Property: Text
From Psalms: Layer by Layer
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P
*'''May we array ourselves with banners''' (נִדְגֹּ֑ל): The MT reading נִדְגֹּ֑ל (Qal verb from the root דָּגַל'"`UNIQ--ref-0000035F-QINU`"' - "to array oneself with banners"'"`UNIQ--ref-00000360-QINU`"') is disputed. Some translations emend נִדְגֹּל to either נִגְדַּל (Qal verb from the root גדל - "to magnify"'"`UNIQ--ref-00000361-QINU`"' or נָגִיל (Hiphil ''yiqtol'' of גיל - "to rejoice"'"`UNIQ--ref-00000362-QINU`"'). In addition, the BHS suggests either נַגְדִּל (Hiphil ''yiqtol'' of גדל - "to make great, to magnify, to do great things"'"`UNIQ--ref-00000363-QINU`"') or נְגַדֵּל (Piel ''yiqtol'' of גדל - "to cause to grow, bring up children"'"`UNIQ--ref-00000364-QINU`"'), but these options are unlikely.'"`UNIQ--ref-00000365-QINU`"' See %5Bhttps://psalms.scriptura.org/w/The_Text_of_Psalm_20:6b The Text of Psalm 20:6b%5D for a detailed discussion of the issue. In short, we follow the MT reading נִדְגֹּל. This reading is represented by virtually all Hebrew manuscripts (as well as Symmachus and the Targum) and is most likely the earlier reading. Moreover, נִדְגֹּל fits the context of prayer for military victory, and its use supplies the Psalm with rich imagery of triumphant celebration at the victory of YHWH. The people expect to raise banners which identify them as YHWH's people while announcing to their enemies that YHWH is the one who wins victory. The alternative readings are represented in blue in the grammatical diagram.
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*Based on the BHS critical apparatus, Syriac translators seem to have read the MT word נַזְכִּיר (from the root זָכַר - to remember) as נַגְבִּיר (from the root גָּבַר to be strong, to overpower). Syriac:ܢܥܫܢ܂ "to be strong, to overcome, to be heavy" (CAL). This reading is represented in blue in the grammatical diagram.
*'''We will boast in the name of YHWH our God''' (בְּשֵׁם־יְהוָ֖ה אֱלֹהֵ֣ינוּ נַזְכִּֽיר): Hiphil of '''זָכַר''' plus '''בְּ''' refers "to make laudatory mention of a matter, to praise it, and therefore indirectly to boast of it, glory in it."'"`UNIQ--ref-00000000-QINU`"'
*From the verb נַזְכִּֽיר (v. 8b), the verb "boast" is supplied for v. 8a (cf. diagram. The gray font with parentheses represents the supplied elided element).'"`UNIQ--ref-00000001-QINU`"'
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*The Masoretic accentuation includes an athnach below הוֹשִׁיעָה (Grant victory!), suggesting a break between יְהוָה הוֹשִׁיעָה (YHWH, grant victory!) and הַמֶּלֶךְ (the king). The BHS editors propose that the athnach should be placed under הַמֶּלֶךְ (the king) instead. Although both readings have supporting evidence, we have opted to place the division after הַמֶּלֶךְ (the king). As a result הַמֶּלֶךְ (the king) is the direct object of הוֹשִׁיעָה (YHWH, grant victory to the king!). Please see the exegetical issue %5Bhttps://psalms.scriptura.org/w/The_Division_of_Psalm_20:10 The Division of Psalm 20:10%5D for detailed information.
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*<span style%3D"color:#652CB3">*</span>מִנְחָתְךָ<span style%3D"color:#652CB3">*</span> ('''offering of yours'''). Instead of following the MT reading מִנְחֹתֶ֑ךָ ("your offerings"), we have adopted a revocalization of the text which matches both the LXX and Jerome. Three main reasons support our position. First, the consonantal text of the MT for both "your offering" and "your burnt offering" uses singular orthography (i.e. the expected orthography of the plural would contain a yod - מִנְחֹתֶיךָ and וְעֹולֹתֶיךָ). In turn, the LXX translates both nouns as singular. Second, when מִנְחָה and עֹלַה appear in parallel, they tend to be singular (cf. Num 28:31, 29:6; Jer 14:12). Third, the nouns should match in number because the grain offering and burnt offering would have been offered together.'"`UNIQ--ref-00000021-QINU`"' In this case, כָּל in כָּל־מִנְחָתְךָ is similar to the occurrences in Lev 6:16 (וְכָל־מִנְחַת כֹּהֵן - every offering of a priest), Num 18:9 (כָל־מִנְחָתָם - every offering of theirs), and 1 Sam 2:29 (כָּל־מִנְחַת יִשְׂרָאֵל לְעַמִּי - every offering of my people Israel). Likewise, we opt to translate כָּל־מִנְחָתְךָ as "every offering of yours." This translation reflects the consonantal text of the MT (which uses singular orthography - מנחתך "your offering" and ועולתך "your burnt offering"). Hence, v. 4 translates as "May he remember every offering of yours and accept your burnt offering."
