Psalms 20:3 — Word Study
WLCיִזְכֹּ֥ר כָּל־ מִנְחֹתֶ֑ךָ וְעוֹלָתְךָ֖ יְדַשְּׁנֶ֣ה סֶֽלָה׃
BSAto sendshâlach helperʻêzer Holy Placeqôdesh ZionTsîyôwn to supportçâʻad
| Greek | English | Parsing |
|---|---|---|
| יִזְכֹּ֥ר | may he remember | Verb, Qal, imperfect third person masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| מִנְחֹתֶ֑ךָ | offerings your | Noun common feminine plural construct, suffix |
| וְעוֹלָתְךָ֖ | and burnt offering your | Conjunction, noun common feminine singular construct, suffix |
| יְדַשְּׁנֶ֣ה | may he accept ! | Verb piel imperfect third person masculine singular, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May He remember all your gifts and look favorably on your burnt offerings. Selah |
| KJV | Remember all thy offerings, and accept thy burnt sacrifice; Selah. |
| ASV | Remember all thy offerings, And accept thy burnt-sacrifice; [Selah |
| YLT | He doth remember all thy presents, And thy burnt-offering doth reduce to ashes. Selah. |
| WEB | remember all your offerings, and accept your burned sacrifice. Selah. |
| BBE | May he keep all your offerings in mind, and be pleased with the fat of your burned offerings; (Selah.) |
The translations agree on the key phrases of the verse, reflecting a consistent interpretation of the psalmist's request.
The sentence has a main clause with two objects, emphasizing the dual focus on gifts and burnt offerings.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 20:3
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 — A Prayer for Helpgenerated
Psalm 20:3 is part of a communal prayer asking for God's assistance and favor. The psalmist invokes God's memory of the people's sacrifices, which reflects their devotion and need for divine support. This prayer is situated in a larger context of seeking help from God during challenging times, as seen in the verses surrounding it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 4:4 | while Abel brought the best portions of the firstborn of his flock. And the LORD looked with favor on Abel and his offering, |
| 2 | Isaiah 60:7 | All the flocks of Kedar will be gathered to you; the rams of Nebaioth will serve you and go up on My altar with acceptance; I will adorn My glorious house. |
| 3 | Ephesians 5:2 | and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God. |
| 4 | 1 Peter 2:5 | you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. |
| 5 | Leviticus 9:24 | Fire came out from the presence of the LORD and consumed the burnt offering and the fat portions on the altar. And when all the people saw it, they shouted for joy and fell facedown. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יִזְכֹּ֥ר, yiz.Korgenerated
The verb יִזְכֹּ֥ר (yizkor) is in the imperfect tense, indicating a wish or hope that God will remember. It is derived from the root זָכַר (zakar), which means 'to remember' and carries the sense of recalling or recognizing something significant.
In this verse, the act of remembering is linked to God's covenant and relationship with His people. The psalmist's plea emphasizes the importance of their offerings as a means of connection with God, hoping that these will be acknowledged and accepted.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'May He remember all your gifts and look favorably on your burnt offerings.' This wording is consistent across other translations such as the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb of the verse is יִזְכֹּ֥ר, may He remember, which governs the two noun phrases that follow: כָּל־ מִנְחֹתֶ֑ךָ (all your offerings) and וְעוֹלָתְךָ֖ (and your burnt offerings). The structure emphasizes the psalmist's petition to God concerning these specific gifts.
The sentence flows as a single request, with the second part, יְדַשְּׁנֶ֣ה (may He accept), serving as a continuation of the plea for divine favor on the offerings presented.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יִזְכֹּ֥ר is translated as ἐχαποστείλαι, which carries the meaning of 'to remember' or 'to send back.' This choice suggests an interpretation that includes the idea of returning favor or blessings in response to the offerings.
This translation highlights a broader understanding of God's response to the people's sacrifices, suggesting that remembrance also involves action on God's part.
In plain words — the whole versegenerated
Psalm 20:3 expresses a prayer asking God to remember the gifts and offerings of His people and to look favorably upon them. This reflects a desire for divine acceptance and support during difficult times.
Frequently Asked Questionsgenerated
It means that God acknowledges and values the sacrifices we make, recognizing them as expressions of our devotion and need for His support.
