Sing the abc song
5 Best ABC Song for Kids That Will Make Them Dance & Enjoy
ABCs are not just for ABCs anymore. ABCs have become the latest craze in kids’ classrooms, and parents can thank alphabet songs for that. These songs are a fun and easy way to help children learn their alphabet, but what makes an excellent ABC song for kids?
We’ve compiled a list of the top 5 alphabet songs that will get your children moving and grooving.
Five Famous Alphabet Songs for Kids1. “The A.B.C. Song” by The Countdown KidsThis classic alphabet song is a great way to introduce the letter sounds to children. The catchy melody and simple lyrics make it easy for children to follow along and sing along.
This fun and upbeat alphabet song is a great way to get children moving and grooving. The playful lyrics and adorable animations make it a favorite among children.
3. “The Alphabet Song” by Sesame StreetThis well-known alphabet song is a great way to introduce the letters of the alphabet to children. The slow tempo and clear pronunciation make it easy for children to follow along.
This catchy alphabet song is a great way to teach children the letter sounds. The simple lyrics and fun illustrations make it easy for children to follow along.
5. “ABC Song with ChuChu Toy Train” by ChuChuTVThis playful alphabet song illustrates a train traveling around the alphabet. The colorful animation and clear letter sounds make it a favorite among children.
The first ABC song was copyrighted in 1885 by Charles Bradlee and was known as “The A.B.C. Song.” The song was a simple melody that helped children learn their ABCs through repetition. The tune was later used in the popular cartoon “The Walt Disney Show” and can still be heard today.
The most well-known alphabet song, “The Alphabet Song,” was published in 1881 by Louis Le Maire. The tune was derived from “Twinkle Twinkle Little Star” and “Baa Baa Black Sheep.” The song became a hit in America and is still sung by children today.
Now let’s take a look at the benefits of alphabet songs!
Related Reading: Children’s Songs When You Want to Dance With Your KidsBenefits of ABC Songs for Kids
There are many reasons why ABC songs are essential. We have listed a few of the benefits below:
1. Increase Phonemic AwarenessAlphabet songs help increase children’s phonemic awareness.
Phonemic awareness is the ability to hear, identify, and manipulate individual sounds (phonemes) in spoken language. By singing ABC songs, children are exposed to the different sounds of each letter which will help them when they begin to read and write.
ABC songs can also help improve a child’s literacy skills. When children sing alphabet songs, they use their listening, speaking, and motor skills. By using all of these skills together, children are better able to remember the alphabet and how to read and write words.
3. Foster a Love of LearningAlphabet songs can help foster a love of learning in children. When children are exposed to fun and engaging activities, they are more likely to want to know more. ABC songs are a great way to introduce children to reading and writing in a fun and exciting way.
4. Build ConfidenceSinging alphabet songs can also help build children’s confidence.
When children can successfully sing along to an ABC song, they feel a sense of pride and accomplishment. This boost in confidence can encourage children to continue to learn and grow.
Alphabet songs can also help enhance children’s memory and recall. When children sing alphabet songs, they are exposed to the same information multiple times. This repetition will help children remember the alphabet and be able to retrieve the information when they need it.
6. Develop Fine Motor SkillsABC songs for kids can also help develop children’s fine motor skills. When children sing alphabet songs, they can use their hands and fingers to make the shapes of the letters. This helps develop the small muscles in the hands and fingers, which is vital for writing.
7. Aid in Speech DevelopmentSpeech development is another benefit of alphabet songs. When children sing alphabet songs, they use their mouths to make the sounds of the letters.
This helps children learn how to form the different sounds of speech.
Alphabet songs can also help improve children’s rhyming skills. When children sing ABC songs, they are exposed to words that rhyme. This helps children learn how to identify words that rhyme and produce verses of their own.
9. Encourage CreativityOne of the best things about alphabet songs is that they help encourage creativity in young children. As they sing along, kids can develop their hand motions or dance moves to go along with the song. This type of creative expression is essential for cognitive and social development.
Related Reading: Best Online Learning Platforms Gaining Traction These Days10. Promote Language Development
Singing alphabet songs is a great way to promote language development in young children. The songs’ repetitive nature helps children learn new words and concepts.
Additionally, singing songs is a great way to build phonemic awareness – an essential precursor to reading.
