Psalms 32:7 — Word Study
WLCאַתָּ֤ה׀ סֵ֥תֶר לִי֮ מִצַּ֪ר תִּ֫צְּרֵ֥נִי רָנֵּ֥י פַלֵּ֑ט תְּס֖וֹבְבֵ֣נִי סֶֽלָה׃
BSAYouʼattâh [my refuge, my shelter] are my hiding placeçêther [a secret and secure location, a shelter from danger] You protect menâtsar▸ from troubletsar [adversity, distress, narrow circumstances] You surround meçâbab▸ with songsrôn△ [shouts, joyful praises] of deliverancepallêṭ△ [salvation, rescue, escape] Selahçelâh [a pause, a moment of reflection]
| Greek | English | Parsing |
|---|---|---|
| אַתָּ֤ה׀ | you | Pronoun |
| סֵ֥תֶר | [are] a hiding place | Noun common, masculine singular absolute |
| לִי֮ | of me | Preposition, suffix |
| מִצַּ֪ר | from distress | Preposition |
| תִּ֫צְּרֵ֥נִי | you will preserve me | Verb qal imperfect second person masculine singular, suffix |
| רָנֵּ֥י | shouts of | Noun common, masculine plural construct |
| פַלֵּ֑ט | deliverance; [surely] | Verb, Piel, infinitive construct common |
| תְּס֖וֹבְבֵ֣נִי | you will surround me | Verb piel imperfect second person masculine singular, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You are my hiding place. You protect me from trouble; You surround me with songs of deliverance. Selah |
| KJV | Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. |
| ASV | Thou art my hiding-place; thou wilt preserve me from trouble; Thou wilt compass me about with songs of deliverance. [Selah |
| YLT | Thou [art] a hiding-place for me, From distress Thou dost keep me, [With] songs of deliverance dost compass me. Selah. |
| WEB | You are my hiding place. You will preserve me from trouble. You will surround me with songs of deliverance. Selah. |
| BBE | You are my safe and secret place; you will keep me from trouble; you will put songs of salvation on the lips of those who are round me. (Selah.) |
Where they part company is in the use of סֵתֶר — see How Translations Differ.
The sentence is structured around the main declarations of God's protective nature, with additional phrases providing context and elaboration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbפַּלֵּט
The sentence as the grammar sees it Open the tree ›
2 of 9 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 32:7
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 as Refuge and Deliverergenerated
Psalm 32:7 emphasizes the psalmist's intimate relationship with God, portraying Him as a hiding place and protector. The surrounding verses call upon the faithful to pray to God, assuring them of His presence during times of distress. This theme of divine protection is echoed throughout the Psalms, illustrating God's role as a refuge in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:9 | The LORD is a refuge for the oppressed, a stronghold in times of trouble. |
| 2 | Psalm 27:5 | For in the day of trouble He will hide me in His shelter; He will conceal me under the cover of His tent; He will set me high upon a rock. |
| 3 | Psalm 31:20 | You hide them in the secret place of Your presence from the schemes of men. You conceal them in Your shelter from accusing tongues. |
| 4 | Psalm 119:114 | You are my hiding place and my shield; I put my hope in Your word. |
| 5 | Psalm 143:9 | Deliver me from my enemies, O LORD; I flee to You for refuge. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — סֵתֶר, Se.tergenerated
The noun סֵתֶר (se.ter) signifies a hiding place or shelter, indicating both literal and metaphorical protection. It derives from a root meaning to cover or conceal, reflecting the idea of safety from danger.
In this verse, it describes God as a secure refuge, emphasizing His role in providing safety and peace amidst adversity. The grammatical form indicates it is a common masculine noun, reinforcing its general use in addressing God's protective nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses hiding place for סֵתֶר.
Sentence Structuregenerated
The main clause is governed by the subject אַתָּה, you, followed by the predicate סֵתֶר, are a hiding place. The structure emphasizes the direct address to God, establishing a personal connection.
The verse contains additional clauses that elaborate on God's protective actions: תִּ֫צְּרֵ֥נִי (you will preserve me) and תְּס֖וֹבְבֵ֣נִי (you will surround me), both reinforcing the theme of divine safeguarding.
