3<\/strong>. the trumpet<\/em> ] Heb. shphr<\/em>, the horn, as distinguished from the metal trumpet. In the Pentateuch the use of the shphr<\/em> is only prescribed in connexion with the year of Jubilee (Lev 25:9<\/span>), but according to practice it was used for the New Year as well.<\/p>\n in the new moon<\/em> ] The Targum expressly states that the new moon of Tisri is meant here, and there is no sufficient reason for setting aside this ancient Jewish tradition and supposing that the new moon of Nisan, the first month of the ecclesiastical year, is meant, on the ground that the contents of the Psalm shew that the festival at the full moon referred to in the next line must be the Passover.<\/p>\n in the time appointed<\/em> &c.] Better, at the full moon, for the day of our feast. If the month referred to is Tisri, our feast<\/em> must be the Feast of Tabernacles, which began at the full moon on the 15th of that month. It was often called simply “the feast” (1Ki 8:2<\/span>, &c.), and was regarded as the most joyous of all the feasts. The trumpet blowing at the beginning of the month is regarded as pointing forward to it, and it was repeated on the day itself, in accordance with the law of Num 10:10<\/span>.<\/p>\n Blow up the trumpet – <\/B>The word rendered blow means to make a clangor or noise as on a trumpet. The trumpet was, like the timbrel, the harp, and the psaltery, a common instrument of music, and was employed on all their festive occasions. It was at first made of horn, and then was made similar in shape to a horn. Compare Jos 6:5<\/span>; Lev 25:9<\/span>; Job 39:25<\/span>.<\/P> In the new moon – <\/B>On the festival held at the time of the new moon. There was a high festival on the appearance of the new moon in the month of Tisri, or October, which was the beginning of their civil year, and it is not improbable that the return of each new moon was celebrated with special services. See the notes at Isa 1:13<\/span>; compare 2Ki 4:23<\/span>; Amo 8:5<\/span>; 1Ch 23:31<\/span>; 2Ch 2:4<\/span>. It is not certain, however, that the word used here means new moon. Prof. Alexander renders it in the month; that is, in the month, by way of eminence, in which the passover was celebrated. The word used – <\/span> chodesh<\/I> – means, indeed, commonly the new moon; the day of the new moon; the first day of the lunar month Num 29:6<\/U><\/span>; 1Sa 20:5<\/span>, 1Sa 20:18<\/span>, 1Sa 20:24<\/span>; but it also means a month; that is, a lunar month, beginning at the new moon, Gen 8:5<\/span>; Exo 13:4<\/span>; et al. The corresponding or parallel word, as we shall see, which is rendered in our version, in the time appointed, means full moon; and the probability is, as Professor Alexander suggests, that in the beginning of the verse the month is mentioned in general, and the particular time of the month – the full moon – in the other part of the verse. Thus the language is applicable to the passover. On the other supposition – the supposition that the new moon and the full moon are both mentioned – there would be manifest confusion as to the time.<\/P> In the time appointed – <\/B>The word used here – <\/span> keseh<\/I> – means properly the full moon; the time of the full moon. In Syriac the word means either the first day of the full moon, or the whole time of the full moon. (Isa<\/I> Bar<\/I> Ali<\/I>, as quoted by Gesenius, Lexicon) Thus, the word means, not as in our translation, in the time appointed, but at the full moon, and would refer to the time of the Passover, which was celebrated on the fourteenth day of the lunar month; that is, when the moon was at the full. Exo 12:6<\/span>.<\/P> On our solemn feast day – <\/B>Hebrew, In the day of our feast. The word solemn is not necessarily in the original, though the day was one of great solemnity. The Passover is doubtless referred to.<\/P> <\/p>\n Verse 3<\/span>. Blow up the trumpet<\/B><\/I>] shophar<\/I>, a species of horn.<\/I> Certainly a wind<\/I> instrument, as the two last were stringed<\/I> instruments. Perhaps some chanted a psalm<\/I> in recitativo<\/I>, while all these instruments<\/I> were used as accompaniments<\/I>. In a representative<\/I> system of religion, such as the Jewish, there must have been much outside<\/I> work, all emblematical of better things: no proof that such things should be continued under the Gospel dispensation, where outsides have disappeared, shadows flown away, and the substance<\/I> alone is presented to the hearts<\/I> of mankind. He must be ill off for proofs in favour of instrumental music in the Church of Christ, who has recourse to practices under the Jewish ritual.<\/P> <\/P> The feast of the new moon<\/I> was always proclaimed by sound of trumpet. Of the ceremonies on this occasion I have given a full account in my Discourse on the Eucharist<\/I>. For want of astronomical knowledge, the poor Jews were put to sad shifts to know the real time of the new moon. They generally sent persons to the top of some hill or mountain about the time which, according to their supputations, the new moon should appear. The first who saw it was to give immediate notice to the Sanhedrin; they closely examined the reporter as to his credibility, and whether his information agreed with their calculations. If all was found satisfactory, the president proclaimed the new moon by shouting out mikkodesh<\/I>! “It is consecrated<\/I>.” This word was repeated twice<\/I> aloud by the people; and was then proclaimed every where by blowing of horns<\/I>, or what is called the sound of trumpets<\/I>. Among the Hindoos some feasts are announced by the sound of the conch<\/I> or sacred shell<\/I>.<\/P> <\/p>\n The new moon; <\/B>which was a sacred and festival time, as appears from Num 10:10<\/span>; 28:11<\/span>,14<\/span>; 2Ki 4:23<\/span>; Isa 66:23<\/span>. But this may be understood either, <\/P> 1. Generally of every new moon. Or rather, <\/P> 2. Specially of that new moon, as the word may be rendered, which begun the seventh month; as may be gathered both from the following words, and by comparing this place with Lev 23:24<\/span>; Num 29:1<\/span>, where this very day is called a day of blowing of trumpets<\/I>. In the time appointed, on our solemn feast day; or, for the day or time of our solemn festivity; whereby may be understood either, <\/P> 1. The day of the new moon, on which the trumpets were blown for the celebration of that solemn time. Or, <\/P> 2. The seventh month, which that new moon did introduce or begin, and in which, besides other solemnities, they kept the feast of tabernacles, which the Hebrew doctors call the feast<\/I> by way of eminency, and Josephus affirms to have been the most sacred and the chief of all the Jewish feasts. <\/P> <\/p>\n 3. the new moon<\/B>or the month. <\/P> the time appointed<\/B>(ComparePr 7:20<\/span>).<\/P><\/p>\n Blow up the trumpet in the new moon<\/strong>,…. Either in every new moon, or first day of the month, which was religiously observed by the Jews, 2Ki 4:23<\/span> or rather the new moon, or first day of the seventh month, the month Tisri, which day was a memorial of blowing of trumpets, Le 23:34<\/span>, and so the Targum,<\/p>\n “blow the trumpet in the month of Tisri,”<\/p>\n when their new year began, and was typical of the year of the redeemed of the Lord, of the acceptable year of our God, of the famous new year, the Gospel dispensation, when old things passed away, and all things became new. The Jews say this blowing of trumpets was in commemoration of Isaac’s deliverance, a ram being sacrificed for him, and therefore they sounded with trumpets made of rams’ horns; or in remembrance of the trumpet blown at the giving of the law; though it rather was an emblem of the Gospel, and the ministry of it, by which sinners are aroused, awakened and quickened, and souls are charmed and allured, and filled with spiritual joy and gladness:<\/p>\n in the time appointed<\/strong>; so Aben Ezra, Jarchi, and Kimchi, interpret the word of a set fixed time; see Pr 7:20<\/span>, the word a used has the signification of covering; and the former of these understand it of the time just before the change of the moon, when it is covered, which falls in with the former phrase; and so the Targum,<\/p>\n “in the moon that is covered;”<\/p>\n though the Latin interpreter renders it,<\/p>\n “in the month which is covered with the days of our solemnities,”<\/p>\n there being many festivals in the month of Tisri; the blowing of trumpets on the first day of it, the atonement on the tenth, and the feast of tabernacles on the fifteenth. But De Dieu has made it appear, from the use of the word in the Syriac language, that it should be rendered “in the full moon”, and so directs to the right understanding of the feast next mentioned;<\/p>\n on our solemn feast day<\/strong>, which must design a feast which was at the full of the moon; and so must be either the feast of the passover, which was on the fourteenth day of the month Nisan, and was a type of Christ our Passover, sacrificed for us, on which account we should keep the feast, Ex 12:6<\/span>, or else the feast of tabernacles, which was on the fifteenth of the month Tisri, kept in commemoration of the Israelites dwelling in booths, Le 23:34<\/span> and which is called the feast, and the solemn feast, emphatically; see 1Ki 8:2<\/span>, and was typical of the state of God’s people in this world, who dwell in the earthly houses of their tabernacles, and have no continuing city; and of the churches of Christ, which are the tabernacles in which God and his people dwell, and will abide in this form but for a time, and are moveable; and also of Christ’s tabernacling in human nature, Joh 1:14<\/span>.<\/p>\n a “quum tegitur luna”, Piscator; “ad verbum in obtectione”, i. e. “eum obtegatur luna a sole”, Amama.<\/p>\n (3) Trumpet.<\/strong>Heb., shphar. <\/em>(See Exo. 19:16<\/span>; Psa. 47:5<\/span>.) In connection with this festival psalm the mention of the shphar <\/em>is especially interesting as being the only ancient Hebrew instrument of which the use is still on solemn occasions retained. (See Bible Educator, <\/em>Vol. ii. 242.)<\/p>\n In the new moon.<\/strong>Standing by itself this might mean the beginning of every month (comp. Num. x 10), and so many scholars are inclined to take it here. Others render in this month. But see next Note.<\/p>\n In the time appointed.<\/strong>This is the rendering given of the Hebrew kseh <\/em>by a long array of authorities. But in Pro. 7:20<\/span>, the only other place where the word is found, the Vulg. gives after many days; and while the English margin has new moon Aquila and Jerome give full moon. This latter meaning is supported by the fact that the Syrian version gives keso <\/em>for the 15th day of the month (1Ki. 12:32<\/span>). But in 2Ch. 7:10<\/span> the same word is used for the 23rd day; hence, it is supposed to denote the whole time of the moons waning from the full. It seems, therefore, hardly possible that keseh <\/em>as well as chadesh <\/em>can mean new moon <\/em>here as some think, though it is strange to find both the new <\/em>and the full <\/em>moon mentioned together. Some remove the difficulty by reading with the Syriac, Chaldee, and several MSS. feast-days <\/em>in the plural, but the authority of the LXX. is against this reading. But apparently the festival in question was the Feast of Tabernacles. The word chag <\/em>here used is said by Gesenius to be in the Talmud used pre-eminently of this feast, as it is in 2Ch. 5:3<\/span>; 1Ki. 8:2<\/span> (comp. Psa. 42:4<\/span>), and the Jews, always tenacious of ancient tradition, regularly use this psalm for the office of the 1st day of Tisri. Thus the new moon is that of the seventh month, which in Num. 29:1<\/span> is called especially a day of trumpet blowing (sec Note Psa. 81:1<\/span>), and the full moon denotes this feast, (See Num. 29:12<\/span>; Lev. 23:24<\/span>.)<\/p>\n 3<\/strong>. <\/strong> Blow up the trumpet <\/strong> This was an order to the priests, whose business it was to give public notice by sound of “trumpet” of the new year, the beginning of months, the calling of assemblies to the festivals, the jubilee, the sacrifice, etc. The particular instrument here mentioned is the , ( shophar,<\/em>) or cornet, <\/em> commonly made of the horn of the ram or chamois. On the silver trumpets <\/em> see Psa 98:6<\/span>. <\/p>\n New moon <\/strong> The Hebrews reckoned time by lunar months, and the sacred calendar rested with the priests, who were to announce every “new moon” by the sound of the trumpets, but especially that of Nisan, answering to the “moon” of our March, which was the beginning of the ecclesiastical year and the month of the passover. Exo 12:2<\/span>. Its entrance was saluted with joy, as was the feast of the passover with music and trumpets. 2Ch 30:21<\/span><\/p>\n Psa 81:3<\/span><\/em><\/strong>. <\/strong>Blow up the trumpet, <\/em><\/strong>&c.<\/strong> Blow up the trumpet on the first day of the month, on the new moon, on the day of our feast. <\/em>The feast of the new moon was always proclaimed by the sound of trumpets. The fixing the time of the new moon, for want of astronomical tables, was done in the following manner: the first persons who observed, or thought they observed, the new moon, were to repair immediately to the grand council to give notice of it. Inquiry was then made into the credibility of the informers, and, secondly, whether their information agreed with such computations as they were then able to make. After which the president proclaimed the new moon by saying mekaddesh; i.e.<\/em> it is consecrated: <\/em>this word was twice repeated aloud by the people; after which it was ordered to be proclaimed every where by the sound of the trumpet. See Univ. Hist. vol. i 2: p. 33. 8vo. <\/p>\n Psa 81:3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.<\/p>\n Ver. 3. Blow up the trumpet in the new moon<\/strong> ] And the like at other solemn feasts, three whereof (all in the seventh month to be kept) Beza thinketh to be here plainly and distinctly noted. These feasts were a shadow of things to come, but the body is in Christ, Col 2:16-17<\/span> .<\/p>\n trumpet. Hebrew. shophar. See note on Num 10:2. <\/p>\n day. Some codices, with two early printed editions, Aramaean, and Syriac, read “days” (plural): i.e. festivals. <\/p>\n Blow: Psa 98:6, Num 10:1-9, 1Ch 15:24, 1Ch 16:6, 1Ch 16:42, 2Ch 5:12, 2Ch 13:12, 2Ch 13:14 <\/p>\n new: Lev 23:24, Lev 23:25, Num 10:10, Num 28:11, 2Ki 4:23, Col 2:16 <\/p>\n solemn: Num 15:3, Deu 16:15, 2Ch 2:4, 2Ch 8:13, Lam 2:6, Nah 1:15 <\/p>\n Reciprocal: Gen 1:14 – and let Num 10:2 – the calling Num 28:2 – General Num 29:1 – blowing Jdg 21:19 – a feast 1Sa 20:5 – the new moon 2Ch 29:26 – the priests Psa 33:2 – Praise Psa 47:5 – sound Psa 92:3 – instrument Psa 150:3 – with the sound Isa 27:13 – the great Isa 66:23 – that from Amo 8:5 – When Mat 24:31 – with<\/p>\n 81:3 Blow up the trumpet in the {c} new moon, in the time appointed, on our solemn feast day.<\/p>\n (c) Under this feast he comprehends all other solemn days.<\/p>\n He called on them to participate in a festival. The Israelites blew trumpets and offered sacrifices at the beginning of each new month, and each month began with the new moon (Num 10:10; Num 28:11-15). The Feast of Tabernacles was a joyous occasion that began on the fifteenth day of the seventh month (September-October) when the moon was full (Lev 23:34). God required the Israelites to observe these occasions. He began to specify these national festivals when He gave the Israelites instructions concerning the Passover (Exodus 12). Back then, this instruction was completely new to the nation, as though it was a voice they had never heard before.<\/p>\n Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. 3. the trumpet ] Heb. shphr, the horn, as distinguished from the metal trumpet. In the Pentateuch the use of the shphr is only prescribed in connexion with the year of Jubilee (Lev 25:9), but according to practice … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 81:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15232","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15232","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=15232"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15232\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15232"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15232"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15232"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"