Part 2 – Hidden Treasures in the Titles of the Psalms

We take a look at the original meaning of the word “psalm” and see how it is related to fruit.

In our last article, we looked at the meaning of “To The Chief Musician” and noted that it means “To Him that Overcomes.” Now, we would like to look at the original meaning of the word “psalm” and see how it is related to fruit. The word for psalm, mizmor, is used in the first verses of fifty-seven psalms and as a verb in forty-three other places in the Psalms.

In Hebrew, most nouns and verbs are derived from a three-letter root. The root of the word for psalm is zamar, and it means primarily to prune and later to sing. The best fruits are, of course, obtained by the correct pruning of fruit trees. This is especially true of vines. A similar metaphor is used in Psalm 12:6, but the meaning is equally clear:

The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.

The root zamar is first used in Genesis 43:11 as zimrah, the feminine form of zamar, which is translated as “best fruits.”

There was a famine in the land, and Jacob had sent his sons to Egypt to buy corn. Joseph had kept Simeon captive until they would return with Benjamin, their youngest brother. These “best fruits” were the gift of Jacob to the second ruler in Egypt, while he didn’t know yet that it was Joseph, so that “God Almighty [will] give you mercy before the man.” We believe that God will also be merciful to us when we offer the best fruits of the psalms to him.

It may seem strange at first to translate the word for psalm as “best fruit.” There is, however, an interesting connection with the New Testament. According to Hebrews, we must offer praise to God, which is called “the fruit of lips.” (“Our” is in italics and should be left out).

By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of lips giving thanks to his name. (Hebrews 13:15).

This does not mean to say that we can offer what we think is the best fruit. It does not say in Hebrews 13 “the fruit of our lips,” but the “fruit of lips.” That proper fruit has been prepared by God Himself, for it is written:

I create the fruit of lips; Peace, peace to him that is far off, and to him that is near, saith Yahweh; and I will heal him. (Isaiah 57:19).

If we use the fruit of lips prepared by God, then we will get peace, whether we are near or far away.

Once we realize that prayers and praises are sacrifices, we become more careful about what we offer to God. Under the Law, one couldn’t just sacrifice what one wanted. Sacrifices were strictly proscribed and if one brought strange sacrifices, as did Nadab and Abihu, who “took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before Yahweh, which he commanded them not.” The result was that they died (Leviticus 10:1). It was not so much the fire that was strange, but the incense that was burnt on it. The children of Israel had been warned about this when the altar of incense was being made:

Ye shall offer no strange incense thereon. (Exodus 30:9).

The preparation of incense was strictly proscribed, with a dire warning at the end:

And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. (Exodus 30:34-38).

We don’t use incense as is done in some churches, but the principle that we can’t offer whatever we like still applies to us today.

John Thomas wrote on p.7 of Elpis Israel:

It is true that no man has a right to worship God as he pleases. This is a Protestant fallacy. Man has a right to worship God only in the way God has Himself appointed [Italics by John Thomas].

Psalm 141:2 teaches us that prayers are like incense:

Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.

Incense was offered in the Tabernacle and later in the Temple at the time of the evening sacrifice, which is between 2-3 PM, called the ninth hour of the day. God always hears prayer, but he often chooses this time to answer prayers. Look at these examples:

God answered Elijah’s prayer by fire during the evening sacrifice (1 Kings 18:36-38).

Zacharias’ prayer was heard as he burned incense, although he didn’t believe it (Luke 1:9-13).

Jesus died at the ninth hour after having committed his spirit to God (Mark 15:33-34).

Peter and John healed the lame man, most likely an answer to their prayers (Acts 3:1-6).

Peter had a vision during the ninth hour, and Cornelius also saw an angelic vision at the ninth hour (Acts 10:1-5).

These men knew the principles of incense and of prayer and received an answer to their prayer of faith.

We can be sure that when we use the fruit of lips created by God’s Holy Spirit that was upon David, our words will be acceptable, too, and that we will have peace with God and that He will heal us, as He promised. If we do this acceptably, and if we really mean the words we say with all our heart, then we belong to the holy priesthood described by Peter:

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5).

