Psalm 46 Semantics
God is Our Fortress
Psalm 46
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 46, but for all of the psalms.
- See SDBH on Psalm 46.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 46 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 46, click the expandable button below.
(Click diagram to enlarge)
Psalm 46 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
v. 1
| Hebrew | Line | English |
|---|---|---|
| לַמְנַצֵּ֥חַ לִבְנֵי־קֹ֑רַח עַֽל־עֲלָמ֥וֹת שִֽׁיר׃ | 1a | For the music director. By the Korahites. As young women. A psalm. |
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
PrepositionalPhrase
Preposition
preposition: לַ for
Object
article: הַ <status="elided"> the
verb-participle: מְנַצֵּחַ music director
Fragment
PrepositionalPhrase
Preposition
preposition: לִ by
Object
ConstructChain
noun: בְנֵי the sons of >> the Korahites
noun: קֹרַח Korah
Fragment
PrepositionalPhrase
Preposition
preposition: עַל on >> as
Object
noun: עֲלָמוֹת young women
Fragment
Nominal
noun: שִׁיר a (religious) song >> a psalm
Notes
Note for v. 1
The MT’s עלמות is uncertain.[1] 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.[2]
Note for v. 1
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 Lamnaṣṣēaḥ). Here it is rendered as for the music director per discussion in Lamnaṣṣēaḥ. The ל preposition in this phrase can indicate "interest" or "advantage".[3] 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".[4] Alternatively, it could signify possession, i.e., "for the leader... for/belonging to the one in charge."[5]
Note for v. 1
In the phrase by the Korahites (לבני־קרח), the ל preposition identifies the Korahites as the psalm's authors.[6] For the list of other Korahite psalms, see Korahites.
Note for v. 1
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 Psalm 44 Verse-by-Verse.[7]
Note for v. 1
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".[8]
v. 2
| Hebrew | Line | English |
|---|---|---|
| אֱלֹהִ֣ים לָ֭נוּ מַחֲסֶ֣ה וָעֹ֑ז | 2a | God is a refuge and stronghold for us. |
| עֶזְרָ֥ה בְ֝צָר֗וֹת נִמְצָ֥א מְאֹֽד׃ | 2b | He is readily available, as a help, in great trouble. |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Subject
noun: אֱלֹהִים God
Predicate
verb: is
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ for
Object
suffix-pronoun: נוּ us
Complement
noun: מַחֲסֶה a refuge
Conjunction
conjunction: וָ and
noun: עֹז strength >> a stronghold
Fragment
Clause
Predicate
verb: נִמְצָא he has made himself to be found >> available
Adverbial
Nominal
noun: עֶזְרָה help >> as a help
Adjectival
PrepositionalPhrase
Preposition
preposition: בְ in
Object
noun: צָרוֹת troubles >> great trouble
Adverbial
adverb:מְאֹד greatly >> readily
Notes
Note for v. 2
In v. 2b, the form נִמְצָא can be read in three ways: a.) as a qatal of the tolerative niphal (preferred); b.) as a 1cpl qal yiqtol (disprefrerred); and c.) as a ms niphal participle (dispreferred).
- Here, taking נִמְצָא as a qatal (has made himself to be found) is favored (although in CBC, it is smoothed out as is readily available; modern translations tend to be very paraphrastic as well, making it difficult to tell what they are paraphrasing, a qatal or a ms participle [cf. "an ever-present help in trouble", NIV; cf. NLT; ESV; NASV; NKJV; JPS1917; NRSV; HOF; NBS; etc]). The LXX has βοηθὸς ἐν θλίψεσιν ταῖς εὑρούσαις ἡμᾶς σφόδρα, wherein ταῖς εὑρούσαις modifies afflictions, not God (NETS: "God is our refuge and power, very much a helper in afflictions that befall us"; cf. Vulg.; Luther 2017; WYC; UKR). The niphal of מצא with God as subject is well-attested in the Hebrew Bible (e.g., Isa 65:1: נמצאתי ללא בקשני/“I permitted myself to be found by those who did not seek me” [NASB]; cf. ראה in niphal in Ex 33:23 [sich sehen lassen[9]) and is preferred by a number of scholars (cf. "a very present help in trouble] Lit., a help in distresses hath he let himself be found exceedingly"[10]; "The niph'al in v. 1b should be taken in a reflexive [tolerative] rather than a passive sense (Duhm, Eaton), and the perfect needs to be translated in contrast with the imperfects in v. 3: 'He has made himself to be found indeed,' 'he has plainly shown himself'..." [11]). Based on such usage of מצא with God, v. 2b could indicate that the community in distress (בצרות) has sought God and he responded favorably by making himself available to them (cf. Jer 29:14; equally however, God can let people find him even when they do not seek him [cf. Isa 65:1]).
- See the alternative below for reading נִמְצָא as a 1cpl qal yiqtol.
- Alternatively, נִמְצָא can be taken as a ms passive participle (cf. EHV; HCSB ). Cf. "a Hebrew phrase (nimṣā’ mĕ’ōd) that may be woodenly translated ‘is found greatly’. Therefore, it is an intensifying phrase, well rendered by ‘ever-present’, although it could conceivably be ‘well proved’ (see NRSV alternative)."[12] But the temporal בצרות ("in great trouble") would suggest an interrupted action, calling for a yiqtol, not a participle which normally represents an uninterrupted event.
Note for v. 2
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),[13] 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.[14]
Note for v. 2
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" [v. 2], and a "fortress" [vv. 8 and 12]), "help" is made emphatic through the feature of chiasmus).
Note for v. 2
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.[15]
- 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[16] or “the asylum function of the sanctuary”.[17]
Note for v. 2
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).[18]
Note for v. 2
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.[19] 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.[20]
Alternative
SimpleGrammar
DiscourseUnit [v. 2b alt]
Fragment <status="alternative">
Clause
Predicate
verb: נִמְצָא we will find
Object
Nominal
noun: עֶזְרָה help
Adjectival
PrepositionalPhrase
Preposition
preposition: בְ in
Object
noun: צָרוֹת troubles >> great trouble
Adverbial
adverb:מְאֹד greatly >> readily
Notes
Note for v. 2b
Reading נִמְצָא as a 1cpl qal yiqtol (i.e., “we find him when [we are] in trouble”) is also viable on syntactic and semantic grounds, yet it has no strong versional support and is not well-represented in modern translations. For this reading, see cf. Targ., whose נשכח seems to take the MT's נמצא as a 1cpl yiqtol (see further Stec [2004: 98, n2], which translates v. 2 as "God is our security and strength; we will readily find help in trouble"; cf. Coverdale Bible of 1535: "In oure troubles and aduersite, we haue founde, that God is oure refuge, oure strength and helpe"). If accepted, this reading would also impact the text structurally and poetically, disrupting the "symmetry" between vv. 2a and 2b (and vv. 8 and 12, in which God is subject and the focus is on his roles and status). Notably, scholars point out that v. 2 could be viewed as an additional refrain in the psalm (cf. vv. 8 and 12).
v. 3
| Hebrew | Line | English |
|---|---|---|
| עַל־כֵּ֣ן לֹא־נִ֭ירָא בְּהָמִ֣יר אָ֑רֶץ | 3a | Therefore, we will not fear though the earth change |
| וּבְמ֥וֹט הָ֝רִ֗ים בְּלֵ֣ב יַמִּֽים׃ | 3b | and the mountains topple into the heart of the deepest sea. |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
particle: עַל־כֵּן therefore
Fragment
Clause
Predicate
verb: נִירָא we will fear
Adverbial
particle: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ when >> though
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: הָמִיר to change
verb-infinitive: הִמּוֹר to shake <status="alternative emendation">
noun: אָרֶץ earth
Conjunction
conjunction: וּ and <height="220">
PrepositionalPhrase
Preposition
preposition: בְ when >> though
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: מוֹט to move >> to topple
noun: הָרִים mountains
Adverbial
PrepositionalPhrase <located="after subject">
Preposition
preposition: בְּ into
Object
ConstructChain
noun: לֵב heart of
noun: יַמִּים seas >> deepest sea
Notes
Note for v. 3
In terms of notable vocabulary in v. 3, the verbs מור and מוט are of significance. As noted above, the hiphil inf. cons. בהמיר is understood as coming from מור I, meaning a "process by which objects take on different characteristics--to change" (SDBH).[21] Hence, here, v. 3a should be read as "though the earth change" (cf. NRSV, NASB1995, KJ21 [“though the earth be removed”], etc.).[22]
Note for v. 3
Another notable verb in this verse, as well as in the Psalm as a whole (vv. 3, 6, 7), is rendered here as topple (מוט). In Hebrew, it signifies a “state in which an object is not firmly fixed to the surface on which it stands so that it can move or slip” (SDBH; cf. BDB, HALOT).[23] In Ps 46:3, it indicates that even though the mountains are symbols of security and stability, they can, so to speak, lose their balance and slide into the sea (on which see further the Imagery table below). By contrast, negated and used in reference to the city of God in v. 6, מוט represents the city's secure position, that is, it will not be compromised by “moving" or "sliding”. It will stand immovable, no matter what.[24] Unlike the city, however, its opponents (the kingdoms in v. 7) are said to be able to “slip” and "fall". Therefore, “[t]he divine protection is here depicted as true stability in a world where powerful foreign nations are fundamentally unstable.”[25]
Note for v. 3
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.[26] 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.).
Note for v. 3
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.[27] Again, as before, the temporal clause ("when the mountains topple...") should be read as conditional (i.e., "[though] the mountains topple...").
Note for v. 3
In the phrase the heart of the deepest sea (בלב ימים), "the heart" represents a part of the divided whole ("the sea"), and the preposition ב indicates the sphere or space, where the mountain slide into.[28]
Note for v. 3
Furthermore, in v. 3c, the MT has בְּלֵב יַמִּים ("in the heart of... ", singular), but the LXX has ἐν καρδίαις θαλασσῶν (“in hearts of seas”). This could be a case of harmonization with the plural form of "seas." The plural יַמִּים is taken here as amplified, i.e., representing an extremely deep sea.[29] Note also that v. 4 uses 3ms suffixes in relation to the seas (“its”; i.e., “its waters,” “its swelling”).
Alternative
SimpleGrammar
DiscourseUnit [v. 3 alt]
Fragment <status="alternative">
Clause
Predicate
verb: נִירָא we will fear
Adverbial
particle: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ when >> though
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: הִמּוֹר to shake <status="revocalization">
noun: אָרֶץ earth
Conjunction
conjunction: וּ and <height="180">
PrepositionalPhrase
Preposition
preposition: בְ when >> though
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: מוֹט to move >> to topple
noun: הָרִים mountains
Adverbial
PrepositionalPhrase <located="after subject">
Preposition
preposition: בְּ into
Object
ConstructChain
noun: לֵב heart of
noun: יַמִּים seas >> deepest sea
Notes
Note for v. 3
In v. 3b, MT has בְּהָמִיר, which is usually taken as the hiphil infinitive construct of מור I/“to change” (thus, “though the earth change..." or is "altered”; cf. NRSV, NASB1995, KJ21, etc.; cf. α': ἐν τῶι ἀνταλλάσσεσθ(αι) γῆν from "to change/exchange"). The LXX, however, has ἐν τῷ ταράσσεσθαι (from "to be agitated, troubled", "to be disquieted/restless"; cf. Pesh. ܕܙܝܥܐ , "to shake"[30]). Accordingly, some (e.g., HALOT, 560 s.v. II מור; BHS) suggest emending בְּהָמִיר to a niphal of מוּר II, i.e., "to shake" (cf. NASB, NET, NLT [“So we will not fear when earthquakes come... ”], HFA, NGÜ, ELB, EÜ, GNB; CSB, CEB [“That’s why we won’t be afraid when the world falls apart...”]) or to הִמּוֺג, a niphal of מוג/“to melt/dissolve” (SDBH) (e.g., Kraus goes with הִמּוֺג rendering it as "shaking"[31]; cf. the use of מוג in v. 7b, in parallel to מוט; cf. Ps 75:3 which has נמגים, a niphal of מוג with the "earth" and its inhabitants as subject). With "shaking" here, as well as later in v. 7 (ἐσαλεύθη ἡ γῆ, "the earth was shaken" [NETS; a generalization via the LXX's preferred word in the Psalter[32]]; cf. Pesh.: ܘܙܥܬ ܐܪܥܐ "and the earth shakes"[33]), the LXX and Pesh. seem to understand the image of an earthquake throughout the psalm, not only in vv. 2-4. Additionally, in v. 4, the LXX uses the same word with waters (ἐταράχθησαν τὰ ὕδατα αὐτῶν) and mountains (ἐταράχθησαν τὰ ὄρη) (NETS [45:3-4]: "Therefore we will not fear, when the earth is troubled and mountains be transposed in hearts of seas. Their waters roared and were troubled; the mountains were troubled by his force"). As it stands, the MT's בְּהָמִיר is viable semantically and is reflected in many modern translations.
v. 4
| Hebrew | Line | English |
|---|---|---|
| יֶהֱמ֣וּ יֶחְמְר֣וּ מֵימָ֑יו | 4a | its waters foam in rage. |
| יִֽרְעֲשֽׁוּ־הָרִ֖ים בְּגַאֲוָת֣וֹ סֶֽלָה׃ | 4b | mountains quake at its surging. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
Clause
Subject
Nominal
ConstructChain
noun: מֵימָי waters of
suffix-pronoun: ו it
Predicate
Predicate
verb: יֶהֱמוּ though rage >> though foam in rage
Predicate
verb: יֶחְמְרוּ though foam >> though foam in rage
Fragment
Clause
Subject
noun: הָרִים mountains
Predicate
verb: יִרְעֲשׁוּ though quake
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in >> at
Object
ConstructChain
noun: גַאֲוָת pride of >> surging of
suffix-pronoun: וֹ it
Fragment
Nominal
noun: סֶלָה Selah
Notes
Note for v. 4
In our translation, v. 4 is rendered as "Though its waters foam in rage. Though mountains quake at its surging." In v. 4a, the two verbs יהמו יחמרו are taken as a serial verb construction, i.e., “a sequence of verbs which act together as a single predicate. Serial verbs are always monoclausal and are pronounced as a single verb would be. The components of a serial verb construction share tense, aspect, modality, reality status, evidentiality, mood, and also polarity values. A serial verb construction typically refers to what can be conceptualized as one event, and one recognizable event type, in terms of cultural stereotypes available to the speakers. Serial verbs tend to share at least one argument. An overwhelming majority of serial verbs have a single overall argument structure, with the subjects, objects and obliques belonging to the whole construction.”[34] These verbal forms (and clauses) are then taken as a semantic continuation of the events of the infinitival clauses in v. 3.[35]
Note for v. 4
The verbs רעש, חמר, המה are important to the message of Psalm 46 (for the first two, see further Poetic Feature [Intoxication and Warfare]; for רעש, see The Raging Waters in Ps 46:2-4).
Note for v. 4
The verb רעש (qal, intransitive) means "to quake, shake, tremble" and "to toss, rage, undulate."[36] As such, it appears with elements in creation and architectural structures (e.g., Jer 8:16; 10:10; 49:21; Isa 24:18 [of the foundations of the earth]; Joel 2:10 [of heavens]; Joel 4:16 [of heavens and earth]; Jer 4:24 [of mountains]; Ezek 26:10 [of walls]; Am 9:1 [of thresholds]). In Ps 46:3-4, the rhetoric of shaking is reminiscent of the shaking of the earth (cf. Isa 24:19–20) and the trembling of mountains (cf. Isa 54:10; Hag 2:6).
Note for v. 4
The verb חמר means "to ferment, boil, or foam up" (BDB; HALOT), and represents the “process by which liquids form small bubbles, due to agitation or fermentation” (SDBH). Hence in Ps 46:4, the image associated with the waters of chaos also reflects the fermenting process in the production of wine and beer (cf. Ps 75:8).[37]
Note for v. 4
The verb המה is also of interest, as it appears twice in the psalm (vv. 4, 7). Generally, the verb connotes “an action by which humans, animals, or objects produce a variety of sounds" (SDBH), hence "to murmur, growl, roar, be boisterous" (BDB; HALOT). With waters (cf. v. 4), it represents the roaring and raging of waves (e.g., Jer 5:22; 31:35; Isa 51:15), and with human subjects (cf. 7), it connotes the roaring and being tumultuous of multitudes (e.g., Isa 17:12; Jer 6:23; Jer 50:42; 51:55; cf. Ps 83:3). Of further interest here is that המה can signify being boisterous due to inebriation (Zech 9:5; Prov 20:1), on which, see further the Imagery tables and Poetic Feature 3 (Intoxication and Warfare) below.[38]
Note for v. 4
Regarding the significance of the noun surging (גאוה) in v. 4, Kraus noted that here “the archetypal flood lifts its head in ‘presumption’ and causes the hills to quake.”[39] Representing the human enemy forces (cf. v. 7; The Raging Waters in Ps 46:2-4), this behavior of the chaotic sea waters can be compared and contrasted with v. 11, wherein God is twice said "to be exalted" among the nations and in all the earth. For more on גאוה, see the Venn Diagram below:
Note for v. 4
V. 4 contains several construct phrases (for which see also the Grammatical Diagram above). In the constituent its waters (מימיו), the suffix "its" refers back to "the sea" in v 3. and represents possession (i.e., "waters" belong to or are a constituent part of the “sea”).[40] Incidentally, the plural form "seas" from v. 3 should be understood as signifying intensification, i.e., "seas"="the deepest sea."[41]
Note for v. 4
In the phrase its surging (בגאותו) the third masculine singular suffix (ו) refers back to the sea as subject, indicating its turbulence (i.e., the surging which is performed by the sea). The precise function of the preposition ב in this phrase is not straightforward. Given its context, it could serve either temporally, i.e., the mountains quake at or when the surging of the sea takes place[42], or instrumentally (or causatively), i.e., the mountains shake “with” (or “because of”) the sea's surging.[43] In this psalm, the two uses of ב can be taken as coinciding, that is, the sea causes the mountains to move (instrumental/causative), and the mountains begin to move at the point of the sea's impact on them (temporal).
