Psalms 147:7 — Word Study
WLCעֱנ֣וּ לַיהוָ֣ה בְּתוֹדָ֑ה זַמְּר֖וּ לֵאלֹהֵ֣ינוּ בְכִנּֽוֹר׃
BSASingʻânâh [with joyful praise, answer] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] with thanksgivingtôwdâh [praise, worship] make musiczâmar [sing praises, play] on the harpkinnôwr [lyre] to our Godʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| עֱנ֣וּ | sing | Verb, Qal, imperative second person masculine plural |
| לַיהוָ֣ה | to Yahweh | Preposition, noun proper |
| בְּתוֹדָ֑ה | with thanksgiving | Preposition, noun common feminine singular absolute |
| זַמְּר֖וּ | make music | Verb, Piel, imperative second person masculine plural |
| לֵאלֹהֵ֣ינוּ | to God our | Preposition, noun common masculine plural construct, suffix |
| בְכִנּֽוֹר׃ | with a harp | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sing to the LORD with thanksgiving; make music on the harp to our God, |
| KJV | Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God: |
| ASV | Sing unto Jehovah with thanksgiving; Sing praises upon the harp unto our God, |
| YLT | Answer ye to Jehovah with thanksgiving, Sing ye to our God with a harp. |
| WEB | Sing to Yahweh with thanksgiving. Sing praises on the harp to our God, |
| BBE | Make songs of praise to the Lord; make melody to our God with instruments of music. |
The translations agree on the call to sing and make music to the LORD.
One main verb with two imperative phrases, indicating the actions of singing and making music, emphasizing the communal aspect of worship.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעָנָה
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 147:7
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 Call to Worshipgenerated
Psalm 147:7 invites the community to express their gratitude to the LORD through song and music. This verse emphasizes the importance of worship and thanksgiving, reflecting on God's providence and care for His creation, as seen in the surrounding verses that speak of His provision for the humble and the natural world.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 47:6–7 | Sing praises to God, sing praises; sing praises to our King, sing praises! |
| 2 | Psalm 68:32 | Sing to God, O kingdoms of the earth; sing praises to the Lord— Selah |
| 3 | Psalm 92:1–3 | It is good to praise the LORD, and to sing praises to Your name, O Most High, |
| 4 | Psalm 95:1–2 | Come, let us sing for joy to the LORD; let us shout to the Rock of our salvation! |
| 5 | Psalm 107:21–22 | Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָנָה, 'e.Nugenerated
The Hebrew verb עָנָה (*anah*) is a Qal imperative, calling the community to sing or respond. It carries the dual meaning of singing and answering, emphasizing both musical praise and a response to God's goodness.
This word is often used in the context of worship, indicating a joyful expression of gratitude. The lexicons highlight its use in both verbal responses and musical contexts, making it a fitting choice for this call to worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses Sing and make music to convey the imperative nature of the psalmist's call.
Sentence Structuregenerated
The main verb עֱנ֣וּ, sing, governs the structure of the verse, with two imperative phrases following it: one indicating the manner of singing and the other specifying the instrument used. The sentence emphasizes the act of worship through musical expression.
The structure highlights the imperative nature of the commands, urging the community to actively engage in worship and praise.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb עָנָה is translated as ἐχάρχατε, which also carries the meaning of beginning to sing or respond. This choice reflects a similar call to action in the Greek text.
The use of ἐχάρχατε suggests an emphasis on initiating praise, aligning with the Hebrew imperative.
In plain words — the whole versegenerated
Psalm 147:7 encourages the people to sing to the LORD with thanksgiving and to make music on the harp. This verse highlights the importance of expressing gratitude to God through joyful worship.
Frequently Asked Questionsgenerated
Singing to the LORD is an expression of joy and gratitude, acknowledging His goodness and care for His creation.
Thanksgiving is important because it reflects our recognition of God's blessings and provisions, fostering a spirit of gratitude.
Music enhances worship by allowing for joyful expression and communal participation, helping to unite the congregation in praise.
We can incorporate thanksgiving by regularly acknowledging God's blessings in prayer, song, and our interactions with others.
Reflection Questionsgenerated
- How can I express my gratitude to God through music or song?
- What are some specific blessings I can thank God for today?
- In what ways can I encourage others to join in worship and praise?
- How does music help me connect with God during worship?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to emphasize the importance of beginning worship with confession and gratitude.
"Begin to the Lord in confession" [Psalms 147:7]. Begin with this, if you would arrive at a clear understanding of the truth.Early Church Fathers on Psalms 147 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 147:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSing unto the Lord with thanksgiving,.... These are the words of the psalmist unto the Israelites, according to Aben Ezra and Kimchi; but may be an exhortation to all men, especially good men; who
Read John Gill on Psalms 147 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySing unto the LORD with thanksgiving; sing praise upon the harp unto our God: Sing unto the Lord with thanksgiving - literally, 'answer;' i:e., 'sing ye responsively' (Ezra 3:11) (DeBurgh).
