Psalms 76:3 — Word Study
WLCשָׁ֭מָּה שִׁבַּ֣ר רִשְׁפֵי־ קָ֑שֶׁת מָגֵ֬ן וְחֶ֖רֶב וּמִלְחָמָ֣ה סֶֽלָה׃
BSAto behâyâh SalemShâlêm lairçôk habitationmᵉʻôwnâh ZionTsîyôwn
| Greek | English | Parsing |
|---|---|---|
| שָׁ֭מָּה | there | Adverb, suffix |
| שִׁבַּ֣ר | he shattered | Verb, Piel, perfect third person masculine singular |
| רִשְׁפֵי־ | flames of | Noun common, masculine plural construct |
| קָ֑שֶׁת | a bow | Noun common, feminine singular absolute |
| מָגֵ֬ן | shield | Noun common, masculine singular absolute |
| וְחֶ֖רֶב | and sword | Conjunction, noun common feminine singular absolute |
| וּמִלְחָמָ֣ה | and battle | Conjunction, noun common feminine singular absolute |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There He shattered the flaming arrows, the shield and sword and weapons of war. Selah |
| KJV | There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah. |
| ASV | There he brake the arrows of the bow; The shield, and the sword, and the battle. [Selah |
| YLT | There he hath shivered arrows of a bow, Shield, and sword, and battle. Selah. |
| WEB | There he broke the flaming arrows of the bow, the shield, and the sword, and the weapons of war. Selah. |
| BBE | There were the arrows of the bow broken, there he put an end to body-cover, sword, and fight. (Selah.) |
The translations agree on the core meaning of שִׁבַּ֣ר as 'shattered' or 'broken.'
The main clause is followed by a detailed list of objects, emphasizing the extent of God's power in battle.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּ
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 76:3
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 Victory Over Enemiesgenerated
Psalm 76:3 describes a moment when God demonstrates His power by shattering the weapons of war. This act symbolizes His protection over His people and His ability to defeat their enemies. The psalmist reflects on God's might in battle, emphasizing that He is a refuge and strength for those who trust in Him. The surrounding verses further illustrate God's presence in Zion and His majestic power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 46:9 | He makes wars to cease throughout the earth; He breaks the bow and shatters the spear; He burns the shields in the fire. |
| 2 | 2 Chronicles 14:12–13 | So the LORD struck down the Cushites before Asa and Judah, and the Cushites fled. |
| 3 | 2 Chronicles 20:25 | Then Jehoshaphat and his people went to carry off the plunder, and they found on the bodies an abundance of goods and valuables —more than they could carry away. They were gathering the plunder for three days because there was so much. |
| 4 | 2 Chronicles 32:21 | and the LORD sent an angel who annihilated every mighty man of valor and every leader and commander in the camp of the king of Assyria. So he withdrew to his own land in disgrace. And when he entered the temple of his god, some of his own sons struck him down with the sword. |
| 5 | Isaiah 37:35–36 | ‘I will defend this city and save it for My own sake and for the sake of My servant David.’” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שִׁבַּ֣ר, shi.Bargenerated
The verb שִׁבַּ֣ר (shi.Bar) means 'to break' or 'to shatter.' It is in the Piel stem, indicating an intensive action, and is used here to convey the forceful breaking of weapons. This word captures the intensity of God's power in overcoming adversaries.
The use of this verb emphasizes not just the act of breaking but the complete destruction of the enemy's capabilities. It reflects a decisive victory, portraying God as the ultimate warrior who dismantles the tools of conflict.
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 finite verb שִׁבַּ֣ר (he shattered) governs the entire clause, with a series of noun phrases serving as the objects of the action. The structure emphasizes the act of shattering as the central focus, with the various weapons listed as the direct objects.
The sentence begins with an adverbial phrase indicating location, שָׁ֭מָּה (there), which sets the scene for God's action, followed by the verb and its objects. This order highlights the significance of the location where God's power is displayed.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שִׁבַּ֣ר is rendered as ἐν (in), which indicates a different emphasis in the Greek text. This choice may suggest a more general sense of God's presence in the act of breaking rather than focusing solely on the action itself.
The translation reflects a broader interpretation of God's power, emphasizing His omnipresence in the context of battle rather than the specific act of shattering.
In plain words — the whole versegenerated
Psalm 76:3 tells us that God shattered the weapons of war, including flaming arrows, shields, and swords. This verse highlights God's power in defeating enemies and protecting His people. It serves as a reminder of His might and the peace He brings.
Frequently Asked Questionsgenerated
It signifies God's ultimate power over conflict and His ability to protect His people from harm, demonstrating that He can dismantle the tools of their enemies.
This verse portrays God as a mighty warrior who defends His people and ensures their safety, reinforcing the idea that He is a refuge in times of trouble.
Selah is a musical term that indicates a pause for reflection, inviting the reader to contemplate the weight of the message conveyed in the psalm.
It relates to other passages that describe God's defense of His people, such as in Psalm 46:9 and various accounts of His intervention in battles throughout the Old Testament.
Reflection Questionsgenerated
- In what areas of my life do I need to trust in God's power to overcome challenges?
- How can I recognize and reflect on God's protection in my daily experiences?
- What does it mean for me to find refuge in God during difficult times?
- How can I encourage others to see God's might in their struggles?
The early church on this verse — how the Fathers read it
Augustine of Hippo reflects on this verse, interpreting it as a declaration of God's power in eternal peace.
"There He has broken the strength of bows, and the shield, and the sword, and the battle" [Psalms 76:3]. Where has He broken? In that eternal peace, in that perfect peace.Early Church Fathers on Psalms 76 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 76:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere brake he the arrows of the bow.... The Targum is, "there brake he the arrows and the bows of the people that make war;'' the word רשפי, translated "arrows", signifies "sparks or coals of fire";
Read John Gill on Psalms 76 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere brake he the arrows of the bow, the shield, and the sword, and the battle. Selah. There. Hengstenberg translates, 'Hence,' from this place, so that they are broken in falling from it.
Read Robert Jamieson on Psalms 76 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere, i.e. in Judah, or at or near Jerusalem. The arrows, Heb. the sparks; the sparkling arrows, bright and shining, swift and piercing, like sparks of fire. The bow, the shield, and the sword; both offensive and defensive weapons, so as they could neither hurt God’ s people, nor save themselves from ruin. The battle; the force and fury of the battle, and all the power of the army, which was put in battle-array.
Read Matthew Poole on Psalms 76 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 76:3 There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.Ver. 3. There brake he the arrows of the bolt,] There? Where? Surely in Zion, in the holy assemblies where the saints were praying, there the arrow, shield, spear, &c., were broken. This made the queen-mother of Scotland say, that she more feared the prayers of John Knox than an army of thirty thousand fighting soldiers. The king of Sweden, as soon as he set foot in Germany, fell down to prayer, and what great things did he in a little time! Now for the fruit of prayer, cried those great gallants at Edgehill fight, and did great exploits. The word here rended arrows signifieth fiery darts, see…
Read John Trapp on Psalms 76 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) There.—This word in Psalms 14:5 does not appear to have a strictly definite local sense; and here may refer to time, possibly to some event, which we are not able with certainty to recover. Arrows.—Literally, flashes. (See Note, Son 8:6.) The image may be derived from the lightning speed of the flight of arrows, or from the custom of shooting bolts tipped with flame (see Note, Psalms 7:13), or the connection may be from the metaphor in Psalms 91:5-6, since the Hebrew word here used denotes pestilence in Habakkuk 3:5. The shield, the sword, and the battle—Hosea 2:18 is the original of this. (Comp. Psalms 46:9.) Notice the fine poetic touch in the climactic use of battle to sum up all the…
Read Charles John Ellicott on Psalms 76 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. There brake he the arrows of the bow] רשפי rishphey, the fiery arrows. Arrows, round the heads of which inflammable matter was rolled, and then ignited, were used by the ancients, and shot into towns to set them on fire; and were discharged among the towers and wooden works of besiegers. The Romans called them phalaricae; and we find them mentioned by Virgil, AEn. lib. ix., ver. 705: - Sed magnum stridens contorta phalarica venit, Fulminis acta modo. On this passage Servius describes the phalarica as a dart or spear with a spherical leaden head to which fire was attached. Thrown by a strong hand, it killed those whom it hit, and set fire to buildings, &c. It was called phalarica…
Read AdamClarke on Psalms 76 →CambridgeThe Cambridge Bible for Schools and Colleges3. There hath he broken the lightnings of the bow. The destruction of Sennacherib’s army apparently took place at some distance from Jerusalem, but Jerusalem is naturally spoken of as the scene of God’s action, because it was the seat of His presence (Psalms 46:5 ff.) and it was on her behalf that He put forth His power. For broken cp. Psalms 46:9; Hosea 2:18; Isaiah 9:4; Jeremiah 49:35; and more generally, Isaiah 14:25. Arrows are called lightnings from the swiftness of their flight, rather than from any reference to fire-laden darts (Psalms 7:13, note). The battle includes all instruments and equipments for war.
