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« Ответ #2 : 08 Май 2009, 21:46:08 » |
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The Meaning of SELAH (סלה) in the Psalms
The word Selah is used three times in Ps 3 (vv 3, 5, and 9); in the Book of Psalms as a whole, it is used a total of seventy-one times and a further three times in the psalm of Habakkuk (Hab 3:3, 9, 13). Both the etymology of the term and its precise significance remain uncertain. It is used sometimes at the end of sections which may be equivalent to strophes or stanzas (e.g. Ps 3:3, 5), sometimes at the end of a psalm (e.g. Ps 3:9), sometimes after what appears to be a quotation (e.g. Ps 44:9), but sometimes no evident significance may be determined from its location; thus it is used in Ps 68:8 in the middle of what is probably a quotation from an ancient passage of Hebrew poetry. The wide distribution of the term throughout the Psalter, and throughout the collections within the Psalter, probably indicates that the use of the word goes back to ancient times, though whether the usage goes back to the time of the composition of the psalms within which it appears cannot be certain.
One factor which seems to be fairly certain is that the term has some kind of musical significance, either with respect to the singing of the psalm or with respect to its musical accompaniment. With very few exceptions, the term is used in psalms which have titles; the majority of the titles identify the psalms containing סלה with David or the Levitical singers, and about 75 percent of the titles also make reference to the “musical director” or “choirmaster.”
A variety of theories, some ancient and some modern, have offered possible solutions to the meaning of the term:
(i) G rendered the Hebrew term by διάψαλμα, which might be taken to imply “pause,” or “instrumental interlude,” or even “louder.”
(ii) The Palestinian Jewish tradition, as represented in the Targum and followed by some early Christian interpreters such as Jerome, took the term to mean “for ever,” though no precise etymological basis can be found for this meaning for the term. The implication would be that a benediction or chorus was to be sung at this point in the psalm.
(iii) A third possible interpretation is to understand the term as referring to points in the use of the song in the context of worship at which the congregation prostrated themselves on the ground in obeisance before God (see S. Mowinckel, The Psalms in Israel’s Worship II 211).
Unfortunately, the absence of a clear etymology for the term means that the uncertainty as to its meaning cannot be removed. The commonest derivation is from the root סלל, “to raise, lift up,” whence the possible implications: (a) “to raise the voice” (or sing louder) or (b) “to raise the volume” (of the musical accompaniment). But it is possible to suggest alternative derivations and no single etymological proposal has yet been received with the common assent of all scholars.
With respect to the interpretation of the psalms in which the word is used, it must be admitted that in the light of current knowledge no precise significance can be attributed to סלה. However, it may serve as a useful reminder to the modern reader of the Psalms that many psalms were initially sung with musical accompaniment. And in terms of probabilities, the tradition preserved by G should probably be considered as providing the most likely significance of the term.
Craigie, Peter C., Word Biblical Commentary, Volume 19: Psalms 1-50, (Dallas, Texas: Word Books, Publisher) 1998.
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