Psalms 98:5 — Word Study
WLCזַמְּר֣וּ לַיהוָ֣ה בְּכִנּ֑וֹר בְּ֝כִנּ֗וֹר וְק֣וֹל זִמְרָֽה׃
BSASing praiseszâmar [with joyful music, melodious song] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] with the lyrekinnôwr [a stringed musical instrument, harp] in melodiouszimrâh songqôwl [with a singing voice, voice of melody] with the harpkinnôwr [a musical instrument]
| Greek | English | Parsing |
|---|---|---|
| זַמְּר֣וּ | make music | Verb, Piel, imperative second person masculine plural |
| לַיהוָ֣ה | to Yahweh | Preposition, noun proper |
| בְּכִנּ֑וֹר | with a harp | Preposition, noun common masculine singular absolute |
| בְּ֝כִנּ֗וֹר | with a harp | Preposition, noun common masculine singular absolute |
| וְק֣וֹל | and [the] sound of | Conjunction, noun common masculine singular construct |
| זִמְרָֽה׃ | music | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sing praises to the LORD with the lyre, in melodious song with the harp. |
| KJV | Sing unto the LORD with the harp; with the harp, and the voice of a psalm. |
| ASV | Sing praises unto Jehovah with the harp; With the harp and the voice of melody. |
| YLT | Sing to Jehovah with harp, With harp, and voice of praise, |
| WEB | Sing praises to Yahweh with the harp, with the harp and the voice of melody. |
| BBE | Make melody to the Lord with instruments of music; with a corded instrument and the voice of song. |
All translations agree on the essence of the call to praise using music.
The main clause directs the action, supported by prepositional phrases that specify the means of praise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָמַר
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 98:5
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
Psalms 98:5 is part of a larger call for all the earth to rejoice and make a joyful noise to the LORD. The psalm emphasizes the importance of music in worship, encouraging the use of instruments like the lyre and harp to express praise. This aligns with other passages in the Psalms that highlight musical worship, such as in Psalm 33:2 and Psalm 92:3–4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 33:2 | Praise the LORD with the harp; make music to Him with ten strings. |
| 2 | Psalm 92:3–4 | with the ten-stringed harp and the melody of the lyre. |
| 3 | 1 Chronicles 15:16 | David also told the leaders of the Levites to appoint their relatives as singers to lift up their voices with joy, accompanied by musical instruments—harps, lyres, and cymbals. |
| 4 | 1 Chronicles 25:1–6 | Additionally, David and the commanders of the army set apart some of the sons of Asaph, Heman, and Jeduthun to prophesy with the accompaniment of lyres, harps, and cymbals. The following is the list of the men who performed this service: |
| 5 | 2 Chronicles 29:25 | Hezekiah stationed the Levites in the house of the LORD with cymbals, harps, and lyres according to the command of David, of Gad the king’s seer, and of Nathan the prophet. For the command had come from the LORD through His prophets. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — זַמְּר֣וּ, za.me.Rugenerated
The verb זָמַר (zamar) means 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. This word conveys the act of singing or playing instruments in a celebratory manner, emphasizing joyful worship.
In the Piel form, it highlights the active engagement in making music, specifically in a worship context. The imperative form used here calls the audience to participate actively in this joyful expression of praise.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essence of the call to praise, using variations of the phrase 'Sing praises to the LORD with the lyre'.
Sentence Structuregenerated
The verse contains a main verb זַמְּר֣וּ, sing, which governs the action of the sentence. It is followed by prepositional phrases describing how the praise should be offered: with the lyre and with the harp, emphasizing the use of musical instruments.
The structure highlights the use of music in worship, with the main action of singing at the forefront, supported by the instruments that enhance the praise.
Septuagint Backgroundgenerated
The Septuagint translates זַמְּר֣וּ as ψάλατε, which means 'sing' or 'chant'. This choice reflects a direct call to vocal praise, aligning with the Hebrew emphasis on musical worship.
The use of ψάλατε suggests a communal aspect of worship, inviting all to join in the act of singing praises to God.
In plain words — the whole versegenerated
Psalms 98:5 encourages everyone to sing praises to the LORD using musical instruments like the lyre and harp. This verse highlights the joy of worship through music, inviting all to participate in making a joyful noise to God.
Frequently Asked Questionsgenerated
Singing praises to the LORD involves expressing joy and gratitude through music, using instruments and voices to honor God.
Music enhances worship by allowing people to express their emotions and connect with God in a joyful and celebratory manner.
The verse specifically mentions the lyre and harp as instruments used to make music in praise of the LORD.
You can incorporate music into your worship by singing songs, playing instruments, or listening to worship music that glorifies God.
Reflection Questionsgenerated
- How does music enhance your personal worship experience?
