A victory hymn celebrating God's defense of Zion. God is known in Judah, His dwelling is in Salem (Jerusalem), and from Zion He has shattered the weapons of war — the flashing arrows, the shields, the swords, the battle itself. The warriors who came against the city lie stunned and motionless, unable even to lift their hands. The psalm declares that God's rebuke from heaven silences the earth, that He rises in judgment to save the humble, and that even human wrath serves His purposes. All nations are called to bring tribute to the One who is terrifying to kings.
Psalm 76 presents God as a warrior of terrifying stillness. He does not fight in the conventional sense — He rebukes, and warriors fall asleep. The 'sleep' of verse 6 (nirdemu, 'they were put into a deep sleep') is not death but paralysis: the enemy soldiers cannot function. God wins by overwhelming the enemy's capacity to act. This is holy war reduced to its theological essence: God does not need Israel's army; He needs only to speak. The psalm may reflect the miraculous deliverance of Jerusalem from Sennacherib's siege (2 Kings 19:35), when the Assyrian army was destroyed overnight without a battle.
The name Salem (Shalem) in verse 3 is an archaic name for Jerusalem, appearing elsewhere only in Genesis 14:18 (Melchizedek, king of Salem). Its use here is deliberately archaic, evoking Jerusalem's pre-Israelite identity as a city of ancient holiness. The phrase sukko ('His shelter/lair') in the same verse uses a word that can mean 'booth' (as in Sukkot) or 'lair' (as of a lion) — the ambiguity is productive, presenting God simultaneously as tent-dweller and predator.
The deliverance of Zion connects to the Zion theology of Psalms 46, 48, and 87 — the conviction that God's presence in Jerusalem makes the city inviolable. The defeat of weapons (verse 4) parallels Psalm 46:10 ('He breaks the bow and shatters the spear'). The phrase nora attah ('You are terrifying') connects to the broader theme of divine terror in Psalm 68:36 and Habakkuk 3:2. The historical background likely involves the Assyrian crisis of 701 BCE (Isaiah 36-37, 2 Kings 18-19).
לַמְנַצֵּ֥חַ בִּנְגִינֹ֑ת מִזְמ֖וֹר לְאָסָ֣ף שִֽׁיר׃
For the director of music. With stringed instruments. A psalm of Asaph. A song.
KJV To the chief Musician on Neginoth, A Psalm or Song of Asaph.
נוֹדָ֣ע בִּֽיהוּדָ֣ה אֱלֹהִ֑ים בְּ֝יִשְׂרָאֵ֗ל גָּד֥וֹל שְׁמֽוֹ׃
God is known in Judah; His name is great in Israel.
KJV In Judah is God known: his name is great in Israel.
וַיְהִ֣י בְשָׁלֵ֣ם סֻכּ֑וֹ וּמְע֖וֹנָת֣וֹ בְצִיּֽוֹן׃
His shelter is in Salem, and His dwelling place in Zion.
KJV In Salem also is his tabernacle, and his dwelling place in Zion.
שָׁ֣מָּה שִׁ֭בַּר רִשְׁפֵי־קָ֑שֶׁת מָגֵ֬ן וְחֶ֖רֶב וּמִלְחָמָ֣ה סֶֽלָה׃
There He shattered the flashing arrows of the bow, the shield, the sword, and the battle itself. Selah.
KJV There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.
Resheph as a common noun means 'flame' or 'burning arrow.' As a divine name, Resheph was the Canaanite god of plague and warfare. The psalmist's use of the term may carry both meanings: God shatters the physical arrows and the spiritual power behind them.
נָ֭אוֹר אַתָּ֥ה אַדִּ֗יר מֵֽהַרְרֵי־טָֽרֶף׃
Radiant are You, majestic, more than the mountains of prey.
KJV Thou art more glorious and excellent than the mountains of prey.
אֶשְׁתּ֘וֹלְל֤וּ ׀ אַבִּ֣ירֵי לֵ֭ב נָמ֣וּ שְׁנָתָ֑ם וְלֹא־מָצְא֖וּ כׇל־אַנְשֵׁי־חַ֣יִל יְדֵיהֶֽם׃
The warriors of bold heart were plundered; they sank into their sleep, and none of the soldiers could lift their hands.
KJV The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.
מִ֭גַּעֲרָ֣תְךָ אֱלֹהֵ֣י יַעֲקֹ֑ב נִ֝רְדָּ֗ם וְרֶ֣כֶב וָסֽוּס׃
At Your rebuke, O God of Jacob, both rider and horse lay stunned.
KJV At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
אַתָּ֤ה ׀ נ֥וֹרָא אַ֗תָּה וּמִי־יַעֲמֹ֥ד לְפָנֶ֗יךָ מֵאָ֥ז אַפֶּֽךָ׃
You — You are to be feared! Who can stand before You when Your anger burns?
KJV Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?
Nora is from yare ('to fear') and describes that which inspires terror, awe, or reverence. When applied to God, it means God is the most terrifying reality in the universe — not because He is cruel but because He is absolute.
מִ֭שָּׁמַיִם הִשְׁמַ֣עְתָּ דִּ֑ין אֶ֖רֶץ יָרְאָ֣ה וְשָׁקָֽטָה׃
From heaven You proclaimed judgment; the earth feared and fell silent,
KJV Thou didst cause judgment to be heard from heaven; the earth feared, and was still,
בְּקוּם־לַמִּשְׁפָּ֥ט אֱלֹהִ֑ים לְהוֹשִׁ֖יעַ כׇּל־עַנְוֵי־אֶ֣רֶץ סֶֽלָה׃
when God rose for judgment, to save all the humble of the earth. Selah.
KJV When God arose to judgment, to save all the meek of the earth. Selah.
כִּֽי־חֲמַ֣ת אָ֭דָם תּוֹדֶ֑ךָּ שְׁאֵרִ֖ית חֵמֹ֣ת תַּחְגֹּֽר׃
For human wrath will praise You; the remnant of wrath You will wear as a belt.
KJV Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
נִדְר֣וּ וְ֭שַׁלְּמוּ לַיהוָ֣ה אֱלֹהֵיכֶ֑ם כׇּל־סְ֝בִיבָ֗יו יוֹבִ֥ילוּ שַׁ֣י לַמּוֹרָֽא׃
Make vows and fulfill them to the LORD your God; let all who surround Him bring tribute to the One who is to be feared.
KJV Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
יִ֭בְצֹר ר֣וּחַ נְגִידִ֑ים נ֝וֹרָ֗א לְמַלְכֵי־אָֽרֶץ׃
He cuts off the spirit of rulers; He is terrifying to the kings of the earth.
KJV He shall cut off the spirit of princes: he is terrible to the kings of the earth.