Matthew 26 They Sung a Hymn and Went out

"Matthew 26:30 And when they had sung an hymn, they went out into the mount of Olives."  Since none of the Bible is metrical they did not "sing" in the modern tuneful sense. The evidence shows that they spoke or recited a poem normally "sung as a schoolboy reads the hallel" associated with Passover.  We are left with Paul never commanding that we SING hymns. Our object is not to impose or participate in ceremonial religions.

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. 
Ephesians 5:19 Speaking to yourselves in psalms and hymns and spiritual songs,
        singing and making melody in your heart to the Lord;
Colossians 3:16 Let the word of Christ dwell in you richly in all wisdom;
        teaching and admonishing one another in psalms and hymns and spiritual songs,
        singing with grace in your hearts to the Lord.

Eph 5:19ISV Then you will recite to one another psalms, hymns, and spiritual songs;
        You will sing and make music to the Lord with your hearts;

Rather than taking this once in recorded history of Jesus "hymning" as a pattern for singing human compositions with complex harmony, Jesus will set the EXAMPLE or PATTERN which rejects the Scribes and Pharisees He called hypocrites where Christ named them speakers, singers and instrument players.  By reciting one God-inspired hymn He removed the laded burden and the burden laders.

Jesus is setting up a MARK or proof that He is the promised Messiah even as the nobility looked for a supernatural saviour of their nation.

In the Old Testament the assembly, qahal, synagogue or Church of Christ in the wilderness is ordained. The Holy Convocation or assembly of the Godly people quarantined from the Civil-Military-Clergy complex was:

INCLUSIVE of Rest, Reading and Rehearsing the Word of god.
EXCLUSIVE of vocal or instrumental rejoicing including any elevated form of speaking.

This is the word meaning "to alarm" or "to triumph over."  This would be a prophecy to be fulfilled at the last supper.
Judas is the familiar friend and the Judas bag was "for carrying the moutnpieces of wind instruments."  It is always pictured attached to a flute case.

When Jesus hand fed the SOP to Judas, the word has the same root meaning as the word "psallo."
When the SOP, used only here, was fed to Judas it was a sign that the Devil came into him.
He went out and hanged himself.

Back in Psalm 41 and amplified by the Dead Sea Scrolls version,

At the Jerusalem "conference" both Jew and Gentile was prepared for Messiah as the synagogue is defined in its unchanged pattern.

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

This is the ASSERTIVE will of God which continued with the direct command to teach what HE commanded to be taught

The Psallo or SOP word seems to be a sign of people who betray Jesus and the "flock" by driving them out of their own "synagogue" by imposing music which always meant "to make the lambs dumb before the slaughter.

Jesus endorsed this simple pattern and the use of ekklesia and throughout the epistles the assembly is defined in synagogue type words: coming together, assemblying or gathering.  Paul always shuts down all of the performing art to make the simple assembly possible.  In Romans Paul outlawed doubtful disputations or private practices which did not edify or educate. In Romans 15 the self-pleasure is outlawed in keeping with the pattern Christ established in Isaiah 58

Matthew 26:20 Now when the even was come, he sat down with the twelve.

Matthew 26:21 And as they did eat, he said, Verily I say unto you,
        that one of you shall betray me.

Matthew 26:22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?

Matthew 26:23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

Matthew 26:24 The Son of man goeth as it is written of him:
        but woe unto that man by whom the Son of man is betrayed!
        it had been good for that man if he had not been born.

Paradidōmi (late paradia-didō (deid-)
2. give a city or person into another's hands, “tēn Samon p. Sulosōnti” Hdt.3.149; “allon es allēn polin p.” Id.5.37; esp. as a hostage, or to an enemy, deliver up, surrender, “heōuton Kroisō” Id.1.45, cf. 3.13, Th.7.86; “tas naus” And.3.11, etc.: with collat. notion of treachery, betray, X.Cyr.5.4.51, Paus.1.2.1;

Matthew 26:25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

Apokrinō i_], fut. -kri^nō,

Matthew 26:26 And as they were eating, Jesus took bread, and blessed it, and brake it,
        and gave it to the disciples, and said, Take, eat; this is my body.

John 13:27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.

G5596 psōmion  pso-mee'-on Diminutive from a derivation of the base of G5597 ; a crumb or morsel (as if rubbed off), that is, a mouthful:—sop.

G5597 psōchō pso'-kho Prolongation from the same base as G5567 ; to triturate, that is, (by analogy) to rub out (kernels from husks with the fingers or hand):—rub.

G5567 psallō psal'-lo Probably strengthened from ψάω psaō (to rub or touch the surface; compare G5597 ); to twitch or twang

Psaō [a_, but always contracted],  II. crumble away, vanish, disappear, S.Tr.678 (s. v. l.). (psaō, psaiō, psauō, psairō, psēkhō, psōkhō,
Psaiō , A. = psaō (q. v.), rub away, grind down
Psal-ma , atos, to, A. tune played on a stringed instrument, 
Psal-mizō , A. sing psalms, and psal-mistēs , ou, ho, psalmist

Matthew 26:27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;

Matthew 26:28 For this is my blood of the new testament, which is shed for many for the remission of sins.

