In its content, Psalm 96 is close to Psalms 94 and 95 and refers to the “songs of enthronement.” It is filled with joy and jubilation, glorifying the qualities of the Lord and the blessing of God. It addresses all living people with a call to glorify the works of the Lord. He beats his enemies, dispels the darkness that surrounds him.
In the text of Psalm 96, the author calls on other “gods” to bow before the Lord, meaning “the mighty of this world,” including those who profess paganism and worship pagan idols.
Text of prayer Psalm 96
During the service, all chants and prayers are performed in Church Slavonic or Old Church Slavonic. But Psalm 96, glorifying the Lord, can be read in Russian in order to be imbued with the high content, an understanding of the greatness of the Lord, and be filled with joy and reverence for him.
In Church Slavonic with accents
The psalm to David, when his land was settled, was not inscribed among the Jews,
1 The Lord reigns, let the earth rejoice, let the many islands rejoice.
2 Clouds and darkness are all around him, righteousness and destiny are the correction of his throne.
3 Fire will come before Him, and His enemies will burn all around.
4 Lightning illuminated His universe: I saw and the earth moved.
5 The mountains melted like wax from the presence of the Lord, from the presence of the Lord of all the earth.
6 The heavens proclaimed His righteousness, and all people saw His glory.
7 Let all those who worship idols be ashamed, all who boast about their idols; let all His angels worship Him.
8 Zion heard and rejoiced, and the daughters of Judah rejoiced in Thy judgments, O Lord,
9 For You are the Lord Most High over all the earth, You are greatly exalted above all gods.
10 You who love the Lord, hate the evil one, the Lord protects the souls of His saints, I will deliver sinners from the hand.
11 Light shines upon the righteous, and joy upon the upright heart.
12 Rejoice, O ye righteous, in the Lord, and confess the remembrance of His Holiness.
In Russian
A Psalm of David when his land was being established. Not inscribed among the Jews.
1 The Lord reigns: let the earth rejoice; let the numerous islands rejoice.
2 Cloud and darkness are around Him; righteousness and judgment are the foundation of His throne.
3 Fire goes before Him and burns His enemies around.
4 His lightning illuminates the world; the earth sees and trembles.
5 The mountains melt like wax at the presence of the Lord, at the presence of the Lord of all the earth.
6 The heavens declare His righteousness, and all nations see His glory.
7 Let all who worship idols be ashamed, who boast about their idols; worship Him, all His angels.
8 Zion hears and rejoices, and the daughters of Judah rejoice because of Your judgments, O Lord,
9 For You, O Lord, are high above all the earth, exalted above all gods.
10 You who love the Lord, hate evil! He guards the souls of His saints; He delivers them from the hand of the wicked.
11 Light shines on the righteous, and joy on the upright in heart.
12 Rejoice, ye righteous, in the Lord, and glorify the memory of His holiness.
Uses
Judaism
Psalm 96 is the second of six psalms read during the Kabbalat Shabbat (Welcoming Shabbat) services.[8] These six psalms represent the six days of the week, and Psalm 96 corresponds to the second day of the week (Monday).[9]
Verses 4 and 9 are part of Selichot.[10]
Psalm 96 is read to increase joy among family members.[11]
Catholicism
The last three verses in Latin, Laetentur caeli, form the sentence antiphon used at Mass on the Night for the Nativity of the Lord.[12]
When and why do we read Psalm 96?
The need for prayer speaks of the movement of the soul, which is “hungry” for a high word, the protection of the Lord, and cleansing from worldly worries. To understand what Psalm 96 is and why it is read, you need to understand its content and understand the main events it talks about.
Christian Psalm 96 is believed to be a reliable prayer against magic and witchcraft. His spell is destroyed by the enumeration of the Lord’s virtues, his strength and power. And the one who believes and glorifies the Lord receives protection from evil forces from him.
The author is confident that the qualities of the Lord, which the whole world will know about, will lead to the spread of faith throughout the earth, and therefore to his earthly kingdom.
The reading is aimed at intimidating enemies and wicked people. They, along with sorcerers and magicians, will perish from the wrath of God. And those who sacredly believe and serve God will receive protection.
Reading Psalm 96 is effective in pacifying the pride of those in power and receiving the Lord's protection from those who worship idols and violate God's laws.
