Psalm 46 – Our Refuge And Strength

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 13 Dec 2020

Introduction: What are you afraid of?

v.1 The Axiom

    1. מַחֲסֶה “refuge/shelter for us (cf. Psalm 61:3, 62:8)

    1. עוז "strength… for us" (cf. 29:11, 61:4, 62:8-12, 71:7, 93:1, 138:3, etc.)

    1. עֶזְרָה בְצָרוֹת “a helper ...for us… in crises” (cf. 27:9, 31:8, 34:17, 50:15, 54:7, 86:7, 94:17, 40:17, etc.)

vs. 2-3 The Response of Believers

vs. 4-5 The River & The City of God

    1. The presence of God with her. At Christmastime, we use the name of God from Isaiah “Emmanuel, God with us” (Isa. 7:14; 8:8; Mat. 1:23), and the root of that Hebrew word is in Psalm 46 verse 7 “Emmanu” - “with us” is the Lord of Hosts! This River is all three persons of the Trinity (Barker).

    1. The second thing that makes the residences of the Most High God glad is the security of “never falling, never being overthrown/moved.”

    1. The third happiness of the city of God in v.5 is the knowledge that no matter what happens in the future, God will be a strong ally who can be depended upon to swoop in and help - every day.

vs. 6-7 God Has the Power to Confront the Nations (and handle any crisis)

vs. 8-10 But how do you get in to God’s Refuge?

v.11 Conclusion

Psalm 46- Side-by side comparison of versionsA

LXX Ps. 45

Brenton (LXX)

DRB (Vulgate)

KJV

NAW

Masoretic Txt

1) Εἰς τὸ τέλος· ὑπὲρ τῶν υἱῶν Κορε, ὑπὲρ τῶν κρυφίωνB ψαλ­μός. 2) Ὁ θεὸς ἡμῶν κατα­φυγὴ καὶ δύνα­μις, βοηθὸς ἐν θλίψεσιν ταῖς εὑρούσαιςC ἡμᾶς σφόδρα.

1 For the end, for the sons of Core; a Psalm concerning secret things. God is our refuge and strength, a help in the afflictions that have come heavily upon us.

1 Unto the end, for the sons of Core, for the hidden.
2) Our God is our refuge and strength: a helper in troubles, which have foundD us exceedingly.

1 To the chief Musician for the sons of Korah, A Song upon Alamoth. God is our refuge and strength, a very presentE help in troubleX.

1 For the concertmaster, by the sons of Korah. A song for sopranos. It is God who has truly been found to be a refuge, a strength, and a helper for us in crises,

1 לַמְנַצֵּחַF לִבְנֵי-קֹרַחG עַל-עֲלָמוֹתH שִׁיר:
2
אֱלֹהִים לָנוּ מַחֲסֶה וָעֹז עֶזְרָה בְצָרוֹת נִמְצָא מְאֹדI:

3) διὰ τοῦτο οὐ φοβηθη­σόμεθα ἐν τῷ ταράσσεσθαιJ [τὴν] γῆν καὶ μετατίθεσθαιK ὄρη ἐν καρδί­αις θαλασσῶν.

2 Therefore will we not fear when the earth is troubled, and the mountains are removed into the depths of the seas.

3) Therefore we will not fear, when the earth shall be troubled; and the mountains shall be removed into the heart of the sea.

2 Therefore will not we fear, though the earth be removedL, and though the mountains be carriedM into the midst of the seaX;

2 therefore we will not be afraid when the earth shifts and when the moun­tains are overthrown into the heart of the seas.

