Psalm 46 Story Behind

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God is Our Fortress

Psalm 46

About the Story Behind Layer

The Story Behind the Psalm shows how each part of the psalm fits together into a single coherent whole. Whereas most semantic analysis focuses on discrete parts of a text such as the meaning of a word or phrase, Story Behind the Psalm considers the meaning of larger units of discourse, including the entire psalm.

The goal of this layer is to reconstruct and visualise a mental representation of the text as the earliest hearers/readers might have conceptualised it. We start by identifying the propositional content of each clause in the psalm, and then we identify relevant assumptions implied by each of the propositions. During this process, we also identify and analyse metaphorical language (“imagery”). Finally, we try to see how all of the propositions and assumptions fit together to form a coherent mental representation. The main tool we use for structuring the propositions and assumptions is a story triangle, which visualises the rise and fall of tension within a semantic unit. Although story triangles are traditionally used to analyse stories in the literary sense of the word, we use them at this layer to analyse “stories” in the cognitive sense of the word—i.e., a story as a sequence of propositions and assumptions that has tension.

  Story Behind Explainer

Summary Triangle

The story triangle below summarises the story of the whole psalm. We use the same colour scheme as in Participant Analysis. The star icon along the edge of the story-triangle indicates the point of the story in which the psalm itself (as a speech event) takes place. We also include a theme at the bottom of the story. The theme is the main message conveyed by the story-behind.

  Legend

Story Triangles legend
Propositional content (verse number)	Propositional content, the base meaning of the clause, is indicated by bold black text. The verse number immediately follows the correlating proposition in black text inside parentheses.
Common-ground assumption	Common-ground assumptions are indicated by gray text.
Local-ground assumption	Local-ground assumptions are indicated by dark blue text.
Playground assumption	Playground assumptions are indicated by light blue text.
	The point of the story at which the psalm takes place (as a speech event) is indicated by a gray star.
	If applicable, the point of the story at which the psalm BEGINS to take place (as a speech event) is indicated with a light gray star. A gray arrow will travel from this star to the point at which the psalm ends, indicated by the darker gray star.
	A story that repeats is indicated by a circular arrow. This indicates a sequence of either habitual or iterative events.
	A story or event that does not happen or the psalmist does not wish to happen is indicated with a red X over the story triangle.
	Connections between propositions and/or assumptions are indicated by black arrows with small text indicating how the ideas are connected.
Note: In the Summary triangle, highlight color scheme follows the colors of participant analysis.

• Background
• Paraphrase
• Story Triangles
• Assumptions
• Imagery

Background ideas

Following are the common-ground assumptionsCommon-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/Ancient Near Eastern background. which are the most helpful for making sense of the psalm.

• God resides in his city and when the city and its residents are under attack, God himself is under attack.
• In times of war and peace, God is made known by his actions. Just as in human warfare, victors destroy their defeated enemies' weapons (cf. Josh 11:6, 9; Isa 2:2-4; Mic 4:1-4), God also disarms his opponents. Hence, no weapon formed against his people can prosper and God's people do not need to fight.
• In HB, God is exalted cultically (Isa 6:1; 57:15) and politically (Pss 47:2-3, 9; 86:10; 95:3). In HB war texts, "exaltation" can signify a military victory (Ps 47:2-3; Isa 33:3, 5, and 10).

Background situation

The background situation is the series of events leading up to the time in which the psalm is spoken. These are taken from the story triangle – whatever lies to the left of the star icon.

Expanded Paraphrase

The expanded paraphrase seeks to capture the implicit information within the text and make it explicit for readers today. It is based on the CBC translation and uses italic text to provide the most salient background information, presuppositions, entailments, and inferences.

  Legend

Expanded paraphrase legend
Close but Clear (CBC) translation	The CBC, our close but clear translation of the Hebrew, is represented in bold text.
Assumptions	Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics.

