Habakkuk 3:9 — Word Study
WLCעֶרְיָ֤ה תֵעוֹר֙ קַשְׁתֶּ֔ךָ שְׁבֻע֥וֹת מַטּ֖וֹת אֹ֣מֶר סֶ֑לָה נְהָר֖וֹת תְּבַקַּע־ אָֽרֶץ׃
BSA◂You brandishedʻeryâh [uncovered, made bare] Your bowqesheth [an archer's weapon] You called forʼômer [summoned, filled your quiver with] many arrowsmaṭṭeh [sworn, sure word] Selahçelâh [pause, rest] You splitbâqaʻ▸ [cleaved, broke open] the earthʼerets [land, ground] ◂with riversnâhâr [streams, waters]
| Greek | English | Parsing |
|---|---|---|
| עֶרְיָ֤ה | bareness | Noun common, feminine singular absolute |
| תֵעוֹר֙ | it is made bare | Verb, Niphal, imperfect third person feminine singular |
| קַשְׁתֶּ֔ךָ | bow your | Noun common feminine singular construct, suffix |
| שְׁבֻע֥וֹת | oaths of | Noun common, feminine plural construct |
| מַטּ֖וֹת | arrows | Noun common, feminine plural absolute |
| אֹ֣מֶר | a word | Noun common, masculine singular absolute |
| סֶ֑לָה | Selah | Particle |
| נְהָר֖וֹת | rivers | Noun common, feminine plural absolute |
| תְּבַקַּע־ | you split open | Verb, Piel, imperfect second person masculine singular |
| אָֽרֶץ׃ | [the] earth | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You brandished Your bow; You called for many arrows. Selah You split the earth with rivers. |
| KJV | Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers. |
| ASV | Thy bow was made quite bare; The oaths to the tribes were a sure word. [Selah Thou didst cleave the earth with rivers. |
| YLT | Utterly naked Thou dost make Thy bow, Sworn are the tribes — saying, 'Pause!' [With] rivers Thou dost cleave the earth. |
| WEB | You uncovered your bow. You called for your sworn arrows. Selah. You split the earth with rivers. |
| BBE | Your bow was quite uncovered. Selah. By you the earth was cut through with rivers. |
Where they part company is over the translation of שְׁבֻע֥וֹת — see How Translations Differ.
The sentence features a main clause followed by two subordinate phrases, creating a layered structure that emphasizes God's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעוּר
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Habakkuk 3:9
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 — The Song of Habakkukgenerated
Habakkuk 3:9 presents a vivid image of God in action, using His bow and arrows to demonstrate His power. This verse is part of a larger poetic section that reflects on God's might and His control over creation. The context emphasizes God's sovereignty and the natural world responding to His commands, as seen in the surrounding verses that describe the earth's reaction to His power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:23 | I will heap disasters upon them; I will spend My arrows against them. |
| 2 | Psalm 7:12–13 | If one does not repent, God will sharpen His sword; He has bent and strung His bow. |
| 3 | Psalm 35:1–3 | Contend with my opponents, O LORD; fight against those who fight against me. |
| 4 | Isaiah 51:9–10 | Awake, awake, put on strength, O arm of the LORD. Wake up as in days past, as in generations of old. Was it not You who cut Rahab to pieces, who pierced through the dragon? |
| 5 | Isaiah 52:10 | The LORD has bared His holy arm in the sight of all the nations; all the ends of the earth will see the salvation of our God. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — עֶרְיָה, 'er.Yahgenerated
The word עֶרְיָה ('er.Yah) means bareness or nakedness. It is a feminine noun that conveys the idea of being uncovered or made bare, often used in a context that emphasizes exposure.
In this verse, it describes the state of God's bow being made bare, suggesting readiness for action. The parsing indicates it is a noun in the absolute form, emphasizing its significance in the poetic imagery.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses brandished for עֶרְיָה, while the KJV and ASV also use bow for קַשְׁתֶּךָ.
Sentence Structuregenerated
The finite verb תְּבַקַּע (te.va.ka'), meaning 'you split open', governs the sentence, with several phrases describing what God does. The structure emphasizes God's direct action in the world.
The order of the words highlights the significance of God's bow and arrows, leading to the dramatic action of splitting the earth, which is underscored by the use of סֶ֑לָה (selah) as a moment for reflection.
Septuagint Backgroundgenerated
The Septuagint translates עֶרְיָה as ἐντείνων, indicating a focus on the act of drawing or stretching, which emphasizes God's readiness for action.
This choice shows a slight narrowing of meaning, focusing on the action of preparing the bow rather than the concept of nakedness or exposure.
