Matt 26:30; Mar 14:26 they had sung the h
Eph 5:19 speaking among yourselves with psalms, with h
Col 3:16 singing .. to the Lord with psalms ehy
Hymn (Gr. húmnos, psalmós). Matthew and Mark record that Jesus and his disciples sang a hymn after the Passover meal (Mat 26:30; Mar 14:26). Without a doubt, it was a part of the Passover Hallel (Psa_113-118), which the Jews used to sing on this festival. Paul and Silas sang hymns while in prison at Philippi (Acts 16:25). Paul admonished Christians to communicate with each other with “psalms and hymns and spiritual songs” (Eph 5:19; Col 3:16). The exact difference between those 3 terms is not certain. It has been suggested that the “hymns” and “spiritual songs” would clearly have been Christian rather than Jewish, like the OT psalms. The “psalm” mentioned in 1Co 14:26 may have been one from the book of Psalms.
Source: Evangelical Bible Dictionary
see MUSIC
Source: Hispanic World Bible Dictionary
Originally the h. It was a poetic composition that was made in praise of the gods, or to exalt some character or historical event. As the Hebrews had their own poetic works to praise God, the Psalms, the designation h was applied to them. Many of them were put to music, which facilitated memorization. The Hebrew custom was to recite them accompanied by musical instruments or by vocalizing them musically, or both at the same time. Exhortations to sing abound in the OT. In the NT it is narrated that the Lord Jesus and his disciples, immediately after the institution of the † ¢ Lord’s Supper, sang a h. (Matt 26:30; Mark 14:26). It is assumed that it was the second part of the †¢Hallel (Ps. 115 to 118), because it was customary to sing it at the Passover meal. It is also recorded that when Paul and Silas were in prison at Philippi, they sang h. to God† (Acts 16:25). It is not known what these were, but it may be thought that they were psalms, since Christian music had not yet developed. However, it is seen that it was the custom of the first Christians to make use of songs in their collective and personal life, since the apostle Paul told the Corinthians: “… I will sing with the spirit, but I will also sing with the understanding” (1Co 14:15). He also says that in the church they sang a lot († œWhen you meet, each one of you has a psalm… †). He likewise encouraged the Ephesians: † œ… speaking among you with psalms, with h. and spiritual songs, singing and praising the Lord in your hearts† (Eph 5:19). The same exhortation was given to the Colossians (Col 3:16). James encourages believers by saying: “Is anyone joyful? He sing praises † (Jas 5:13).
In the OT there are many poetic compositions, not included in the book of Psalms, but which are also true h., such as the songs of Moses (Exo 15:1-18; Deu 32:1-43), that of †¢ Deborah (Jdg 5:1-31), others from David (2Sa 22:1-51; 2Sa 23:1-7), etc. Also in the NT you can find copies of this type of h. in Luke 1:46-55, commonly called the †œMagnificat†; in Luke 1:68-79, the song of †¢Zechariah; and in Luke 2:29-32, Simeon’s song. The church continued the tradition of the synagogue regarding the use of music in the liturgy, singing h. of the AT and others that were composed. Indeed, scholars think that some NT passages were taken from musical-poetic compositions used in the early church. Some doxologies are mainly pointed out, such as those of 1Ti 1:17; 1Ti 6:15-16; Rev 4:8, Rev 4:11; Rev 5:9, Rev 5:12-13, etc. There are other texts which are also thought to have probably been h. primitive, although there is no certainty. Among them Rom 8:31-39; 1Co 13:1-13; Eph 1:3-14; Phil 2:5-11, etc. The h. Christians as we know them today had a boom from the fourth century.
Source: Christian Bible Dictionary
The hymn, which was imported from abroad, makes its appearance among the first poetic productions of the Bible (Ex 15; Jue 5) and remains valid until the times of the NT (Lk 1,45-55; 1,68-79; John 1:1-18). The hymn is essentially theocentric; it is a song of praise whose theme is the divinity itself, its attributes or its salvific interventions in the work of creation or in the history of the chosen people; it is closely related to the cult; It was a public and community song, sung in chorus by the assembly and accompanied by all sorts of musical instruments. In the psalter we find quite a few psalm-hymns (Ps 8, 18, 29, 100, 104, 105, 114, 117, 149, 150). > song; Magnificat; benedictus; never resign.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
A. NAME jumnos (umno”, 5215) denotes a song of praise addressed to God (English, hymn), (Eph 5:19; Col 3:16); the punctuation to follow in these passages has probably been improved in the RVR with reference to the RV. Note: The term psalms denoted that which had musical accompaniment; the ode (Castilian, oda) was the generic term for “canticle”; hence the adjective that accompanies this term: “spiritual songs”. B. Verb jumneo (uJmnevw, 5215), related to A, is translated with the verb phrase “sing hymns” in Mat 26:30, Mk 14.26, where “the hymn” was Psalms 113–118; Act 16:25; in Heb 2:12, it is translated “I will praise.” See CANTAR, A, No. 3, etc.¶
Source: Vine New Testament Dictionary
Classical authors used the term gr. hymns to refer to any ode or song written to the praise of gods or heroes, and occasionally the translators of the LXX they adopted it for the praise of God, p. eg Ps. 40.3; 65.1; Isaiah 42.10. In the NT this word appears only in Eph. 5.19 and Col. 3.16, in the verbal form (hymnēo) in Mt. 26.30 and its parallel in Mr. 14.26 (referring to the singing of the second part of the Hallel, Ps. 115–118); Hch. 16.25 (when Paul and Silas sing in prison); and He. 2.12 (quotation of Ps. 22.22, LXX). It is clear, however, that the singing of spiritual songs was one of the characteristics of the life of the apostolic church, as is shown by 1 Cor. 14:15, 26; Stg. 5.13, the Christian canticles recorded by Luke, and the many doxologies found in different parts of the NT. They were used as a spontaneous expression of Christian joy, as a means of instruction in the faith (Col. 3:16), and, following the practice in the synagogues, as an integral part of church worship.