Now that we know the benefits of alphabet songs let’s look at the top five ABC songs for kids!
Let’s Sing!These are just a few of the many great ABC songs for children. When teaching the alphabet to your kids, include some of these fun and engaging songs. Your children will be sure to love them!
Do you know what’s more fun? Teaching ABC songs with the help of interactive games and videos! SpleashLearn offers a fun and interactive way for children to learn the alphabet. The ABC Song Games feature is an excellent way for children to learn the letter names and sounds while they sing along.
Frequently Asked Questions1. What is the best ABC song for kids?
The best ABC song for kids is the one that they enjoy the most! There are so many great ABC songs, so it’s important to find one that your child will love.
Try “The A.B.C. Song” by The Countdown Kids if you’re looking for a classic alphabet song. For a more modern take on the alphabet song, check out Cocomelon’s “ABC Song.”
How can I make the alphabet more fun for my kids?
One of the great things about alphabet songs is that they can be adapted to fit any classroom theme. If you’re working on a transportation unit, try singing the alphabet song with car names. Or, if you’re doing a farm unit, use animal names. There are endless possibilities! Encourage your children to get creative and develop their alphabet songs.
What is the best way to teach the alphabet to my kids?
There is no one “right” way to teach the alphabet to your children. Many people use traditional methods, such as flashcards and worksheets. Others prefer to use more creative approaches, such as games and songs. Ultimately, the best way to teach the alphabet is the method that works best for your child.
What are some tips for teaching the alphabet?
When teaching the alphabet to your children, it’s important to keep a few things in mind.
First, be sure to provide plenty of opportunities for your kids to practice. This can be done through ABC songs for kids, games, worksheets, or simply by singing the alphabet song every day.
Second, make sure that your kids are engaged and having fun. If they’re not enjoying themselves, they’re less likely to learn. Finally, be patient! Learning the alphabet takes time, so don’t expect your children to master it overnight.
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Bible songs - Orthodox portal "ABC of Faith"
5 steps of faith
- Famous Songs of the Bible
- Songs of the Holy Scriptures
- Bible songs priest Mikhail Zheltov
- Biblical canon songs prof. M.N. Skaballanovich
Bible Songs - nine biblical texts that have been sung at matins since ancient times and which are historically and structurally related to the songs of the canon.
- The 1st biblical hymn is the hymn of the prophet Moses after the Jews crossed the Red (Red) Sea (Ex. 15:1-19).
- 2nd - song of Moses (before death): instruction to the Jews and a reminder of the punishment to which they subject themselves, departing from God (Deut.
32: 1-43). - 3rd - song of Anna, mother of the prophet Samuel (1 Samuel 2:1-11).
- 4th - the song of the prophet Habakkuk - the glorification of the Lord (Hab. 3: 1-19).
- 5th - a fragment of the so-called "great apocalypse of Isaiah" (Is.26:9-19).
- 6th - the song of the prophet Jonah from the belly of the whale (Jon.2:3-10).
- 7th and 8th - songs of three Jewish youths, who, for confessing faith in God and refusing to worship the pagan gods, were thrown into the oven by the order of the Babylonian king and survived unharmed (seventh Dan.3:26-56, eighth - Dan.3 :67-88). These songs have survived only in Greek translations and are absent from the canonical text of the book of the prophet Daniel.
- 9th - song of the Most Holy Theotokos “Magnifies the Lord My Soul” (Luke 1:46-55) and the song of Zechariah about the birth of his son - John the Baptist (Luke 1:68-79).
The oldest references to the liturgical use of biblical songs in Matins date back to the 4th century.
The song of the 3 youths is especially often mentioned (Dan. 3, the current 7th and 8th songs), St. John Chrysostom says that “the whole universe” sings it; the songs of Moses also feature frequently. At the initial stage, biblical songs were an integral part of the divine service and were perceived as a continuation of the Psalter (in the famous Codex Alexandrinus of the 5th century, they are placed in a separate heading and placed immediately after the Psalter).