In everyday life, prayer is read to protect oneself from evil words and thoughts, from witchcraft and negative magical influences. Her words addressed to God are the faithful defense of the Lord.
Music settings
Calling for singing, Psalm 96 was paraphrased into hymns and often set to music. Hymns related to the psalm include "1901. This Is My Father's World," A Christmas Carol, "Joy to the World," and "Sing to the Lord a New Song."[13]
Composers of the Baroque era:
- Heinrich Schütz set Psalm 96 in German "Singet dem Herrn ein neues Lied" for choir as part of his composition Becker's Psalter, SWV 194.[14]
- Claudio Monteverdi set motet Cantata Domino
- Nicolas Bernier set the Cantata Domino
(date unknown)
- Jean Desfontaines set motet Cantate Domino
JeD .7 (date unknown) - Marc-Antoine Charpentier installed in 1680 Cantata Domino canticum novum,
B 176 - Michel-Richard de Lalande set the great motet Cantate Domino
S.55 (1699) - Jean-Joseph Cassanea de Mondonville set the great motet Cantate Domino
in 1743. - Handel set the psalm around 1712,[15] and a movement of his Chandos Hymns
in 1717 or 1718.[16] - "Laetentur caeli" was composed by Orlande de Lassus in four movements,[17] and by Giovanni Bassano for double choir,[18] among others.[19]
In the 19th century, Mendelssohn is quoted from Psalm 96 in movement 10 of his choral symphony Lobgesang
on biblical texts in 1810.
Czech composer Antonin Dvořák quoted the psalm in conjunction with the verses of Psalm 98, in the final movement of his
1894 Bible Songs
In the 20th century, Zoltan Gardoni set Psalm 96 as part of three motets in German "Singet dem Herren" for mixed a cappella choir, together with a Finnish song and Psalm 23, published by Schott.[21]James MacMillan wrote "New Song" in 1997 with words taken from this psalm.[22]
Music inspired by the psalm also includes gospel blues from Blind Willie Johnson, "Church, I'm Totally Saved Today",[23] based on the hymn "Today Are Totally Saved".[24]
Interpretation
To fully experience the importance and effectiveness of Psalm 96, you need to understand the meaning of the prayer and obtain the necessary interpretation of the verses. Then it will help in difficult moments of life and will contribute to the awareness of the greatness of the Lord.
The author of the psalm calls on everyone to understand and figure out to whom and why he opens his soul. Do not idols reign in it, confusing a person and leading him away from the true faith?
- Verses 2-7: A description is given of the greatness of the Lord. And, despite the fact that “clouds and darkness are around Him,” he administers just judgment. This means not only natural, but also social darkness. And only God’s justice, which is “the foundation of His throne,” is capable of dispelling the darkness of false ideas about life. And everyone in this life will be rewarded according to their deserts. No one will be able to escape the Judgment of the Lord, because “fire goes before Him” from heaven (thunders and lightning that shake the earth). From this fire the mountains melt, and all nations can see the power of God and His glory. The author is delighted with the power of God, joy fills his soul and he calls on you to rejoice with him and fill your soul with faith in the power of God. He also calls on the earthly “gods” - representatives of the “powers of this world” to abandon the worship of idols and turn to the only correct and saving faith in God. And remember that the Last Judgment awaits everyone. And over all the gods there is only one reigning - the Lord.
- Verses 8-9: The joy that reigns among the Jews is justified and understandable: they are happy with the manifestation of Divine help, throwing down their enemies with thunder and lightning and giving them freedom. When interpreting this part, attention is drawn to the fact that by the name of Zion one can mean Jerusalem, and in the rejoicing “daughters” one can recognize other cities of Palestine.
- Verses 10-12: In these verses of the psalm, the author reminds that only the Jews' love for God will be the key to their happiness. That is why it is so important to keep faith in God and glorify him. The reverence that fills the writer of the prayer is connected with the confidence that faith in God will allow the Jews to find the protection of the Lord, who will guide them along the right path.
