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From Psalms: Layer by Layer
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Generally, Psalm 46 does not use many articles, and is inconsistent in its usage with '''ארץ''' ("earth"). In v. 7, the MT does not have it with ארץ; but some MSS and the LXX read "the earth". +
In the refrain in vv. 8 and 12, the divine name '''יהוה צבאות''' is understood as being short for "YHWH, %5Bthe God%5D of Hosts," wherein the two elements are in apposition'"`UNIQ--ref-00000002-QINU`"', with the second member, "%5Bthe God of%5D Hosts", specifying the status and role of the first member, "YHWH", i.e., YHWH is a deity who possesses and commands heavenly hosts or armies. In other words, YHWH here is cast as a warrior who leads his heavenly (and human) armies into battle (cf. 1 Sam 17:45, which has יהוה צבאות אלהי מערכות ישראל). Without restoring "the God of", some render this name as "Yhwh Armies".'"`UNIQ--ref-00000003-QINU`"' +
For the MT's '''משגב־לנו''' ("a fortress for us") in vv. 8, and 12, the LXX has ἀντιλήμπτωρ ἡμῶν, "our helper" or "supporter" (NETS; cf. ''Pesh''. has ܘܡܥܕܪܢܢ/"and our helper"'"`UNIQ--ref-00000003-QINU`"'), perhaps harmonizing the refrain, conceptually, with v. 2 (cf. Ps 118:7). +
The imperatives "Come! Perceive!" ('''לכו־וראו''') are taken as a case of the serial verb construction (cf. v. 4; cf. the LXX's δεῦτε ἴδετε, "Come, see"; cf. לכו וראו %5BPs 66:5%5D; לכו־נא ונוכחה %5BIsa 1:18%5D; and לכו ונלכה %5B1 Sam 9:9%5D, etc.). +
The participle '''משבית''' in v. 10a can be taken as introducing a circumstantial clause, i.e., "terminating wars to the end of the earth".'"`UNIQ--ref-00000000-QINU`"' Cf. the LXX's δεῦτε ἴδετε τὰ ἔργα κυρίου ἃ ἔθετο τέρατα ἐπὶ τῆς γῆς ἀνταναιρῶν πολέμους μέχρι τῶν περάτων τῆς γῆς (vv. 9-10a), rendered in NETS as, “Come, see the works of the Lord, what feats he put on the earth, canceling wars to the ends of the earth....” But in this case, the clause in Hebrew would begin with a והוא or, to represent the manner by which God creates devastation, it would need an infinitive const. with ל. Some take משבית as starting an asyndetic relative clause. Cf. Kraus, who renders all of v. 10 as a series of relative clauses subordinate to v. 9: "Who controls wars to the end of the world, who breaks bows and shatters lances, who burns chariots’ in fire".'"`UNIQ--ref-00000001-QINU`"' +
In the preferred option, the participle '''משבית''' is understood as a substantive, i.e., “%5Bthe%5D one who terminates wars to the end of the earth". Taken this way, it serves as the subject of the two ''yiqtols'' in v. 10bc---“The one terminating wars (or who terminates wars) breaks the bow and snaps the spear.” Separating v. 10 from v. 9 makes v. 10 emphatic: v. 9 mentions “works of the Lord” and "great devastation" which are general (military) deeds undertaken by God. In v. 10, however, the focus shifts to more specific acts (terminating wars and destroying weaponry; on such shift from general to specific, see also Ps 66:5ff, which quotes Ps 46:9a). Furthermore, in vv. 8-12, van der Lugt has identified a series of concentric features in vv. 9-11, which frame v. 10, making it "pivotal".'"`UNIQ--ref-00000000-QINU`"' "The double imperatives (''lkw h.zw'' and ''hrpw wd‘w'' respectively), exactly at the beginning of the outer verselines (vv. 9 and 11), and b’rs (‘on earth’) exactly at the end of these lines deserve special mentioning".'"`UNIQ--ref-00000001-QINU`"' Again, within these frames, v. 10 (with its specific acts of destruction of weapons) could be emphatic. V. 10 also stands out in the strophe and in the psalms as a whole because it is a tricolon.'"`UNIQ--ref-00000002-QINU`"' Therefore, some suggest deleting v. 10c altogether. Thus, "An additional line has been added by a later editor to emphasise this destruction, but at the expense of the measure and symmetry of Str., ''Wagons He burneth in the fire.''"'"`UNIQ--ref-00000003-QINU`"' "This l.%5Bine%5D is trimeter and excessive to the Str. and is doubtless a gloss of intensification."'"`UNIQ--ref-00000004-QINU`"' +
