1848.] Use of Selah in Ps. 20, compared with Num. 10: 7. 73

tion, or with the expression of complaint as still unfulfilled; experiences of deliverances drawn from the life of the poet or from the history of the people; fervent appeals to the majesty and righteousness of God, to protect and bless the pious, and to inflict punishment on the wicked; deep sorrow on account of being forsaken by the God of salvation; longing for union with Him, etc. In short it is the main points in the religious consciousness of the Israelites which appear to be marked in those poems that contain Selah. The energy of feeling that predominates in such passages would correspond perfectly to a spirited, sonorous music, and be accordingly has an essentially religious aim. Thus from many passages, the more definite design of this religious music is easily seen, namely, to impart, in an audible form, to the words with which the music was sung, full force of expression, in order to make it manifest that these words would reach the ear of the Almighty, and be answered. For this object there existed among the Hebrews, as among other ancient nations, a peculiar, musical rite, which had its place in connection with offerings, and thence was transferred to the psalmody. Thereby we approximate somewhat to the understanding of this dark term, no, for the words with which it stands are certainly such as before all others would come up in remembrance before Jehovah.

In order to confirm this view, it will be necessary to examine all the passages where n is found.

66

Ps. 20 is an inauguration hymn in behalf of a warlike undertaking of a king of Israel, for which, with the promise of rich offerings, the help of Jehovah is claimed. In this psalm Selah occurs only once, v. 3: "May he send thee help from the sanctuary and sustain thee out of Zion! May he remember all thy gifts, and thy burnt-offerings accept! Selah." This position of Selah in connection with the reason why help against the foe is sought, viz. in connection with the reference to the rich offerings of the king, which might be graciously remembered by Jehovah, reminds us naturally of that Mosaic ordinance, Num. 10: 9, 10, " And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies. Also * * * ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings, that they may be to you for a memorial before God." Since now the trumpets designed for such symbolic music, were also associated with psalmody, it was certainly fitting that the trumpets should be introduced at those words in the sacrifice hymns which were particularly designed to reach the ear of Jehovah and VOL. V. No. 17.

7

claim his help, so that the requests connected with the sacrifices and the prayers might come into remembrance before him. There the main point was indicated. God would remember the piety of the king on which the prayer for divine aid was based. In Ps. 21, probably composed in reference to the same undertaking, but after its happy termination, and sung in connection with the thank-offering, Selah is found but once. As its position in Ps. 20 is in proximity with the prayer, so here it is connected with the thanksgiving: v. 3, "O Jehovah, in thy strength the king shall rejoice, and in thy salvation, how greatly shall he exult! The desire of his heart thou hast given him, and the request of his lips thou hast not withheld! Selah." Here the main point of the poem is marked by Selah. The rising tones would bring out the words emphatically, and bear them upwards to Jehovah's ear. In another psalm likewise composed and sung in connection with the sacrifice offered in the payment of vows, Ps. 66, Selah occurs in the three principal parts of the poem, first, after the introduction, which declares the praise of God; v. 4, "All the world shall pray before thee, and shall sing praises unto thee, shall praise thy name! Selah;" secondly, v. 7, which celebrates the majesty of God, "Who ruleth by his power forever, his eyes look on the nations, that the proud do not exalt themselves! Selah;" finally, v. 15, where the occasion of the poem and of the sacrifice is expressed, “I will come into thy house with burnt-offerings, I will pay my vows to thee, which my mouth has uttered in my distress. Burnt-offerings of fatlings I will offer to thee, with the incense of rams, I will offer bullocks with goats! Selah." The expressions of faith and of thankful vows addressed directly to Jehovah, are here distinguished by Selah, i. e. by the music there introduced, because they were designed to come up in remembrance before God. In a similar manner Selah occurs in Ps. 60, where the psalmist in behalf of a military expedition begun unfortunately, implores the help of Jehovah so much the more urgently as the war was undertaken from religious motives. As the last is the more important point, it is brought out by Selah, which elsewhere in this psalm does not occur, v. 4, “Thou hast given a banner to them that fear thee, that it may be displayed because of thy truth! Selah." Similar is the appeal to him, who heareth in heaven in Ps. 7: 5, "Let the enemy persecute my soul, and take it, yea let him tread down my life upon the earth, and lay mine honor in the dust! Selah." The poet marks the bold words by Selah, in order that they may be more certainly heard by God, and his own innocence recognized before him. Ps. 67: 1, "God be merciful unto us and bless us and cause his face to shine upon us! Se

1848.]

