Psalms 81:3

KJV

Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

KJV (with Strong's)

Blow up {H8628}{H8798)} the trumpet {H7782} in the new moon {H2320}, in the time appointed {H3677}, on our solemn feast {H2282} day {H3117}.

Complete Jewish Bible

Sound the shofar at Rosh-Hodesh and at full moon for the pilgrim feast,

Berean Standard Bible

Sound the ram’s horn at the New Moon, and at the full moon on the day of our Feast.

American Standard Version

Blow the trumpet at the new moon, At the full moon, on our feast-day.

Commentary

### SUMMARY
Psalms 81:3 delivers a vibrant, divinely ordained command to ancient Israel, instructing them to mark sacred time through the resounding blast of the trumpet. This verse encapsulates the essence of communal worship, emphasizing the importance of observing God's appointed feasts with joy and solemnity. It highlights the meticulously structured nature of Israel's spiritual calendar, where specific ritual acts served to foster collective remembrance of God's faithfulness, cultivate deep devotion, and prepare the community for divine encounter.

### CONTEXT
* **Literary Context:** Psalm 81 functions as a powerful liturgical piece, likely composed for public worship during one of Israel's major autumn festivals, such as Sukkot (Feast of Booths) or, more specifically, Rosh Hashanah (Feast of Trumpets), given its calendrical and thematic allusions. The psalm opens with an exuberant, almost boisterous, call to worship, urging the people to "Sing aloud unto God our strength; make a joyful noise unto the God of Jacob" ([Psalms 81:1](/psalms/81-1 "Psalm 81:1 - Call to Worship")). This sets a celebratory and anticipatory tone, immediately followed by instructions for various musical instruments: "Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery" ([Psalms 81:2](/psalms/81-2 "Psalm 81:2 - Instruments of Praise")). Verse 3, therefore, builds upon this foundation of joyful praise, providing a precise command regarding the trumpet's specific role in marking a particular sacred occasion. The psalm then transitions into a divine oracle, where God recounts His mighty acts of deliverance and calls Israel to renewed obedience, framing the festive observance as a response to His covenant faithfulness.

* **Historical & Cultural Context:** The ancient Israelite calendar was meticulously structured around divinely appointed feasts (*mo'adim*) and new moon observances, as detailed in foundational texts like [Leviticus 23](/leviticus/23 "Leviticus 23 - The Feasts of the Lord") and [Numbers 29](/numbers/29 "Numbers 29 - Offerings for Feasts"). The "new moon" (Rosh Chodesh) marked the beginning of each lunar month and was generally observed with special sacrifices and trumpet blasts. However, the "new moon" of the seventh month (Tishrei) held unique significance; it was designated as a "solemn feast day"—the Feast of Trumpets (Yom Teruah or Rosh Hashanah). This day was explicitly characterized by a "memorial of blowing of trumpets" and a "holy convocation" ([Leviticus 23:24](/leviticus/23-24 "Leviticus 23:24 - Feast of Trumpets")), distinguishing it from regular new moon observances. The trumpet, specifically the *shofar* (a ram's horn, known for its piercing, primal sound) or the *chatsotzrah* (a straight metal trumpet), served multiple crucial functions in Israelite society: signaling war, assembling the community for various purposes, announcing new months, and, most importantly, marking sacred times and festivals, thereby creating a distinct and potent auditory landscape for their worship and communal life.

