Mazmur 46:2-5

46:2 For this reason we do not fear ¹  when the earth shakes, ² 

and the mountains tumble into the depths of the sea, ³ 

46:3 when its waves ⁴  crash ⁵  and foam,

and the mountains shake ⁶  before the surging sea. ⁷  (Selah)

46:4 The river’s channels bring joy to the city of God, ⁸ 

the special, holy dwelling place of ⁹  the sovereign One. ¹⁰ 

46:5 God lives within it, ¹¹  it cannot be moved. ¹² 

God rescues it ¹³  at the break of dawn. ¹⁴ 

Mazmur 48:9

48:9 We reflect on your loyal love, O God,

within your temple.

Mazmur 134:1-2

Psalm 134 ¹⁵ 

A song of ascents. ¹⁶ 

134:1 Attention! ¹⁷  Praise the Lord,

all you servants of the Lord,

who serve ¹⁸  in the Lord’s temple during the night.

134:2 Lift your hands toward the sanctuary

and praise the Lord!

Mazmur 135:1-2

Psalm 135 ¹⁹ 

135:1 Praise the Lord!

Praise the name of the Lord!

Offer praise, you servants of the Lord,

135:2 who serve ²⁰  in the Lord’s temple,

in the courts of the temple of our God.

[46:2]  ¹ tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).

[46:2]  ² tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”

[46:2]  ³ tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.

[46:3]  ⁴ tn Heb “its waters.”

[46:3]  ⁵ tn Or “roar.”

[46:3]  ⁶ tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.

[46:3]  ⁷ tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

[46:4]  ⁸ tn Heb “A river, its channels cause the city of God to be glad.”

[46:4]  sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).

[46:4]  ⁹ tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.

[46:4]  ¹⁰ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[46:5]  ¹¹ tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.

[46:5]  ¹² tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.

[46:5]  ¹³ tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.

[46:5]  ¹⁴ tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).

[46:5]  sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).

[134:1]  ¹⁵ sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).

[134:1]  ¹⁶ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[134:1]  ¹⁷ tn Heb “Look!”

[134:1]  ¹⁸ tn Heb “stand.”

[135:1]  ¹⁹ sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.

[135:2]  ²⁰ tn Heb “stand.”