3 עַל-כֵּן לֹא-נִירָא בְּהָמִיר אָרֶץN וּבְמוֹט הָרִים בְּלֵב יַמִּים:

4) ἤχησαν [καὶ]O ἐταράχ­θησαν τὰ ὕδατα αὐτῶν, ἐταράχθησαν τὰ ὄρη ἐν τῇ κραταιότητιP αὐτοῦ. διάψαλμα

3 Their waters have roared and been troubled, the mountains have been troubled by his might. Pause.

4) Their waters roared and were troubled: the mountains were troubled with his strength. X

3 Though the waters thereof roar and be trou­bledQ, though the moun­tains shakeR with the swellingS thereof. Selah.

3 Its waters roar; they roll. Mountains will quake with its uprise. Selah.

4 יֶהֱמוּ יֶחְמְרוּT מֵימָיוU יִרְעֲשׁוּ-הָרִים בְּגַאֲוָתוֹ סֶלָה:

5) τοῦ ποταμοῦ τὰ ὁρμήματα XV εὐφραίνου­σιν τὴν πόλιν τοῦ θεοῦ· ἡγία­σενW τὸ σκή­νω­μα [αὐτοῦ] ὁ ὕψιστος.

4 The flowings of the river gladden the city of God: the Most High has sanctified [his] tabernacleX.

5) The stream of the river maketh the city of God joyful: the most High hath sanctified [his own] tabernacleX.

4 There is a river the streams where­of shall make glad the city of God, the holy place of the tabernaclesX of the most High.

4 There is a river whose streams will make the city of God happy, the holy residences of the Most High.

5 נָהָר פְּלָגָיו יְשַׂמְּחוּ עִיר-אֱלֹהִים קְדֹשׁY מִשְׁכְּנֵי עֶלְיוֹן:

6) ὁ θεὸς ἐν μέσῳ αὐτῆς, οὐ σαλευθήσε­ται· βοηθήσει αὐτῇ ὁ θεὸς τὸ πρὸς πρωίZ.

5 God is in the midst of her; she shall not be moved: God shall help her with his countenance.

6) God is in the midst thereof, it shall not be moved: God will help it in the morning early.

5 God is in the midst of her; she shall not be moved: God shall help her, and that right earlyAA.

5 It is God who is in her midst! She will never be overthrown; God will help her at the dawn­ings of morning.

6 אֱלֹהִים בְּקִרְבָּהּ בַּל-תִּמּוֹט יַעְזְרֶהָ אֱלֹהִים לִפְנוֹת בֹּקֶר:

7) ἐταράχθη­σανBB ἔθνη, ἔκ­λιναν βασιλ­εῖαι· ἔδωκεν φωνὴν αὐτοῦ, ἐσαλεύθη [] γῆ.

6 The nations were troubled, the kingdoms tottered: he uttered X his voice, the earth shook.

7) Nations were troubled, and kingdoms were bowedCC down: he uttered his voice, the earth trembled.

6 The heathen ragedDD, the kingdoms were movedEE: he utteredFF X his voice, the earth melted.

6 Nations roared; kingdoms were overthrown. He projected with his voice; the earth melted.

7 הָמוּ גוֹיִם מָטוּ מַמְלָכוֹת נָתַן בְּקוֹלוֹ תָּמוּג אָרֶץ:

8) κύριος τῶν δυνάμεων μεθ᾿ ἡμῶν, ἀντι­λήμπτωρ ἡμῶν ὁ θεὸς Ιακωβ. διάψαλμα.

7 The Lord of hosts is with us; the God of Jacob is our helper. Pause.

8) The Lord of armies is with us: the God of Jacob is our protector.

7 The LORD of hosts is with us; the God of Jacob is our refugeGG. Selah.

7 Yahweh of hosts is with us; a high-fortress for us is the God of Jacob. Selah

8 יְהוָה צְבָאוֹת עִמָּנוּ מִשְׂגָּב- לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה:

9) δεῦτε ἴδετε τὰ ἔργα κυρίου, ἃ ἔθετο τέρατα ἐπὶ τῆς γῆς.


