Psalms 85:2 — Word Study
WLCנָ֭שָׂאתָ עֲוֹ֣ן עַמֶּ֑ךָ כִּסִּ֖יתָ כָל־ חַטָּאתָ֣ם סֶֽלָה׃
BSAto acceptrâtsâh The LordYᵉhôvâh landʼerets to returnshûwb captivityshᵉbûwth captivityshᵉbûwth JacobYaʻăqôb
| Greek | English | Parsing |
|---|---|---|
| נָ֭שָׂאתָ | you forgave | Verb, Qal, perfect second person masculine singular |
| עֲוֹ֣ן | [the] iniquity of | Noun common, masculine singular construct |
| עַמֶּ֑ךָ | people your | Noun common masculine singular construct, suffix |
| כִּסִּ֖יתָ | you covered | Verb, Piel, perfect second person masculine singular |
| כָל־ | all | Noun common, masculine singular construct |
| חַטָּאתָ֣ם | sin their | Noun common feminine singular construct, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You forgave the iniquity of Your people; You covered all their sin. Selah |
| KJV | Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. |
| ASV | Thou hast forgiven the iniquity of thy people; Thou hast covered all their sin. [Selah |
| YLT | Thou hast borne away the iniquity of Thy people, Thou hast covered all their sin. Selah. |
| WEB | You have forgiven the iniquity of your people. You have covered all their sin. Selah. |
| BBE | The wrongdoing of your people had forgiveness; all their sin had been covered. (Selah.) |
Where they part company is כִּסִּ֖יתָ — see How Translations Differ.
Two main clauses, each with an object, clearly showing God's actions towards His people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 85:2
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 Prayer for Restorationgenerated
Psalm 85:2 expresses a heartfelt acknowledgment of God's forgiveness and mercy towards His people. The psalmist reflects on how God has not only lifted away their iniquities but has also hidden their sins from view. This prayer is part of a larger plea for restoration and peace, emphasizing the importance of God's grace in the life of His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 32:1 | Blessed is he whose transgressions are forgiven, whose sins are covered. |
| 2 | Psalm 79:8–9 | Do not hold past sins against us; let Your compassion come quickly, for we are brought low. |
| 3 | Jeremiah 50:20 | In those days and at that time, declares the LORD, a search will be made for Israel’s guilt, but there will be none, and for Judah’s sins, but they will not be found; for I will forgive the remnant I preserve. |
| 4 | Micah 7:18 | Who is a God like You, who pardons iniquity and passes over the transgression of the remnant of His inheritance— who does not retain His anger forever, because He delights in loving devotion? |
| 5 | Acts 13:39 | Through Him everyone who believes is justified from everything you could not be justified from by the law of Moses. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נָ֭שָׂאתָ, Na.sa.tagenerated
The verb נָשָׂא (nasa') means to lift, carry, or take away. In this context, it conveys the idea of God lifting away the burden of sin from His people, signifying a complete and transformative act of forgiveness.
The perfect tense indicates a completed action, affirming that God's forgiveness is not temporary but permanent. This word captures the essence of divine mercy, showing that God actively removes the iniquities of His people.
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 main verb נָ֭שָׂאתָ governs the entire verse, indicating the action of forgiving, while the phrase following it elaborates on the object of that action: עֲוֹ֣ן עַמֶּ֑ךָ, the iniquity of Your people. The second verb כִּסִּ֖יתָ follows, indicating another action of God, which is to cover their sins.
The structure emphasizes God's dual action of forgiveness and concealment, with both verbs in the perfect tense indicating completed actions that assure the psalmist of God's mercy.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נָשָׂא is rendered as εὐδόκησας, which means 'You took pleasure in' or 'You were pleased with.' This choice suggests an interpretation that emphasizes God's willingness and desire to forgive, rather than merely an action of lifting away sin.
The translation of כִּסִּ֖יתָ as ἀπέστρεψας (You turned away) indicates a similar nuance, focusing on God's active role in turning away from sin and offering forgiveness.
In plain words — the whole versegenerated
Psalm 85:2 shows that God forgives the wrongdoing of His people and covers all their sins. This verse highlights God's mercy and the complete removal of sin, inviting reflection on His grace.
Frequently Asked Questionsgenerated
It means that God has lifted away the moral wrongs and sins of His people, offering them a fresh start and restoration.
Covering all sin signifies that God not only forgives but also conceals the wrongs from view, ensuring that they are not held against His people.
'Selah' is a musical term indicating a pause for reflection, inviting the reader to contemplate the significance of God's forgiveness.