Text (Hebrew)	Verse	Expanded Paraphrase
לַמְנַצֵּ֥חַ לִבְנֵי־קֹ֑רַח עַֽל־עֲלָמ֥וֹת שִֽׁיר׃	1	For the music director. Written by the Korahites. The psalm is to be performed as young women. A psalm.
אֱלֹהִ֣ים לָ֭נוּ מַחֲסֶ֣ה וָעֹ֑ז עֶזְרָ֥ה בְ֝צָר֗וֹת נִמְצָ֥א מְאֹֽד׃	2	God is a refuge and stronghold for us. He is a place that offers us protection and shelters us from any danger, threat, or trouble. In him, we are securely hidden from our enemies. Moreover, even if political allies may desert us, he is readily available to us, as a help, when we are in great trouble.
עַל־כֵּ֣ן לֹא־נִ֭ירָא בְּהָמִ֣יר אָ֑רֶץ וּבְמ֥וֹט הָ֝רִ֗ים בְּלֵ֣ב יַמִּֽים׃	3	Therefore, we will not fear though the earth change its appearance, and the mountains topple into the heart of the deepest sea.
יֶהֱמ֣וּ יֶחְמְר֣וּ מֵימָ֑יו	4	Though its waters foam in rage and increase in strength, like wine bubbling up during fermentation. They may want to see us reel and stagger as from wine, yet we will not be afraid. Though mountains quake at the sea’s surging, and even then we will not be afraid. Selah.
נָהָ֗ר פְּלָגָ֗יו יְשַׂמְּח֥וּ עִיר־אֱלֹהִ֑ים קְ֝דֹ֗שׁ מִשְׁכְּנֵ֥י עֶלְיֽוֹן׃	5	Moreover, God has prepared us for the fiercest attack from enemies. Like other kings, he has engineered a canal system to provide water to his city so that we will be nourished and defended during siege. That is why we have a river whose streams rush to the city of God and gladden it — they run to the city of God which is the holy dwelling of the Most High.
אֱלֹהִ֣ים בְּ֭קִרְבָּהּ בַּל־תִּמּ֑וֹט יַעְזְרֶ֥הָ אֱ֝לֹהִ֗ים לִפְנ֥וֹת בֹּֽקֶר׃	6	God is in the very midst of his city. Therefore, it cannot be moved. When enemies come and attack us in the morning, God meets and repels their strike. God helps his city at the approach of morning.
הָמ֣וּ ג֭וֹיִם מָ֣טוּ מַמְלָכ֑וֹת נָתַ֥ן בְּ֝קוֹל֗וֹ תָּמ֥וּג אָֽרֶץ׃	7	[When] nations raged like mighty chaotic waters, [and] kingdoms fell down like mountains into the deepest sea, [then] he thundered with his voice like a storm, [then] the whole earth would melt!
יְהוָ֣ה צְבָא֣וֹת עִמָּ֑נוּ	8	YHWH, [the God] of heavenly Hosts, is with us. The God of Jacob is a fortress for us.He is our most reliable defensive structure in which we can find shelter from hostile forces. Selah.
לְֽכוּ־ חֲ֭זוּ מִפְעֲל֣וֹת יְהוָ֑ה אֲשֶׁר־שָׂ֖ם שַׁמּ֣וֹת בָּאָֽרֶץ׃	9	Come! Inspect this massive battlefield! Perceive the works of YHWH who has wrought great devastation in the land.
מַשְׁבִּ֥ית מִלְחָמוֹת֮ עַד־קְצֵ֪ה הָ֫אָ֥רֶץ קֶ֣שֶׁת יְ֭שַׁבֵּר וְקִצֵּ֣ץ חֲנִ֑ית עֲ֝גָל֗וֹת יִשְׂרֹ֥ף בָּאֵֽשׁ׃	10	See how God, the one who terminates wars to the end of the earth destroys his enemies' weapons. Look how he breaks the bow and snaps the spear. See how he burns the enemy's food supplies heaped on transport wagons. See how they are engulfed in fire.
הַרְפּ֣וּ וּ֭דְעוּ כִּי־אָנֹכִ֣י אֱלֹהִ֑ים אָר֥וּם בַּ֝גּוֹיִ֗ם אָר֥וּם בָּאָֽרֶץ׃	11	And now hear what our God commands: "Be still and acknowledge that I am God! Surrender is the only option when you are fighting against my people. My city and I are indestructible. I will be exalted among the nations; I will be exalted throughout the earth.”
יְהוָ֣ה צְבָא֣וֹת עִמָּ֑נוּ מִשְׂגָּֽב־לָ֝נוּ אֱלֹהֵ֖י יַעֲקֹ֣ב סֶֽלָה׃	12	YHWH, [the God] of heavenly Hosts, is with us. The God of Jacob is a fortress for us. He is our most reliable defensive structure in which we can find shelter from hostile forces. Selah.

