Psalms 101:1 — Word Study
WLCחֶֽסֶד־ וּמִשְׁפָּ֥ט אָשִׁ֑ירָה לְךָ֖ יְהוָ֣ה אֲזַמֵּֽרָה׃
BSAA Psalmmizmôwr of DavidDâvid I will singshîyr [make melody, praise] of [Your] loving devotionchêçêd [kindness, mercy, faithfulness] and justicemishpâṭ [righteous judgment, fairness] O LORDYᵉhôvâh [Yehovah, the Lord God] I will sing praiseszâmar [praise, give thanks, hymns of adoration]
| Greek | English | Parsing |
|---|---|---|
| חֶֽסֶד־ | covenant loyalty | Noun common, masculine singular absolute |
| וּמִשְׁפָּ֥ט | and justice | Conjunction, noun common masculine singular absolute |
| אָשִׁ֑ירָה | I will sing | Verb, Qal, infinitive construct first person common singular |
| לְךָ֖ | to you | Preposition, suffix |
| יְהוָ֣ה | O Yahweh | Noun proper |
| אֲזַמֵּֽרָה׃ | I will sing praises | Verb, Piel, infinitive construct first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will sing of Your loving devotion and justice; to You, O LORD, I will sing praises. |
| KJV | I will sing of mercy and judgment: unto thee, O LORD, will I sing. |
| ASV | I will sing of lovingkindness and justice: Unto thee, O Jehovah, will I sing praises. |
| YLT | A Psalm of David. Kindness and judgment I sing, To Thee, O Jehovah, I sing praise. |
| WEB | I will sing of loving kindness and justice. To you, Yahweh, I will sing praises. |
| BBE | I will make a song of mercy and righteousness; to you, O Lord, will I make melody. |
The translations agree on the key themes of loving devotion and justice in this verse.
The sentence has a main clause followed by a prepositional phrase and another main clause, creating a clear structure of praise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחֶסֶד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 101:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Commitment to Praisegenerated
Psalm 101:1 expresses the psalmist's desire to sing about God's loving devotion and justice. This psalm sets the tone for the subsequent verses, where the psalmist reflects on living a blameless life and avoiding evil. It highlights the importance of worship and integrity in the believer's life, as seen in the following verses that call for righteousness and purity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 89:1 | I will sing of the loving devotion of the LORD forever; with my mouth I will proclaim Your faithfulness to all generations. |
| 2 | Psalm 97:8 | Zion hears and rejoices, and the towns of Judah exult because of Your judgments, O LORD. |
| 3 | Psalm 103:6–8 | The LORD executes righteousness and justice for all the oppressed. |
| 4 | Psalm 136:10–22 | He struck down the firstborn of Egypt His loving devotion endures forever. |
| 5 | Romans 9:15–18 | For He says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — חֶ֫סֶד, che.sedgenerated
The word חֶ֫סֶד (che.sed) is a noun that conveys the idea of covenant loyalty, often translated as kindness, mercy, or faithfulness. It emphasizes God's loving character and His steadfast love towards humanity.
This term is frequently used in the context of God's interactions with His people, indicating a deep, relational aspect of His love. The parsing as a masculine singular noun highlights its importance as a central theme in the psalm, reflecting God's enduring commitment.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word חֶ֫סֶד is rendered as loving devotion, which aligns with the KJV's mercy and the ASV's lovingkindness.
Sentence Structuregenerated
The verse contains two main verbs: אָשִׁ֑ירָה (I will sing) and אֲזַמֵּֽרָה (I will sing praises), which govern the structure of the sentence. The first clause introduces the subject and the action of singing, while the second clause specifies the object of the praise.
The Hebrew word order places emphasis on the act of singing, with the loving devotion and justice of God as the focus of the psalmist's praise.
Septuagint Backgroundgenerated
The Septuagint translates חֶ֫סֶד as ἔλεος (mercy), which highlights the aspect of compassion in God's character. This choice reflects a broader understanding of God's lovingkindness.
The translation of וּמִשְׁפָּ֥ט as κρίσιν (judgment) indicates a focus on the legal and moral dimensions of justice, aligning with the psalmist's intent to praise God for His righteous acts.
In plain words — the whole versegenerated
Psalm 101:1 shows the psalmist's commitment to sing about God's loving devotion and justice. This verse sets the stage for the rest of the psalm, where the psalmist reflects on living a blameless life and avoiding evil. It emphasizes the importance of praising God and living righteously.
Frequently Asked Questionsgenerated
The term 'loving devotion' refers to God's steadfast love and faithfulness towards His people, highlighting His covenant relationship.
Justice reflects God's righteousness and moral order, which the psalmist acknowledges and praises.
Singing is an expression of worship and gratitude, allowing the psalmist to communicate his love and reverence for God.
The psalmist's commitment encourages believers to actively engage in worship and acknowledge God's character in their lives.
Reflection Questionsgenerated
- How can I incorporate singing into my worship of God?
- What does it mean for me to reflect God's loving devotion in my daily life?
- In what ways can I seek justice in my community, following God's example?
- How can I ensure that my praises to God are sincere and heartfelt?
The early church on this verse — how the Fathers read it
Early Church Fathers like Augustine have commented on this verse, emphasizing the themes of mercy and judgment in worship.
In this Psalm, we ought to seek in the whole body of it what we find in the first verse: "Mercy and judgment will I sing unto You, O Lord" [Psalms 101:1].Early Church Fathers on Psalms 101 →
In fact, to that prepared feast of which the Lord speaks in the Gospel, not all who were called wanted to come, nor could those come who did come except they were called.Early Church Fathers on Psalms 101 →
Christ has come, but first to save, afterwards to judge, by pronouncing punishment for those who were unwilling to be saved and by leading those to life, who, by believing, did not spurn salvation.Early Church Fathers on Psalms 101 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 101:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will sing of mercy and judgment,.... Either of mercy and justice, exercised by him towards his people, which he resolved to do, and did, 2 Samuel 8:15 which are two very principal points in
Read John Gill on Psalms 101 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will sing of mercy and judgment: unto thee, O LORD, will I sing.
Read Robert Jamieson on Psalms 101 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 101 THE This Psalm was composed by David between times of God’ s promising the kingdom to him and his actual and plenary possession of it, as appears both from , and from the contexture of the Psalm, wherein he speaks not of his present practice, but of his purpose for the future, and solemnly declares his resolution, and obligeth himself to these things when he shall be in a capacity to put them in execution. David maketh a vow to praise the Lord, ; to walk perfectly for an example, to destroy all the wicked, ; and to delight in the faithful of the land, . Of mercy and judgment; either, 1. Of God towards me: of God’ s mercy towards me, and of his just judgments upon mine enemies.…
Read Matthew Poole on Psalms 101 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 101:1 « A Psalm of David. » I will sing of mercy and judgment: unto thee, O LORD, will I sing.A Psalm of David] Wherein he promiseth and pre-engageth, that whenever he came to the kingdom he will be a singular example, both as a prince and as a master of a family; in which respect this psalm should be often read and ruminated by such, that their houses may be as the house of David, Zechariah 12:8, and as the palace of George, prince of Anbalt, which was, saith Melancthon, Ecclesia, Academia, Curia, a church, an academy, and a court. Bishop Ridley read and expounded this psalm oftentimes to his household, hiring them with money to learn it and other select scriptures by heart. A good…
Read John Trapp on Psalms 101 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Mercy and judgment—or, as some render, grace and right—are the especially requisite attributes of a good monarch, or of magistrates generally. (See Matthew 23:23, where the failure to practise them is charged on the ruling class in Judæa at that time, though, of course, also required in the conduct of every man; Micah 6:8.) Here, no doubt, as almost all commentators have seen, they are first regarded ideally as attributes of the Divine King. “And earthly power doth then show likest God’s, When mercy seasons justice.” Will I sing.—Better, will I play. On the question of the connection of this verse with the rest of the psalm, see Introduction.
Read Charles John Ellicott on Psalms 101 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CI The subject proposed, mercy and judgment, 1. The psalmist's resolution in respect to his private conduct, 2. He will put away evil, inward and outward, 3. No evil person shall stand in his presence, 4; nor any slanderer of his neighbour, 4, 5. He will encourage the faithful and upright, 6; but the deceitful, the liars, and the profligate, he will cast out of the city of God, 7, 8. NOTES ON PSALM CI The Hebrew and all the Versions attribute this Psalm to David. It shows us the resolutions he formed when he came to the throne; and it is a perfect model according to which a wise prince should regulate his conduct and his government. Verse 1. I will sing of mercy and judgment] David…
Read AdamClarke on Psalms 101 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. By purity of purpose and integrity of heart David is resolved to prepare for Jehovah’s coming to dwell with him.
Read Cambridge on Psalms 101 →Albert Barnes1798–1870Barnes' Notes on the BibleI will sing of mercy and judgment - That is, In the psalm which he was about to compose, he would make these the burden of his song; he would, in fact, by stating his views as to the regulation of
Read Albert Barnes on Psalms 101 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I will sing of Your loving devotion and justice; to You, O LORD, I will sing praises.
I will sing of loving kindness and justice. To you, Yahweh, I will sing praises.
A Psalm of David. I will sing of Your loving devotion and justice; to You, O LORD, I will sing praises.
I will sing about loyalty and justice! To you, O Lord, I will sing praises!
Tyndale line
I will sing of mercy and judgment: unto thee, O LORD, will I sing.
I will sing of lovingkindness and justice: Unto thee, O Jehovah, will I sing praises.
I will sing of mercy and judgment: unto thee, O LORD, will I sing praises.
A Psalm of David. I will sing of mercy and judgment: to thee, O LORD, will I sing.
A Psalme of David. I will sing mercie and iudgement: vnto thee, O Lord, will I sing.
Strictly literal
I will sing of loving-kindness and judgment: unto thee, Jehovah, will I sing psalms.
A Psalm of David. Kindness and judgment I sing, To Thee, O Jehovah, I sing praise.
A PSALM OF DAVID. I sing kindness and judgment, || To You, O YHWH, I sing praise.
“By David, a psalm.” Of kindness and justice will I sing: unto thee, O Lord, will I sing praises.
I will sing of covenant faithfulness and justice; to you, Yahweh, I will sing praises.
From the Latin
The prayer of the poor man, when he was anxious, and poured out his supplication before the Lord.
Simplified
I will sing of your faithful love and good judgment. I will sing praises to you, Lord.
I will make a song of mercy and righteousness; to you, O Lord, will I make melody.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Psalms 101:1 reads, "חֶֽסֶד־ וּמִשְׁפָּ֥ט אָשִׁ֑ירָה לְךָ֖ יְהוָ֣ה אֲזַמֵּֽרָה." The Septuagint aligns closely with the Masoretic Text, matching 5 of the 6 words, though it presents them in a different order and includes its own articles. The Dead Sea Scrolls (11Q5) contain a fragmentary version of the verse, with three words partially restored and four supplied by an editor; it shows agreement with the Masoretic Text in the key terms "חסד" (loving devotion) and "ומשפט" (justice), but the full text is not preserved. Overall, while the Septuagint and Dead Sea Scrolls show some variation, they largely agree with the Masoretic Text in the core concepts of the verse.
חֶֽסֶד־ וּמִשְׁפָּ֥ט אָשִׁ֑ירָה לְךָ֖ יְהוָ֣ה אֲזַמֵּֽרָה׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[לדויד] [מזמור] [חסד] [ומשפט] אשירה ל׳כה יהוה אזמרה
3 words on the leather — 1 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 101:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
זָמַר (zamar) is a Hebrew verb meaning to sing or make music, particularly in praise of God. It is derived from a root that suggests touching the strings of a musical instrument. The word covers actions like singing, playing instruments, and celebrating through music. The Piel form specifically emphasizes making music in worship.
[זמר] vb. only Pi. make music in praise of God
base
H2167 זמר only Pi. make music in praise of God
2167 zamar zaw-mar'
a primitive root (perhaps ident. with 2168 through the idea
of striking with the fingers); properly, to touch the strings
or parts of a musical instrument, i.e. play upon it; to make
music, accompanied by the voice; hence to celebrate in song
and music:--give praise, sing forth praises, psalms.
see HEBREW for 02168
זָמַר (za.mar) — to sing.
1) to sing, sing praise, make music
1a) (Piel)
1a1) to make music, sing
1a2) to play a musical instrument
Aramaic equivalent: ze.mar (זְמָר "music" H2170)
V-Piel-1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs