Selah
In earlier issues, we discussed many of the terms and titles found in the Psalms but we did not consider the word “Selah.” This word occurs 71 times in the Psalms and three times in Habakkuk.
The Septuagint renders Selah as the Greek word Diaps Alma which indicates musical directions to the performers. In the Talmud and the Targum (Jewish sayings and writings), it is rendered as “eternity.” Others have viewed the word as an interjection similar to “amen:” they have translated the word “so be it.” “Pause, stillness, or rest” has also been suggested as a reasonable definition of the term. The Hebrew lexicographer Gesenius links Selah with the word “salal,” which means “to lift up, hence to extol.” Thirtle accepts the definition of Gesenius and suggests that the term was a call “to instruct the singers to proceed…at the beginning of a new stanza…to resume, to continue to lift up heart and voice in song.”
In examining the possibilities, it appears we may rule out Selah as strictly a musical term. “So be it,” while not appearing to be an accurate translation, certainly conveys the good idea that Selah was used as an exclamation of affirmation. “Pause and reflect” would fit the occurrences on several levels: as a musical term for the singers, to allow time for reflection on what they have sung, and time for the audience to take in the significance of the words, to linger on the thoughts presented.
We would like to offer a variation on Thirtle’s application of “lift up.” It is possible that the singers accepted the term as both vocal and spiritual. These Psalms may have been sung with a gathering crescendo, of voice and emotion, until both were elevated in exaltation and worship. When the Psalms are read aloud, we would suggest that the word “Selah” be read as a reminder that we should “pause and reflect” upon the words affirming the truths contained therein.
The Rock
Coming down through the center part of the land, the hills of Manasseh and Ephraim merge into the more rugged hills of Judah. In the midst of this rugged terrain stands a cluster of hills separated by the valleys known as Tyropoean, Hinnon and Kidron. The hills are called Acra, Moriah, Bezathan, Ophel and Zion. In this area was built the city known to Melchizedek as Salem, to Joshua as Jerusalem and to David as Jebus.
Because of its strategic location, one particular prominence was the citadel of the Jebusites; a defensible stronghold capable of withstanding attack from any direction. While assaulted and burned during the time of the Judges, it remained in the hands of the Jebusites until the time of David.
David determined to capture the city and establish it as the capital of Israel. This was the place where God had chosen to place His Name before He brought Israel out of Egypt for this was “the place” where Abraham was directed to offer his son, Isaac, in sacrifice.
The Jebusites ridiculed David: “You will not get in here; even the blind and the lame can ward you off. Nevertheless, David captured the fortress of Zion” (II Sam. 5:6,7 NIV).
One can visualize the rocky, rugged terrain; the high, steep craggy inclines would defy most attacks. In fact, David and his men used the water shaft to defeat the “blind and the lame.” David would appreciate the wisdom of dwelling in such a place, he would know the basic security one would feel there. He would also know that God could help him overcome the unconquerable.
Perhaps this is why David repeatedly refers to God as “my rock.”
Two Hebrew words
Them am two Hebrew words found in the Psalms from which the KJV renders the word “rock.”
- Cela — according to Strong’s concordance it is from an unused root meaning to be lofty; a craggy rock, literally or figuratively a fortress. The noun is related to an Arabic root which means “fissure.” Thus, Cela refers basically to a cleft in a rock and symbolizes God as a place of refuge and security for the one who fears Him.
- Sur (Tsur) which means a cliff (or sharp rock, as compressed); generally a rock or boulder; figuratively, a refuge. This word appears about 75 times in the Old Testament and signifies something or someone totally reliable.
God is a source of strength who cannot be removed and who endures throughout every generation. In distress, we may cry out to Him to experience the security of His steadfast endurance.
“Be thou my strong rock, for an house of defense to save me” (Psa. 31:2). “From the end of the earth will I cry unto thee, when my heart is overwhelmed; lead me to the rock that is higher than I” (61:2).
“He only is my rock and my salvation; he is my defense; I shall not be greatly moved” (62:2,6).
David, ourselves, the Rock
The highest summits in Jerusalem rose some 2600 feet above sea level and afforded David a view of the surrounding area. From Zion, he could see the varied beauties of God’ s creation and could defend “the place” from invaders. “Beautiful for situation is Zion…the city of the great king. God is known in her palaces for a refuge” (48:2,3).
When things seemed impossible for David, he could rise to the rock and view things from God’s perspective. With the protection of the divine rock, he knew he was safe from ultimate harm. David was surrounded by undependable men: people he could not trust, those who envied him, pursued him, persecuted him and betrayed him. At times he himself was unstable. God was his stability, for God was trustworthy and steadfast. He still is.
When we seem to be surrounded by worry, pressure or temptation, let us ascend to our Rock and take refuge in Him. He wants to protect us. More than that, He wants to preserve us. He is a rock, a firm foundation, immovable. If we build our house on Him, we will never fall.
The Origin of the Organic World – Part One