Psalms 81:2 — Word Study
WLCשְֽׂאוּ־ זִ֭מְרָה וּתְנוּ־ תֹ֑ף כִּנּ֖וֹר נָעִ֣ים עִם־ נָֽבֶל׃
BSAto overcomerânan Godʼĕlôhîym strengthʻôz to shoutrûwaʻ Godʼĕlôhîym JacobYaʻăqôb
| Greek | English | Parsing |
|---|---|---|
| שְֽׂאוּ־ | lift up | Verb, Qal, imperative second person masculine plural |
| זִ֭מְרָה | music | Noun common, feminine singular absolute |
| וּתְנוּ־ | and beat | Conjunction, verb qal imperative second person masculine plural |
| תֹ֑ף | a tambourine | Noun common, masculine singular absolute |
| כִּנּ֖וֹר | a harp | Noun common, masculine singular construct |
| נָעִ֣ים | pleasant | |
| עִם־ | with | Preposition |
| נָֽבֶל׃ | a lyre | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Lift up a song, strike the tambourine, play the sweet-sounding harp and lyre. |
| KJV | Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. |
| ASV | Raise a song, and bring hither the timbrel, The pleasant harp with the psaltery. |
| YLT | Lift up a song, and give out a timbrel, A pleasant harp with psaltery. |
| WEB | Raise a song, and bring here the tambourine, the pleasant lyre with the harp. |
| BBE | Take up the melody, playing on an instrument of music, even on corded instruments. |
Where they part company is in the musical expressions, but they all agree on the call to worship.
The sentence is structured around a main command followed by two additional actions, emphasizing the collective nature of worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָנַן
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 81:2
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 81:2 invites the people to lift their voices in song and use instruments in their worship. This call to worship emphasizes joy and celebration before God, reflecting a communal act of praise. The surrounding verses highlight the importance of rejoicing and making a joyful noise to the God of Jacob, reinforcing the theme of worship through music and sound.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 92:3 | with the ten-stringed harp and the melody of the lyre. |
| 2 | Psalm 95:1–2 | Come, let us sing for joy to the LORD; let us shout to the Rock of our salvation! |
| 3 | Psalm 149:1–3 | Hallelujah! Sing to the LORD a new song— His praise in the assembly of the godly. |
| 4 | Mark 14:26 | And when they had sung a hymn, they went out to the Mount of Olives. |
| 5 | Ephesians 5:19 | Speak to one another with psalms, hymns, and spiritual songs. Sing and make music in your hearts to the Lord, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שְֽׂאוּ־, se.'u-generated
The Hebrew word שָׂא (sa') means to lift or raise, and in this context, it is an imperative command to the people to actively engage in worship. It suggests a physical raising up, which can also be understood as elevating one's spirit in praise.
This verb is in the Qal stem, indicating a simple action, and is directed to a group (second person masculine plural), emphasizing that this call to worship is communal. It reflects the biblical theme of lifting up songs as a way to honor God.
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 main verb שְֽׂאוּ־, lift up, governs the entire verse, with two phrases following: a noun phrase for the object, זִ֭מְרָה, song, and a second verb phrase וּתְנוּ־, and beat, which introduces another object, תֹ֑ף, tambourine. This structure emphasizes the actions of lifting and playing as central to the worship experience.
The Hebrew word order places the actions of lifting and playing at the forefront, highlighting their importance in the act of worship.
Septuagint Backgroundgenerated
The Septuagint translates שְֽׂאוּ־ as ἀγαλλιᾶσθε (agalēthēte), which means to rejoice or exult. This choice indicates a broader invitation to joy in worship, not just the act of lifting a song but also the emotional response of exultation.
This reflects a widening of the original Hebrew meaning, emphasizing not only the action of lifting but also the joy that accompanies such worship.
In plain words — the whole versegenerated
Psalm 81:2 invites the people to lift up a song and use instruments like the tambourine and harp in their worship. This verse emphasizes joy and celebration in praising God.
Frequently Asked Questionsgenerated
To 'lift up a song' means to actively engage in worship through singing and music, raising one's voice in praise to God.
Musical instruments are mentioned to enhance the worship experience, creating a joyful atmosphere of praise and celebration.
This verse connects to the broader theme of worship in the Psalms by emphasizing the importance of joyful expression through music and communal praise to God.
Music plays a vital role in worship as a means of expressing joy and reverence towards God, uniting the community in praise.
Reflection Questionsgenerated
- How can I incorporate music into my personal worship?
- What are some ways to express joy in my worship, as encouraged in this psalm?
- In what ways can I participate in communal worship with others?
- How does music enhance my understanding of worship and praise?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine, reference this verse to discuss the significance of music in worship, emphasizing both the act of taking up the psalm and the communal response.
"Take the Psalm and give the tabret" [Psalms 81:2]. Both "take," and "give." What is, "take"? What, "give"? "Take the Psalm,Early Church Fathers on Psalms 81 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 81:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake a psalm,.... Or "lift one up" (y); hold up the book, and read and sing it; or rather, lift up the voice in singing a psalm: and bring hither the timbrel; or "give one" (z), put the hand to one:
Read John Gill on Psalms 81 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. Take a psalm - `raise the psalm.' And bring hither the timbrel - literally, 'give' it. Or else, 'cause it to give forth its sound' (Maurer).
Read Robert Jamieson on Psalms 81 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll which instruments were then prescribed and used in their solemn meetings.
Read Matthew Poole on Psalms 81 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 81:2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.Ver. 2. Bring hither the timbrel] These instruments then used in God s service (as a part of the Jewish pedagogy) were types of that spiritual joy which we should express in holy duties, no less than if we heard the most exquisite music. There should be continual music (habitual joy) in the temple of the Holy Ghost.