Story Triangles

(Click diagram to enlarge)

V.	Text (Hebrew)	Text (CBC)	Proposition (Story Behind)	common ground	local ground	playground
1a	לַמְנַצֵּ֥חַ לִבְנֵי־קֹ֑רַח	For the music director. By the Korahites.		• There is a music leader who instructs others on the performance of the psalm.	• The psalm is meant to be sung collectively and publicly .	• The Korahites composed the psalm. • The psalm was written for Israel's community. • The psalm reflects the survival of God's city and its residents after a fierce attack of a coallition of nations and kingdoms.
1b	עַֽל־עֲלָמ֥וֹת שִֽׁיר׃	As young women. A psalm.		• The word ʿalamoth (lit. “maidens, young women”) could refer to the type of a tune or musical setting, indicating the manner of the psalm’s performance (Craigie 2004, 324). • Ancient songs about military triumphs were performed by women (cf. Exod 15; Jdg 11:24, 1 Sam 18:7; Ps 68:25, etc).		• The community could sing the hymn on behalf of or as a city personified as a woman. • Singing as a choir of young women, the singing community, collectively, would stand for the city itself. • Having been saved, the song they sing is a triumphant one.
2a	אֱלֹהִ֣ים לָ֭נוּ מַחֲסֶ֣ה וָעֹ֑ז	God is a refuge and stronghold for us.	God is a refuge and stronghold for Israel.	• In times of political and natural crises, God's people often hide in caves from their enemies (e.g., Jdg 6:2; 1 Kgs 18:4; 1 Sam 22:1). • Refuge/a מחסה signifies a place that is safe and inaccessible, hence a refuge or a shelter;It is a “location where one goes to find protection or safety; ◄ because of difficult circumstances refuge, hiding-place” (SDBH; e.g., Ps 104:18). • In the Psalms, refuge represents “the asylum function of the sanctuary” (Pss 14:6; 61:3; 62:7f.; 71:7; etc.; Kraus 1988, 461). • God is עז, literally “strength”, for his people (v. 2). • In HB, strength describes architectural structures (Jdg 9:51) and urban spaces, i.e., strong (fortified?) cities (e.g., Isa 26:1; Prov 18:19; Prov 10:15, 18:11 (used figuratively); Prov 21:22). • Strength is “a construction that is strong and able to resist attacks--stronghold.” (SDBH). • God functions as defensive structures (cf. Ps 61:3 [מחסה לי מגדל־עז מפני אויב׃]; Ps 91:2 [מחסי ומצודתי אלהי]; Jer 16:19 [יהוה עזי ומעזי ומנוסי]; Joel 3:16 [ויהוה מחסה לעמו ומעוז לבני ישראל]); cf. God is his people's strength (עז‎, Exod 15:2).	• God is the most secure and inaccessible refuge, stronghold, and fortress.	• People need protection and safety. • God is always with his people in need. • People can hide in God.
2b	עֶזְרָ֥ה בְ֝צָר֗וֹת נִמְצָ֥א מְאֹֽד׃	He is readily available, as a help, in great trouble.	God's people find themselves in great trouble. God is readily available to Israel.	• God allows people to find him when they are in trouble (e.g. Isa 65:1; Jer 29:14; 1 Chr 28:9) and when they seek him. • God has a title, i.e., a help/helper; the one who provides assistance or support to his people (SDBH). • Nations have political allies; they represent political help (Isa 30:5). • Cf. the leader of Jerusalem being taken to Babylon, and his 'helpers' scattered to the wind (Ezek 12:14). YHWH: “I will scatter to every wind all who are around him [the prince of Jerusalem], his helpers and all his troops; and I will draw out a sword after them. • In Psalms, help appears with other epithets, such as shield (a military term/tool):Psalm 33:20: Our soul waits for YHWH. He is our help and our shield. • Psalm 115:9-11: O Israel, trust in YHWH; He is their help and their shield. O house of Aaron, trust in YHWH; He is their help and their shield. You who fear YHWH, trust in YHWH; He is their help and their shield. • So, God is a rescuer (help) and a defender (shield). • He rescues his people in various circumstances, but particularly amidst military conflicts.
