View source for The Meaning of שָׁם in Psalm 53:6

=Introduction=

The traditional text of Ps. 53:6 reads as follows:<ref>Text from [https://hb.openscriptures.org/read/ OSHB].</ref>

:שָׁ֤ם ׀ פָּֽחֲדוּ־פַחַד֮ לֹא־הָ֪יָה֫ פָ֥חַד 
:כִּֽי־אֱלֹהִ֗ים פִּ֭זַּר עַצְמ֣וֹת חֹנָ֑ךְ 
:הֱ֝בִשֹׁ֗תָה כִּֽי־אֱלֹהִ֥ים מְאָסָֽם׃

Modern translations render the Hebrew term שָׁם in a couple of ways:<ref>Some modern translations do not translate שָׁם (so NLT, CEV, NET). The relevant footnote in the NET reads, "The adverb שָׁם (sham, "there") is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.)." Although the NET understands שָׁם as a locative ("there"), the reason for its omission is not given. Because שָׁם does have semantic value (either as a locative or temporal adverb), leaving it untranslated is curious, and in our estimation unjustified. This is why the "untranslated" position is not represented by an argument map.</ref>

*Locative Adverb: "'''There''' they are, in great terror, where there is no terror! For God scatters the bones of him who encamps against you; you put them to shame, for God has rejected them" (ESV; so NIV, NASB).
*Temporal Adverb: "'''Then''' they will be filled with dread — dread like no other — because God will scatter the bones of those who besiege you. You will put them to shame, for God has rejected them" (CSB; so GNT).

Both options fall within the realm of deixis, that is, both pertain to "reference by means of an expression whose interpretation is relative to the (usually) extralinguistic context of the utterance."<ref>[https://glossary.sil.org/term/deixis SIL Glossary]. Both options are instances of object deixis, which "concerns deictic phenomena that involve a referential link to elements of the situational or discourse context" (Diessel 2012, 8; cf. object deixis with participant deixis in Ibid, 8-22).</ref> The issue at hand is whether שָׁם indicates place deixis (locative adverb "there") or time deixis (temporal adverb "then"). If place deixis, שָׁם refers to a "''location[s]'' in the situation surrounding the speech participants"<ref>Diessel 2012, 10, emphasis mine.</ref>; if time deixis, שָׁם "indicate[s] a ''point in time'' relative to the moment of the speech event."<ref>Ibid, emphasis mine.</ref> In summary: does שָׁם refer to the '''place''' in which the evildoers are greatly terrified or the '''time''' in which they are greatly terrified?

=Argument Maps=

==Locative Adverb==

Most ancient and modern translations understand שָׁם as a locative adverb ("there"; so ESV, NIV, NASB, NRSV).

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[Locative Adverb]: שָׁם in v. 6 is a locative adverb that refers to the place in which evildoers are greatly terrified.
 + <Prototypical Sense of שָׁם>: The prototypical and most frequently attested sense of שָׁם is spatial — a locative adverb (cf. HALOT 1546-1548 :L:; DCH VIII, 417-422 :L:; BDB 1027 :L:).
  + <Directional ה>: The spatial sense of שָׁם is evident by its combination with a suffixed ה, which can "express direction towards an object" or indicate "the place where something is or happens" (GKC §90c-d :G:).
   + [Directional ה]: Arad 24:20 (early 6th c. BCE): "lest Edom enter there (שמה)" (Bekins 2020, 116-118 :M:); Job 1:21: "He said, 'Naked I came from my mother’s womb, and naked I will return there (שָׁמָה)'" (NET).
  + <Context>: Certain contexts necessitate a spatial reading of שָׁם, for it cannot be reasonably read temporally. 
   + [Context]: Lachish 4:5 (early 6th c. BCE): "my lord sent concerning the matter of Bet-Harrapid — there is not a person there (שם)" (Bekins 2020, 125-128 :M:); Gen 11:2: "And as people migrated from the east they found a plain in the land of Shinar and settled there" (שָׁם); 1 Sam 7:17: "Then he returned to Ramah, because his house was there (שָׁם), and there (שָׁם) he judged Israel, and he built an altar to Yahweh there (שָׁם)" (LEB).
 - <Unclear Referent>: Because שָׁם in v. 6 lacks a "clear geographic reference," it cannot be a locative adverb (Tanner 2014, 465n14 :C:). Rather, as in other instances in which the referent of שָׁם is absent/unclear, it is probably temporal.#dispreferred
  + [Unclear Referent]: Zeph 1:14: "There will be a bitter sound on the LORD’s day of judgment; at that time (שָׁם) warriors will cry out in battle" (NET); Job 35:12: "Then (שָׁם) they cry out—but he does not answer— because of the arrogance of the wicked" (NET).#dispreferred
  - <"Zion" as Referent>: The referent of the locative שָׁם in v. 6 is later identified in v. 7 as "Zion." The place where evildoers are greatly terrified (i.e., שָׁם "there") is the place from where Israel's deliverance will come (i.e., צִּיּוֹן "Zion").
 + <Ancient Versions>: The ancient versions read שָׁם as a locative.
  + [Ancient Versions]: LXX: ἐκεῖ "there"; Syr.: ܬܡܢ "there"; TgPs.: תמן "there"; Jerome (Hebr.): ibi "there"; Jerome (Gall.) illic "there".