Septuagint Backgroundgenerated
The Septuagint translates סֵתֶר as μου, indicating a personal possession, 'my hiding place.' This choice highlights the intimate relationship between the psalmist and God.
The use of καταφυγὴ in the Septuagint further emphasizes the concept of refuge, aligning with the Hebrew meaning while also reflecting the Greek understanding of safety and shelter.
In plain words — the whole versegenerated
Psalm 32:7 expresses a deep trust in God as a protective hiding place. The psalmist acknowledges that God protects him from trouble and surrounds him with songs of deliverance, emphasizing the joy and safety found in God's presence.
Frequently Asked Questionsgenerated
It signifies that God provides safety and protection from life's troubles, acting as a refuge during difficult times.
God guards and preserves His people from adversity, offering comfort and deliverance in challenging circumstances.
These are expressions of joy and praise that celebrate God's saving actions, often used in worship to acknowledge His faithfulness.
Selah is a musical term indicating a pause for reflection, inviting the listener to contemplate the significance of the preceding words.
Reflection Questionsgenerated
- In what ways have I experienced God as my hiding place in times of trouble?
- How can I express my gratitude for God's protection in my life?
- What are some songs of deliverance that resonate with my experiences of God's faithfulness?
- How can I incorporate moments of reflection, like 'Selah', into my daily life?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's deliverance and refuge. Their quotations illustrate the theological significance of God's role as a protector.
He caused a light to shine at the prayer of the psalmist, who said, “My Joy, deliver me from those who surround me”; this being indeed true rejoicing, this being a true feast, even deliverance from wickedness,Early Church Fathers on Psalms 32 →
[Daniel 11:1] "And from the first year of Darius the Mede, I stood up that he might be strengthened and confirmed." Daniel implies, "From the first year of the reign of Darius,Early Church Fathers on Psalms 32 →
"You are my refuge from the pressures, which have compassed me about:" You are my refuge from the pressure of my sins, which has compassed my heart.Early Church Fathers on Psalms 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 32:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou [art] my hiding place,.... In time of trouble; see Psalms 27:5; so Christ is said to be, Isaiah 32:2.
Read John Gill on Psalms 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. Thou ... trouble.
Read Robert Jamieson on Psalms 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. With such great deliverances on all sides, as will give just occasion to sing forth thy praises.
Read Matthew Poole on Psalms 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 32:7 Thou [art] my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.Ver. 7. Thou art my hiding place, &c.] And therefore I, being a pardoned person, shall be in safety under thy wings, Psalms 91:4, per totum. Thou shalt preserve me from trouble] Either from it or in it; that I be not hurt by it. The godly, after one trouble, must prepare for another; after one deliverance, expect another. A company cometh, as she said. Thou shalt compass me about with songs] i.e. Plentifully furnish me with matter of praise, ita ut laetus Paeana canam. And like as in a lottery, at every prize the trumpet soundeth; so at every deliverance…
Read John Trapp on Psalms 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Thou art my hiding place] An allusion, probably, to the city of refuge: "Thou shalt preserve me from trouble." The avenger of blood shall not be able to overtake me. And being encompassed with an impregnable wall, I shall feel myself encompassed with songs of deliverance - I shall know that I am safe.
Read AdamClarke on Psalms 32 →CambridgeThe Cambridge Bible for Schools and Colleges7. The Psalmist addresses Jehovah, appropriating to himself the promise of the preceding verse. my hiding place] The same word as in Psalms 27:5; Psalms 31:20; Psalms 91:1. thou shalt preserve me &c.] Thou wilt guard me (Psalms 12:7; Psalms 25:21; Psalms 31:23) from distress (Psalms 31:9); thou wilt compass me about with shouts (Psalms 32:11) of deliverance. Occasions for rejoicing arise wherever he turns: or possibly the glad shouts of the godly rejoicing at his deliverance are meant.
Read Cambridge on Psalms 32 →Albert Barnes1798–1870Barnes' Notes on the BibleThou art my hiding-place - See Psalms 9:9, note; Psalms 27:5, note. The idea is that he would be safe under the protection of God.