8 Come, [and] behold the works of the Lord, what wonders he has achieved on the earth.

9) Come and behold ye the works of the Lord: what wonders he hath done upon earth,

8 Come, behold the works of the LORD, what desolations he hath made in the earth.

8 Y’all come look at Yahweh’s works, by which he has imposed desolations throughout the earth.

9 לְכוּ-חֲזוּ מִפְעֲלוֹת יְהוָה אֲשֶׁר-שָׂם שַׁמּוֹת בָּאָרֶץ:

10) ἀνταναι­ρῶνHH πολέ­μους μέχρι τῶν περάτων τῆς γῆς τόξον συντρίψει καὶ συγκλάσει ὅπλον [καὶ] θυρεοὺςII κατα­καύσει ἐν πυρί.

9 Putting an end to wars as for the ends of the earth; he will crush the bow, and break in pieces the weapon, and burn the bucklers with fire.

10) Making wars to cease even to the end of the earth. He shall destroy the bow, and break the wea­pon[s]: and the shieldX he shall burn in the fire.

9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunderJJ; he burneth the chariotX in the fire.

9 He will shatter the bow and mow down the spear. The transport-vehicle he will burn in the fire, causing wars to cease unto the end of the earth.

10 מַשְׁבִּיתKK מִלְחָמוֹת עַד- קְצֵה הָאָרֶץ קֶשֶׁת יְשַׁבֵּר וְקִצֵּץ חֲנִית עֲגָלוֹתLL יִשְׂרֹף בָּאֵשׁ:

11) σχολά­σατεMM καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός· ὑψωθήσομαι ἐν τοῖς ἔθνεσιν ὑψωθήσομαι ἐν τῇ γῇ.

10 Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth.

11) Be still and see that I am God; I will be exalted among the nations, and I will be exalted in the earth.

10 Be stillNN, and know that I am God: I will be exalted among the heathenOO, I will be exalted in the earth.

10 Relax and know that it is I who am God. I will be exalted throughout the nations; I will be exalted throughout the earth!

11 הַרְפּוּ וּדְעוּ כִּי-אָנֹכִי אֱלֹהִים אָרוּם בַּגּוֹיִם אָרוּם בָּאָרֶץPP:

12) κύριος τῶν δυνάμεων μεθ᾿ ἡμῶν, ἀντιλήμπτωρ ἡμῶν ὁ θεὸς Ιακωβ. X

11 The Lord of hosts is with us; the God of Jacob is our helper.

12) The Lord of armies is with us: the God of Jacob is our protector. X

11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

11 Yahweh of hosts is with us; a high-fortress for us is the God of Jacob. Selah

12 יְהוָה צְבָאוֹת עִמָּנוּ מִשְׂגָּב- לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָהQQ:


1Ibn Ezra [a Jewish commentator from the 1100’s AD, seconded by John Calvin] thought it was written on the occasion of Sennacherib’s invasion of Israel. Others have said it speaks of Jehoshaphat’s victory in 2 Chron 20:26ff – which mentions sons of Korah praising God afterwards (Rosenmuller, Delitzsch), or some future event (Cohen). The NIV Application Commentary says it is about the “cosmic, mythic” fear of the earth dissolving back into “chaos” from its created order. But the principles it contains apply to any time when God’s people are challenged with a crisis.

2Augustine analogized that the “mountain” is Christ, whom the apostles “carried” into the “sea” of the gentile nations through their preaching. His application is one of many “shifts” which unsettle those who are not taking refuge by faith in God and His Christ.

3 James Alexander’s footnotes in Calvin’s commentary on this Psalm is the source for this information.

4 And, for what it’s worth, Calvin and Delitzsch agreed with me.

5e.g. “pouring” Acts 2:17,18,33; 10:45; Rom. 5:5, & baptism Mat. 3:11,16; Mark 1:8,10; Luke 3:16; John 1:33; 3:5; Acts 1:5; 8:39; 10:47; 11:16; 1Jn. 5:6,8; cf. Rev. 22:17.

6 See also John 14:17, Rom. 8:9-11, Eph. 2:22, 2Tim. 1:14, James 4:5

7 John Calvin also translated it “daily.”

8Isaiah 37:36 also uses a similar phrase (yeshecciymu bebboqer) describing when the Jerusalemites discovered that God has broken Sennacherib’s seige on them.