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Psalms, Psalm 93
92 The entire group of psalms from 92 to 99 in the Hebrew Bible does not have an inscription with the name of the author, but in the Greek Bible and in the Vulgate, seven consecutive psalms, starting with 92 and ending with 98, are attributed to David, while Psalm 99 and in these Bibles are inscribed with the name of the author does not have. In all of these psalms there is no historical indication of the time they were written. But there is much in common between them, this is a grateful and laudatory tone of presentation, chanting of the greatness of God, a depiction of the expected coming of His kingdom and, hence, an appeal to people to follow and obey Him. All this points to the origin of the psalms from one era and forces us to assume the same author. Since the content of the psalms is very similar to the prophecies of Isaiah, set out in the last part (chap. 40-66) of his book (see about this in Priest Vishnyakov. Origin of the Psalms. pp. 441-442), the writing of the psalms must be attributed to the time close to the prophet Isaiah. The psalms nowhere speak of the destruction of Jerusalem, the devastation of Judea by pagan peoples, the destruction of the temple; on the one hand, on the other hand, the writer of the psalms shows an upsurge of religious feeling, combined with faith in the coming of the kingdom of the Lord, which (faith) he preaches publicly, with the aim of instilling and instilling it in their compatriots and thereby promoting their spiritual revival; From all this, one can think that the time of writing the psalms could have been an era when there were still no signs of the imminent destruction of Judea and when an upsurge was noticed in the religious and moral life of the people, which caused and made possible the appearance of the said psalms. There was only one such era, this was the time of the reign of Josiah, during which the autograph of the Law of Moses was found and read publicly, preaching which the prophet Jeremiah went to the people, and during which the king’s intense concerns were aimed at restoring true worship and religious and moral revival people. For pious poets, this time was the most favorable for psalmody and composing hymns.
Psalm 92 92 in the Greek text, as well as in the Vulgate, is called pre-Sabbath, which indicates the time of its liturgical performance. The psalm now appears in Jewish prayer books as morning prayer on Friday. The further continuation of the inscription - “when the earth is inhabited” - indicating, apparently, a connection between the content of the psalm and the biblical narrative about the fifth day of the creation of the world, when the crown of creation - man - appeared, in fact it has no such connection.
92 The Lord, almighty and eternal, is the King of the world, therefore the Universe “will not be moved” (1-2). Rivers and seas raise their waves, but they are insignificant before God (3-4). All His promises will be fulfilled and the house of God will not be broken (5).
92:1 The Lord is portrayed as the mighty King of the Universe, which exists and is governed by His immutable laws. No one except the Lord himself can change these laws, therefore the Universe is “solid”. It cannot “move”, no limited being can make any changes on it, unless it is the will of the Lord, and since, despite His omnipotence, the Lord is eternal, then this order of the structure of the life of the world is also eternal and unchangeable (2).
92:3-4 By the rise of the waves of the rivers and the waves of the seas we must understand hostile movements during the time of King Josiah and which could threaten many dangers and military clashes with them and Judah. Josiah was aware of the weakness of his military forces to repel the enemy and successfully fight him, but faith in the help of the Lord strengthened him and he wanted to instill this faith in the person of the author of the psalm to all the people when he said that the Lord is “mightier than the sound of the waves,” that with divine helping Jews have nothing to fear from numerous and powerful enemies.
92:5 If the Jews are faithful to the covenant with God, then the enemies will not be able to harm both the people themselves and the holy temple. This is because the Lord, faithful to his promises to the Jews, has, as almighty, the power to always fulfill them; the strength of the enemies is nothing before Him.
93 According to the inscription, the psalm was sung on the fourth day of the week, that is, on Wednesday. The words of the Law of Moses, read before Josiah and the people, filled this pious king with a zealous desire to restore among his subjects a life in accordance with the commandments of the Lord, which had been rudely trampled and forgotten at this time. The unknown writer of this psalm is imbued with the same holy zeal, which is why he addresses the Jews with words of reproof and exhortation.
93 Arise, O Lord, to judge the wicked, who commit violence against the weak and helpless in the hope that the Lord does not see them (1-7). Such hope is ignorant: does God, who gave man sight, hearing and reason, not know the vain thoughts of the wicked and does not see their deeds (8-11)? Blessed is the one who listens to the reproof of the Lord, for this he will receive a reward, but the wicked will perish (12-13). If the people live in accordance with the law, they will not be rejected by the Lord, who loves righteousness (14-15). And in whom, besides the Lord, can one place hope? If it were not for Him, the persecuted righteous would have perished. As troubles increase, even the comforting promises of the Lord can strengthen the righteous (16-19). Where the Lord appears for protection, all those who oppose His law will disappear. In Him the righteous will find firm support, and He will destroy the wicked for their wickedness (20-23).
