Psalm 70 Story Behind
Hurry! Help!
Psalm 70
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 visualize a mental representation of the text as the earliest hearers/readers might have conceptualized 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 analyze 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 visualizes the rise and fall of tension within a semantic unit. Although story triangles are traditionally used to analyze stories in the literary sense of the word, we use them at this layer to analyze “stories” in the cognitive sense of the word—i.e., a story as a sequence of propositions and assumptions that has tension.
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.
| 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[1] are indicated by gray text. |
| Local-ground assumption | Local-ground assumptions[2] are indicated by dark blue text. |
| Playground assumption | Playground assumptions[3] 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 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.
- After being anointed as king, David's life was threatened continually, primarily at the hands of Saul and Absalom (see, 1 Sam 18-27 and 2 Sam 15-18; Pss 3:1; 18:1; 57:1). In light of the close connection between Psalms 70 and 71 and the unambiguous theme of YHWH's protection in old age,[4] a situation later in David's life would seem more likely, such as Absalom's revolt.[5]
- After an experience of deliverance, the rescued person would hold a thanksgiving meal, which would result in others praising YHWH for his acts of deliverance (Pss 22:26–27; 26:12; 35:18; 40:10; 69:31–34; 107:31–32; 109:30; 116:17–18).[6]
- To characterize oneself as poor and needy was "associated with humility," "depend[ing] on help from other people and God" (SDBH), and not taking matters into one's own hands.[7] It was also a means of identifying oneself with "those who love your salvation" (v. 5), who are also poor and needy and, thus, in need of YHWH's salvation.[8]
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.
| 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 |
|---|---|---|
| לַ֝מְנַצֵּ֗חַ לְדָוִ֥ד לְהַזְכִּֽיר׃ | 1 | For the director. By David. To bring the words of this psalm to the remembrance of the faithful community. |
| אֱלֹהִ֥ים לְהַצִּילֵ֑נִי יְ֝הוָ֗ה לְעֶזְרָ֥תִי חֽוּשָֽׁה׃ | 2 | God, [hurry] to rescue me! I am in imminent danger! YHWH, hurry to my aid, because my enemies are about to reach me! |
| יֵבֹ֣שׁוּ וְיַחְפְּרוּ֮ מְבַקְשֵׁ֪י נַ֫פְשִׁ֥י יִסֹּ֣גוּ אָ֭חוֹר וְיִכָּלְמ֑וּ חֲ֝פֵצֵ֗י רָעָתִֽי׃ | 3 | May those causing my troubles, those who seek my life, to sweep it away, be utterly ashamed! In their vain and treacherous ambition, they want to take my throne (see 2 Sam 16:11)! In their advance against me, they are in rebellion to the plans you have established for me as the anointed king. May those who desire my harm and take my throne be turned back and be disgraced! YHWH, put them in their place! |
| יָ֭שׁוּבוּ עַל־עֵ֣קֶב בָּשְׁתָּ֑ם הָ֝אֹמְרִ֗ים הֶ֘אָ֥ח ׀ הֶאָֽח׃ | 4 | May those who think they have alreay gained a victory and say to me "Take that!" retreat on account of their shame! They gleefully rejoice over my vulnerability and think I am there for the taking! |
| יָ֘שִׂ֤ישׂוּ וְיִשְׂמְח֨וּ ׀ בְּךָ֗ כָּֽל־מְבַ֫קְשֶׁ֥יךָ וְיֹאמְר֣וּ תָ֭מִיד יִגְדַּ֣ל אֱלֹהִ֑ים אֹ֝הֲבֵ֗י יְשׁוּעָתֶֽךָ׃ | 5 | On the other hand, may it be that all the faithful community that surrounds me, those who seek you, be glad and rejoice in you! YHWH, give them a reason to do so! May those who love your salvation, since they recognize their need for it, always say, "Let God be praised and be seen as great!" when they see you rescue me with the same power with which you can also rescue them. |
| וַאֲנִ֤י ׀ עָנִ֣י וְאֶבְיוֹן֮ אֱלֹהִ֪ים חֽוּשָׁ֫ה־לִּ֥י עֶזְרִ֣י וּמְפַלְטִ֣י אַ֑תָּה יְ֝הוָ֗ה אַל־תְּאַחַֽר׃ | 6 | But, after all, I am one of them. I am poor and needy and totally dependent on you. God, hurry to me! You are my help and my deliverer. I have no other hope, YHWH, so do not delay your salvation any longer! |
Story Triangles
(Click diagram to enlarge)
There are currently no Imagery Tables available for this psalm.
