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Psalm 96
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Psalm 96
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 Christian 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".
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).
According to Rabbi David Kimhi (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. 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". He notes that the Septuagint's title for this psalm is "When the house was being built after the Captivity".
In Hebrew, this psalm is known as Shiru Lashem ("Sing to the Name"), 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).
In Baptist minister Charles Spurgeon's assessment, Psalm 96 is a "missionary hymn". He argues that it was 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 proselytizing the Gospel to the world. Matthew Henry interprets verses 10 to 13 in this psalm as instructions of what to say for those who preach the Gospel.
Biblical scholars note numerous thematic and structural similarities between Psalm 96 and Psalm 97, which are both "Kingship of YHWH" psalms.
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Psalm 96
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 Christian 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".
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).
According to Rabbi David Kimhi (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. 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". He notes that the Septuagint's title for this psalm is "When the house was being built after the Captivity".
In Hebrew, this psalm is known as Shiru Lashem ("Sing to the Name"), 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).
In Baptist minister Charles Spurgeon's assessment, Psalm 96 is a "missionary hymn". He argues that it was 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 proselytizing the Gospel to the world. Matthew Henry interprets verses 10 to 13 in this psalm as instructions of what to say for those who preach the Gospel.
Biblical scholars note numerous thematic and structural similarities between Psalm 96 and Psalm 97, which are both "Kingship of YHWH" psalms.
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