TRV
Translation
King James Version
Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
Berean Standard Bible
Sound the ram’s horn at the New Moon, and at the full moon on the day of our Feast.
World English Bible Messianic
Blow the shofar at the New Moon, at the full moon, on our feast day.
Geneva Bible (1599)
Blowe the trumpet in the newe moone, euen in the time appointed, at our feast day.
Young's Literal Translation
Blow in the month a trumpet, In the new moon, at the day of our festival,
See also
In the KJVVerse 15,221 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
"Sound the trumpet" [Psalm 81:3]. This is, Loudly and boldly preach, be not affrighted! As the Prophet says in a certain place, "Cry out, and lift up as with a trumpet your voice." [Isaiah 58:1] Sound the trumpet in the beginning of the month of the trumpet. It was ordered, that in the beginning of the month there should be a sounding of the trumpet: and this even now the Jews do in bodily sort, after the spirit they understand it not. For the beginning of the month, is the new moon: the new moon, is the new life. What is the new moon? "If any, then, is in Christ, he is a new creature." [2 Corinthians 5:17] What is, "sound the trumpet in the beginning of the month of the trumpet"? With all confidence preach ye the new life, fear not the noise of the old life.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 81:3
“Blow the trumpet at the new moon, on our festival day of good omen. Because it is a command for Israel, a judgment of the God of Jacob.” God ordered the priests to use the trumpets. They reminded the people of the trumpets used on the mountain: when the God of all spoke on Mount Sinai, [Scripture] says, there was a loud noise of the trumpet. So when the priests used the trumpets, they reminded the people of that appearance. Consequently, they were right to command those who had been granted return and had enjoyed the divine assistance to make use of the trumpets along with the other instruments.
CassiodorusAD 585
EXPOSITIONS OF THE PSALMS 80:4
“Sound the trumpet at the beginning of the month, on the day of your notable solemnity.” We must also consider that we are commanded through the instruments of the musical discipline both to play the lyre for the Lord and to observe the day of solemnity, so that every action of ours may be directed to the Lord and offered to his ears in most pleasant music, just as musical instruments are directed towards a sweet-sounding melody and coalesce smoothly into one harmony. For there is great power and delightful knowledge in that discipline, which the teachers of secular literature (as God graciously granted them to know, since he bestows everything that is useful) made able to be discerned through their theoretical writings, namely those things which in the nature of matter were previously held in secret. Therefore, the first division of this discipline is harmony, rhythm and meter. The second is a division of instruments into percussion, stringed instruments and blown instruments. The third is divided into six harmonies. The fourth is divided into fifteen tones. Thus, the power of all that most beautiful discipline is explained by such distinctions of ancient teachers; we read in the secular books that many miracles have occurred through these means. But—to omit the legendary tales of secular literature—we read that David drove a demon from Saul by his melodious harp and the divine Scripture attests that the walls of Jericho fell straightaway by the sounding of the horns, so that there can be no doubt that musical sounds often accomplish great and powerful deeds, at least if the Lord orders and permits them.
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 81:3 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). 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). 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 and Numbers 29. 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), 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), and His ongoing desire for their faithfulness and exclusive devotion.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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). 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). It was a warning signal for danger or battle (Judges 7:18). 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). 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). 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). The "solemn feast day" now finds its deepest meaning in the atoning sacrifice of the Lamb of God, whose work is the true Passover (1 Corinthians 5:7-8) 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)—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.