Usage of Selah in the Psalms.

75

lah." The music here introduced would bring out prominently the 'blessing,' so that God might hear and bestow it.

What has been said will throw light on the use of Selah in the four passages in Ps. 89. The psalm expresses deep grief on account of the miserable state of the times, and refers to the great promises made to Israel in former ages, yet remaining unfulfilled. In the first two passages, Selah concludes the reference to Jehovah's ancient covenants of mercy; v. 3, “I have made a covenant," etc.; v. 4, " Thy seed will I establish forever, and build up thy throne to all generations! Selah;" v. 37, "It shall be established forever as the moon, and as a faithful witness in heaven! Selah." Here Selah constitutes the great points in the hymn,-Jehovah's faithfulness to his promises. In the other two places the actual contrast to those animating views is exhibited; v. 45, "Thou hast covered him with shame! Selah;" v. 48, "Shall he deliver his soul from the hand of the grave! Selah." Here the lamentation of the psalmist on the apparent fruitlessness of those gracious promises, on the rejection of Israel and on his own life filled with sorrow, is distinguished by Selah. The poet sees death draw near, but no hope which will call forth thanks and exulting praise to the God of salvation. These complaints, together with the recollections of the ancient promises, would be made to reach the ear of the Almighty by the swelling tones of the music. In Ps. 87, is the expression of thanks for the fulfilment of the divine promises. Both the divine promises and the present condition of things are marked by Selah, "Glorious things are spoken of thee, O city of God! Selah." And of Zion it shall be said, This and that man was born in her, and the Highest himself shall establish her. The Lord shall count when he writeth up the people, that this and that man was born in her! Selah." Here is a reference to the security of Jerusalem and to her greatly increased inhabitants, as a proof of the Divine protection and blessing. So Hab. 3: 9, we are reminded of the ancient merciful deliverances, which the prophet hopes to see confirmed in a glorious manner in the approaching great afflictions: Bared is his bow; oaths of the tribes; triumphal song! Selah." As in Ps. 89, Selah occurs twice in Ps. 39, to express bitter complaint and longing to be heard. Ps. 88: 7, " Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves! Selah;" also in v. 10, and 84: 8. As in all these passages there is a direct or indirect appeal that Jehovah would remember mercy and afford help, so in Ps. 3, the word occurs at the three main points of the psalm, first in the representation of the distress, v. 2; and then in the delineation of the connection of faith with the divine help. To this loud call to Jehovah corre

sponds the sound of the trumpet. Finally it follows, v. 8, where there is the expression of joyful confidence that Jehovah will come to help. The music introduced at this point claims that Jehovah will hear. Similar is the use of the word in Ps. 55: 8. As the music introduced with exhibits sorrow, complaint and prayer for deliverance, with all their claims on Jehovah for a gracious answer, the same also holds good in the expression of lively thanks which should reach the Almighty. In Ps. 32, on the topic of the forgiveness of sins, the word occurs in both relations, first, at the conclusion of the description of the psalmist's troubles in body and soul, in consequence of the anguish of his mind caused by his guilt; and then with the declaration that God had pardoned his sins; and finally, with praise for this merciful deliverance. Also Ps. 85: 2. Ps. 46: 3, 7, 11, with the expression of joyful trust and 62: 8, with reference to God's mighty acts towards Israel, Ps. 76: 3, 9. 48: 8. 77: 15. 81: 7. 68: 7. Hab. 3: 3. Ps. 47: 4. With lively thanksgiving to God, Ps. 24: 9. 44: 8. 68: 19, 32. 84: 4. In the expression of earnest desire for God, Ps. 143: 6. With these words the pious feelings of the psalmist reached their highest pitch. Comp. Ps. 61: 4, also Ps. 24: 5.

