SUBJECT · Complete Bible Study
Of Moses (Ex. 15; This unified study connects 7 installed resource categories without replacing their source records.
FEATURED STUDY · Resource Coverage 82/100
Move from the subject to its key Scripture, original-language evidence, and connected studies. The trail organizes research without deciding a theological conclusion.
Study overview
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
song, psalm(-ist), singing, song.
Abbott-Smith Greek Lexicon
song
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
melody, song, melody, psalm.
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
melody, song, song.
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
mocking, derisive, song, music.
Strong’s Hebrew and Greek Lexicon
song
Strong’s Hebrew and Greek Lexicon
song.
Strong’s Hebrew and Greek Lexicon
song.
Strong’s Hebrew and Greek Lexicon
behold (by mistake for H7789 (שׁוּר)), sing(-er, -ing man, -ing woman).
Strong’s Hebrew and Greek Lexicon
musical(-ick), [idiom] sing(-er, -ing), song.
Easton’s Bible Dictionary (1897)
Source: Easton’s Bible Dictionary (1897) · View data sources
Strong's Concordance
Indexed occurrences: 91
Source: Strong's Concordance · View data sources
Strong's Concordance
Indexed occurrences: 24
Source: Strong's Concordance · View data sources
Nave's Topical Bible
Indexed references: 3
Source: Nave's Topical Bible · View data sources
Nave's Topical Bible
Indexed references: 5
Source: Nave's Topical Bible · View data sources
Topic
Nave’s Topical Bible references for ALOES.
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Nave’s Topical Bible references for AMANA.
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Nave’s Topical Bible references for AMBASSADORS.
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Nave’s Topical Bible references for ARM.
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Nave’s Topical Bible references for ARMORY.
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Nave’s Topical Bible references for BAAL-HAMON.
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Nave’s Topical Bible references for BATH-RABBIM.
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Nave’s Topical Bible references for BED.
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Nave’s Topical Bible references for BETHER.
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Nave’s Topical Bible references for BOWELS.
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Nave’s Topical Bible references for CALAMUS.
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Nave’s Topical Bible references for CAMPHIRE.
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Nave’s Topical Bible references for CARMEL.
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Nave’s Topical Bible references for CINNAMON.
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Nave’s Topical Bible references for CROWN.
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Nave’s Topical Bible references for CYPRESS.
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Nave’s Topical Bible references for DIDACTIC.
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Nave’s Topical Bible references for FENCE.
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Nave’s Topical Bible references for FIR TREE.
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Nave’s Topical Bible references for FISH.
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Nave’s Topical Bible references for FISHPOOL.
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Nave’s Topical Bible references for FLAGON.
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Nave’s Topical Bible references for FOOD.
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Nave’s Topical Bible references for FOX.
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Nave’s Topical Bible references for FRANKINCENSE.
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Nave’s Topical Bible references for GILEAD.
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Nave’s Topical Bible references for GRAPE.
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Nave’s Topical Bible references for HELL.
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Nave’s Topical Bible references for HERMON.
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Nave’s Topical Bible references for HESHBON.
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Nave’s Topical Bible references for HONEY.
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Nave’s Topical Bible references for HOUSE.
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Nave’s Topical Bible references for IVORY.
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Nave’s Topical Bible references for KEDAR.
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Nave’s Topical Bible references for LEBANON.
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Nave’s Topical Bible references for LEOPARD.
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Nave’s Topical Bible references for LILY.
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Nave’s Topical Bible references for LOCK.
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Nave’s Topical Bible references for MANDRAKE.
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Nave’s Topical Bible references for MERCHANT.
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Nave’s Topical Bible references for MILK.
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Nave’s Topical Bible references for MYRRH.
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Nave’s Topical Bible references for NUT.
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Nave’s Topical Bible references for OINTMENT.
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Nave’s Topical Bible references for PERFUME.
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Nave’s Topical Bible references for POMEGRANATE.
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Nave’s Topical Bible references for POOL.
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Nave’s Topical Bible references for RAVEN.
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Nave’s Topical Bible references for RIGHTEOUS.
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Nave’s Topical Bible references for RISING.
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Nave’s Topical Bible references for ROEBUCK.
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Nave’s Topical Bible references for ROSE.
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Nave’s Topical Bible references for SENIR.
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Nave’s Topical Bible references for SHARON.
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Nave’s Topical Bible references for SHEPHERD.
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Nave’s Topical Bible references for SION.
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Nave’s Topical Bible references for SONG.
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Nave’s Topical Bible references for SPIKENARD.
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Nave’s Topical Bible references for SPRING.
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Nave’s Topical Bible references for STANDARD.
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Nave’s Topical Bible references for TABERNACLES.
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Nave’s Topical Bible references for TAPESTRY.
