Psalm 96 | |
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"Sing a new song unto the Lord" | |
Royal psalm | |
Other name |
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Related | |
Language | Hebrew (original) |
Psalm 96 | |
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← Psalm 95 Psalm 97 → | |
Book | Book of Psalms |
Hebrew Bible part | Ketuvim |
Order in the Hebrew part | 1 |
Category | Sifrei Emet |
Christian Bible part | Old Testament |
Order in the Christian part | 19 |
Psalm 96 is the 96th psalm of the Book of Psalms, a hymn. The first verse of the psalm calls to praise in singing, in English in the King James Version: "O sing a new song unto the Lord". Similar to Psalm 98 ("Cantate Domino") and Psalm 149, the psalm calls to praise God in music and dance, because he has chosen his people and helped them to victory. It is one of the royal psalms praising God as the King of His people.
In the slightly different numbering system used by the Greek Septuagint and the Latin Vulgate, this psalm is Psalm 95. In Latin, it is known as "Cantate Domino canticum novum". [1]
The psalm forms a regular part of Jewish, Catholic, Lutheran, and Anglican liturgies. The Latin conclusion, "Laetentur caeli", is used during the Christmas night liturgy. The psalm or verses of it have been paraphrased to hymns, and it has often been set to music, notably by Handel in his Chandos Anthems , by Mendelssohn who quoted from it in a movement of his choral symphony Lobgesang , and Zoltán Gárdonyi as part of three motets.
Incipit: "O sing unto the LORD a new song: sing unto the LORD, all the earth." (KJV; in Hebrew שירו ליהוה שיר חדש שירו ליהוה כל־הארץ). [2] [3]
According to Radak, this psalm was composed by David when he brought the Ark of the Covenant up to Jerusalem. On this day, David composed two songs – Hodu , and "Sing to the Lord, the entire earth" (verse 2 of this psalm, which is also recorded in 1 Chronicles 16:23). As recounted in 1 Chronicles 16:7, David instructed Asaph and his brothers to sing these songs daily. Hodu was sung before the Ark every morning, and Psalm 96 was sung before the Ark every afternoon, until the time the Temple was constructed and the Ark was moved into it. [4] However, Alexander Kirkpatrick associates the "newness" of the song with the deliverance of Israel from Babylonian captivity, inaugurating "a new stage in the nation’s history". [5] He notes that the Septuagint's title for this psalm is "When the house was being built after the Captivity". [5]
In Hebrew, this psalm is known as Shiru Lashem ("Sing to the Lord"), and repeats the word "sing" three times. According to the Midrash Tehillim, these three instances allude to the three daily prayer services "when Israel sings praises to God". They are: Shacharit , the morning prayer, corresponding to "Sing a new song to the Lord" (verse 1); Mincha , the afternoon prayer, corresponding to "Sing to the Lord, all the earth" (verse 1); and Maariv , the evening prayer, corresponding to "Sing to the Lord, bless His Name" (verse 2). [6] [7]
In Baptist minister Charles Spurgeon's assessment, Psalm 96 is a "missionary hymn". [8] It is specifically paired with Psalm 95, which described "Israel's hard-heartedness" toward God in the desert. Christian scholars assert that Israel employed that same hard-heartedness to reject Jesus as the Messiah, so now the Christians have the task of declaring the gospel to the world. [8] [9] Matthew Henry interprets verses 10 to 13 in this psalm as instructions of what to say for those who preach the gospel. [10]
Biblical scholars note numerous thematic and structural similarities between Psalm 96 and Psalm 97, which are both "Kingship of YHWH" psalms. [11]
The following table shows the Hebrew text [12] [13] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).