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==Temporal Adverb==

A handful of modern translations understand שָׁם as a temporal adverb ("then"; so CSB, GNT).

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[Temporal Adverb]: שָׁם in v. 6 is temporal adverb that indicates the point in time in which evildoers are greatly terrified.#dispreferred
 + <Less Typical Sense of שָׁם>: Based on the time-as-space metaphor, it is not uncommon across the world's languages for spatial deictics (i.e., "there") to extend to temporal deictics (i.e., "then"). "Since time is commonly conceptualized as motion in space, spatial deictics can function to ‘locate’ an event on the time line relative to the moment of the speech event, i.e., the deictic centre" (see Diessel 2012, 19 :A:).#dispreferred
  + [Spatial > Temporal]: German: Da war ich ganz unglücklich "Then (at that time) I was totally unhappy"; Urubu-Kaapor: Pe ih? koty jangwate keruh u-jan u-wyr "Then the great jaguar came running towards me" (Diessel 2012, 18 :A:).#dispreferred
  <_ <Temporal Sense in Biblical Hebrew>: Although several of the world’s languages exhibit an extension from spatial deictics (“there”) to temporal deictics (“then”) based on the time-as-space metaphor, this does not seem to be the case for Biblical Hebrew. All instances of שָׁם in the Hebrew Bible can be understood according to their prototypical (i.e., spatial) sense.
 + <Unclear Referent>: Because שָׁם in v. 6 lacks a "clear geographic reference," it should be understood as a temporal adverb (Tanner 2014, 465n14 :C:). Other instances in which the referent of שָׁם is absent/unclear are to be read temporally.#dispreferred
  + [Unclear Referent]: Zeph 1:14: "There will be a bitter sound on the LORD’s day of judgment; at that time (שָׁם) warriors will cry out in battle" (NET); Job 35:12: "Then (שָׁם) they cry out—but he does not answer— because of the arrogance of the wicked" (NET).#dispreferred
  - <"Zion" as Referent>: The referent of the locative שָׁם in v. 6 is later identified in v. 7 as "Zion." The place where evildoers are greatly terrified (i.e., שָׁם "there") is the place from where Israel's deliverance will come (i.e., צִּיּוֹן "Zion").
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<!--
  <_ <Prototypical Sense of שָׁם>: The prototypical and most frequently attested sense of שָׁם is spatial — a locative adverb (cf. HALOT 1546-1548 :L:; DCH VIII, 417-422 :L:; BDB 1027 :L:).
   + <Directional ה>: The spatial sense of שָׁם is evident by its combination with a suffixed ה, which can "express direction towards an object" or indicate "the place where something is or happens" (GKC §90c-d :G:).
    + [Directional ה]: Arad 24:20 (early 6th c. BCE): ע פן תבא אדם שמה "lest Edom enter there" (Bekins 2020, 116-118 :M:); Job 1:21: וַיֹּאמֶר֩ עָרֹ֨ם יָצָ֜אתִי מִבֶּ֣טֶן אִמִּ֗י וְעָרֹם֙ אָשׁ֣וּב שָׁ֔מָה "He said, 'Naked I came from my mother’s womb, and naked I will return there'" (NET).
   + <Context>: Certain contexts necessitate a spatial reading of שָׁם, for it cannot be reasonably read temporally. 
    + [Context]: Lachish 4:5 (early 6th c. BCE): דני על דבר בית הרפד אין שם א "my lord sent concerning the matter of Bet-Harrapid — there is not a person there" (Bekins 2020, 125-128 :M:); Gen 11:2: וַֽיְהִ֖י בְּנָסְעָ֣ם מִקֶּ֑דֶם וַֽיִּמְצְא֥וּ בִקְעָ֛ה בְּאֶ֥רֶץ שִׁנְעָ֖ר וַיֵּ֥שְׁבוּ שָֽׁם׃ "And as people migrated from the east they found a plain in the land of Shinar and settled there"; 1 Sam 7:17: וּתְשֻׁבָת֤וֹ הָרָמָ֨תָה֙ כִּֽי־שָׁ֣ם בֵּית֔וֹ וְשָׁ֖ם שָׁפָ֣ט אֶת־יִשְׂרָאֵ֑ל וַיִּֽבֶן־שָׁ֥ם מִזְבֵּ֖חַ לַֽיהוָֽה׃ "Then he returned to Ramah, because his house was there, and there he judged Israel, and he built an altar to Yahweh there" (LEB).
-->

