Psalm 46 Semantics

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Psalm Overview

About the 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. (Click 'Expand' to the right for more information.)

About Lexical Semantics

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.

About Phrase-level Semantics

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.

About Verbal Semantics

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.

Semantics Visuals for Psalm 46

Lexical and Phrase-level Semantics Diagram

For legend, click "Expand" to the right

Prepositional phrase Construct chain Construct chain within a prepositional phrase Phrase-level waw Article
and כֹּל
Diagram Shading Templates - Prepositional Phrases.jpg Templates - construct chain.jpg Templates - Constr in prep phrases.jpg Templates - Phrase level waws.jpg Templates - article.jpg
Definition - A prepositional phrase consists of a preposition plus its object. The phrase usually modifies the clause or another constituent in the clause. - A construct chain, also called a 'genitive phrase', is a grammatical encoding of the relationship 'A of B,' in which A is a phonologically modified noun (in the construct state), and B is a phonologically unmodified noun (the absolute state). - Some construct chains occur within prepositional phrases
 - A waw conjunction can join units of all sizes. Phrase level waw join units at the word or phrase level (i.e., below the level of the clause).
 - Definite articles tell you something about the identifiability or inclusiveness
about the word it is attached to
- כֹּל is a quantifier that tells you about the scope of a word it is attached to

v. 1

Psalm 046 - Phrase v1.jpg

  • 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".[1] 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".[2] Alternatively, it could signify possession, i.e., "for the leader... for/belonging to the one in charge."[3]
  • In the phrase by the Korahites (לבני־קרח), the ל preposition identifies the Korahites as the psalm's authors.[4] For the list of other Korahite psalms, see Korahites.
  • 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.[5]
  • 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".[6]
  • Additionally the MT’s עלמות is uncertain.[7] 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.[8]

v. 2

Psalm 046 - Phrase v. 2.jpg

  • 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.[9]
  • 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[10] or “the asylum function of the sanctuary”.[11]
  • 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),[12] 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.[13]
  • 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).
  • 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).[14]
  • 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.[15] 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.[16]

v. 3

Psalm 046 - Phrase v. 3.jpg

  • 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.[17] Although the Hebrew has a temporal clause, the smoothest English translation (cf. NIV) is with the conditional/subjunctive. Hence, here, it is rendered as “We will not fear, though the earth change...” (cf. NIV, NRSV; ESV; NKJV; NASV; JPS1917; etc.).
  • Similar to בהמיר ארץ, the phrase (lit.) "in the toppling of mountains" (ובמוט הרים) represents the “verbal notion–subject” type (i.e., the toppling performed by mountains). In it, the preposition ב is also used temporally and should be rendered as when.[18] Again, as before, the temporal clause ("when the mountains topple...") should be read as conditional (i.e., "[though] the mountains topple...").
  • 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.[19]
  • 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).[20] Hence, here, v. 3a should be read as "though the earth change" (cf. NRSV, NASB1995, KJ21 [“though the earth be removed”], etc.).[21]
  • 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).[22] 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.[23] 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.”[24]

v. 4

Psalm 046 - Phrase v. 4.jpg

  • 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.”[25] These verbal forms (and clauses) are then taken as a semantic continuation of the events of the infinitival clauses in v. 3.[26] Significantly, יהמו יחמרו is echoed in v. 7, where the nations are also said to be "roaring" or "raging".
  • 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”).[27] Incidentally, the plural form "seas" from v. 3 should be understood as signifying intensification, i.e., "seas"="the deepest sea."[28]
  • 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[29], or instrumentally (or causatively), i.e., the mountains shake “with” (or “because of”) the sea's surging.[30] 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).
  • 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).
  • The verb רעש (qal, intransitive) means "to quake, shake, tremble" and "to toss, rage, undulate."[31] 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).
  • 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).[32]
  • 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.[33]
  • 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.”[34] 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:

Psalm 046 - Frame 29.jpg

v. 5

Psalm 046 - Phrase v. 5.jpg

  • 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.
  • 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.
  • In the holy dwelling (קדש משכני), the adjective “holy” acts as a substantive in construct with a noun.[35] The plural form משכני is best understood as a plural of degree or of amplification, emphasizing the special character of this locale.[36] 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.[37] 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.[38]

v. 6

Psalm 046 - Phrase v. 6.jpg

  • 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.”[39]
  • 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."[40] 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).
  • 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.

