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Psalm 100 is the 100th psalm in the Book of Psalms in the Tanakh. [1] In English, it is translated as "Make a joyful noise unto the Lord, all ye lands" in the King James Version (KJV), and as "O be joyful in the Lord, all ye lands" in the Book of Common Prayer (BCP).
When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them. The Lord hath done great things for us; whereof we are glad. Turn again our captivity, O Lord, as the streams in the south.
Verse 1 is recited by some following Psalm 126 preceding Birkat Hamazon. [14] Verse 5 is recited prior to the Shofar blowing on Rosh Hashanah. [15] Verses 5-9 are part of Tashlikh. [16] Verse 24 may be a source of the Israeli song Hava Nagila. Verse 25 is part of the long Tachanun recited on Mondays and Thursdays. [17]
The bible links happiness and joy in the context of the service of God. [4] [5] [6] All these curses will befall you, pursuing you and overtaking you to destroy you because you did not obey the Lord.... Because you did not serve God, your God, with joy and gladness of the heart. —
Jahn's verses [7] [8] express a close, friendly, and familiar friendship with Jesus, who gives life to the poet. It has been noted that the original German hymn was characteristically a lively hymn of praise, which is carried over somewhat into Bach's arrangement; whereas a slower, more stately tempo is traditionally used with the English version.
Matthew Locke's Super flumina Babylonis motet is an extended setting of the first nine verses of the psalm. [41] [42] The psalm's first two verses were used for a musical setting in a round by English composer Philip Hayes. [43] William Billings adapted the text to describe the British occupation of Boston in his anthem "Lamentation over Boston ...
Stained glass window at Christ Church Cathedral in Dublin, depicting the Fruit of the Holy Spirit along with Biblical role models representing them: the Good Shepherd representing love, an angel holding a scroll with the Gloria in excelsis Deo representing joy and Jesus Christ, Job representing longsuffering, Jonathan faith, Ruth gentleness and goodness, Moses meekness, and John the Baptist ...
Other interpreters have suggested that verses 5 and 6 of Psalm 23 do not carry forward the "shepherd" metaphor begun in verse 1, but that these two verses are set in some other, entirely human, setting. [5] Andrew Arterbury and William Bellinger read these verses as providing a metaphor of God as a host, displaying hospitality to a human being. [5]