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Psalm 100 is the 100th psalm in the Book of Psalms in the Tanakh. [1] 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).
He had received an invitation to set three psalms for the new reformed Jewish Hamburg Temple, Psalm 24, Psalm 84 and Psalm 100, but only correspondence has survived, including disputes about the text and the scoring, and no music. [4] The setting of Psalm 100 in Martin Luther's translation was probably intended for the Berlin Cathedral. [4]
One of the Songs of Ascents, Psalm 122 appears in Hebrew on the walls at the entrance to the City of David, Jerusalem.. Song of Ascents is a title given to fifteen of the Psalms, 120–134 (119–133 in the Septuagint and the Vulgate), each starting with the superscription "Shir Hama'aloth" (Hebrew: שיר המעלות, romanized: šir ham-ma‘loṯ, lit.
Each day of the week possesses a distinct psalm that is referred to by its Hebrew name as the shir shel yom and each day's shir shel yom is a different paragraph of Psalms. [ 2 ] Although fundamentally similar to the Levite's song that was sung at the Holy Temple in Jerusalem in ancient times, there are some differences between the two.
Psalms 113–118, recited as a prayer of praise and thanksgiving on Jewish holidays. Hallel is said in one of two forms: Full Hallel and Partial Hallel. Shir shel yom: שיר של יום Daily psalm. Each day has a different chapter to be said. There are also special chapters to be said on some special days. Ein Keloheinu: אין ...
Illustration of the weeping by the rivers of Babylon from Chludov Psalter (9th century). The song is based on the Biblical Psalm 137:1–4, a hymn expressing the lamentations of the Jewish people in exile following the Babylonian conquest of Jerusalem in 586 BC: [1] Previously the Kingdom of Israel, after being united under Kings David and Solomon, had been split in two, with the Kingdom of ...
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The 23rd psalm, in which this phrase appears, uses the image of God as a shepherd and the believer as a sheep well cared-for. Julian Morgenstern has suggested that the word translated as "cup" could contain a double meaning: both a "cup" in the normal sense of the word, and a shallow trough from which one would give water to a sheep. [4]
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