Read Robert Jamieson on Psalms 147 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 147:7 Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God:Ver. 7. Sing unto the Lord] Heb. answer, that is, sing by turns, as Hosea 2:15 Deuteronomy 31:21. Or, answer God’ s goodness by thankfulness and obedience.
Read John Trapp on Psalms 147 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Sing.—Literally, answer, which some think suggests an antiphonal arrangement. Though the strophic arrangement is only loosely marked, the psalm takes a new departure here, with a fresh invocation to praise, going on to fresh proofs from nature of the Almighty Power.
Read Charles John Ellicott on Psalms 147 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Sing unto the Lord] ענו enu, sing a responsive song, sing in parts, answer one another.
Read AdamClarke on Psalms 147 →CambridgeThe Cambridge Bible for Schools and Colleges7–11. A renewed call to praise Jehovah for His beneficence, and to recognise the conditions of His favour.
Read Cambridge on Psalms 147 →Albert Barnes1798–1870Barnes' Notes on the BibleSing unto the Lord with thanksgiving - Accompany the praise of God - the expression of worship - with a grateful remembrance of the past. The one will aid the other, and the two will constitute acceptable and proper worship.
Read Albert Barnes on Psalms 147 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Sing—The exiles are not only happy in their return, but they see mercy and goodness in the prospect of rain from heaven and fruitful seasons—of future food and gladness.
Read Daniel Denison Whedon on Psalms 147 →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
Sing to the LORD with thanksgiving; make music on the harp to our God,
Sing to Yahweh with thanksgiving. Sing praises on the harp to our God,
Sing to the LORD with thanksgiving; make music on the harp to our God,
Offer to the Lord a song of thanks! Sing praises to our God to the accompaniment of a harp!
Tyndale line
Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God:
Sing unto Jehovah with thanksgiving; Sing praises upon the harp unto our God,
Sing unto the LORD with thanksgiving; sing praises upon the harp unto our God:
Sing to the LORD with thanksgiving; sing praise upon the harp to our God:
Sing vnto the Lord with prayse: sing vpon the harpe vnto our God,
Strictly literal
Sing unto Jehovah with thanksgiving; sing psalms upon the harp unto our God:
Answer ye to Jehovah with thanksgiving, Sing ye to our God with a harp.
Answer to YHWH with thanksgiving, || Sing to our God with a harp.
Lift up a song unto the Lord with thanksgiving; sing praises unto our God with the harp;
Sing to Yahweh with thanksgiving, sing praises to our God with a harp.
From the Latin
He shall send out his word, and shall melt them: his wind shall blow, and the waters shall run.
Simplified
Sing thanks to the Lord! Sing praises to our God with a harp!
Make songs of praise to the Lord; make melody to our God with instruments of music.
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 147:7 reads, "עֱנ֣וּ לַיהוָ֣ה בְּתוֹדָ֑ה זַמְּר֖וּ לֵאלֹהֵ֣ינוּ בְכִנּֽוֹר׃" which translates to "Sing to the LORD with thanksgiving; make music on the harp to our God." The Septuagint agrees with the Masoretic Text, as all six words correspond directly in meaning, although the order and articles may differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide alternate readings for this verse, thus confirming the consistency of the text across these ancient witnesses.
עֱנ֣וּ לַיהוָ֣ה בְּתוֹדָ֑ה זַמְּר֖וּ לֵאלֹהֵ֣ינוּ בְכִנּֽוֹר׃
6 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.
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 147:7
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.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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)
Prep | N-proper — Preposition · noun properHR/Npt
תּוֹדָה (to-dah) means 'thanksgiving' and encompasses various forms of praise, including songs of worship and thank-offerings. It is derived from the root meaning 'to extend the hand' and can refer to a choir or procession of worshippers. The entries consistently highlight its liturgical context and the act of giving thanks to God.
תּוֹדָה n.f. thanksgiving
give praise to י׳
thanksgiving in songs of liturgical worship
thanksgiving choir, procession, line, company
thank-offering
base
H8426 תּוֹדָה thanksgiving . give praise to י׳
. thanksgiving in songs of liturgical worship
. thanksgiving choir, procession, line, company
. thank=offering
8426 towdah to-daw'
from 3034; properly, an extension of the hand, i.e. (by
implication) avowal, or (usually) adoration; specifically, a
choir of worshippers:--confession, (sacrifice of) praise,
thanks(-giving, offering).
see HEBREW for 03034
תּוֹדָה (to.dah) — thanksgiving.