3a	עַל־כֵּ֣ן לֹא־נִ֭ירָא	Therefore, we will not fear	God's people experience fear in difficult circumstances.	• Even the strongest of warriors can become paralised with fear (e.g., Jer 6:24; Jer 49:24; and Jer 50:43). • People do not experience fear, when God is their strength (Isa 12:2; cf. Ps 46:2–3). • People often receive a salvation oracle, i.e., Do not be afraid (e.g., Josh 1:9; Deut, 31:6; Isa 41:10, 13, etc. Isa 41:10: Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand').	• God's people fear.
3b	בְּהָמִ֣יר אָ֑רֶץ	though the earth change,	The earth changes its appearance.	• When the earth changes, it is like an earthquake (for H.-J. Kraus, The author here visualizes an earthquake, a mighty catastrophe of nature that goes beyond all experience. We immediately think of the innumerable earthquakes that have afflicted Syria and Palestine up to our own times; cf. Isa. 24:19f; 54:10; Hag. 2:6 [Kraus 1988, 461]; In Ps. 46:3[4] it is chaotic waters that, loosed by an earthquake, rush up against the hills. In Ps. 46:6[7] the chaotic and destructive forces appear in the 'historicized form' of 'nations.' This revolt of the nations as the godless and chaotic forces which attack 'like floods' is mentioned repeatedly in the OT (e.g., Pss. 2:2; 48:4ff.; Isa. 17:12f.; 6:23) [Kraus 1988, 462]). • ANE kings are like chaotic waters or floods when they conquer foreign cities (e.g., Tiglath-pileser III, Sargon II, Sennacherib, Esarhaddon, and Ashurbanipal; cf. Ezekiel 26 and 27, wherein Tyre's foe is cast as a flood; Ezek 26:3; 27:7; cf. Nah 1:8). • Cf. Sennacherib's Bavian inscriptions, where he speaks of battling many kings, relating particularly the destruction of Babylon through flooding: I destroyed, devastated, (and) burned with fire the city, and (its) buildings, from its foundations to its crenellations. I removed the brick(s) and earth, as much as there was, from the (inner) wall and outer wall, the temples, (and) the ziggurrat, (and) I threw into the Araḫtu river. I dug canals into the center of that city and (thus) leveled their site with water. I destroyed the outline of its foundations and (thereby) made its destruction surpass that of the Deluge. So that in the future, the site of that city and (its) temples will be unrecognizable, I dissolved it (Babylon) in water and annihilated (it), (making it) like a meadow (Grayson and Novotny 2014, 316-317). Drinking, Drunkenness, the Cup of God's Wrath in warfare texts: Waters foam and ferment like wine (cf. terms here are related to the production of wine and beer [i.e., foaming and raging; Tsumura 1985, 167-175]). • In HB, viticultural imagery represents war (e.g., Isa 63:3; Zech 12:2a; and Isa 29:9). • The 'drinking', 'drunkenness', and the Cup of God's Wrath represent a form of divine judgement. • The cup of wrath motif conveys Yahweh’s wrath and punishment of Israel or other nations. • E.g., Isa 29:9-10: Be stunned and amazed, blind yourselves and be sightless; be drunk, but not from wine, stagger, but not from beer. 10 The Lord has brought over you a deep sleep: He has sealed your eyes (the prophets); he has covered your heads (the seers). • E.g., Jer 51:7: “Babylon was a golden cup in the Lord’s hand, It made the whole earth drunk; The nations drank of her wine”. Here, Babylon serves as a tool in God’s hand, as the cup of wine through which God will judge the nations’ deeds. Judgment on all nations/groups: Jer 25:17-31: “So I took the cup from the hand of the Lord and gave drink to all the nations ... all the