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Sing the Psalms–A Free App for your Apple or Android Phone
Scripture commands: “[S]ing Psalms” (James 5:13). The Spirit-filled saint is singing “psalms” as well as hymns and spiritual songs (Ephesians 5:18-21). If you are a believer, you have the obligation to sing God’s inspired psalms. You have the blessed privilege to sing the inspired psalms. You have the glorious blessing to sing to the Father the same words that the Lord Jesus sang to His Father on earth. What a blessing this is!
I am very thankful that recently Bro David Cloud wrote a valuable article commending psalm singing. Our church has sung from the 1650 Scottish Psalter, a literal psalter, for many years. My wife and I have sung through the 1650 Psalter numbers of times in our family devotions–we sing the same psalm every day for a week, and then the next week go on to the next psalm. (We also sing hymns from the Trinity hymnal, Baptist edition–as does our church–and from the Metropolitan Tabernacle’s hymnbook.)
Unfortunately, the edition of the 1650 Psalter that our church and our family worships with–a version which includes conservative tunes, rather than being words-only, called the Comprehensive Psalter–is not in print. The people who have the copyright are planning to reprint it, I have heard, so feel free to reach out to them if you would like physical copies for your church and home. However, if you are not able to get a physical copy, I am delighted to let you know that a quality app has been designed which includes the text and tunes of the 1650 Scottish Psalter. The app also plays the tunes so people who do not know how to read music can easily learn to sing the entire psalter. I would definitely recommend that you download the app, add it to your electronic devices, and joyfully obeying God’s command to sing the songs Christ sung in worship, the inspired, infallible, inerrant Psalms.
There are other metrical psalters (versions of the psalms that can be sung), but, in my view, the 1650 Psalter is the best, because it is one of the most literal of the singable psalters. Probably, in my experience, The Book of Psalms for Singing is my second choice.
I added links to both the Apple and Android version of the 1650 Psalter app on my website here in the ecclesiology section, where you can also find other useful helps for psalm-singing. Here are direct links to the apps:
1650 Psalter App for Apple devices
1650 Psalter App for Android devices
The price is right for the apps–100% free. That also makes it a great price for people who wish to obey God’s command to sing the psalms in foreign lands. Anyone, anywhere in the world, can download the app and sing the psalms using his electronic device. Churches who want to get physical copies of the 1650 Psalter can have everyone sing from his phone until physical copies are in print again.
God commands you to sing the psalms. Why not start today?
If you do sing the psalms, how has it been a blessing in your life, in addition to glorifying the Lord? Feel free to explain in the comment section.
–TDR
Not Knowing What You With Certainty Can Know Is True and Knowing What You Can’t Know Is True
What you can know with certainty is anything that God says. You know the Bible is true. God said it. It’s true and you can know it with certainty. More than ever, what God says, people don’t know. They treat what God said like they can’t know it.
Scripture talks about treating what you can know like you can’t know it. It’s not about knowing. It’s about wanting. Someone doesn’t want to do it, so he eliminates it by not knowing it. He can know it and he does know it. He says he doesn’t know it.
What I’m writing about is like a little child who “forgets.” A parent asks if the child knows. The child nods, “No,” shaking his head back and forth, when the child knows. Not knowing is an excuse for not doing. He does know. With a very large sample size, I can say that children know more than what they act like they do.
Very often, for what people can know, they stay ignorant. They could know, but they don’t want to know. They like what they’re doing. If they don’t try to find out, then they won’t know. If they don’t know, they won’t have to do.
Knowing what you can know with certainty very often isn’t popular. It’s easier just to say that you don’t know.
On the other hand, people treat the Bible like it can’t be known. It’s just opinion. It is a story book of preferences. If it makes you feel good, sure, go ahead with it, but don’t treat it like something you can know.
An example of not knowing what you can know occurred recently in the Senate hearings for confirming the Supreme Court justice, when a Senator asked her to define a woman. She said she didn’t know that. She could know, but wasn’t willing to know.
Very often what the world knows is that it can’t know. It knows with certainty that it can’t know. The unknowability provides freedom. You’re not to judge what you can’t know, so you must not know. That way no one can judge. Then you get to live like you want.
Unwillingness to know becomes a basis of toleration. You’re in trouble if you judge something wrong, because you’re saying you can know, when you can’t. You’re left with tolerating wrong things. It’s required. The judgment itself becomes what’s wrong. An irony is that you can know when someone else can’t know.
I’m not saying, however, that people don’t say they know things. They know what’s wrong with their meal at a restaurant. These people write a bad review with complete conviction of their own knowledge. They know if they got bad service from someone. They know when someone offends them because it’s what they feel.
People know evolution is true. Evolution is still a theory. That status hasn’t changed, but men now know men evolved. This theory promotes naturalism. Knowing it frees men from their accountability to God, when they don’t know it. It’s a theory. It’s a theory that we actually know is not true.
Critical theory poses as knowledge. People know your motives. They know you’re racist. Climate science says it knows the world will end by global warming. Man causes the end of the world through natural means. God tells man how the world will end. That we know.
Churches are more and more worldly because of more and more preference, a lack of knowledge about scriptural things that were once known. They are still known, but treated like they are not. What distinguishes the roles of men and women, what were once known, now not known. The psychology behind overturning scripture, creating victims, who are not victims, this is now known. People are sure of this.
What I’m describing is leaning on man’s understanding and not on God’s. God is always right. Man is rarely to never. Living by faith, which pleases God, is living by what man can and should know, not by what he knows, but that he really cannot.
How should someone treat willful not knowing or rebellious knowing? He should tell the truth. He should embrace knowing what he can and should know. As the psalmist wrote in Psalm 118:6, “The LORD is on my side; I will not fear: what can man do unto me?” He should also stand against what he knows men cannot know.
Among Many Great Prayers by David in Psalm 119: Related to Affliction
Many verses of Psalm 119 are prayers from David to God concerning the Word of God. The psalms were sung, but they are prayers sung, which provide examples or wording for prayers to God. You can put your finger down in almost any section to find these prayers.
119:10, “O let me not wander from thy commandments.”
119:18, “Open thou mine eyes, that I may behold wondrous things out of thy law.”
119:26, “Teach me thy statutes.”
119:35, “Make me to go in the path of thy commandments.”
119:36, “Incline my heart unto thy testimonies, and not to covetousness.”
I ask you to consider Psalm 119:49-50 as another example.
49 Remember the word unto thy servant, upon which thou hast caused me to hope. 50 This is my comfort in my affliction: for thy word hath quickened me.
David asks God to remember what He had said in HIs Word to David, his servant, that had caused David to hope. In other words, “Dear Father, fulfill the promises you made to me, the ones that help me get through difficult situations.”
Having faith in God is having faith in what God said. David could continue steadfast in living for God based upon what He said.
Those promises gave David comfort in his affliction. During affliction, what God said comforts us. They give the affliction meaning or purpose. They provide a right way to think about the affliction.
God’s Word quickened David in his affliction. It revitalized him, got him going, kept him on track, or gave him the boost he needed to continue steadfast. God uses His Word to raise up His saints from a deadness of depression during affliction.
Free sacred and classical music
If you would like beautiful sacred and classical music for free, here are some resources. Consider bookmarking this post and come back to it when you want to listen to some good music.
Sacred:
In the ecclesiology section of my website, I have a number of resources for sacred, reverent, and free conservative psalm and hymn music. Lord willing, I will keep those resources updated as links change. So for free sacred music, please click here.
Classical:
Netherlands Bach Society: They are playing everything that Bach wrote, over time, and making it available for free. Their YouTube channel has no ads in their videos (as of the time I am writing this).
So you know, I have a real soft spot for the baroque and for early classical music.
May these resources be a blessing to you, as you offer God holy praise in psalms and hymns, and enjoy the beauty of His design seen in classical music.
–TDR
The Psalter Headings–Infallibly Accurate Scripture, Correctly Ascribing Authorship to David, etc.
Many today question whether the headings of the Psalms are inspired Scripture, and whether they accurately ascribe authorship to David, Asaph, and so on. The headings to the psalms are inspired, just like the rest of the Bible, and when they say that a psalm was composed by David, Asaph, Heman, or Moses, they record God’s inspired truth. A “Psalm of David” was actually written by David. A “Psalm of Asaph” was actually written by Asaph.
