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104-533: Responsorial psalmody primarily refers to the placement and use of the Psalm within the readings at a Christian service of the Eucharist . The Psalm chosen in such a context is often called the responsorial psalm . They are found in the liturgies of several Christian denominations, including those of Roman Catholicism , Lutheranism and Anglicanism . The "responsorial" aspect is used in two related but different ways:

208-899: A Psalm 151 ; a Hebrew version of this was found in the Psalms Scroll of the Dead Sea Scrolls . Some versions of the Peshitta (the Bible used in Syriac churches mainly in the Middle East) include Psalms 152–155 . There are also the Psalms of Solomon , which are a further 18 psalms of Jewish origin, likely originally written in Hebrew, but surviving only in Greek and Syriac translation. These and other indications suggest that

312-590: A benediction ). These divisions were probably introduced by the final editors to imitate the five-fold division of the Torah : Many psalms (116 of the 150) have individual superscriptions (titles), ranging from lengthy comments to a single word. Over a third appear to be musical directions, addressed to the "leader" or "choirmaster", including such statements as "with stringed instruments" and "according to lilies". Others appear to be references to types of musical composition, such as "A psalm" and "Song", or directions regarding

416-418: A doxology , or a hymn of praise. There are several types of psalms, including hymns or songs of praise, communal and individual laments, royal psalms , imprecation , and individual thanksgivings. The book also includes psalms of communal thanksgiving, wisdom, pilgrimage and other categories. While many of the psalms contain attributions to the name of King David and other Biblical figures including Asaph ,

520-610: A lectern . In the 1600s and 1700s, particularly in Lutheran churches in Germany and Scandinavia, the pulpit altar became a popular design in churches, combining the pulpit and the altar. Traditional Presbyterian Churches in Scotland and elsewhere often had a central pulpit, that is, the pulpit was located in the centre of the chancel in the position where most churches have the communion table or altar. The table could be situated in front of

624-502: A concert of praise at the end. He concluded that the collection was redacted to be a retrospective of the failure of the Davidic covenant , exhorting Israel to trust in God alone in a non-messianic future. Walter Brueggemann suggested that the underlying editorial purpose was oriented instead towards wisdom or sapiential concerns, addressing the issues of how to live the life of faith. Psalm 1 calls

728-523: A description by Paul the Silentiary survives. In churches where there is only one speaker's stand at the front of the church, it serves the functions of both lectern and pulpit and may be called the ambo, which is still the official Catholic term for the place the gospel is read from. Large raised pulpits, elaborately carved with relief panels, were important monuments in the Italian Duecento , with

832-555: A divided chancel, the pulpit is located on the Gospel side of the chancel (from which the Gospel is read and the sermon is delivered) while a lectern is located on the Epistle side of the sanctuary, with the latter being used by readers to vocalize the other Scripture lessons . In many Evangelical Christian churches, the pulpit stands squarely in the centre of the platform, and is generally

936-556: A melody recognizable as the tonus peregrinus of church and synagogue. Mitchell includes musical transcriptions of the temple psalmody of Psalms 120–134 in his commentary on the Songs of Ascents. In "The Flow of the Psalms," O. Palmer Robertson posits a thematic progression throughout the five books of Psalms, delineating distinctive characteristics and emphases: Book 1: Opposition - Predominantly attributed to David, these Psalms are perceived as

1040-538: A number of minor psalm-types, including: The composition of the psalms spans at least five centuries, from the 10th-century Psalm 29 to others clearly from the post-Exilic period (i.e., not earlier than the fifth century BC). The majority originated in the southern kingdom of Judah and were associated with the Temple in Jerusalem , where they probably functioned as librettos during Temple worship . Exactly how they did so

1144-593: A ritual action. The psalm is often sung at the ambo or lectern , because it is, at heart, one of the readings of the Word of God. Psalm The Book of Psalms ( / s ɑː ( l ) m z / SAH(L)MZ , US also / s ɔː ( l ) m z / SAW(L)MZ ; Biblical Hebrew : תְּהִלִּים , romanized:  Tehillīm , lit.   'praises'; Ancient Greek : Ψαλμός , romanized :  Psalmós ; Latin : Liber Psalmorum ; Arabic : زَبُورُ , romanized :  Zabūr ), also known as

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1248-455: A second, smaller stand called the lectern located in the Epistle side , which can be used by lay persons, and is often used for other Scripture lessons and ordinary announcements. The traditional Catholic location of the pulpit to the left side of the chancel or nave has been generally retained by Lutherans and many Anglicans , while in Presbyterian and Baptist churches the pulpit

1352-409: A special subset of "eschatological hymns" which includes themes of future restoration (Psalm 126) or of judgment (Psalm 82). Communal laments are psalms in which the nation laments some communal disaster. Both communal and individual laments typically but not always include the following elements: In general, the individual and communal subtypes can be distinguished by the use of the singular "I" or