Selah indicates a pause for reflection, allowing the reader or listener to contemplate the significance of the prayer and God's potential response.
Offerings symbolize our devotion and commitment to God, serving as a tangible expression of our faith and desire for His favor.
We learn the importance of bringing our needs and sacrifices to God, trusting that He hears our prayers and remembers our devotion.
Reflection Questionsgenerated
- What are some ways I can express my devotion to God through offerings or sacrifices?
- How do I seek God's favor in my life, similar to the prayer in this psalm?
- In what moments do I feel the need for God's remembrance and support?
- How can I reflect on the significance of my gifts and offerings in my relationship with God?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, emphasizing the importance of being mindful of sacrifices made to God.
"Be mindful of all Your sacrifice" [Psalms 20:3]. Make us mindful of all Your injuries and despiteful treatment, which You have borne for us.Early Church Fathers on Psalms 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 20:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRemember all thy offerings,.... The spiritual sacrifices of prayer and praise which Christ, as the great High Priest, offers up for his people; or which they offer by him, and are acceptable to God
Read John Gill on Psalms 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRemember all thy offerings, and accept thy burnt sacrifice; Selah. Remember.
Read Robert Jamieson on Psalms 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRemember, to wit, with acceptance, as it follows. Thy offerings; offered either by thee at thy entrance upon this expedition; or by us thy people on thy behalf, or by thine appointment. Accept, Heb. turn to ashes, by fire sent from heaven in token of his acceptance, as was usual; of which see .
Read Matthew Poole on Psalms 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 20:3 Remember all thy offerings, and accept thy burnt sacrifice; Selah.Ver. 3. Remember all thy offerings] Before they went to war they were wont to offer sacrifices, as did Saul; though by his haste therein he lost his kingdom, 1 Samuel 13:9. From the people of God the heathens had also learned this course and custom. Io Paean is the force of Jehovah Peneh that is, Lord, look upon us. The devil (God’ s ape) had taught the Athenians, when they began the battle, to use these words, and thereby to hearten one another. The Romans also did the like, and would not desist till they had an auspicious answer; hence also they called a sacrifice hostiam because when they went against their…
Read John Trapp on Psalms 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) All thy offerings.—The king is sacrificing, according to custom, before battle (1 Samuel 13:9), the burnt offering (ôlah, from root to “go up,” i.e., of the smoke) and the bloodless offering (minchah, from root “to portion out”) of fine flour. (See Leviticus 2:1). Since the word rendered in our version memorial (Leviticus 24:7), which is a derivative of the verb here rendered “remember,” has been proved by eminent scholars to signify “incense,” we may believe the psalmist meant— “Accept the incense of all thy minchah, And the fat of thy ôlah”Indeed Mr. Burgess would render “smell” and “relish.” Accept.—Literally, make fat (Psalms 23:5, “anointest”) i.e., regard or receive as a fat or a…
Read Charles John Ellicott on Psalms 20 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Remember all thy offerings] The minchah, which is here mentioned, was a gratitude-offering. It is rarely used to signify a bloody sacrifice. Burnt sacrifice] The olah here mentioned was a bloody sacrifice. The blood of the victim was spilt at the altar, and the flesh consumed. One of these offerings implied a consciousness of sin in the offerer; and this sacrifice he brought as an atonement: the other implied a sense of mercies already received, and was offered in the way of gratitude. David presents himself before the Lord with offerings of both kinds. This prayer of the people is concluded with Selah, which we have taken up in the general sense of so be it. Hear and answer. It…
Read AdamClarke on Psalms 20 →
CambridgeThe Cambridge Bible for Schools and Colleges3. May He remember all the offerings by which in past time the king has expressed his self-devotion and his dependence on Jehovah, and accept those by which he is now consecrating the present expedition. For sacrifice before a war see 1 Samuel 7:9-10; 1 Samuel 13:9-12; and cp. the phrase to sanctify a war (Jeremiah 6:4, R.V. marg.). Offering properly denotes the so-called meal-offering, which accompanied the burnt-offering. Remember) Possibly an allusion to the memorial, or part of the meal-offering which was burnt by the priest on the altar, as it were bringing the worshippers for whom it was offered to God’s remembrance (Leviticus 2:2; Leviticus 2:9; Leviticus 2:16; Acts 10:4). accept]…
Read Cambridge on Psalms 20 →
Albert Barnes1798–1870Barnes' Notes on the BibleRemember all thy offerings - On the meaning of the word here used, see the note at Isaiah 1:13, where it is rendered oblations. The word occurs often in the Scriptures, and is sometimes rendered offering, and sometimes oblation.
