Psalms 87:3 — Word Study
WLCנִ֭כְבָּדוֹת מְדֻבָּ֣ר בָּ֑ךְ עִ֖יר הָאֱלֹהִ֣ים סֶֽלָה׃
BSA◂Glorious thingskâbad [noble, honourable, wonderful] are ascribeddâbar [spoken of, said] O cityʻîyr [town, settlement] of Godʼĕlôhîym [Elohim, the supreme One] Selahçelâh [a pause, a moment of reflection]
| Greek | English | Parsing |
|---|---|---|
| נִ֭כְבָּדוֹת | glorious [things] | Verb, Niphal, participle (active) feminine plural |
| מְדֻבָּ֣ר | [is] spoken | Verb, Pual, participle (passive) masculine singular |
| בָּ֑ךְ | in you | Preposition, suffix |
| עִ֖יר | O city of | Noun common, feminine singular construct |
| הָאֱלֹהִ֣ים | God | Particle, noun common masculine plural absolute |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Glorious things are ascribed to you, O city of God. Selah |
| KJV | Glorious things are spoken of thee, O city of God. Selah. |
| ASV | Glorious things are spoken of thee, O city of God. [Selah |
| YLT | Honourable things are spoken in Thee, O city of God. Selah. |
| WEB | Glorious things are spoken about you, city of God. Selah. |
| BBE | Noble things are said of you, O town of God. (Selah.) |
Where they part company is מְדֻבָּ֣ר — see How Translations Differ.
The main clause is followed by a prepositional phrase that specifies where the glorious things are ascribed, culminating with the city of God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכָּבֵד
verbכָּבֵד
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 87:3
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 — The Glories of Ziongenerated
Psalm 87:3 celebrates the city of God, Zion, highlighting its honored status and the glorious things that are said about it. This psalm reflects the deep affection and preference God has for Zion over other places, as noted in verse 2, and emphasizes the significance of its inhabitants in God's plan. The psalmist's proclamation serves as a reminder of the city's unique role in the narrative of God's people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 48:2–3 | Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King. |
| 2 | Psalm 125:1–2 | Those who trust in the LORD are like Mount Zion. It cannot be moved; it abides forever. |
| 3 | Isaiah 12:6 | Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.” |
| 4 | Isaiah 49:14–26 | But Zion said, “The LORD has forsaken me; the Lord has forgotten me!” |
| 5 | Isaiah 54:2–10 | “Enlarge the site of your tent, stretch out the curtains of your dwellings, do not hold back. Lengthen your ropes and drive your stakes in deep. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — נִ֭כְבָּדוֹת, Nikh.ba.dotgenerated
The word כָּבֵד (kabad) has a root meaning of 'to be heavy' and is used here in the participle form to describe 'glorious things.' It conveys a sense of honor and weightiness, suggesting that the things spoken about Zion carry great significance.
In this verse, the use of the Niphal participle indicates that these glorious things are not just ascribed by the psalmist but are recognized and acknowledged by others. This highlights the esteemed reputation of Zion as the city of God.
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 governing the verse is מְדֻבָּ֣ר, is spoken, with the subject נִ֭כְבָּדוֹת glorious things preceding it. This structure emphasizes the subject, placing the glorious things at the forefront of the statement.
The prepositional phrase בָּ֑ךְ in you connects the glorious things directly to the city, indicating that these honors are specifically attributed to Zion.
Septuagint Backgroundgenerated
The Septuagint translates נִ֭כְבָּדוֹת as δεδοχασμένα, which carries a similar sense of something being received or acknowledged with honor. This choice reflects the translators' understanding of Zion's esteemed reputation.
The Greek word ἐλαλήθη for מְדֻבָּ֣ר emphasizes the act of speaking, aligning closely with the Hebrew meaning while also suggesting a broader acknowledgment of Zion's glory.
In plain words — the whole versegenerated
Psalm 87:3 celebrates the glorious things said about Zion, the city of God. It emphasizes the honor and significance of this city in God's eyes, indicating that it is a place of great importance and recognition.
Frequently Asked Questionsgenerated
It means that Zion is recognized for its honor and significance, with notable qualities attributed to it.
Zion is called the city of God because it is seen as a central place of worship and God's presence among His people.
Selah is a musical term indicating a pause for reflection, allowing the reader to contemplate the weight of the statements made.
This verse echoes themes found in other psalms and prophetic writings that highlight Zion's importance as a chosen city of God.
Reflection Questionsgenerated
- What qualities do you think make a city 'glorious' in the eyes of God?
- How can we recognize and honor places or communities that hold significance in our faith?
- In what ways can we reflect on the importance of our spiritual heritage, like the psalmist does with Zion?
- How does the concept of Selah encourage us to pause and reflect on our understanding of God's presence in our lives?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often reflecting on the significance of Zion as the city of God and its implications for the church.