Note for v. 4
In CBC, v. 4 is rendered as Though its waters foam in rage. Though mountains quake at its surging. In v. 4a, the two verbs יהמו יחמרו ("foam in rage") are taken as a serial verb construction, i.e., “a sequence of verbs which act together as a single predicate. Serial verbs are always monoclausal and are pronounced as a single verb would be. The components of a serial verb construction share tense, aspect, modality, reality status, evidentiality, mood, and also polarity values. A serial verb construction typically refers to what can be conceptualized as one event, and one recognizable event type, in terms of cultural stereotypes available to the speakers. Serial verbs tend to share at least one argument. An overwhelming majority of serial verbs have a single overall argument structure, with the subjects, objects and obliques belonging to the whole construction.”[44] These verbal forms (and clauses) are then taken as a semantic continuation of the events of the infinitival clauses in v. 3.[45] Significantly, יהמו יחמרו is echoed in v. 7, where the nations are also said to be "roaring" or "raging".
v. 5
| Hebrew | Line | English |
|---|---|---|
| נָהָ֗ר פְּלָגָ֗יו יְשַׂמְּח֥וּ עִיר־אֱלֹהִ֑ים | 5a | a river whose streams gladden the city of God— |
| קְ֝דֹ֗שׁ מִשְׁכְּנֵ֥י עֶלְיֽוֹן׃ | 5b | the holy dwelling of the Most High. |
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
Clause
Subject
noun: נָהָר river
RelativeClause
RelativeParticle
particle: which <status="elided">
Clause
Subject
ConstructChain <gloss="its streams">
noun: פְּלָגָי streams of
suffix-pronoun: ו it <located="relative clause head">
Predicate
verb:יְשַׂמְּחוּ gladden
Object
Apposition
ConstructChain
noun: עִיר the city of
noun: אֱלֹהִים God
ConstructChain
noun: קְדֹשׁ the holy
noun: מִשְׁכְּנֵי dwellings of >> dwelling of
noun: עֶלְיוֹן the Most High
Predicate
Adverbial
particle: יֵשׁ there is <status="elided">
Notes
Note for v. 5
V. 5 contains several construct phrases (for which see the Grammatical Diagram above). In the constituent its streams (פלגיו), the suffix "its" represents possession, i.e., it refers to the river to which "the streams" belong or of which they are a constituent part.
Note for v. 5
In the collocation the city of God (עיר־אלהים), the second member, "God", functions as a “possessor” of the first, that is God owns the city and the city belongs to him.
Note for v. 5
In the holy dwelling (קדש משכני), the adjective “holy” acts as a substantive in construct with a noun.[46] The plural form משכני is best understood as a plural of degree or of amplification, emphasizing the special character of this locale.[47] The dwelling of the Most High (משכני עליון) further nuances the relationship between God and the city, namely, the city serves as the residence of the Most High.[48] Additionally, משכני עליון stands in apposition to the preceding עיר־אלהים, once again pointing out the role played by the city, i.e., housing or accommodating its divine patron.[49]
Alternative 1
SimpleGrammar
DiscourseUnit [v. 5 alt1]
Fragment <status="alternative">
Clause
Subject
noun: נָהָר river
Predicate
Adverbial
particle: יֵשׁ there is <status="elided">
Fragment <status="alternative">
Clause
Subject
ConstructChain <gloss="its streams">
noun: פְּלָגָי streams of
suffix-pronoun: ו it
Predicate
verb:יְשַׂמְּחוּ gladden
Object
Apposition
ConstructChain
noun: עִיר the city of
noun: אֱלֹהִים God
ConstructChain
noun: קְדֹשׁ holy
noun: מִשְׁכְּנֵי dwellings of >> dwelling of
noun: עֶלְיוֹן the Most High
Notes
Note for v. 5
In v. 5, נהר is taken as a verbless clause with an elided יש, followed by an asyndetic relative clause (v. 5b), with a fronted subject (פלגיו ; cf. Deut 8:9; 29:17; Ps 26:10; 144:7-8, 11; Prov 2:14-15; Eccl 10:16-17). In terms of information packaging, v. 5a is a presentational clause, indicating the beginning of a new section (vv. 5–7). Alternatively, v. 5b can be taken as an independent clause, after a sentence fragment (e.g., "A river! Its streams cause rejoicing for the city of God..."[50], although this reading is not well-represented among modern translations. For the MT's 5a (נהר פלגיו), however, some versions use a different syntax, with the LXX and Pesh. both having genitive constructions (τοῦ ποταμοῦ τὰ ὁρμήματα and ܬ̈ܦܐ ܕܢܗܪ̈ܘܬܐ respectively) as subjects of the verb "to gladden". Hence, the LXX: "The river’s strong currents make glad the city of God ...' (NETS); Pesh.: "Streams of rivers will cause gladness in the city of our God ...".[51] Some scholars have proposed to realign vv. 4-5. E.g., Briggs and Briggs connect נהר with v. 4 and the word “swelling” in it. Repositioned this way, נהר/"stream" becomes part of the sea in vv. 3-4 (cf. Pss 93:3) and פלגיו/'his brooks" are taken as God's (metaphoric) brooks of blessings.[52] Such realignment is not reflected in ancient or modern translations.
Alternative 2
SimpleGrammar
DiscourseUnit [v. 5 alt2]
Fragment <status="alternative">
Clause
Subject
noun: נָהָר river
Predicate
Adverbial
particle: יֵשׁ there is <status="elided">
Fragment <status="alternative">
Clause
Subject
ConstructChain <gloss="its streams">
noun: פְּלָגָי streams of
suffix-pronoun: ו it
Predicate
verb: יְשַׂמְּחוּ gladden
Object
ConstructChain
noun: עִיר the city of
noun: אֱלֹהִים God
Fragment <status="alternative">
Clause
Subject
noun: עֶלְיוֹן the Most High
Predicate
verb: קִדֵּשׁ has sanctified <status="revocalization">
Object
ConstructChain
noun: מִשְׁכְּנ dwelling of <status="emendation">
suffix-pronoun: וֹ him <status="emendation">
Notes
Note for v. 5
In v. 5c, the LXX diverges from the MT (קְדֹשׁ מִשְׁכְּנֵי עֶלְיוֹן; "the holy dwelling of the Most High"), containing ἡγίασεν τὸ σκήνωμα αὐτοῦ ὁ ὕψιστος ("the Most High sanctified his covert" [NETS]; cf. Vulg). It appears to presuppose a piel verb קִדֵּשׁ (“ to make holy/sanctify”) and understand the next form as “his [God's] dwelling place” (singular). Presumably, the LXX reads the final yod of משכני as a waw. Barthélemy sees both MT's קְדֹשׁ and מִשְׁכְּנֵי עֶלְיוֹן as "highly probable with a certain margin of doubt"[53] and most modern translations follow the MT over and against the LXX.[54] Intriguingly, Dahood realigned vv. 4-5, reading v. 5bc as "God brings happiness to his city, the Most High sanctifies his habitation."[55] In his understanding, "the river and its channels" should be linked to the word סלה (v. 4), which he read in light of Exod 15:8. Thus, he took the whole collocation to mean "the river and its channel stand in a heap." This reading has no support among the versions and is not represented in any major translations. As to the LXX (cf. BHS), it likely reflects the unusual nature of the construction in the MT (note that the plural form of משכן is usually משכנות [cf. Pss. 43:3; 84:1; 132:5]). Notably, the LXX also adds the definite article to "city", which leads some to think that this collocation ("the city of God") refers to Jerusalem.[56] Here, the MT is taken as a preferred reading, understanding קְדֹשׁ as an adjective used substantivally (IBHS 14.3.3.b; for Ps 46:5, see n19; cf. Exod 15:16; Ps 65:5).
v. 6
| Hebrew | Line | English |
|---|---|---|
| אֱלֹהִ֣ים בְּ֭קִרְבָּהּ בַּל־תִּמּ֑וֹט | 6a | God is in its midst. It cannot be moved. |
| יַעְזְרֶ֥הָ אֱ֝לֹהִ֗ים לִפְנ֥וֹת בֹּֽקֶר׃ | 6b | God helps it at the approach of morning. |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Subject
noun: אֱלֹהִים God
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
noun: קִרְבָּ the midst of
suffix-pronoun: הּ it
Fragment
Clause
Predicate
verb: תִּמּוֹט it moved
Adverbial
particle: בַּל cannot be
Fragment
Clause
Subject
noun: אֱלֹהִים God
Predicate
verb: יַעְזְרֶ helps
Adverbial
PrepositionalPhrase <height="200">
Preposition
preposition: לִ at
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: פְנוֹת to turn >> approach of
noun: בֹּקֶר morning
Object
suffix-pronoun: הָ it
Notes
Note for v. 6
As previously discussed (see notes for v. 3), the verb "to move/topple" is of particular significance to the message of the psalm. Here it applies to the city of God, representing its security.
Note for v. 6
As the preceding verses, v. 6 contains several construct phrases (for which see further the Grammatical Diagram above). The constituent in the midst of it (בקרבה) signifies the presence of God in his city and among his residence; again, the preposition ב here indicates “the idea of being or moving within some definite region, or some sphere of space.”[57]
Note for v. 6
In the collocation at the approach of morning (לפנות בקר), literally, "in the turning of [or which is performed by] morning", the preposition ל is used temporally, appearing a number of times in constructions similar to לפנות בקר and signifying the “turn toward, approach, of some specific time."[58] Of interest for Psalm 46 is that in HB, early morning is closely associated with warfare, both with the time of aggression and attacks (e.g., Josh 8:10-14; Jdg 9:33) and the time of deliverance (e.g., Exod 14:27-28; Isa 17:12–14; 29:5-7; 37:36; Ps 5:4; 30:5; 130:6).
v. 7
| Hebrew | Line | English |
|---|---|---|
| הָמ֣וּ ג֭וֹיִם מָ֣טוּ מַמְלָכ֑וֹת | 7a | nations raged, [and] kingdoms fell down, |
| נָתַ֥ן בְּ֝קוֹל֗וֹ תָּמ֥וּג אָֽרֶץ׃ | 7b | he thundered with his voice, [then] the earth would melt! |
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Subject
noun: גוֹיִם nations
Predicate
verb: הָמוּ roared >> raged
Fragment
Clause
Subject
noun: מַמְלָכוֹת kingdoms
Predicate
verb: מָטוּ tottered >> fell down
Fragment
Clause
Predicate
verb: נָתַן he gave >> thundered
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain
noun: קוֹל voice of
suffix-pronoun: וֹ him
Fragment
Clause
Subject
noun: אָרֶץ earth
Predicate
verb: תָּמוּג would melt
Notes
Note for v. 7
The verb מוג represents a “process by which a relatively hard object becomes softer” (SDBH). In HB, it often indicates helplessness and terror, especially in “holy war” traditions.[59] Hence, it describes a "process by which people are strongly affected by fear" and lose courage (literally, their "heart" or "soul" can melt; SDBH). With "earth" as its subject, מוג signifies melting or dissolving of the earth in response to theophanies, in response to God’s punitive actions (e.g., Am 9:5). In v. 7, amidst the turmoil orchestrated by human forces, God raises his voice (cf. Ps 29; the Ugaritic texts [e.g., CTA 4.v. 70]), and “the very earth, which is the setting for the power of human states, 'melts' beneath them (v 7d).”[60]
Note for v. 7
In with his [God's] voice (בקולו), the only construct phrase in v. 7, the preposition ב is instrumental, i.e., it represents "the means or instrument [or even the personal agent], as something with which one has associated himself in order to perform an action”.[61] Here, it would be God using his voice as an instrument, literally, "giving with his voice", which in turn can be read as he [God] thundered with his voice.[62]
Such description of God and the use of his voice coheres well with a number of extra-biblical accounts related to storm deities and their manifestations. E.g., an Akkadian inscription which speaks of the Babylonian storm-god Adad as the one "... at whose voice the mountains rock the seas swell" (The Kurbaail Statue of Shalmaneser 111, 1.6). Or "Ishkur . . . great storm, . . . who masses the clouds, at his rushing in the storm wind he causes the earth to tremble. In broad heaven he is a mighty wind which roars, whose [rum]ble is abundance. At his roar the land and the great mountains are afraid. . . At his thundering (over) the sea (and) covering the land with ra<diance>, great (hail)stones rain" (Sin-Iddinam).[63] Using his voice in v. 7, God not only defeats the city's enemies but also, potently, impacts the whole earth, that is, he makes it melt (מוג).[64]
Note for v. 7
In v. 7b, the MT has נתן בקולו, which literally means "he gave with his voice". Per GK119q, the noun "voice" with the preposition ב is taken as an adverbial complement, "he thundered with his voice" (i.e. "mightily"; cf. IBHS 11.2.5d; cf. GNV; GNT; cf. ISV: "his voice boomed", etc.; plus, ANE theophanies featuring storm deities). In 2 MSS, קולו appears without the preposition ב; but נתן + ב + קול is well-attested in the Hebrew Bible (cf. Ps 68:33/34; Jer 12:8) and can be viewed as a variant of נתן + קול.[65]
Note for v. 7
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".
v. 8
| Hebrew | Line | English |
|---|---|---|
| יְהוָ֣ה צְבָא֣וֹת עִמָּ֑נוּ | 8a | YHWH, [the God] of Hosts, is with us. |
| מִשְׂגָּֽב־לָ֝נוּ אֱלֹהֵ֖י יַעֲקֹ֣ב סֶֽלָה׃ | 8b | The God of Jacob is a fortress for us. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
Clause
Subject
Apposition
ConstructChain
noun: אֱלֹהֵי God of <status="elided">
noun: צְבָאוֹת Hosts
noun: יְהוָה YHWH
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: עִמָּ with
Object
suffix-pronoun: נוּ us
Fragment
Clause
Subject
ConstructChain
noun: אֱלֹהֵי the God of
noun: יַעֲקֹב Jacob
Predicate
verb: is
Complement
noun: מִשְׂגָּב a fortress
Adjectival
PrepositionalPhrase
Preposition
preposition: לָ for
Object
suffix-pronoun: נוּ us
Fragment
Nominal
noun: סֶלָה
Notes
Note for v. 8
In the refrain in vv. 8 and 12, the divine name יהוה צבאות is understood as being short for "YHWH, [the God] of Hosts," wherein the two elements are in apposition[66], with the second member, "[the God of] 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".[67]
Note for v. 8
The word צבא signifies an army or host. As such, it can represent (a) a military group organized for war[68]; (b) a body of celestial beings (i.e., the host of heaven)[69]; (c) luminaries collectively[70]; and (d) all of creation.[71] As part of the divine name, צבא serves as "an epithet of God with focus on his being in charge of the host of heavenly beings surrounding his throne, praising him, and carrying out his will in earth." Additionally, as an epithet, "it relates to God's power and control of the cosmos as the divine king and warrior” (SDBH).[72] As such, this martial title fits the context of Psalm 46 well, i.e., YHWH, [the God of] Hosts, fights for his people, protecting them against the foreign nations and kingdoms.
Note for v. 8
V. 8 contains several construct phrases (for which see the Grammatical Diagram above). The name יהוה צבאות is thought to be short for YHWH, the God of Hosts.[73] In "the God of Hosts" (reconstructed as אלהי צבאות), the first member, "God", would be the one who possesses and commands heavenly hosts or armies.[74] In the name יהוה צבאות, the two elements are in apposition, with the second member, "[the God of] Hosts", specifying the status or role (or even characteristic) of the first member, "YHWH" (and "God"). In other words, God here is cast as a warrior who leads his heavenly armies into battle.[75] Without restoring "the God of", some, however, render this name as "Yhwh Armies"[76] and others take it as "YHWH of Hosts".
Note for v. 8
The collocation the God of Jacob (אלהי יעקב) casts God as being in a relationship with, or followed by, Jacob (one of Israel's prominent ancestors). E. Peterson has rendered it, poetically, as “Jacob-wrestling God” (cf. Genesis 32).[77]
Note for v. 8
V. 8 also contains several prepositional phrases (for which see the Grammatical Diagram above). In the collocation with us (עמנו), the preposition signifies both “fellowship/companionship” and “a locality, i.e., being close to, beside...” Significantly, in v. 8, it represents divine companionship and divine closeness in relation to Israel.[78]
Note for v. 8
In for us (לנו), “us” is the recipient of God’s protective actions, i.e., God serves as a fortress for his people, sheltering them and offering them security.[79]
Note for v. 8
This prepositional phrase לנו is linked to the noun משגב, which is “a high and therefore unattainable location, either because of its natural environment or as a result of human construction efforts"; thus, it is associated "with security and protection from the enemy” (SDBH).[80]
Note for v. 8
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"[81]), perhaps harmonizing the refrain, conceptually, with v. 2 (cf. Ps 118:7).
Note for v. 8
For the MT's משגב־לנו here and v. 12, the LXX has ἀντιλήμπτωρ ἡμῶν, "our helper" or "supporter" (NETS; cf. Pesh. which has ܘܡܥܕܪܢܢ/"and our helper"), perhaps harmonizing the refrain, conceptually, with v. 2 (cf. Ps 118:7).