Matthew 26:29 But I say unto you, I will not drink henceforth of this fruit of the vine,
        until that day when I drink it new with you in my Father’s kingdom.

Matthew 26:30 And when they had sung an hymn, they went out into the mount of Olives.

Hymns are Psalm 6, 54-55, 61, 67, 76: Typically one of the hallel hymns wer sung:

Edersheim, Chapter 12 notes of the Passover: "Exceptionally a fifth cup was drunk, and over it 'the great Hallel' was said, comprising Psalm 120-137."

Some opinion is that Psalm 137 would have been sung at this event because the Jews set a place at passover and would recite this hymn when the Forerunner announced the Messiah.

Psalms 137:1  By the rivers of Babylon we sat and wept
        when we remembered Zion.
Psalms 137:2  There on the poplars
        we hung our harps,
Psalms 137:3  for there our captors asked us for songs,
        our tormentors demanded songs of joy;
        they said, “Sing us one of the songs of Zion!”

There is an opinion in the Talmud which states that five cups of wine, not four, are to be drunk at the Seder. In practice we follow the majority opinion and drink only four cups. In deference to the minority opinion,

however, we pour the Fifth Cup of wine even though no one drinks from it. This Fifth Cup of wine bears the name of Elijah because it is he who will eventually resolve this question, as well as many others. Cup of Elijah

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

I believe that the Latin agrees with the common understanding that "singing was using the normal inflections of the human voice." Especially when you are confessing God the Father by the use of a hymn or prayer which gives HIM the glory. Mature males then and probably now do not agree to get together to appease God with singing.

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 TUNEFULLY involved in hymning:

Dīco,  to say, tell, mention, relate, affirm, declare, state; to mean, intend (for syn. cf.: for, loquor stands for the Gr. eipein pros tina,

Ontōs , Adv. part. of eimi A. (sum), really, actually, verily, with Verb
Alēth-ēs a^, Dor. ala_thēs , es, (lēthō,
I. Hom., Opposite. pseudēs, in phrases alēthea muthēsasthai, eipein, agoreuein, alēthes enispein
3. of oracles, true, unerring, “alathea mantiōn thōkon” Pi. P.11.6, cf. S.Ph.993, E.Ion1537; of dreams, A.Th.710. “alēthei logō khrasthai” Hdt. 1.14
        Opposite Epos 1. song or lay accompanied by music, 8.91,17.519. b. generally, poetry, even lyrics
        5. celebrate, of poets, “Aiantos bian

Acts 7:38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:
Romans 3:2 Much every way: chiefly, because that unto them were committed the oracles of God.
Hebrews 5:12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
1Peter 4:11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

Luke 2.34 and Simeon blessed them, and said to Mary, his mother, "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against.

When Dico is translated SING it never speaks of tunefulness:

Dīco, 4. To describe, relate, sing, celebrate in writing (mostly poet.): “tibi dicere laudes,” Tib. 1, 3, 31; so, “laudes Phoebi [Apollo, Abaddon, Apollyon] et Dianae,” Hor. C. S. 76: “Dianam,

Laudo, I. to praise, laud, commend, extol, eulogize, approve
1. To pronounce a funeral oration over a person:
3. To praise, compliment, i. e. dismiss with a compliment, leave,
        to adduce, name, quote, cite a person as any thing: sermo

Sermo , ōnis, m. 2. sero, qs. serta, conserta oratio, Of prose as opposed to poetry
b. of verses in a conversational style, To Inculcate
II. Transf., a manner of speaking, mode of expression, language, style, diction, etc. (cf. lingua):

IN GREEK

Matthew 26.30  Kai humnēsantes exēlthon eis to Oros tōn Elaiōn.

John 1:30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

This never means SING a song in a tuneful sense: the word means chant or speak as in SPEAK to yourselves.

Humn-eō , Ep. humneiō Hes.Op.2; Ep.3pl.
II. tell over and over again, harp upon, repeat, recite,
        ton nomon humnein recite [erō say] the form of the law, Id.Lg.871a:
2.  in pass. sense, phēmai . . humnēsousi peri ta ōta will ring in their ears Pl.R.463d

Phēmē  I. utterance prompted by the gods, significant or prophetic saying, II. any voice or words, speech, saying, logōn ph. poet. periphr. for logoi, S.Ph.846 (lyr.