93:1 The writer prays to the Lord to reveal himself before the wicked as a “God of vengeance,” that is, not to allow their deeds any longer, not to condescend to the wicked, but to appear before them as an avenger for the truth that is constantly trampled upon by them.
93:3-5 The wicked dominate the earth, they know no obstacles to the expression and manifestation of their predatory and sinful inclinations, so that the entire inheritance of God, that is, the righteous, suffers from them.
93:6-7 They commit violence against the poor and defenseless (“the widow and the stranger”), and they believe in their impunity, denying divine omniscience and the action of His judgment on earth. They say, “The Lord will not see or know.”
The wicked here seem to know the law about widows and strangers, given through Moses, therefore by them we must understand not the pagan peoples who oppressed the Jews, as this place is sometimes interpreted and, on the basis of such an understanding, the psalm is attributed to the time of the onset of the Babylonian captivity, but the corrupted Jews who deliberately violated God's law. This wickedness was widespread and was the main evil that undermined the peace of the inner life of the Jewish people.
93:8-11 The writer addresses such wicked people with a stern word of admonition. They expect impunity for their actions because they think that God will not see their actions. Such reasoning only shows their extreme ignorance. A person has vision, hearing and reason, which he uses as means and tools for understanding the world and according to the acquired knowledge he arranges his life and actions. If a person knows, sees and understands everything around him, then is it possible to think that the Lord, who gave him these means of knowledge, does not see and does not know what his creation is doing?
93:12-13 The belief that the Lord sees and knows everything gives the writer confidence that the predominance of the wicked on earth is temporary, just as the suffering of the righteous is temporary, that disasters will come on earth as an expression of the wrath and judgment of God, and then the wicked will perish, but the righteous will be in peace, that is, rewarded by God.
93:15 Judgment will return to righteousness. The meaning of judgment on earth is to preach the truth in its decisions and protect the innocent. Under the leadership of the wicked on earth, this meaning of judgment has been distorted: there is no truth in it. When the Lord comes, He will return to the court the trampled truth by punishing the wicked and establishing on earth the dominion of the pious, who will then become worthy judges and guides of it.
93:17 Using his example, the writer proves the manifestation of divine action in the world: if the Lord had not helped him, he would have died long ago (“to enter the land of silence” - to descend into Sheol, that is, to die). Obviously, the writer was a zealous denouncer of the wicked, for which he caused constant persecution and attempts on his life on their part. He attributes his salvation from them to the direct protection of the Lord, which is for him actual proof that the Lord controls life and monitors its progress. If this is really so, then it is possible and certain that truth and true judgment, which he spoke about earlier, will be restored on earth (see Art. 15).
).
93:19 Your consolations delight my soul - the promises given by God in the law that the wicked will certainly be punished and the righteous rewarded, served as reinforcement and encouragement to the writer during his intensified adversity.
He tries to instill this faith in the restoration of righteousness and justice on earth in others, when in subsequent verses he says that the Lord will destroy all who live in crime.
94 This psalm in the Hebrew Bible does not have an inscription, which is also indicated in the Slavic Bible, and the addition of “praise of the song of David,” as we will see, should be understood in the meaning: a song of praise according to the model of David.
94 The psalm depicts extraordinary popular rejoicing of a religious nature, expressed in the singing of hymns of praise and thanksgiving to God. The essence and reason for the celebration was the revelation of the divine will to all the people (see the end of art. 7 and 8). We can find such a rise in religious enthusiasm among the people only during the time of Josiah, when he restored true reverence for God and when the autograph of the Law of Moses, found by the high priest Hilkiah, was read publicly. With the time of David (as some think), the content of the psalm has no connection: then there was no national revelation of the will of God and such general, purely religious rejoicing on this occasion. It is not known exactly who the writer of the psalm was, perhaps Josiah himself.
94 The entire psalm is a song of praise and gratitude to God for the revelation of His will to the people, and the latter is invited by the author to heartfelt and constant adherence to His commandments.
94 Come to praise the Lord, king over all gods, creator of the earth, mountains and seas (1-5). Let us pray before this great Lord, who is our God, and we are the sheep of his pasture (6-7). If only we could now listen to His call: “Do not disobey me, as was the case in the desert, when I condemned you to a forty-year wandering!”
94 Full of religious enthusiasm, the author invites all Jews to hasten to confess, to praise God with hymns in solemn doxology.
94:3-7 The subject of chanting is great: this is God, the Creator of the whole world and its Lord. He is also the God primarily of the Jews, whom he shepherds like a shepherd of sheep. This attitude of God towards the Jewish people is revealed from their entire previous history, as well as from the granting of the law given only to them, which clearly demonstrates how much the Lord loves and distinguishes the Jews from all other nations.
94:8-11 For this reason, the Jewish people should treasure the favor of such a great Being, and (“Oh that you would now hear His voice”) when they hear the reading of the law, then internalize it deeply, and obediently submit to the instructions of the divine will, but not to follow the example of their ancestors, who turned out to be rude and unresponsive (“do not harden the heart’s heart”) to His words, and therefore angered Him with their actions after the exodus from Egypt (meaning their repeated grumbling against Moses and God), when the Lord did many things to them miracles (“they have seen my work”). Meribah is the name of the area where the Jews revolted in the desert of Rephidim ( Exodus 17:1-7
), which Moses called “Meribah,” which means murmur. The Lord condemned them to a forty-year wandering and appointed to perish all those who “deluded in heart” and constantly showed a lack of faith. Regarding the latter, the Lord pronounced a harsh, but fair and forced by their behavior sentence - not to enter Palestine (“that they will not enter My rest”), designated the place for their permanent, peaceful and independent existence.
The inheritance of Palestine was conditioned by the exact and constant observance by the Jews of the entire Law of Moses. The popular reading of the law under Josiah gave every Jew the opportunity to become acquainted with the will of God, and it depended on his desire whether to follow it or not, and at the same time - to inherit Palestine, or to be deprived of it. In Posl. to Heb. (Eur 3:7-11
) this fact is given a messianic meaning. Josiah's national sermon contains a pre-depiction of the grace-filled times of the Christian era, when the teachings of Christ are publicly announced, when everyone can know the will of the Lord, and, according to their attitude towards this will, can inherit or lose a place of peace, New Testament Palestine - bliss with God, paradise.
95 The same psalm with significant variations is given in 1 Chron. 16:3-36
, as sung by David during the transfer of the ark of the covenant.
At the end of the psalm, the people responded: “Hallelujah.” The last term became known only from the book. Chronicles, where it is cited for the first time, did not enter into liturgical use among the Jews until just before the time of the Babylonian captivity, if not during the captivity itself. The last circumstance indicates that the people could not answer David’s prayer with a similar expression, i.e., book. Chronicles in this case is not distinguished by the literal reliability of the testimony, and therefore the prayer of David transmitted above, which represents such a great similarity with Ps 95, cannot serve as inexorable proof that it (Ps 95) is certainly the work of David, especially also in view of its great similarity with book the prophet Isaiah (see 95:1
-
Isa 42:10
;
Ps 95:8
-
Is 42:12
;
Ps 95:10
-
Is 43:15
;
52:7
;
Ps 95:11-12
-
Is 42:10- 11
;
49:13
;
55:12-13
) and due to the fact that before it there is no word “this” (replacing the expression “following”), usually used before the original words of a person. It may be that the writer of Chronicles (probably Ezra), by citing the content of this enthusiastic psalm of praise, only wanted to indicate the nature of David’s praise, just as by attributing the utterance of hallelujah to the people, he only testified to the latter’s enthusiastic mood. Therefore, the inscription of the Greek and Latin Bibles naming David as the author can be understood as an indication that the compiler of this psalm imitated David's songs of praise and thanksgiving. The further words of the inscription “to build a house” (in the Vulgate and the LXX added “after the captivity”) indicate only a particularly intensive use of the psalm after the captivity during the construction of the second temple. However, this inscription also applies to the time of King Josiah, during which there was also a renewal and restoration of the correct order of worship at the temple, as if it were being built anew.
