Psalms 140:8 — Word Study
WLCאַל־ תִּתֵּ֣ן יְ֭הוָה מַאֲוַיֵּ֣י רָשָׁ֑ע זְמָמ֥וֹ אַל־ תָּ֝פֵ֗ק יָר֥וּמוּ סֶֽלָה׃
BSAYHWH/GodYᵉhôvih LordʼĂdônây [Yehovah, the covenant God] strengthʻôz salvationyᵉshûwʻâh to fenceçâkak headrôʼsh dayyôwm weaponnesheq
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּתֵּ֣ן | you grant | Verb, Qal, jussive second person masculine singular |
| יְ֭הוָה | O Yahweh | Noun proper |
| מַאֲוַיֵּ֣י | [the] desires of | Noun common, masculine plural construct |
| רָשָׁ֑ע | [the] wicked | Noun common, masculine singular absolute |
| זְמָמ֥וֹ | plot his | Noun common masculine singular construct, suffix |
| אַל־ | may not | Particle |
| תָּ֝פֵ֗ק | you promote | Verb, Hiphil, jussive second person masculine singular |
| יָר֥וּמוּ | they will arise | 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 | Grant not, O LORD, the desires of the wicked; do not promote their evil plans, lest they be exalted. Selah |
| KJV | Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah. |
| ASV | Grant not, O Jehovah, the desires of the wicked; Further not his evil device, lest they exalt themselves. [Selah |
| YLT | Grant not, O Jehovah, the desires of the wicked, His wicked device bring not forth, They are high. Selah. |
| WEB | Yahweh, don’t grant the desires of the wicked. Don’t let their evil plans succeed, or they will become proud. Selah. |
| BBE | O Lord, give not the wrongdoer his desire; give him no help in his evil designs, or he may be uplifted in pride. (Selah.) |
The translations agree on the meaning of מַאֲוַיֵּ֣י as 'the desires of the wicked.'
The verse consists of one main clause and two subordinate clauses that express a request and its consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲדֹנָי
The sentence as the grammar sees it Open the tree ›
2 of 10 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 140:8
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 Deliverancegenerated
Psalm 140:8 is part of a prayer where the psalmist pleads with God to not allow the wicked to succeed in their evil intentions. The psalm reflects a deep concern for justice and the desire for divine protection against those who plot harm. This theme resonates throughout the psalm, emphasizing the struggle between good and evil.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 27:12 | Do not hand me over to the will of my foes, for false witnesses rise up against me, breathing out violence. |
| 2 | Psalm 94:20–21 | Can a corrupt throne be Your ally— one devising mischief by decree? |
| 3 | 2 Samuel 15:31 | Now someone told David: “Ahithophel is among the conspirators with Absalom.” So David pleaded, “O LORD, please turn the counsel of Ahithophel into foolishness!” |
| 4 | Job 5:12–13 | He thwarts the schemes of the crafty, so that their hands find no success. |
| 5 | Deuteronomy 32:27 | if I had not dreaded the taunt of the enemy, lest their adversaries misunderstand and say: ‘Our own hand has prevailed; it was not the LORD who did all this.’” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מַאֲוַיֵּ֣י, ma.'a.vai.Yeigenerated
The word מַאֲוַי (ma'avay) means 'desire' or 'longing,' specifically referring to strong wishes or intentions. It is derived from a root that conveys the concept of desiring something intensely.
In this verse, it highlights the psalmist's concern about the wicked's intentions. The use of the plural form indicates multiple desires or plots, emphasizing the persistent nature of their wickedness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of מַאֲוַיֵּ֣י as 'the desires of the wicked.'
Versions such as the BSB, KJV, ASV, YLT, WEB, and BBE all maintain this interpretation, reflecting a consistent understanding of the term across different translations.
Sentence Structuregenerated
The main verb is תִּתֵּ֣ן, you grant, which governs the request made to God. The structure includes two clauses that express prohibitions against granting the desires and promoting the plans of the wicked.
The sentence flows with a clear request followed by a consequence, emphasizing the psalmist's urgent plea for divine intervention.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מַאֲוַי is rendered as δύναμις (dynamis), which means 'power' or 'might.' This choice suggests a broader interpretation, focusing on the strength of the wicked's intentions rather than just their desires.