=Conclusion (A)=

In keeping with its prototypical sense, we understand שָׁם as a locative adverb ("there") which refers to a place. Though initially unclear, the particular place שָׁם refers to is later revealed to be "Zion" (v. 7). It is at "Zion" where evildoers are greatly terrified and where all of the events of v. 6 take place. 

Although several of the world's languages exhibit an extension from spatial deictics ("there") to temporal deictics ("then") based on the time-as-space metaphor, this does not seem to be the case for Biblical Hebrew.<ref>Cf. Gordis 1978, 260 who suggests that, like ''thumma'' "then" in Arabic, שָׁם means "then".</ref> The locative sense, which is the prototypical sense, is not frustrated by the context of v. 6; in other words, nothing in the context suggests that שָׁם cannot be read/understood as a locative adverb. Arguments in favor of reading שָׁם as a temporal adverb seem to be motivated by the absence of a "clear geographic reference" in v. 6.<ref>Tanner 2014, 465n14.</ref> Although reference to a particular place is not present before שָׁם, or in v. 6, it is present in v. 7 (i.e., "Zion). The ancient versions are unanimous in rendering שָׁם as a locative adverb.

Reading שָׁם as a locative adverb adds further cohesion to the end of the psalm, binding the seemingly disparate final two verses. The reference to a an unspecified place in v. 6 ("there") foreshadows the revelation of that place's identity in v. 7 ("Zion"). Because Zion is the place where God has defeated Israel's enemies in the past (v. 6), Israelites can be confident that God will surely bring about deliverance from Zion again in the future (v. 7).

