Psalms 49:13 — Word Study
WLCזֶ֣ה דַ֭רְכָּם כֵּ֣סֶל לָ֑מוֹ וְאַחֲרֵיהֶ֓ם׀ בְּפִיהֶ֖ם יִרְצ֣וּ סֶֽלָה׃
BSAthe man (Adam)ʼâdâm preciousnessyᵉqâr notbal to lodgelûwn to likenmâshal animalbᵉhêmâh to ceasedâmâh
| Greek | English | Parsing |
|---|---|---|
| זֶ֣ה | this | Particle |
| דַ֭רְכָּם | [is] way their | Noun common both singular construct, suffix |
| כֵּ֣סֶל | stupidity | Noun common, masculine singular absolute |
| לָ֑מוֹ | [belongs] to them | Preposition, suffix |
| וְאַחֲרֵיהֶ֓ם׀ | and after them | Conjunction, suffix |
| בְּפִיהֶ֖ם | in mouth their | Preposition, noun common masculine singular construct, suffix |
| יִרְצ֣וּ | they take delight | Verb, Qal, imperfect third person masculine plural |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is the fate of the self-confident and their followers who endorse their sayings. Selah |
| KJV | This their way is their folly: yet their posterity approve their sayings. Selah. |
| ASV | This their way is their folly: Yet after them men approve their sayings. [Selah |
| YLT | This their way [is] folly for them, And their posterity with their sayings are pleased. Selah. |
| WEB | This is the destiny of those who are foolish, and of those who approve their sayings. Selah. |
| BBE | This is the way of the foolish; their silver is for those who come after them, and their children get the pleasure of their gold. (Selah.) |
Translations agree on the meaning of the verse, with no significant differences in the key terms.
The structure consists of a main clause followed by descriptive phrases that elaborate on the subject and their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbH7521
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 49:13
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 Fate of the Self-Confidentgenerated
Psalms 49:13 reflects on the destiny of those who are self-confident and those who follow them. The psalmist warns that such individuals, despite their apparent strength, will meet a fate akin to that of animals — destined for Sheol. This passage serves as a reminder of the ultimate futility of placing trust in one's own strength, as elaborated in the verses surrounding it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 12:20 | But God said to him, ‘You fool! This very night your life will be required of you. Then who will own what you have accumulated?’ |
| 2 | 1 Corinthians 3:19 | For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness.” |
| 3 | Jeremiah 44:17 | Instead, we will do everything we vowed to do: We will burn incense to the Queen of Heaven and offer drink offerings to her, just as we, our fathers, our kings, and our officials did in the cities of Judah and in the streets of Jerusalem. At that time we had plenty of food and good things, and we saw no disaster. |
| 4 | Luke 11:47–48 | Woe to you! You build tombs for the prophets, but it was your fathers who killed them. |
| 5 | Luke 16:27–28 | ‘Then I beg you, father,’ he said, ‘send Lazarus to my father’s house, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — כֵּ֣סֶל, Ke.selgenerated
The word כֵּ֣סֶל (ke.sel) primarily denotes foolishness or stupidity, but can also imply a sense of confidence or hope. Its usage in this context highlights the folly of those who trust in their own strength rather than in God.
This noun is in the masculine singular form, indicating a specific type of foolishness that is characteristic of the self-confident. The psalmist uses it to illustrate the misguided reliance on personal power, contrasting it with the fate that awaits such individuals.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of the key terms.
Sentence Structuregenerated
The main clause is governed by the subject זֶ֣ה (zeh), meaning 'this', and the verb יִרְצ֣וּ (yir.tzu), meaning 'they take delight'. The structure emphasizes the fate of the self-confident and their followers.
The sentence flows with multiple noun phrases describing the subjects and their actions, creating a clear depiction of the consequences of their behavior.
Septuagint Backgroundgenerated
The Septuagint translates כֵּ֣סֶל as τιμῇ (timē), meaning 'honor' or 'value'. This choice suggests a reinterpretation, emphasizing the worth that the self-confident ascribe to their own lives, which the psalmist critiques.
