Psalms 82:2 — Word Study
WLCעַד־ מָתַ֥י תִּשְׁפְּטוּ־ עָ֑וֶל וּפְנֵ֥י רְ֝שָׁעִ֗ים תִּשְׂאוּ־ סֶֽלָה׃
BSAHow longʻad [until when, for how much time] will you judgeshâphaṭ▸ [govern, vindicate] unjustlyʻevel [with injustice, unfairly] and show partialitypânîym [respect, favor] to the wickedrâshâʻ [morally wrong, guilty of sin] Selahçelâh [a pause, a musical rest]
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| מָתַ֥י | when? | Particle |
| תִּשְׁפְּטוּ־ | will you judge | Verb, Qal, imperfect second person masculine plural |
| עָ֑וֶל | injustice | Noun common, masculine singular absolute |
| וּפְנֵ֥י | and [the] face of | Conjunction, noun common masculine plural construct |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| תִּשְׂאוּ־ | will you lift up | Verb, Qal, imperfect second person masculine plural |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “How long will you judge unjustly and show partiality to the wicked? Selah |
| KJV | How long will ye judge unjustly, and accept the persons of the wicked? Selah. |
| ASV | How long will ye judge unjustly, And respect the persons of the wicked? [Selah |
| YLT | Till when do ye judge perversely? And the face of the wicked lift up? Selah. |
| WEB | “How long will you judge unjustly, and show partiality to the wicked?” Selah. |
| BBE | How long will you go on judging falsely, having respect for the persons of evil-doers? (Selah.) |
The translations agree on the core meanings of the Hebrew words without significant variation.
The sentence is structured around a main question, with additional phrases providing context and expanding on the actions being questioned.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַט
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 82:2
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 — God's Judgment Among the Godsgenerated
Psalm 82:2 presents a powerful question about the nature of justice and the role of judges in society. The psalmist challenges those in authority to reflect on their actions, specifically regarding their treatment of the wicked. This verse is part of a larger discourse on divine justice, where God presides over the assembly and holds judges accountable for their decisions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 62:3 | How long will you threaten a man? Will all of you throw him down like a leaning wall or a tottering fence? |
| 2 | Exodus 10:3 | So Moses and Aaron went to Pharaoh and told him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before Me? Let My people go, so that they may worship Me. |
| 3 | 1 Kings 18:21 | Then Elijah approached all the people and said, “How long will you waver between two opinions? If the LORD is God, follow Him. But if Baal is God, follow him.” But the people did not answer a word. |
| 4 | Matthew 17:17 | “O unbelieving and perverse generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy here to Me.” |
| 5 | Psalm 58:1–2 | Do you indeed speak justly, O rulers? Do you judge uprightly, O sons of men? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תִּשְׁפְּטוּ, tish.pe.tu-generated
The verb שָׁפַט (shaphat), meaning 'to judge', is in the imperfect tense, indicating an ongoing action. The second person masculine plural form addresses multiple judges, questioning their continued unjust behavior.
This word encompasses a range of meanings, including to govern and vindicate, suggesting that the judges have a responsibility to uphold justice. The context of the verse emphasizes the urgency of the question posed by the psalmist.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase reads 'will you judge unjustly', which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb תִּשְׁפְּטוּ (will you judge) governs the entire verse, with two phrases following it: the object phrase עָוֶל (injustice) and a second verb phrase תִּשְׂאוּ (will you lift up).
The structure emphasizes the actions of the judges, with the psalmist's questions highlighting their moral failures in a direct manner.
Septuagint Backgroundgenerated
The Septuagint translates תִּשְׁפְּטוּ as κρίνετε (you will judge), which maintains the same judicial connotation but may carry a slightly different emphasis in Greek.
This choice reflects the translators' understanding of the Hebrew text, focusing on the act of judgment and its implications for justice.
In plain words — the whole versegenerated
Psalm 82:2 asks how long judges will continue to act unjustly and show favoritism to the wicked. This verse emphasizes the need for justice and accountability among those in authority.
Frequently Asked Questionsgenerated
The psalmist refers to the act of making biased or unfair judgments, particularly favoring the wicked over the righteous.
It expresses urgency and frustration over prolonged injustice, highlighting the need for immediate accountability.
'Selah' indicates a pause for reflection, inviting the reader to consider the weight of the question posed.
It underscores God's role as the ultimate judge, holding human judges accountable for their actions.
Reflection Questionsgenerated
- In what ways do I see injustice in my community, and how can I address it?
- How can I ensure that I am not showing favoritism in my own judgments?
