Psalms 149:3 — Word Study
WLCיְהַֽלְל֣וּ שְׁמ֣וֹ בְמָח֑וֹל בְּתֹ֥ף וְ֝כִנּ֗וֹר יְזַמְּרוּ־ לֽוֹ׃
BSALet them praisehâlal▸ His nameshêm [having God's nature, His identity and character] with dancingmâchôwl [in the dance, a round dance] and make musiczâmar▸ [sing praises] with tambourinetôph [timbrel, a musical instrument] and harpkinnôwr [lyre, a stringed instrument]
| Greek | English | Parsing |
|---|---|---|
| יְהַֽלְל֣וּ | let them praise | Verb, Piel, imperfect third person masculine plural |
| שְׁמ֣וֹ | name his | Noun common masculine singular construct, suffix |
| בְמָח֑וֹל | with dancing | Preposition, noun common masculine singular absolute |
| בְּתֹ֥ף | with tambourine | Preposition, noun common masculine singular absolute |
| וְ֝כִנּ֗וֹר | and harp | Conjunction, noun common masculine singular absolute |
| יְזַמְּרוּ־ | let them make music | Verb, Piel, imperfect third person masculine plural |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let them praise His name with dancing, and make music to Him with tambourine and harp. |
| KJV | Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. |
| ASV | Let them praise his name in the dance: Let them sing praises unto him with timbrel and harp. |
| YLT | They praise His name in a dance, With timbrel and harp sing praise to Him. |
| WEB | Let them praise his name in the dance! Let them sing praises to him with tambourine and harp! |
| BBE | Let them give praise to his name in the dance: let them make melody to him with instruments of brass and corded instruments of music. |
Where they part company is יְזַמְּרוּ־ — see How Translations Differ.
The structure features a main clause with two actions, each supported by additional phrases that specify how the actions are to be performed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַל
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 149:3
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 149:3 is part of a larger psalm that encourages Israel to rejoice in their Creator and to express their joy through music and dance. This psalm emphasizes the importance of communal celebration and the joy found in worshiping God, as seen in the surrounding verses that call for rejoicing and exultation among God's people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 150:4 | Praise Him with tambourine and dancing; praise Him with strings and flute. |
| 2 | Exodus 15:20 | Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing. |
| 3 | Judges 11:34 | And when Jephthah returned home to Mizpah, there was his daughter coming out to meet him with tambourines and dancing! She was his only child; he had no son or daughter besides her. |
| 4 | 2 Samuel 6:16 | As the ark of the LORD was entering the City of David, Saul’s daughter Michal looked down from a window and saw King David leaping and dancing before the LORD, and she despised him in her heart. |
| 5 | Jeremiah 31:13 | Then the maidens will rejoice with dancing, young men and old as well. I will turn their mourning into joy, and give them comfort and joy for their sorrow. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — הָלַל, ye.ha.Lugenerated
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. In this context, it signifies the act of praising or celebrating God, often in a lively or clamorously joyful manner. The parsing as a Piel imperfect third person masculine plural indicates that the action is ongoing and directed towards a group.
This word captures the essence of exuberant worship, where the act of praising God is not just a quiet acknowledgment but a vibrant expression of joy. The idea of 'shining' suggests that such praise reflects the glory of God, while the notion of 'foolishness' implies a joyous abandonment in worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains two finite verbs: יְהַֽלְל֣וּ (let them praise) and יְזַמְּרוּ־ (let them make music), each governing their respective phrases. The structure emphasizes the actions of praise and music-making as central to the worship experience.
The first action is complemented by a prepositional phrase indicating how to praise (with dancing), while the second action specifies the instruments used (tambourine and harp). This parallel structure highlights the joyful and communal nature of worship.
Septuagint Backgroundgenerated
The Septuagint translates הָלַל as αἰνεσάτωσαν (ainēsatoisan), which carries the same meaning of praise but may suggest a more formal or structured approach to worship. This choice reflects the translators' understanding of the act of praising within a communal context.