Alternative
SimpleGrammar
DiscourseUnit [v. 8a alt]
Fragment <status="alternative">
Clause
Subject
ConstructChain
noun: יְהוָה YHWH of
noun: צְבָאוֹת Hosts
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: עִמָּ with
Object
suffix-pronoun: נוּ us
Notes
v. 9
| Hebrew | Line | English |
|---|---|---|
| לְֽכוּ־חֲ֭זוּ מִפְעֲל֣וֹת יְהוָ֑ה | 9a | Come! Perceive the works of YHWH |
| אֲשֶׁר־שָׂ֖ם שַׁמּ֣וֹת בָּאָֽרֶץ׃ | 9b | who has wrought great devastation in the land. |
Preferred
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
ClauseCluster
Clause
Predicate
verb: לְכוּ come
Conjunction
conjunction: and <status="elided">
Clause
Predicate
verb: חֲזוּ see >> perceive
Object
ConstructChain
noun: מִפְעֲלוֹת works of
Nominal
noun: יְהוָה YHWH
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject
pronoun:
Predicate
verb: שָׂם has wrought
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ in
Object
article: הָ <status="elided"> the
noun: אָרֶץ land
Object
noun: שַׁמּוֹת devastations >> great devastation
Notes
Note for v. 9
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 [Ps 66:5]; לכו־נא ונוכחה [Isa 1:18]; and לכו ונלכה [1 Sam 9:9], etc.).
Note for v. 9
The participle משבית in v. 10a can be taken as introducing a circumstantial clause, i.e., "terminating wars to the end of the earth".[82] 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".[83]
Note for v. 9
In the preferred option, the participle משבית is understood as a substantive, i.e., “[the] 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".[84] "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".[85] 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.[86] 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."[87] "This l.[ine] is trimeter and excessive to the Str. and is doubtless a gloss of intensification."[88]
Note for v. 9
The noun devastation (שמה) in v. 9 represents "a state in which an area has become empty as a result of destruction and depopulation" (SDHB). As such, it can be used to speak of land, cities, and other locales.[89] Additionally, it can communicate a negative response to destructive actions, that is, appallment or horror.[90] In Isa 13:9, turning the land into a desolation (לשום הארץ לשמה) is linked to the Day of the Lord... The plural form שׁמות in v. 9 could be a plural of amplification, emphasizing the special character of God's actions, i.e., God's decisive, great devastation in the land.[91] Notably here, in Psalm 46, people are invited to come and see the works of YHWH and how he brought about great devastation in the land. Cf. "Therefore the wrath of the LORD was against Judah and Jerusalem, and He has made them an object of terror, of horror/לשמה, and of hissing, as you see with your own eyes" (2 Chr 29:8).
Note for v. 9
V. 9 contains two construct phrases (for which also see the Grammatical Diagram above). The collocation the works of YHWH (מפעלות יהוה) represents the acts of God (cf. Ps 66:5: מפעלות אלהים), the deeds carried out by him in the land, making it desolate (שמות; cf. Isa 13:9).
Note for v. 9
In in the land (בארץ) (v. 9), the preposition ב is spatial, signifying “the idea of being or moving within some definite region.”[92]
Note for v. 9
In the collocation to the ends of the earth (עד־קצה הארץ), the "end" is part of the divided whole, that is, the earth. The preposition עד here connotes "the idea of being or acting within some definite region”[93], more specifically "up to" a point or landmark in space. Of interest here is also the notion of a far-reaching action or event (cf. עד לשמים [2 Chr 28:9; Ezra 9:6]). Cumulatively, עד־קצה הארץ signifies the extent of God's focused and comprehensive termination of armed conflicts. The definite article in הארץ (vv. 9, 10, 11) is due to the noun's identifiability, i.e., it marks a unique referent.[94]
Note for v. 9
Other notable features include the imperatives Come! Perceive! (לכו־וראו), which is a case of the serial verb construction. In the text, these imperatives are made one prosodic word with the maqqef.[95]
Note for v. 9
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.[96]
Alternative 1
SimpleGrammar
DiscourseUnit [vv. 9-10a alt]
Fragment <status="alternative">
ClauseCluster
Clause
Predicate
verb: לְכוּ come
Conjunction
conjunction: and <status="elided">
Clause
Predicate
verb: חֲזוּ see >> perceive
Object
ConstructChain
noun: מִפְעֲלוֹת works of
Nominal
noun: יְהוָה YHWH
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
ClauseCluster
Clause
Subject
pronoun:
Predicate
verb: שָׂם has wrought
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ in
Object
article: הָ <status="elided"> the
noun: אָרֶץ land
Object
noun: שַׁמּוֹת devastations >> great devastation
Clause
Predicate
verb-participle: מַשְׁבִּית ending >> terminating
Adverbial
PrepositionalPhrase
Preposition
preposition: עַד to
Object
ConstructChain
noun: קְצֵה end of
Nominal
article: הָ the
noun: אָרֶץ earth
Object
noun: מִלְחָמוֹת wars
Notes
Alternative 2
SimpleGrammar
DiscourseUnit [vv. 9-10a alt2]
Fragment <status="alternative">
ClauseCluster
Clause
Predicate
verb: לְכוּ come
Conjunction
conjunction: and <status="elided">
Clause
Predicate
verb: חֲזוּ see >> perceive
Object
ConstructChain
noun: מִפְעֲלוֹת works of
Nominal
noun: אֱלֹהִים God <status="alternative emendation">
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
ClauseCluster
Clause
Subject
pronoun:
Predicate
verb: שָׂם has wrought
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ in
Object
article: הָ <status="elided"> the
noun: אָרֶץ land
Object
noun: שַׁמּוֹת devastations >> great devastation
Clause
Predicate
verb-participle: מַשְׁבִּית ending >> terminating
Adverbial
PrepositionalPhrase
Preposition
preposition: עַד to
Object
ConstructChain
noun: קְצֵה end of
Nominal
article: הָ the
noun: אָרֶץ earth
Object
noun: מִלְחָמוֹת wars
Notes
v. 10
| Hebrew | Line | English |
|---|---|---|
| מַשְׁבִּ֥ית מִלְחָמוֹת֮ עַד־קְצֵ֪ה הָ֫אָ֥רֶץ | 10a | one who terminates wars to the end of the earth |
| קֶ֣שֶׁת יְ֭שַׁבֵּר וְקִצֵּ֣ץ חֲנִ֑ית | 10b | breaks the bow and snaps the spear. |
| עֲ֝גָל֗וֹת יִשְׂרֹ֥ף בָּאֵֽשׁ׃ | 10c | He burns transport wagons with fire. |
Preferred
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
Clause
Subject
Clause
Predicate
verb-participle: מַשְׁבִּית the one who ends >> terminates
Adverbial
PrepositionalPhrase
Preposition
preposition: עַד to
Object
ConstructChain
noun: קְצֵה end of
Nominal
article: הָ the
noun: אָרֶץ earth
Object
noun: מִלְחָמוֹת wars
Predicate
verb: יְשַׁבֵּר breaks
Object
noun: קֶשֶׁת bow
Conjunction
conjunction: וְ and
Clause
Subject
Predicate
verb: קִצֵּץ snaps
Object
noun: חֲנִית spear
Fragment
Clause
Predicate
verb: יִשְׂרֹף he burns
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ in >> with
Object
article: הָ <status="elided"> the
noun: אֵשׁ fire
Object
noun: עֲגָלוֹת wagons >> transport wagons
Notes
Note for v. 10
The hiphil of שׁבת indicates a “causative process by which humans or deities cause an activity to come to an end--to make cease, to stop” (SDBH). It can be used with mirth (Hos 2:13); work (2 Chr 16:5; Neh 4:5); sacrifice (Dan 9:27); and war (Ps 46:10, cf. Isa 13:11; Ezek 7:24; Prov 18:18). It can also be rendered as "to exterminate, destroy" (2 Kgs 23:5,11; Am 8:4; Hos 1:4; Ps 8:3; 119:119; Jer 36:29; Lev 26:6; Ezek 34:25; אלילים Ezek 30:13; Deut 32:26) (BDB; HALOT).[97]
Note for v. 10
Furthermore, v. 10 lists several items related to weaponry and military activity in general, which the Lord destroys. Thus, the first weapon that God is said to shatter in v. 10b is a bow (קשת),[98] “a strong but flexible piece of wood to which a string is attached for the firing of arrows, ► used for hunting or as weapon of war” (SDBH). In HB, it appears with a variety of other weapons in contexts related to warfare (Gen 48:22; Josh 24:12; Hos 1:7; 2:20; 1 Sam 18:4; 2 Sam 1:22; 2 Kgs 6:22; Isa 41:2, etc.). As the distance weapon par excellence, the bow (especially the composite type, with a range of c. 120m) was in wide use in antiquity, being particularly effective at various stages of siege.[99]
Note for v. 10
The next weapon that God destroys is a spear or javelin (חנית)[100] which is “a long, straight rod, usually made of wood, with a sharp iron head or point; used for piercing by thrusting; its length varied from the height of a man to much longer” (SDBH). In HB, a חנית is featured as "thrown" (1 Sam 18:10, 11; 19:9, 10 [x2]; 20:33); as held by king (1 Sam 22:6); or as a sign of king’s presence (1 Sam 26:7, 8, 11, 12, 16, 22).
