Psalms 60:4 — Word Study
WLCנָ֘תַ֤תָּה לִּירֵאֶ֣יךָ נֵּ֭ס לְהִתְנוֹסֵ֑ס מִ֝פְּנֵ֗י קֹ֣שֶׁט סֶֽלָה׃
BSAto shakerâʻash landʼerets to split openpâtsam△ to healrâphâʼ breakingsheber forkîy to shakemôwṭ
| Greek | English | Parsing |
|---|---|---|
| נָ֘תַ֤תָּה | you have set up | Verb, Qal, perfect second person masculine singular |
| לִּירֵאֶ֣יךָ | for [those] fearing you | Preposition, suffix |
| נֵּ֭ס | a standard | Noun common, masculine singular absolute |
| לְהִתְנוֹסֵ֑ס | for displaying | Preposition, verb hithpael infinitive construct common |
| מִ֝פְּנֵ֗י | because of | Preposition, noun common masculine plural construct |
| קֹ֣שֶׁט | [the] bow | Noun common, masculine singular absolute |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have raised a banner for those who fear You, that they may flee the bow. Selah |
| KJV | Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah. |
| ASV | Thou hast given a banner to them that fear thee, That it may be displayed because of the truth. [Selah |
| YLT | Thou hast given to those fearing thee an ensign. To be lifted up as an ensign Because of truth. Selah. |
| WEB | You have given a banner to those who fear you, that it may be displayed because of the truth. Selah. |
| BBE | Give a safe place to those who have fear of you, where they may go in flight from before the bow. (Selah.) |
Where they part company is נֵּ֭ס — see How Translations Differ.
One main clause with two subordinate phrases explaining the purpose and audience of God's action. The structure highlights the protective intent behind the raised banner.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָעַשׁ
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 60:4
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 Psalm of Trustgenerated
Psalm 60:4 expresses a plea for God's help amidst adversity. The psalmist acknowledges the hardships faced by the people and highlights God's provision of a banner for those who revere Him. This banner serves as a symbol of protection and guidance, allowing the faithful to find refuge from danger, as seen in the surrounding verses that call for divine intervention and salvation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 20:5 | May we shout for joy at your victory and raise a banner in the name of our God. May the LORD grant all your petitions. |
| 2 | Exodus 17:15 | And Moses built an altar and named it The LORD Is My Banner. |
| 3 | Song of Solomon 2:4 | |
| 4 | Isaiah 11:12 | He will raise a banner for the nations and gather the exiles of Israel; He will collect the scattered of Judah from the four corners of the earth. |
| 5 | Isaiah 49:22 | This is what the Lord GOD says: “Behold, I will lift up My hand to the nations, and raise My banner to the peoples. They will bring your sons in their arms and carry your daughters on their shoulders. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נָ֘תַ֤תָּה, na.Ta.tahgenerated
The verb נָתַן (natan) means 'to give' and encompasses a broad range of meanings, including to set up or establish. In this context, it indicates God's action of raising a banner for His people, signifying His support and protection.
The parsing as a perfect second person masculine singular indicates that God is the one who has actively set up this banner, emphasizing His role as the protector of those who fear Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb נָ֘תַ֤תָּה governs the sentence, indicating God's action. The structure includes a prepositional phrase that specifies who benefits from this action, followed by a noun phrase that identifies the banner itself, and concludes with a clause explaining the purpose of the banner.
The syntax emphasizes the relationship between God's action and the response of those who fear Him, showcasing the protective nature of the banner raised for them.
Septuagint Backgroundgenerated
The Septuagint translates נָ֘תַ֤תָּה as συνέσεισας, indicating a similar action of setting up or establishing. This choice aligns with the Hebrew meaning while also reflecting the Greek understanding of divine provision.
The use of αὐτήν for לִּירֵאֶ֣יךָ suggests a direct reference to those who fear God, maintaining the focus on the faithful followers.
In plain words — the whole versegenerated
Psalm 60:4 tells us that God has raised a banner for those who fear Him, allowing them to escape danger. This verse emphasizes God's protection and guidance for His faithful followers during difficult times.
Frequently Asked Questionsgenerated
It signifies God's provision of protection and a means of escape for those who revere Him, acting as a rallying point in times of trouble.
They are the faithful followers of God who show reverence and respect towards Him, acknowledging His power and authority.
It implies seeking refuge from danger, specifically from attacks or threats, symbolized by the bow.
Selah is a musical term indicating a pause for reflection, encouraging contemplation of the message just conveyed.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my own life?
- How can I demonstrate reverence for God in my daily actions?
- What does it mean to me to take refuge in God during times of trouble?
- How can I encourage others to trust in God's provision and protection?
