Psalms 140:3 — Word Study
WLCשָֽׁנֲנ֣וּ לְשׁוֹנָם֮ כְּֽמוֹ־ נָ֫חָ֥שׁ חֲמַ֥ת עַכְשׁ֑וּב תַּ֖חַת שְׂפָתֵ֣ימוֹ סֶֽלָה׃
BSAwhichʼăsher to devisechâshab badraʻ heartlêb allkôl dayyôwm to sojourngûwr battlemilchâmâh
| Greek | English | Parsing |
|---|---|---|
| שָֽׁנֲנ֣וּ | they sharpen | Verb, Qal, perfect third person common plural |
| לְשׁוֹנָם֮ | tongue their | Noun common both singular construct, suffix |
| כְּֽמוֹ־ | like | Preposition |
| נָ֫חָ֥שׁ | a snake | Noun common, masculine singular absolute |
| חֲמַ֥ת | [the] venom of | Noun common, feminine singular construct |
| עַכְשׁ֑וּב | a viper | Noun common, masculine singular absolute |
| תַּ֖חַת | [is] under | Noun common, masculine singular construct |
| שְׂפָתֵ֣ימוֹ | lips their | Noun common feminine dual construct, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They sharpen their tongues like snakes; the venom of vipers is on their lips. Selah |
| KJV | They have sharpened their tongues like a serpent; adders’ poison is under their lips. Selah. |
| ASV | They have sharpened their tongue like a serpent; Adders’ poison is under their lips. [Selah |
| YLT | They sharpened their tongue as a serpent, Poison of an adder [is] under their lips. Selah. |
| WEB | They have sharpened their tongues like a serpent. Viper’s poison is under their lips. Selah. |
| BBE | Their tongues are sharp like the tongue of a snake; the poison of snakes is under their lips. (Selah.) |
The translations agree on the rendering of שָֽׁנֲנ֣וּ as sharpen.
The sentence has a main clause with a simile and a prepositional phrase, emphasizing the wicked's speech and its dangerous nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲשֶׁר
The sentence as the grammar sees it Open the tree ›
1 of 9 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 — Psalms 140:3
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 — The Wicked and Their Wordsgenerated
Psalm 140:3 illustrates the destructive nature of the wicked's speech, comparing it to the lethal qualities of snakes. The psalmist contrasts their harmful intentions with a plea for divine protection, highlighting the constant threat posed by those who plot evil. This theme resonates throughout the psalm, as the psalmist calls upon the Lord to safeguard him from violent men and their schemes, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 52:2–3 | Your tongue devises destruction like a sharpened razor, O worker of deceit. |
| 2 | Psalm 57:4 | My soul is among the lions; I lie down with ravenous beasts— with men whose teeth are spears and arrows, whose tongues are sharp swords. |
| 3 | Psalm 59:7 | See what they spew from their mouths— sharp words from their lips: “For who can hear us?” |
| 4 | Psalm 64:3–4 | who sharpen their tongues like swords and aim their bitter words like arrows, |
| 5 | Proverbs 12:18 | Speaking rashly is like a piercing sword, but the tongue of the wise brings healing. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שָֽׁנֲנ֣וּ, sha.na.Nugenerated
The verb שָׁנַן (shanan) means 'to sharpen,' indicating the act of making something pointed or incisive. In this context, it refers to the wicked honing their speech to inflict harm, akin to sharpening a weapon for use.
The parsing reveals that it is a perfect tense verb in the Qal stem, suggesting a completed action. This indicates that the sharpening of their tongues is an ongoing, deliberate effort to craft their words for malicious intent.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses sharpen for שָֽׁנֲנ֣וּ, while the KJV and ASV also choose sharpen.
Sentence Structuregenerated
The main verb in the verse is שָֽׁנֲנ֣וּ, they sharpen, which governs the entire clause. The structure reveals a clear focus on the action of sharpening, with a simile comparing their tongues to snakes, followed by a description of the venom that lies beneath their lips.
The syntax emphasizes the wicked's speech as a weapon, with the comparison to snakes highlighting the danger inherent in their words. The organization of the verse draws attention to the malicious intent behind their speech.
Septuagint Backgroundgenerated
The Septuagint translates שָֽׁנֲנ֣וּ as οἵτινες, which indicates 'those who.' This choice shifts the focus from the act of sharpening to the identity of the speakers, suggesting a broader characterization of the wicked.
This translation choice may reflect an interpretation that emphasizes the nature of the individuals rather than the specific action of sharpening their tongues.
In plain words — the whole versegenerated
Psalm 140:3 describes how the wicked sharpen their tongues like snakes, indicating their harmful speech. The psalmist uses this imagery to highlight the danger posed by their words, which are filled with venom. This verse serves as a warning about the destructive power of deceitful language.