- The final item listed in v. 10b, and which is also destroyed, is carts or transport wagons (עגלות). Although the majority of scholars prefer to follow the LXX and read "shields" here, the MT's עגלות, i.e., "carts" or "transport wagons" should be preferred. On the use of עגלות/"carts" in HB and Psalm 46, see further the Venn diagram below and The Meaning of עגלות in Ps 46:10.
Note for v. 10
V. 10 contains one prepositional phrase (for which see also the Grammatical Diagram above). In the phrase באש, the preposition ב either signifies the idea of being in the domain of something[101] or serves as an “instrument”.[102] In this psalm, the two uses of ב can be viewed as coinciding, i.e., the fire here serves both as a site for the destruction of wagons (i.e., there are literally placed into it to be destroyed), and as a means through or substance with which they are destroyed.
Note for v. 10
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;[103]; cf. NJB, NAB, NEB, FRCL, NIV, GECL) and suggest re-vocalizing the form as עֲגִלוֹת. Others understand it, uniquely, as "chariots" [cf. RSV, TOB, NJV, SPCL]). Here, the MT's עגלות, i.e., "carts" or "transport wagons" is preferred, on which see The Meaning of עגלות in Ps 46:10.
v. 11
| Hebrew | Line | English |
|---|---|---|
| הַרְפּ֣וּ וּ֭דְעוּ כִּי־אָנֹכִ֣י אֱלֹהִ֑ים | 11a | Be still and acknowledge that I am God! |
| אָר֥וּם בַּ֝גּוֹיִ֗ם אָר֥וּם בָּאָֽרֶץ׃ | 11b | I will be exalted among the nations; I will be exalted throughout the earth.” |
Preferred
SimpleGrammar
DiscourseUnit [v. 11]
Fragment
ClauseCluster
Clause
Predicate
verb: הַרְפּוּ be still
Conjunction
conjunction: וּ and
Clause
Predicate
verb: דְעוּ know >> acknowledge
Object
ComplementClause
Conjunction
conjunction: כִּי that
Clause
Subject
pronoun: אָנֹכִי I
Predicate
verb: am
Complement
noun: אֱלֹהִים God
Fragment
Clause
Predicate
verb: אָרוּם I will be exalted
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in >> among
Object
article: הַ <status="elided"> the
noun: גּוֹיִם nations
Fragment
Clause
Predicate
verb: אָרוּם I will be exalted
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ in >> throughout
Object
article: הָ <status="elided"> the
noun: אָרֶץ earth
Notes
Note for v. 11
Some interesting vocabulary in this verse includes the verb הרפו in hiphil, for which see the Venn diagram below:
Note for v. 11
V. 11 contains two prepositional phrases (for which also see the Grammatical Diagram above). In the phrase among the nations (בגוים), the preposition ב could be viewed as connoting “the sense of among (in the domain of), e.g. Mi 7 יָשָׁר בָּֽאָדָם אָ֫יִן there is none upright among men.”[104] The article in this phrase represents "totality of an identifiable group", i.e., the nations.
Note for v. 11
In the phrase throughout the earth (בארץ), the preposition ב signifies “the idea of being or moving within some definite region.”[105] The definite article here (cf. vv. 9, 10) is due to the earth's "identifiability", i.e., the article marks the earth which is a unique referent.[106]
v. 12
| Hebrew | Line | English |
|---|---|---|
| יְהוָ֣ה צְבָא֣וֹת עִמָּ֑נוּ | 12a | YHWH, [the God] of Hosts, is with us. |
| מִשְׂגָּֽב־לָ֝נוּ אֱלֹהֵ֖י יַעֲקֹ֣ב סֶֽלָה׃ | 12b | The God of Jacob is a fortress for us. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 12]
Fragment
Clause
Subject
Apposition
ConstructChain
noun: אֱלֹהֵי God of <status="elided">
noun: צְבָאוֹת Hosts
noun: יְהוָה YHWH
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: עִמָּ with
Object
suffix-pronoun: נוּ us
Fragment
Clause
Subject
ConstructChain
noun: אֱלֹהֵי the God of
noun: יַעֲקֹב Jacob
Predicate
verb: is
Complement
noun: מִשְׂגָּב a fortress
Adjectival
PrepositionalPhrase
Preposition
preposition: לָ for
Object
suffix-pronoun: נוּ us
Fragment
Nominal
noun: סֶלָה selah
Notes
Note for v. 12
Since v. 12 contains the refrain featured in v. 8, for its discussion, see notes on v. 8 above.
Alternative
SimpleGrammar
DiscourseUnit [v. 12a alt]
Fragment <status="alternative">
Clause
Subject
ConstructChain
noun: יְהוָה YHWH of
noun: צְבָאוֹת Hosts
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: עִמָּ with
Object
suffix-pronoun: נוּ us
Notes
- ↑ Some MSS have עַלְמ֥וּת (cf. Ps 9:1, for which, again, see further Psalm 9 Verse-by-Verse); LXX: ὑπὲρ τῶν κρυφίων; Aq: ἐπὶ νεανιοτήτων; Symm: ὑπὲρ τῶν αἰωνίων. J. Goldingay translates the superscription as follows, “The leader’s. The Korahites’. On secrets/for girls/on eternities. Song.” P. Craigie and J.-H. Kraus leave עלמות untranslated. I.e., "For the musical director. For the sons of Korah. According to ʿAlamoth. A song" (J. Goldingay); "To the choirmaster. Of the Korahites. According to alamot. A song" (J.-H. Kraus). Cf. LXX, "Regarding completion. Over the sons of Kore. Over hidden things. A Psalm" (NETS). For the most recent and detailed discussion of this, see further Kolyada 2009: 155–157.
- ↑ Delitzsch 2011: 109; Cragie 2004: 342; BDB; HALOT; CDH. Delitzsch, for example, observed that "But עלמות does not signify voces puberes, but puellae puberes (from עלם, Arab. glm, cogn. חלם, Arab. ḥlm, to have attained to puberty); and although certainly no eunuchs sang in the temple, yet there is direct testimony that Levite youths were among the singers in the second temple and Ps 68 mentions the עלמות who struck the timbrels at a temple festival. Moreover, we must take into consideration the facts that the compass of the tenor extends even into the soprano, that the singers were of different ages down to twenty years of age, and that Oriental, and more particularly even Jewish, song is fond of falsetto singing. We therefore adopt Perret-Gentil's rendering, chant avec voix de femmes, and still more readily Armand de Mestral's, en soprano; whereas Melissus' rendering, "upon musical instruments called Alamoth (the Germans would say, upon the virginal)," has nothing to commend it. (Note: The Mishna, Erachin 13b, expressly informs us, that whilst the Levites sang to the accompanying play of the nablas and citherns, their youths, standing at their feet below the pulpit, sang with them in order to give to the singing the harmony of high and deep voices (בלתּ, condimentum). These Levite youths are called צערי orסועדי הלויים, parvuli (although the Gemara explains it otherwise) or adjutores Levitarum)" (Delitzsch 2011: 109).
- ↑ JM§132d. Cf. "for the conductor... to describe the activity of the Levite musicians... throughout the Psalms, Lamenatse᾽ach prefaces some performance instruction in the superscription" (Jacobson 2016).
- ↑ "In the language of the Chronicler, the verb niṣṣeaḥ, ‘be in charge of’ shares two important characteristics with menaṣṣeaḥ in the headings: it occurs only in a religious context, namely the building of the Temple, and it is followed by the preposition ‘al. (4) Finally, the evidence of the Akkadian ritual texts, in which each rubric specifies an official to sing or recite the composition (the kalu-priest, the mashmashu-priest, or the like), confirms the obvious assumption that the term should be rendered: ‘to be recited by the official in charge’. Why only some of the psalms have this term in their heading, and how it is that so many of the ancient versions reject this rendering in favour of more imaginative, liturgical and eschatological inventions (‘triumphal ode’, ‘to the end of the world’) no one can say. But in the light of what we have seen of the combination of archaic terminology and rabbinic originality in the Psalm headings, it would be unwise to ignore the main bulk of the evidence for the meaning of la-menaṣṣeaḥ in Masoretic tradition" (Saywer 2011: 296).
- ↑ de-Claisse-Walford et al. 2014. Due to the brevity of the superscription, it is difficult to know with certainty how the preposition should be understood. Additionally, while the definite article does not appear often in Psalm 46, its occurrence with the lexeme למנצח (if taken to mean "director") would identify the director's presence in the setting envisaged by the psalm, even though this individual has not been properly introduced. This use of the definite article would be of the "identifiability - implication" type which marks entities present in a situation, even if they were not previously mentioned.