1456-524: A third of the psalms are addressed to the Director of Music. Some psalms exhort the worshipper to sing (e.g. Pss. 33:1-3; 92:1-3; 96:1-3; 98:1; 101:1; 150). Some headings denote the musical instruments on which the psalm should be played (Pss. 4, 5, 6, 8, 67). Some refer to the Levites who sang one of eight melodies, one of which was known simply as "the eighth" ( Hebrew : sheminit ) (Pss. 6, 12). And others preserve

1560-561: Is designed not to achieve favor, as such, but rather to inculcate belief in Divine Providence into one's consciousness, consistently with Maimonides ' general view on Providence . (Relatedly, the Hebrew verb for prayer, hitpalal התפלל, is in fact the reflexive form of palal פלל, to intervene, petition, judge. Thus, "to pray" conveys the connotation of "judging oneself": ultimately, the purpose of prayer— tefilah תפלה—is to transform ourselves.) New Testament references show that

1664-429: Is for the entire assembly, ordained and lay, congregation and musicians: "The psalm is not only something addressed to the listeners by the cantor, but a prayer addressed to God. In this moment the cantor leads the faithful praying to God, and even the priest or bishop celebrating responds: together all of us gathered in worship praise God through the psalm, and we become the chorus of that prayer through reciting or singing

1768-472: Is in contrast to some of the other singing such as the Introit . Originally the deacon was the singer of this psalm and versicle; over time the role moved to the subdeacon then to the choir . The singer did not go all the way to the top of the platform but rather stood on a lower step. This reserved reverence for the subsequent proclamation of the Gospel which alone was proclaimed from the top. The positioning from

1872-470: Is located in the centre behind the communion table . Many modern Roman Catholic churches have an ambo that functions as both a pulpit and lectern. Equivalent platforms for speakers are the bema (bima, bimah) of ancient Greece and Jewish synagogues, and the minbar of Islamic mosques. From the pulpit is often used synecdochically for something which is said with official church authority . In many Reformed and Evangelical Protestant denominations,

1976-511: Is located on the right (the Gospel being read from either the centre of the chancel or in front of the altar). Though unusual, movable pulpits with wheels were also found in English churches. They were either wheeled into place for each service where they would be used or, as at the hospital church in Shrewsbury , rotated to different positions in the church quarterly in the year, to allow all parts of

2080-448: Is reached by a narrow flight of stairs. It is considered an architectural element that is symmetrical to the bishop's throne, which is located in an equivalent position on the right. Pulpit and throne are usually similar in construction, usually made of either sculpted stone or sculpted wood. This pulpit was used mostly for sermons and in order to improve audibility, before the advent of modern public address systems in churches. Nowadays it

2184-405: Is recorded as preaching from the ambo, but this was probably uncommon at this date. In cathedrals early bishops seem often to have preached from their chair in the apse, echoing the position of magistrates in the secular basilicas whose general form most large early churches adopted. Often there were two ambos, one to each side, one used more as a platform on which the choir sang; sometimes the gospel

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2288-551: Is said or read before the Gospel at Mass. Normally the psalm is taken from the lectionary and has some bearing on the particular text from Scripture. After the second reading and before the Gospel the Alleluia is either sung or read, followed by its appropriate verse. If the Alleluia or the verse before the Gospel is not sung, it may be omitted. Except on Easter Sunday and Whitsunday, the sequences (special festive hymns) are optional. The New Catholic Encyclopedia points out that not only

2392-574: Is used rarely. Tradition dictates that it be used for the reading of the "12 Passion Gospels" during the Matins of Holy Friday , served late in the evening of Maundy Thursday . This is done to signify that the Passion of Christ is being "broadcast" for all to know. In the same spirit, a phonetic transcription of the relevant Gospel passages is provided in several common languages (e.g. English, French, Russian, Arabic etc.), so that they may be read from this pulpit at

2496-556: The tonus peregrinus melody to Psalm 114. Cantillation signs, to record the melody sung, were in use since ancient times; evidence of them can be found in the manuscripts of the oldest extant copies of Psalms in the Dead Sea Scrolls and are even more extensive in the Masoretic text , which dates to the Early Middle Ages and whose Tiberian scribes claimed to be basing their work on temple-period signs. (See Moshe ben Asher's 'Song of

2600-604: The Easter Proclamation (Exsultet) are to be proclaimed; likewise it may be used for giving the Homily and for announcing the intentions of the Universal Prayer. The dignity of the ambo requires that only a minister of the word should stand at it. ... It is central to Protestant belief that the clergy should preach sermons on Biblical passages to the congregation. To achieve this, some existing churches were adapted to place

2704-515: The Pisa Baptistry (1260) and Siena Cathedral Pulpit (1265–68) by Nicola Pisano , the Pulpit of Sant' Andrea, Pistoia by Giovanni Pisano (1301), and those by Donatello Elements of decoration shared between Catholic and Protestant denominations are the flowers that may be placed in front of the pulpit, and the antependium or "pulpit fall", a piece of cloth that covers the top of the book-stand in