David was not the first to use psalms. Psalm 90 is a Psalm of Moses, whose earlier words in Exodus 15:2 already reflect the principle of using the best fruits to praise God:

The LORD is my strength and song [psalm], and he is become my salvation.

The Song of Deborah and Barak also falls into the same category:

Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the LORD; I will sing praise [psalm] to the LORD God of Israel. (Judges 5:3).

The Israelites were, therefore, used to the concept of psalming from early on in their history. One of the many reasons why Israel’s first dispensation came to an end was their refusal to use the psalms.

Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence and have returned to provoke me to anger: and, lo, they put the branch to their nose. (Ezekiel 8:17).

Literally, Ezekiel was saying, “Send away the psalms in their anger.”

It is only through the mercy of God that a remnant will be saved. This will happen when He will “cleanse them from all their iniquity.” (Jeremiah 33.6,8). At the same time, He will also “cure them and will reveal unto them the abundance of peace and truth.” This reads in Hebrew: “I will reveal unto them how to intreat [or pray] of peace and truth.”

That it means prayer and praise is clear from Genesis 25:21, where Isaac entreated Yahweh for his wife because she was barren.

Israel will then heed Hosea’s instruction:

Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves (fruits) of our lips. (Hosea 14:2).

The result of this will be that:

Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. [God will then say], From me is thy fruit found. (Hosea 14:8).

So far, we have learned that the first verses of the psalms contain a spiritual meaning that relates to the contents of the psalms. We have learned that the word for “psalm” means “best fruits” and that “To the Chief Musician” means “To him that overcomes.” The psalms were written to help David and, primarily, Jesus overcome the world in themselves, and they were used for their prayers. We, too, can be helped to overcome this when we use these words in our prayers.

This would explain a rather difficult verse in Romans Chapter 8.

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. (Romans 8:26-27).

If we are honest with ourselves, we don’t always know what we should pray for as we ought (Greek: must). We also agree that we could never compose such beautiful words as those we find in the psalms. They are superior to any human composition and contain “groanings” that we would find difficult to utter or express ourselves adequately. The Greek verb stenazo means to “sigh from grief or misery,” as in:

And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. (Mark 7:34).

For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: (2 Corinthians 5:2).

For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. (2 Corinthians 5:4).

This word “groan” doesn’t mean to complain because we are fed up, but it expresses a longing for our suffering to be over and an earnest desire to be with Christ in the Kingdom. If we use the words of the psalms, which are the Spirit words of Christ, then those Spirit words (styled: the Spirit itself) make intercession for us, for surely God will hear the fruit of lips which he himself has created (Isaiah 57:19). However, we must mean the words we say, for God searches the hearts to know if we really mean it.

Selah

“Selah” is a special word used frequently in the psalms. It occurs seventy-one times in the psalms and three times in the prayer of Habakkuk. We had already noted that the last verse of this prayer is a quotation of:

He maketh my feet like hinds’ feet, and setteth me upon my high places. (Psalm 18:33).

As noted, Habakkuk tells us we can only be put victoriously in our high places when we use the stringed instruments, the Spirit-inspired words that David composed on the harp.

We see that Psalm 18:6, “In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple,” is very similar to Psalm 3:4. “I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah. “

The word Selah has been added to this verse. In fact, it occurs in three verses of this psalm. Various suggestions have been put forward as to its meaning, such as denoting the lifting up of the voice in song, that it marks a pause. Thirtle suggests 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” are frequently encountered under the heading Selah in the various commentaries on the psalms.

When dealing with difficult words, it is always best to examine the first time the word is used. In this case, it is in Job 28. The same word, Selah, is used twice as a verb (vv. 16, 19) but translated as “valued.” Here, wisdom and understanding (v. 12) are deemed more precious than the gold of Ophir, precious onyx, sapphire, pearls, rubies, topaz, or pure gold. The Spirit’s language here would seem to indicate that those verses of the psalms, which end with Selah, are the most precious and valuable of all. They could be used as stand-alone short prayers, only one sentence long. The short prayers of Nehemiah come to mind.

Further consideration of the crucial importance of these verses is found in the prayer of Habakkuk, where the word Selah is used three times.

Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. (Habakkuk 3:9).

The two other Selah verses give us the background to this prayer, which is set in the future tense:

God came [will come] from Teman, and the Holy One from mount Paran. Selah. (Habakkuk 3:3).

Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah. (Habakkuk 3:13).

The coming out of Paran is usually associated with the judgment, as Moses wrote in:

The LORD 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. (Deuteronomy 33:2).

After first having saved His people, He will then “wound the head out of the house of the wicked,” reminding us of Psalm 110, where we translate the second half of verse 6 as follows:

He shall wound the head of a great country.

It is possible Jesus will be assisted in this work by the resurrected believers, who have known the importance of these verses in the psalms which end with Selah, for that is what the Hebrew tells us in Habakkuk 3:9, “Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.”

Those who understand the significance of the Selah verses and whose experience has caused the Holy Spirit words of 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 heathen: a people whom I have not known shall serve me. (Psalm 18:43).

An examination of these verses reveals that many of them are a direct appeal to Yahweh:

Many there be which say of my soul, There is no help [salvation] for him in God. Selah. (Psalm 3:2).

I cried [will cry] unto Yahweh with my voice, and he heard [will hear] me out of his holy hill. Selah. (Psalm 3:4).

Remember all thy offerings, and accept thy burnt sacrifice; Selah. (Psalm 20:3).

Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. (Psalm 32:7).

I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah. (Psalm 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. (Psalm 140:5).

These are the people that have come out of great tribulation but have also believed:

Salvation belongeth unto Yahweh: thy blessing is upon thy people. Selah. (Psalm 3:8).

The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. (Psalm 9:16).

Put them in fear, O LORD: that the nations may know themselves to be but men. Selah. (Psalm 9:20).

The wonderful thing about these Selah verses is that they are short, easy to remember, and contain all we need to be saved.

It is not difficult to visualize Jesus 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. As to their benefit for us who desire to be “changed into the same image from glory to glory,” (2 Corinthians 3:18) 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 a particular note should be made of a verse, such as:

Assur also is joined with them: they have holpen the children of Lot. Selah. (Psalm 83:8).

It seems to manifest the attitude of humble faith, as expressed in the following:

It is the glory of God to conceal a thing: but the honour of kings is to search out a matter. (Proverbs 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, in which we are undoubtedly living. It is better to meditate on rather than strive about prophecy, as things will become clearer as time goes on. Scripture indeed teaches us that:

The path of the just is as the shining light, that shineth more and more unto the perfect day. (Proverbs 4:18).

As an aside, I would like to quote the first and the last paragraph from a rarely read article by John Thomas called “Psalmody,” which he wrote in 1836.1

The word psalmody is compounded of ψαλλω psalloo, to sing, ωδη oodee, a song, poem, or composition in measure. This is its general signification; in its restricted and scriptural sense, the term is applied to the singing of metres or measures dictated by the Holy Spirit. Psalmody, under this limitation, was the means prescribed by the Apostle to the Ephesians by which to exhilarate and cheer their hearts. He presents it as the antithesis to wine, and says. “Be filled with the Spirit: speaking to one another in psalms, hymns, and spiritual songs; singing and making melody in your hearts to the Lord.” (Ephesians 5:18-19). And again he says, “Let the word of Christ dwell in you richly; and with all wisdom teach and admonish each other, by psalms and hymns, and spiritual songs; singing with gratitude in your hearts to the Lord.” (Colossians 3:16.)

What psalmody extant is it probable Messiah will choose “to praise and glory of God,” when he comes to open the worship of the Millennial age—would he select the rhythmical uninspired traditions of any sect extant; or rather those spiritual odes, so replete with the celebrations of his varied fortunes, as are the psalms, hymns and songs of the Spirit? Doubtless the latter;—let us then resolve to do so too.

In the middle of this article, John Thomas wrote he had made a New Translation of the Psalms in blank verse by a simple transposition of words (pp. 255-6). By that time, he had completed seventy-two psalms and printed Psalm 51 as a specimen.2

Leen Ritmeyer,
Cardiff Ecclesia, UK