For יְזַמְּרוּ־, the LXX uses ψαλάτωσαν (psalātōsan), indicating a focus on singing or playing music, which aligns with the Hebrew sense of making music in worship.
In plain words — the whole versegenerated
Psalm 149:3 invites the people of Israel to praise God joyfully through dancing and music. It emphasizes the importance of celebrating God with instruments like tambourines and harps, showcasing the communal aspect of worship.
Frequently Asked Questionsgenerated
Praising God's name means acknowledging His identity, character, and authority, celebrating who He is and what He has done.
Dancing in worship expresses joy and celebration, reflecting the heart's response to God's greatness and goodness.
The verse mentions the tambourine and harp, both of which are traditional instruments used in biblical celebrations and worship.
We can apply this call by engaging in joyful worship through music and dance, celebrating God's presence in our lives.
Reflection Questionsgenerated
- What are some ways I can express my joy in worship, similar to the psalmist's call to dance and sing?
- How do musical instruments enhance our worship experience?
- In what ways can I celebrate God's identity and character in my daily life?
- What role does community play in our worship, as suggested by this psalm?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse to explain the concept of praising God in chorus, illustrating the communal aspect of worship.
"Let them praise His Name in chorus" [Psalms 149:3]. What means "chorus"? Many know what a "chorus" is: nay, as we are speaking in a town, almost all know.Early Church Fathers on Psalms 149 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 149:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them praise his name in the dance,.... In a chorus of saints, joining together in their expressions of joy, by words and gestures; an ancient practice that went along with singing praises, Exodus
Read John Gill on Psalms 149 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet them praise his name in the dance: let them sing praises unto him with the timbrel and harp. Let them praise his name in the dance. So the Septuagint, Chaldaic, Arabic, Vulgate, Ethiopic.
Read Robert Jamieson on Psalms 149 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAccording to the usage of that time and dispensation.
Read Matthew Poole on Psalms 149 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 149:3 Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.Ver. 3. Let them praise his name in the dance] Or, with the pipe, tibiis et tympanis et omni musices organicae genere, by all lawful means possible.
Read John Trapp on Psalms 149 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) In the dance.—Rather, as margin, with the pipe. The use of the word machôl in what was evidently a list of all the orchestral instruments used in the Temple in the next psalm, would alone be almost decisive of the meaning. But one possible derivation is certainly in favour of this rendering, as also the translation in the Syriac version by the name of a flute still found in Syria. Its connection, too, with the timbrel or drum (comp. our pipe and tabor), just as a cognate, chalîl, is connected in 1 Samuel 10:5; Isaiah 5:12, points the same way. (See Bible Educator, i. p. 70, and Note to Son 6:13.) Timbrel.—See Exodus 15:20; Bible Educator, i. 314. Harp.—See Psalms 33:2.
Read Charles John Ellicott on Psalms 149 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Let them praise his name in the dance] במחול bemachol, with the pipe, or some kind of wind music, classed here with תף toph, the tabor or drum, and כנור kinnor, the harp. " מחול machol," says Parkhurst, "some fistular wind-instrument of music, with holes, as a flute, pipe, or fife, from חל chal, to make a hole or opening." I know no place in the Bible where מחול machol and מחלת machalath mean dance of any kind; they constantly signify some kind of pipe.
Read AdamClarke on Psalms 149 →CambridgeThe Cambridge Bible for Schools and Colleges3. in the dance] This, and not pipe (A.V. marg.), is the right rendering here and in Psalms 150:4. Dancing was a natural expression of joy among the Jews as among other nations of antiquity, in all periods of their history, on occasions of religious as well as secular festivity. Cp. Exodus 15:20; Judges 11:34; 2 Samuel 6:14; Jeremiah 31:4; and for a description of the torch-dance, which formed part of the festivities of the Feast of Tabernacles in the later post-exilic period, see Delitzsch in the Expositor, 1886 (2), pp. 81 ff.; Hastings’ Dict. of Bible, 1. 550. Even the leading men of the city and famous teachers joined in it, and it was a current proverb that he who had not seen this joy…
Read Cambridge on Psalms 149 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them praise his name in the dance - Margin, with the pipe.