95 The whole earth is invited by the writer to sing and praise the Lord as the one and true God, before whom the idols of the pagans are insignificant. All tribes and all peoples are invited to this praise of the Lord (1-7). Bring gifts to the Lord into the sanctuary and proclaim to the nations that the Lord reigns, and righteousness with Him (8-10). Let, therefore, all the earth, oak groves, seas and fields rejoice, since the Lord comes to judge the earth (11-13).
95:1 By the “new song” to which the writer of the psalm invites all Jews, one must understand praise and thanksgiving. They are new because they fill Jews with a new joyful mood, instilling faith in a better future. This faith is the beginning of a new life, life in accordance with the divine law, which was forgotten earlier, and now, with the accession of Josiah, began to be preached and put into practice.
95:2-6 Acquaintance with this law, as well as with the history of the past life of the Jews, clearly reveals to people the greatness of God’s promises to His chosen tribe, and at the same time countless facts of miraculous leadership that show how great the Lord is and how He loves His people. A true Jew is now required to “preach the good news,” to proclaim these works (“salvation”) of the Lord, to proclaim His miracles among all nations, since the latter clearly testify that Jehovah is the one, true and terrible God in power, while the gods of other nations are simple products of human hands, lifeless idols. Faith and devotion to this great God will ensure the peaceful existence of the people and evokes in the writer an invitation to new songs, to a new mood, not sad and fearful for one’s poetic well-being and independence, but full of faith in God and laudatory.
95:7 The confidence that God will protect his people prompts the writer to invite all pagan nations to voluntary submission to God and reverent attitude towards Him.
95:11-13 Since the Lord is the king of the whole world, then when He comes to judge the whole world, truth will be restored on earth, now trampled upon by people and nations. The writer awaits and prays to God for this coming and invites all nature to share his joy: seas, rivers, fields, forests. Such an invitation speaks of the extraordinary depth and strength of feeling experienced by the writer.
All this joyful and cheerful content of the psalm corresponds to the time of King Josiah, when the autograph of the Law of Moses, opened and read by him, filled him, on the one hand, with a feeling of grief at the sight of the disorganization of the real life of his subjects, far from the ideal depicted in the law, on the other hand, filled him with zeal for purification life, inspired confidence that the Lord would not allow this repentant and corrected people before Him to perish.
Psalm 96 96 is very similar to Psalm 94
and both in the content and in the tone of the presentation, full of enthusiastic praise to God. Its similarity with the contents of the book. the prophet Isaiah, indicates his dependence on the first and determines the time of origin of the psalm no earlier than the writing of the last part of it by the prophet. Since it does not talk about the destruction of Jerusalem and the temple, it was written before the time of the Babylonian captivity. The psalm is full of solemn rejoicing, an upsurge of religious feeling, which speaks for the corresponding joyful facts from the religious life of the people. Such a time was the reign of Josiah, who restored true worship, and the inscription “about the dispensation of the earth” can be understood as a religious dispensation, not a political one.
96 The Lord is the king of the whole world. May all nations rejoice. Around Him there is darkness; truth is the foundation of His throne (1-2). He will destroy all his enemies; the whole earth will tremble before Him (3-5). The heavens proclaim His righteousness, visible to all nations (6-7). The Jewish people rejoice in the greatness of the Lord above all gods (8-9). Everyone should love God, since He is the source of all good (10-12).
96:1 The LORD is king over all the gods and over the whole world. Not only the Jews should rejoice in this, but also the “islands,” all the pagan peoples often designated by this image.