- ↑ JM§132f; IBHS, §11.2.10d. On the use of ל signifying the idea of belonging to something or someone, see GK§ 129. Alternatively, it can also signify direction, i.e., "to". Sometimes it is also used as an indicator of the accusative (cf. JM§125k). On ל with the passive to introduce the author or the cause, see also GK §121f.
- ↑ On reception history of the psalm, particularly in light of its superscription and the following verses, see, among others, Abernethy 2019.
- ↑ Mena 2012: 106 (cf. “on the gittith OR according to the Gittith style” [Ps 8:1; cf. 1 Chr 15:20]; "according to", BHRG §39:20 [5]). For more examples, see Pss 6:1; 8:1; 12:1; 22:1; 45:1; 46:1; 53:1; 56:1; 60:1; 61:1; 62:1; 69:1; 77:1; 81:1; 84:1; and 88:1. Alternatively, it could be used in a “instrumental” sense and rendered with “by” or “with” (Mena 2012: 104-05). The first option is preferred. On עלמות in Psalm 9, see further Psalm 9 Verse-by-Verse.
- ↑ Jenni 2012: 260; see further Jones, forthcoming; on מצא in niphal with God, see also Jer 29:14; 1Chr 28:9; 2 Chr 15:2, 4, 15; on Ps 46:2, see TDOT: 478.
- ↑ Kirkpatrick 1903: 255; cf. Delitzsch 2014: npn.
- ↑ Goulder 1982: 140.
- ↑ Longman 2014: npn.; cf. Ross 2013: 81, 87: “(a help in trouble) is he very surely found,” and then paraphrases it to "a very present help in trouble"; Anderson 1981: 355; Briggs and Briggs 1906: 393-394, 396; etc.
- ↑ See above and The Raging Waters in Ps 46:2-4
- ↑ As a reference to God, i.e., as one of his attributes or titles, עז appears in Hab 3:4; Job 12:16; Pss 62:12; 63:3; 68:35; 93:1; 96:6 [=1 Chr 16:27]; Ps 99:4. In several texts, God is said to be his people’s strength, which in turn is paired up with “salvation/deliverance” (e.g., Isa 49:5; Ps 81:2; 84:6; Exod 15:2; Isa 12:2; Ps 118:14; Isa 45:24; Ps 140:8; BDB; HALOT; CDH).
- ↑ Cf., Goldingay 2007: 67; "God is a strong refuge." Cf. Ps 71:7: מחסי עז/"my strong refuge." Keeping the two separate (i.e., a "refuge" and "stronghold") is preferable, as this would match v. 3 where people are said not to be afraid when the earth changes and when the mountains topple. Notably in Psalm 46, the text strings together a series of roles and capacities in which God serves as support to his people ("a refuge", "stronghold", "help" here, and then a "fortress" in vv. 8, 12). Reflecting this series, the text also speaks of a series of circumstances in which God can be relied on and trusted. To keep all of these separate and visible is preferable to appreciate the message of the psalm. Note also the following texts: Jer 16:19: יהוה עזי ומעזי ומנוסי ביום צרה/"O LORD, my strength and my stronghold, And my refuge in the day of distress,..."; Joel 3:16b: ויהוה מחסה לעמו ומעוז לבני ישראל/"But the LORD is a refuge for His people and a stronghold to the sons of Israel."; Ps 91:2: אמר ליהוה מחסי ומצודתי אלהי אבטח־בו/"I will say to the LORD, "My refuge and my fortress, My God, in whom I trust!"; Ps 61:3: כי־היית מחסה לי מגדל־עז מפני אויב׃/"For You have been a refuge for me, A tower of strength against the enemy."
- ↑ Pss 14:6; 46:2; 61:4; 62:8, 9; 71:7; 73:28; 91:2, 9; 94:22; 142:6; cf. Prov 14:26; Jer 17:17; Joel 4:16.
- ↑ Pss 14:6; 61:3; 62:7f.; 71:7; etc. (Kraus 1988: 461).
- ↑ GK§102c. On dativus commodi, i.e., signifying an action performed for somebody, see JM§132d; cf. BHRG §39:11[2] f, g, h. Alternatively, “for us” could signify the idea of belonging, i.e., God is “our“ refuge and strength. On the use of ל as a periphrasis for the genetivus poseessoris or auctoris (i.e., the idea of belonging to), see GK§129. In v. 2, “for us” is preferable as it highlights the benefits and advantages of being God's people, that is, he is intentionally X (i.e., a refuge, strength, help, etc.) for them.
- ↑ GK §119h.
- ↑ Cf. GK §124.b. Notably, the psalm contains other nouns in the plural, which could be read as emphatic forms (i.e., "seas"=the deepest sea [v. 3]; "devastations"=great devastation [v. 9]; possibly "wars/battles"=the fiercest battle).
- ↑ Cf. Mic 2:4; for the intransitive hiphil, see Ps 15:4; BDB.
- ↑ Additionally, a possible Akk. parallel is of interest here. I.e., "< *mur, whose root meaning may be preserved in its byform *mrr “to break” or “to split,” as seen in the following example:... 'if the earth is split(?) more than usual (preceded by earthquake omens)' (ACh Adad 20:56). Compare CAD M/1 268, which lists three meanings for mararu: 1. 'to break a field for cultivation,' 2.II/2 'to be split(?),' 3.IV 'to be broken'" (Tsumura 2014: 157, n. 7; but Tsumura does not emend the text and reads the verb in question as "change").
- ↑ Representing human beings, it can appear with or without "foot" or "feet" as subjects (fig. to signify insecurity; Deut 32:35; Ps 38:17; Ps 94:18; Prov 24:11; 25:26). With nature and creation, it often appears in Psalms and prophetic texts (e.g., of hills Isa 54:10; cf. Ps 46:3; of land Ps 60:4; cf. Isa 24:19).
- ↑ Craigie 2004: 344.
- ↑ Craigie 2004: 345.
- ↑ GK §119h.
- ↑ GK §119h.
- ↑ GK§119h.
- ↑ GK 132h, note 2; cf. Hossfeld and Zenger 1993: 286.
- ↑ Taylor 2020: 179.
- ↑ Kraus 1988: 458-59.
- ↑ Ross 2013: 82.
- ↑ Taylor 2020: 181.
- ↑ Aikhenvald 2018: 20; cf. Goldingay's discussion (2007: 67) on how the verbs form a hendiadys.
- ↑ Cf. GKC 114r.
- ↑ In hiphil, it is causative, connoting "to make afraid, (re-)move, quake, (make to) shake, (make to) tremble," etc. (Jdg 5:4; Ps 68:9; 2 Sam 22:8=Ps 18:8; Ps 77:19; Isa 13:13; Jer 51:29).
- ↑ On this verb in Psalm 46, see further Tsumura 1981: 167-175.
- ↑ "While the verse [Prov. 20:1] implies the effect or influence of wine-drinking or wine itself, it probably presupposes the physical nature of wine, i.e. the raging state of foaming wine. Hence the translation 'wine is agitating, strong drink is raging'" (Tsumura 1981: 171).
- ↑ Kraus 1988: 461, cf. 458. Cf. Delitzsch who also took it in terms of pride and self-exaltation (cf. Ps 89:10 and Job 38:1).
- ↑ Alternatively, this construct chain could represent the “product–material” relationship, meaning, as part of the sea, the waters are what the sea is "made of".
- ↑ GK 132h, note 2; cf. Hossfeld-Zenger 1993: 286. Note also that v. 4 uses 3ms suffixes in relation to the seas (“its”; i.e., “its waters,” “its swelling”).
- ↑ GK §119h
- ↑ GK §119h. Cf. Tsumura's analysis: "At first glance, c' (bégaaåwatô) in v. 3 and C (natan béqôlô) in v. 6 appear completely unrelated, but in their context (parallelism) it can be said that they fulfill analogous roles. While in the case of the first it is stated that “by the swelling of its water” (c') the mountains tremble, in the case of the second God’s uttering his voice (C) is the ultimate case of the nations’ raging and the kingdoms’ shaking..." (Tsumura 2014: 160).
- ↑ Aikhenvald 2018: 20; cf. Goldingay's discussion (2007: 67) on how the verbs form a hendiadys. Gondingay notes that in this “asyndetic construction, the first verb qualifies the second” (Goldingay 2007: 64; cf. JM 177g).
- ↑ Cf. GKC 114r.
- ↑ On this construction, see GK §124b, 132c; IBHS 14.3.3; DG 42.4. Cf. KJV: "the holy place of the tabernacles of the most High" (cf. ASV; ERV); cf. Aramaic Bible in Plain English: "it is the holy place, the dwelling of The Highest."
- ↑ GK §124.b. Notably, the psalm contains other nouns in the plural, which could be read as emphatic forms (i.e., "seas"=the deepest sea [v. 3]; "devastations"=great devastation [v. 9]; possibly "wars/battles"=the fiercest battle). Furthermore, MT's "the holy [place] of the dwelling” should be preferred to the LXX, which seems to introduce a new topic to the psalm (i.e., God's sanctification of the city). This reading competes with, and distracts from, the text's main focus, i.e., God's protection of his people in times of crises.
