“Selah”
In the previous article, we considered the Prayer of Habakkuk and noted that the last verse (v.19) was a quotation from Psalm 18:33. We commented also on verse 6 of this latter Psalm. A very similar expression is to be found in Psalm 3:4, also written in the future tense:
“I will call unto Yahweh with my voice, and he will answer me out of his holy hill. Selah.”
This brings us to an examination of the word “Selah”, which, unfortunately, is often ignored in the reading of the Psalms. It is used 71 times in the Book of Psalms apart from its three occurrences in Habakkuk. Various suggestions have been put forth as to its meaning e.g. that it denotes the lifting up of the voice in song, that it marks a pause or, following Thirtle, that it is a notice to proceed to a new section of the psalm. Conclusive evidence for any of these theories, however, is not forthcoming. Statements such as “We are left in the domain of surmise regarding the meaning of the term” (1) are frequently encountered under the heading “Selah” in the various commentaries on the Psalms.
In Job chapter 28, the same word “Selah” is used twice (v.16,19) but translated as “valued”. Here, wisdom and understanding (v.12) are deemed more precious than gold of Ophir, precious onyx, sapphire, pearls, ruby, topaz or pure gold. As mentioned earlier in this series of articles, an examination of how a word is first used in the Hebrew Scriptures can greatly illuminate its subsequent use. The Spirit’s use of language here would seem to indicate, therefore, that those verses of the Psalms which end with “Selah” are the most valuable and precious of all.
Further confirmation of the crucial importance of these verses is to be found in the prayer of Habakkuk, where this word “Selah” is used three times: in verses 3 and 13, and also in verse 9. This last verse is a rather difficult one to understand. It reads in the A.V.:
“Thy bow was made quite naked, (according) to the oaths of the tribes, even thy word. Selah”.
The two ‘Selah’ verses (3 and 13) give us the background to this prayer, which is set in the future:
“Elohim came (Hebrew – “will come”) from Teman, and the Holy One from mount Paran. Selah”.
“Thou wentest forth for the salvation of thy people, the salvation with thine anointed; thou woundest the head out of the house of the wicked, by discovering the foundation unto the neck. Selah”.
The coming from Paran is usually associated with the judgment, as Moses wrote in Deut. 33:2:
“Yahweh came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them”.
After saving his people, he will “wound the head out of the house of the wicked” (Hab.3:13), which reminds us of Ps. 110, where we translate the second half of verse 6 as follows:
“He shall wound the head of a great land (Hebrew – ‘rosh al eretz rabba’).
It is possible that Jesus will be assisted in this work by the resurrected believers, who have known the importance of those verses in the Psalms which end with “Selah”, as we understand the translation of Habakkuk 3:9 from the Hebrew to imply:
“Thou shalt surely wake up thy bow, satisfied with (full of) the tribes saying: Selah”.
Those who understand the significance of the ‘Selah’ verses and whose experience has caused the Holy Spirit words of the Psalms to become their heartfelt. utterance, will serve Jesus, when he will be King over all the earth:
“Thou hast made me the head of the nations: a people whom I have not known shall serve me” (Ps. 18:43).
An examination of these verses reveals that many of them represent a direct appeal to Yahweh:
“Many there be which say of my soul, There is no help for him in Elohim. Selah” (Ps. 3:2).
“Remember all thy offerings, and accept thy burnt sacrifice; Selah” (Ps. 20:3). “Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah” (Ps. 32:7).
“I remembered Elohim and was troubled: I complained, and my spirit was overwhelmed. Selah” (Ps. 77:3).
“The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah” (Ps. 140:5).
It is not difficult to visualise the Lord preparing for the time when he would lay down his life for his friends, with words to which special attention is directed by the Spirit Word of God.(2) As to their benefit for us, who desire to be “changed into the same image from glory to glory”, we would do well to commit as many of these verses as possible to memory, to be used at various times and circumstances of life. What better way to begin our night’s rest than with the words of Psalm 4:4: “Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah”.
Where it appears difficult to understand the reason why particular note should be made of a verse, e.g. “Assur is also joined with them: they have holpen the children of Lot. Selah.” (Ps. 83:8), it is seemly to manifest the attitude of humble faith: “It is the glory of God to conceal a thing: but the honour of kings to search out a matter” (Prov.25:2). Indeed, this verse and others like it may be of great value to us as we try to understand the events of the Last Days. It Is better to meditate on, rather than to strive about prophecy, as things will become clearer as time goes on, as the Scriptures indeed teach that:
“The path of the just is as the shining light, that shineth more and more unto the perfect day” (Prov.4:18).
In the next article, God willing, we shall deal with the word ‘Higgaion’, which precedes the word ‘Selah’ in Psalm 9:16.
See W.O.E. Oesterly: A Fresh Approach to the Psalms (London: Ivor, Nicholson and Watson, 1937) P. 90.
It should be noted that the text of the Septuagint does not always agree with that of the Massoretes in its exhibition of the mark “Selah”, but the variations are very slight, see Thirtle, The Titles of the Psalms, p. 172.
The Origin of the Organic World – Part One