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Nave’s Topical Bible references for TIRZAH.
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Nave’s Topical Bible references for VAIL.
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Nave’s Topical Bible references for WATCHMAN.
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Nave’s Topical Bible references for WINE.
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Nave’s Topical Bible references for WINTER.
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brother of a prince; brother of a song
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Destroy not, the title of Ps. 57, 58, 59, and 75. It was probably the name of some song to the melody of which these psalms were to be chanted.
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or Anath, answer; song; poverty
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answer; song; affliction
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answers or songs of the Lord; afflictions
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ark; song; joyful cry
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The war-bow used in fighting (Zech. 9:10; 10:4). "Thy bow was made quite naked" (Hab. 3:9) means that it was made ready for use. By David's order (2 Sam. 1:18) the young men were taught the use, or rather the song of the bow. (See [52]ARMOUR, [53]BOW.)
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the house of song; the house of affliction
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Song of steps, a title given to each of these fifteen psalms, 120-134 inclusive. The probable origin of this name is the circumstance that these psalms came to be sung by the people on the ascents or goings up to Jerusalem to attend the three great festivals (Deut. 16:16). They were well fitted for being sung by the way from their peculiar form, and from the sentiments they express. "They are characterized by brevity, by a key-word, by epanaphora [i.e, repetition], and by their epigrammatic style...More than half of them are cheerful, and all of them hopeful." They are sometimes called "Pilgrim Songs." Four of them were written by David, one (127) by Solomon, and the rest are anonymous.
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dart of joy; division of a song
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(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 of eight strings." The soothing effect of the music of the harp is referred to 1 Sam. 16:16, 23; 18:10; 19:9. The church in heaven is represented as celebrating the triumphs of the Redeemer "harping with their harps" (Rev. 14:2).
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the song of Juno
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the dart of joy; the division of the song
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Is so called because it contains the history of the deliverance and government of Israel by the men who bore the title of the "judges." The book of Ruth originally formed part of this book, but about A.D. 450 it was separated from it and placed in the Hebrew scriptures immediately after the Song of Solomon. The book contains, (1.) An introduction (1-3:6), connecting it with the previous narrative in Joshua, as a "link in the chain of books." (2.) The history of the thirteen judges (3:7-16:31) in the following order: | FIRST PERIOD (3:7-ch. 5) | Years | I. Servitude under Chushan-rishathaim of | Mesopotamia 8 | 1. OTHNIEL delivers Israel, rest 40 | II. Servitude under Eglon of Moab: | Ammon, Amalek 18 | 2. EHUD'S deliverance, rest 80 | 3. SHAMGAR Unknown. | III. Servitude under Jabin of Hazor in | Canaan 20 | 4. DEBORAH and, | 5. BARAK 40 | (206) | | SECOND PERIOD (6-10:5) | | IV. Servitude under Midian, Amalek, and | children of the east 7 | 6. GIDEON 40 | ABIMELECH, Gideon's son, reigns as | king over Israel 3 | 7. TOLA 23 | 8. JAIR 22 | (95) | | THIRD PERIOD (10:6-ch. 12) | | V. Servitude under Ammonites with the | Philistines 18 | 9. JEPHTHAH 6 | 10. IBZAN 7 | 11. ELON 10 | 12. ABDON 8 | (49) | | FOURTH PERIOD (13-16) | VI. Seritude under Philistines 40 | 13. SAMSON 20 | (60) | In all 410 Samson's exploits probably synchronize with the period immediately preceding the national repentance and reformation under Samuel (1 Sam. 7:2-6). After Samson came Eli, who was both high priest and judge. He directed the civil and religious affairs of the people for forty years, at the close of which the Philistines again invaded the land and oppressed it for twenty years. Samuel was raised up to deliver the people from this oppression, and he judged Israel for some twelve years, when the direction of affairs fell into the hands of Saul, who was anointed king. If Eli and Samuel are included, there were then fifteen judges. But the chronology of this whole period is uncertain. (3.) The historic section of the book is followed by an appendix (17-21), which has no formal connection with that which goes before. It records (a) the conquest (17, 18) of Laish by a portion of the tribe of Dan; and (b) the almost total extinction of the tribe of Benjamin by the other tribes, in consequence of their assisting the men of Gibeah (19-21). This section properly belongs to the period only a few years after the death of Joshua. It shows the religious and moral degeneracy of the people. The author of this book was most probably Samuel. The internal evidence both of the first sixteen chapters and of the appendix warrants this conclusion. It was probably composed during Saul's reign, or at the very beginning of David's. The words in 18:30, 31, imply that it was written after the taking of the ark by the Philistines, and after it was set up at Nob (1 Sam. 21). In David's reign the ark was at Gibeon (1 Chr. 16:39)