Read Cambridge on Psalms 76 →Albert Barnes1798–1870Barnes' Notes on the BibleThere brake he the arrows of the bow - That is, in Salem, or near Salem. The language is such as would be used in reference to invaders, or to armies that came up to storm the city.
Read Albert Barnes on Psalms 76 →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
There He shattered the flaming arrows, the shield and sword and weapons of war. Selah
There he broke the flaming arrows of the bow, the shield, and the sword, and the weapons of war. Selah.
There He shattered the flaming arrows, the shield and sword and weapons of war. Selah
There he shattered the arrows, the shield, the sword, and the rest of the weapons of war. (Selah)
Tyndale line
There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.
There he brake the arrows of the bow; The shield, and the sword, and the battle. [Selah
There he brake the arrows of the bow; the shield, and the sword, and the battle. Selah
There he broke the arrows of the bow, the shield, and the sword, and the battle. Selah.
There brake he the arrowes of the bowe, the shielde and the sword and the battell. Selah.
Strictly literal
There broke he the flashings of the bow, shield and sword and battle. Selah.
There he hath shivered arrows of a bow, Shield, and sword, and battle. Selah.
There He has shattered arrows of a bow, || Shield, and sword, and battle. Selah.
(76:4) There broke he the shining arrows of the bow, shield, and sword, and battle. Selah.
There he broke the arrows of the bow, the shield, the sword, and the other weapons of war. Selah
From the Latin
In the day of my trouble I sought God, with my hands lifted up to him in the night, and I was not deceived. My soul refused to be comforted:
Simplified
There he broke the flaming arrows, the shields, the swords, and the weapons of war. Selah.
There were the arrows of the bow broken, there he put an end to body-cover, sword, and fight. (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 76:3 states, 'There He shattered the flaming arrows, the shield and sword and weapons of war. Selah.' The Septuagint, while not providing a direct translation, matches 7 of the 8 words in the Masoretic Text, indicating a strong agreement in content, though the word order and articles differ due to the nature of Greek syntax. There is no significant variation in meaning between these witnesses.
שָׁ֭מָּה שִׁבַּ֣ר רִשְׁפֵי־ קָ֑שֶׁת מָגֵ֬ן וְחֶ֖רֶב וּמִלְחָמָ֣ה סֶֽלָה׃
7 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.
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 76:3
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.
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
HD/Sd — Adverb · suffixHD/Sd
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
HVpp3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
רֶ֫שֶׁף (resheph) refers to a flame or fire-bolt, and can also denote a live coal or lightning. It is associated with burning heat, sparks, and fever. The word is built from the root meaning to burn, and it captures a range of fiery imagery.
רֶ֫שֶׁף n.m. flame, fire-bolt
base
H7565 רֶ֫שֶׁף flame, fire-bolt
7565 resheph reh'-shef
from 8313; a live coal; by analogy lightning; figuratively,
an arrow, (as flashing through the air); specifically,
fever:--arrow, (burning) coal, burning heat, + spark, hot
thunderbolt.
see HEBREW for 08313
רֶ֫שֶׁף (re.sheph) — flash.
1) flame, firebolt, spark
1a) flame
1b) fire-bolt
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…
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
HNcfsa — Noun common · feminine singular absoluteHNcfsa
bo.
See ARCHERY.
Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly “copper”) are mentioned (2 Sam. 22:35;
(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.
A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
HNcmsa — Noun common · masculine singular absoluteHNcmsa
sheld.
See ARMOR, IV, 1.
Shield
Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).
Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is…
The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the shield was kept bright by the application of oil as implied in (Isaiah 21:5) The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. (1 Kings 10:17) In the metaphorical language of the…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
See WAR.
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.