TRV
Translation
King James Version
With trumpets and sound of cornet make a joyful noise before the LORD, the King.
Complete Jewish Bible
With trumpets and the sound of the shofar, shout for joy before the king, ADONAI!
Berean Standard Bible
With trumpets and the blast of the ram’s horn shout for joy before the LORD, the King.
American Standard Version
With trumpets and sound of cornet Make a joyful noise before the King, Jehovah.
World English Bible Messianic
With shofars and sound of the ram’s horn, make a joyful noise before the King, the LORD.
Young's Literal Translation
With trumpets, and voice of a cornet, Shout ye before the king Jehovah.
See also
In the KJVVerse 15,497 of 31,102
Study This Verse
Commentary on Psalms 98 verses 4–9
4 ¶ Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.
5 Sing unto the LORD with the harp; with the harp, and the voice of a psalm.
6 With trumpets and sound of cornet make a joyful noise before the LORD, the King.
7 Let the sea roar, and the fulness thereof; the world, and they that dwell therein.
8 Let the floods clap their hands: let the hills be joyful together
9 Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.
The setting up of the kingdom of Christ is here represented as a matter of joy and praise.
I. Let all the children of men rejoice in it, for they all have, or may have, benefit by it. Again and again we are here called upon by all ways and means possible to express our joy in it and give God praise for it: Make a joyful noise, as before, Psa 95:1, Psa 95:2. Make a loud noise, as those that are affected with those glad tidings and are desirous to affect others with them. Rejoice and sing praise, sing Hosannas (Mat 21:9), sing Hallelujahs, Rev 19:6. Let him be welcomed to the throne, as new kings are, with acclamations of joy and loud shouts, till the earth ring again, as when Solomon was proclaimed, Kg1 1:40. And let the shouts of the crowd be accompanied with the singers and players on instruments (Psa 87:7; Psa 68:25), as is usual in such solemnities. 1. Let sacred songs attend the new King: "Sing praise, sing with the voice of a psalm. Express your joy; thus proclaim it, thus excite it yet more, and thus propagate it among others." 2. Let these be assisted with sacred music, not only with the soft and gentle melody of the harp, but since it is a victorious King whose glory is to be celebrated, who goes forth conquering and to conquer, let him be proclaimed with the martial sound of the trumpet and cornet, Psa 98:6. Let all this joy be directed to God, and expressed in a solemn religious manner: Make a joyful noise to the Lord, Psa 98:4. Sing to the Lord, (Psa 98:5); do it before the Lord, the King, Psa 98:6. Carnal mirth is an enemy to this holy joy. When David danced before the ark he pleaded that it was before the Lord; and the piety and devotion of the intention not only vindicated what he did, but commended it. We must rejoice before the Lord whenever we draw near to him (Deu 12:12), before the Lord Jesus, and before him, not only as the Saviour, but as the King, the King of kings, the church's King, and our King.
II. Let the inferior creatures rejoice in it, Psa 98:7-9. This is to the same purport with what we had before (Psa 96:11-13): Let the sea roar, and let that be called, not as it used to be, a dreadful noise, but a joyful noise; for the coming of Christ, and the salvation wrought out by him, have quite altered the property of the troubles and terrors of this world, so that when the floods lift up their voice, lift up their waves, we must not construe that to be the sea roaring against us, but rather rejoicing with us. Let the floods express their joy, as men do when they clap their hands; and let the hills, that trembled for fear before God when he came down to give the law at Mount Sinai, dance for joy before him when his gospel is preached and that word of the Lord goes forth from Zion in a still small voice: Let the hills be joyful together before the Lord. This intimates that the kingdom of Christ would be a blessing to the whole creation; but that, as the inferior creatures declare the glory of the Creator (Psa 19:1), so they declare the glory of the Redeemer, for by him all things not only subsist in their being, but consist in their order. It intimates likewise that the children of men would be wanting in paying their due respects to the Redeemer, and therefore that he must look for his honour from the sea and the floods, which would shame the stupidity and ingratitude of mankind. And perhaps respect is here had to the new heavens and the new earth, which we yet, according to his promise, look for (Pe2 3:13), and this second mention of his coming (after the like, Psa 96:1-13) may principally refer to his second coming, when all these things shall be so dissolved as to be refined; then shall he come to judge the world with righteousness. In the prospect of that day all that are sanctified do rejoice, and even the sea, and the floods, and the hills, would rejoice if they could. One would think that Virgil had these psalms in his eye, as well as the oracles of the Cumean Sibyl, in his fourth eclogue, where he either ignorantly or basely applies to Asinius Pollio the ancient prophecies, which at that time were expected to be fulfilled; for he lived in the reign of Augustus Caesar, a little before our Saviour's birth. He owns they looked for the birth of a child from heaven that should be a great blessing to the world, and restore the golden age: -
Jam nova progenies coelo demittitur alto -
A new race descends from the lofty sky;
and that should take away sin: -
Te duce, si qua manent sceleris vestigia nostri,
Irrita perpetua solvent formidine terras -
Thy influence shall efface every stain of corruption,
And free the world from alarm.