Read Albert Barnes on Psalms 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. My hiding place—My place of safety. In the previous verse the psalmist mentions the general effect of his great restoration; here he speaks of the enlargement of his personal faith and joy.
Read Daniel Denison Whedon on Psalms 32 →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 are my hiding place. You protect me from trouble; You surround me with songs of deliverance. Selah
You are my hiding place. You will preserve me from trouble. You will surround me with songs of deliverance. Selah.
You are my hiding place. You protect me from trouble; You surround me with songs of deliverance. Selah
You are my hiding place; you protect me from distress. You surround me with shouts of joy from those celebrating deliverance. (Selah)
Tyndale line
Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.
Thou art my hiding-place; thou wilt preserve me from trouble; Thou wilt compass me about with songs of deliverance. [Selah
Thou art my hiding place; thou wilt preserve me from trouble; thou wilt compass me about with songs of deliverance. Selah
Thou art my hiding place; thou wilt preserve me from trouble; thou wilt compass me about with songs of deliverance. Selah.
Thou art my secret place: thou preseruest me from trouble: thou compassest me about with ioyfull deliuerance. Selah.
Strictly literal
Thou art a hiding-place for me; thou preservest me from trouble; thou dost encompass me with songs of deliverance. Selah.
Thou [art] a hiding-place for me, From distress Thou dost keep me, [With] songs of deliverance dost compass me. Selah.
You [are] a hiding place for me, || You keep me from distress, || Surround me [with] songs of deliverance. Selah.
Thou art my hiding-place; from distress wilt thou preserve me; with songs of deliverance wilt thou encompass me. Selah.
You are my hiding place; you will guard me from trouble. You will surround me with the songs of victory. Selah
From the Latin
Gathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.
Simplified
For you are my refuge, you protect me from trouble. You surround me with songs of salvation. Selah.
You are my safe and secret place; you will keep me from trouble; you will put songs of salvation on the lips of those who are round me. (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 of Psalms 32:7 reads, 'You are my hiding place. You protect me from trouble; You surround me with songs of deliverance. Selah.' The Septuagint closely matches the Masoretic Text, with eight out of nine words aligned, although its structure and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so the agreement between the Masoretic Text and the Septuagint is significant for understanding the text's consistency across these ancient witnesses.
אַתָּ֤ה׀ סֵ֥תֶר לִי֮ מִצַּ֪ר תִּ֫צְּרֵ֥נִי רָנֵּ֥י פַלֵּ֑ט תְּס֖וֹבְבֵ֣נִי סֶֽלָה׃
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 32:7
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
סֵ֫תֶר (se.ter) refers to concepts of covering, hiding, and secrecy, encompassing both literal and figurative meanings. It can denote a hiding place or shelter, as well as the idea of secrecy, including slanderous speech. The feminine form, סִתְרָה (sit.rah), specifically means shelter or protection, with a reference to Deuteronomy 32:38.
ref
H5643a סֵ֫תֶר covering, hiding-place, secrecy H5643b סִתְרָה shelter, protection
5643 cether say'-ther
or (feminine) cithrah (Deut. 32:38), {sith-raw'}; from 5641;
a cover (in a good or a bad, a literal or a figurative
sense):--backbiting, covering, covert, X disguise(-th),
hiding place, privily, protection, secret(-ly, place).
see HEBREW for 05641
סֵ֫תֶר (se.ter) — secrecy.
1) covering, shelter, hiding place, secrecy
1a) covering, cover
1b) hiding place, shelter, secret place
1c) secrecy
1c1) secrecy (of tongue being slanderous)
סִתְרָה (sit.rah) — shelter.
shelter, protection
N-ms — Noun common · masculine singular absoluteHNcmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
Prep | Adj — PrepositionHR/Aamsa
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
V-Qal-Imperf-2ms | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp1bs
רֹן (ron) refers to a ringing cry or shout, often associated with joy or deliverance. It is derived from a root meaning to shout and is used in contexts like song or joyful exclamations, as noted in Psalm 32:7.