2808-680: The Psalms , or the Psalter , is the first book of the third section of the Tanakh ( Hebrew Bible ) called Ketuvim ('Writings'), and a book of the Old Testament . The book is an anthology of Hebrew religious hymns . In the Jewish and Western Christian traditions, there are 150 psalms, and several more in the Eastern Christian churches. The book is divided into five sections, each ending with

2912-542: The ambon in Eastern Christianity. In modern Eastern Christianity the area directly in front of the Beautiful Gates of the iconostasis from which the Gospel is typically read is called the ambon , and the entire low elevation above the level of the nave in front of the iconostasis is called the soleas . In larger churches, the ambo might be distinguished by three curved steps by which one may reach it from

3016-557: The ambon of the Eastern Catholic Churches . The readings are typically read from an ambo in the sanctuary , and depending on the arrangement of the church, the homily may be delivered from a raised pulpit where there is one. The General Instruction of the Roman Missal (GIRM) specifies: 309. The dignity of the word of God requires that in the church there be a suitable place from which it may be proclaimed and toward which

3120-467: The epode are Psalm 14; the two antistrophes are Psalm 70. It is noteworthy that, on the breaking up of the original ode, each portion crept twice into the Psalter: Psalm 14 = 53, Psalm 70 = 40:14–18. Other such duplicated portions of psalms are Psalm 108:2–6 = Psalm 57:8–12; Psalm 108:7–14 = Psalm 60:7–14; Psalm 71:1–3 = Psalm 31:2–4. This loss of the original form of some of the psalms is considered by

3224-400: The ingathering of exiled Israel by a bridegroom-king; his establishment of a kingdom; his violent death; Israel scattered in the wilderness, regathered and again imperiled, and then rescued by a king from the heavens, who establishes his kingdom from Zion, brings peace and prosperity to the earth and receives the homage of the nations. These three views—Wilson's non-messianic retrospective of

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3328-477: The morning services ( Shacharit ). The pesukei dezimra component incorporates Psalms 30, 100 and 145–150. Psalm 145 (commonly referred to as " Ashrei ", which is really the first word of two verses appended to the beginning of the Psalm), is read three times every day: once in shacharit as part of pesukei dezimrah , as mentioned; once, along with Psalm 20, as part of the morning's concluding prayers ; and once at

3432-474: The sons of Korah , and Solomon , David's authorship is not accepted by most modern Bible scholars, who instead attribute the composition of the psalms to various authors writing between the 9th and 5th centuries BC. The psalms were written from the time of the Israelite conquest of Canaan to the post-exilic period and the book was probably compiled and edited into its present form during the post-exilic period in

3536-464: The 5th century BC. In English, the title of the book is derived from the Greek word ψαλμοί ( psalmoi ), meaning 'instrumental music' and, by extension, 'the words accompanying the music'. The Hebrew name of the book, Tehillim ( תהילים ), means 'praises', as it contains many praises and supplications to God. The Book of Psalms is divided into five sections, each closing with a doxology (i.e.,

3640-615: The Babylonian Tiamat , Canaanite Yam and the Leviathan which also appears in the Hebrew Bible—is "reduced to an aquatic pet with whom YHWH can play". The biblical poetry of Psalms uses parallelism as its primary poetic device. Parallelism is a kind of symmetry in which restatement, synonym, amplification, grammatical repetition, or opposition develops an idea. Synonymous parallelism involves two lines expressing essentially

3744-591: The Book of Psalms. Some psalms are called " maskil " ( maschil ), meaning "enlightened" or "wise saying", because they impart wisdom. Most notable of these is Psalm 142 which is sometimes called the "Maskil of David"; others include Psalm 32 and Psalm 78. A special grouping and division in the Book of Psalms are fifteen psalms (Psalms 120–134) known in the construct case, shir ha-ma'aloth ("A Song of Ascents", or "A Song of degrees"), and one as shir la-ma'aloth (Psalm 121). According to Saadia Gaon , these songs differed from

3848-567: The Catholic Church's Pontifical Biblical Commission (1 May 1910) to have been due to liturgical practices, neglect by copyists, or other causes. Verse numbers were first printed in 1509. Different traditions exist whether to include the original heading into the counting or not. This leads to inconsistent numbering in 62 psalms, with an offset of 1, sometimes even 2 verses. The Septuagint, present in Eastern Orthodox churches, includes

3952-476: The Davidic covenant, Brueggemann's sapiential instruction, and Mitchell's eschatological-messianic program—all have their followers. However, the sapiential agenda has been somewhat eclipsed by the other two. Shortly before he died in 2005, Wilson modified his position to allow for the existence of messianic prophecy within the Psalms' redactional agenda. Mitchell's position remains essentially unchanged, but he now sees

4056-583: The Ezrahite (1), and Heman the Ezrahite (1). The Septuagint , the Peshitta (the Syriac Vulgate) , and the Latin Vulgate each associate several Psalms (such as 111 and 145 ) with Haggai and Zechariah . The Septuagint also attributes several Psalms (like 112 and 135 ) to Ezekiel and Jeremiah . Psalms are usually identified by a sequence number, often preceded by the abbreviation "Ps." Numbering of