Read Albert Barnes on Psalms 20 →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
May He remember all your gifts and look favorably on your burnt offerings. Selah
remember all your offerings, and accept your burned sacrifice. Selah.
May He remember all your gifts and look favorably on your burnt offerings. Selah
May he take notice of your offerings; may he accept your burnt sacrifice! (Selah)
Tyndale line
Remember all thy offerings, and accept thy burnt sacrifice; Selah.
Remember all thy offerings, And accept thy burnt-sacrifice; [Selah
Remember all thy offerings, and accept thy burnt sacrifice; Selah
Remember all thy offerings, and accept thy burnt-sacrifice. Selah.
Let him remember all thine offerings, and turne thy burnt offerings into asshes. Selah:
Strictly literal
Remember all thine oblations, and accept thy burnt-offering; Selah.
He doth remember all thy presents, And thy burnt-offering doth reduce to ashes. Selah.
He remembers all your presents, || And reduces your burnt-offering to ashes. Selah.
(20:4) May he remember all thy meat-offerings, and accept in favor thy burnt-sacrifice. Selah.
May he call to mind all your offerings and accept your burnt sacrifice. Selah
From the Latin
Thou hast given him his heart’s desire: and hast not withholden from him the will of his lips.
Simplified
May the Lord remember all your offerings, and accept all your burnt sacrifices. Selah.
May he keep all your offerings in mind, and be pleased with the fat of your burned offerings; (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 agree in the wording of this verse, with all six words matched. This consistency indicates a shared understanding of the psalmist's request across these ancient texts.
יִזְכֹּ֥ר כָּל־ מִנְחֹתֶ֑ךָ וְעוֹלָתְךָ֖ יְדַשְּׁנֶ֣ה סֶֽלָה׃
6 of the 6 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.
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 20:3
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.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
HNcfpc/Sp2ms — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
HC/Ncfsc/Sp2ms — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2ms
דָּשֵׁן (dashen) is a Hebrew verb meaning to be or become fat, often symbolizing prosperity and joy. It can also refer to anointing and the act of removing ashes from burnt offerings. The word encompasses various forms, including causative and passive uses, reflecting both physical and metaphorical senses of abundance.
דָּשֵׁן vb. be fat, grow fat
Qal fig. of Isr.’s prosperity
Pi. causat. make fat i.e. anoint, symbol of festivity and joy; of bodily effect of good news; find a burnt-offering fat = acceptable; elsewhere denom.;—take away, clear away the fat ashes (acc. of altar cleared)
Pu. pass. of causat. Pi. be made fat, of dust saturated
Hothp. of Yahweh’s sword:—it hath fattened itself
base
H1878 דָּשֵׁן be fat, grow fat .fig. of Isr.’s prosperity
. causat. make fat i.e. anoint, symbol of festivity and joy; of bodily effect of good news; find a burnt-offering fat = acceptable; elsewhere denom.;—take away, clear away the fat ashes (acc. of altar cleared)
. pass. of causat. Pi. be made fat, of dust saturated
. of Yahweh’s sword:—it hath fattened itself
1878 dashen daw-shane'
a primitive root; to be fat; transitively, to fatten (or
regard as fat); specifically to anoint; figuratively, to
satisfy; denominatively (from 1880) to remove (fat) ashes (of
sacrifices):--accept, anoint, take away the (receive) ashes
(from), make (wax) fat.
see HEBREW for 01880
דָּשֵׁן (da.shen) — to prosper.
1) to be fat, grow fat, become fat, become prosperous, anoint
1a) (Qal) of prosperity (fig.)
1b) (Piel)
1b1) to make fat, anoint
1b2) to find fat (of offering-acceptable)
1b3) to take away ashes (from altar)
1c) (Pual) to be made fat
1d) (Hothpael) to fatten oneself (of Jehovah's sword)
HVpi3ms/Sh — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sh
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.