Many other things he says of this long-looked-for child, which Ludovicus Vives, in his notes on that eclogue, thinks applicable to Christ; and he concludes, as the psalmist here, with a prospect of the rejoicing of the whole creation herein: -
Aspice, venturo laetentur ut omnia saeclo -
See how this promis'd age makes all rejoice.
And, if all rejoice, why should not we?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–9. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 98
"Make melody unto the Lord upon the harp: on the harp and with the voice of a Psalm" [Psalm 98:5]. Praise Him not with the voice only; take up works, that you may not only sing, but work also. He who sings and works, makes melody with psaltery and upon the harp. Now see what sort of instruments are next spoken of, in figure: "With ductile trumpets also, and the sound of the pipe of horn" [Psalm 98:6]. What are ductile trumpets, and pipes of horn? Ductile trumpets are of brass: they are drawn out by hammering; if by hammering, by being beaten, you shall be ductile trumpets, drawn out unto the praise of God, if you improve when in tribulation: tribulation is hammering, improvement is the being drawn out. Job was a ductile trumpet, when suddenly assailed by the heaviest losses, and the death of his sons, become like a ductile trumpet by the beating of so heavy tribulation, he sounded thus: "The Lord gave, and the Lord has taken away; blessed be the name of the Lord." [Job 1:21] How did he sound? How pleasantly does his voice sound? This ductile trumpet is still under the hammer....We have heard how he was hammered; let us hear how he sounds: let us, if it please you, hear the sweet sound of this ductile trumpet: "What! shall we receive good at the hand of God, and shall we not receive evil?" O courageous, O sweet sound! Whom will not that sound awake from sleep? Whom will not confidence in God awake, to march to battle fearlessly against the devil; not to struggle with his own strength, but His who proves him. For He it is who hammers: for the hammer could not do so of itself....See how (I dare so speak, my brethren) even the Apostle was beaten with this very hammer: he says, "there was given to me a thorn in the flesh, the messenger of Satan, to buffet me." [2 Corinthians 12:7-10] Behold he is under the hammer: let us hear how he speaks of it: "For this thing," he says, "I besought the Lord thrice, that it might depart from me. And He said unto me, My grace is sufficient for you: for My strength is made perfect in weakness." I, says His Maker, wish to make this trumpet perfect; I cannot do so unless I hammer it; in weakness is strength made perfect. Hear now the ductile trumpet itself sounding as it should: "When I am weak, then am I strong."...
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 98:6 issues a vibrant and imperative call to worship, urging God's people to employ loud and celebratory musical instruments—specifically the straight silver trumpets (chatsotsrot) and the ancient ram's horn (shofar)—to "make a joyful noise" before the LORD, who is explicitly identified as the sovereign King. This verse encapsulates the psalm's overarching theme of exuberant praise for God's righteous acts of salvation and His universal reign, inviting all creation to participate in a boisterous acclamation of His majesty and supreme authority.