4160-537: The Hebrew Psalter proposed—by parallel with other ancient Near Eastern hymn collections—that psalms at the beginning and end (or "seams") of the five books of Psalms have thematic significance, corresponding in particular with the placement of the royal psalms. He pointed out that there was a progression of ideas from adversity through the crux of the collection in the apparent failure of the covenant in Psalm 89, leading to

4264-412: The Psalms concern the subject of death and says "This unatural conclusion to every human life can be understood only in the context of the original threat to the original man: 'in the day you shall eat of it you shall surely die.'" Robertson goes on to say "The anticipation from redemption fom the grave overcomes the inevitability of death. The psalmist is fully aware of his need for total deliverance from

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4368-399: The Psalms differs—mostly by one—between the Hebrew ( Masoretic ) and Greek (Septuagint) manuscripts. Protestant translations ( Lutheran , Anglican , Calvinist ) use the Hebrew numbering, but other Christian traditions vary: The variance between Masorah and Septuagint texts in this numeration is likely enough due to a gradual neglect of the original poetic form of the Psalms; such neglect

4472-501: The Psalter. Gunkel divided the psalms into five primary types: Hymns are songs of praise for God's work in creation or history. They typically open with a call to praise, describe the motivation for praise, and conclude with a repetition of the call. Two sub-categories are "enthronement psalms", celebrating the enthronement of Yahweh as king, and Zion psalms, glorifying Mount Zion , God's dwelling-place in Jerusalem. Gunkel also described

4576-476: The Southern and Northern kingdoms. Expressions like "trust in God" diminish. Book 4: Maturity - Notably, with over 10 quotes from Chronicles , indicating a temporal progression beyond the initial three books. Book 5: Consummation - Robertson proposes that the Psalms of Ascent and Hallel Psalms are post-Babylonian exile compositions, portraying a culmination of themes and perspectives Most individual psalms involve

4680-567: The Vine' colophon to the Codex Cairensis). Several attempts have been made to decode the Masoretic cantillation, but the most "successful" is that of Suzanne Haïk-Vantoura (1928–2000) in the last quarter of the 20th century. Her reconstruction assumes the signs represent the degrees of various musical scales – that is, individual notes – which puts it at odds with all other existing traditions, where

4784-505: The address to "sons of God" at the opening "[is] best thought of [as] the flickering literary afterlife of a polytheistic mythology" but that "belief in them...is unlikely to have been shared by the scribal circles that produced Psalms ". The contrast between the Psalmist's theology and the surrounding area's polytheistic religion is well seen in Psalms 104:26,<refr> Psalms 104:26 </ref> in which locals' mythical fierce sea-god—such as

4888-431: The antiphon ( Responsorial or Antiphonal Psalmody )". The responsorial psalm is the assembly's acclamation of the proclamation of God's Word in our midst: proclamation followed by acclamation. The refrain can be used in several ways. It can be sung only at the beginning and end of the psalm, allowing a focus for the uninterrupted psalm text. Or it can be sung repetitively through the psalm, after every few verses or where

4992-517: The attention of the faithful naturally turns during the Liturgy of the Word. It is appropriate that generally this place be a stationary ambo and not simply a movable lectern. The ambo must be located in keeping with the design of each church in such a way that the ordained ministers and readers may be clearly seen and heard by the faithful. From the ambo only the readings, the Responsorial Psalm, and

5096-615: The best known including those of the Pisa Baptistery (dated 1260) and Siena Cathedral Pulpit by Nicola Pisano and the Pulpit of Sant' Andrea, Pistoia , by his son Giovanni Pisano , 1297-1301. Preaching had always been important in Catholicism, but received a particular revival in the late Middle Ages with the two preaching orders of friars , the Franciscans and Dominicans , the former tending to an emotional and populist style and

5200-566: The bishop is serving in a simple parish church, an episcopal ambo is set temporarily in place. There are huge intricately carved wooden pulpits, some of the biggest in India and the world, in the Syrian churches of Kerala, India In addition to the ambo, many major churches in Greece and Cyprus also have a raised pulpit on the left side of the nave, usually attached to a column and raised several feet high. This

5304-558: The central raised platform in Jewish synagogues . Modern synagogue bimahs are often similar in form to centrally placed pulpits in Evangelical churches. The use of a bema carried over from Judaism into early Christian church architecture . It was originally a raised platform, often large, with a lectern and seats for the clergy, from which lessons from the Scriptures were read and the sermon

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5408-425: The clergyman in a position audible to all, which in larger churches usually places this in a visible location, and raised up. This had long been the practice in larger Catholic churches and many smaller ones, but was now made universal. In smaller churches the pulpit remained in the traditional east end of the church, where altars were usually located, but was often raised higher than before. In Protestant churches,