* **Key Themes:** Psalms 81:3 contributes significantly to several overarching themes within the Psalms and the broader Old Testament narrative. Firstly, it underscores the theme of **Sacred Time and Divine Appointment**, emphasizing that God Himself established specific times for His people to gather and worship. These "appointed times" (*mo'adim*) were not arbitrary human traditions but integral components of Israel's covenant relationship with God, ensuring regular collective devotion and remembrance of His saving acts. Secondly, the imperative to "blow up the trumpet" highlights **Communal Worship and Celebration**. The trumpet's sound served as a public, audible signal, gathering the entire community for a shared spiritual experience, fostering unity, collective joy, and a sense of corporate identity in God's presence. Lastly, the observance of these feasts was a fundamental act of **Obedience and Remembrance**. It served as a powerful, recurring reminder of God's covenant with Israel, His past deliverance (particularly from Egypt, as powerfully alluded to later in [Psalms 81:10](/psalms/81-10 "Psalm 81:10 - God's Deliverance from Egypt")), and His ongoing desire for their faithfulness and exclusive devotion.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Trumpet (Hebrew, _shôwphâr'_):** While the KJV translates this as "trumpet," the Hebrew term *shôwphâr* specifically refers to a ram's horn, distinct from the metal *chatsotzrah*. The *shôwphâr* produced a piercing, often haunting, and deeply resonant sound. It was employed for a variety of purposes: a call to war, a signal for assembly, a warning of impending danger, and, critically, a liturgical instrument for announcing significant events and feasts. Its unique sound was intended to grab attention, to awaken the soul, and to signify a moment of divine encounter, command, or solemn proclamation.
* **New moon (Hebrew, _chôdesh'_):** This term literally means "newness" or "month," referring to the beginning of each lunar month, marked by the first visible crescent of the moon. While all new moons were observed with special sacrifices, the "new moon" of the seventh month (Tishrei) held unique and paramount significance. This particular new moon was designated as the Feast of Trumpets (Rosh Hashanah), a day of holy convocation and special sacrifices, distinct in its solemnity and purpose from the regular monthly observances.
* **Solemn feast (Hebrew, _chag'_):** This word, derived from a root meaning "to dance" or "to keep a festival," refers to a major pilgrimage festival or a solemn assembly. In the Israelite calendar, there were three primary pilgrimage festivals—Passover, Pentecost, and Tabernacles—where all males were commanded to appear before the Lord. The term *chag* denotes a festive occasion marked by joyful celebration, communal gathering, and special sacrifices, underscoring the communal and celebratory nature of the day mentioned in Psalms 81:3.

#### Verse Breakdown
* **"Blow up the trumpet":** This phrase is an imperative command, a direct and urgent instruction for a specific, audible action. The act of blowing the trumpet was a public, unmistakable declaration, serving as a summons to attention, a call to assembly, and an invitation to worship. It signifies the commencement of a sacred observance, demanding the community's immediate and active participation. The force of the verb *tâqaʻ* (to blow, strike, clap) suggests a vigorous and intentional sound, not a mere whisper.
* **"in the new moon":** This clause precisely specifies the timing of the trumpet blast—at the beginning of the lunar month. While applicable to all new moons, the subsequent context of a "solemn feast day" strongly points to the unique new moon of the seventh month (Tishrei), which initiated the most significant cluster of autumn festivals, including the Day of Atonement and the Feast of Booths. This particular new moon was not just a monthly marker but a foundational element of a major annual sacred cycle.
* **"in the time appointed":** This phrase further clarifies and emphasizes the precise, divinely ordained nature of this occasion. The Hebrew term *keçeʼ* (often translated "time appointed" or "full moon") here refers to a specific, fixed, and pre-determined time. It indicates that this is not a casual or spontaneous gathering but an observance fixed by God's decree, a specific *mo'ed* (appointed time), reinforcing its profound significance and sacredness as part of God's revealed calendar for His people.
* **"on our solemn feast day":** This final clause definitively identifies the nature of the day as a *chag*, a major pilgrimage festival. This distinguishes it from ordinary days or even regular new moon observances, highlighting its supreme importance as a day of sacred assembly, communal rest, and special offerings dedicated exclusively to the Lord. It underscores the corporate and celebratory dimension of Israelite worship, where the entire community participated in a divinely sanctioned celebration.