This shift may indicate an understanding of the wicked's plans as not only desires but as powerful forces that require divine resistance.
In plain words — the whole versegenerated
Psalm 140:8 expresses a plea to God not to fulfill the wicked's desires or let their plans succeed. The psalmist seeks God's protection against those who intend harm, emphasizing the need for divine justice.
Frequently Asked Questionsgenerated
The desires refer to the evil intentions and plans that wicked people have, which the psalmist is asking God not to fulfill.
The psalmist believes that if the wicked's plans succeed, they will become proud and continue their wrongdoing.
Selah is a term that indicates a pause for reflection, inviting the reader or listener to contemplate the weight of the preceding words.
This psalm reflects the ongoing biblical theme of seeking justice and protection from evil, similar to other psalms that express trust in God's deliverance.
Reflection Questionsgenerated
- What are some examples of desires or plans that can lead to harm in today's world?
- How can I seek God's guidance in my own desires and intentions?
- In what ways can I support those who are victims of wicked plans?
- How does reflecting on God's justice influence my understanding of right and wrong?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, reference this psalm to discuss the dangers of desires leading to sin and the importance of divine assistance in overcoming them.
"Deliver me not over, O Lord, by my own longing to the sinner" [Psalms 140:8]. Behold to what end Your overshadowing shall avail for me, that I suffer not heat from myself.Early Church Fathers on Psalms 140 →
Who is so foolish that, when he hears what is sung in the psalm, “Do not give me up, O Lord, from my desire to the wicked,” he says this person was praying that God should not be patient with him, as though, as you say,Early Church Fathers on Psalms 140 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 140:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGrant not, O Lord, the desires of the wicked,.... Of Doeg, as the Targum, and of other wicked men, who were desirous both of taking him, and of taking away his life: but the desires of such men are
Read John Gill on Psalms 140 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGrant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah. Grant not, O Lord, the desires of the wicked - against me and my race (Psalms 27:12). Further not his wicked device.
Read Robert Jamieson on Psalms 140 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis wicked device; which is to destroy me. Exalt themselves; not only against me, but against thee also, as if by their power and policy they had frustrated thy design and promise made to me.
Read Matthew Poole on Psalms 140 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 140:8 Grant not, O LORD, the desires of the wicked: further not his wicked device; [lest] they exalt themselves. Selah.Ver. 8. Grant not, O Lord, &c.] For if they should be votorum compotes, masters of their desires, they would be intolerably insolent, so as to say, Our high hand, and not the Lord, hath done all this, Deuteronomy 32:27.
Read John Trapp on Psalms 140 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Desires.—The form of the Hebrew word is anomalous, but the meaning certain. The LXX. and Vulg. give the first clause thus: “Give me not over to the enemy, by reason of their own desire;” which may possibly have been in St. Paul’s mind in Romans 1:24. Further not.—The text of this clause has undoubtedly suffered. The Authorised Version follows the LXX. and Vulg. in inserting a negative before the last word. These versions also take the word rendered “wicked devices” as a verb, not finding a noun of the form anywhere else: “They have plotted against me: desert me not, lest they exalt themselves.” So also Symmachus, and another Greek version quoted by Origen. As the text at present stands…
Read Charles John Ellicott on Psalms 140 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Further not his wicked device] He knew his enemies still desired his death, and were plotting to accomplish it; and here he prays that God may disappoint and confound them. The Chaldee understands this of Doeg.
Read AdamClarke on Psalms 140 →CambridgeThe Cambridge Bible for Schools and Colleges8. further not his evil device] Suffer it not to issue in success. lest they exalt themselves] The construction is harsh, whether we render thus, or, ‘for then will they exalt themselves,’ and probably the word belongs to the next verse.
Read Cambridge on Psalms 140 →Albert Barnes1798–1870Barnes' Notes on the BibleGrant not, O Lord, the desires of the wicked - That is, in the matter under consideration. Let them not accomplish their desire in my destruction. Let them not succeed in their designs against me.
Read Albert Barnes on Psalms 140 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Grant not, O LORD, the desires of the wicked; do not promote their evil plans, lest they be exalted. Selah
Yahweh, don’t grant the desires of the wicked. Don’t let their evil plans succeed, or they will become proud. Selah.