Frequently Asked Questionsgenerated
This phrase suggests that the wicked are deliberately crafting their words to harm others, much like a snake uses its fangs to strike.
Snakes often symbolize danger and deceit in the Bible, making them a fitting comparison for the malicious speech of the wicked.
Selah is a musical term indicating a pause for reflection, inviting the reader to contemplate the weight of the preceding statements.
This verse highlights the constant threat posed by the wicked and their harmful intentions, fitting into the psalm's broader plea for divine protection.
Reflection Questionsgenerated
- In what ways can I be mindful of the words I use and their potential impact on others?
- How can I guard against the influence of harmful speech in my own life?
- What steps can I take to promote positive and constructive communication?
- How does this imagery of sharp tongues resonate with my understanding of the power of words?
The early church on this verse — how the Fathers read it
Early interpretations, such as those from Augustine of Hippo, reflect on the comparison of wicked speech to serpents, emphasizing the danger of malicious words.
"They have sharpened their tongues like serpents" [Psalms 140:3]. If still you seek to make out the man, behold a comparison.Early Church Fathers on Psalms 140 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 140:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have sharpened their tongues like a serpent,.... Which Kimchi says it does before it bites.
Read John Gill on Psalms 140 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have sharpened their tongues like a serpent; adders' poison is under their lips. Selah.
Read Robert Jamieson on Psalms 140 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey have sharpened their tongues; their malicious hearts stirred up their tongues to utter vile slanders against me. Like a serpent; either whetting their tongues, as serpents are said to whet theirs when they are about to bite; or rather, using words as sharp and piercing as the sting of a serpent.
Read Matthew Poole on Psalms 140 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 140:3 They have sharpened their tongues like a serpent; adders’ poison [is] under their lips. Selah.Ver. 3. They have sharpened their tongues like a serpent] Which, by reason of his sharp tongue, striketh more deeply. Adders’ poison] Venenum Ptyados. R. Solomen readeth spiders’ poison; others, asps!, vipers’ ; malice turneth men into serpents, saith Chrysostom.
Read John Trapp on Psalms 140 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Comp. Psalms 64:3; Psalms 58:4; Psalms 52:2; Psalms 10:7. Adders.—The Hebrew word is peculiar to this place, and is explained by Gesenius to be a compound of two words, to represent “that which rolls itself up and lies in ambush.” “Besides the cobra and the cerastes, several other species of venomous snakes are common in Syria, and we may apply the name, either generically or specifically, to the vipers. Two species, Vipera ammodytes and Vipera euphratica, we found to be very common. The former of these was known to Linnæus as inhabiting Palestine. They are plainlycoloured serpents, with broad flat heads and suddenly-contracting tails” (Tristram, Nat. Hist. of the Bible, p. 275). The…
Read Charles John Ellicott on Psalms 140 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. They have sharpened their tongues] They employ their time in forging lies and calumnies against me; and those of the most virulent nature.
Read AdamClarke on Psalms 140 →CambridgeThe Cambridge Bible for Schools and Colleges3. They have sharpened their tongues like a serpent] The lying tongue is elsewhere compared to the sword or arrow which wounds (Psalms 52:2; Psalms 55:21; Psalms 57:4; Psalms 59:7; Psalms 64:3), or the serpent which inflicts a poisonous bite (Psalms 58:3-4); and here the Psalmist combines the metaphors. They deliberately prepare to inflict a deadly wound by slander. adder’s poison is under their lips] Hidden like the poison gland of the asp. The words are quoted in Romans 3:13, from the LXX.
Read Cambridge on Psalms 140 →Albert Barnes1798–1870Barnes' Notes on the BibleThey have sharpened their tongues like a serpent - Compare the notes at Psalms 64:3.
Read Albert Barnes on Psalms 140 →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
They sharpen their tongues like snakes; the venom of vipers is on their lips. Selah
They have sharpened their tongues like a serpent. Viper’s poison is under their lips. Selah.
They sharpen their tongues like snakes; the venom of vipers is on their lips. Selah
Their tongues wound like a serpent; a viper’s venom is behind their lips. (Selah)
Tyndale line
They have sharpened their tongues like a serpent; adders’ poison is under their lips. Selah.
They have sharpened their tongue like a serpent; Adders’ poison is under their lips. [Selah
They have sharpened their tongue like a serpent; adders’ poison is under their lips. Selah
They have sharpened their tongues like a serpent; adder's poison is under their lips. Selah.
They haue sharpened their tongues like a serpent: adders poyson is vnder their lips. Selah.
Strictly literal
They sharpen their tongues like a serpent; adders' poison is under their lips. Selah.
They sharpened their tongue as a serpent, Poison of an adder [is] under their lips. Selah.
They sharpened their tongue as a serpent, || Poison of a viper [is] under their lips. Selah.
(140:4) They have sharpened their tongues like a serpent: the poison of the adder is under their lips. Selah.