Bibliography
- Auffret, Pieere. 1987. "«Les oreilles, tu me (les) as ouvertes». Étude Structurelle du Psaume 40(et du Ps 70)," Nouvelle Revue Théologique 109.2: 220–245.
- Firth, David G. 2022. "A Poem in Two Contexts: Psalm 40:14–18 and Psalm 70 in their Canonical Setting," Journal for Semitics 31.2: 12 pages. https://doi.org/10.25159/2663-6573/12042
- Atkinson, Ian. 2025. "Poetic Patterns and Constituent Order in Biblical Hebrew," Hebrew Studies 66: 99–123.
- Croft, William. 2022. Morphosyntax: Constructions of the World's Languages. Cambridge: Cambridge University Press.
- Sjörs, Ambjörn. Forthcoming. "Infinitive Construct," in G. Khan (ed.) Cambridge Grammar of Biblical Hebrew. Cambridge: University of Cambridge and Open Book Publishers.
- Ibn Ezra, Abraham. Ibn Ezra on Psalms.
- Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Winona Lake, IN: Eisenbrauns.
- Kim, Young Bok. 2022. "Hebrew Forms of Address: A Sociolinguistic Analysis." Ph.D. dissertation, University of Chicago.
- Malbim. Malbim on Psalms.
- Meiri, Menachem. Meiri on Psalms.
- Mowinckel, Sigmund. 1962. The Psalms in Israel’s Worship. Oxford: Blackwell.
- Radak. Radak on Psalms.
- Tate, Marvin E. 1998. Psalms 51-100. Dallas, TX: Word Books.
- Van der Lugt, Pieter. 2010. Cantos and Strophes in Biblical Hebrew Poetry II: Psalms 42-89. Leiden: Brill.
- Weisblit, Shlomo. 1974. "Psalm 70–a Personal Prayer" (Hebrew), Beit Mikra 20.1: 76–78.
Footnotes
- ↑ Common-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/ANE background - beliefs and practices that were widespread at this time and place. This is the background information necessary for understanding propositions that do not readily make sense to those who are so far removed from the culture in which the proposition was originally expressed.
- ↑ Local-ground assumptions are those propositions which are necessarily true if the text is true. They include both presuppositions and entailments. Presuppositions are those implicit propositions which are assumed to be true by an explicit proposition. Entailments are those propositions which are necessarily true if a proposition is true.
- ↑ Whereas local-ground assumptions are inferences which are necessarily true if the text is true, play-ground assumptions are those inferences which might be true if the text is true.
- ↑ See our discussion in the exegetical issue Were Psalms 70 and 71 Originally One Poem?.
- ↑ Alternatively, the "old age" of Ps 71 could point even to an event as late as Adonijah's self-exaltation to the throne, as recounted in 1 Kgs 1—see also the following Solomonic Psalm (72).
- ↑ "The testimony has the purpose of increasing God's honour in the congregation and in the world" (Mowinckel 1962:II, 32). "The hearers of the hymn were able to participate in the worshipper's wonderful experience and thus join themselves to his praise" (Keel 1997, 333).
- ↑ See, for example, David's reaction to Absalom's rebellion and Shimei's cursing (2 Sam 15-16).
- ↑ See, for example: "David departed from there and escaped to the cave of Adullam. And when his brothers and all his father’s house heard it, they went down there to him. And everyone who was in distress, and everyone who was in debt, and everyone who was bitter in soul, gathered to him. And he became commander over them. And there were with him about four hundred men" (1 Sam 22:1–2, ESV).