The passages remaining to be considered are where the justice or righteousness of God is handled. It is unnecessary to prove how important this matter was in view of the pious Israelites. For centuries, the worshippers of Jehovah, oppressed and abused, were harassed with almost passionate desire, hoping and expecting the immediate divine interposition. Why the word frequently occurs in these references to the justice of God, or in the direct appeals to that justice, is this, that in all these passages, the words expressing a cordial trust in God and a spirit of prayer, have a liturgical signification, and are designed to go up in remembrance before God. E. g. "The heavens shall make known his righteousness, for God is judge! Selah." Ps. 50: 6. So Ps. 9: 17. 67: 5. 66: 7. 75: 4. In other places belonging to this class, the punishment and destruction of the wicked and heathen are directly prayed for, Ps. 9: 21. 59: 6, 14. 140: 9. The assured faith in the justice of God, that a speedy overthrow awaits the ungodly foe, is confirmed by the word Selah, as thereby God may hear them and grant their requests, Ps. 52: 5, 7. 49: 14, 16. 55: 20. 57: 3. The position of the word in the last passage is instructive: "He shall send from heaven, and save me from the reproach of him that would swallow me up! Selah. God shall send forth his mercy and truth." The supposition of a pause, or of a proper intermezzo, or of a division of the strophes, or the like, is shown to be wholly untenable. As a voucher for our explanation, it can be clearly seen, for

1848.]

Music connected with ribo.

77

what purpose the Selah is introduced. The psalmist, encompassed with trouble and danger, opens his poem immediately with an appeal to the divine compassion. But wicked men are the cause of all his trouble, "Whose teeth are spears and arrows and their tongues a sharp sword," and they are in like manner Jehovah's calumniators and blasphemers. On this latter point he founds his hope that he shall be delivered from them through Jehovah's aid. Consequently in the midst of the sentence he interposes the remark, "whom my enemies reproach," and distinguishes it with the note (the intercessory, ritual music here falling in)—because the character of his enemies as those who disown God, is now fully brought into remembrance before Jehovah. In like manner, v. 7. Hab. 3: 13. Ps. 54: 5. 62: 5. 82: 2. In Ps. 4: 3, 5, both passages are accompanied by a symbolical appeal to God, that he would hear and help. See also Ps. 83: 9. 140: 4, 6.

We have now considered the seventy-four passages in which no is found, and we cannot hesitate to recognize in them an actual appeal or summons to Jehovah. They are calls for aid and prayers to be heard, expressed either with entire directness, or if not in the imperative, "Hear Jehovah! or awake Jehovah!" and the like, yet still, in their connection, manifest addresses to God, that he would remember and hear the earnest expression of thanks, or the heartfelt convictions, desires and hopes of the psalmist.

A word in regard to the nature of the music indicated in connection with . In the Hebrew ritual there were peculiar musical instruments for the symbolical representation of an urgent appeal to Jehovah. These were the trumpets, rings, which Moses introduced into the worship of God, and in Num. 10: 10, directed that they should be blown in connection with the sacrifices, so that they might be for a memorial for the offerers, ¡ip, before their God. This instrument was used for the same object on the first day of the month in which that great act of God's mercy, the yearly atonement for Israel's sins was expected. This day was distinguished from the fact that the trumpets were blown in order that they might be a memorial before God. This is called, Lev. 23: 24, " a memorial of blowing of trumpets." The trumpets were also blown when the people went to war, "so that they might be remembered before the Lord their God, and be saved from their enemies," Num. 10: 9. 2 Chron. 13: 14. And they were used on other occasions as a symbolical accompaniment to an earnest cry to God for help, or to remind him of his mercy. Thus Judas Maccabaeus and his army, 1 Mac. 4: 40, when they found the