In plain words — the whole versegenerated
Habakkuk 3:9 describes God brandishing His bow and calling for arrows, illustrating His might. The verse highlights God's power to split the earth with rivers, emphasizing His control over creation.
Frequently Asked Questionsgenerated
It signifies God's readiness to act and execute judgment, using the imagery of a bow as a weapon.
Selah indicates a pause for reflection, inviting the reader to contemplate the weight of God's actions.
The imagery of the bow and arrows symbolizes God's power to judge and intervene in the world, splitting the earth as a display of His authority.
Rivers symbolize life and power, and their mention here illustrates God's ability to control nature and bring forth judgment.
Reflection Questionsgenerated
- How do I see God's power displayed in the world around me?
- What does it mean for me to reflect on God's actions as described in this verse?
- In what ways can I prepare myself to respond to God's call, like the arrows in His quiver?
- How can I acknowledge God's sovereignty in my daily life?
The early church on this verse — how the Fathers read it
Early commentators like Bede interpret this verse to illustrate God's judgment and power, drawing from its vivid imagery.
Stretching, you extend your bow over scepters, says the Lord. The bow signifies the sudden coming of the divine judgment, by which he foresaw that even scepters, that is, the kingdoms of the world, should be examined.Early Church Fathers on Habakkuk 3 →
The earth will be split by rivers. Rivers here are not the same as those above, from which he feared the anger and fury of the Lord, but rather those about which he himself said in the Gospel: He who believes in me, as the Scripture says,Early Church Fathers on Habakkuk 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 3:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy bow was made quite naked,.... It was took out of its case, and arrows out of their quiver, and these made use of against the enemies of his people: this is put for all weapons of war; the sword
Read John Gill on Habakkuk 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.
Read Robert Jamieson on Habakkuk 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy bow; one part of armour put for the whole; or else the Lord here is represented as armed, in readiness to smite through all enemies, having his bow in his hand. Was made quite naked; the case taken off, that when it was to be used there might be no delay. According to the oaths of the tribes; in pursuance of his oath made to our fathers: he promised, and confirmed the promise by oath, that he would drive out the Canaanites, and this oath is here called oaths, because repeated and renewed at several times; and it is oaths of, i.e. to, the tribes, to raise their hope in their present low condition not Abraham here mentioned, lest they should be upbraided with degenerating and losing the…
Read Matthew Poole on Habakkuk 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 3:9 Thy bow was made quite naked, [according] to the oaths of the tribes, [even thy] word. Selah. Thou didst cleave the earth with rivers.Ver. 9. Thy bow was made quite naked] sc. Out of the case. He meaneth, thy power was clearly manifested and powerfully exerted against the nations above mentioned; so that all men might see plainly that thou wert that man of war, Exodus 15:3, which shootest thine arrows at a certainty, and never missest thine enemies, thy buttmark, see Job 16:12. According to the oaths of the tribes, even thy word] i.e. According to thy promises to thy people, confirmed with oaths, even those sure mercies of David, or assured to David. Some render it, according…
Read John Trapp on Habakkuk 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Thy bow was made quite naked.—Better, Thy bow shall be bared, even the chastisements sworn by Thy word. Selah. With rivers shalt thou cleave the earth. God’s chastisements, which are compared in Psalms 21:12 to arrows fitted to the string, are here represented as a bow taken out of the case, and so “made naked,” or “bared.” The word matteh, “rod,” “stem” (hence, also, “tribe”), used to denote an instrument of chastisement in Micah 6:9, Isaiah 30:32, here apparently means the punishment, or chastisement, of heathen iniquities, which God has sworn (see Deuteronomy 32:40-41) to execute. On the term Selah see Psalms 3:4 note. With rivers shalt thou cleave the earth, i.e., the rocks shall…
Read Charles John Ellicott on Habakkuk 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Thy bow was made quite naked] That is, it was drawn out of its case; as the arrows had their quiver, so the bows had their cases. A fine oriental bow and bow-case, with quiver and arrows, are now before me; they show with what propriety Jehovah is represented as taking his bow out of its case, in order to set his arrow upon the cord, to shoot at his enemies. It is not the drawing out, or making bare the arrow, that is mentioned here; but the taking the bow out of its case to prepare to shoot. This verse appears to be an answer to the questions in the preceding: "Was the Lord displeased," c. The answer is, All this was done "according to the oaths of the tribes" the covenant of God…
Read AdamClarke on Habakkuk 3 →CambridgeThe Cambridge Bible for Schools and Colleges9. Thy bow was made quite naked] is made bare. The “bow” is the battle-bow. It is bared of its covering in order to be freely used and to discharge its arrows—a figure for the flashing thunderbolts, or for the missiles with which Jehovah smites the rivers and the sea. According to the oaths of the tribes] The words down to Selah form a riddle which all the ingenuity of scholars has not been able to solve. Delitzsch calculates that a hundred translations of them have been offered. The clause no doubt carries on the previous one, “thy bow is made bare,” just as it is taken up by the following one, “thou cleavest the rivers (or, currents) into dryland.” What must be described therefore is the…
Read Cambridge on Habakkuk 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThy bow was made quite naked - The word is repeated for emphasis. Literally, (In) “nakedness, it was laid naked;” the sheath being laid aside and cast away, as Isaiah says, Isaiah 22:6. “Kir laid bare the shield.” Gregory, Mor.