Verse | Hebrew | English translation (JPS 1917) |
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1 | שִׁ֣ירוּ לַ֭יהֹוָה שִׁ֣יר חָדָ֑שׁ שִׁ֥ירוּ לַ֝יהֹוָ֗ה כׇּל־הָאָֽרֶץ׃ | O sing unto the LORD a new song; Sing unto the LORD, all the earth. |
2 | שִׁ֣ירוּ לַ֭יהֹוָה בָּרְכ֣וּ שְׁמ֑וֹ בַּשְּׂר֥וּ מִיּֽוֹם־לְ֝י֗וֹם יְשׁוּעָתֽוֹ׃ | Sing unto the LORD, bless His name; Proclaim His salvation from day to day. |
3 | סַפְּר֣וּ בַגּוֹיִ֣ם כְּבוֹד֑וֹ בְּכׇל־הָ֝עַמִּ֗ים נִפְלְאוֹתָֽיו׃ | Declare His glory among the nations, His marvellous works among all the peoples. |
4 | כִּ֥י גָ֘ד֤וֹל יְהֹוָ֣ה וּמְהֻלָּ֣ל מְאֹ֑ד נוֹרָ֥א ה֝֗וּא עַל־כׇּל־אֱלֹהִֽים׃ | For great is the LORD, and highly to be praised; He is to be feared above all gods. . |
5 | כִּ֤י ׀ כׇּל־אֱלֹהֵ֣י הָעַמִּ֣ים אֱלִילִ֑ים וַ֝יהֹוָ֗ה שָׁמַ֥יִם עָשָֽׂה׃ | For all the gods of the peoples are things of nought; But the LORD made the heavens. |
6 | הוֹד־וְהָדָ֥ר לְפָנָ֑יו עֹ֥ז וְ֝תִפְאֶ֗רֶת בְּמִקְדָּשֽׁוֹ׃ | Honour and majesty are before Him; Strength and beauty are in His sanctuary. |
7 | הָב֣וּ לַ֭יהֹוָה מִשְׁפְּח֣וֹת עַמִּ֑ים הָב֥וּ לַ֝יהֹוָ֗ה כָּב֥וֹד וָעֹֽז׃ | Ascribe unto the LORD, ye kindreds of the peoples, Ascribe unto the LORD glory and strength. |
8 | הָב֣וּ לַ֭יהֹוָה כְּב֣וֹד שְׁמ֑וֹ שְׂאֽוּ־מִ֝נְחָ֗ה וּבֹ֥אוּ לְחַצְרוֹתָֽיו׃ | Ascribe unto the LORD the glory due unto His name; Bring an offering, and come into His courts. |
9 | הִשְׁתַּחֲו֣וּ לַ֭יהֹוָה בְּהַדְרַת־קֹ֑דֶשׁ חִ֥ילוּ מִ֝פָּנָ֗יו כׇּל־הָאָֽרֶץ׃ | O worship the LORD in the beauty of holiness; Tremble before Him, all the earth. |
10 | אִמְר֤וּ בַגּוֹיִ֨ם ׀ יְ֘הֹוָ֤ה מָלָ֗ךְ אַף־תִּכּ֣וֹן תֵּ֭בֵל בַּל־תִּמּ֑וֹט יָדִ֥ין עַ֝מִּ֗ים בְּמֵישָׁרִֽים׃ | Say among the nations: 'The LORD reigneth.' The world also is established that it cannot be moved; He will judge the peoples with equity. |
11 | יִשְׂמְח֣וּ הַ֭שָּׁמַיִם וְתָגֵ֣ל הָאָ֑רֶץ יִֽרְעַ֥ם הַ֝יָּ֗ם וּמְלֹאֽוֹ׃ | Let the heavens be glad, and let the earth rejoice; Let the sea roar, and the fulness thereof; |
12 | יַעֲלֹ֣ז שָׂ֭דַי וְכׇל־אֲשֶׁר־בּ֑וֹ אָ֥ז יְ֝רַנְּנ֗וּ כׇּל־עֲצֵי־יָֽעַר׃ | Let the field exult; and all that is therein; Then shall all the trees of the wood sing for joy; |
13 | לִפְנֵ֤י יְהֹוָ֨ה ׀ כִּ֬י בָ֗א כִּ֥י בָא֮ לִשְׁפֹּ֢ט הָ֫אָ֥רֶץ יִשְׁפֹּֽט־תֵּבֵ֥ל בְּצֶ֑דֶק וְ֝עַמִּ֗ים בֶּאֱמוּנָתֽוֹ׃ | Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness. |
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Aleppo Codex (10th century), and Codex Leningradensis (1008). [14]
The extant palimpsest AqTaylor includes a translation into Koine Greek by Aquila of Sinope in about 130 CE, containing verses 7–13. [15]
These words match those of the prophet Isaiah in Isaiah 42:10. [5]
Psalm 96 is the second of six psalms recited during the Kabbalat Shabbat (Welcoming the Shabbat) service in Ashkenazic, Hasidic and some Sephardic communities.. [17] These six psalms represent the six days of the week, with Psalm 96 corresponding to the second day of the week (Monday). [18]
Verses 4 and 9 are part of Selichot. [19]
Psalm 96 is recited to increase joy among family members. [20]
The final three verses in Latin, "Laetentur caeli", comprise the offertory antiphon used in the Mass During the Night for the Nativity of the Lord. [21]
Calling to sing, Psalm 96 has been paraphrased in hymns, and often set to music. "Laetentur caeli" (vv. 11–13 of the Psalm) was set by Orlande de Lassus for four parts, [22] and by Giovanni Bassano for double choir, [23] among others. [24] Handel set the psalm around 1712, [25] and a movement of his Chandos Anthems in 1717 or 1718. [26] German settings of the Baroque era:
In the 19th century, Mendelssohn quoted from Psalm 96 in movement 10 of his choral symphony Lobgesang on biblical texts in 1810. Czech composer Antonín Dvořák quoted the psalm, combined with verses of Psalm 98, in the final movement of his Biblical Songs of 1894. [33]
In the 20th century, Zoltán Gárdonyi set Psalm 96 as part of three motets in German, "Singet dem Herren", for mixed choir a cappella, along with a Finnish song and Psalm 23, published by Schott. [34] James MacMillan wrote "A New Song" in 1997, with lyrics taken from this Psalm. [35]