This verse connects with other passages, such as Psalm 32:1, which also speaks about the blessedness of forgiveness and the removal of sin.
Reflection Questionsgenerated
- In what ways have I experienced God's forgiveness in my life?
- How can I better understand the depth of God's mercy towards me?
- What does it mean to me that God covers all my sins?
- How can I reflect on God's grace and share it with others?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Augustine, reflect on this verse to discuss God's spiritual restoration of His people.
For how did He turn away the captivity of Jacob? See, how that that setting free is spiritual, see how that it is done inwardly.Early Church Fathers on Psalms 85 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 85:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast forgiven the iniquity of thy people,.... Took it from them, and laid it on Christ, who has bore it, and took it away, so as it shall never return more to their destruction; and by the
Read John Gill on Psalms 85 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin.
Read Robert Jamieson on Psalms 85 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSo as not to impute it to them, or to continue the punishment which thou didst inflict upon them for it.
Read Matthew Poole on Psalms 85 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 85:2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.Ver. 2. Thou hast forgiven the iniquity, &c.] This is worthily mentioned as a main mercy, as a chief fruit of free grace. Thou hast covered all their sins] That that filthy thing may be no longer an eyesore unto thee. In the original there are six homoioteleuta, which is an elegancy not to be translated into English.
Read John Trapp on Psalms 85 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Forgiven.—Rather, taken away. (See Psalms 32:1.)
Read Charles John Ellicott on Psalms 85 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Thou hast forgiven the iniquity] נשאת עון nasatha avon, Thou hast borne, or carried away, the iniquity. An allusion to the ceremony of the scapegoat. Thou hast covered all their sin.] As thou hast freely forgiven it, its offensiveness and abominable nature no longer appear. The whole is put out of sight; and, as we are restored from our captivity, the consequences no longer appear. Selah.] This is true. Our return to our own land is the full proof.
Read AdamClarke on Psalms 85 →CambridgeThe Cambridge Bible for Schools and Colleges2. The Heb. words describe sin (1) as depravity or moral distortion; (2) as a wandering from the way, or missing the mark; and forgiveness (1) as the removal of a burden, (2) as the covering of the offence, which would otherwise meet the eye of the judge and call for punishment. Cp. Psalms 32:1-2; Psalms 32:5.
Read Cambridge on Psalms 85 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast forgiven the iniquity of thy people - That is, These calamities came upon them in consequence of their sins, and thou hast dealt with them as if those sins were forgiven.
Read Albert Barnes on Psalms 85 →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 forgave the iniquity of Your people; You covered all their sin. Selah
You have forgiven the iniquity of your people. You have covered all their sin. Selah.
You forgave the iniquity of Your people; You covered all their sin. Selah
You pardoned the wrongdoing of your people; you forgave all their sin. (Selah)
Tyndale line
Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.
Thou hast forgiven the iniquity of thy people; Thou hast covered all their sin. [Selah
Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah
Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.
Thou hast forgiuen the iniquitie of thy people, and couered all their sinnes. Selah.
Strictly literal
Thou hast forgiven the iniquity of thy people; thou hast covered all their sin. Selah.
Thou hast borne away the iniquity of Thy people, Thou hast covered all their sin. Selah.
You have carried away the iniquity of Your people, || You have covered all their sin. Selah.
(85:3) Thou hast forgiven the iniquity of thy people: thou hast covered over all their sin. Selah.
You have forgiven the sin of your people; you have covered all their sin. Selah
From the Latin
Preserve my soul, for I am holy: save thy servant, O my God, that trusteth in thee.
Simplified
You took away your people's guilt; you forgave all their sins. Selah.
The wrongdoing of your people had forgiveness; all their sin had been covered. (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 presents the verse as נָ֭שָׂאתָ עֲוֹ֣ן עַמֶּ֑ךָ כִּסִּ֖יתָ כָל־ חַטָּאתָ֣ם סֶֽלָה׃. The Septuagint matches six of the seven words, while the Dead Sea Scrolls fragment contains six words, with some supplied by an editor.
נָ֭שָׂאתָ עֲוֹ֣ן עַמֶּ֑ךָ כִּסִּ֖יתָ כָל־ חַטָּאתָ֣ם סֶֽלָה׃
6 of the 7 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.
רצית יהוה ארצ׳ך [שבת] [שבות] [יעקב]
6 words of the verse are on this fragment — 3 supplied entire by an editor.
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 85:2
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.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
HNcfsc/Sp3mp — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
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.