#### Literary Devices
Psalms 81:3 masterfully employs several literary devices to convey its profound message. The most prominent device is the **Imperative Mood**, evident in the command "Blow up the trumpet," which underscores the non-negotiable, divinely ordained nature of this instruction for worship. This direct address demands immediate and active obedience from the community. **Symbolism** is central to the verse's meaning, with the "trumpet" (specifically the *shôwphâr*) symbolizing far more than a mere musical instrument. It represents a call to attention, a spiritual awakening, a declaration of God's imminent presence, and a powerful signal for communal gathering and preparation for sacred encounter. Its piercing sound was meant to penetrate the hearts of the people, stirring them to reverence and remembrance. Furthermore, there is a subtle yet effective form of **Parallelism** or **Elaboration** in the successive temporal phrases—"in the new moon," "in the time appointed," "on our solemn feast day." Each phrase progressively refines and emphasizes the precise, sacred timing of the command, building a precise and layered picture of the divinely ordained occasion and its solemn significance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 81:3 articulates a profound theological truth about God's desire for His people to engage in intentional, communal worship at divinely appointed times. It establishes the principle that sacred time is not merely a human construct but a divine institution, designed to draw humanity into regular remembrance of God's covenant faithfulness and mighty acts. The trumpet blast serves as a physical manifestation of a spiritual call, a summons to cease from ordinary pursuits and enter into a consecrated space of worship and reflection. This pattern of structured worship, with its emphasis on specific days and communal participation, was foundational to Israel's identity and their unique covenant relationship with Yahweh, fostering a collective memory of His deliverance and provision. It taught them that their lives, including their time, were to be consecrated to God, acknowledging His sovereignty over all aspects of existence.

* [Leviticus 23:24](/leviticus/23-24 "Leviticus 23:24 - Feast of Trumpets")
* [Numbers 10:10](/numbers/10-10 "Numbers 10:10 - Trumpets for Feasts")
* [Colossians 2:16-17](/colossians/2-16 "Colossians 2:16-17 - Feasts as Shadows of Christ")

### REFLECTION AND APPLICATION
For believers today, Psalms 81:3 serves as a powerful reminder of the enduring importance of intentional and communal worship. While the specific Old Testament feast calendar is not binding under the New Covenant, the underlying principles remain profoundly relevant to our spiritual lives. We are called to set aside time—individually and corporately—to honor God, to remember His faithfulness, and to celebrate His redemptive acts, supremely demonstrated in Christ. The "trumpet blast" can be seen as a metaphor for the spiritual awakening and urgent call to attention that God's Word brings to our hearts, or for the joyful, audible proclamation of God's presence and power through our praise, witness, and service. This verse encourages us to make our worship vibrant, heartfelt, and deeply rooted in remembering what God has done and is continually doing in our lives and in the world, fostering a shared sense of purpose and devotion within the body of Christ. It challenges us to consider if our worship is truly "solemn" in its reverence for God's holiness and "joyful" in its celebration of His goodness and grace.

#### Questions for Reflection
* **How does the concept of "appointed time" for worship challenge my approach to personal and corporate devotion in a modern context?**
* **In what ways can my individual and communal worship be more "audible" or "proclamatory," reflecting a joyful declaration of God's truth?**
* **What "solemn feast days" or regular rhythms of remembrance do I observe in my life to recall God's faithfulness and His work in salvation history?**
* **How can I cultivate a greater sense of anticipation and readiness for God's presence in my worship, akin to the trumpet's call to attention?**

### FAQ
**What is the "new moon" and "time appointed" referring to specifically in this verse?**

Answer: While "new moon" (Hebrew: *chodesh*) generally refers to the beginning of any lunar month in the Israelite calendar, in the context of Psalms 81:3, when combined with "time appointed" (Hebrew: *keçeʼ*, often interpreted as a specific, hidden, or appointed time) and "solemn feast day" (Hebrew: *chag*), it specifically points to the Feast of Trumpets. This festival, also known as Rosh Hashanah or Yom Teruah, occurs on the new moon of the seventh month (Tishrei) in the Jewish calendar. Unlike other new moons, which were observed with special sacrifices, the new moon of the seventh month was unique, designated as a "holy convocation" and a "memorial of blowing of trumpets" ([Leviticus 23:24](/leviticus/23-24 "Leviticus 23:24 - Feast of Trumpets")). Thus, the verse refers to this specific, highly significant new moon that initiated a period of solemn festivals leading up to the Day of Atonement and the Feast of Booths.