Pass now, pray, to the others who were saved by repentance. Perhaps even among the women someone will say, “I have committed fornication and adultery. I have defiled my body with every excess.Early Church Fathers on Psalms 87 →
“I will be mindful of Rahab and Babylon among those that know me.” Since the psalmist said, “Glorious things are said of you, O city of God,” and we understand this city to be the church gathered together from the nations,Early Church Fathers on Psalms 87 →
"Very excellent things are said of you, thou city of God" [Psalms 87:3].Early Church Fathers on Psalms 87 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 87:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGlorious things are spoken of thee, O city of God.] Which is to be understood not of the city of Jerusalem literally, which was a magnificent city, compact together, full of inhabitants, and spacious
Read John Gill on Psalms 87 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGlorious things are spoken of thee, O city of God. Selah. Glorious things are spoken of thee, O city of God - by God, by man, among Israel, among the pagan (Hengstenberg). Psalms 46:1-11; Psalms 48:1-14 are samples.
Read Robert Jamieson on Psalms 87 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO Jerusalem, though thou and thy temple are yet in some sort in your ruins, and desolate and contemptible not only to thine enemies, but also in the eyes of thine own people, yet comfort thyself with these great and glorious things foretold concerning thee in the holy prophets, as ,7 65:18, &c.; , &c.; , &c.; ,12 8:3, &c. , &c. Among other things, it was foretold that the glory of the latter house should be greater than of the former, . All which prophecies are to be understood, as this place also is, of a spiritual and evangelical glory accruing to Jerusalem; as by the birth and presence of Christ in it, so also by the accession of all people and nations to it, of which he speaks in the…
Read Matthew Poole on Psalms 87 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 87:3 Glorious things are spoken of thee, O city of God. Selah.Ver. 3. Glorious things are spoken of thee] Dicta et praedicta, told and foretold of thee, Heb. in thee, sc. by the holy prophets, especially concerning the Christian Church. See Isaiah 60:1-5, to the end of that prophecy. Nihil honorificum non praedicatur de te; et nihil praedicatur de te quin sit honorificentissimum (Jun.). Thou city of God] The glory of God, Acts 7:1, the great King, Matthew 5:35, the only potentate, 1 Timothy 6:15, who maketh his Church the place of his residence, &c. Selah] O rem dignam perpetua admiratione, Oh wonderful!
Read John Trapp on Psalms 87 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The meaning of this verse is obvious in spite of its many grammatical difficulties. The praise of Zion had found many tongues, but the poet implies that he is going to swell the chorus.
Read Charles John Ellicott on Psalms 87 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Glorious things are spoken of thee] Or, there are glorious words or doctrines in thee. Does this refer to the glorious doctrines of the Christian Church? These are glorious sayings indeed.
Read AdamClarke on Psalms 87 →CambridgeThe Cambridge Bible for Schools and Colleges3. Glorious things are spoken of thee] This need not be limited to the utterance of Psa 87:4 ff., but may include the great prophetic promises generally, such as Isaiah 2:2 ff; Isaiah 11:10; Isaiah 19:20 ff.; and, if the Psalm is post-exilic, Psalms 60:1 ff. O city of God] Of His choice, His love, His care. Cp. Psalms 46:4; Psalms 48:1-2; Psalms 48:8.
Read Cambridge on Psalms 87 →Albert Barnes1798–1870Barnes' Notes on the BibleGlorious things are spoketh of thee, O city of God - Jerusalem, called the “city of God” as being the place of his unique home on earth.
Read Albert Barnes on Psalms 87 →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
Glorious things are ascribed to you, O city of God. Selah
Glorious things are spoken about you, city of God. Selah.
Glorious things are ascribed to you, O city of God. Selah
People say wonderful things about you, O city of God. (Selah)
Tyndale line
Glorious things are spoken of thee, O city of God. Selah.
Glorious things are spoken of thee, O city of God. [Selah
Glorious things are spoken of thee, O city of God. Selah
Glorious things are spoken of thee, O city of God. Selah.
Glorious things are spoken of thee, O citie of God. Selah.
Strictly literal
Glorious things are spoken of thee, O city of God. Selah.
Honourable things are spoken in Thee, O city of God. Selah.
Honorable things are spoken in You, || O city of God. Selah.
Glorious things are spoken of thee, O city of God. Selah.
Glorious things are said of you, city of God. Selah
From the Latin
Let my prayer come in before thee: incline thy ear to my petition.
Simplified
Many wonderful things are said of you, city of God! Selah.
Noble things are said of you, O town of God. (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 agree on the wording of this verse, with all six words matching in the Hebrew and Greek texts. This alignment suggests a consistent understanding of the psalm's message across these traditions.
נִ֭כְבָּדוֹת מְדֻבָּ֣ר בָּ֑ךְ עִ֖יר הָאֱלֹהִ֣ים סֶֽלָה׃
6 of the 6 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 87:3
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.
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Niphal — Verb · Niphal · participle (active) feminine pluralHVNrfpa
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine singularHVPsmsa
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fs — 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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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.