Psalms 21:2 — Word Study
WLCתַּאֲוַ֣ת לִ֭בּוֹ נָתַ֣תָּה לּ֑וֹ וַאֲרֶ֥שֶׁת שְׂ֝פָתָ֗יו בַּל־ מָנַ֥עְתָּ סֶּֽלָה׃
BSAdesiremᵉʼôd [deepest longings, innermost wishes]
| Greek | English | Parsing |
|---|---|---|
| תַּאֲוַ֣ת | [the] desire of | Noun common, feminine singular construct |
| לִ֭בּוֹ | heart his | Noun common masculine singular construct, suffix |
| נָתַ֣תָּה | you have given | Verb, Qal, perfect second person masculine singular |
| לּ֑וֹ | to him | Preposition, suffix |
| וַאֲרֶ֥שֶׁת | and [the] request of | Conjunction, noun common feminine singular construct |
| שְׂ֝פָתָ֗יו | lips his | Noun common feminine dual construct, suffix |
| בַּל־ | not | Particle |
| מָנַ֥עְתָּ | you have withheld | Verb, Qal, perfect second person masculine singular |
| סֶּֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have granted his heart’s desire and have not withheld the request of his lips. Selah |
| KJV | Thou hast given him his heart’s desire, and hast not withholden the request of his lips. Selah. |
| ASV | Thou hast given him his heart’s desire, And hast not withholden the request of his lips. [Selah |
| YLT | The desire of his heart Thou gavest to him, And the request of his lips Thou hast not withheld. Selah. |
| WEB | You have given him his heart’s desire, and have not withheld the request of his lips. Selah. |
| BBE | You have given him his heart's desire, and have not kept back the request of his lips. (Selah.) |
Where they part company is תַּאֲוַת — see How Translations Differ.
The structure highlights the granting of desires first, followed by the assurance that nothing has been withheld.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbהוּא
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word 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 21:2
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 — A Royal Psalm of Thanksgivinggenerated
Psalm 21:2 expresses the joy of the king, who rejoices in God's strength and salvation. The psalmist acknowledges that God has granted the king's heartfelt desires and has answered his prayers. This psalm reflects a deep sense of gratitude for God's blessings and the fulfillment of the king's wishes, as seen in the surrounding verses that highlight God's favor and generosity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:8–9 | Ask Me, and I will make the nations Your inheritance, the ends of the earth Your possession. |
| 2 | Psalm 20:4–5 | May He give you the desires of your heart and make all your plans succeed. |
| 3 | Psalm 92:11 | My eyes see the downfall of my enemies; my ears hear the wailing of my wicked foes. |
| 4 | Isaiah 49:6–12 | He says: “It is not enough for You to be My Servant, to raise up the tribes of Jacob, and to restore the protected ones of Israel. I will also make You a light for the nations, to bring My salvation to the ends of the earth.” |
| 5 | Hebrews 7:25 | Therefore He is able to save completely those who draw near to God through Him, since He always lives to intercede for them. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — תַּאֲוַת, ta.'a.Vatgenerated
The word תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing and appetite. It can reflect both positive and negative yearnings, indicating a deep longing or satisfaction.
In this verse, it specifically refers to the king's innermost wishes, which God has graciously granted. The parsing as a feminine singular construct suggests a personal and intimate nature of these desires.
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 verse centers around the finite verb נָתַ֣תָּה, you have given, which governs the structure. It is followed by two noun phrases: the king's heart's desire and the request of his lips, with a negation phrase indicating what God has not done.
The order emphasizes the granting of desires first, followed by the assurance that nothing has been withheld, creating a sense of completeness in God's provision.
Septuagint Backgroundgenerated
The Septuagint translates תַּאֲוַת with κύριε, indicating a direct address to God, which underscores the personal relationship between the king and the divine.
This choice reflects a broader understanding of God's role in fulfilling the desires of His people, emphasizing His sovereignty and care.
In plain words — the whole versegenerated
Psalm 21:2 tells us that God has granted the king's heart's desires and has not withheld his requests. This verse highlights God's generosity and the fulfillment of the king's wishes, showing a close relationship between the king and God.
Frequently Asked Questionsgenerated
It signifies that God has fulfilled the deep longings and requests of the king, showing His favor and support.
The verse illustrates a personal and responsive relationship where God listens to and answers the king's prayers.
Selah is a musical term indicating a pause for reflection, inviting the reader to contemplate the significance of God's blessings.
We can trust that God hears our prayers and desires, and we should seek to align our wishes with His will.
Reflection Questionsgenerated
- What are some desires I have brought before God, and how have I seen Him respond?
- In what ways can I acknowledge and celebrate God's blessings in my life?
- How can I cultivate a heart that desires what aligns with God's will?
- What does it mean for me to reflect on God's goodness, as suggested by 'Selah'?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in the context of God's promises and the fulfillment of desires.
Having prophesied the promises made earlier to David, he then explains the reason why these things are going to happen. For what is that reason unless hope in God in which the one who has received mercy does not falter and in that very…Early Church Fathers on Psalms 21 →
"You have given Him the desire of His soul" [Psalms 21:2]. He desired to eat the Passover,Early Church Fathers on Psalms 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 21:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast given him his heart's desire,.... Which the church had prayed for in Psalms 20:4; whatever Christ's heart desired, or his lips requested, has been given him; and hast not withholden the request of his lips.