5512-564: The collection bore the imprint of an underlying message or metanarrative , but that this message remained concealed, as Augustine of Hippo said, "The sequence of the Psalms seems to me to contain the secret of a mighty mystery, but its meaning has not been revealed to me" ( Enarr. on Psalms 150:1). Others pointed out the presence of concatenation—that is, adjacent Psalms sharing similar words and themes. In time, this approach developed into recognizing overarching themes shared by whole groups of psalms. In 1985, Gerald H. Wilson 's The Editing of

5616-410: The congregation a chance to have the best sound. A portable outside pulpit of wood and canvas was used by John Wesley , and a 19th-century Anglican vicar devised a folding iron pulpit for using outdoors. The Ancient Greek bema ( βῆμα ) means both 'platform' and 'step', and was used for a variety of secular raised speaking platforms in ancient Greece and Rome , and from those times to today for

5720-454: The congregation came relatively late in the history of church architecture, so the preacher being behind some of the congregation was less of an issue than later. Fixed seating facing forward in the nave and modern electric amplification has tended to reduce the use of pulpits in the middle of the nave. Outdoor pulpits, usually attached to the exterior of the church, or at a preaching cross , are also found in several denominations. If attached to

5824-431: The current Western Christian and Jewish collection of 150 psalms were selected from a wider set. Hermann Gunkel 's pioneering form-critical work on the psalms sought to provide a new and meaningful context in which to interpret individual psalms—not by looking at their literary context within the Psalter (which he did not see as significant), but by bringing together psalms of the same genre ( Gattung ) from throughout

5928-456: The earliest Christians used the Psalms in worship, and the Psalms have remained an important part of worship in most Christian Churches. The Eastern Orthodox , Catholic , Presbyterian , Lutheran and Anglican Churches have always made systematic use of the Psalms, with a cycle for the recitation of all or most of them over the course of one or more weeks. In the early centuries of the Church, it

6032-495: The earliest in origin, characterized by a focus on trust in God, with Yahweh as the dominant name. Book 2: Communication - Despite continued opposition, this book reflects an outreach even to enemies of God. The prevalent name for God shifts to Elohim, especially when borrowing sections from Book 1. Robertson suggests Book 2 may have Northern Kingdom origins. Book 3: Devastation - Marked by the overtaking of Jerusalem, this book holds out hope for Jacob and Joseph, possibly symbolizing

6136-563: The entire Book of Psalms prior to the morning service, on the Sabbath preceding the calculated appearance of the new moon . The reading of psalms is viewed in Jewish tradition as a vehicle for gaining God's favor. They are thus often specially recited in times of trouble, such as poverty, disease, or physical danger; in many synagogues, Psalms are recited after services for the security of the State of Israel . Sefer ha-Chinuch states that this practice

6240-415: The fate of the psalmist. By far the most common type of psalm, they typically open with an invocation of God, followed by the lament itself and pleas for help, and often ending with an expression of confidence. In individual thanksgiving psalms, the opposite of individual laments, the psalmist thanks God for deliverance from personal distress. In addition to these five major genres, Gunkel also recognised

6344-405: The immediate family, usually in shifts, but in contemporary practice this service is provided by an employee of the funeral home or chevra kadisha . Many Jews complete the Book of Psalms on a weekly or monthly basis. Each week, some also say a Psalm connected to that week's events or the Torah portion read during that week . In addition, many Jews (notably Lubavitch , and other Chasidim ) read

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6448-620: The issue as identifying when the historical beginning of the Psalms turns to eschatology. The Psalms were written not merely as poems, but as songs for singing. According to Bible exegete Saadia Gaon (882–942) who served in the geonate of Babylonian Jewry, the Psalms were originally sung in the Temple precincts by the Levites , based on what was prescribed for each psalm (lineage of the singers, designated time and place, instruments used, manner of execution, etc.), but are permitted to be randomly read by anyone at any time and in any place. More than

6552-443: The largest piece of church furniture. This is to symbolise the proclamation of the Word of God as the central focus of the weekly service of worship . In more contemporary evangelical churches, the pulpit may be much smaller, if used at all, and may be carried out after the end of the song service. Often placed in the centre of the platform as well, the item of furniture may be used by both lay and ordained members, in effect doubling as

6656-407: The last great enemy, and attests to expectation of deliverance." Individual psalms were originally hymns, to be used on various occasions and at various sacred sites; later, some were anthologised, and might have been understood within the various anthologies (e.g., ps. 123 as one of the Psalms of Ascent); finally, individual psalms might be understood within the Psalter as a whole, either narrating

6760-450: The late 19th century, the fashion in the Church of Scotland and most other Presbyterian denominations has been for a return to the pre- Reformation layout. Thus many buildings which once had a central pulpit now have a pulpit to the side. See for example Skene Parish Church or Old West Church, Boston, Massachusetts . This Presbyterian tradition is historically distinct from the tradition of