royal lands which are on the earth ... For the Lord has a case against the nations, He contends with all flesh.”Obad 1:16: “That same cup that you drank on My holy Mount shall all the nations drink evermore ...”Ps 75:8: ‘For in the hand of Yahweh there is a cup with foaming wine, full of spice; he will pour a draught from it, and all the wicked of the earth shall drain it down to the dregs.’Judgment on specific nations: Moab: “Get him drunk ... Moab shall vomit till he is drained” (Jer 48:26);Edom: “If they who rightly should not drink of the cup must drink it, are you [Edom] the one to go unpunished? You shall not go unpunished; you will have to drink!” (Jer 49:12); “I trampled peoples [Edom] in My anger, I made them drunk with My rage” (Isa 63:6);Chaldeans: “Alas for you [Chaldeans] who make your neighbors drink ... Drink, you yourself, and stagger! The cup in the Lord’s right hand will come around to you” (Hab 2:15-16 [ NRSV]).	• The earth changes. • Mountains topple into the heart of the sea. • Waters foam in rage.
3c	וּבְמ֥וֹט הָ֝רִ֗ים בְּלֵ֣ב יַמִּֽים׃	and the mountains topple into the heart of the deepest sea.	Mountains and coastal cliffs slide into the sea.
4a	יֶהֱמ֣וּ יֶחְמְר֣וּ מֵימָ֑יו	Though its waters foam in rage.	Sea waters foam and rage.
4b	יִֽרְעֲשֽׁוּ־הָרִ֖ים בְּגַאֲוָת֣וֹ סֶֽלָה׃	Though mountains quake at its surging. Selah	Mountains quake at the sea’s surging.		• Mountains quake.
5a	נָהָ֗ר	[There is] a river	There is a river.	• In HB and ANE, 'water' symbolism is very multivalent. • For the most part, water represents life, fertility, flourishing, security, sustenance, and blessings in general. • Also, water represents ideal, paradisical conditions (Gen 2:10–14) and temple quarters (Ezek. 47:1–12; Zech 14:8, etc.)Cf. Isa 33:21: There the Lord will be our Mighty One. It will be like a place of broad rivers and streams.... • Thus, ANE societies legislate the use and maintenance of water canals to ensure everyone's wellbeing. • Mesopotamian legal codices require farmers to keep their water canals and cisterns in repair. • In times of flooding, people were required to either dig new canals or to clear our old ones. • As part of irrigation systems, water represents good governess of ANE and HB monarchs. • As such, the ability to irrigate cities and lands is the object of particular pride for ANE monarchs. • This is well-documented in ANE royal inscriptions. • E.g.: The canal cascades from above into the gardens. Fragrance pervades the walkways. Streams of water (as numerous) as the stars of heaven flow in the pleasure garden. Pomegranates which are bedecked with clusters like grape vines [...] in the garden [... I,] Ashurnasirpal, in the delightful garden pick fruit like [...] (RIM A.0.101.30 48–52, trans. Grayson). • In one of his campaigns, Sargon II discovers, in Armenia, a tunnel which channeled water from an underground source in the hills down to the foothills. • Sargon implements this in Assyria. • Sargon's son, Sennacherib, is also known for his waterworks, whereby he dams the Tebitu River using a canal to bring water to Nineveh. • The river Euphrates is of great value for Babylon. • The river is crossed by three main and fourteen secondary canals. • These provided water to irrigate the city with its gardens and fields and were also part of the city's defensive structures (Junker 1962, 200). • Hezekiah builds a tunnel which channels the waters of the Gihon spring into Jerusalem (2 Kgs 20:20; 2 Chr 32:2–4, 30; Sir 48:17-18; cf. Isa 22:9-11).	• There is a river.
5b	פְּלָגָ֗יו יְשַׂמְּח֥וּ עִיר־אֱלֹהִ֑ים	whose streams gladden the city of God—	The river has streams. God has a city. The streams bring joy to the city of God.		• The rivers streams bring life and joy to the city.
