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

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 Visuals for Psalm 46

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.

Background ideas

Following are the common-ground assumptions 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.

For legend, click "Expand" to the right

Close but Clear (CBC) translation
Assumptions which provide the most salient background information, presuppositions, entailments, and inferences

v. 1

For the music director. Written by the Korahites. The psalm is to be performed as young women. A psalm.

v. 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.

v. 3

Therefore, we will not fear though the earth change its appearance, and the mountains topple into the heart of the deepest sea.

v. 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

v. 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.

v. 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.

v. 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: (and) the whole earth would melt!

v. 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

v. 9

Come! Inspect this massive battlefield! Perceive the works of YHWH who has wrought great devastation in the land.

v. 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.

v. 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.”

v. 12