6864-574: The latter more intellectual. Some preaching was done outdoors by touring preachers, but the orders, especially in Italy, soon began constructing large churches designed to hold congregations who came to hear star preachers. These featured large raised pulpits, typically some way down the nave, and sometimes in pairs on either side of the nave. These were both used for various purposes, whether different readings in services, accommodating singers or musicians at times, or for disputations between two speakers across

6968-536: The life of David or providing instruction like the Torah. In later Jewish and Christian tradition, the psalms have come to be used as prayers, either individual or communal, as traditional expressions of religious feeling. Many authors have commented on the psalms, including: Some of the titles given to the Psalms have descriptions which suggest their use in worship: Psalms are used throughout traditional Jewish worship . Many complete Psalms and verses from Psalms appear in

7072-441: The liturgical position of the psalm as a 'response' to the first ( Old Testament ) reading, and one possible manner of reciting it. The RSCM summarises these two aspects: "It is responsorial because it is sung in response to the first reading, not because it has a refrain or response for the people to sing. The whole psalm is therefore the response." The Catholic Dictionary defines the responsorial psalm as: Antiphonal psalm that

7176-465: The morning and evening services. There is a Minhag (custom) to recite Psalm 30 each morning of Chanukkah after Shacharit: some recite this in place of the regular "Psalm for the Day", others recite this additionally. When a Jew dies, a watch is kept over the body and tehillim (Psalms) are recited constantly by sun or candlelight, until the burial service. Historically, this watch would be carried out by

7280-522: The name for ancient eastern modes, like ayelet ha-shachar (hind of the dawn; Ps. 22); shoshanim / shushan ( lilies / lily ; Pss. 45; 60), said to be describing a certain melody; or ʻalmuth / ʻalamoth ( mute ; Pss. 9, 46), which, according to Saadia Gaon, is "a silent melody, nearly inaudible." Despite the frequently heard view that their ancient music is lost, the means to reconstruct it are still extant. Fragments of temple psalmody are preserved in ancient synagogue and church chant, particularly in

7384-399: The natural breaks in the psalm text occur. Eucharistic liturgies consider it normative that the responsorial psalm be sung for three reasons: the genre of the psalms as lyrical compositions; the psalm is a response to the spoken word structure does not customarily respond to speech with more speech; this is the only time in the liturgy when a psalm is used for its own sake and not to accompany

7488-444: The nave. Accordingly, they often have a larger platform area than later pulpits. For example, the St. Antony's Church, Ollur, pulpit is one of the tallest and largest relief sculptured wooden pulpit in India. In Western Catholic Churches, the stand used for readings and homilies is formally called the ambo . Despite its name, this structure usually more closely resembles a lectern than

7592-589: The nave. In addition many Orthodox churches, especially Greek-speaking churches, have pulpits for preaching from, which are similar to those in Western Christianity . In Eastern Orthodox Church cathedrals there is usually a low platform in the center of the nave called the episcopal ambo where the bishop is vested prior to the Divine Liturgy and where he is enthroned until the Little Entrance . If

7696-485: The occasion for using the psalm ("On the dedication of the temple", "For the memorial offering", etc.). Many carry the names of individuals, the most common (73 psalms—75 if including the two Psalms attributed by the New Testament to David) being 'of David', and thirteen of these relate explicitly to incidents in the king's life. Others named include Asaph (12), the sons of Korah (11), Solomon (2), Moses (1), Ethan

7800-557: The other psalms in that they were to be sung by the Levites in a "loud melody" ( Judeo-Arabic : בלחן מרתפע ‎). Every psalm designated for Asaph (e.g. Psalms 50, 73–83) was sung by his descendants while making use of cymbals , in accordance with 1 Chronicles 16:5. Every psalm wherein is found the introductory phrase "Upon Mahalath" (e.g. Psalms 53 and 88) was sung by the Levites by using large percussion instruments having wide and closed bezels on both sides and beaten with two wooden sticks. O. Palmer Robertson observes that many of

7904-460: The outside wall of a church, these may be entered from a doorway in the wall, or by steps outside. The other speaker's stand, usually on the right (as viewed by the congregation), is known as the lectern . The word lectern comes from the Latin word "lectus" past participle of legere, meaning "to read", because the lectern primarily functions as a reading stand. It is typically used by lay people to read

8008-530: The plural "we". However, the "I" could also be characterising an individual's personal experience that was reflective of the entire community. Royal psalms deal with such matters as the king's coronation, marriage and battles. None of them mentions any specific king by name, and their origin and use remain obscure; several psalms, especially Psalms 93–99, concern the kingship of God, and might relate to an annual ceremony in which Yahweh would be ritually reinstated as king. Individual laments are psalms lamenting

8112-419: The praise of God for his power and beneficence, for his creation of the world, and for his past acts of deliverance for Israel. They envision a world in which everyone and everything will praise God, and God in turn will hear their prayers and respond. Sometimes God "hides his face" and refuses to respond, questioning (for the psalmist) the relationship between God and prayer which is the underlying assumption of