Read Albert Barnes on Psalms 149 →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
Let them praise His name with dancing, and make music to Him with tambourine and harp.
Let them praise his name in the dance! Let them sing praises to him with tambourine and harp!
Let them praise His name with dancing, and make music to Him with tambourine and harp.
Let them praise his name with dancing! Let them sing praises to him to the accompaniment of the tambourine and harp!
Tyndale line
Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.
Let them praise his name in the dance: Let them sing praises unto him with timbrel and harp.
Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.
Let them praise his name in the dance: let them sing praises to him with the timbrel and harp:
Let them prayse his Name with the flute: let them sing prayses vnto him with the timbrell and harpe.
Strictly literal
Let them praise his name in the dance; let them sing psalms unto him with the tambour and harp.
They praise His name in a dance, With timbrel and harp sing praise to Him.
They praise His Name in a dance, || Sing praise to Him with timbrel and harp.
Let them praise his name in the dance: with the timbrel and harp let them sing praises unto him.
Let them praise his name with dancing; let them sing praises to him with tambourine and harp.
From the Latin
Let them praise his name in choir: let them sing to him with the timbrel and the psaltery.
Simplified
Praise his nature with dancing; sing praises to him, accompanied by tambourine and harp.
Let them give praise to his name in the dance: let them make melody to him with instruments of brass and corded 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 149:3 reads, "יְהַֽלְל֣וּ שְׁמ֣וֹ בְמָח֑וֹל בְּתֹ֥ף וְ֝כִנּ֗וֹר יְזַמְּרוּ־ לֽוֹ׃" which translates to, "Let them praise His name with dancing, and make music to Him with tambourine and harp." The Septuagint agrees with the Masoretic Text in meaning, as all seven words correspond directly, although the word order and articles differ due to the nature of Greek syntax. There are no significant variations in the text between these witnesses. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide differing readings for this verse, confirming the consistency of the Masoretic Text and the Septuagint in this instance.
יְהַֽלְל֣וּ שְׁמ֣וֹ בְמָח֑וֹל בְּתֹ֥ף וְ֝כִנּ֗וֹר יְזַמְּרוּ־ לֽוֹ׃
7 of the 7 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 149:3
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 הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Juss-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
מָחוֹל (machowl) refers to a round dance or dancing. It is derived from the root word meaning to dance. The entries consistently emphasize its connection to dance without significant disagreement among the lexicons.
מָחוֹל n.m. dance
base
H4234 מָחוֹל
4234 machowl maw-khole'
from 2342; a (round) dance:--dance(-cing).
see HEBREW for 02342
מָחוֹל (ma.chol) — dance.
dance, dancing
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
dan'-sing. See GAMES.
The Hebrew word signified "to leap for joy," Ps 30:11; and the action of the lame man healed by Peter and John, Ac 3:8, more nearly resembled the Hebrew dancing than the measured artificial steps of modern times do. The Jewish dances were expressive of religious joy and gratitude. Sometimes they were in honor of a conqueror, as in the case of David, 1Sa 18:6,7; when he had slain the Philistine giant, "the women came out all the cities of Israel singing and dancing." It was practiced on occasions of domestic joy. See the case of the prodigal son’s return. In the religious dance, the timbrel was used to direct the ceremony, and some one led, whom the rest followed with measured step and devotional songs; thus Miriam led the women…
תֹּף (toph) refers to a tambourine or timbrel, a percussion instrument. The entries indicate it is a contracted form of another Hebrew word, but do not provide further details on its usage or context in the Old Testament.
תֹּף n.m. timbrel, tambourine
base
H8596 תֹּף timbrel, tambourine
8596 toph tofe
from 8608 contracted; a tambourine:--tabret, timbrel.
see HEBREW for 08608
תֹּף (toph) — tambourine.
timbrel, tambourine
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ See TIMBREL
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
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/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…
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-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
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…
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Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
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