Here are some reasons why the psalm headings should be trusted:
[Theological liberal] Brevard Childs says, “A wide consensus has been reached among critical scholars for over a hundred years that the titles are secondary additions, which can afford no reliable information toward establishing the genuine historical setting of the Psalms.”5 As a result, psalm studies for more than a century have been adrift in conflicting opinions about their dates and meaning[.] … Fortunately, the tide of academic opinion concerning the antiquity and reliability of the superscriptions is slowly changing under the gravity of evidence. … Sumerian and Akkadian ritual texts dating from the third millennium contain rubrics corresponding to elements in the superscription,8 and so do Egyptian hymns from the Eighteenth Dynasty and later.9 Some psalms ascribed to David contain words, images, and parallelism now attested in the Ugaritic texts (ca. 1400 BC).10 Though many technical terms in the superscriptions were obscure to the Greek and Aramaic translators (which suggests a loss of a living tradition and an extended gap of time between their composition and the Tannaitic period, 70–200 AD), they neither alter nor omit them. No ancient version or Hebrew manuscript omits them. With regard to the antiquity of some psalms, there can scarcely be a question. … Linguistic, stylistic, structural, thematic, and theological differences are so great between the Psalter and its imitative thanksgiving psalm at Qumran as to leave no doubt of the far greater antiquity of the Psalter. … Authorship of the Psalms and of their historical backgrounds depends in part on the meaning of the Hebrew preposition le with a proper name, usually David.11 Though le can mean “belonging to a series,”12 it commonly denotes authorship in the Semitic languages.13 Within other literary genres le in superscriptions signifies “by” (cf. Isa. 38:9; Hab. 3:1). In the Old Testament as in other ancient Near Eastern literature, poets, unlike narrators, are not anonymous (cf. Exod. 15:1; Judg. 5:1). The meaning “by” is certain in the synoptic superscriptions of 2 Samuel 22:1 and Psalm 18:[1].
Other Scriptures abundantly testify that David was a musician and writer of sacred poetry. Saul discovered him in a talent hunt for a harpist (1 Sam. 16:14–23). Amos (6:5) associates his name with temple music. The Chronicler says that David and his officers assigned the inspired musical service to various guilds and that musicians were led under his hands (i.e., he led them by cheironomy—hand gestures indicating the rise and fall of the melody—as pictured in Egyptian iconography already in the Old Kingdom; 1 Chron. 23:5; 2 Chron. 29:26; Neh. 12:36).14 The Chronicler also represents King Hezekiah as renewing the Davidic appointments of psalmody. Hezekiah directed the sacrifices and accompanying praises in which the compositions of David and his assistant Asaph were prominent (2 Chron. 29:25–30). J. F. A. Sawyer says, “In the Chronicler’s day … it can scarcely be doubted that the meaning was ‘by David.’ ”15 This was the interpretation of Ben Sirach (47:8–10), the Qumran scrolls (11QPsa), Josephus,16 and the rabbis.17 The interpretation is foundational for the New Testament’s interpretation of the Psalter as testimony to Jesus as the Messiah (Matt. 22:43–45; Mark 12:36–37; Luke 20:42–44; Acts 1:16; 2:25, 34–35; 4:25–26; Rom. 4:6; 11:9–10; Heb. 4:7). …
This royal interpretation of the Psalter affects biblical theology in several ways. (1) It allows the reader to hear the most intimate thoughts of Israel’s greatest king. (2) It validates the New Testament attribution of select psalms to David as their author. And (3) it provides the firm basis of the grammatico-historical method of interpretation for the New Testament’s messianic interpretation of the Psalter. …
According to their superscriptions, Psalms 34, 52, 54, 56, 57, 59, 142 date from the time of David’s exile (1 Sam. 16–31); 18 and 60, from the time he is under blessing (2 Sam. 1–10); and 3, 51, 63, from when he is under wrath (2 Sam. 11–20). Psalms 7 and 30 are unclassified as to their precise dates (cf. 2 Sam. 21–24; for this threefold division of David’s career, see chaps. 22–23). In addition to the arguments given above for the credibility of the superscriptions, we ask, Why, if they are secondary additions, are the remaining fifty-nine Davidic psalms left without historical notices, especially when many of them easily could have been ascribed to some event in David’s life?22 Also, why would later editors introduce materials in the superscriptions of Psalms 7, 30, and 60 that are not found in historical books and not readily inferred from the Psalms themselves? Finally, why should it be allowed that psalms in the historical books contain superscriptions with historical notices (see Exod. 15:1; Deut. 31:30 [cf. 32:44]; Judg. 5:1; 2 Sam. 22:1; Jonah 2; Isa. 38:9) but those in the Psalter do not, even though the syntax is sometimes similar? (Bruce K. Waltke and Charles Yu, An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach [Grand Rapids, MI: Zondervan, 2007] 871–874).
