Exegetical and Hermeneutical Commentary of Psalms 150:5
Praise him upon the loud cymbals: praise him upon the high sounding cymbals.
5. the loud cytubals the high sounding cymbals ] The clear sounding cymbals the clanging cymbals. Two kinds of cymbals are obviously meant: the first, lit. cymbals of hearing, may have been a smaller kind, producing a sharp, clear sound, possibly castanets: the second may have been a larger kind, producing a clanging, booming sound. “The Arabs have two distinct varieties, large and small. They use their large cymbals in religious ceremonies, but the smaller kind seem to be almost limited to the accompaniment of dancers.” Stainer, p. 137. For cymbals of hearing cp. 1Ch 15:19, “with cymbals of bronze, to sound aloud,” lit. to cause to hear; Psa 16:5, “Asaph with cymbals, sounding aloud,” lit. causing to hear. With the Sept. of the second phrase, , cp. ‘a clanging cymbal’ (1Co 13:1).
Fuente: The Cambridge Bible for Schools and Colleges
Praise him upon the loud cymbals – literally, the cymbals of sound or hearing. That is, Let there be audibly expressed joy. The allusion here is to an instrument of music that was most distinctly heard in union with other instruments. The sound of the cymbal would be most clearly audible in its accompaniment of the other instruments referred to, as the sound of cymbals, or as the triangle would be now. The Hebrew word rendered cymbal means a tinkling, clanging, ringing, as of metal, or of arms; then, a whirring, as of wings (compare the notes at Isa 18:1); then, any tinkling or clanging instrument, as a fish-spear or harpoon; then, cymbals, instruments of music. The cymbal, as now used, is an instrument of brass, in a circular form, like a dish, producing, when two are struck gether, a sharp, ringing sound – Webster. An instrument of this kind is evidently referred to here. The word occurs in the Bible in the following places only: Deu 28:42, rendered locust; 2Sa 6:5, rendered, as here, cymbal; Job 41:7, rendered fish-spears; and Isa 18:1, rendered shadowing with.
Praise him upon the high-sounding cymbals – The cymbals of joyful voice. On the word teruah, rendered high, see the notes at Psa 89:16. A loud, lofty sound or shout, as on the reception of a conqueror, is the idea here; and the sense is, that the praise of God was to be celebrated with that which would in the highest sense express joy and triumph.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Loud cymbals] tseltselim. Two hollow plates of brass, which, being struck together, produced a sharp clanging sound. This instrument is still in use. What the high-sounding cymbals meant I know not; unless those of a larger make, struck above the head, and consequently emitting a louder sound.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
5. cymbalssuited to loudpraise (Ne 12:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Praise him upon the loud cymbals,…. Or “cymbals of hearing” x; that were heard with pleasure and delight, and afar off: the Septuagint and Vulgate Latin versions render it, “well sounding cymbals”, which give a grateful sound to the ear; these were made of brass, 1Ch 15:19; to which the apostle alludes, 1Co 13:1;
praise him upon the high sounding, cymbals; or “cymbals of shouting” y, ovation or triumph; which were used on joyful occasions, as victories, deliverances, and the like; and were used also in the temple service, see 1Ch 16:5; according to the Targum and Septuagint version, these were three stringed instruments; for so they render the word them in 1Sa 18:6. Now these several instruments of music are named, not as to be used in Gospel times; but, being expressive of the highest praise and joy shown in former times, are mentioned to set forth the highest strains and notes of praise in New Testament saints; as well as to denote their heartiness, agreement, and unanimity in this service, Ro 15:6.
x “in cymbalis auditus”, Montanus, Vatablus. y “in cymbalis jubilationis”, V. L. Musculus, Cocceius; “in cymbalis ovationis”, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
(5) Cymbals.Heb., tseltselm (2Sa. 6:5), a word evidently formed to express the sound of the instrument. Two kinds are evidently indicated in this verse, the loud cymbals (literally, cymbals of hearing), and high-sounding (literally, of tumult). As the Arabs use at present a larger and smaller instrument (see Bible Educator, 2, 211, 311), it is possible that the same distinction is made here, but which would be the larger instrument it is impossible from the Hebrew to determine.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Loud cymbals The idea is, cymbals giving a clear, distinct sound, causing a distinct hearing literally, cymbals of hearing.
High sounding cymbals Literally, cymbals of shouting, clanging cymbals. The difference between the two is simply in the volume of sound they are adapted to give forth. The Hebrew music was noisy and strong, but this occasion exceeded all others.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 150:5. Praise him upon the loud cymbals With the voice-cymbals. Mudge. The two kinds of cymbals, says he, seem one to be soft and low, and therefore to admit a voice to be heard; from whence the name: the other to be high and loud. But very frank and honest is the confession of Aben-ezra upon this subject. “We have no way to know what several of these musical instruments were; there being many to be found in the country of the Ishmaelites (i.e. Mahometans), which are not among the men of Edom; i.e. Christians; and others among them, which the wise men of Israel never heard of.” It may be proper just to observe, that the Vulgate and other versions add another psalm at the end of this book; which they tell us in the title was written by David when he went to engage with Goliah. But the composition is evidently apocryphal, and unworthy the pen of David. See Chandler, vol. 1: p. 70.