The early church on this verse — how the Fathers read it
Early commentary on this verse includes Augustine of Hippo, who reflects on the significance of God's sign for those who fear Him, emphasizing the protective nature of the banner.
Wherefore this? "You have given to men fearing You, a sign that they should flee from the face of the bow" [Psalms 60:4].Early Church Fathers on Psalms 60 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 60:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast given a banner,.... The word נס is, by Jarchi, taken to signify "temptation" or "trial" (o); and he interprets it of many troubles which they had, that they might be tried by them, whether
Read John Gill on Psalms 60 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
Read Robert Jamieson on Psalms 60 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast given; either, 1. Formerly. As thou hast sometimes afflicted thy people, so at other times thou hast delivered them. Or rather, 2. Now lately by and under me. A banner; which is a sign and instrument, 1. Of union. This people, who were lately divided and under several banners, thou hast now gathered together and united under one banner, to wit, under my government. 2. Of battle. Thou hast given us an army and power to oppose our enemies. We had our banner to set against theirs. 3. Of triumph. We have not lost our banner, but gained theirs, and brought it away in triumph: compare . To them that feared thee; or, for or on the behalf of them that feared thee. An emphatical passage…
Read Matthew Poole on Psalms 60 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 60:4 Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.Ver. 4. Thou hast given a banner] All the forementioned had formerly befallen them, but now it began to be better, the scene to be altered, banners erected, and displayed in token of victory, and for a singular sign of God s favour, in that juncture of time and deplored condition of theirs. Because of the truth. Selah] Heb. From the face of the truth, that is, with reference to thy promises, which thou failest not to fulfil.
Read John Trapp on Psalms 60 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Thou hast given.—Amid the uncertainty attaching to this verse, one thing is certain, that the Authorised Version rendering of its second clause must be abandoned. Instead of koshet (truth), we must read with the LXX. and Symmachus kesheth (a bow). It is more than doubtful if the preposition rendered because of can have that meaning. Nor can the rendering of the verb, that it may be displayed, be defended. Render, Thou hast given Thy fearers a banner, that they may rally to it from before the bow, and comp. Isaiah 13:2.
Read Charles John Ellicott on Psalms 60 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Thou hast given a banner] נס nes, a sign, something that was capable of being fixed on a pole. That it may be displayed] להתנוסס lehithnoses, that it may be unfurled. Because of the truth.] מפני קשט mippeney koshet, from the face of truth; which has been thus paraphrased: If we have displayed the ensign of Israel, and gone forth against these our enemies, who have now made such a terrible breach among us, (Psalms 60:1-3,) it was because of thy truth-the promises of victory which we supposed would attend us at all times. Mr. Mudge, thus: "Thou givest to them that fear thee a signal to be displayed before the truth. That thy favoured ones may be delivered, clothe thy right arm with…
Read AdamClarke on Psalms 60 →CambridgeThe Cambridge Bible for Schools and Colleges4. That it may be displayed because of the truth] With this rendering, which has been retained in the text of the R.V., the verse becomes the preface to the following prayer. Israel is charged with the maintenance of God’s cause, therefore let Him help them against the heathen. But it is decidedly preferable (cp. R.V. marg.) to follow the LXX, Vulg., Symm., and Jer. in rendering, That they may betake themselves to flight from before the bow (cp. Isaiah 31:8). The verse then forms the conclusion of the first stanza of the Psalm. By ‘them that fear thee’ Israel is meant; and the word implies that Israel is loyal to Jehovah (cp. Psalms 44:17 ff). He has ‘given them a banner’ (cp. Isaiah 5:26…
Read Cambridge on Psalms 60 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast given a banner to them that fear thee - The word rendered “banner” - נס nês - means properly anything elevated or lifted up, and hence, a standard, a flag, a sign, or a signal.
Read Albert Barnes on Psalms 60 →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 have raised a banner for those who fear You, that they may flee the bow. Selah
You have given a banner to those who fear you, that it may be displayed because of the truth. Selah.
You have raised a banner for those who fear You, that they may flee the bow. Selah
You have given your loyal followers a rallying flag, so that they might seek safety from the bow. (Selah)
Tyndale line
Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
Thou hast given a banner to them that fear thee, That it may be displayed because of the truth. [Selah
Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah
Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
But now thou hast giuen a banner to them that feare thee, that it may be displayed because of thy trueth. Selah.
Strictly literal
Thou hast given a banner to them that fear thee, that it may be displayed because of the truth, (Selah,)
Thou hast given to those fearing thee an ensign. To be lifted up as an ensign Because of truth. Selah.
You have given an ensign to those fearing You, || To be lifted up as an ensign || Because of truth. Selah.