**Why was the trumpet so important in Israelite worship and life?**

Answer: The trumpet, particularly the *shofar* (ram's horn), held immense and multifaceted significance in ancient Israelite life and worship. Its importance stemmed from its versatile and deeply symbolic functions: it served as a **call to assembly**, gathering the people for various purposes, including worship, war, or civic announcements ([Numbers 10:2-3](/numbers/10-2 "Numbers 10:2-3 - Trumpets for Assembly")). It was a **warning signal** for danger or battle ([Judges 7:18](/judges/7-18 "Judges 7:18 - Gideon's Trumpets")). Crucially, it was a **liturgical instrument** for announcing new months and, as seen in Psalms 81:3, for marking the commencement of major feasts and solemn assemblies ([Numbers 10:10](/numbers/10-10 "Numbers 10:10 - Trumpets for Feasts")). The *shofar*'s piercing, often primal, sound was believed to awaken the soul, call for repentance, and signify God's presence and command. It served as an audible reminder of God's covenant and His ongoing interaction with His people, making the sacred audible and tangible in their daily and ritual lives.

### CHRIST-CENTERED FULFILLMENT
Psalms 81:3, with its vibrant call to blow the trumpet on a "solemn feast day," finds profound Christ-centered fulfillment not in the continuation of the Old Testament feasts themselves, but in the ultimate reality to which they pointed: Jesus Christ. The Old Covenant feasts, including the Feast of Trumpets, were "a shadow of the things to come, but the substance belongs to Christ" ([Colossians 2:16-17](/colossians/2-16 "Colossians 2:16-17 - Feasts as Shadows of Christ")). Christ is the ultimate fulfillment of God's "appointed times" and the very essence of true worship. His first coming inaugurated the new covenant, where worship is no longer bound by specific dates, physical locations, or ritualistic observances, but is offered "in spirit and truth" ([John 4:23-24](/john/4-23 "John 4:23-24 - Worship in Spirit and Truth")). The "solemn feast day" now finds its deepest meaning in the atoning sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose work is the true Passover ([1 Corinthians 5:7-8](/1_corinthians/5-7 "1 Corinthians 5:7-8 - Christ Our Passover")) and the ultimate reconciliation. Furthermore, the trumpet's blast, a call to attention and a herald of divine intervention, powerfully foreshadows the future return of Christ. The New Testament speaks of a final, eschatological trumpet call—"For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God" ([1 Thessalonians 4:16](/1_thessalonians/4-16 "1 Thessalonians 4:16 - The Trumpet Call of God"))—signaling the resurrection of the dead and the glorious consummation of God's redemptive plan. Thus, the ancient command to blow the trumpet ultimately directs our gaze to Christ, the one who has perfectly fulfilled the sacred calendar and whose triumphant return will be heralded by the ultimate, divine trumpet blast.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 2:4

Behold, I build an house to the name of the LORD my God, to dedicate [it] to him, [and] to burn before him sweet incense, and for the continual shewbread, and for the burnt offerings morning and evening, on the sabbaths, and on the new moons, and on the solemn feasts of the LORD our God. This [is an ordinance] for ever to Israel.

Numbers 15:3

And will make an offering by fire unto the LORD, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock:

Numbers 10:1

¶ And the LORD spake unto Moses, saying,

Numbers 10:10

Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I [am] the LORD your God.

2 Chronicles 13:12

And, behold, God himself [is] with us for [our] captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper.

1 Chronicles 16:42

And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun [were] porters.

2 Chronicles 5:12

Also the Levites [which were] the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, [being] arrayed in white linen, having cymbals and psalteries and harps, stood at the east end of the altar, and with them an hundred and twenty priests sounding with trumpets:)