v. 7

Psalm 046 - Phrase v. 7.jpg

  • 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”.[41] 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.[42]
  • 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).[43] 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).[44]
  • 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.[45] 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).”[46]

v. 8

Psalm 046 - Phrase v. 8.jpg

  • 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.[47] 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.[48] 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.[49] Without restoring "the God of", some, however, render this name as "Yhwh Armies"[50] and others take it as "YHWH of Hosts".
  • The word צבא signifies an army or host. As such, it can represent (a) a military group organized for war[51]; (b) a body of celestial beings (i.e., the host of heaven)[52]; (c) luminaries collectively[53]; and (d) all of creation.[54] 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).[55] 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.
  • 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).[56]
  • 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.[57]
  • 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.[58]
  • 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).[59]
  • 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).

v. 9

Psalm 046 - Phrase v. 9.jpg

  • 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).
  • In in the land (בארץ) (v. 9), the preposition ב is spatial, signifying “the idea of being or moving within some definite region.”[60]
  • 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”[61], 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.[62]
  • 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.[63]
  • 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.[64] Additionally, it can communicate a negative response to destructive actions, that is, appallment or horror.[65] 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.[66] 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).

v. 10

Psalm 046 - Phrase v. 10.jpg

  • 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).[67]
  • 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),[68] “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.[69]
  • The next weapon that God destroys is a spear or javelin (חנית)[70] 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.

Psalm 046 - VD2.jpg

  • 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[71] or serves as an “instrument”.[72] 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.

v. 11

Psalm 046 - Phrase v. 11.jpg

  • 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.”[73] The article in this phrase represents "totality of an identifiable group", i.e., the nations.
  • In the phrase throughout the earth (בארץ), the preposition ב signifies “the idea of being or moving within some definite region.”[74] 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.[75]
  • Some interesting vocabulary in this verse includes the verb הרפו in hiphil, for which see the Venn diagram below:

Psalm 046 - VD3.jpg

v. 12

Psalm 046 - Phrase v. 12.jpg

  • Since v. 12 contains the refrain featured in v. 8, for its discussion, see notes on v. 8 above.

Verbal Semantics Chart

For legend, click "Expand" to the right

Tense Aspect Reference point movement Modality
Definition A situation's location in time Internal temporal constituency of a situation as portrayed Whether or not the expected reference point in the discourse is updated after the situation. Distinguishing between indicative, volitional and other forms of modality, as determined by morphology; word order; particles; context
Options
  • Relative: a situation's location in time relative to a reference point
  • Absolute: a situation's location in time relative to the moment of speech
  • Continuous
  • Habitual/iterative
  • Stative
  • Expected movement: usually perfective
  • No expected movement: usually imperfective
  • indicative
  • jussive
  • imperative
  • cohortative
  • wish
  • purpose/result
  • past (conditional)
  • possible
  • probable
  • interrogative
Symbol Templates - Tense.jpg Indicating aspect on the verb or in the situation Expected reference point movement Modality options (so far)

For steps to determine relative tense and reference point movement click "Expand" to the right:

Relative Time and Ref. Pt..jpg

Where is action relative to reference point? What question is prompted by verb tense? Do we expect reference point to move?
After reference point (Posterior)
Imperative Imperative.jpg What next? Posterior (relative future) Yes ⇐
Yiqtol Yiqtol.jpg What next?




What now? 		Posterior (relative future




Simultaneous (relative imperfective present) 		Yes ⇐
Weqatal Weqatal.jpg
Weyiqtol
 Weyiqtol.jpg No ⇍
Wayyiqtol
 Wayyiqtol.jpg
At reference point (Simultaneous)
Yiqtol Yiqtol 2.jpg What now? Simultaneous (relative imperfective present) No ⇍
Participle Participle.jpg
Weyiqtol
 Weyiqtol 2.jpg
Infinitive Infinitive.jpg
Before reference point (Anterior)
Qatal Qatal.jpg What next?

What now? 		Anterior (relative past)