[רֹן] n.[m.] ringing cry; pl. cstr. ψ 32:7.
ref
H7438 רֹן
7438 ron rone
from 7442; a shout (of deliverance):--song.
see HEBREW for 07442
רֹן (ron) — song.
ringing cry, shout, cry (of joy)
N-mp — 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…
פַּלֵּט (palet) refers to the concept of deliverance or escape. It is derived from the root word פָּלַט (palat), which also relates to the idea of escaping. The entries consistently emphasize its meaning related to deliverance.
פַּלֵּט n.[m.] deliverance
base
H6405 פַּלֵּט
6405 pallet pal-late'
from 6403; escape:--deliverance, escape.
see HEBREW for 06403
פַּלֵּט (pal.let) — deliverance.
deliverance, escape
V-Piel-Inf-a — Verb · Piel · infinitive construct commonHVpcc
The Hebrew word סָבַב (savav) means to turn or go around, encompassing a range of actions such as surrounding, marching, and changing direction. It is built from a primitive root and has various applications, both literal and figurative, including transforming or enclosing. The entries detail its uses in different verbal forms, but do not present any significant disagreement among lexicons.
סָבַב vb. turn about, go around, surround
Qal
turn, intrans.
march, or walk, around
go partly round, circle, skirt
make a round, or circuit, go about to
surround, encompass
Niph.
turn oneself against, close round upon
turn round (from a direct course)
esp. of boundary: turn round from, toward
pass. be turned over to, into the power of
Pi. to change, transform, the aspect of the matter
Po‛.
encompass (with protection)
come about, assemble round
march or go about
enclose, envelop
Hiph.
turn (trans.), cause to turn
bring over (i.e. to allegiance)
turn into, of changing name
= bring round, of changing name
cause to go around
surround with (acc.) wall
perh. also encompass (as foe)
Hoph.
be turned, of cart wheel
surrounded, i.e. set, of jewels
base
H5437 סָבַב turn about, go around, surround .. turn, intrans.
. . march, or walk, around
. go partly round, circle, skirt
. make a round, or circuit, go about to
. surround, encompass
. . . turn oneself against, close round upon
. turn round (from a direct course)
. esp. of boundary: turn round from, toward
. pass. be turned over to, into the power of
. to change, transform, the aspect of the matter
. . encompass (with protection)
. come about, assemble round
. march or go about
. enclose, envelop
. . . turn (trans.), cause to turn
. bring over (i.e. to allegiance)
. turn into, of changing name
. = bring round, of changing name
. . cause to go around
. surround with (acc.) wall
. perh. also encompass (as foe)
. . be turned, of cart wheel
. surrounded, i.e. set, of jewels
5437 cabab saw-bab'
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as
follows):--bring, cast, fetch, lead, make, walk, X whirl, X
round about, be about on every side, apply, avoid, beset
(about), besiege, bring again, carry (about), change, cause to
come about, X circuit, (fetch a) compass (about, round),
drive, environ, X on every side, beset (close, come, compass,
go, stand) round about, inclose, remove, return, set, sit
down, turn (self) (about, aside, away, back).
סָבַב (sa.vav) — to turn: turn.
: turn/bring_around
1) to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction
1a) (Qal)
1a1) to turn, turn about, be brought round, change
1a2) to march or walk around, go partly around, circle about, skirt, make a round, make a circuit, go about to, surround, encompass
1b) (Niphal)
1b1) to turn oneself, close round, turn round
1b2) to be turned over to
1c) (Piel) to turn about, change, transform
1d) (Poel)
1d1) to encompass, surround
1d2) to come about, assemble round
1d3) to march, go about
1d4) to enclose, envelop
1e) (Hiphil)
1e1) to turn, cause to turn, turn back, reverse, bring over, turn into, bring round
1e2) to cause to go around, surround, encompass
1f) (Hophal)
1f1) to be turned
1f2) to be surrounded
סָבַב (sa.vav) — to turn: surround.
: surround/go_round
V-m-Imperf-2ms | Suff — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp1bs
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.