So don’t doubt the psalm inscriptions. Receive them as infallible truth, just like you do the rest of the Bible.
–TDR
5 Brevard S. Childs, Introduction to the Old Testament as Scripture (Philadelphia: Fortress, 1979), 520.
8 Gerald H. Wilson, The Editing of the Hebrew Psalter (Chico, Calif.: Scholars Press, 1985), 13–24.
9 ANET, 365–81.
10 Mitchell Dahood, Psalms 1:1–50, AB (Garden City, N.Y.: Doubleday, 1995), xxix–xxx.
11 Moses (Ps. 90), David (73 times), Solomon (Pss. 72, 127), Korah, 42–49, 84–87), Asaph (50, 73–83), Heman (88), and Ethan (89).
12 BDB, 513, entry 5b.
13 GKC, 129c.
14 J. Wheeler, “Music of the Temple,” Archaeology and Biblical Research 2 (1989).
15 J. F. A. Sawyer, “An Analysis of the Context and Meaning of the Psalm,” Transactions 22 (1970): 6.
16 Josephus, Antiquities, 9.13.3.
17 Charles A. Briggs, A Critical and Exegetical Commentary on the Book of Psalms (New York: Scribner, 1906–7), liv.
22 Gleason L. Archer, A Survey of Old Testament Introduction (Chicago: Moody, 1964), 28.
The link to Waltke’s OT theology is an affiliate link with Amazon.com.
Psalm 106: Becoming Your Worship
Reading Psalm 106 this week, a psalm accounting the history of Israel, I came to verses 19-20:
19 They made a calf in Horeb, and worshipped the molten image. 20 Thus they changed their glory into the similitude of an ox that eateth grass.
Man was made in the image of God. Since he is made in God’s image, God is to be his glory. Let’s go through it.
First, they made a molten calf. Second, they worshiped it. Third, by doing those first two things, they changed their glory into the similitude of an ox. It wasn’t even an ox, something God made. It was an image that they made to look like an ox. Instead of being in the image of God, they took on the glory of the ox, which is significantly less. It eats grass. It doesn’t self-exist. It needs grass that God makes.
This activity lessens the man. It reminds me of the young man loitering around the “whorish woman” in Proverbs 6:26, who is “brought to a piece of bread.” The relationship of the young man to the woman is similar to the people of Israel related to their molten calf. The woman has power over him through her seduction, leading him, and his acquiescing to her diminishes him to something akin to a slice of bread. I often like to say that she turns him to carp bait.
Their glory, which is the summation or aggregation of their attributes, who they are, is changed by what they worship. I want to take it a step further. The God or god you imagine is what or who you become. When the true God is imagined in a lesser way, a way not according to his attributes, that is who you become.
You take on the image of who you worship. You are made in the image of God, but perversion is that the person becomes what he worships. This is seen in the use of the term, “holy” (qadosh קָדוֹשׁ) in the Old Testament. The masculine noun קדש (qadesh) denoted a male temple prostitute (Job 36:14, 1 Kings 14:24) and the feminine קדשה (qadesha) described a female religious prostitute (Deuteronomy 23:17). They became what they worshiped. They were separated unto the nature of their god, taking on their god’s image, its attributes.
These evangelical churches using the world’s music aren’t worshiping the true God. The lust with and by which they worship indicates they are becoming who they worship. It is sacred in the sense that it is separated unto the god of their imagination, which would be pleased by lust. The ecstatic worship of Babylonian mysticism carried with it sexual prostitution in Corinth and in Ephesus. True worship is not ecstatic. It worships God in truth, which is to worship God according to the revelation of scripture.
Your children very likely will become the worship of your church. When they turn into that worship, don’t be surprised. Even if it is true worship of the true God, that doesn’t mean that they will still turn out as the glory of God. They will still need to choose that for themselves. It is very tempting to change into the glory of the creature and not the Creator.