Simultaneous (relative imperfect present) 		Yes ⇐
Wayyiqtol Wayyiqtol 2.jpg No ⇍

Psalm 046 - Verbal Semantics.jpg

Bibliography

Aikhenvald, Alexandra Y. 2018. Serial Verbs. Oxford: Oxford University Press.
Anderson, Arnold Albert. 1981. The Book of Psalms: Based on the Revised Standard Version. Grand Rapids, MI: Eerdmans.
Barthélemy, Dominique. 2005. Critique Textuelle de l’Ancien Testament. vol. 4: Psaumes. Fribourg, Switzerland: Academic Press.
Botterweck, G. Johannes, Helmer Ringgren, and Heinz-Josef Fabry, eds. 1974–2006. Theological Dictionary of the Old Testament, 15 vols. Translated by John T. Willis et al. Grand Rapids, MI: Eerdmans.
Briggs, Charles Augustus and Emilie Grace Briggs. 1907. A Critical and Exegetical Commentary on the Book of Psalms. vol. 2. ICC. Edinburgh: T&T Clark.
Brown, Francis, Samuel R. Driver, and Charles A. Briggs. 1906. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon.
Craigie, Peter C., and Marvin E. Tate. 1983. 2nd ed. Psalms 1–50. vol. 19. WBC. Grand Rapids, MI: Zondervan.
Dahood, Mitchell. 1966. Psalms. Vol. 1. Anchor Bible Commentary. New York: Doubleday.
DeClaissé-Walford, Nancy, Rolf A. Jacobson, and Beth LaNeel Tanner. 2014. The Book of Psalms. NICOT. Grand Rapids, MI: Eerdmans.
Delitzsch, Franz. 1883. Biblical Commentary on the Psalms. vol. 1. Translated by Eaton David. New York, NY: Funk and Wagnalls.
Duhm, Bernhard. 1899. Die Psalmen. KHC XIV. Freiburg.
Duhm, Bernhard. 1922. Die Psalmen. 2nd edn. KHC XIV. Tübingen.
Fokkelman, J.P. 2000. Major Poems of the Hebrew Bible: At the Interface of Prosody and Structural Analysis (Vol 2: 85 Psalms and Job 4–14). Studia Semitica Neerlandica. Assen, Drenthe: Van Gorcum.
Futato, Mark D. 2007. Interpreting the Psalms. Grand Rapids, MI: Kregel.
Goldingay, John. 2007. Psalms 42–89. vol. 2. BCOT. Grand Rapids, MI: Baker Academic.
Gunkel, Hermann. 1895. Schopfung und Chaos in Urzeit und Endzeit. Göttingen: Vandenhoeck und Ruprecht.
Gunkel, Hermann. 1968. Die Psalmen. HK II.2. Göttingen.
Hengstenberg, Ernst Wilhelm. 1863. Commentary on the Psalms. vol. 2. Edinburgh: T&T Clark.
Hossfeld, Frank-Lothar, and Erich Zenger. 1993. Die Psalmen I. Echter Verlag.
Jenni, Ernst. 2012. "Nif’al und Hitpa‘el im Biblisch-Hebräischen". Pages 131-304 in Studien zur Sprachwelt des Alten Testaments III. Stuttgart: Kohlhammer.
Junker, H. 1962. "Der Strom, dessen Arme die Stadt Gottes erfreuen (Ps. 46,5)." Biblica 43: 197-201.
Jacobson, Rolf. A. 2020. "Psalm 46: Translation, Structure, and Theology." Word and World 40: 308-320.
Koehler, Ludwig, Walter Baumgartner, and Johann J. Stamm. 2001. The Hebrew and Aramaic Lexicon of the Old Testament. 2 vols. Translated and edited under the supervision of Mervyn E. J. Richardson. Leiden: Brill.
Kolyada, Yelena. 2009. A Compendium of Musical Instruments and Instrumental Terminology in the Bible. Bible World. London. Equinox.
Kraus, Hans-Joachim. 1972. Psalmen 1–63. BKT XV/1. Neukirchen-Vluyn: Neukirchener Verlag.
Lugt, Pieter van der. 2010. Cantos and Strophes in Biblical Hebrew Poetry Vol. 2. OS. Leiden: Brill.
Lunn, Nicholas P. 2006. Word Order Variation in Biblical Hebrew Poetry: The Role of Pragmatics and Poetics in the Verbal Clause. Paternoster Biblical Monographs. Milton Keynes: Paternoster.
Mena, Andrea K. 2012. The Semantic Potential of in Genesis, Psalms, and Chronicles. MA thesis, Stellenbosch University.
Miller, P.D. 1973. The Divine Warrior in Early Israel. HSM 5. Cambridge: Harvard University Press.
Peterson, Eugene H. 2003. The Message. Colorado Springs, CO: NavPress.
Raabe, P.R. 1990. Psalm Structures. A Study of Psalms with Refrains.Journal for the Study of the Old Testament Supplement Series 104. Sheffield: JSOT Press.
Sawyer, John F.A. 2011. “The Terminology of the Psalm Headings.” Pages 288-298 in Sacred Text and Sacred Meanings: Studies in Biblical Language and Literature. Collected Essays by John F.A. Sawyer. Sheffield: Sheffield Phoenix.
Trimm, Charlie. 2017. Fighting for the King and the Gods: A Survey of Warfare in the Ancient Near East. Resources for Biblical Studies 88. Atlanta, GA: Society of Biblical Literature Press.
Tsumura, David Toshio. 1980. “The Literary Structure of Psalm 46, 2-8.” Annual of the Japanese Biblical Institute 6: 29-55.
Tsumura, David Toshio. 2014. Creation and Destruction: A Reappraisal of the Chaoskampf Theory in the Old Testament. Winona Lake, IN: Eisenbrauns.
VanGemeren, Willem A. 1997. New International Dictionary of Old Testament Theology and Exegesis. 5 vols. Grand Rapids, MI: Zondervan.
Waltke, Bruce K., James M. Houston with Erika Moore, The Psalms as Christian Worship: A Historical Commentary. Grand Rapids, MI: Eerdmans, 2010.
Weber, B. 2001 and 2003. Werkbuch Psalmen. 2 vols., Stuttgart: Kohlhammer.
Weiser, Artur. 1962. The Psalms. OTL. Trans. by Herbert Hartwell. Philadelphia, PA: Westminster Press.
Wilson, Gerald. 2002. Psalms. volume 1. NIV Application Commentary.Grand Rapids: Zondervan.