96:2-7 Description of the extraordinary greatness of the Lord. Clouds and darkness surround Him. He lives in clouds and clouds, ordinary images of the appearance of God to ancient man, indicating the incomprehensibility of His being; truth and judgment are the foundation of His throne—justice and determination—the foundation of His power (“throne”), that is, at the foundation of His dominion lies the retribution due to everyone, which is strictly defined and cannot be canceled. Fire comes before Him - fire has the property of destroying everything, at the same time it is also a symbol of purification, that is, the Lord will destroy all His enemies, but only those who deserve it, He will destroy everything unclean and contrary to Him. One of the manifestations of such power and the judgment of God over his opponents is lightning and a thunderstorm, from which the earth shook. The mountains melted from Him, probably meaning strong streams of rain from the mountain, carrying away many stones. All nations see His glory - the appearance of a thunderstorm, as an expression of divine justice (“the heavens proclaim His righteousness”) was known to all people. These phenomena clearly demonstrated the omnipotence of God and His dignity; idols are insignificant before Him, which is why the writer invites all nations to recognize and confess only the One God Jehovah. The writer invites gods along with people to worship the One God. By gods are meant kings and princes of nations. In the LXX, angels are invited to worship (“all gods” - according to the LXX translation: all His angels). Since angels, as disembodied beings, constantly and invisibly always serve God and worship Him, then by the worship that the psalmist speaks of, we must understand visible worship, before the whole world, and this will only happen at the Last Judgment. Hence, this place of the psalm, as understood by its writer, expands its meaning, acquiring a prophetic character: the power of God over the world, manifested in thunderstorms, contains a prototype of the general judgment of God over the whole world and all His opponents.
96:8-9 Such a miraculous manifestation of divine help to the Jews, revealed in the formidable phenomena of nature over their pagan enemies, as evidenced by their history, by granting them victory, filled all of Zion with extraordinary joy, in which the girls also took part in the preparation and execution of praise and thanksgiving songs. (By Zion one can also mean Jerusalem, and by daughters - other cities of Palestine, i.e. the joy was universal.)
96:10-12 From these facts of divine protection, the writer of the psalm makes a corresponding moral teaching: all the righteous (maybe here we mean only Jews, as at that time the only people who preserved the true knowledge of God) must love God, be faithful to Him, since this is the guarantee their happiness (“the light is shining”); the described cases of miraculous help, as monuments of divine holiness (“memory of the shrine”) and the insignificance of idols, should be glorified (“glorify”).
It is obvious that reading under Josiah the history of the Jewish people, full of facts of the miraculous leadership and protection of them by God, filled the writer with an enthusiastic feeling of reverence and gave content to this psalm.
References
- Rubin 2005, para. 284.
- Nulman 1996, para. 307.
- "Midrash Tehillim / Psalm 96" (PDF). matsati.com. Retrieved January 6, 2022.
- ^ a b
"Treasury of David by Charles H. Spurgeon." Christianity.com. 2019. Retrieved January 7, 2022. - Cole, Stephen J. (2009). "Psalm 96: Worship, Testimony, Waiting." bible.org
. Retrieved January 7, 2022. - Henry, Matthew (2019). "Matthew Henry's Bible Commentary." Christianity.com. Retrieved January 7, 2022.
- Howard Jr., 1997, pp. 141–4.
- Cadden, Bruce; Cadden, Barbara Binder (2004). Teaching Tefilah: Ideas and Exercises in Prayer
. Berman's house. paragraph 87. ISBN 0867050861. - Nulman 1996, para. 225.
- Brauner, Reuven (2013). "Shimush Pesukim: A Complete Index to the Liturgical and Ceremonial Uses of Biblical Verses and Passages" (PDF) (2nd ed.). paragraph 44.
- "Emotions / Fear / Behavior." Daily Tehillim
. Retrieved January 6, 2022. - "Gregorian Propers • Saint-René Goupil Gradual." Corpus Christi Watershed
. Retrieved February 4, 2022. - Hymns for Psalm 96 hymnary.org
- Schütz, Heinrich / Der Beckersche Psalter SWV 97a-256a Bärenreiter
- O sing to the Lord a new song, HWV 249a (Handel, George Frideric): Points on the International Music Library Project
- G. F. Handel: "Come, let us sing to the Lord", H. 253 (Chandos Anthem
Emmanuel Music - Laetentur coeli (Orlando di Lasso): Free assessments in the Choral Public Library (ChoralWiki)
- Laetentur coeli a 8 (Giovanni Bassano): Free assessments in the Choral Public Library (ChoralWiki)
- Laetentur caeli: Free assessments in the Choral Public Library (ChoralWiki)
- "Bible Songs" antonin-dvorak.cz
. Retrieved September 11, 2016. - "Three Motets" Schott. 2011. Retrieved August 31, 2011.