This translation indicates a widening of the concept, focusing on how the self-confident perceive their own significance, contrasting with the Hebrew emphasis on foolishness.
In plain words — the whole versegenerated
Psalms 49:13 tells us that the self-confident and their followers face a common fate. The psalmist warns that, like animals, they will perish. This verse serves as a reminder of the futility of trusting in one's own strength.
Frequently Asked Questionsgenerated
The psalmist indicates that those who are overly confident in their own strength will meet an inevitable downfall, much like the fate of animals.
The followers refer to those who support or endorse the self-confident individuals, sharing in their misguided trust.
Selah is a musical term indicating a pause for reflection, inviting the reader to contemplate the message of the verse.
This verse fits within a broader meditation on the transient nature of life and the ultimate fate of the arrogant, contrasting their fate with the hope of redemption for the upright.
Reflection Questionsgenerated
- In what areas of my life might I be relying too much on my own strength?
- How can I encourage others to trust in God rather than in their own confidence?
- What lessons can I learn from the fate of the self-confident as described in this psalm?
- How does the concept of Selah inspire me to pause and reflect on my own life choices?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to discuss the consequences of self-confidence and the nature of true trust in God.
He uses “this” as a demonstrative, meaning, Such behavior is responsible for their troubles, and their heedless enjoyment of God’s good things inevitably brings down on them God’s punishment.… Even when those forebears who were in receipt…Early Church Fathers on Psalms 49 →
"This their own way is an offense to them" [Psalms 49:13]. Be it an offense to them, not to you. But when will it be so to you too? If you think such men to be blessed.Early Church Fathers on Psalms 49 →
Those boast of the abundance of their riches who love their riches in such a way that they place their ultimate happiness in them.Early Church Fathers on Psalms 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 49:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis their way [is] their folly,.... This their last end becoming like the beasts that perish, which is the issue and event of all their confidence, ambition, and honour, shows the folly of their
Read John Gill on Psalms 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis their way is their folly: yet their posterity approve their sayings. Selah.
Read Robert Jamieson on Psalms 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis their way, i.e. their counsel and contrivance to immortalize themselves. Is their folly; though to themselves and some otters it seem to be wisdom, yet in truth it is apparent folly and madness. For they neither obtain that immortal name which they seek and hope for; nor, if they do, doth it yield them any comfort or benefit. Their sayings, Heb. their mouth, i.e. their counsels and suggestions, which they gave them concerning these matters. The mouth is oft put for the words which come out of it, as .
Read Matthew Poole on Psalms 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:13 This their way [is] their folly: yet their posterity approve their sayings. Selah.Ver. 13. This their way is their folly] This their fond conceit of an immortality is an egregious folly, fully confuted by every day’ s experience; for the longest lived person dies at last, as did (beside the antediluvian patriarchs) Joannes de Ternporibus, armour bearer to Charles the Great, who died A.D. 1139, aged three hundred sixty-one years (Asted’ s Chronol. 475). So the old man of Bengala, in the East Indies, who was three hundred and thirty-five years old when he came to the Portugals, from whom, for his miraculous age, he received a yearly stipend till he died (Naucler. Purehas. Pilg.…
Read John Trapp on Psalms 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) This their way—i.e., the folly mentioned in the (amended) preceding verse, and described in Psalms 49:11. Is their folly—i.e., is a way of folly.
Read Charles John Ellicott on Psalms 49 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Their posterity approve their sayings.] Go the same way; adopt their maxims.
Read AdamClarke on Psalms 49 →CambridgeThe Cambridge Bible for Schools and Colleges13–15. The fate of the godless rich man is further described, and contrasted with the Psalmist’s confidence.
Read Cambridge on Psalms 49 →Albert Barnes1798–1870Barnes' Notes on the BibleThis their way is their folly - This might be rendered, “This is their way or course of life. It is their folly;” or, such is their folly. On the word “way,” see the notes at Psalms 1:6.
Read Albert Barnes on Psalms 49 →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
This is the fate of the self-confident and their followers who endorse their sayings. Selah
This is the destiny of those who are foolish, and of those who approve their sayings. Selah.