- ↑ Cf. Kraus (1988: 458-59), who notes that MT here should be understood as ‘‘the most holy one among the dwellings of the Most High." Yet, the plural of משכן is משכנות (cf. Pss. 43:3; 84:1; 132:5). Again, the plural “dwellings of” could be a plural of amplification, emphasizing the special character of this locale (GK §124.b). Regarding "the Most High", Goldingay also notes that it is unlikely that the adjective (Most High) is superlative “when the pl. noun is intensive not numerical (cf. the similar Ps 65:4 [5] with a sg. noun)” (Goldingay 2007: npn). Intriguingly, H. Junker (1962: 199) reds v. 5 as “Ein Strom, dessen Arme die Stadt Gottes erfreuen, ist das heiligste im Gezelt des Allerhochsten”.
- ↑ JM §131.2; cf. BHRG §29.3.Cf. Ps 87:3; Ps 48:9, cf. Ps 101:8.
- ↑ Craigie 1983: npn; cf. Goldingay 2007: npn.
- ↑ Taylor 2020: 179.
- ↑ Briggs and Briggs 1906: 393-394; cf. Dahood who linked the river to סלה.
- ↑ Barthélemy 2005: 272-74; Ps 46, 5(4) A קְדֹשׁ {B} MT, α', σ', ε', Hebr, S // err-voc: εβρ clav קֹדֶשׁ / theol: G, θ', ς' clav קִדַּשׁ / paraphr: T; Ps 46, 5(4) B מִשְׁכְּנֵי {B} MT, εβρ // theol: G, α', σ', θ', ε', ς', Hebr, S T sg.
- ↑ But see Jacobsen (2000: 312); cf. Douay-Rheims Bible.
- ↑ Dahood 1966: 277, 280.
- ↑ E.g., Kraus 1988: 458-59.
- ↑ GK§119h; BHRG §39:6 [1].
- ↑ Thus, it is used as part of "temporal frames of limited duration" (e.g., "time of the day"; BHRG §39:11[f]). E.g., "the approach of evening" (Gen 24:63; Deut 23:12); "the approach of morning" (Exod 14:27; Jdg 19:26); cf. "the turning of day" (Jer 6:4); "the turning of days of life" (Ps 90:9) (BDB; HALOT).
- ↑ Exod 15:15; Josh 2:9, 24; 1 Sam 14:16, Jer 49:23, cf. Nah 2:7; Isa 14:31; Ps 75:4.
- ↑ Craigie 2004: 345.
- ↑ GK§119o.
- ↑ In v. 7b, the MT has נתן בקולו, which literally means "he gave with his voice". Per GK119q, the noun "voice" with the preposition ב is taken as an adverbial complement, "he thundered with his voice" (i.e. "mightily"; cf. IBHS 11.2.5d; cf. GNV; GNT; cf. ISV: "his voice boomed", etc.; plus ANE theophanies featuring storm deities). In 2 MSS, קולו appears without the preposition ב; but נתן + ב + קול is well-attested in the Hebrew Bible (cf. Ps 68:33/34; Jer 12:8) and can be viewed as a variant of נתן + קול (cf. Goldingay 2007: npn.; cf. JM 125m; cf. IBHS 11.2.5d).
- ↑ Both texts are cited in Tsumura 2014: 158.
- ↑ Generally, Psalm 46 does not use many articles, and is inconsistent in its usage with ארץ. In v. 7, the MT does not have it with ארץ; but some MSS and the LXX read "the earth".
- ↑ Cf. Goldingay 2007: npn.; cf. JM 125m; cf. IBHS 11.2.5d.
- ↑ JM §131o; "YHWH" is a proper noun.
- ↑ Cf. Goldingay 2007: npn.
- ↑ Jdg 8:6; 9:29; Isa 34:2; Jer 51:3; 2 Chr 28:9, etc.
- ↑ 1 Kgs 22:19; 2 Chr 18:18; Neh 9:6; Ps 103:21; 148:2.
- ↑ Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5.
- ↑ E.g., Gen 2:1.
- ↑ As part of divine name, צבא can appear a.) with the article (Am 3:13; 6:14; 9:5; Hos 12:6); b.) without the article (1 Sam 5:10; Am 5:14,15,16; 6:8; 1 Kgs 19:10, 14; Jer 5:14; 15:16; Ps 89:9, etc.); and c.) as proper name Sebaoth (cf. Σαβαωθ; James 5:4; Rom 9:29; 1 Sam 1:3, 11; 4:4; 15:2; 17:45; etc.). On “YHWH of Hosts,” see further Miller 1973: 145–55.
- ↑ JM §131o.
- ↑ Cf. E. Peterson's translation in The Message as “God-of-Angel-Armies” as a combative image of God (Peterson 2003: 958).
- ↑ For apposition, see further BHRG §29.3.
- ↑ Cf. Goldingay 2007: npn.
- ↑ Peterson 2003: 958.
- ↑ BDB; HALOT; cf. BHRG §39:21(c), i.e., "when an inferior landmark y in shared presence/activity with a superior trajector x in which support is rendered by the latter to the former").
- ↑ GK§102c; on dativus commodi, i.e., signifying an action performed for somebody, see JM§132d. Alternatively, “for us” could signify the idea of possession, i.e., God is “our fortress”. On the use of ל as a periphrasis for the genetivus poseessoris or auctoris (the idea of belonging to), see GK§129. "For us" is preferable.
- ↑ It can mean a cliff (or other lofty or inaccessible place); abstractly, altitude; figuratively, a refuge -- defence, high fort (tower), refuge, secure height, retreat: a.) strong-hold (Isa 25:12); b.) figurative of security (Isa 33:16). In relation to God, it represents him as someone "who provides security" (SDBH). Cf. Ps 9:10 [x2]; 18:3 = 2 Sam 22:3; Pss 46:8, 12; 48:4; 59:10, 17, 18; 62:3, 7; 94:22; 144:2).
- ↑ Taylor 2020: 181.
- ↑ Goldingay 2007: npn; CEB; YLT.
- ↑ Kraus 1988: npn.
- ↑ van der Lugt 2010: 50.
- ↑ van der Lugt 2010: 50.
- ↑ van der Lugt 2010: 50.
- ↑ Briggs and Briggs 1906: 396, cf. 393.
- ↑ Briggs and Briggs 1906: 397.
- ↑ Hos 5:9; Isa 5:9; 13:9; 24:12; Zech 7:14; Jer 2:15; 4:7; 18:16; 19:8; 46:19; 48:9; 50:3; 51:29 (BDB).
- ↑ Deut 28:37; 2 Kgs 22:19; Mic 6:16; Zeph 2:15; Jer 5:30; 25:9,11,18, 38; 29:18; 44:12, 22; 49:13, 17, etc. (BDB).
- ↑ GK §124e; cf. JM §136g, which notes that abstract nouns in the plural can have the meaning of multiple manifestations of a quality or a state.
- ↑ GK§119h; BHRG §39:6 (1).
- ↑ GK§119h; cf. BHRG §39:19 (1).
- ↑ The article is often used because the thing it is attached to is the only one of its kind (but note the occurrences of "earth" without the article in vv. 3, 7).
- ↑ Cf. δεῦτε ἴδετε. The imperative almost seems like a הנה/ראה type of mirative marker. Cf. לכו וראו (Ps 66:5); לכו־נא ונוכחה (Isa 1:18); and לכו ונלכה (1 Sam 9:9), etc.
- ↑ Briggs and Briggs 1906: 394; Kraus 1988: 459; Ross 2013: 83, etc.
- ↑ In qal, it means "to cease" and used of seasons (Gen 8:22); manna (Josh 5:12); and other entities (Isa 14:4 [x2] Neh 6:3; Hos 7:4). It can also mean "to desist" from, for example, labor; hence "to rest" (said of God; Gen 2:2, 3; cf. Exod 16:30; 23:12; 34:21, etc.; of land Lev 26:34, 35; 2 Chr 36:21).
- ↑ Translations usually render both "bow" and "spear" as “the” bow and “the” spear. In poetry, the article is not used often, which is true of Psalm 46 in particular.
- ↑ On distance weapons used in ANE, including the bow, see Trimm 2017: 529‒541.
- ↑ Note, again, that translations usually render both "bow" and "spear" as “the” bow and “the” spear.
- ↑ GK§119i.
- ↑ GK§119o; BHRG §39:6 (3).
- ↑ See also Barthélemy's recommendation (2005: 276).
- ↑ GK§119i. Cf. “the idea of being or moving within some definite region, or some sphere of space” (GK§119h; BHRG §39:6 [1]).
- ↑ GK§119h; BHRG §39:6 (1).
- ↑ But note also the occurrences of "earth" without the article in vv. 3, 7.