(60:6) Thou hast given to those that fear thee a banner, to elevate themselves, because of the truth. Selah.
For those who honor you, you have set up a banner to be displayed against those who carry the bow. Selah
From the Latin
For thou hast been my hope; a tower of strength against the face of the enemy.
Simplified
But you have given those who respect you the banner of truth to unfurl and rally around. Selah.
Give a safe place to those who have fear of you, where they may go in flight from before the bow. (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 largely agree in their wording. Five of the seven words match, indicating a strong consistency in the translation and interpretation of this verse.
נָ֘תַ֤תָּה לִּירֵאֶ֣יךָ נֵּ֭ס לְהִתְנוֹסֵ֑ס מִ֝פְּנֵ֗י קֹ֣שֶׁט סֶֽלָה׃
5 of the 7 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 60:4
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
יָרֵא (yare') is an adjective and verb derived from the root יָרֵא (H3372), meaning 'to fear.' It encompasses meanings such as 'afraid' and 'reverent.' The entries indicate a moral aspect to fear, suggesting a sense of reverence alongside being fearful.
יָרֵא adj. verb. v. supr. [j.df.aa] Pt.
base
H3373 יָרֵא adj. verb. v. supr. [3372] Pt.
3373 yare' yaw-ray'
from 3372; fearing; morally, reverent:--afraid, fear (-ful).
see HEBREW for 03372
יָרֵא (ya.re) — afraid.
fearing, reverent, afraid
HR/Aampc/Sp2ms — Preposition · suffixHR/Aampc/Sp2ms
נֵס (nes) refers to a standard, ensign, or signal, often associated with a flag or banner. It can imply a rallying point or a token, and is linked to the concept of something lifted up. The entries collectively emphasize its use as a symbol or signal in various contexts.
נֵס n.[m.] standard, ensign, signal, sign
base
H5251 נֵס standard, ensign, signal, sign
5251 nec nace
from 5264; a flag; also a sail; by implication, a flagstaff;
generally a signal; figuratively, a token:--banner, pole,
sail, (en-)sign, standard.
see HEBREW for 05264
נֵס (nes) — Banner.
This name means a standard, signal, ensign, banner
Another name of ye.ho.vah (יהוה "LORD" H3068G)
נֵס (nes) — ensign.
1) something lifted up, standard, signal, signal pole, ensign, banner, sign, sail
1a) standard (as rallying point), signal
1b) standard (pole)
1c) ensign, signal
HNcmsa — Noun common · masculine singular absoluteHNcmsa
נסס (nacac) is a Hebrew root meaning to shine or be lifted up, often associated with being conspicuous or serving as a signal. It may relate to the idea of a flag fluttering in the wind, suggesting prominence. The Hithpoel form indicates a reflexive action of being displayed, as seen in תהילים 60:6 and זכריה 9:16.
נסס (√ of foll. = be high or conspicuous? Hithpo‛l. Inf. לְהִתְנוֹסֵס ψ 60:6, acc. to some denom. from נֵס that it may be displayed, AV, cf. De; < v. נוס; Pt. מִתְנוֹסְסוֹת Zc 9:16 raised? prominent? (עַל־אַדְמָתוֹ; of precious stones, in fig.) very dub.; We Now del.; Gr מִתְנוֹצְצוֹת).
done
H5264 נסס
5264 nacac naw-sas'
a primitive root; to gleam from afar, i.e. to be conspicuous
as a signal; or rather perhaps a denominative from 5251 (and
identical with 5263, through the idea of a flag as fluttering
in the wind); to raise a beacon:--lift up as an ensign.
see HEBREW for 05251
see HEBREW for 05263
נָסַס (na.sas) — to shine.
1) to be lifted up (meaning uncertain)
1a) (Hithpoel) to be lifted up, be displayed
HR/Vtcc — Preposition · verb hithpael infinitive construct commonHR/Vtcc
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
קֹ֫שֶׁט (qoshet) refers to both 'bow' and 'truth.' The word is derived from a root meaning to balance, suggesting a sense of equity or reality. It appears in contexts such as Psalms 60:6 and Proverbs 22:21, where it conveys notions of balance and verity.
ref
H7189a קֹ֫שֶׁט bow H7189b קֹשְׁטְ truth
7189 qoshet ko'-shet
or qosht {kosht}; from an unused root meaning to balance;
equity (as evenly weighed), i.e. reality:--truth.
קֹ֫שֶׁט (qo.shet) — bow.
bow
קֹשְׁטְ (qosh.te) — truth.
truth, balanced verity
Aramaic equivalent: qe.shot (קְשֹׁט "truth" H7187)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
bo.
See ARCHERY.
Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly “copper”) are mentioned (2 Sam. 22:35;
(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.
A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In
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.