- "James MacMillan - New Song." Boosey & Hawkes
. Retrieved June 23, 2022. - Wirtz, Stefan. "Blind Willie Johnson Discography." Retrieved February 10, 2015.
- “Completely preserved today.” gymnary.org
. Retrieved January 31, 2015.
Links[edit]
- Jump up
↑ Rubin 2005, p. 284. - Nulman 1996, p. 307.
- "Midrash Tehillim/Psalms 96" (PDF). matsati.com. Retrieved January 6, 2022.
- ^ ab "Treasury of David by Charles H. Spurgeon". Christianity.com. 2022. Retrieved January 7, 2022.
- Cole, Stephen J. (2009). "Psalm 96: Worship, Witness, Waiting". bible.org
. Retrieved January 7, 2022. - Henry, Matthew (2019). "Matthew Henry Bible Commentary". Christianity.com. Retrieved January 7, 2022.
- Howard Jr. 1997, pp. 141-4.
- *Wurthwein, Ernst (1995). Text of the Old Testament. Translated by Rhodes, Erroll F. Grand Rapids, Michigan: William B. Eerdmans. pp. 35–37. ISBN 0-8028-0788-7. Retrieved January 26, 2022.
- * Schurer, Emil; Vermes, Geza; Millar, Fergus (2014). History of the Jewish People in the Age of Jesus Christ: Volume 3.I. A&C Black. item 497. ISBN. 9780567604521.
- Cadden, Bruce; Cadden, Barbara Binder (2004). Teaching Tefilah: Ideas and Exercises for Prayer. Berman's house. p. 87. ISBN 0867050861.
- Nulman 1996, p. 225.
- Jump up
↑ Brauner, Reuven (2013). "Shimush Pesukim: A Comprehensive Index to the Liturgical and Ceremonial Uses of Biblical Verses and Passages" (PDF) (2nd ed.). paragraph 44. - "Emotions/Fear/Behavior". Daily Tehillim
. Retrieved January 6, 2022. - "Gregorian Propers • Gradual Saint-René Goupil". Corpus Christi Watershed
. Retrieved February 4, 2022. - Laetentur coeli (Orlando di Lasso): Free scores in the Choral Public Library (ChoralWiki)
- Laetentur coeli a 8 (Giovanni Bassano): Free scores at the Choral Public Library (ChoralWiki)
- Laetentur Caeli: Free assessments on the Public Domain choral library (ChoralWiki)
- O Sing to the Lord a new song, HWV 249a (Handel, George Frideric): results at the International Music Score Library Project
- ↑
G. F. Handel: "Come, let us sing to the Lord", H. 253 (Chandos Anthem 8), Emmanuel Music - Schütz, Heinrich / Der Beckersche Psalter SWV 97a-256A Bärenreiter
- Singet dem Herrn, TWV 1: 1748: scores at the International Music Score Library Project
- RISM No. 150204809; RISM No. 452014932
- Singet dem Herrn ein neues Lied (Georg Philipp Telemann) in the Choral Public Library (ChoralWiki)
- Georg Philipp Telemann - Catalog TWV - 02–15: Cantates diverses - 07. Psaumes at www .musiqueorguequebec .ca .
- RISM No. 452513236
- "Bible Songs". antonin-dvorak.cz
. Retrieved September 11 +2016. - "Three Motets". Schott. 2011. Retrieved August 31, 2011.
- "James MacMillan - New Song". Boosey & Hawkes
. Retrieved June 23, 2022. - Hymns of Psalm 96 hymnary.org
- Wirz, Stefan. "Blind Willie Johnson Discography". Retrieved February 10, 2015.
- "Fully Saved Today". gymnary.org
. Retrieved January 31, 2015.
Sources
- Howard Jr., David M. (1997). Structure of Psalms 93–100
. Eisenbrauns. ISBN 9781575060095 .CS1 maint: ref = harv (link to website) - Nulman, Macy (1996). Encyclopedia of Jewish Prayer: Ashkenazi and Sephardic Rites
. Jason Aronson. ISBN 1461631246 .CS1 maint: ref = harv (link to website) - Rubin, Rav Issachar Dov (2005). Talelei Oros: A Prayer Anthology
. Feldheim Publishers. ISBN 9781583307618 .CS1 maint: ref = harv (link to website)