Logos, verbal noun of lego
        Opposite kata pathos
        Opposite music, poetry or rhetoric
        Opposite human reasoning
        Opposite Epagoge bringint in to one's aid, introduction
                Alurement, enticement, incantation, spell

Opposite Pathos  A. that which happens to a person or thing, incident, accident,
where this incident took place, unfortunate accident,
2. what one has experienced, good or bad, experience
II. of the soul, emotion, passion (“legō de pathē . . holōs hois hepetai hēdonē ē lupē” Arist.EN1105b21), “sophiē psukhēn pathōn aphaireitai”

Plat. Rep. 463d Shall these be the unanimous oracular voices that they hear from all the people, or shall some other kind of teaching [hymn] beset the ears of your children from their birth, both concerning what is due to those who are pointed out as their fathers

Hes. WD 2 Muses of Pieria who give glory through song, come hither, tell of Zeus your father and chant his praise. [humn-eō] Through him mortal men are famed or unfamed, sung or unsung alike, as great Zeus wills. [5] For easily he makes strong, and easily he brings the strong man low; easily he humbles the proud and raises the obscure, and easily he straightens the crooked and blasts the proud,—Zeus who thunders aloft and has his dwelling most high. Attend thou with eye and ear, and make judgements straight with righteousness. [10] And, Perses, I would tell of true things.

Hes. Th. 11 And one day they taught Hesiod glorious song while he was shepherding his lambs under holy Helicon, and this word first the goddesses said to me— [25] the Muses of Olympus, daughters of Zeus who holds the aegis: “Shepherds of the wilderness, wretched things of shame, mere bellies, we know how to speak many false things as though they were true; but we know, when we will, to utter true things.”

If they had sung the humn together the word is:

Sunumneō ,

A. sing hymns together, Sch.rec.Theoc.10.24.

Matthew 26:31 Then saith Jesus unto them,
        All ye shall be offended because of me this night:
        for it is written, I will smite the shepherd,
        and the sheep of the flock shall be scattered abroad.

pa^tassō , Ep. impf.
krouō , fut. -sō E.El.180: aor. 2. strike one against another, strike together, k. kheiras clap the hands
5. strike a stringed instrument with a plectron, Simon.183, Pl.Ly.209b: generally, play any instrument (v. krouma, kroumatikos）“, aulei  [flute]. . krouōn iasti” Com.Adesp.415: c. dat., k. krembalois, = krembalizein, Ath.14.636d.
10. krouein akratō, v. patassō 11.2. (Cf. Lith. krùšti 'bruise', 'pound', Lett. krausēt 'thresh'.)

Xen. Sym. 1.11 The company, then, were feasting in silence, as though some one in authority had commanded them to do so, when Philip the buffoon knocked at the door and told the porter to announce who he was and that he desired to be admitted; he added that with regard to food he had come all prepared, in all varieties—to dine on some other person's,—and that his servant was in great distress with the load he carried of—nothing, and with having an empty stomach. Hearing this, Callias said,

Plat. Lysis 209b I conceive, whom they appoint to do it before any others of the household. Is it not so? Quite so, he replied. And you are free there to choose which letter you shall write first and which second, and you have a like choice in reading. And, I suppose, when you take your lyre, neither your father nor your mother prevents you from tightening or slackening what string you please, or from using your finger or your plectrum at will: or do they prevent you? Oh, no. Then whatever can be the reason, Lysis, why they do not prevent you here,

Plēk-tron , Dor. plaktron , to,

A. anything to strike with:

1. instrument for striking the lyre, plectrum, “khruseou hupo p.” h.Ap.185, cf. h.Merc.53, Pi.N.5.24, E.HF351 (lyr.); “keratina p.” Pl. Lg.795a; “p . . . xulinon” IG22.1388.80; “krouein tō p.” Pl.Ly.209b; “p. es lurēn rhapsai” Herod.6.51; “plēktrō . . plēgōn gignomenōn” Pl.R.531 b
2. spear-point, “doros dikhostomon p.” S.Fr.152 (lyr.); diobolon p., of lightning, E.Alc.129 (lyr.); a bee's sting,
6. = glōssa,  ["speaking" when used of glossa or unknown tongues includes the use of musical instruments]

The word psallo as the only hint for "music" in the assembly allows ONLY the finger and NEVER a plektron. Only in a secondary sense does psallo speak of strings of a stringed instrument:

Still just meaning strike or smite something:

Psallō , fut. II. mostly of the strings of musical instruments, play a stringed instrument with the fingers, and not with the plectron, “psēlai kai krouein tō plēktrō”

Matthew 26:32 But after I am risen again, I will go before you into Galilee.

Matthew 26:33 Peter answered and said unto him,
        Though all men shall be offended [scandălizo] , because of thee, yet will I never be offended.

Ecclesiasticus 9.3. Do not go to meet a loose woman, lest you fall into her snares.
Ecclesiasticus 9.4. Do not associate with a woman singer, lest you be caught in her intrigues.
Ecclesiasticus 9.5. Do not look intently at a virgin, lest you stumble and incur penalties for her.
Ecclesiasticus 9.6. Do not give yourself to harlots lest you lose your inheritance.
Ecclesiasticus 9.7. Do not look around in the streets of a city, nor wander about in its deserted sections.

Ecclesiasticus 9.8. Turn away your eyes from a shapely woman, and do not look intently at beauty belonging to another; many have been misled by a woman's beauty, and by it passion is kindled like a fire.

Matthew 26:34 Jesus said unto him, Verily I say unto thee,
        That this night, before the cock crow, thou shalt deny me thrice.

7.03.11

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