What or who someone worships designates his highest value. If the value is diminished, his values are too, and so he is. He is reduced. Worshiping the one and true God in the beauty of His holiness brings glory from the One he worships. The glory of God is the glory of man.
The Command to Worship the LORD in the Beauty of Holiness
Without doubt, scripture teaches that worship of God must be regulated by what God says. The point of this post comes from Psalm 29:2
Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.
I’ve seen this verse many times. Many. Yet, something occurred to me when I read it in my Bible reading this year that really struck me. Since true worship of God is regulated by scripture, then worship should be regulated especially by this verse. There are not many verses as stark as this one on worship of the LORD. The teaching is also repeated three times. It’s not a stand alone.
1 Chronicles 16:29, “Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness.”Psalm 96:9, “O worship the LORD in the beauty of holiness: fear before him, all the earth.”
Psalms 14 and 19 in Preaching the Gospel
How could someone read Psalm 14 and think that salvation is by works? Read verses 1-4:
1 The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. 2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. 3 They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. 4 Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.
I ask you to consider how conclusive these verses are. They are speaking about everyone, anyone who has ever lived. The LORD is looking down from heaven, and He doesn’t miss anything. He says that every person is corrupt, has done abominable works, does not good, does not seek God, has gone aside, and is filthy. He does all these things and then he does not call upon the name of the Lord. He is helpless to live a righteous life and yet he still does not call upon the name of the Lord, whom he needs so that he can be righteous. He’s not depending on God, because he’s proud.
Men can’t save themselves. It’s not just that they’re sinners, but they could never sustain a righteous life by doing good works. They do not do good works. This is reality for mankind. God knows this better than anyone. Whatever a man may say about himself, these verses are the truth. A person is lying to himself if he thinks he can be saved by works. He’ll never succeed, because this psalm is who he is.
The Apostle Paul refers to this psalm in Romans 3 with his treatise on sinfulness of man. Many of you reading know that it says this in verses 10-12:
10 As it is written, There is none righteous, no, not one: 11 There is none that understandeth, there is none that seeketh after God. 12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
Then you also know that he writes the following in verse 23:
For all have sinned, and come short of the glory of God.
And from that a man should conclude according to verse 28:
Therefore we conclude that a man is justified by faith without the deeds of the law.
The point of that argument by Paul is so that men will submit to justification by faith alone and not by works. If you can’t do good works and you aren’t righteous, then you can’t be saved by works. You should conclude that salvation is by grace through faith and not by works. You should believe in Jesus Christ to receive His righteousness by faith, which is to have His righteousness imputed to you and the forgiveness of your sins.
Psalm 14 is quite a psalm to be singing. This is a song to be sung to God expressing the truth of man’s sinfulness. God wants to hear that men agree. He’s praised by this truth. It assumes that men need God.
The Old Testament doesn’t teach salvation by works. It teaches that men are sinners and they need God for forgiveness of sins and righteousness.
What about Psalm 19? It says that from God’s creation alone men know God. These are statements of reality. God knows. He says:
Verse 1a: The heavens declare the glory of God.
Verse 1b: The firmament showeth his handiwork.
Verse 2a: Day unto day uttereth speech.
Verse 2b: Night unto night sheweth knowledge.
Verse 3: There is no speech nor language, where their voice is not heard.
Verse 4: Their line is gone out through all the earth, and their words to the end of the world.
All of these are sheer statements of fact. They also state the truth of what man knows. From the standpoint of knowledge, he is without excuse. Everyone living in this world knows God through the declaration of the heavens — the handiwork of the firmament, the speech uttered by the day, and the knowledge shown through the night. The day speaks through the sun, as seen in verses 4-6:
4 In them hath he set a tabernacle for the sun, 5 Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. 6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
“Them” in verse 4 refers to “heavens” in verse 1. The word “their” all the way through (vv. 3, 4) refers to “heavens.” Poetic language describes how the heavens talk, specifically through the sun. The heavens during the day are a tabernacle for the sun, which shows itself in all the helpful, beautiful, and awesome ways explained.
