Music, both vocal and instrumental, played a central role in the worship of Israel. Many Hebrew words refer to musical activity in the praise of the Lord.
Some of the terms for spoken praise, such as hodah or hillel, apply equally to musical expression. The verb rinnen, “cry joyfully,” can mean “sing for joy” and is often found parallel with words specifically associated with singing (Pss. 33:1; 81:1; 98:4). The most common terms for sung praise are zimmer and shir, which frequently occur together (Pss. 101:1; 104:33). The worshiper of Yahweh often “makes melody” or “sings praise” (zimmer, Pss. 47:6; 66:2; 92:1; 149:3). This term seems to indicate singing accompanied by an instrument; related nouns are zimrah, “singing” (Pss. 81:2; 98:5) and mizmor, “psalm” (Ps. 95:2, and the superscriptions of several psalms such as Pss. 92 and 98). Worshipers frequently declare their intention to sing (shir, Pss. 13:6; 57:7; 89:1; 101:1) or speak of their song (shir, Ps. 28:7). Another term for song is maskil, perhaps “skillful song” (Ps. 47:7, and the superscriptions of a number of psalms such as Ps. 42). The verb ‘anah (Ps. 147:7), translated “sing,” means “to pronounce with a loud voice” or “to answer.” When the ark was brought into the newly completed temple, the musicians “lifted up sound” (herim qol) with voices and instruments (2 Chron. 5:12–13).
The congregation of the Lord is often invited to sing “a new song” (shir ḥadash, Pss. 33:3; 40:3; 96:1; Isa. 42:10); perhaps this was spontaneous song under prophetic anointing. Free-flowing singing with instruments may also be indicated by the term selah, occurring in thirty-nine psalms and in Habakkuk 3, usually at the end of stanzas; the meaning of the term is obscure, but Psalm 68:4, which uses the related verb salal, “lift up” a song, suggests that it may indicate an interlude of vocal and instrumental praise. In Israelite worship, music accompanies prophecy. In 1 Samuel 10:5, we see prophets coming down from a “high place” or sanctuary, prophesying (hitnabbe’) to instrumental accompaniment. David appointed the sons of Asaph, Heman, and Jeduthun to prophesy (nibba’) with instruments (1 Chron. 25:1). Even at a much later time, prophets and musicians were so closely associated that Ezekiel complained that people thought of him as just another performer (Ezek. 33:32).
Additional expressions refer to the use of instruments in worship. In the praise of the Lord, one might “lift up the horn” (herim qeren, 1 Chron. 25:6), play the flute (ḥalal, Ps. 87:7), or play a stringed instrument (niggen, Ps. 33:3; noun nogen, “player of a stringed instrument,” Ps. 68:25). Scripture contains abundant references to the various instruments used in worship, especially in the Psalms (Pss. 81:2; 98:5–6; 150:3–5).