=Research=

==Translations==

===Ancient===
* LXX: ἐκεῖ φοβηθήσονται φόβον, οὗ οὐκ ἦν φόβος, ὅτι ὁ θεὸς διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων, κατῃσχύνθησαν, ὅτι ὁ θεὸς ἐξουδένωσεν αὐτούς.<ref>[https://archive.org/details/PsalmiCumOdis/page/n168/mode/1up?view=theater Rahlfs 1931].</ref>
** "There they were in great fear, where there was no fear, because God scattered bones of men-pleasers; they were put to shame, because God despised them."<ref>[https://ccat.sas.upenn.edu/nets/edition/24-ps-nets.pdf NETS].</ref>
* Peshitta: ܬܡܢ ܕܚܠܘ ܕܚܠܬܐ܂ ܐܬܪ ܕܠܝܬ ܗܘܐ ܕܚܠܬܐ܂ ܡܛܠ ܕܐܠܗܐ ܢܒܕܪ ܓܪ̈ܡܝܗܘܢ܂ ܕܐܝܠܝܢ ܕܫܦܪܝܢ ܠܒܢ̈ܝ ܐܢܫܐ܂ ܒܗܬܘ ܡܛܠ ܕܐܠܗܐ ܐܣܠܝ ܐܢܘܢ܂<ref>[https://cal.huc.edu/showpesh.php CAL].</ref>
** "There they feared greatly, where there was nothing to fear. For God will scatter the bones of those who please human beings. They are ashamed, because God has rejected them."<ref>Taylor 2020, 207.</ref>
* Jerome: ibi timuerunt timore ubi non est timor quoniam Deus dispersit ossa circumdantium te confunderis quia Deus proiecit eos<ref>[https://archive.org/details/vulgata_weber_gryson/page/834/mode/2up?view=theater Weber-Gryson 5th edition].</ref>
* Targum: תמן דלחו דלוחא מן פסיליהון דלית בהון צרוך למדלח ארום אלהא מבדר תקוף משירית חייביא בהיתתא ‭†‬ ארום מימרא דיהוה רחיקינון׃<ref>[https://cal.huc.edu/showtargum.php CAL].</ref>
** "There they greatly fear their graven images, which there is no need to fear, because God scatters the strength of the camp of sinners; you have put to shame because the Memra of the Lord has rejected them."<ref>[https://archive.org/details/targumofpsalms0000unse Stec 2004, 110].</ref>

===Modern===
====Locative====
* But there they are, overwhelmed with dread, where there was nothing to dread. God scattered the bones of those who attacked you; you put them to shame, for God despised them. (NIV)
* There they are, in great terror, where there is no terror! For God scatters the bones of him who encamps against you; you put them to shame, for God has rejected them. (ESV)
* There they will be seized with fright — never was there such a fright — for God has scattered the bones of your besiegers; you have put them to shame, for God has rejected them. (JPS85)
* Dort trifft sie ein gewaltiger Schrecken, ohne dass Erschreckendes da ist, / denn Gott zerstreut die Knochen deines Bedrängers. Du machst sie zuschanden, denn Gott hat sie verworfen. (EÜ)
* Da erschrecken sie sehr, wo kein Schrecken ist; doch Gott zerstreut die Gebeine derer, die dich bedrängen. Du machst sie zuschanden, denn Gott hat sie verworfen. (LUT)
* Et là où ils se sont mis à trembler, il n'y avait pas de quoi trembler, car Dieu a éparpillé les os de tes assiégeants. Tu les as bafoués, car Dieu les a repoussés. (TOB)
* C'est là qu'ils trembleront de peur, Sans motif de peur ; Dieu dispersera les os de celui qui t'assiège ; Tu (les) rendras honteux, car Dieu les a rejetés. (NVS78P)
* Les voilà qui s'affolent, eux qui ignoraient la peur car Dieu dispersera les ossements de ceux qui oppriment son peuple ; ils seront humiliés d'avoir été rejetés par Dieu. (NFC)
* C'est là qu'ils seront saisis de frayeur, sans motif de frayeur ; Dieu dispersera les ossements de celui qui dresse son camp contre toi ; tu les rendras honteux, car Dieu les a rejetés. (NBS)
* Allí se sobresaltaron de pavor donde no había miedo, porque Dios esparció los huesos del que puso asedio contra ti. Los avergonzaste porque Dios los desechó. (RVR95)
* Allí los tienen, sobrecogidos de miedo, cuando no hay nada que temer. Dios dispersó los huesos de quienes te atacaban; tú los avergonzaste, porque Dios los rechazó. (NVI)
* Allí, donde no había nada que temer, se sobresaltaron de terror, Porque Elohim esparció los huesos del que puso asedio contra ti, Los avergonzaste, porque Elohim los desechó. (BTX4)