CONTEXT
Literary Context: Psalms 98 is a jubilant "enthronement psalm," celebrating the LORD's universal kingship and His righteous acts of salvation. It parallels Psalms 96 and 97 in its call for a "new song" and its emphasis on God's sovereignty over all nations. The psalm begins by recounting God's "marvelous things" and His revealed salvation and righteousness to the nations, extending a universal invitation to praise Him (Psalms 98:1-3). Following this declaration, the psalm transitions into an expansive call for all the earth—the sea, the rivers, the hills—to make a joyful noise and clap their hands before the LORD, who is coming to judge the earth in righteousness (Psalms 98:4-9). Verse 6, therefore, is an integral part of this universal summons to praise, specifying the instruments and the manner of the acclamation, building on the general call to "make a joyful noise" found in Psalms 98:4. It intensifies the sonic imagery, moving from a general shout to specific, powerful instrumental sounds.
Historical & Cultural Context: In ancient Israel, musical instruments played a crucial role in both secular and sacred life, often imbued with deep symbolic meaning. The "trumpets" (Hebrew: chatsotsrot) were typically long, straight silver trumpets, primarily associated with the priests and used for signaling, calling assemblies, announcing new moons, and accompanying sacrifices and processions in the Tabernacle and later the Temple. They were instruments of order, divine presence, and formal cultic worship. The "cornet" (Hebrew: shofar) was a ram's horn, distinct from the silver trumpets. The shofar had a more ancient and primal significance, used for military calls, announcing festivals (like Rosh Hashanah, the Feast of Trumpets, and the Year of Jubilee), and most profoundly, for signaling divine intervention or presence, as seen dramatically at the giving of the Law at Mount Sinai. The combination of these two distinct instruments in worship underscored the solemnity, joy, and divine authority inherent in the act of praising God, signifying a momentous and public declaration of His kingship that blended formal reverence with primal, enthusiastic acclamation.
Key Themes: Psalms 98:6 contributes significantly to several key themes within the psalm and the broader Psalter. Firstly, it emphasizes Exuberant and Unreserved Worship. The command to "make a joyful noise" with loud instruments points to a form of praise that is not subdued or quiet, but active, boisterous, and full of passion, reflecting the greatness of the God being worshipped. This aligns with other calls for enthusiastic praise found in the Psalter, such as Psalms 100:1-2. Secondly, it highlights the Centrality of Instrumental Praise in Israelite worship, affirming the use of diverse musical expressions to honor God. The specific mention of trumpets and the shofar underscores their role not merely as accompaniment but as integral components of fervent devotion and public acclamation, a theme echoed in the comprehensive call to instrumental praise in Psalms 150. Thirdly, and most importantly, the verse reinforces the theme of God's Sovereign Kingship. The object of this exuberant praise is "the LORD, the King." This title is central to the enthronement psalms, asserting God's ultimate authority, power, and righteous rule over all creation, making Him worthy of the highest honor and most vibrant worship. This theme resonates throughout the Psalter, as seen in calls to praise God as King, such as in Psalms 47:7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 98:6 employs several literary devices to convey its powerful message of worship. Imagery is prominent, painting a vivid auditory picture of a grand, boisterous celebration with the distinct sounds of trumpets and the shofar. This sensory detail immerses the reader in the scene of worship. The phrase "make a joyful noise" itself functions as a strong Imperative, directly commanding the action of worship and emphasizing the required fervor. The use of specific instruments like "trumpets" and "cornet" can be seen as a form of Metonymy, where the instruments stand in for the entire act of instrumental praise and the loud, celebratory sound they produce, representing a full-bodied, uninhibited offering. The entire verse, within the broader context of the psalm, serves as an Exhortation, a strong encouragement to engage in a particular, enthusiastic form of worship, emphasizing the appropriate and joyful response to God's universal kingship and His mighty acts of salvation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 98:6 powerfully articulates the biblical mandate for enthusiastic and instrumental worship of God as the sovereign King. It connects the act of praise directly to God's identity as the ultimate ruler and savior, implying that our worship should be a fitting response to His greatness and His mighty deeds. The use of specific instruments like the trumpet and shofar, deeply embedded in Israel's cultic and historical memory, underscores that worship is not merely an internal disposition but an outward, communal, and often boisterous expression. This verse anticipates the eschatological praise of God's coming kingdom, where all creation will acknowledge His righteous reign. The theological emphasis is on God's active involvement in history, His universal dominion, and the appropriate human response of joyful acclamation, recognizing His supreme authority and His saving acts.