We must not carry the division between psalms, hymns, and spiritual songs to the extreme (odai), since these terms partially overlap, but we can observe two different styles of composition. The former follows the form and style of the OT psalms, and is the Christian equivalent of the psalmodic writings exemplified by the ss. I BC, or the Hymns of Thanksgiving (hôḏāyôṯ) of the Qumran sect. The following canticles can be included in this category: Lk. 1.46–55 (* Magnificat ); 1.68–79 (* Benedictus) ; 2.29–32 (*never resigned). The second group is made up of doxologies (such as Lc. 2.14; 1 Tim. 1.17; 6.13–16; Rev. 4.8, 11; 5.9, 12–13; 7.12, etc.), many of which were undoubtedly used in the collective worship. Commentators have described some other passages as hymns, because the majesty of the subject has led the writer to use poetic language, e.g. eg 1 Cor 13; Ro. 8.31–39; Eph. 1.3–14; Phil. 2.5–11; but there is no certainty that they have ever been set to music or recited liturgically. In Eph. 5.14; 1 Ti. 3.16; 2 Ti. 2.11–13; Tit. 3.4–7 fragments of creeds or liturgical formulas have been detected.
Bibliography. KH Bartels, “Canto”, °DTNT, t
RP Martin, Worship in the Early Church2, 1974; and (on Phil. 2.5–11) An Early Christian Confession, 1960; G. Delling, TDNT 8, p. 489–503; KH Bartels, NIDNTT 3, pp. 668–676.
JBTr.
Douglas, J. (2000). New Biblical Dictionary: First Edition. Miami: United Bible Societies.
Source: New Bible Dictionary
It is a derivative of the Latin hymnus, which comes from the Greek Hymnos, meaning to sing. In ancient pagan literature, hymns designated songs to gods or heroes, which were accompanied by the cythara (hymnoi men es tous theous poiountai, epainoi d’es anthropous, Arrian., IV, xi). At first the writings were in epic forms as is the case with the old hymn to the Delphic Apollo. Later refined forms were developed in lyrical measures such as Alcaeus, Anacreon, and Pindar. In Christian literature, the word hymn appears only twice in the New Testament, specifically in Ephesians, v, 19, Colossians, iii, 16, and in the synonyms on the psalms and odes.
Derived forms of verbs over hymns are found in Matthew, xxvi, 30; Mark, xiv, 26; Acts, xvi, 25; and Hebrews, ii, 12. Notwithstanding the many efforts made by scholars, it is difficult to decide to what extent, if any, a distinction is made between the three different classes of Divine praise, in terms of psalms, hymns, and canticles. spiritual. The psalms apply only to those songs composed by David, but as for the spiritual content of these songs, they can be considered to be spiritual songs, in which their adaptability to sing can transform them into hymns.
Therefore, in the language of the Vulgate, the Psalms of David are identified as hymns; “Hymnos David Canentes” (II Par., vii, 6); and the hymns sung by Christ the Lord and his disciples at the Last Supper, as described in the Gospel according to St. Matthew (xxvi, 30), as hymnountes, or hymnesantes. They have a strong connotation within the Jewish tradition established by the Passover festivals. From this it may be inferred that hymns were originally used in the general acceptance of being “songs of praise to God.”
At the same time, it can be assumed that the expression psalms was more current or commonly used among the Jewish-Christians, while the gentile-Christians used more the expression hymn or ode, the latter requiring complements to be distinguished from the profane odes.
The Latin word hymn is unknown in pre-Christian literature. For this, the word carmen is used by classical authors, in such a way that hymn is specifically a Christian derivative of the Greek, as is the case with many other expressions of the liturgy. The hymns of ancient writers were generally paraphrased as “laus Dei cum cantu” (Rufinus, “in Ps. lxxii”) or as “hymnus speciliter Deo dictus” (Ambrose, “De…