- What steps can I take to advocate for the vulnerable and oppressed?
- How does understanding God's judgment influence my actions towards others?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Augustine, referenced this verse to discuss the nature of justice and God's role in judgment.
"How long will you judge unrighteously, and accept the persons of the ungodly" [Psalms 82:2];Early Church Fathers on Psalms 82 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 82:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow long will ye judge unjustly,.... These are the words not of the psalmist, but of the divine Person that stands in the congregation of the mighty, and judges among the gods; calling the unjust
Read John Gill on Psalms 82 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow long will ye judge unjustly, and accept the persons of the wicked? Selah. How long will ye judge unjustly, and accept the persons of the wicked?
Read Robert Jamieson on Psalms 82 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe psalmist speaketh to them in God’ s name, and reproves them for their continued and resolved unrighteousness in their public administrations. Accept the persons, by overlooking the merits of the cause, and giving sentence according to your respect or affection to the person.
Read Matthew Poole on Psalms 82 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 82:2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.Ver. 2. How long will ye judge unjustly] viz. Through a cyclopical contempt of God’ s severity. Ne pecces, Deus ipse videt. Will ye represent and express God to the world as a corrupt, crooked, and unrighteous judge? And accept the persons of the wicked?] Heb. lift up their faces, and show them more favour than others that are much more honest? Barabbas oft is released, and Christ crucified. Alter habet aequum, sed alter habebit aequum, said that partial emperor, This man hath the right on his side, but the other shall carry the cause, for all that.
Read John Trapp on Psalms 82 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2-4) These verses contain the rebuke addressed by the supreme judge to those abusing the judicial office and function.
Read Charles John Ellicott on Psalms 82 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Accept the persons of the wicked?] "Lift up their faces," encourage them in their oppressions. Selah.] "Mark this:" ye do it, and sorely shall ye suffer for it.
Read AdamClarke on Psalms 82 →CambridgeThe Cambridge Bible for Schools and Colleges2–4. God speaks, arraigning the judges for injustice and partiality, and bidding them perform their duties faithfully.
Read Cambridge on Psalms 82 →Albert Barnes1798–1870Barnes' Notes on the BibleHow long will ye judge unjustly - literally, Judge evil. This is designed, evidently, to denote the prevailing character of the magistrates at the time when the psalm was written.
Read Albert Barnes on Psalms 82 →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
“How long will you judge unjustly and show partiality to the wicked? Selah
“How long will you judge unjustly, and show partiality to the wicked?” Selah.
“How long will you judge unjustly and show partiality to the wicked? Selah
He says, “How long will you make unjust legal decisions and show favoritism to the wicked? (Selah)
Tyndale line
How long will ye judge unjustly, and accept the persons of the wicked? Selah.
How long will ye judge unjustly, And respect the persons of the wicked? [Selah
How long will ye judge unjustly, and respect the persons of the wicked? Selah
How long will ye judge unjustly, and accept the persons of the wicked? Selah.
How long wil ye iudge vniustly, and accept the persons of the wicked? Selah.
Strictly literal
How long will ye judge unrighteously, and accept the person of the wicked? Selah.
Till when do ye judge perversely? And the face of the wicked lift up? Selah.
Until when do you judge perversely? And lift up the face of the wicked? Selah.
How long will ye judge unjustly, and treat with favor the face of the wicked? Selah.
How long will you judge unjustly and show favoritism to the wicked? Selah
From the Latin
O God, who shall be like to thee? hold not thy peace, neither be thou still, O God.
Simplified
How long will you make unfair judgments and show favoritism to the wicked? Selah.
How long will you go on judging falsely, having respect for the persons of evil-doers? (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, the Septuagint, and the Dead Sea Scrolls all agree on the wording of עַד־ מָתַ֥י תִּשְׁפְּטוּ־ עָ֑וֶל וּפְנֵ֥י רְ֝שָׁעִ֗ים תִּשְׂאוּ־ סֶֽלָה׃, showing consistency across these ancient witnesses.
עַד־ מָתַ֥י תִּשְׁפְּטוּ־ עָ֑וֶל וּפְנֵ֥י רְ֝שָׁעִ֗ים תִּשְׂאוּ־ סֶֽלָה׃
8 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.
עד מתי תשפטו עול ופני רשעים תשאו סלה
8 words on the leather.
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 82:2
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.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
HTi — ParticleHTi
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
N-cs — Noun common · masculine singular absoluteHNcmsa
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…
Conj | N-cp — Conjunction · noun common masculine plural constructHC/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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVqi2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
Part — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.