This is the fate of the foolish and their followers who endorse their sayings. Selah
This is the destiny of fools, and of those who approve of their philosophy. (Selah)
Tyndale line
This their way is their folly: yet their posterity approve their sayings. Selah.
This their way is their folly: Yet after them men approve their sayings. [Selah
This their way is their folly: yet after them men approve their sayings. Selah
This their way is their folly: yet their posterity approve their sayings. Selah.
This their way vttereth their foolishnes: yet their posteritie delite in their talke. Selah.
Strictly literal
This their way is their folly, yet they that come after them delight in their sayings. Selah.
This their way [is] folly for them, And their posterity with their sayings are pleased. Selah.
This their way [is] folly for them, || And their posterity are pleased with their sayings. Selah.
(49:14) This is their way, their folly: yet their posterity will take pleasure in their sayings. Selah.
This, their way, is their folly; yet after them, men approve of their sayings. Selah
From the Latin
Shall I eat the flesh of bullocks? or shall I drink the blood of goats?
Simplified
This is the way of foolish people, yet those who come after them think they were clever! Selah.
This is the way of the foolish; their silver is for those who come after them, and their children get the pleasure of their gold. (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 presents the verse as זֶ֣ה דַ֭רְכָּם כֵּ֣סֶל לָ֑מוֹ וְאַחֲרֵיהֶ֓ם׀ בְּפִיהֶ֖ם יִרְצ֣וּ סֶֽלָה׃, while the Septuagint matches five of the eight words, indicating a close relationship between the two texts.
The Dead Sea Scrolls fragments 4Q85 and 4Q91 contain partial matches to the verse, with some words supplied by an editor, showing that the core message has been preserved across different manuscripts.
זֶ֣ה דַ֭רְכָּם כֵּ֣סֶל לָ֑מוֹ וְאַחֲרֵיהֶ֓ם׀ בְּפִיהֶ֖ם יִרְצ֣וּ סֶֽלָה׃
5 of the 8 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.
ואדם ביקר בל יבין [נמשל] [כבהמות] נדמו
7 words of the verse are on this fragment — 2 supplied entire by an editor.
[ואדם] [ביקר] [בל] [ילין] [נמשל] [כבהמות] [נדמו]
7 words of the verse are on this fragment — 7 supplied entire by an editor.
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 49:13
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.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
HNcbsc/Sp3mp — Noun common both singular construct · suffixHNcbsc/Sp3mp
כֶּ֫סֶל (kecel) primarily refers to the loins or flank, but it also encompasses meanings related to folly or stupidity, as well as confidence or hope. The word is built from the root related to fatness and can imply both physical and figurative concepts. It appears in contexts that highlight these varying meanings.
כֶּ֫סֶל n.m. 1. loins, 2. stupidity, 3. confidence
base
H3689 כֶּ֫סֶל
3689 kecel keh'-sel
from 3688; properly, fatness, i.e. by implication (literally)
the loin (as the seat of the leaf fat) or (generally) the
viscera; also (figuratively) silliness or (in a good sense)
trust:--confidence, flank, folly, hope, loin.
see HEBREW for 03688
כֶּ֫סֶל (ke.sel) — loin.
1) loins, flank
2) stupidity, folly
3) confidence, hope
HNcmsa — Noun common · masculine singular absoluteHNcmsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HC/Acmpc/Sp3mp — Conjunction · suffixHC/Acmpc/Sp3mp
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc/Sp3mp — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
de-lit' (verb, chaphets, ratsah, sha`a`; sunedomai): "To delight" is most frequently expressed by chaphets, which means originally "to bend" (compare Job 40:17, "He moveth his tail"), hence, "to incline to," "take pleasure in." It is used of God's pleasure in His people (Nu 14:8; 2Sa 22:20; Ps 18:19, etc.), and in righteousness, etc. (Isa 66:4; Jer 9:24; Mic 7:18, etc.), also of man's delight in God and His will (Ps 40:8; 73:25; the King James Version and the…
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.