V-VI centuries. the list of biblical songs was wider and included 15 songs (±): to 9 “our” songs were added the song of Isaiah about the vineyard (Is. 5), the prayer of King Hezekiah (Is. 38:10-20), the prayer of Manasseh (now used in the 2nd part of Great Compline), the song of the righteous Simeon the God-Receiver (Now you let go ... "), great doxology (despite the fact that the last text is not biblical at all). Some more biblical hymns were added in separate manuscripts. Interestingly, the Christian worship did not accept the song of Deborah, which was too specific in content (Judg.
5), although this biblical song is a pronounced hymn and has a special external design in Masoretic manuscripts.
In Constantinople cathedral worship and in separate Palestinian manuscripts, such an extended list of biblical songs was preserved until the 10th century. However, in the 7th century, a list of biblical songs, reduced to 9 songs and already preserved to our time, appears in Palestine. This reduction in the list is explained by the intention to turn biblical songs into a kind of 21st kathisma. This is also evidenced by their location immediately after the 20th kathisma of the Psalter.
At an early stage, short refrains were added to the verses of the song: “We sing to the Lord, for He is gloriously glorified”, “Glory to Thee, God” and others. The practice of using such refrains instead of the troparia of the canon persisted for a long time: it is interesting that such refrains are printed in the appendix to the Messinian Typicon (XII century), and these refrains are still printed in the Followed Psalter in the 2nd part before most of the song, despite the fact that that in worship they are not used in any way.
Also, around the 7th century, they began to sing hymns to the biblical songs dedicated to the church commemoration of a given day (holiday or saint). As a result, these chants formed a canon, and over time, the practice of alternating the performance of verses in song with the troparia of the canon is being formed.
Gradually, starting from the 16th century, biblical songs themselves began to fall out of liturgical use. At present, in widespread parish practice, Bible songs are sung/read only at Matins services during Great Lent; in other cases (at daily and festive services), these songs are used only in single churches and monasteries, where there is a special permission of the rector.
After the 10th century, the 2nd hymn (“the great hymn of Moses”, Deut. 32) is excluded from the list of biblical songs in essence, although formally it is still included in the list of biblical songs and is printed in all books. It is no longer sung in Constantinople, and, accordingly, the 2nd canto is excluded from most canons (even from those where it was originally).
Now the 2nd Biblical hymn, even according to the Rule, is sung only 6 times a year - on Tuesdays of Holy Lent.
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The origin and history of church liturgical singing
V. Khoretskaya
“Be filled with the spirit, saying to yourself in psalms and singing, and spiritual songs, singing and singing in your hearts to the Lord.” (Eph.5:18-19).
The most natural, the most ancient, and at the same time the most noble way of expressing prayerful feelings is, without a doubt, the human word. The word was given to man first of all so that he would glorify God. We come to the church, which is called by the Savior Himself "a house of prayer" (Luke 19:46). Here, in the house of prayer, concentration, self-deepening and the elevation of the spirit to God are required from a person.
What, then, most of all disposes the worshiper to this?
“Indeed,” says St. John Chrysostom, “nothing, nothing elevates and inspires the soul so much, does not set it free from the earth, does not free it from the bonds of the body, does not dispose to philosophizing and despising all worldly things, like consonant singing and harmonious composed divine song” (from the Conversation on Psalm 41).
From a religious point of view, the ability to sing is a distinctive property of only rational beings - angels and people. Singing, like speech, serves for both of them to express high feelings of reverence for God. Even in the Old Testament times, it was believed that angels and people sing the same songs. People knew about the similarity of their choirs with the heavenly choirs of angels. Especially outstanding singing from ancient times was defined as "angelic". In Holy Scripture, in appearances to holy and righteous people, angels appear as a host, divided into faces or choirs, singing praises to the Triune God.
The prophet Isaiah saw the Seraphim surrounding the Throne of God and calling to each other: “Holy, Holy, Holy is the Lord of hosts” (Is.6:3). The singing of angels was heard by the prophet Ezekiel. The New Testament mystic John in various places of his Apocalypse repeatedly mentions the singing of the blessed celestials. And the first Christian chant was brought to earth by angels on Christmas night.
Belief in the musical unity of the earthly and the heavenly has also determined the view of singing in the earthly church: it is an echo of angelic singing, the language of a person's ecstatic state, a fertile means of arousing and expressing prayerful feelings.
The first two centuries of Christian songwriting are fanned by the spirit of improvisation. Its fruit was inspired liturgical poetry of hymns and psalms, songs of praise and thanksgiving.
In the Ancient Church there was no music during divine services - there was singing. The Savior Himself with His disciples finished the Last Supper with singing - ".
.. and having sung, he went out into the Mount of Olives" (Matthew 26:30). The apostles of Christ, expressing their prayerful feelings, "I will give God" (Acts 16:25). Even outside of worship, when expressing the usual worldly joy, the Apostle James advises: "Whoever has a good heart, let him sing." (James 5:13). Spreading the teachings of Christ and organizing the Church, the apostles were very concerned about liturgical singing. “Whenever you meet, everyone should have a psalm in you,” instructs the ap. Paul (1 Corinthians 14:26). In the Apostolic decrees, the obligation and even the method of liturgical singing is already legalized: "... after two readings ... let the psalms of David sing, and let the people repeat the ends of the verses in a voice" (Book II, ch. 57).
At prayer meetings and divine services, the first Christians sang, in addition to the psalms of David, Old Testament hymns—two songs of Moses, "Let's sing to the Lord" and "Behold the sky"; the song of the prophetess Anna "Be strong my heart in the Lord"; songs of the prophets Habakkuk, Isaiah, Jonah.
New Testament early Christian hymns were also sung - the angelic doxology "Glory to God in the highest", the song of the Virgin "My soul magnifies the Lord", the song of Simeon the God-receiver "Now you let go." Already in apostolic times, the following were compiled and preserved to this day: the great doxology “Glory to God in the highest”, “Quiet Light”, “Let all flesh be silent” (from the Liturgy of St. James), “Glory to Thee, Lord, glory to Thee” (sung, as now before and after the Gospel), the entrance hymn “Come, let us worship”, etc. And, finally, there were improvisational chants that were sung at prayer meetings - agapa: “After washing hands and lighting lamps, everyone is called into the middle to hymn the Lord who, as best he can, from Holy Scripture or from his own mind” (Tertullian, Apologetics 39,16–18). The possibility of such improvisations was then even natural given the uplift of spirit and ardor of faith that the first Christians had, who directly communicated with the Lord's witnesses - His apostles.
What order of singing was accepted in the Ancient Church? There is the following information about this:
1. The singing was nationwide - everyone who gathered for prayer sang. St. John Chrysostom says:
“Wives and husbands, elders and youths are different in sex and age, but not different in relation to singing, because the Holy Spirit, uniting the voices of each, arranges one melody out of all.”
The Apostolic Constitutions state even more specifically:
“During public worship, at the pronouncement of the deacon, the people… exclaim: Lord, have mercy!”.
In the ancient liturgies (Ap. James), the people are told to answer the exclamations of the clergyman with “amen”, “and your spirit”. And the victorious song "Holy, Holy, Holy" believers are invited to sing especially loudly.
2. Single singing - only one singer sang, and all the others silently listened. For this purpose, a special degree of "singers" was established in the clergy. Such singing was widespread among the Egyptian hermits.
In the 4th century, the Council of Laodicea (365) established that instead of the entire assembly, only selected, capable singers should sing (canon 15th). This was probably due to the fact that the singing of the entire congregation sounded discordant and discordant. After all, by this time the number of sacred songs had increased significantly, and people, meanwhile, were no longer as diligent in attending the temple as it was with the first Christians. Many knew the sacred chants poorly, thereby hindering those who knew how to sing properly.
Another method of singing, widely spread by the 4th century, was introduced into church use by Hieromartyr Ignatius the God-bearer, Bishop of Antioch (+107), following the pattern of the singing of angels he heard. This is antiphonal singing, when two choirs sang alternately. This method is still used then and until now on highly solemn occasions - at festive services in large cathedrals and monasteries.
After the cessation of persecution, Christian worship, now performed openly, becomes more complex, solemn and solemn.
Naturally, church singing also reflects these changes. What was previously subject to nationwide performance is transferred to specially trained singers. Separate choirs or faces of the right and left choirs began to form. Books were needed for singing - the number of chants was constantly increasing, it became impossible to know and sing everything by heart. And the singing itself has deviated from its former simplicity, has become more skillful and refined. Moderate enough at the beginning, this sophistication eventually acquired a touch of worldly freedom and even theatricality. Little by little, such melodies began to penetrate into church worship that could be heard in theaters and at spectacles. Secularization and corruption of style took place, the chaste purity and austerity of apostolic times were lost. The Church Fathers severely reproached church singers for this. St. Clement of Alexandria wrote:
“Music should be used for adornment and education of morals… Music that breaks the soul, excessive…, irresistible and passionate… We should choose melodies imbued with impassibility and chastity…”
St.
Isidore Pelusiot:
“They (singers ) do not feel tenderness from divine songs, but use the sweetness of singing to arouse passions.
A St. John Chrysostom from the pulpit denounces the indiscreet singer:
"Poor poor man! You should repeat angelic singing with trepidation and reverence ... But your mind is clouded by theatrical scenes, and what happens there, you bring to the Church.
In the course of time, the judgments of the Fathers of the Church about liturgical singing received canonical fixation for eternity, canon 75 of the VI Ecumenical Council (680-681) reads:
from themselves an unnatural cry and did not introduce anything incongruous and unusual for the Church ... ".
By the same time, the attitude towards musical instruments, which in some places participated in divine services, was finally determined. In the book mch. Justina († 166) "The Singer" states that "... singing to God on soulless instruments ... is not allowed." From that time on, in the Eastern Orthodox Churches, as well as in the Western ones until the 8th century, liturgical singing was strictly vocal everywhere and everywhere.
People to sing, says the church hymn, are led by grace. Accordingly, the ability to sing is recognized as a special gift of God. The compilers of church hymns were people who shone with wisdom, piety and holiness of life:
Hieromartyr Ignatius the God-bearer , bp. Antioch, the organizer of antiphonal singing, already mentioned by us.
Saint Clement of Alexandria - compiler of many hymns and songs of his time, which determined the church character of singing.
Martyr Justin the Philosopher - author of the book "The Singer", which contains Christian hymns and gives the order of their performance.
Saint Athanasius the Great , Archbishop Alexandrian - established chanting reading during worship. Singing in the Alexandrian Church under him made a stunning impression on his contemporaries with its ceremonial, harmonious, and at the same time soulfulness and simplicity. Blessed Augustine, listening to this singing, wept: “The touching sounds struck my ears, and the truth contained in them penetrated into my heart and aroused incense.
”
Ex. Ephraim Sirin - the compiler of many chants and tunes, the founder of the Greek hook notation.
St. John Chrysostom , archbishop Constantinople - worked hard in word and deed for the improvement of church singing. For the first time, he organized a real singing choir under the direction of a court musician, who took part in liturgies and vigils.
Ex. Roman the Melodist , deacon - creator of kontakia, of which he wrote up to a thousand (among them - "The Virgin Today", "In Prayers Not Sleeping", "My Soul" St. John of Damascus - whose role in the history of church singing deserves a separate story. He is the compiler of many church hymns and the establisher in our Church of Osmosis, the basic law of daily liturgical singing.
In the Western Churches much concern was given to the organization of singing:
St. Ambrose of Milan – the book “Antiphonary” remains a monument to his labors, in which the hymns composed by him were set to music (among them “We praise God to you”).
St. Gregory the Dialogist – set up a singing school in Rome that existed for about 300 years, in which the original of his Church Rule and the scourge for punishing singers were reverently preserved.
There are many examples that church singing is a charitable work and that people who use it properly enjoy special patronage of God, mainly through the Mother of God. Yes, prp. Roman the Melodist received the gift of singing through a scroll given to him by the Mother of God. She also healed the severed hand of John of Damascus. A similar phenomenon and healing was awarded to the Athos singer of the 14th century. John Kukuzel. According to legend, the Mother of God appeared to St. Kosma Mayumsky, the compiler of “The Most Honest” and “... with glee said:“ Those who sing spiritual songs are pleasing to Me, but I have never been so close to them as when they sing this new song of yours.
After twenty centuries of Christian history, church singing, merging together music and words of prayer, affects people with the same grace-filled power - elevates the soul above the earthly, reconciles us with ourselves and with our neighbor, reduces our infirmities, eases our sorrows, bringing us to a state that is so familiar to everyone who prays in an Orthodox church, when, in the words of the poet:
A burden will roll down from the soul.