9 Calvin’s answer to this question was different and no less objectionable: “he confirms the covenant made of old time with Abraham, that his posterity… should not doubt that God was favorable to them also.”

10Delitzsch and Calvin wrote that these imperatives were directed at the heathen nations rather than to God’s people, but God’s people are still tempted to think as the nations do and can make use of the same exhortation.

11 “Come ye, means, Believe ye.” ~Augustine

12Viz. Deut 28:37 & Isa. 5:9 - Prophecies of punishment for covenantal unfaithfulness, 2 Ki. 22:19 (Josiah), 2 Chron 29:8 (Hezekiah), Ps. 73:19 (the wicked), Isa. 13:9 (Babylon), Isa 24:12 (the world), Zeph 2:15 (heathen nations) and many instances in Jeremiah referring to Israel (also Hos 5:9, Joel 1:7, Micah 6:16, Zec. 7:14).

13The Hebrew word egalot is used throughout the OT to describe transportation carts; there is a different word for “char­iot.” The denotation of “roundness” in the Hebrew root “gal” probably describes the “wheel” rather than the “shield.”

14 It seems more likely that the “end” (qetzay) is locative, but the temporal meaning nevertheless suggests itself strongly.

15 “‘Wars’ He calleth whereby it is warred against God. But who warreth against God? Ungodliness." ~Augustine

16 Alexander’s footnotes offer in evidence: Josh. 11:6, Ez. 39:8-10, Virgil’s Aenid viii, & a “medal struck by Vespasian.”

AMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing Psalm 46 is 4QPsc, which contains only a fragment of a phrase repeated in v. 7 & v.11 (both highlighted in purple, although only one can be referred to, but which one is unknown). Where the DSS supports the LXX with text not in the MT, I have highlighted with yellow the LXX and its translation into English.

B Aquila = νεανιστητων μελωδημα (“newest melody”), Symmachus= aiwniwn (“of ages”)

CAq. and Sym. ‘ευρεθη (together with the Vulgate) translated more like the MT with “have been found.” It seems that ‘ευρεθη (“be found”) would be easier to mistake for εὑρούσ- (“rush”) than it would be for a Hebrew scholar to mistranslate נִמְצָא (“be found”) as εὑρούσ- (“rush”), which leads me to wonder if LXX scholars were looking at Greek and not Hebrew in their final publishing stage.

DJerome and Augustine were, I think, mistaken to apply the plural “troubles” as the subject of the singular verb “found.” The key is in the chiastic structure of the sentence. Whereas David often used the structure of: Subject, Verb; Verb, Subject, the Korahites often used the structure of: Subject, Object; Object, Verb. The latter Korahite chiastic structure would indicate “God” as the subject and “has been found” as the verb.

EThe Hebrew verb here is Niphal Perfect “has been found,” and it is the only verb in the sentence, so I question whether it should be translated as an adjective modifying one of the predicate nominatives, as the KJV, NASB, and NIV did. I suspect the arrangement of the words in this verse are a specialized chiastic structure intended to link the verb at the end “has been found” to the subject “God” at the beginning, packaging the three objects in the middle (Subject, object, object, object, prepositional phrase, verb).

F See notes on Psalm 4:1

G See notes on Psalm 42:1

HSee notes on Psalm 9:1 where it is explained how this word was variously translated “maidens,” “secrets,” “sopranos,” and “of death.” The only other instance of this word in the psalter is in Psalm 68:25, where it is universally translated according to the first of the previous list (damsels/maidens/young women/virgins), as are all but one of the other instances of this word in the Hebrew Bible (Gen. 24:43; Exod. 2:8; Prov. 30:19; Cant. 1:3; 6:8; Isa. 7:14). That one instance is 1 Chron. 15:20-21, which describes two groups of instrumentalists, one with “alamoth” harps and the other with “sheminith” harps. Alamoth could well be derived from the Hebrew root-word meaning “to be high,” therefore it could describe a stringed instrument with higher pitches than the sheminith harp, perhaps along the lines of the difference between violins and violas in contemporary orchestras. (cf. Cohen: “Alamoth… were instruments with high pitched tones.”) Calvin (and G. Wilson) thought it was the first word of a popular song, the tune to which this was written. Delitzsch preferred “soprano voices.”