Read Albert Barnes on Habakkuk 3 →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
You brandished Your bow; You called for many arrows. Selah You split the earth with rivers.
You uncovered your bow. You called for your sworn arrows. Selah. You split the earth with rivers.
You brandished Your bow; You called for many arrows. Selah You split the earth with rivers.
Your bow is ready for action; you commission your arrows. Selah. You cause flash floods on the earth’s surface.
Tyndale line
Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.
Thy bow was made quite bare; The oaths to the tribes were a sure word. [Selah Thou didst cleave the earth with rivers.
Thy bow was made quite bare; the oaths to the tribes were a sure word. Selah Thou didst cleave the earth with rivers.
Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.
Thy bowe was manifestly reueiled, and the othes of the tribes were a sure worde, Selah. thou diddest cleaue the earth with riuers.
Strictly literal
Thy bow was made naked, The rods [of discipline] sworn according to [thy] word. Selah. Thou didst cleave the earth with rivers.
Utterly naked Thou dost make Thy bow, Sworn are the tribes — saying, 'Pause!' [With] rivers Thou dost cleave the earth.
You make Your bow utterly naked, || The tribes have sworn, saying, “Pause!” You cleave the earth [with] rivers.
Laid quite bare is thy bow, like severe rods of punishment [goeth forth] thy word, Selah: into rivers thou splittest the earth.
You have brought out your bow without a cover; you put arrows to your bow! Selah You divided the earth with rivers.
From the Latin
Thou wilt surely take up thy bow: according to the oaths which thou hast spoken to the tribes. Thou wilt divide the rivers of the earth.
Simplified
You took out your bow; you filled your quiver with arrows. Selah. You split the earth open with rivers.
Your bow was quite uncovered. Selah. By you the earth was cut through with rivers.
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 Dead Sea Scrolls align closely, with minor restorations in the scrolls. Both texts convey the same essential message of God's power and the imagery of His bow and arrows.
עֶרְיָ֤ה תֵעוֹר֙ קַשְׁתֶּ֔ךָ שְׁבֻע֥וֹת מַטּ֖וֹת אֹ֣מֶר סֶ֑לָה נְהָר֖וֹת תְּבַקַּע־ אָֽרֶץ׃
8 of the 10 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.
עריה תעור קשת׳ך שבעות מטות אמר סלה נהרות תבקע ארץ
8 words on the leather — 2 partly restored.
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 Habakkuk 3:9
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.
עֶרְיָה (eryah) refers to the concept of nakedness or nudity. It is a feminine noun that conveys the state of being bare or uncovered. The entries consistently emphasize this meaning without significant variation.
עֶרְיָה 6 n.f. nakedness
base
H6181 עֶרְיָה
6181 `eryah er-yaw'
for 6172; nudity:--bare, naked, X quite.
see HEBREW for 06172
עֶרְיָה (er.yah) — nakedness.
nudity, nakedness
N-fs — Noun common · feminine singular absoluteHNcfsa
[עוּר] vb. be exposed, bare;—Niph. Hb 3:9
ref
H5783 עוּר
5783 `uwr oor
a primitive root; to (be) bare:--be made naked.
עוּר (ur) — be exposed.
(Niphal) to be exposed, be bared, be laid bare
HVNi3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
שְׁבוּעָה (shbuw`ah) refers to an oath or a curse, derived from the root meaning to swear. It encompasses the concept of something sworn, including the attesting of innocence and specifically an oath of Jehovah. The entries consistently highlight its dual meaning without significant disagreement.
שְׁבוּעָה, שְׁבֻעָה n.f. oath, curse
base
H7621 שְׁבוּעָה, שְׁבֻעָה oath, curse
7621 shbuw`ah sheb-oo-aw'
feminine passive participle of 7650; properly, something
sworn, i.e. an oath:--curse, oath, X sworn.
see HEBREW for 07650
שְׁבוּעָה (she.vu.ah) — oath.