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Called in the Hebrew canon 'Ekhah, meaning "How," being the formula for the commencement of a song of wailing. It is the first word of the book (see 2 Sam. 1:19-27). The LXX. adopted the name rendered "Lamentations" (Gr. threnoi = Heb. qinoth) now in common use, to denote the character of the book, in which the prophet mourns over the desolations brought on the city and the holy land by Chaldeans. In the Hebrew Bible it is placed among the Khethubim. (See [348]BIBLE.) As to its authorship, there is no room for hesitancy in following the LXX. and the Targum in ascribing it to Jeremiah. The spirit, tone, language, and subject-matter are in accord with the testimony of tradition in assigning it to him. According to tradition, he retired after the destruction of Jerusalem by Nebuchadnezzar to a cavern outside the Damascus gate, where he wrote this book. That cavern is still pointed out. "In the face of a rocky hill, on the western side of the city, the local belief has placed the grotto of Jeremiah.' There, in that fixed attitude of grief which Michael Angelo has immortalized, the prophet may well be supposed to have mourned the fall of his country" (Stanley, Jewish Church). The book consists of five separate poems. In chapter 1 the prophet dwells on the manifold miseries oppressed by which the city sits as a solitary widow weeping sorely. In chapter 2 these miseries are described in connection with the national sins that had caused them. Chapter 3 speaks of hope for the people of God. The chastisement would only be for their good; a better day would dawn for them. Chapter 4 laments the ruin and desolation that had come upon the city and temple, but traces it only to the people's sins. Chapter 5 is a prayer that Zion's reproach may be taken away in the repentance and recovery of the people. The first four poems (chapters) are acrostics, like some of the Psalms (25, 34, 37, 119), i.e., each verse begins with a letter of the Hebrew alphabet taken in order. The first, second, and fourth have each twenty-two verses, the number of the letters in the Hebrew alphabet. The third has sixty-six verses, in which each three successive verses begin with the same letter. The fifth is not acrostic. Speaking of the "Wailing-place (q.v.) of the Jews" at Jerusalem, a portion of the old wall of the temple of Solomon, Schaff says: "There the Jews assemble every Friday afternoon to bewail the downfall of the holy city, kissing the stone wall and watering it with their tears. They repeat from their well-worn Hebrew Bibles and prayer-books the Lamentations of Jeremiah and suitable Psalms."
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As represented by Ezekiel (1-10) and John (Rev. 4, etc.), are the cherubim. They are distinguished from angels (Rev. 15:7); they join the elders in the "new song" (5:8, 9); they warn of danger from divine justice (Isa. 6:3-5), and deliver the commission to those who execute it (Ezek. 10:2, 7); they associate with the elders in their sympathy with the hundred and forty-four thousand who sing the new song (Rev. 14:3), and with the Church in the overthrow of her enemies (19:4). They are supposed to represent mercy, as distinguished from justice, mercy in its various instrumentalities, and especially as connected with the throne of God, the "throne of grace."
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Instructing, occurs in the title of thirteen Psalms (32, 42, 44, etc.). It denotes a song enforcing some lesson of wisdom or piety, a didactic song. In Ps. 47:7 it is rendered, Authorized Version, "with understanding;" Revised Version, marg., "in a skilful psalm."
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song; rejoicing
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lady of scent; song; the morning star
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my lord; my prince; my song
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his plain; his song
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a song of trouble or comfort
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according to variable songs or tunes,
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Called also, after the Vulgate, the "Canticles." It is the "song of songs" (1:1), as being the finest and most precious of its kind; the noblest song, "das Hohelied," as Luther calls it. The Solomonic authorship of this book has been called in question, but evidences, both internal and external, fairly establish the traditional view that it is the product of Solomon's pen. It is an allegorical poem setting forth the mutual love of Christ and the Church, under the emblem of the bridegroom and the bride. (Compare Matt. 9:15; John 3:29; Eph. 5:23, 27, 29; Rev. 19:7-9; 21:2, 9; 22:17. Compare also Ps. 45; Isa. 54:4-6; 62:4, 5; Jer. 2:2; 3:1, 20; Ezek. 16; Hos. 2:16, 19, 20.)
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Of Moses (Ex. 15; Num. 21:17; Deut. 32; Rev. 15:3), Deborah (Judg. 5), Hannah (1 Sam. 2), David (2 Sam. 22, and Psalms), Mary (Luke 1:46-55), Zacharias (Luke 1:68-79), the angels (Luke 2:13), Simeon (Luke 2:29), the redeemed (Rev. 5:9; 19), Solomon (see [601]SOLOMON, SONGS OF).
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song; vine; palm
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song; singer; vine
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falsehood of a song; rejoicing
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