I This is the only place in the Hebrew Bible where meod is related to any form of matzah.

J Aq. & Sym. = αλλασσεσθαι (“transformation”) which would be more similar to the idea of the MT.

K Aq. σφαλλεσθαι (“go into the bowels?”), Sym. Κλινεσθαι (“be bedded down”), E. σαλεθσθαι (“be shaken”)

L NASB=change, NIV, ESV=give way

MNASB=slip, NIV=fall, ESV=be moved. The same verb occurs in v.5, where the KJV, NASB, and ESV=be moved, and in v.6, where NASB & ESV = totter (NIV used “fall” for all)

N Cohen: “A Hebraic way of saying: whatever may happen.”

O Symmachus & Syriac support the “and” here, even though it’s not in the MT.

P Aq, E, S ‘θπερηφανια (“appearing to be above”) and Sym. ενδοξασμω (“swelling?”) read more like the MT.

Q NASB, NIV, ESV=foam

R NASB, NIV=quake, ESV=tremble

S NIV=surging, NASB + [pride], LXX & Vulgate = strength

T The first two words of this verse are a marvelous bit of Hebrew poetic alliteration and word play.

U The only masculine singular noun available as a referent is “heart.”

V Aq. & Sym. corrected to the MT by changing the ta (“the”) to ‘ai (“which”)

W Aq. corrected to a noun form (τον ‘αγιον) to match the MT.

X“Tabernacles” is consistent with the LXX, but not with the MT, which is more accurately translated by the NASB=dwelling places

YSymmachus made “holy” a noun like the MT, but the LXX, Vulgate, and Syriac all made it a verb “he sanctified.” The Hebrew consonants could support either before the Masorites added vowel pointing in the 900’s AD. (The versions that made it a verb also added the word “his” to make “dwellings” work as the object of “sanctified.”)

ZVaticanus reads τω προσωπω, thus Brenton’s version “face.” Augustine also read “countenance,” to the contrary of the DRB. Rahlf’s LXX edition published here (as well as Aq. νευσαι πρωιαν, Sym.=ορθρον, and Θ.=πρωι πρωι) is in keeping with the MT “early.”

AA Lit. “at faces of morning,” NASB& ESV = “when morning dawns” and NIV = “at break of day”

BB cf. Aq. & Σ. συνηχθησαν (“were carried off together”)

CC Augustine: “bowed that they may adore”

DD NASB & NIV = uproar

EE NASB=totter, NIV=fall

FF NASB=raised, NIV=lifts, lit. “gave”

GG NASB=stronghold, NIV=fortress. Each version is consistent with itself when this phrase is repeated in v.11.

HH cf. synonym in Aq. καταπαυων

IIAq. & Σ. = ‘αμαξας εμπρησει (“set wagons on fire”)

JJ NIV, ESV = shatters

KK I translated this participle as dependent upon the imperfect-tense verbs, but most English versions went the other way around and made the imperfects dependent upon the participle. The future-tense interpretations of the Vulgate and Septuagint and the lack of present evidence that war has ceased and the belief that it will in the future led me to this.

LL The Psalms Targum supports the LXX and Vulgate with “round shields”

MM Aq. = ιαθητε (“be healed”), Σ. = εασατε (“let things be”)

NN NASB = cease [striving]

OO Brenton, Douay-Rheims, NASB, NIV, ESV = nations

PPPs. 113:4 is the only other passage in the OT speaking of God being “exalted” (rum) in the goyim or the eretz (although there are three passages that say, “Be exalted in the heavens and let your glory be over all the earth” (Ps. 57:6, 12; 108:6)

QQ The final selah is missing in the LXX, Vulgate, and Syriac.

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