1) oath, curse
1a) oath
1a1) attesting of innocence
1a2) curse
1b) oath (of Jehovah)
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
מַטֶּה (mat-teh) refers to a staff, rod, or branch, and can also denote a tribe. It is derived from a root meaning to extend, and its uses include both literal and figurative meanings, such as a support or a means of correction. The lexicons consistently highlight its association with leadership and community.
מַטֶּה 251 n.m.
staff, rod, shaft
branch
tribe
base
H4294 מַטֶּה . staff, rod, shaft
. branch
. tribe
4294 matteh mat-teh'
or (feminine) mattah {mat-taw'}; from 5186; a branch (as
extending); figuratively, a tribe; also a rod, whether for
chastising (figuratively, correction), ruling (a sceptre),
throwing (a lance), or walking (a staff; figuratively, a
support of life, e.g. bread):--rod, staff, tribe.
see HEBREW for 05186
מַטֶּה (mat.teh) — tribe: rod.
: rod/staff
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe.
: tribe
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: arrow.
: arrow
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: stick.
: stick
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: supply.
: supply
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
N-mp — Noun common · feminine plural absoluteHNcfpa
Arrows
At first made of reeds, and then of wood tipped with iron. Arrows are sometimes figuratively put for lightning (Deut. 32:23, 42; Ps. 7:13; 18:14; 144:6; Zech. 9:14). They were used in war as well as in the chase (Gen. 27:3; 49:23). They were also used in divination (Ezek. 21:21).
The word is frequently employed as a symbol of calamity or disease inflicted by God (Job 6:4; 34:6; Ps. 38:2; Deut. 32:23. Comp.
[ARMS, ARMOR]
אֹמֶר (omer) refers to an utterance, speech, or word, often used in a poetic or elevated context. It can also imply a promise or command. The entries suggest a focus on the formal aspects of speech, but do not provide specific verse references.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H562 אֹמֶר utterance, speech, word, only poet., & exalted style
562 'omer o'-mer
the same as 561:--promise, speech, thing, word.
see HEBREW for 0561
אֹמֶר (o.mer) — word.
utterance, speech, word, saying, promise, command
N-ms — Noun common · masculine singular absoluteHNcmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
Part — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.
נָהָר (nahar) means 'stream' or 'river' and can refer to various water bodies, including the Nile and Euphrates. It also has a figurative sense of prosperity. The word is derived from a root meaning related to flowing water and has an Aramaic equivalent, נְהַר (ne.har).
נָהָר 120 n.m. stream, river
base
H5104 נָהָר stream, river
5104 nahar naw-hawr'
from 5102; a stream (including the sea; expec. the Nile,
Euphrates, etc.); figuratively, prosperity:--flood, river.
see HEBREW for 05102
נָהָר (na.har) — River.
This name means stream, river
Another name of pe.rat (פְּרָת "Euphrates" H6578)
נָהָר (na.har) — river.
1) stream, river
1a) stream, river
1b) (underground) streams
Aramaic equivalent: ne.har (נְהַר "river" H5103H)
N-mp — Noun common · feminine plural absoluteHNcfpa
בָּקַע (baqa`) is a Hebrew verb meaning to cleave or break open. It encompasses a range of actions, including splitting, tearing, and breaking through, with various grammatical forms indicating different nuances, such as being cleft or bursting open. The entries highlight its use in contexts like breaking into or through something, but do not provide specific verse references.
בָּקַע vb. cleave, break open or through
Qal
cleave, cleave open
break through or into
Niph.
be cleft, rent open
be broken into
Pi. cleave, cut to pieces, or rend open
Pu. be ripped open
Hiph. break into
Hoph. the city was broken into
Hithp. burst (themselves) open, of wine-skins; cleave asunder, of valleys
base
H1234 בָּקַע cleave, break open or through
1234 baqa` baw-kah'
a primitive root; to cleave; generally, to rend, break, rip
or open:--make a breach, break forth (into, out, in pieces,
through, up), be ready to burst, cleave (asunder), cut out,
divide, hatch, rend (asunder), rip up, tear, win.
בָּקַע (ba.qa) — to break up/open.
1) to split, cleave, break open, divide, break through, rip up, break up, tear
1a) (Qal)
1a1) to cleave, cleave open
1a2) to break through, break into
1b) (Niphal)
1b1) to be cleft, be rent open, be split open
1b2) to be broken into
1c) (Piel)
1c1) to cleave, cut to pieces, rend open
1c2) to break through, break down
1d) (Pual)
1d1) to be ripped open, be torn open
1d2) to be rent
1d3) to be broken into
1e) (Hiphil)
1e1) to break into
1e2) to break through
1f) (Hophal) to be broken into
1g) (Hithpael) to burst (themselves) open, cleave asunder
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular absoluteHNcfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2