- What are some songs that help you express your praise to God?
- In what ways can you encourage others to participate in musical worship?
- How can you use music to reflect on God's goodness and faithfulness?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo quotes this verse to emphasize the importance of music in worship, reflecting on how it enhances the expression of praise.
"Make melody unto the Lord upon the harp: on the harp and with the voice of a Psalm" [Psalms 98:5].Early Church Fathers on Psalms 98 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 98:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSing unto the Lord with the harp,.... Playing upon that at the same time: here and in the following verse is an allusion to Old Testament worship, and the manner of performing that; not that this
Read John Gill on Psalms 98 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMake a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise. -How Yahweh is to be praised by all the earth-namely, with all means in men's power-vocal and instrumental music. Verse 4.
Read Robert Jamieson on Psalms 98 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe worship of the New Testament is here described in phrases taken from the rites of the old, as , and oft elsewhere.
Read Matthew Poole on Psalms 98 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 98:5 Sing unto the LORD with the harp; with the harp, and the voice of a psalm.Ver. 5. Sing unto the Lord with the harp] Tum cithararum tum vocum mutuis vicibus; do your utmost in the most superlative manner you can devise.
Read John Trapp on Psalms 98 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Sing . . .—Rather, Play to Jehovah on a harp. on a harp, and with melodious sound of music.
Read Charles John Ellicott on Psalms 98 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. With - the voice of a Psalm.] I think זמרה zimrah, which we translate Psalm, means either a musical instrument, or a species of ode modulated by different voices.
Read AdamClarke on Psalms 98 →CambridgeThe Cambridge Bible for Schools and Colleges5. Make melody unto Jehovah with the harp: With the harp and the sound of melody. Cp. Isaiah 51:3.
Read Cambridge on Psalms 98 →Albert Barnes1798–1870Barnes' Notes on the BibleSing unto the Lord with the harp - A song or psalm accompanied by the harp. On the harp. See the notes at Isaiah 5:12. And the voice of a psalm - The voice in singing; a musical voice.
Read Albert Barnes on Psalms 98 →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 praises to the LORD with the lyre, in melodious song with the harp.
Sing praises to Yahweh with the harp, with the harp and the voice of melody.
Sing praises to the LORD with the lyre, in melodious song with the harp.
Sing to the Lord accompanied by a harp, accompanied by a harp and the sound of music!
Tyndale line
Sing unto the LORD with the harp; with the harp, and the voice of a psalm.
Sing praises unto Jehovah with the harp; With the harp and the voice of melody.
Sing praises unto the LORD with the harp; with the harp and the voice of melody:
Sing to the LORD with the harp; with the harp, and the voice of a psalm.
Sing prayse to the Lord vpon the harpe, euen vpon the harpe with a singing voyce.
Strictly literal
Sing psalms unto Jehovah with the harp: with the harp, and the voice of a song;
Sing to Jehovah with harp, With harp, and voice of praise,
Sing to YHWH with harp, || With harp, and voice of praise,
Sing praises unto the Lord with the harp,—with the harp, and the voice of psalmody.
Sing praises to Yahweh with the harp, with the harp and melodious song.
From the Latin
Exalt ye the Lord our God, and adore his footstool, for it is holy.
Simplified
Sing praises to the Lord with the harp, with the harp and melodious voices;
Make melody to the Lord with instruments of music; with a corded instrument and the voice of song.
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 and the Septuagint agree on the wording of this verse, with all six words matched. The Dead Sea Scrolls also align closely with the Masoretic Text, although some words are partly restored or supplied by an editor.
זַמְּר֣וּ לַיהוָ֣ה בְּכִנּ֑וֹר בְּ֝כִנּ֗וֹר וְק֣וֹל זִמְרָֽה׃
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.
[זמרו] [ליהוה] בכנור [בכנור] [וקול] [זמרה]
nothing on the leather here — 1 partly restored, 5 supplied entire by an editor.
זמרו ליהוה [בכנור] בכנור [וקול] [זמרה]
2 words on the leather — 1 partly restored, 3 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 98:5
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.
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…
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
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…
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…
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
זִמְרָה (zimrah) refers to a melody or song, often associated with praise and typically accompanied by instruments. It emphasizes musical composition, including psalms and songs of worship. The word is derived from a root meaning to sing or play music.
זִמְרָה n.f. melody, song, in praise of י׳
of instrumental music
of singing
base
H2172 זִמְרָה melody, song
2172 zimrah zim-raw'
from 2167; a musical piece or song to be accompanied by an
instrument:--melody, psalm.
see HEBREW for 02167
זִמְרָה (zim.rah) — melody.
music, melody, song
N-fs — Noun common · feminine singular absoluteHNcfsa
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…