God can only mean to fill up with the WORD and then SPEAK it which prohibits singing, playing, acting or dancing.

Moreover, as many people have argued many times, this passage certainly speaks of times when Christians are together (“speaking to yourselves”), but it’s not limited to the Sunday assembly. The point is that this is how Christians behave when they are filled with Spirit instead of being drunk — especially at an event when drunkeness might occur, such as a common meal.

Not included by Paul: Kat-auleō , A. charm by flute-playing, tinos Pl.Lg.790e, cf. R.411a; tinaAlciphr.2.1: metaph., se . . -ēsō phobō I will flute to you on a ghastly flute,E.HF871 (troch.):—Pass., of persons, methuōn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros khelōnidos psophon to be played to on the flute with lyre accompaniment,   ta mētrōa  , to have played to one as an accompaniment on the flute, -“oumenoi pros tōn hepomenōn ta mētrōa melē

Not included by Paul:HupAuleo to play on the flute in accompaniment, melody (melos never psallo)
Not included by Paul: HupoKitharizo play an accompaniment on the harp
Not commanded by Paul:
 KitharOidesis singing to the cithra

Often INCLUDED including David: Lusioidos one who played women's characters in male attire, Auloi flutes that accompany such songs.
Not included by Paul: Epi-psallō , A. play the lyre, S.Fr.60, Poll.4.58(Pass.); “melesi kai rhuthmoisPlu.2.713b ; sing,tous humnousLXX 2 Ma.1.30:—Pass., Ph.1.626.
Not included by Paul: Anti-psallô , A.play a stringed instrument in accompaniment of song, a. elegois phorminga Ar.Av.218 .
Not included by Paul:
-psal-ma
, atos, to, A. tune played on a stringed instrument
Not included by Paul:  Psal-tikos A. of or for harp playing, ps. organon a stringed instrument, (of the magadis); andra psaltikên agathon a good harpist, Ael. ap. Ar.Byz.Epit.84.8.

My conclusion, therefore, is that these Psalms, far from arguing for strictly a cappella music, strongly compel an interpretation that Eph 5:19 is permissive of the use of instruments.


The Spirit OF Christ has another conclusion:

Isaiah.8.Word.Light.gif

Jay Guin will SILENCE any quoting of the TEXT so no doubt his conclusion will not be changed by the facts. All recorded history knows that from the garden of Eden onward any form of performance music intented to derange people long enough to pick their pocket.  Modern medicine confirms that music induces morphine-like drugs and that is why it is used by the MUSICIANS who are defined in all of the religious ceremonies as parasites.

Aristot. Nic. Eth. 1175b.1


But things that are akin to things of different kinds must themselves differ in kind.
        [3] A still clearer proof may be drawn
        from the hindrance that activities
        receive from the pleasure derived from other activities.

Paul outlawed self-pleasure in Romans 15: in Greek and Latin that points to rhetoric, singing, playing instruments or performing drama.

For instance, persons fond of the flute
        cannot give their attention to a philosophical discussion [The LOGOS or Regulative Principle]
        when they overhear someone playing the flute,
        because they enjoy music more than the activity in which they are engaged;
                therefore the pleasure afforded by the music of the flute
                impairs the activity of study.

Paul's direct command and example was to "use one mind and one mouth to speak that which is written for our learning or the comfort (paraklesis) of the Scriptures. hoigar phil auloia dunatousitois logois prosekhein,    katakousōsinaulountos,
Worship of God is giving all of our attention to God and the LOGOS
-prosekhō The ONLY worship concept in A Church of Christ
3. turn to or towards a thing, p. ommaE.HF931: mostly, p. ton noun turn one's mind, attention to a thing, be intent on it,
ou prosekhei ta pragmata” “p. nomon theouLXX Is.1.11, cf. Ex.34.11: also p. apo tōn hagiōn, tōn grammateōn, ib.Le.22.2, Ev.Luc.20.46; “p. tou phagein haimaLXX De.12.23; p. hina mastigōthēs ib.2 Ch.25.16.

Imposing Musical Performers INTENDS to turn your attention to them and away from the Word of Christ.

8.1.14


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