Hymns referring to the psalm include the 1901 "This Is My Father's World", and "Sing to the Lord a new made song". [36] Music inspired by the psalm also includes a gospel blues by Blind Willie Johnson, "Church, I'm Fully Saved To-Day", [37] based on the hymn "Fully Saved Today". [38]
Psalm 98 is the 98th psalm of the Book of Psalms, beginning in English in the King James Version: "O sing unto the Lord a new song; for he hath done marvellous things". The Book of Psalms starts the third section of the Hebrew Bible, and, as such, is a book of the Christian Old Testament. In the slightly different numbering system in the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 97. In Latin, it is known as "Cantate Domino". The psalm is a hymn psalm, one of the Royal Psalms, praising God as the King of His people. Like Psalms 33 and 96, it calls for the singing of "a new song".
Psalm 100 is the 100th psalm in the Book of Psalms in the Tanakh. In English, it is translated as "Make a joyful noise unto the Lord, all ye lands" in the King James Version (KJV), and as "O be joyful in the Lord, all ye lands" in the Book of Common Prayer (BCP). Its Hebrew name is מִזְמוֹר לְתוֹדָה, 'Mizmor l'Todah' and it is subtitled a "Psalm of gratitude confession". In the slightly different numbering system in the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 99. In the Vulgate, it begins Jubilate Deo, or Jubilate, which also became the title of the BCP version.
Psalm 95 is the 95th psalm of the Book of Psalms, beginning in English in the King James Version: "O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation". The Book of Psalms starts the third section of the Hebrew Bible, and, as such, is a book of the Christian Old Testament. In the slightly different numbering system in the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 94. In Latin, it is known as "Venite exultemus" or simply "Venite". The psalm is a hymn psalm, one of the Royal psalms, praising God as the King of His people. Psalm 95 identifies no author, but Hebrews 4:7 attributes it to David. The Vulgate also names David as the author.
Psalm 146 is the 146th psalm of the Book of Psalms, beginning in English in the King James Version, "Praise ye the LORD. Praise the LORD, O my soul". In Latin, it is known as "Lauda anima mea Dominum".
Psalm 147 is the 147th psalm of the Book of Psalms, beginning in English in the King James Version, "Praise ye the LORD: for it is good to sing praises". In the slightly different numbering system used in the Greek Septuagint version of the Bible, and in the Latin Vulgate/Vulgata Clementina, this psalm is divided into Psalm 146 and Psalm 147. In Latin, Psalm 146 is known as "Laudate Dominum quoniam bonum psalmus", and Psalm 147 as "Lauda Jerusalem Dominum".
Psalm 148 is the 148th psalm of the Book of Psalms, beginning in English in the King James Version: "Praise ye the Lord from the heavens". In Latin, it is known as "Laudate Dominum de caelis". The psalm is one of the Laudate psalms. Old Testament scholars have also classified it as a creation psalm and a wisdom psalm.
Psalm 149 is the 149th psalm of the Book of Psalms, a hymn as the book's penultimate piece. The first verse of the psalm calls to praise in singing, in English in the King James Version: "Sing a new song unto the Lord". Similar to Psalm 96 and Psalm 98, Psalm 149 calls to praise God in music and dance, because he has chosen his people and helped them to victory. Psalm 149 is also marked by its martial tone: it calls on the people to be ready to fight.
Psalm 150 is the 150th and final psalm of the Book of Psalms, beginning in English in the King James Version: "Praise ye the LORD. Praise God in his sanctuary". In Latin, it is known as "Laudate Dominum in sanctis eius". In Psalm 150, the psalmist urges the congregation to praise God with music and dancing, naming nine types of musical instruments.