Their tongues wound like serpents; vipers' poison is on their lips. Selah
From the Latin
Set a watch, O Lord, before my mouth: and a door round about my lips.
Simplified
Their tongues are as sharp as those of snakes; viper's venom is on their lips. Selah.
Their tongues are sharp like the tongue of a snake; the poison of snakes is under their lips. (Selah.)
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 align closely, with eight of the nine words matching in meaning. The Dead Sea Scrolls fragment contains a partial restoration but supports the overall message of the verse regarding the wicked's intentions.
שָֽׁנֲנ֣וּ לְשׁוֹנָם֮ כְּֽמוֹ־ נָ֫חָ֥שׁ חֲמַ֥ת עַכְשׁ֑וּב תַּ֖חַת שְׂפָתֵ֣ימוֹ סֶֽלָה׃
8 of the 9 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.
אשר חשבו רעות בלב כול היום יגרו מלחמות
8 words of the verse are on this fragment — 1 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 Psalms 140:3
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.
שָׁנַן (shanan) primarily means to sharpen or whet. It can also refer to teaching incisively or being pierced, particularly in a figurative sense. The word appears in various forms, including Qal for sharpening and Piel for teaching. Notably, it is associated with a piercing feeling in the kidneys.
[שָׁנַן] vb. whet, sharpen
Qal whet, sharpen
Pi. teach the words incisively
Hithpō‛. in my kidneys I was pierced
base
H8150 [שָׁנַן] whet, sharpen .whet, sharpen
. teach the words incisively
. in my kidneys I was pierced
8150 shanan shaw-nan'
a primitive root; to point (transitive or intransitive);
intensively, to pierce; figuratively, to inculcate:--prick,
sharp(-en), teach diligently, whet.
שָׁנַן (sha.nan) — to sharpen.
1) to sharpen, whet
1a) (Qal) to whet, sharpen
1b) (Piel) to sharpen, teach (incisively)
1c)(Hithpolel) to be pierced
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
HNcbsc/Sp3mp — Noun common both singular construct · suffixHNcbsc/Sp3mp
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
HR — PrepositionHR
The Hebrew word נָחָשׁ (*nachash*) means 'serpent' or 'snake.' It can refer to a literal snake, a bronze image of a serpent, or even a mythological fleeing serpent. The word is derived from a root meaning to hiss, which relates to the sound snakes make.
נָחָשׁ n.m. serpent
serpent
bronze image of serpent
mythol. fleeing serpent
base
H5175 נָחָשׁ serpent
5175 nachash naw-khawsh'
from 5172; a snake (from its hiss):--serpent.
see HEBREW for 05172
נָחָשׁ (na.chash) — serpent.
1) serpent, snake
1a) serpent
1b) image (of serpent)
1c) fleeing serpent (mythological)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
עַכְשׁוּב (akshuwb) likely derives from a root meaning to coil, and generally refers to an asp or viper. The entries suggest it may also mean spider, as noted in Psalm 140:4. There is a slight uncertainty regarding its exact meaning, with some lexicons proposing the spider interpretation.
עַכְשׁוּב n.m. usu. asp, viper, but perh. = spider ψ 140:4
ref
H5919 עַכְשׁוּב
5919 `akshuwb ak-shoob'
probably from an unused root meaning to coil; an asp (from
lurking coiled up):--adder.
עַכְשׁוּב (akh.shuv) — viper.
1) asp, viper
1a) asp, viper
1b) perhaps spider
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Viper
In Job 20:16, Isa. 30:6; 59:5, the Heb. word eph’eh is thus rendered. The Hebrew word, however, probably denotes a species of poisonous serpents known by the Arabic name of ‘el ephah. Tristram has identified it with the sand viper, a species of small size common in sandy regions, and frequently found under stones by the shores of the Dead Sea. It is rapid in its movements, and highly poisonous. In the New Testament echidne is used (Matt. 3:7; 12:34; 23:33) for any poisonous snake. The viper mentioned in Acts 28:3 was probably the vipera aspis, or the Mediterranean viper. (See ADDER.)
[SERPENT]
A genus of serpents noted for the virulence of their poison, which is said to be one of the most dangerous in the animal kingdom. Hence the viper is a symbol of whatever is most evil and destructive, Job 20:16 Isa 30:6. As such the term was applied by Christ and by John to certain classes of the Jews, Mt 3:7 12:34 23:33 Lu 3:7. Paul’s escape from the bite of a viper in Malta led the people to believe that he was a god in human form, Ac 28:3. A species of viper in Northern Africa, though little more than a foot long is called the most formidable serpent there; and Hasselquist speaks of a viper in Cyprus, whose bits produces…
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
HNcmsc — Noun common · masculine singular constructHNcmsc
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
HNcfdc/Sp3mp — Noun common feminine dual construct · suffixHNcfdc/Sp3mp
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
HTj — 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.