psalme - Synonyms for psalme | Synonyms Of psalme

Examples of "psalme"
Furthermore, "The Schoole of Musicke" contains eight short pieces, seven of them called "A Psalme" in the chapter "Rules to instruct you to sing".
Verses from the "Complaint of Harpalus" were printed as a broadsheet song by H.G. in 1625, and the heirs of Thomas Symcocke in 1628, without the music. Andro Hart of Edinburgh printed Murray's "Paraphrase of the CIV Psalme" (1615), with a dedicatory verse to the "phoenix-like" King James.
Guldberg's hymnal (published as Psalme-Bog eller En Samling af gamle og nye Psalmer 'Hymnal or A Collection of Old and New Hymns') is a hymnal that was created by Bishop Ludvig Harboe and Ove Høegh-Guldberg and was authorized for use in 1778.
Under the title of "Mischeefes Mysterie" both parts of Herring's poem on the Gunpowder plot, with "A Psalme of Thankesgiving", and "An Epigram against Jesuites", were translated into English by John Vicars London, 1617. Another edition, entitled "The Quintessence of Cruelty", appeared in 1641.
Kingo's hymnal, officially titled Dend Forordnede Ny Kirke-Psalme-Bog (The Prescribed New Church Hymnal), is a hymnal that was approved by royal decree for use in all churches in Denmark–Norway in 1699. The contains 86 hymns by the bishop of Odense, Thomas Kingo. It also bears Kingo's name on the title page because the selection was made based on a hymnal that Kingo had edited ten years earlier.
In 1683, her husband died. She had nine children, but seven of them died young and her two adult sons lived far away from Bergen. She lost her house in the great fire in 1702 in which 90 percent of the city of Bergen was destroyed. Her re-placement house was not available until 1712. Her sorrow is evident in examples such as the poem "Afften Psalme". She died on 19 February 1716.
He edited the "Zeitschrift für die gesammte lutherische Theologie und Kirche" (in collaboration with H. E. F. Guericke, Leipzig, 1839 sqq.) and "Christliche Biographie", i (1849), and wrote, in addition to the works already mentioned and several volumes of sermons: "Hieronymus Savonarola und seine Zeit" (Hamburg, 1835); "Reformation, Luthertum und Union" (Leipzig, 1839); "Historische-kritische Einleitung in die Augsburgische Konfession" (Dresden, 1841); "Amtliches Gutachten über die Wiedereinführung der Katechismus-Examina im Königreich Sachsen, nebst historischer Erörterung der Kathechismus-Anstalten in der evangelisch-lutherischen Kirche Deutschlands" (1841); and "Om Psalme-Literaturen og Psalmebogs-Sagen, historisk-kritiske Undersögelser" (Copenhagen, 1856).
The sequence begins with five prefatory sonnets, printed under the heading "The preface, expressing the passioned mind of the penitent sinner." Another heading, "A Meditation of a penitent sinner, upon the 51. Psalme," introduces the remaining twenty-one poems in the sequence. The "Meditation" poems gloss the nineteen-line psalm line by line, with a few expansions: Locke gives two sonnets each to the first and fourth lines of the psalm; these comprise the first, second, fifth, and sixth poems in the sequence. In the 1560 edition, each line of the psalm appears beside its corresponding poem. This version of the psalm was probably translated by Locke.
By the 1920s opinion had changed towards Afrikaans as a language in its own right. In 1916, the Dutch Reformed Church created a commission to investigate the possibility of an Afrikaans Bible translation. It was originally thought that the translation should be a rewrite of the Dutch translation using Afrikaans words, and such a translation of the Gospels and Psalms (Vier Evangelië en Die Psalme) was published in 1922, but was not well received by the public. In 1929 the same publication was published, this time in real Afrikaans, and was well received. The translation of the full Bible was published in 1933.
"We haue brought Mr King to read an houre every day to those that are already chosen, to frame them to the right pronunciation and exercise of the language, to which purpose we haue gotten a few coppies of the booke of Common prayer, and do begin with the Catechisme which is therein ... The translation of the Psalmes into prose and verse, whereof I spoke to your Grace, would be a good worke, and Mr King has giuen us an assay in the first psalme ..."
The vestments controversy is also known as the "vestiarian crisis" or, especially in its Elizabethan manifestation, the "edification crisis". The latter term arose from the debate over whether or not vestments, if they are deemed a "thing indifferent" ("adiaphora"), should be tolerated if they are "edifying"—that is, beneficial. Their indifference and beneficial status were key points of disagreement. The term "edification" comes from 1 Corinthians 14:26, which reads in the 1535 Coverdale Bible: "How is it then brethren? Whan ye come together, euery one hath a psalme, hath doctryne, hath a tunge, hath a reuelacion, hath an interpretacion. Let all be done to edifyenge."
Hill translated from the Latin of William Bucanus "Institvtions of Christian Religion", London, 1606, and edited William Perkins's "Godly Exposition upon the three first chapters of the Revelation", London, 1607. In the fourth part of the "Workes" of Richard Greenham London, 1612, is "An Exposition of the 119 Psalme found unperfect and perfected by R. Hill". He also collected the posthumous sermons and lectures of Samuel Hieron, and published them in 1620 as the second volume of Hieron's works. Hill has Latin verses before Foulk Robartes's "The Revenue of the Gospel in Tythes", 1613.
The Bay Psalme Book ("The Whole Booke of Psalmes Faithfully Translated into English Metre") was published in Cambridge, Massachusetts in 1640; it was the first book of any kind printed in the English colonies of North America. It became the standard used by New England churches for many years, though it contained no music itself, merely providing psalms and pointing readers to other prominent publications. The Bay Psalm Book was faithful to its source, but did not produce beautiful singing. In 1651, then, a third edition was created, and became known as the New England Psalm Book; this became the standard for many years. In 1898, the ninth edition was printed and it was the first time that printed notation was used. By this point, the evolution from the "Ainsworth Psalter" to the New England Psalm Book had steadily dwindled the number of tunes in use.
The exact site of the building is placed beyond doubt by the evidence of George Dalgleish in reference to the murder of Darnley: "efter they enterit within the [Nether Bow] Port, thai zeid up abone Bassyntine's house, on the south side of the gait". The tall narrow tenement which now occupies this site is of later date than the time of Bassendyne, although some of the rooms in the back part may have been occupied by him. In 1568 Bassendyne was enjoined by the general assembly of the ‘kirk’ to call in two books printed by him: ‘The Fall of the Roman Kirk,’ in which the king is called ‘supreme head of the primitive kirk,’ and a ‘Psalme Booke,’ with a ‘bawdy song,’ ‘Welcome Fortune,’ &c., printed at the end of it.
The Bay Psalme Book ("The Whole Booke of Psalmes Faithfully Translated into English Metre") was published in Cambridge, Massachusetts in 1640; it was the first book of any kind printed in the English colonies of North America. It became the standard used by New England churches for many years, though it contained no music itself, merely providing psalms and pointing readers to other prominent publications. The Bay Psalm Book was faithful to its source, but did not produce beautiful singing. In 1651, then, a third edition was created, and became known as the New England Psalm Book; this became the standard for many years. By this point, the evolution from the Ainsworth Psalter to the New England Psalm Book had steadily dwindled the number of tunes in use.
In 1773 she delivered 20 hymns in response to an announcement, and they were well received. In the mid-1700s, Pietism had suffered a strong setback in Denmark, which also had an effect on hymnwriting, and lofty poetry came into fashion instead. Ludvig Harboe and Ove Høegh-Guldberg were commissioned to write a new hymnal, and in January 1778 they produced the draft for "Psalme-Bog eller En Samling af gamle og nye Psalmer" (Hymnal or A Collection of Old and New Hymns), known as Guldberg's hymnal. This hymnal contained 132 hymns from Kingo's hymnal and 143 from Erik Pontoppidan's hymnal. A full 146 of the hymns were written by Birgitte Cathrine Boye, who made her mark on the new Danish hymnal in this way.
When the kyng had passed through the felde & saw neither resistence nor apparaunce of any Frenchmen sauyng the dead corsses, he caused the retrayte to be blowen and brought al his armie together about, iiij. of the clocke at after noone. And fyrst to geue thankes to almightie God geuer & tributor of this glorious victory, he caused his prelates & chapelaines fyrst to sing this psalme In exitu Israel de Egipto. commaundyng euery man to knele doune on the ground at this verse. Non nobis domine, non nobis, sed nomine tuo da gloriam, whiche is to say in Englishe, Not to vs lord, not to vs, but to thy name let the glory be geuen: whiche done he caused Te deum with certeine anthemes to be song geuyng laudes and praisyngcs to God, and not boastyng nor braggyng of him selfe nor his humane power.
The tunes were harmonised by ten eminent composers. They are Richard Allison, E. Blancks, Michael Cavendish, William Cobbold, John Douland, John Farmer, Giles Farnaby, Edmund Hooper, Edward Johnson, and George Kirbye. The title of the first edition runs: ‘The Whole Booke of Psalmes: with their wonted tunes, as they are song in Churches, composed into four parts: All which are so placed that foure may sing ech one a seueral part in this booke. Wherein the Church tunes are carefully corrected, and thereunto added other short tunes vsually song in London, and other places of this Realme. With a Table in the end of the booke of such tunes as are newly added, with the number of ech Psalme placed to the said Tune.
Jenyns made his will on 29 January 1521/2, appointing John Nychills and John Kirton his executors and John Baker overseer. He was to be buried in the conventual church of the London Greyfriars. He desired them to arrange that 24 poor men's children 'such as can say our lady matens or the psalme of Deprofundis' should bear torches at his funeral, and that the five orders of Friars, the priests of the Fraternities and of St Augustine Papey, and the 60 priests and company of the Fraternity of Parish Clerks of London should accompany his funeral procession. He provided for many masses of requiem and dirige, for his soul and for the souls of his wives, to be sung by the priors and convents of Elsing Spital (St. Mary within Cripplegate), of St Mary Spital without Bishopsgate and of the London Charterhouse, the Abbots of Faversham, Boxley and Stratford, the Franciscan friars at Greenwich and Richmond, and the two Lazar houses; and there were plenty of charitable bequests to be made. This will was proved on 28 May 1523.
In 1599, the poet-pastor Alexander Hume dedicated his "Hymnes, or Sacred Songs" to ‘Lady Cumrie’, and in his prefatory address to her, he described her as ‘a Ladie, a tender youth, sad, solitare and sanctified’, adding ‘I knaw ye delyte in poesie yourselfe; and as I unconfeinedly confes, excelles any of your sex in that art, that ever I hard within this nation. I have seene your compositiones so copious, so pregnant, so spirituall, that I doubt not bot it is the gift of God in you’. In his essay ‘To the Scottish Youthe’ in the same volume, Hume set out his austere view that religious verse was the only poetry that Christians should read or write. Melville's poetry in many ways exemplifies Hume's prescriptions, though another minister, David Black, provides a perfect summary of the essence of Melville's work. In "An Exposition vpon the thirtie two Psalme, describing the true maner of humbling and raysing vp of Gods children" (1600), Black says that the psalm is a record of King David's ‘inwarde experience and obseruations of GOD his dealing with himselfe, which in the end of his labours and agonies, hee recompteth and committeth to writing’. Melville's writings are filled with echoes of the psalms, both of the Geneva Bible prose versions and those found in the Scottish metrical psalter of 1564 (by no means identical with the English Whole Booke of Psalmes of 1562). Much of her poetry was clearly born of her own personal spiritual struggles and her inward experience of God's dealings with her. In "Ane Godlie Dreame", she made a narrative drama out of those struggles, and chose to share it with the world ‘at the requeist of her freindes’. The poem is cast in 60 eight-line ‘ballat royal’ stanzas (rhyming ababbcbc), and features dialogue between the narrator and Christ, effective descriptive passages, theological writing and homiletic exhortation; the last third of the poem reviews what has gone before, in an ‘application’ of its message, such as would have been found in a sermon of the time.