REFLECTION AND APPLICATION
Psalms 98:6 serves as a timeless invitation to consider the nature and fervor of our own worship. It challenges us to move beyond mere reverence to embrace a joyful, expressive, and even boisterous adoration of God. The call to "make a joyful noise" with instruments reminds us that worship is not solely a quiet, contemplative act, but can and should be an active, audible, and communal celebration that engages our whole being. This verse encourages us to utilize all available means—including music, voice, and even our physical expressions—to honor God. It prompts us to ask if our praise truly reflects the "joyful noise" that is due to "the LORD, the King," recognizing His supreme authority, His saving acts, and His ongoing reign in our lives and in the world. Our worship should be a testimony to His greatness, inspiring both awe and unbridled delight, reflecting the profound joy of knowing and serving the King of the universe.
Questions for Reflection
FAQ
What is the significance of the specific instruments mentioned, the "trumpets" and "cornet"?
Answer: The mention of "trumpets" (Hebrew: chatsotsrot, straight silver trumpets) and "cornet" (Hebrew: shofar, ram's horn) is highly significant. The chatsotsrot were priestly instruments, associated with formal Temple worship, signaling, and solemn ceremonies, representing order, divine presence, and the voice of God's appointed leaders. The shofar was more ancient and primal, used for military calls, announcing festivals (like the Feast of Trumpets), and particularly for signaling divine intervention or revelation, such as at Mount Sinai). Their combined use in Psalms 98:6 signifies a comprehensive, powerful, and deeply symbolic form of praise, blending formal cultic worship with ancient, evocative acclamation, all directed toward the sovereign King. It suggests that all forms of praise, from the ordered to the spontaneous, are fitting for God.
Does "make a joyful noise" imply that all worship must be loud or boisterous?
Answer: While "make a joyful noise" (Hebrew: hariu) certainly implies a loud, triumphant, and unreserved acclamation, it doesn't necessarily mean that all worship must always be boisterous. Rather, it emphasizes the importance of uninhibited, passionate, and audible expression of praise when appropriate. It challenges a subdued or passive approach to worship, encouraging a vibrant and enthusiastic response to God's greatness. The Bible also speaks of quiet contemplation and reverence (e.g., Psalms 46:10), but Psalms 98:6 highlights the celebratory, public, and often loud dimension of worship that is fitting for the King of the universe, especially when celebrating His mighty acts and universal reign. It speaks to the freedom and exuberance of true adoration.
CHRIST-CENTERED FULFILLMENT
Psalms 98:6, with its resounding call to praise "the LORD, the King" with trumpets and the shofar, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "LORD, the King" whom the psalm celebrates is revealed in the New Testament as Jesus, who is not only the Son of God but also the promised Messiah, the King of kings and Lord of lords (Revelation 19:16). The "marvelous things" God has done, which prompt the "new song" in Psalms 98:1, are supremely accomplished in Christ's life, death, and resurrection, through which He secured salvation for all who believe (Romans 5:8). The universal call for all the earth to make a joyful noise before the King anticipates the global worship of Christ, where every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11). The imagery of trumpets and the shofar, signaling divine presence and momentous events, foreshadows Christ's glorious return, which will be announced by the sound of a trumpet and the voice of an archangel (1 Thessalonians 4:16). Thus, the exuberant, instrumental praise commanded in Psalms 98:6 is fully realized in the worship of Jesus, the triumphant King, whose reign is eternal and whose salvation inspires the most joyful and unreserved acclamation from all creation, now and in the age to come.