Read John Gill on Psalms 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast given him his heart's desire, and hast not withholden the request of his lips. Selah. Heart's desire ... request ... lips. The silent desire of the heart and the spoken request of the lips stand here in contrast.
Read Robert Jamieson on Psalms 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 21:2 Thou hast given him his heart’ s desire, and hast not withholden the request of his lips. Selah. Ver. 2. Thou hast given him his heart’ s desire] Good men are sure to have out their prayers either in money or in money’ s worth, as they say; in that very thing they desire, or a better. If God cross them, it is in faithfulness to their souls when the wicked boasteth of their heart’ s desire Psalms 10:3, which yet he hath for a mischief Deus saepe dat iratus, quod negat propitius. And hast not withholden, &c. Selah] Ac si dicat, O magnam et admirabilem Dei benevolentiam erga Davidem! saith Vatablus. This Selah is added here to set forth the very great and wonderful love of God to…
Read John Trapp on Psalms 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Request.—The Hebrew word occurs nowhere else, but is connected with a root, to be poor, and, therefore, in want. The “not” is emphatic: “And the request of his lips thou hast by no means withheld.” The mention in Psalms 21:4 of a prayer for long life, or perhaps, rather, continuance of life, suggests that this “request” was uttered in sickness. On the other hand the general tone of the psalm connects it with a victory.
Read Charles John Ellicott on Psalms 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Thou hast given him his heart's desire] This seems to refer to the prayers offered in the preceding Psalm; see especially Psalms 21:1-4.
Read AdamClarke on Psalms 21 →CambridgeThe Cambridge Bible for Schools and Colleges2. This verse refers chiefly, but not exclusively, to the prayers for the success of the expedition referred to in Psalms 20:3-5.
Read Cambridge on Psalms 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast given him his heart’s desire - See the notes at Psalms 20:4.
Read Albert Barnes on Psalms 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. His heart’s desire—Comp. Psalms 20:4. The cause of this answer is given in Psalms 21:7. As applied to Messiah, see John 11:41-42 : “Father, I thank thee that thou hast heard me.”
Read Daniel Denison Whedon on Psalms 21 →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 granted his heart’s desire and have not withheld the request of his lips. Selah
You have given him his heart’s desire, and have not withheld the request of his lips. Selah.
You have granted his heart’s desire and have not withheld the request of his lips. Selah
You grant him his heart’s desire; you do not refuse his request. (Selah)
Tyndale line
Thou hast given him his heart’s desire, and hast not withholden the request of his lips. Selah.
Thou hast given him his heart’s desire, And hast not withholden the request of his lips. [Selah
Thou hast given him his heart’s desire, and hast not withholden the request of his lips. Selah
Thou hast given him his heart's desire, and hast not withheld the request of his lips. Selah.
Thou hast giuen him his hearts desire, and hast not denyed him the request of his lips. Selah.
Strictly literal
Thou hast given him his heart's desire, and hast not withholden the request of his lips. Selah.
The desire of his heart Thou gavest to him, And the request of his lips Thou hast not withheld. Selah.
You gave the desire of his heart to him, || And You have not withheld the request of his lips. Selah.
(21:3) The longing of his heart hast thou given him, and the request of his lips hast thou not withholden. Selah.
You have given him his heart's desire and have not held back the request of his lips. Selah
From the Latin
O God my God, look upon me: why hast thou forsaken me? Far from my salvation are the words of my sins.
Simplified
You gave him everything he wanted; you didn't hold back anything he asked for.
You have given him his heart's desire, and have not kept back the request of his lips. (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, with 8 out of 9 words matched. This shows a strong consistency in the transmission of this verse across traditions, affirming the integrity of the text.
תַּאֲוַ֣ת לִ֭בּוֹ נָתַ֣תָּה לּ֑וֹ וַאֲרֶ֥שֶׁת שְׂ֝פָתָ֗יו בַּל־ מָנַ֥עְתָּ סֶּֽלָה׃
8 of the 9 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 21:2
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.
תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing, appetite, and covetousness. It can refer to both a subjective feeling of satisfaction and an objective charm or delight. The term is used in various contexts, sometimes with negative connotations such as lust or greed.
תַּאֲוָה n.f. desire
thing desired
base
H8378 תַּאֲוָה desire
8378 ta'avah tah-av-aw'
from 183 (abbreviated); a longing; by implication, a delight
(subjectively, satisfaction, objectively, a charm):--dainty,
desire, X exceedingly, X greedily, lust(ing), pleasant. See
also 6914.
see HEBREW for 0183
see HEBREW for 06914
תַּאֲוָה (ta.a.vah) — desire.
1) desire
1a) desire, wish, longings of one's heart
1a1) lust, appetite, covetousness (bad sense)
1b) thing desired, object of desire
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אֲרֶ֫שֶׁת (*aresheth*) refers to a desire or request. It is derived from a root that conveys a longing to possess something. The term is mentioned in Psalm 21:3, highlighting its use in the context of expressing a wish or request.
אֲרֶ֫שֶׁת n.f. desire, request ψ 21:3
ref
H782 אֲרֶ֫שֶׁת
782 'aresheth ar-eh'-sheth
from 781 (in the sense of desiring to possess); a longing
for:--request.
see HEBREW for 0781
אֲרֶ֫שֶׁת (a.re.shet) — request.
desire, request
HC/Ncfsc — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
HNcfdc/Sp3ms — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
HTn — ParticleHTn
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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.