It is of note that some MSS (32 Kenn., 46 De-Rossi), the LXX, and ''Pesh''. read "God" in v. 9 instead of '''יהוה''' (''Targ''. follows MT). For this, see Ps 66:5, which echoes v. 9, but the noun מפעלות/"works" is in construct with "God", i.e., לכו וראו מפעלות אלהים. The more general אלהים in v. 9 fits better with Book II, which is a part of the Elohistic Psalter. Hence, יהוה should be preferred as the original reading.'"`UNIQ--ref-00000000-QINU`"' +
In v. 10, the final item destroyed by God is '''עֲגָלוֹת''' ("carts or transport wagons"). The majority of scholars follow the LXX (θυρεοὺς/"shields"; cf. ''Targ'', Vulg;'"`UNIQ--ref-00000004-QINU`"'; cf. NJB, NAB, NEB, FRCL, NIV, GECL) and suggest re-vocalizing the form as עֲגִלוֹת. Others understand it, uniquely, as "chariots" %5Bcf. RSV, TOB, NJV, SPCL%5D). Here, the MT's עגלות, i.e., "carts" or "transport wagons" is preferred, on which see %5B%5BThe Meaning of עגלות in Ps 46:10%5D%5D. +
The superscription in v. 1 contains a few construct and prepositional phrases (on which also see the Grammatical Diagram above). The meaning of למנצח in the Psalter is debated (on this, see further %5B%5BLamnaṣṣēaḥ%5D%5D). Here it is rendered as '''for the music director''' per discussion in %5B%5BLamnaṣṣēaḥ%5D%5D. The ל preposition in this phrase can indicate "interest" or "advantage".'"`UNIQ--ref-00000004-QINU`"' Thus, based on inner- and extra-biblical evidence, it has been argued that למנצח should be read as "to be recited by the official in charge".'"`UNIQ--ref-00000005-QINU`"' Alternatively, it could signify possession, i.e., "for the leader... for/belonging to the one in charge."'"`UNIQ--ref-00000006-QINU`"' +
In the phrase '''by the Korahites''' (לבני־קרח), the ל preposition identifies the Korahites as the psalm's authors.'"`UNIQ--ref-0000000C-QINU`"' For the list of other Korahite psalms, see %5B%5BKorahites%5D%5D. +
'''By the Korahites''' (לבני־קרח) is also a construct chain that indicates kinship or relationship (i.e., “Korah” is the psalmists' father or a male relative or a mentor). For the identity of this group, see notes on the superscription in %5B%5BPsalm 44 Verse-by-Verse%5D%5D.'"`UNIQ--ref-00000000-QINU`"' +
Rendered by the phrase '''as young women''', the prepositional phrase על־עלמות is also difficult. Since the phrase as a whole most likely represents a “musical style”, the preposition על in it can be translated with “according to”, "as", or "in the manner of".'"`UNIQ--ref-00000000-QINU`"' +
The MT’s עלמות is uncertain.'"`UNIQ--ref-00000005-QINU`"' This term literally means “maidens, young women” and could be a reference to the tune or musical setting, explaining how the psalm was supposed to be performed. Thus, it could indicate that the psalm was to be sung by soprano voices of young women.'"`UNIQ--ref-00000006-QINU`"' +
In v. 2a, some modern translations take '''a refuge and stronghold''' (מחסה ועז) as a hendiadys (e.g., "strong refuge"). But it is better to translate these terms separately and treat them as a type of fixed compound.'"`UNIQ--ref-00000000-QINU`"'