References

  1. ↑ 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).
  2. ↑ "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).
  3. ↑ 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.
  4. ↑ 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.
  5. ↑ On reception history of the psalm, particularly in light of its superscription and the following verses, see, among others, Abernethy 2019.
  6. ↑ 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.
  7. ↑ 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.
  8. ↑ 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).
  9. ↑ 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."
  10. ↑ 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.
  11. ↑ Pss 14:6; 61:3; 62:7f.; 71:7; etc. (Kraus 1988: 461).
  12. ↑ See above and The Raging Waters in Ps 46:2-4
  13. ↑ 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).
  14. ↑ 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.
  15. ↑ GK §119h.
  16. ↑ 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).
  17. ↑ GK §119h.
  18. ↑ GK §119h.
  19. ↑ GK§119h.
  20. ↑ Cf. Mic 2:4; for the intransitive hiphil, see Ps 15:4; BDB.
  21. ↑ 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").
  22. ↑ 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).
  23. ↑ Craigie 2004: 344.
  24. ↑ Craigie 2004: 345.
  25. ↑ 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).
  26. ↑ Cf. GKC 114r.
  27. ↑ 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".
  28. ↑ 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”).
  29. ↑ GK §119h
  30. ↑ 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).
  31. ↑ 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).
  32. ↑ On this verb in Psalm 46, see further Tsumura 1981: 167-175.
  33. ↑ "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).
  34. ↑ 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).
  35. ↑ 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."
  36. ↑ 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.
  37. ↑ 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”.
  38. ↑ JM §131.2; cf. BHRG §29.3.Cf. Ps 87:3; Ps 48:9, cf. Ps 101:8.
  39. ↑ GK§119h; BHRG §39:6 [1].
  40. ↑ 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).
  41. ↑ GK§119o.
  42. ↑ 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).
  43. ↑ Both texts are cited in Tsumura 2014: 158.
  44. ↑ 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".
  45. ↑ Exod 15:15; Josh 2:9, 24; 1 Sam 14:16, Jer 49:23, cf. Nah 2:7; Isa 14:31; Ps 75:4.
  46. ↑ Craigie 2004: 345.
  47. ↑ JM §131o.
  48. ↑ Cf. E. Peterson's translation in The Message as “God-of-Angel-Armies” as a combative image of God (Peterson 2003: 958).
  49. ↑ For apposition, see further BHRG §29.3.
  50. ↑ Cf. Goldingay 2007: npn.
  51. ↑ Jdg 8:6; 9:29; Isa 34:2; Jer 51:3; 2 Chr 28:9, etc.
  52. ↑ 1 Kgs 22:19; 2 Chr 18:18; Neh 9:6; Ps 103:21; 148:2.
  53. ↑ Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5.
  54. ↑ E.g., Gen 2:1.
  55. ↑ 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.
  56. ↑ Peterson 2003: 958.
  57. ↑ 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").
  58. ↑ 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.
  59. ↑ 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).
  60. ↑ GK§119h; BHRG §39:6 (1).
  61. ↑ GK§119h; cf. BHRG §39:19 (1).
  62. ↑ 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).
  63. ↑ 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.
  64. ↑ 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).
  65. ↑ 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).
  66. ↑ 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.
  67. ↑ 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).
  68. ↑ 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.
  69. ↑ On distance weapons used in ANE, including the bow, see Trimm 2017: 529‒541.
  70. ↑ Note, again, that translations usually render both "bow" and "spear" as “the” bow and “the” spear.
  71. ↑ GK§119i.
  72. ↑ GK§119o; BHRG §39:6 (3).
  73. ↑ GK§119i. Cf. “the idea of being or moving within some definite region, or some sphere of space” (GK§119h; BHRG §39:6 [1]).
  74. ↑ GK§119h; BHRG §39:6 (1).
  75. ↑ But note also the occurrences of "earth" without the article in vv. 3, 7.
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