Psalm 93 is the 93rd psalm of the Book of Psalms, beginning in English in the King James Version: "The LORD reigneth, he is clothed with majesty". The Latin wording is Dominus regnavit, decorem indutus est. The Book of Psalms is part of the Hebrew Bible and the Christian Old Testament. In the slightly different numbering system of the Greek Septuagint and Latin Vulgate versions of the Bible, this psalm is Psalm 92. It is the first of a series of psalms which are called royal psalms as they praise God as King.
Psalm 24 is the 24th psalm of the Book of Psalms, beginning in English in the King James Version: "The earth is the LORD's, and the fulness thereof". In the slightly different numbering system used in the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 23. In Latin, it is known as "Domini est terra et plenitudo eius orbis terrarum". The psalm is marked as a Psalm of David.
Psalm 33 is the 33rd psalm of the Book of Psalms, beginning in English in the King James Version: "Rejoice in the LORD, O ye righteous: for praise is comely for the upright". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 32. In Latin, it is known by the incipit, "Exultate iusti in Domino". Its purpose is to praise "the Sovereignty of the Lord in Creation and History".
Psalm 136 is the 136th psalm of the Book of Psalms, beginning in English in the King James Version: "O give thanks unto the LORD; for he is good: for his mercy endureth for ever. ". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 135. In Latin, it is known by the incipit, "Confitemini Domino quoniam bonus". It is sometimes referred to as "The Great Hallel". The Jerusalem Bible calls it a "Litany of Thanksgiving". It is notable for the refrain which forms the second half of each verse, translated as "For His mercy endures forever" in the New King James Version, or "for his steadfast love endures for ever" in the Revised Standard Version.
Psalm 47 is the 47th psalm of the Book of Psalms, beginning in English in the King James Version: "O clap your hands". The Book of Psalms is the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 46. In Latin, it is known as "Omnes gentes plaudite manibus". The psalm is a hymn psalm. It is one of twelve psalms attributed to the sons of Korah, and one of fifty-five psalms addressed to the "Chief Musician" or "Conductor".
Psalm 75 is the 75th psalm of the Book of Psalms, beginning in English in the King James Version: "Unto thee, O God, do we give thanks". The Book of Psalms forms part of the Ketuvim section of the Hebrew Bible and part of the Christian Old Testament. In the slightly different numbering system of the Greek Septuagint version of the bible, and in its Latin translation, the Vulgate, this psalm is Psalm 74. In Latin, it is known as "Confitebimur tibi Deus". It is one of the psalms of Asaph.
Psalm 81 is the 81st psalm of the Book of Psalms, beginning in English in the King James Version: "Sing aloud unto God our strength". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 80. In Latin, it is known as "Exultate deo adiutori nostro". It is one of the 12 Psalms of Asaph. Its themes relate to celebration and repentance. In the New King James Version its sub-title is "An Appeal for Israel's Repentance".
Psalm 85 is the 85th psalm of the Book of Psalms, one of a series of psalms attributed to the sons of Korah. In the English of the King James Version, this psalm begins: "LORD, thou hast been favourable unto thy land". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 84. In Latin, it is known as "Benedixisti Domine terram tuam". In Judaism, it is called "a psalm of returned exiles". The Jerusalem Bible describes it as a "prayer for peace".
Psalm 102 is the 102nd psalm of the Book of Psalms, beginning in English in the King James Version: "Hear my prayer, O LORD, and let my cry come unto thee." In Latin, it is known as "Domine exaudi orationem meam".
Psalm 106 is the 106th psalm of the Book of Psalms, beginning in English in the King James Version: "Praise ye the LORD. O give thanks unto the LORD; for he is good". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 105. In Latin, it is known by the incipit, "Confitemini Domino quoniam bonus". Alexander Kirkpatrick observes that the two historical psalms, Psalms 105 and 106, are closely related. Psalm 105 gives thanks for God's faithfulness to the covenant he made with Abraham; Psalm 106 is a psalm of penitence, reciting the history of Israel's faithlessness and disobedience. He also notes that this psalm and Psalm 107 "are closely connected together", arguing that "the division of the fourth and fifth books does not correspond to any difference of source or character, as is the case in the other books".
Sing(e)t dem Herr(e)n ein neues Lied is German for "sing unto the Lord a new song". The German expression may refer to:
There are four church cantatas by Georg Philipp Telemann sharing the title Singet dem Herrn ein neues Lied: