TRV
Translation
King James Version
Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
Berean Standard Bible
Lift up a song, strike the tambourine, play the sweet-sounding harp and lyre.
American Standard Version
Raise a song, and bring hither the timbrel, The pleasant harp with the psaltery.
World English Bible Messianic
Raise a song, and bring here the tambourine, the pleasant lyre with the harp.
Geneva Bible (1599)
Take the song and bring forth the timbrel, the pleasant harpe with the viole.
Young's Literal Translation
Lift up a song, and give out a timbrel, A pleasant harp with psaltery.
In the KJVVerse 15,220 of 31,102
Study This Verse
Commentary on Psalms 81 verses 1–7
1 ¶ To the chief Musician upon Gittith, A Psalm of Asaph. Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
4 For this was a statute for Israel, and a law of the God of Jacob.
5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.
6 I removed his shoulder from the burden: his hands were delivered from the pots.
7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.
When the people of God were gathered together in the solemn day, the day of the feast of the Lord, they must be told that they had business to do, for we do not go to church to sleep nor to be idle; no, there is that which the duty of every day requires, work of the day, which is to be done in its day. And here,
I. The worshippers of God are excited to their work, and are taught, by singing this psalm, to stir up both themselves and one another to it, Psa 81:1-3. Our errand is, to give unto God the glory due unto his name, and in all our religious assemblies we must mind this as our business. 1. In doing this we must eye God as our strength, and as the God of Jacob, Psa 81:1. He is the strength of Israel, as a people; for he is a God in covenant with them, who will powerfully protect, support, and deliver them, who fights their battles and makes them do valiantly and victoriously. He is the strength of every Israelite; by his grace we are enabled to go through all our services, sufferings, and conflicts; and to him, as our strength, we must pray, and we must sing praise to him as the God of all the wrestling seed of Jacob, with whom we have a spiritual communion. 2. We must do this by all the expressions of holy joy and triumph. It was then to be done by musical instruments, the timbrel, harp, and psaltery; and by blowing the trumpet, some think in remembrance of the sound of the trumpet on Mount Sinai, which waxed louder and louder. It was then and is now to be done by singing psalms, singing aloud, and making a joyful noise. The pleasantness of the harp and the awfulness of the trumpet intimate to us that God is to be worshipped with cheerfulness and joy with reverence and godly fear. Singing aloud and making a noise intimate that we must be warm and affectionate in praising God, that we must with a hearty good-will show forth his praise, as those that are not ashamed to own our dependence on him and obligations to him, and that we should join many together in this work; the more the better; it is the more like heaven. 3. This must be done in the time appointed. No time is amiss for praising God (Seven times a day will I praise thee; nay, at midnight will I rise and give thanks unto thee); but some are times appointed, not for God to meet us (he is always ready), but for us to meet one another, that we may join together in praising Do. The solemn feast-day must be a day of praise; when we are receiving the gifts of God's bounty, and rejoicing in them, then it is proper to sing his praises.
II. They are here directed in their work. 1. They must look up to the divine institution which it is the observation of. In all religious worship we must have an eye to the command (Psa 81:4): This was a statute for Israel, for the keeping up of a face of religion among them; it was a law of the God of Jacob, which all the seed of Jacob are bound by, and must be subject to. Note, Praising God is not only a good thing, which we do well to do, but it is our indispensable duty, which we are obliged to do; it is at our peril if we neglect it; and in all religious exercises we must have an eye to the institution as our warrant and rule: "This I do because God has commanded me; and therefore I hope he will accept me;" then it is done in faith. 2. They must look back upon those operations of divine Providence which it is the memorial of. This solemn service was ordained for a testimony (Psa 81:5), a standing traditional evidence, for the attesting of the matters of fact. It was a testimony to Israel, that they might know and remember what God had done for their fathers, and would be a testimony against them if they should be ignorant of them and forget them. (1.) The psalmist, in the people's name, puts himself in mind of the general work of God on Israel's behalf, which was kept in remembrance by this and other solemnities, Psa 81:5. When God went out against the land of Egypt, to lay it waste, that he might force Pharaoh to let Israel go, then he ordained solemn feast-days to be observed by a statute for ever in their generations, as a memorial of it, particularly the passover, which perhaps is meant by the solemn feast-day (Psa 81:3); that was appointed just then when God went out through the land of Egypt to destroy the first-born, and passed over the houses of the Israelites, Exo 12:23, Exo 12:24. By it that work of wonder was to be kept in perpetual remembrance, that all ages might in it behold the goodness and severity of God. The psalmist, speaking for his people, takes notice of this aggravating circumstance of their slavery in Egypt that there they heard a language that they understood not; there they were strangers in a strange land. The Egyptians and the Hebrews understood not one another's language; for Joseph spoke to his brethren by an interpreter (Gen 42:23), and the Egyptians are said to be to the house of Jacob a people of a strange language, Psa 114:1. To make a deliverance appear the more gracious, the more glorious, it is good to observe every thing that makes the trouble we are delivered from appear the more grievous. (2.) The psalmist, in God's name, puts the people in mind of some of the particulars of their deliverance. Here he changes the person, Psa 81:6. God speaks by him, saying, I removed the shoulder from the burden. Let him remember this on the feast-day, [1.] That God had brought them out of the house of bondage, had removed their shoulder from the burden of oppression under which they were ready to sink, had delivered their hands from the pots, or panniers, or baskets, in which they carried clay or bricks. Deliverance out of slavery is a very sensible mercy and one which ought to be had in everlasting remembrance. But this was not all. [2.] God had delivered them at the Red Sea; then they called in trouble, and he rescued them and disappointed the designs of their enemies against them, Exo 14:10. Then he answered them with a real answer, out of the secret place of thunder; that is, out of the pillar of fire, through which God looked upon the host of the Egyptians and troubled it, Exo 14:24, Exo 14:25. Or it may be meant of the giving of the law at Mount Sinai, which was the secret place, for it was death to gaze (Exo 19:21), and it was in thunder that God then spoke. Even the terrors of Sinai were favours to Israel, Deu 4:33. [3.] God had borne their manners in the wilderness: "I proved thee at the waters of Meribah; thou didst there show thy temper, what an unbelieving murmuring people thou wast, and yet I continued my favour to thee." Selah - Mark that; compare God's goodness and man's badness, and they will serve as foils to each other. Now if they, on their solemn feast-days, were thus to call to mind their redemption out of Egypt, much more ought we, on the Christian sabbath, to call to mind a more glorious redemption wrought out for us by Jesus Christ from worse than Egyptian bondage, and the many gracious answers he has given to us, notwithstanding our manifold provocations.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 81
"Take the Psalm and give the tabret" [Psalm 81:2]. Both "take," and "give." What is, "take"? What, "give"? "Take the Psalm, and give the tabret." The Apostle Paul says in a certain place, [Philippians 4:15] reproving and grieving, that no one had communicated with him in the matter of giving and receiving. What is, "in the matter of giving and receiving," but that which he has openly set forth in another place. [1 Corinthians 9:11] "If we have sowed unto you spiritual things, is it a great thing if we reap your carnal things." And it is true that a tabret, which is made of hide, belongs to the flesh. The Psalm, therefore, is spiritual, the tabret, carnal. Therefore, people of God, congregation of God, "take ye the Psalm, and give the tabret:" take ye spiritual things, and give carnal. This also is what at that blessed Martyr's table we exhorted you, that receiving spiritual things ye should give carnal. For these which are built for the time, are needful for receiving the bodies either of the living or of the dead, but in time that is passing by. Shall we after God's judgment take up these buildings to Heaven? Yet without these we shall not be able to do at this time the things which belong to the possessing of Heaven. If therefore you are eager in getting spiritual things, be ye devout in expending carnal things. "Take the Psalm, and give the tabret:" take our voice, return your hands.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 81:2 issues a vibrant and direct call to communal musical worship, urging the assembly of Israel to engage actively in praise to God with specific instruments. This verse sets a joyous and celebratory tone, inviting the people to participate wholeheartedly in the liturgical practices characteristic of ancient Israelite festivals, where music served as a central expression of devotion and remembrance of God's mighty acts, establishing an atmosphere of lively adoration before God's subsequent address to His people.
CONTEXT
Literary Context: Psalms 81:2 is an integral part of an introductory exhortation to worship that opens Psalm 81. The psalm begins with an emphatic command to "Sing aloud unto God our strength" in Psalms 81:1, immediately establishing a theme of robust and joyful praise. This initial call to musical worship in verse 2, specifying instruments, then transitions into a description of the occasion for such celebration in Psalms 81:3-4, which mentions the new moon and solemn feast days, indicating a specific liturgical setting. The psalm then shifts dramatically from a communal call to worship to a divine oracle, where God addresses Israel directly, recounting His deliverance from Egypt and lamenting their disobedience, as seen in Psalms 81:6-16. Thus, the musical invitation of verse 2 serves as the prelude to a profound divine-human encounter, setting the atmosphere for both remembrance and rebuke.
Historical & Cultural Context: Psalm 81 is widely understood to be a liturgical psalm, likely composed for one of Israel's major pilgrim festivals, such as the Feast of Tabernacles (Sukkot) or Passover, as suggested by the references to the new moon and appointed feasts in Psalms 81:3-4. These festivals were times of national remembrance, communal gathering, and joyous celebration of God's covenant faithfulness and His mighty acts, especially the Exodus from Egypt. Music played a foundational role in Israelite worship, not merely as entertainment but as a divinely ordained means of expressing reverence, gratitude, and communal identity. Instruments like the timbrel, harp, and psaltery were common in both temple worship and popular celebrations, reflecting a culture where music was deeply interwoven with spiritual life and national identity, often accompanying dancing and processions.