5c	קְ֝דֹ֗שׁ מִשְׁכְּנֵ֥י עֶלְיֽוֹן׃	the holy dwelling of the Most High.	God resides in his city.	• God resides in his city (Psalm 48)He inhabits its buildings (Psalm 48)His presence is the guarantee of the city's survival (Psalm 48)	• God resides in his city. • The city moves.
6a	אֱלֹהִ֣ים בְּ֭קִרְבָּהּ	God is in its midst.	God is in the midst of the city.
6b	בַּל־תִּמּ֑וֹט	It cannot be moved.	The city falls.
6c	יַעְזְרֶ֥הָ אֱ֝לֹהִ֗ים לִפְנ֥וֹת בֹּֽקֶר׃	God helps it at the approach of morning.	God comes to rescue his city at dawn.	• In HB, early morning/dawn/daybreak is closely associated with warfare, both with the time of attack and the time of rescue/deliverance. • Attack: Josh 8:10-14: Now Joshua rose early in the morning and mustered the people, and he went up with the elders of Israel before the people to Ai. Then all the people of war who were with him went up and drew near and arrived in front of the city, and camped on the north side of Ai. ... • And he took about 5,000 men and set them in ambush between Bethel and Ai, on the west side of the city. • Jdg 9:33: In the morning, as soon as the sun is up, you shall rise early and rush upon the city; and behold, when he and the people who are with him come out against you, you shall do to them whatever you can.”Deliverance: Exod 14:27-28: Moses stretched out his hand over the sea, and at daybreak the sea went back to its place. The Egyptians were fleeing toward it, and the Lord swept them into the sea. 28 ... Not one of them survived. • Isa 17:12–14: the nations roar like the seas (cf. Ps. 46:4, 7), but by the morning are gone (cf. Ps. 46:6, 9–10);Isa 37:36: God saves Hezekiah and his people during the night, i.e., when the Judeans wake up in the morning they find that the angel of the Lord went through Sennacherib's camp during the night and left all dead. • Isaiah 29: Jerusalem is delivered by YHWH (vv. 5-7), i.e., the Lord Almighty will come with thunder and earthquake and great noise, with windstorm and tempest and flames of a devouring fire. Then the hordes of all the nations that fight against Ariel, that attack her and her fortress and besiege her, will be as it is with a dream, with a vision in the night. Cf. Ps 5:4: In the morning, Lord, you hear my voice; in the morning I lay my requests before you and wait expectantly. • Cf. Ps 30:5: For His anger is but for a moment, His favor is for a lifetime; Weeping may last for the night, But a shout of joy comes in the morning. • Cf. Ps 130:6: My soul waits for the Lord More than the watchmen for the morning; Indeed, more than the watchmen for the morning.	• God helps the city in the morning.
7a	הָמ֣וּ ג֭וֹיִם	(when) nations may raged,	Nations rage.	• Nations often work together against their enemies (2 Chron 20:1, 10 etc.; Isaiah 6-8; Psalm 48).	• When God arrives on a battle scene, nature responds and transforms. • God's voice is like a thunder.	• God's people face a coallition of many nations and kingdoms.
7b	מָ֣טוּ מַמְלָכ֑וֹת	(and) kingdoms may fall down,	Kingdoms fall down.
7c	נָתַ֥ן בְּ֝קוֹל֗וֹ	(then) he thundered with his voice:	God thunders with his voice.	• God gives (with) his voice=“he thunders with his voice” (cf. an Akkadian inscription relating to the Babylonian storm-god Adad (The Kurbaail Statue of Shalmaneser 111, 1.6): ... at whose voice the mountains rock the seas swell. Cf. 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]; Tsumura 2014, 158). • God is like storm gods (i.e., he chooses the storm as the mode of his intervention [Day 1985, 121]).