“The book of psalms,” observes Mr. Locke, “has in it a greater number of prophesies than any other book of the Old Testament. We cannot be mistaken in following the sense which the authors of the New Testament have fixed upon the psalms; who generally understood them in the same sense in which they were received among the Jews. Many psalms do so visibly mention the glory of the kingdom of the Messiah, after the destruction of the Antichrist, and the calling of all nations, who before never heard of the gospel, that the very Jews do understand them accordingly. Such, in their opinion, are the 90th psalm and following, to the 101st; and their testimony about the sense of these psalms may well be taken for a prescription against the pretended allegories which many commentators find in them, as if those psalms had been fulfilled already. Where the coming of the Messiah is spoken of, the psalms that mention it are commonly understood of his first coming, though both his coming the first and second time are often joined together. This may be seen in the 22nd psalm, and in the 2nd chapter of Isaiah, where both comings are put together, as if but one; though St. Paul has exactly distinguished them, 2 Thessalonians 2., Isaiah having marked out by the name of the wicked one, him whom Christ is to destroy at his second coming, as St. Paul explained it, and the Jews do acknowledge. It is plain that a great many psalms, where mention is made of his destruction, and where the church prays for it, do particularly concern the church and the Jews together: the Christian church, which shall then be delivered from the tyranny of her persecutors; and the Jews who are to be called again after the destruction of the Anti-christian kingdom. It cannot be doubted but that the psalms, where mention is made of the promise to the patriarchs, and where the fulfilling of them is prayed for, do peculiarly relate to the Jews in their last dispersion: so that if the Christian church sings them, she must look on them as so many tokens that God will one day call the Jews again. The poorthe afflictedthe remnantdo commonly signify the Jews. Mention is made in many psalms of Edom, as the oppressor of the Christian church, and the Jewish church too. The following prophets do clearly intimate that this ought to be understood of Rome, and her antichristian kingdom; from which it plainly appears, that those psalms ought accordingly to be so understood which mention the violence of Edom, and the destruction of Idumea.”
REFLECTIONS.Thirteen times in the compass of six short verses does the Psalmist repeat the exhortation to praise. His own heart glowed with gratitude; he would inculcate upon us the great and delightful duty of praise; and, because our cold hearts are so backward, he would rouse us from our lethargy, and stir us up to join his songs. Observe,
1. Where God’s praise is to be expected. In his sanctuary below, where his worshipping servants must unite their voices to adore his name; or, in his holy one, Christ Jesus, for whom, and through whom, all the sacrifices of his people’s praises ascend, and are accepted before God; and in the firmament of his power, above, where angels ceaseless adore him, and all glorified saints will shortly join them in this happy service.
2. Abundant reason there is for praising him, because of his mighty acts of creation, providence, redemption, and grace, wherein his excellent greatness, or the multitude of his greatness, appears: excellence above conception, and greatness so surpassing, that all our praises come infinitely short of his glory; yea, the highest angels, after their most enlarged adorations, own him far exalted above all blessing and praise.
3. The manner of our praises. With all melody in our hearts, and sacred joy, of which these instruments of music that were used in the service of the sanctuary, were typical: and as the union of various sounds and instruments heightens the harmony, so must the people of God united in love, unite their voices, with one mind and one mouth glorifying God.
4. Who must praise? Every thing that hath breath. The brute creation, though not with voice articulate, speak his praise. The sons of men throughout the world are called upon to use that speech which God hath given them, in this best employment of it; especially the living souls, quickened by the Eternal Spirit, have peculiar cause of praise, whether considering the distinguished privileges that they enjoy, or the greater glories which are before them. In heaven whither we are going, all will be praise. It is good to begin the happy service here, and antedate our joys; then, when our moment here below shall end, and this faultering tongue, unable longer to sustain the notes, is silent on the bed of death, borne upon angels’ wings, our souls shall take their flight, and with enraptured exultation join the hallelujahs of the sky. Amen, and Amen!
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 150:5 Praise him upon the loud cymbals: praise him upon the high sounding cymbals.
Ver. 5. Praise him upon the loud cymbals ] These were, saith Cicero (in Pison.), instrumenta aerea, concava, tinnula, in matris Deorum sacris usurpata; bells, some render it. The apostle speaketh of a tinkling cymbal; and a grave divine complaineth, that God cannot please some hearers unless he speak tinkling and tickling words (Dr Stough on 2Ti 1:13 ).
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the loud cymbals: 1Ch 15:16, 1Ch 15:19, 1Ch 15:28, 1Ch 16:5, 1Ch 25:1, 1Ch 25:6