Read John Trapp on Psalms 81 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Take a psalm.—Rather, Strike up a tune (with voice and harp).Bring hither the timbrel.—Literally, Give a timbrel (or, drum), which evidently means “sound the timbrel,” and may, perhaps, be explained by a phrase sometimes found in Hebrew—“Give a voice,” i.e., speak. Such phrases as “Let them have the drum,” “Give them the drum,” may illustrate the expression. (For the instrument, tôph, see Exodus 15:20, and consult Bible Educator, 2:214 seq.) Harp . . . psaltery.—See Note, Psalms 33:2.
Read Charles John Ellicott on Psalms 81 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Take a psalm] זמרה zimrah. I rather think that this was the name of a musical instrument. Bring hither the timbrel] תף toph; some kind of drum or tom tom. The pleasant harp] כנור kinnor. Probably a sistrum, or something like it. A STRINGED instrument. With the psaltery.] נבל nebel, the nabla. The cithara, Septuagint.
Read AdamClarke on Psalms 81 →CambridgeThe Cambridge Bible for Schools and Colleges2. Take a psalm &c.] Or, Raise a psalm and sound the timbrel. The timbrel, or tabret, was a tambourine or hand drum; the psaltery, like the harp, a stringed instrument.
Read Cambridge on Psalms 81 →Albert Barnes1798–1870Barnes' Notes on the BibleTake a psalm - literally, “Lift up a psalm; perhaps, as we should say, “Raise the tune.” Or, it may mean, Take an ode, a hymn, a psalm, composed for the occasion, and accompany it with the
Read Albert Barnes on Psalms 81 →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
Lift up a song, strike the tambourine, play the sweet-sounding harp and lyre.
Raise a song, and bring here the tambourine, the pleasant lyre with the harp.
Lift up a song, strike the tambourine, play the sweet-sounding harp and lyre.
Sing a song and play the tambourine, the pleasant sounding harp, and the ten-stringed instrument!
Tyndale line
Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
Raise a song, and bring hither the timbrel, The pleasant harp with the psaltery.
Take up the psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
Take the song and bring forth the timbrel, the pleasant harpe with the viole.
Strictly literal
Raise a song, and sound the tambour, the pleasant harp with the lute.
Lift up a song, and give out a timbrel, A pleasant harp with psaltery.
Lift up a song, and give out a timbrel, || A pleasant harp with stringed instrument.
(81:3) Lift up psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
Sing a song and play the tambourine, the pleasant lyre with the harp.
From the Latin
How long will you judge unjustly: and accept the persons of the wicked?
Simplified
Start the song! Play the tambourine, sweet-sounding lyre, and harp.
Take up the melody, playing on an instrument of music, even on corded instruments.
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 closely in their wording, with eight words matched. The Dead Sea Scrolls fragments also support the Masoretic Text, showing consistency in the call to worship, though some words are restored by editors.
שְֽׂאוּ־ זִ֭מְרָה וּתְנוּ־ תֹ֑ף כִּנּ֖וֹר נָעִ֣ים עִם־ נָֽבֶל׃
8 of the 8 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.
הרנינו [לאלהים] [עוז׳נו] [הריעו] [לאלהי] [יעקוב]
6 words of the verse are on this fragment — 1 partly restored, 5 supplied entire by an editor.
[הרנינו] [לאלהים] [עוז׳נו] [הריעו] [לאלהי] יעקב
6 words of the verse are on this fragment — 1 partly restored, 5 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 81:2
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 נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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
HNcfsa — 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…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HC/Vqv2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ 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
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
נָעִים (na`iym) means pleasant or delightful, covering both objective and subjective senses, as well as being associated with sweetness and beauty. It may also refer to musical qualities, suggesting something that is sweetly sounding or singing. The word is built from a root that implies delightfulness in various contexts.
נָעִים adj. pleasant, delightful (poet.)
base
נָעִים adj. perh. singing, sweetly sounding, musical
base
H5273a נָעִים pleasant, delightful H5273b נָעִים perh. singing, sweetly sounding, musical
5273 na`iym naw-eem'
from 5276; delightful (objective or subjective, literal or
figurative):--pleasant(-ure), sweet.
see HEBREW for 05276
נָעִים (na.im) — pleasant.
1) pleasant, delightful, sweet, lovely, agreeable
1a) delightful
1b) lovely, beautiful (physical)
נָעִים (na.im) — musical.
singing, sweetly sounding, musical
HAamsa — HAamsa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR — PrepositionHR
נֵ֫בֶל (nevel) refers to both a container and a musical instrument. It can denote a skin-bottle or jar used for liquids, as well as a harp or lute. The word is derived from a root meaning to collapse, reflecting its use for a flexible container. The entries consistently highlight these two main meanings without significant disagreement.
נֵ֫בֶל n.m.
skin-bottle, skin
jar, pitcher
base
נֵ֫בֶל, נֶ֫בֶל n.m. a musical instrument, either a portable harp, or a lute, guitar
base
H5035a נֵ֫בֶל . skin-bottle, skin
. jar, pitcher
H5035b נֵ֫בֶל, נֶ֫בֶל a musical instrument, either a portable harp, or a lute, guitar
5035 nebel neh'-bel
or nebel {nay'-bel}; from 5034; a skin-bag for liquids (from
collapsing when empty); hence, a vase (as similar in shape
when full); also a lyre (as having a body of like
form):--bottle, pitcher, psaltery, vessel, viol.
see HEBREW for 05034
נֵ֫בֶל (ne.vel) — bag.
1) a skin-bag, jar, pitcher
1a) skin-bottle, skin
1b) jar, pitcher (earthen)
נֵ֫בֶל (ne.vel) — harp.
harp, lute, guitar, musical instrument
HNcmsa — Noun common · masculine singular absoluteHNcmsa