1) confession, praise, thanksgiving
1a) give praise to God
1b) thanksgiving in songs of liturgical worship, hymn of praise
1c) thanksgiving choir or procession or line or company
1d) thank-offering, sacrifice of thanksgiving
1e) confession
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ See PRAISE
→ See THANKFULNESS
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-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
mu'-zik:
I. IMPORTANCE
1. The Sole Art Cultivated
2. A Wide Vocabulary of Musical Terms
3. Place in Social and Personal Life
4. Universal Language of Emotions
5. Use in Divine Service
6. Part at Religious Reformations
II. THEORY OF MUSIC
1. Dearth of Technical Information
2. Not Necessarily Unimpressive
III. MUSICAL INSTRUMENTS
1. Strings
2. Winds
3. Percussion Instruments
LITERATURE
I. Importance.
That the Hebrews were in ancient times, as they are at the present day, devoted to the study and practice of music is obvious to every reader of the Old Testament. The references to it are numerous, and are frequently of such a nature as to emphasize its importance. They occur not only in the Psalter, where we might expect them, but in the Historical Books and the Prophets, in narratives and in declamations of the loftiest meaning and most intense seriousness. And the conclusion drawn from a cursory glance is…
Music
Jubal was the inventor of musical instruments (Gen. 4:21). The Hebrews were much given to the cultivation of music. Their whole history and literature afford abundant evidence of this. After the Deluge, the first mention of music is in the account of Laban’s interview with Jacob (Gen. 31:27). After their triumphal passage of the Red Sea, Moses and the children of Israel sang their song of deliverance (Ex. 15).
But the period of Samuel, David, and Solomon was the golden age of Hebrew music, as it was of Hebrew poetry. Music was now for the first time systematically cultivated. It was an essential part of training in the schools of the prophets (1 Sam. 10:5; 19:19-24; 2…
The most ancient music. --The inventor of musical instruments, like the first poet and the first forger of metals, was a Cainite. We learn from (Genesis 4:21) that Jubal the son of Lamech was "the father of all such as handle the harp and organ," that is, of all players upon stringed and wind instruments. The first mentioned of music in the times after the deluge is in the narrative of Laban’s interview with Jacob, (Genesis 32:27) so that, whatever way it was preserved, the practice of music existed in the upland country of Syria, and of the three possible kinds of musical instruments two were known and employed to accompany the song. The three kinds are alluded to in (Job 21:12) On the banks of the Red Sea Moses and the…
The ancient Hebrews had a great taste for music, which they used in their religious services, in their public and private rejoicing, at their weddings and feasts, and even in their mourning. We have in Scripture canticles of joy, of thanksgiving, of praise, of mourning; also mournful elegies or songs, as those of David on the death of Saul and Abner, and the Lamentations of Jeremiah on the destruction of Jerusalem; so, too, songs of victory, triumph, and gratulation, as that which Moses sung after passing the Red Sea, that of Deborah and Barak, and others. The people of God went up to Jerusalem thrice a year, cheered on their way with songs of joy, Ps 84:12 Isa 30:29. The book of Psalms comprises a wonderful variety of inspired pieces for music, and is an inexhaustible treasure…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bp
כִּנּוֹר (kinnor) refers to a lyre or harp, derived from a root meaning to twang. The term is consistently used across lexicons to denote this stringed musical instrument.
כִּנּוֹר n.m. lyre
base
H3658 כִּנּוֹר lyre
3658 kinnowr kin-nore'
from a unused root meaning to twang; a harp: -harp.
כִּנּוֹר (kin.nor) — lyre.
lyre, harp
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
harp.
See MUSIC.
Harp
(Heb. kinnor), the national instrument of the Hebrews. It was invented by Jubal (Gen. 4:21). Some think the word kinnor denotes the whole class of stringed instruments. It was used as an accompaniment to songs of cheerfulness as well as of praise to God (Gen. 31:27; 1 Sam. 16:23; 2 Chr. 20:28; Ps. 33:2; 137:2).
In Solomon’s time harps were made of almug-trees (1 Kings 10:11, 12). In 1 Chr. 15:21 mention is made of “harps on the Sheminith;” Revised Version, “harps set to the Sheminith;” better perhaps “harps…
The harp was the national instrument of the Hebrews, and was well known throughout Asia. Moses assigns its invention to Jubal during the antediluvian period. (Genesis 4:21) Josephus records that the harp had ten strings, and that it was played on with the plectrum. Sometimes it was smaller having only eight strings, and was usually played with the fingers.
Hebrew KINNOR, the most ancient and common stringed instrument of the Jews, more properly translated lyre. It was light and portable, and was used on joyful occasions, whether sacred or not. It was invented by Jubal, Ge 4:21 31:27 1Ch 16:5 25:1-5 Ps 81:2. David was a proficient in its use, 1Sa 16:16,23 18:10. The instrument most nearly resembling our harp was the Hebrew NEBEL, translated, psaltery in the Old Testament, Ps 57:8 81:2 92:3 108:2. It had a general triangular shape, and seven to twelve strings, Ps 33:2 144:9. It was played with the hand or with a short…