8216-438: The psalm but also the gradual and alleluia were also originally 'responsorial' chants. "The title 'responsorial psalm' is not given because there is a response or antiphon for the people to sing. The 'response' referred to is the reflection of the assembly on the proclamation of the reading which just took place." The use of the psalm "helps the assembly to meditate on and respond to the word that has just been proclaimed". It

8320-546: The pulpit (usually in medieval churches) or lectern (common in Anglican churches) may be formed in the shape of an eagle. The eagle symbolizes the gospels, and shows where these were read from at the time the eagle was placed there. When pulpits like those by the Pisani with eagles in stone on them were built the gospel reading was done from the pulpit. The spread of the sounding board offered artists decorating Catholic Baroque churches

8424-615: The pulpit almost invariably approach it from the side or behind, and are often curved. The typical design of the Islamic minbar, where a straight flight of steps leads to the front of the pulpit, is very different. The Ambon of Henry II , an Imperial gift of 1014 to Aachen Cathedral , was originally installed centrally, but later moved to the side. It is richly decorated with sheets of gold, ivory, and gems, probably emulating Justinian 's lost pulpit of Hagia Sophia in Constantinople , of which

8528-558: The pulpit and hangs down a short way at the front. It is often of a rich material and decorated with Christian symbols. Flags and banners used by church-related organizations may also stand on the floor around the pulpit. In the Reformed tradition, though avoiding figurative art, pulpits were increasingly important as a focus for the church, with the sanctuary now comparatively bare and de-emphasized, and were often larger and more elaborately decorated than in medieval churches. The bookstand of

8632-460: The pulpit is at the centre of the front of the church, while in the Catholic, Lutheran, and Anglican traditions the pulpit is placed to one side and the altar or communion table is in the centre. In many Christian churches, there are two speakers' stands at the front of the church. Often, the one on the left (as viewed by the congregation) is called the pulpit. Since the Gospel lesson is often read from

8736-674: The pulpit is considered one of the most important pieces of furniture in the church. In certain Presbyterian, Anglican and Methodist churches designed with a pulpit-centered chancel, the pulpit is located centrally in relation to the congregation and raised, with the communion table being in front of it. In such churches it may be where the minister stands for most of the service. In the eighteenth century, double-decker and triple-decker pulpits were often introduced in English-speaking countries. The three levels of lecterns were intended to show

8840-405: The pulpit or to the side, and sometimes was not in the chancel area at all. This declares the Bible to be the foundation of the faith. Furthermore, the "Centrality of the Word" implies that the reading and preaching of the Bible is the centrepiece of a service of worship, and thus takes priority over the sacraments. The central pulpit is intended to give visual representation of this idea. Since

8944-407: The pulpit, the pulpit side of the church is sometimes called the gospel side . In both Catholic and Protestant churches the pulpit may be located closer to the main congregation in the nave , either on the nave side of the crossing , or at the side of the nave some way down. This is especially the case in large churches, to ensure the preacher can be heard by all the congregation. Fixed seating for

9048-482: The reader to a life of obedience; Psalm 73 (Brueggemann's crux psalm) faces the crisis when divine faithfulness is in doubt; Psalm 150 represents faith's triumph when God is praised not for his rewards but for his being. In 1997, David. C. Mitchell's The Message of the Psalter took a quite different line. Building on the work of Wilson and others, Mitchell proposed that the Psalter embodies an eschatological timetable like that of Zechariah 9–14. This programme includes

9152-470: The refrain." This pattern to the psalm response developed from the early Church. An antiphon or verse was sung by all followed by extended verses of the psalm for the day with an intervening antiphon every so often. Fathers of the Church mentioning this format include Augustine , John Chrysostom and Leo the Great . The responsorial psalm was seen as an integral part of the liturgy with its own significance. This

9256-568: The relative importance of the readings delivered there. The bottom tier was for the parish clerk , the middle was the reading desk for the minister, and the top tier was reserved for the delivery of the sermon. A good example of a three-decker pulpit is found in St Andrew's Church, Slaidburn , Lancashire. America's only surviving three-decker pulpit on the centerline of the church is at Trinity Church, Newport, Rhode Island . In Lutheran churches, as well as many Anglican and Methodist churches designed with

9360-506: The same idea. An example of synonymous parallelism: Two lines expressing opposites is known as antithetic parallelism . An example of antithetic parallelism: Two clauses expressing the idea of amplifying the first claim is known as expansive parallelism. An example of expansive parallelism: Many scholars believe the individual Psalms were redacted into a single collection during the Second Temple period. It had long been recognized that

9464-423: The same poem. The Hebrew text is correct in counting as one Psalm 146 and Psalm 147. Later liturgical usage would seem to have split up these and several other psalms. Zenner combines into what he deems were the original choral odes: Psalms 1, 2, 3, 4; 6 + 13; 9 + 10; 19, 20, 21; 56 + 57; 69 + 70; 114 + 115; 148, 149, 150. A choral ode would seem to have been the original form of Psalms 14 and 70. The two strophes and

9568-653: The same time. The exterior of a wood or stone pulpit may be decorated, especially with carved reliefs , and in the centuries after the Protestant Reformation these were sometimes, especially in Lutheran churches, one of the few areas of the church left with figurative decoration such as scenes from the Life of Christ . Pulpit reliefs were especially important at the start of the Italian Renaissance, including those from

9672-554: The scripture in the Epistle to the Romans , chapter 3 . Pulpit The pulpit is generally reserved for clergy . This is mandated in the regulations of the Catholic Church, and several others (though not always strictly observed). Even in Welsh Nonconformism , this was felt appropriate, and in some chapels a second pulpit was built opposite the main one for lay exhortations, testimonies and other speeches. Many churches have

9776-404: The scripture lessons (except for the Gospel lesson), to lead the congregation in prayer, and to make announcements. Because the epistle lesson is usually read from the lectern, the lectern side of the church is sometimes called the epistle side . In other churches, the lectern, from which the Epistle is read, is located to the congregation's left and the pulpit, from which the sermon is delivered,

9880-479: The signs invariably represent melodic motifs; it also takes no account of the existence of older systems of notation, such as the Babylonian and Palestinian systems. Musicologists have therefore rejected Haïk-Vantoura's theories, with her results dubious, and her methodology flawed. In spite of this, Mitchell has repeatedly defended it, showing that, when applied to the Masoretic cantillation of Psalm 114, it produces

9984-497: The start of the afternoon service . On Festival days and Sabbaths, instead of concluding the morning service, it precedes the Mussaf service. Psalms 95–99, 29, 92, and 93, along with some later readings, comprise the introduction ( Kabbalat Shabbat ) to the Friday night service. Traditionally, a different "Psalm for the Day"— Shir shel yom —is read after the morning service each day of

10088-595: The step, in Latin gradus , gave rise to the alternative name "gradual". More usually, the term refers to an antiphonal manner of reciting the psalm, with a choir or cantor and to which the congregation interjects a periodic 'response'. Gelineau psalmody in the Roman Catholic tradition from the 1950s (so pre-dating the Second Vatican Council ) describes it thus: "The psalm-verses are then sung by soloist(s) or choir, and after each verse everyone repeats

10192-702: The three sons of Korah . According to Abraham ibn Ezra , the final redaction of the book was made by the Men of the Great Assembly . Some of the psalms show influences from related earlier texts from the region; examples include various Ugaritic texts and the Babylonian Enūma Eliš . These influences may be either of background similarity or of contrast. For example, Psalm 29 shares characteristics with Canaanite religious poetry and themes. Not too much should be read into this, however. Robert Alter points out that

10296-559: The week (starting Sunday, Psalms: 24, 48, 82, 94, 81, 93, 92). This is described in the Mishnah (the initial codification of the Jewish oral tradition ) in the tractate Tamid . According to the Talmud, these daily Psalms were originally recited on that day of the week by the Levites in the Temple in Jerusalem. From Rosh Chodesh Elul until Hoshanah Rabbah , Psalm 27 is recited twice daily following

10400-422: Was delivered. In Western Christianity the bema developed over time into the sanctuary and chancel (or presbytery ). The next development was the ambo , from a Greek word meaning an elevation. This was originally a raised platform from which the Epistle and Gospel would be read, and was an option to be used as a preacher's platform for homilies , though there were others. Saint John Chrysostom (died 407)

10504-467: Was expected that any candidate for bishop would be able to recite the entire Psalter from memory, something they often learned automatically during their time as monks . Christians have used Pater Noster cords of 150 beads to pray the entire Psalter. Paul the Apostle quotes psalms (specifically Psalms 14 and 53 , which are nearly identical) as the basis for his theory of original sin , and includes

10608-585: Was occasioned by liturgical uses and carelessness of copyists. It is generally admitted that Psalms 9 and 10 (Hebrew numbering) were originally a single acrostic poem, wrongly separated by Massorah and rightly united by the Septuagint and the Vulgate. Psalms 42 and 43 (Hebrew numbering) are shown by identity of subject (yearning for the house of Yahweh), of metrical structure and of refrain (comparing Psalms 42:6, 12; 43:5, Hebrew numbering), to be three strophes of one and

10712-458: Was read, chanted or sung from one side and the epistle from the other. The location of the ambo within the church varied, with about the same range of places as modern pulpits. In ancient Syrian churches it was often placed in the centre of the nave (on both axes). Gradually the ambo came to resemble the modern pulpit in both form and function, though early examples in large churches are often large enough to accommodate several people. The steps up to

10816-512: Was unclear, but there are indications in some of them: "Bind the festal procession with branches, up to the horns of the altar" suggests a connection with sacrifices, and "Let my prayer be set forth before you as incense" suggests a connection with the offering of incense. According to Jewish tradition , the Book of Psalms was composed by the First Man ( Adam ), Melchizedek , Abraham , Moses , David , Solomon , Heman , Jeduthun , Asaph , and

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