====Temporal====
* But then they will become terrified, as they have never been before, for God will scatter the bones of the enemies of his people. God has rejected them, and so Israel will totally defeat them. (GNT)
* Then they will be filled with dread — dread like no other — because God will scatter the bones of those who besiege you. You will put them to shame, for God has rejected them. (CSB)
* Aber schon bald werden sie in Angst und Schrecken fallen, wie sie es vorher noch nie erlebt haben. Denn Gott wird die Feinde seines Volkes vollkommen vernichten, und ihre Gebeine werden achtlos liegen bleiben. Gott hat sie verworfen und wird sie darum scheitern lassen. (HFA)
* Doch der Tag wird kommen, an dem sie von Schrecken gepackt werden, obwohl es keinen Grund dafür gibt. Israel, Gott vernichtet deine Feinde und Belagerer, ihre Leichen liegen verstreut auf den Feldern. Du, Israel, stürzt deine Feinde in Schande, denn Gott selbst hat sie verstoßen. (NGÜ)
* Da überfiel sie Schrecken, ohne dass ein Schrecken da war; denn Gott hat zerstreut die Gebeine dessen, der dich bedrängt. Du hast sie zuschanden werden lassen, denn Gott hat sie verworfen. (ELB)
* Ganz plötzlich werden sie erschrecken, obwohl es keinen sichtbaren Grund dafür gibt. Denn Gott zerstreut die Gebeine derer, die sein Volk bedrängen. Gott hat sie verworfen, darum werden sie vor den Seinen zuschanden. (GNB)
* Da trifft sie gewaltiger Schrecken, wie es noch nie einen Schrecken gab, denn Gott zerstreut die Gebeine dessen, der dich bedrängt. Du machst sie zuschanden, denn Gott hat sie verworfen. (ZÜR)
* Alors ils vont trembler de peur, eux qui ne connaissent pas la peur. Oui, Dieu va écraser complètement les ennemis de son peuple. Ils seront couverts de honte, car Dieu les a chassés loin de lui. (PDV2017)
* Alors ils trembleront d'épouvante sans qu'il y ait de raison d'avoir peur. Dieu dispersera les os de ceux qui t'assiègent; tu les couvriras de honte, car Dieu les a rejetés. (S21)

====Untranslated====
* Terror will grip them, terror like they have never known before. God will scatter the bones of your enemies. You will put them to shame, for God has rejected them. (NLT)
* They are absolutely terrified, even by things that do not normally cause fear. For God annihilates those who attack you. You are able to humiliate them because God has rejected them. (NET)
* But you will be terrified worse than ever before. God will scatter the bones of his enemies, and you will be ashamed when God rejects you. (CEV)
* They will be in dire alarm when God scatters the bones of the godless, confounded when God rejects them. (REB)
* They will be gripped with fear, just where there is no need for fear, for God scatters the bones of him who besieges you; they are mocked because God rejects them. (NJB)
* Ils sont saisis d'épouvante, quand il n'y a rien à craindre, car Dieu disperse les os de ceux qui t'attaquent, tu les couvriras de honte, 'car Dieu les a rejetés. (BDS)
* Aunque no haya razón para temblar, ellos temblarán de miedo, porque Dios esparce los huesos del enemigo. Quedarán en ridículo, porque Dios los rechaza. (DHH94I)

==Secondary Literature==
:Bekins, Peter. 2020. ''Inscriptions from the World of the Bible: A Reader and Introduction to Old Northwest Semitic''. Peabody, MA: Hendrickson Publishers, an imprint of Hendrickson Publishing Group.
:DeClaissé-Walford, Nancy L., Rolf A. Jacobson, and Beth LaNeel Tanner. 2014. ''The Book of Psalms''. NICOT. Grand Rapids, MI: William B. Eerdmans Publishing Company.
:Diessel, Holger. 2012. "90. Deixis and demonstratives" In ''Volume 3'', edited by Claudia Maienborn, Klaus von Heusinger and Paul Portner. De Gruyter Mouton.
:Gordis, Robert. 1978. ''The Book of Job: Commentary, New Translation, and Special Studies''. New York: Jewish Theological Seminary of America.

=References=

[[Category:Argument maps]]

[[Chapter::53]]:[[Verse::6]]