Key Themes: This verse contributes significantly to several key themes within Psalm 81 and the broader Psalter. The most prominent theme is Worship Through Music, emphasizing the active and enthusiastic use of instruments and song as a primary means of praising God. This is not passive observation but an invitation to participate fully, aligning with the broader call to praise the Lord with musical instruments. Another crucial theme is Joyful Praise, highlighted by the "pleasant" quality of the instruments and the celebratory nature implied by the timbrel, suggesting that worship should be a delightful and uplifting experience, aligning with the call to serve the Lord with gladness. Furthermore, the command "bring hither" underscores Communal Engagement, indicating that worship is a collective act, encouraging the entire community to join in the musical offering. This collective remembrance through music served to reinforce Israel's covenant relationship with God and their shared history of divine deliverance, a theme central to the entire psalm, as God reminds them of His saving acts from the land of Egypt.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 81:2 employs several effective literary devices to convey its message. The most prominent is Imperative Verbs ("Take," "bring hither"), which create a direct, urgent, and commanding tone, compelling the audience to immediate action and active participation in worship. This direct address underscores the non-negotiable nature of the call to praise. Enumeration is also evident in the listing of specific musical instruments (timbrel, harp, psaltery), which provides concrete imagery and emphasizes the comprehensive nature of the desired musical accompaniment. This detailed listing suggests a full and vibrant orchestration, inviting a rich tapestry of sound. Furthermore, the phrase "pleasant harp" utilizes Sensory Imagery, appealing to the auditory sense and highlighting the aesthetic beauty and delightful quality of the music intended for God's praise. This evokes a sense of joy and beauty, inviting the worshiper into an experience that is both spiritually profound and aesthetically pleasing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 81:2 underscores the profound theological truth that worship is not merely an option but a divine command and an essential aspect of humanity's relationship with God. It reveals God's desire for His people to engage with Him holistically—with their voices, instruments, and entire being—in joyous celebration of His character and deeds. This call to musical worship is deeply rooted in the Old Testament's understanding of praise as a response to God's covenant faithfulness and His mighty acts of deliverance, particularly the Exodus. The specific mention of instruments emphasizes that worship should be vibrant, diverse, and intentional, reflecting the multifaceted glory of God. It also connects to the idea that music facilitates communal unity and remembrance, binding the people together in their shared faith and history, fostering a collective identity centered on their divine deliverer.
REFLECTION AND APPLICATION
Psalms 81:2 offers a timeless invitation for believers today to engage in worship with enthusiasm, intentionality, and a full expression of joy. It challenges us to move beyond passive observation and to actively participate in communal praise, whether through singing, playing instruments, or simply offering our hearts in adoration. The diversity of instruments mentioned reminds us that God delights in varied expressions of worship, encouraging us to embrace different forms and styles that genuinely glorify Him, recognizing that our creativity in worship is a reflection of His own. More profoundly, this verse calls us to cultivate a spirit of gladness in our worship, recognizing that praise is not a burdensome duty but a joyful response to God's goodness and His saving acts in our lives. It encourages us to bring our best, our most pleasant, and our most heartfelt offerings to Him, reflecting the depth of our gratitude and love, and fostering a deeper connection with the divine.
Questions for Reflection
FAQ
Why are specific instruments mentioned in this verse?
Answer: The mention of the timbrel, harp, and psaltery is significant because it highlights the importance of instrumental music in ancient Israelite worship and festival celebrations. These instruments were common in the culture and served distinct purposes: the timbrel (a hand drum, tôph) provided rhythmic energy and was often associated with joyful dancing; the harp (kinnôwr) was a melodic stringed instrument known for its soothing and worshipful qualities, famously played by King David; and the psaltery (nebel), another stringed instrument, contributed to the rich harmonic texture. Their inclusion underscores the call for a full, diverse, and aesthetically pleasing musical offering to God, demonstrating that worship should engage all senses and expressions of joy. It also suggests that the worship was intended to be robust and comprehensive, not limited to vocal praise alone, aligning with the broader biblical call to praise the Lord with all kinds of instruments.
CHRIST-CENTERED FULFILLMENT
While Psalms 81:2 is a direct call to Old Testament worship, its spirit finds profound fulfillment in Christ. Jesus himself is the ultimate "psalm" or "song" of God, the Word made flesh, through whom all true worship is offered and made acceptable to the Father. He is the one who enables a "new song" of redemption, a song that celebrates not just deliverance from Egypt but deliverance from sin and death through His atoning sacrifice on the cross, as prophesied in Isaiah 42:10. The joyful, communal, and instrumental worship envisioned in Psalms 81:2 foreshadows the exuberant praise of the redeemed in the New Covenant, who worship in "spirit and truth" because of the finished work of Christ (John 4:23-24). The instruments and voices of old now find their ultimate expression in the heavenly chorus, where the Lamb of God is praised for His worthiness to receive honor and glory (Revelation 5:9-10). Our worship today, whether vocal or instrumental, is a participation in this eternal song, a response to the ultimate "pleasant harp" of redemption played by Christ, who has made us a kingdom of priests to offer spiritual sacrifices pleasing to God (1 Peter 2:5).