A beauty of the revelation of the heavens is that it transcends a particular speech. It can be heard in every speech, every language. An Italian, Russian, Hispanic, or English person hears the voice of the heavens from God without exception of place. This speech goes out to the whole earth and to the end of the world.
When we evangelize, we should learn to use and then use creation as a basis of introducing the God of the Bible to an unbeliever. He already knows. This revelation has reached him. We should assume that. People that haven’t even read the Bible, which are more than ever, still know God and through His creation, the heavens.
Furthermore, scripture, also the revelation of God, called “the law of the LORD,” “converts the soul” (verse 7). For salvation, the soul needs to be converted. It is stained and corrupted by sin.
James 1:25 calls the law, “the perfect law.” The idea of “perfect” isn’t contrasting with “imperfect,” but with “incompletion.” The law of the LORD is complete or sufficient. It lacks nothing, it has everything in it that anyone would need. Conversion of the soul is the total transformation of it.
The first designation of the Word of God in Psalm 19 is the law of the LORD. The usage of that term refers to all of the Word of God, not just the first five books of the Bible or just the parts that are laws. The Hebrew word for “law, torah, means instruction, direction, or doctrine. It reminds me of 2 Timothy 3:15, which says that the “holy scriptures,” referring to the Old Testament, are able to make a child wise unto salvation.
The LORD’s law instructs man sufficiently for his soul to be converted, which is to be restored. It has been ruined by sin and it can be restored to moral rightness before God. It makes sense that the “law of the LORD” isn’t just the Mosaic law, which in itself wouldn’t convert the soul, even though it has an important part according to the Apostle Paul, who in Galatians (3:24-25) says it is a schoolmaster to bring someone to faith in Christ. The instruction of the LORD, which is His Word, is powerful to save, specifically the Gospel (Romans 1:16).
Psalm 19 says that salvation is the conversion of the soul. In the Old Testament, the soul is nephesh and in the New Testament, psuche. Jesus said (Luke 9:24) that to save one’s life (psuche, soul), someone must lose his life (psuche, soul). He’s got to give up his soul. He gives it to God and God restores it using scripture. This is the sanctification of the truth, the Word of God, that God uses in salvation. The conversion of the soul is the transformation of a life, where the person becomes a “new creature” (2 Corinthians 5:17). Peter calls this the knowledge of Jesus Christ through which someone becomes a partaker of the divine nature (2 Peter 1:2-4). After the conversion of the soul, the sinner has a new nature, a divine nature, and is returned morally to the image in which God created him. He now has the ability not to sin.
Someone might consider the teachings of Psalms 14 and 19 to be New Testament concepts. No, they are biblical concepts of salvation, which is the same in the Old Testament as it is in the New. They can be used in preaching the gospel.
Free Psalm Singing Resources
In the section on ecclesiology on my website, I have a number of resources discussing psalm-singing. I hope you are in a church that obeys the command to “sing psalms” (James 5:13; Ephesians 5:18ff.) and that you also obey this command in your personal life and in your family worship. If you are in a position of church leadership, and you are not obeying God’s command to sing to Him the inspired psalms, why not start–now?
Crown and Covenant publishes conservative psalm-singing recordings. The large majority (but not all) of them are Biblically acceptable in their musical style. You can now stream the large majority of their music for free–for example, you can listen to them on YouTube here. It is a blessing to have these high-quality audio productions available for free.
Being glad for their psalm-singing is not an endorsement of their unscriptural Presbyterian theology.
–TR
Four Thousand Praised the LORD with the Instruments Which I Made
In the midst of a variated list, 1 Chronicles 23:5 reads:
Moreover four thousand were porters; and four thousand praised the LORD with the instruments which I made, said David, to praise therewith.
1 Praise ye the LORD. Praise God in his sanctuary: praise him in the firmament of his power. 2 Praise him for his mighty acts: praise him according to his excellent greatness. 3 Praise him with the sound of the trumpet: praise him with the psaltery and harp. 4 Praise him with the timbrel and dance: praise him with stringed instruments and organs. 5 Praise him upon the loud cymbals: praise him upon the high sounding cymbals. 6 Let every thing that hath breath praise the LORD. Praise ye the LORD.
Psalm 33:2, Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings.Psalm 92:3, Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.Psalm 98:6, With trumpets and sound of cornet make a joyful noise before the LORD, the King.Psalm 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.
For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps.
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