* '''Refuge''' (מחסה) signifies a place that is safe and inaccessible (cf. Ps 104:18). According to ''SDBH'', it is a "location where one goes to find protection or safety" in difficult circumstances. Of significance for Psalm 46 is that in the Psalter as a whole, מחסה often represents God himself as the refuge for his people'"`UNIQ--ref-00000001-QINU`"' or “the asylum function of the sanctuary”.'"`UNIQ--ref-00000002-QINU`"' +
Rendered here as a '''stronghold''', the word עז usually signifies material or physical “strength” or “might”. Notably, it is also used to describe architectural structures (Jdg 9:51) or urban spaces (e.g., Isa 26:1; Prov 18:19; Prov 10:15, 18:11). Of particular interest here are Amos 3:11 and Prov 21:22, where עז represents a "stronghold". Given that Psalm 46 reads as an anti-urbicide text (i.e., a text where the destruction of a city is attempted but prevented),'"`UNIQ--ref-00000002-QINU`"' the meaning "stronghold" for עז in v. 2 is preferred (cf. vv. 8 and 12, wherein God is "a fortress"). With such support and protection, God's city and its residents are safe and secure.'"`UNIQ--ref-00000003-QINU`"' +
The word '''help''' (עזרה) in v. 2b is theologically significant, as it often represents a divine title, i.e., "a help/helper", "the one who provides assistance or support to his people" (''SDBH''). In Psalms, in reference to God, "help" can appear alongside martial terms such as "shield" (e.g., Ps 33:20; 115:9-11). Given the military crisis in Psalm 46, it is of interest that in HB, nations, as political allies, can either offer or withhold help (cf. Isa 30:5; Ezek 12:14). By contrast, in Psalm 46, amidst a major armed conflict (vv. 6-7, 9-11), God is said to be made available to his people as "help"; and along with other descriptors of God (a "refuge", "stronghold" %5Bv. 2%5D, and a "fortress" %5Bvv. 8 and 12%5D), "help" is made emphatic through the feature of ''chiasmus''). +
V. 2 contains two prepositional phrases (for which see further the Grammatical Diagram above). In '''for us''' (לנו), “we/us” is the recipient of God’s actions (i.e., God serves as a refuge for his people, offering them protection and strength).'"`UNIQ--ref-00000000-QINU`"' +
In the phrase '''in great trouble''' (בצרות), the preposition ב indicates the idea of time, that is, God provides help (or can be found as “help”) to his people ''when'' they are in trouble.'"`UNIQ--ref-00000000-QINU`"' The plural form בצרות is best understood as a plural of amplification, emphasizing the dire nature of scenarios considered here and later in the psalm. Hence, it is best translated as '''great trouble'''.'"`UNIQ--ref-00000001-QINU`"' +
V. 3 contains several construct and prepositional phrases (on which see further the Grammatical Diagram above). The collocation (lit.) "in the changing of the earth" (בהמיר ארץ) indicates that the earth is the entity performing the changing. בהמיר ארץ is also a prepositional phrase, wherein the preposition ב functions temporally with the infinitive construct, i.e., ''when'' the earth changes.'"`UNIQ--ref-00000005-QINU`"' Although the Hebrew has a temporal clause, the smoothest English translation (cf. NIV) is with the conditional/subjunctive. Hence, here, it is rendered as “We will not fear, though the earth change...” (cf. NIV, NRSV; ESV; NKJV; NASV; JPS1917; etc.). +
Similar to בהמיר ארץ, the phrase (lit.) "in the toppling of mountains" (ובמוט הרים) represents the “verbal notion–subject” type (i.e., the toppling performed by mountains). In it, the preposition ב is also used temporally and should be rendered as ''when''.'"`UNIQ--ref-00000002-QINU`"' Again, as before, the temporal clause ("when the mountains topple...") should be read as conditional (i.e., "%5Bthough%5D the mountains topple..."). +