7d	תָּמ֥וּג אָֽרֶץ׃	and the earth would melt!	At the sound of God's voice, the earth melts.	• The melting of various entities (including the earth) in HB appears as a response to God in theophanies and the Holy War texts, wherein God engages human opponents. • Cf. The Lord, the Lord Almighty—he touches the earth and it melts, and all who live in it mourn the whole land rises like the Nile, then sinks like the river of Egypt; he builds his lofty palace in the heavens and sets its foundation on the earth; he calls for the waters of the sea and pours them out over the face of the land—the Lord is his name (Amos 9:5-6).	• The earth melts/transforms.
vv. 8a, 12a	יְהוָ֣ה צְבָא֣וֹת עִמָּ֑נוּ	YHWH, [the God] of Hosts, is with us.	YHWH, [the God] of Hosts, is with his people.	• YHWH is present with his people (Ps 46:8, 12; cf. Isa 7:14; 8:8, 10; [t]he Psalms are sometimes cited as a source for Israel’s Immanuel theology, … the language is in fact only explicit in Ps. 46, which shares the same divine warrior motif [Lovell, 2022, 126]).	• God's people can hide in God, who is the most secure and inaccessible refuge and fortress.	• God is always with his people in need.
vv. 8b, 12b	עִמָּ֑נוּ מִשְׂגָּֽב־לָ֝נוּ אֱלֹהֵ֖י יַעֲקֹ֣ב סֶֽלָה׃	The God of Jacob is our fortress. Selah	The God of Jacob protects his people as a fortress.	• God's people often hide in caves from their enemies (e.g., e.g., Jdg 6:2; 1 Kgs 18:4; 1 Sam 22:1). • God serves as protective, defensive structures for his people (cf. Ps 61:3 [ מחסה לי מגדל־עז מפני אויב׃]; Ps 91:2 [מחסי ומצודתי אלהי]; Jer 16:19 [יהוה עזי ומעזי ומנוסי]; Joel 3:16 [ויהוה מחסה לעמו ומעוז לבני ישראל]). • He is like a fortress, a משגב. • A fortress is an elevated, unattainable location. • It offers security and protection from the enemy (SDBH).
9a	לְֽכוּ־חֲ֭זוּ מִפְעֲל֣וֹת יְהוָ֑ה	Come! Perceive the works of YHWH	People perceive the works of YHWH.	• The works of Yhwh (פעל‎) are visible; they can be observed (cf. the devastation YHWH brought on Egypt, after which he planted his people on a mountain, which YHWH made [פעל‎] for [his] abode (Exod 15:17).
9b	אֲשֶׁר־שָׂ֖ם שַׁמּ֣וֹת בָּאָֽרֶץ׃	who has wrought great devastation in the land.	God wreaks havoc in the land.	• Desolation in HB represents the destruction of cities and urban communities:In Joshua 8, Joshua burns the city of Ai, turning it into “an eternal tell of desolation, as it is to this day” (cf. the desolate cities in Isa 54:3; desolate lands and cities in Ezek 29:12; desolate lands and cities in Ezek 30:7, etc.)	• Many ancient cities experience defeat and destruction. • When God is involved, the whole earth becomes desolate and lies in ruins.
10a	מַשְׁבִּ֥ית מִלְחָמוֹת֮ עַד־קְצֵ֪ה הָ֫אָ֥רֶץ	The one who terminates wars to the end of the earth	God terminates wars to the end of the earth.	• In ancient warfare, victors destroy their defeated enemies' weapons in war (cf. Exod 14:25; 15:4; Josh 11:6, 9; Hos 2:20; Isa 2:2-4; 9:4; Mic 4:1-4; Sefire IA.38–39; Esarhaddon 9–10 [Miller 2010, 221, n. 32]). • E.g., Josh 11:6, cf. 9: The Lord said to Joshua, “Do not be afraid of them, because by this time tomorrow I will hand all of them, slain, over to Israel. You are to hamstring their horses and burn their chariots.” E.g., Ezek 39:9: Then those who live in the towns of Israel will go out and use the weapons for fuel and burn them up—the small and large shields (וּמָגֵן וְצִנָּה), the bows and arrows, the war clubs and spears... • E.g., Mic 5:10: “I will destroy your horses from among you and demolish your chariots.'	• God utterly disarms his opponents.	• Against all odds, God's people see God's victory. • No weapon formed against his people will be prosperous. • God's people do not need to fight themselves.
