Mazmur 18:7

18:7 The earth heaved and shook; ¹ 

the roots of the mountains ²  trembled; ³ 

they heaved because he was angry.

Mazmur 68:11

68:11 The Lord speaks; ⁴ 

many, many women spread the good news. ⁵ 

Mazmur 77:18

77:18 Your thunderous voice was heard in the wind;

the lightning bolts lit up the world;

the earth trembled and shook. ⁶ 

Mazmur 97:4

97:4 His lightning bolts light up the world;

the earth sees and trembles.

Mazmur 104:32

104:32 He looks down on the earth and it shakes;

he touches the mountains and they start to smolder.

Mazmur 114:7

114:7 Tremble, O earth, before the Lord –

before the God of Jacob,

[18:7]  ¹ sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.

[18:7]  ² tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.

[18:7]  ³ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.

[68:11]  ⁴ tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.

[68:11]  ⁵ tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).

[77:18]  ⁶ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:18]  sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.