Grant not, O LORD, the desires of the wicked; do not promote their evil plans, lest they be exalted. Selah
O Lord, do not let the wicked have their way! Do not allow their plan to succeed when they attack! (Selah)
Tyndale line
Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah.
Grant not, O Jehovah, the desires of the wicked; Further not his evil device, lest they exalt themselves. [Selah
Grant not, O LORD, the desires of the wicked; further not his evil device; lest they exalt themselves. Selah
Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah.
Let not the wicked haue his desire, O Lord: performe not his wicked thought, least they be proude. Selah.
Strictly literal
Grant not, O Jehovah, the desire of the wicked; further not his device: they would exalt themselves. Selah.
Grant not, O Jehovah, the desires of the wicked, His wicked device bring not forth, They are high. Selah.
Do not grant, O YHWH, the desires of the wicked, || Do not bring forth his wicked scheme, || They are high. Selah.
(140:9) Grant not, O Lord, the longings of the wicked; suffer not his wicked device to succeed: lest they exalt themselves. Selah.
Yahweh, do not grant the desires of the wicked; do not let their plots succeed. Selah
From the Latin
But o to thee, O Lord, Lord, are my eyes: in thee have I put my trust, take not away my soul.
Simplified
God, don't allow the wicked to get what they want—don't let them be successful in what they plan so they don't become proud. Selah.
O Lord, give not the wrongdoer his desire; give him no help in his evil designs, or he may be uplifted in pride. (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 content, with eight out of ten words matched. The Septuagint's word order and articles differ, reflecting its own interpretative style while maintaining the core message of the psalm.
אַל־ תִּתֵּ֣ן יְ֭הוָה מַאֲוַיֵּ֣י רָשָׁ֑ע זְמָמ֥וֹ אַל־ תָּ֝פֵ֗ק יָר֥וּמוּ סֶֽלָה׃
8 of the 10 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 140:8
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
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)
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
מַאֲוַי (ma'avay) means 'desire' and is derived from the root word for 'to desire.' It appears in contexts related to longing or wish, notably in Psalm 140:9, where it refers to the desires of the wicked.
[מַאֲוַי] n.[m.] desire pl. cstr. מַאֲוַיֵּי רָשָׁע ψ 140:9.
done
H3970 מַאֲוַי
3970 ma'avay mah-av-ah'ee
from 183; a desire:--desire.
see HEBREW for 0183
מַאֲוַי (ma.a.vay) — desire.
desire
HNcmpc — Noun common · masculine plural constructHNcmpc
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
זָמָם (zamam) refers to a plot or plan, particularly with a negative connotation, as seen in the context of a wicked device. It is derived from the root word for 'to plot' and is specifically mentioned in Psalm 140:9.
[זָמָם] n.[m.] plan, device (bad sense), only ψ 140:9
ref
H2162 זָמָם
2162 zamam zaw-mawm'
from 2161; a plot:--wicked device.
see HEBREW for 02161
זָמָם (za.mam) — plan.
wicked device, evil plan
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word פּוּק (puq) is a verb that primarily means to bring out, furnish, or promote. It is derived from a primitive root and covers a range of meanings including to produce, elicit, and cause to go out. The Hiphil form emphasizes causative actions, such as obtaining or securing something.
פּוּק vb. Hiph. bring out, furnish, promote
produce, furnish
bring out, elicit, obtain
his device do not promote.
base
H6329 פּוּק Hiph. bring out, furnish, promote
6329 puwq pook
a primitive root (identical with 6328 through the idea of
dropping out; compare 5312); to issue, i.e. furnish;
causatively, to secure; figuratively, to succeed:--afford,
draw out, further, get, obtain.
see HEBREW for 06328
see HEBREW for 05312
פּוּק (puq) — to promote.
1) to bring out, furnish, promote, go out, issue
1a) (Hiphil)
1a1) to produce, furnish
1a2) to bring out, elicit, obtain, cause to come out from
1a3) to promote
1a4) to cause to go out to
HVhj2ms — Verb · Hiphil · jussive second person masculine singularHVhj2ms
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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.