10b	קֶ֣שֶׁת יְ֭שַׁבֵּר	breaks the bow	God breaks weapons of war, e.g., bows.
10c	יְ֭שַׁבֵּר וְקִצֵּ֣ץ חֲנִ֑ית	and snaps the spear.	God breaks weapons of war, e.g., spears.
10d	עֲ֝גָל֗וֹת יִשְׂרֹ֥ף בָּאֵֽשׁ׃	He burns transport wagons with fire.	God burns wagons.
11a	הַרְפּ֣וּ	Be still	People become still.	• In HB military conflicts God expects his people to trust him. • At times, military inaction is a way to victory (cf. Isaiah’s words to Hezekiah—in quietness and trust will be your strength [Isa 30:15]; cf. Moses’ instruction to the Israelites at the Reed Sea: Stand firm and you will see the deliverance Yhwh will bring you today; … you need only to be still’ [Exod 14:13–14]; cf. 2 Chronicles 20).	• People are active. • People must choose to recognize God as God.	• God fights his people's battles. • He is the God of Heavenly Armies. • To surrender to God is the only viable option. • To know God is essential to good life. • In turbulent times, to know God is key to people's survival. • In times of war and peace, God is made known by his actions
11b	וּ֭דְעוּ כִּי־אָנֹכִ֣י אֱלֹהִ֑ים	and acknowledge that I am God!	People acknowledge God.	• To know (ידע‎) God is essential to good life. • In turbulent times, to know God is key to people's survival. • In times of war and peace, God is made known by God’s actions. • E.g., through the plagues of Egypt, he is made known among the Egyptians (7:5, 17; 8:6 [10]; 9:14; 14:4, 18), the other nations (9:16), and his own people (Exod 6:7; 10:2). • E.g., The fear of God came on all the surrounding kingdoms when they heard how the Lord had fought against the enemies of Israel. (2 Chron 20:29). • E.g., Ezek 12:14-16: YHWH: “I will scatter to every wind all who are around him [the prince of Jerusalem], his helpers and all his troops; and I will draw out a sword after them. So they will know that I am YHWH when I scatter them among the nations and spread them among the countries. But I will spare a few of them from the sword, the famine and the pestilence that they may tell all their abominations among the nations where they go, and may know that I am YHWH.”
11c	אֱלֹהִ֑ים אָר֥וּם בַּ֝גּוֹיִ֗ם	I will be exalted among the nations;	God is exalted among the nations;	• In HB, God is exalted cultically (Isa 6:1; 57:15; cf. Pss 47:2, 9; 86:10; 95:3) and politically. • In HB war texts, exaltation signifies a military victory (Isa 33:3, 5, and 10). • ANE iconography of warfare depicts monarchs physically larger than their enemies, entire battlefields, and even enemy cities or landscapes. • E.g., in the Victory Stele of Naram-Sin, the king is pictured leading his army against a people from the Zagros Mountains. Marching through the enemy territory, Naram-Sin is pictured equal in size to the mountains of the region. • E.g., in the mortuary temple of Rameses III (c. 1186–1155 BCE) at Medinet Habu, the pharaoh is cast towering over, and opposing his enemies. • E.g., a relief from Nimrud, which casts Ashurnasirpal II (r. 883‒859 BCE) and his entourage matching the size of the city the king is attacking (BM 124536; https://www.britishmuseum.org/collection/object/W_1847-0623-6). • Psalm 46 asserts that “I [God] will be exalted among the nations, I will be exalted in all the earth.”God, as his city defender, is elevated above the city's enemies (cf. Isa 33:3, 5, and 10).	• God is his people's king. • God is victorious.	• God is mightier than his enemies.
11d	אָר֥וּם בָּאָֽרֶץ׃	I will be exalted throughout the earth.	God is exalted in all the earth.

There are currently no Imagery Tables available for this psalm.

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