*V. 4b: וְעֹולָתְךָ ('''your burnt-offering''' - cf. diagram - this option is represented in black) is read as singular in the MT; however, a few manuscripts along with the Peshitta and the Targum read the plural form עֹולֹתֶיךָ. Manuscript evidence can support reading the nouns as either singular or plural.'"`UNIQ--ref-00000022-QINU`"' However, we have chosen to follow the singular reading מִנְחָתְךָ ("your offering" - cf. diagram - this option is represented in purple) and וְעֹולָתְךָ ("your burnt-offering" - cf. diagram - this option is represented in black) instead of the plural reading מִנְחֹתֶיךָ ("your offerings" - cf. diagram - this option is represented in blue) and עֹולֹתֶיךָ ("your burnt-offerings" - cf. diagram - this option is represented in pink) for several reasons (cf. note on <span style%3D"color:#652CB3">*</span>מִנְחָתְךָ<span style%3D"color:#652CB3">*</span> %5B'''offering of yours'''%5D).
*The verb דָּשֵׁן occurs as a piel ''yiqtol'' 3ms with an unusual ending: יְדַשְּׁנֶה ("May he accept"). Although we prefer the MT reading יְדַשְּׁנֶה, scholars have suggested three other alternatives. We will consider each of them before presenting the reasons for our preferred view.
:'''1)''' Based on the BHS critical apparatus, one alternative is to read the MT verb יְדַשְּׁנֶה as יְדַשְּׁנֶהָ (verb דָּשֵׁן plus a 3fs pronominal suffix, which could be written either as נֶהָ- or נָהּ-).'"`UNIQ--ref-00000023-QINU`"' This option would result in a translation as "May he accept it"'"`UNIQ--ref-00000024-QINU`"' (cf. diagram for this reading under "v. 4b Alternatives Option 1").
:'''2)''' A second option mentioned in the BHS critical apparatus is to emend יְדַשְּׁנֶה to יִדְרְשֶׁנָּה ("May he require it"'"`UNIQ--ref-00000025-QINU`"') and assume that the letter ''resh'' (ר) has dropped out.'"`UNIQ--ref-00000026-QINU`"' In this emendation, the 3fs pronominal suffix is accompanied by an energic nun resulting in the form נָּה. The energic nun would serve a phonetic purpose but would not have an effect on the meaning'"`UNIQ--ref-00000027-QINU`"' (cf. diagram for this reading under "v. 4b Alternatives Option 2").
:'''3)''' A third proposal (not included in BHS) is to read the word as יִרְצֶנָה'"`UNIQ--ref-00000028-QINU`"' meaning "May he be pleased with it." We prefer the MT verb יְדַשְּׁנֶה and read it as a rare third-person cohortative/volitive form'"`UNIQ--ref-00000029-QINU`"' identical in meaning to a typical jussive ("May he accept"). Morphologically, Dallaire has identified some rare occurrences of the prefix and paragogic ה ָ occurring in second and third-person cohortative verbs. יְדַשְּׁנֶה is one of those occurrences.'"`UNIQ--ref-0000002A-QINU`"' Additionally, the verb יְדַשְּׁנֶה ("May he accept") fits the context of the psalm better than יִדְרְשֶׁנָּה ("May he require it"). The petition was not for God to require the offerings but to accept them, which would result in divine protection and favor on the day of trouble.'"`UNIQ--ref-0000002B-QINU`"' Last, while the various alternative readings are mentioned in the scholarly literature, they are not reflected in modern translations.
* See our discussion of %5Bhttps://psalms.scriptura.org/w/Lamnaṣṣēaḥ לַמְנַצֵחַ%5D and the %5Bhttps://psalms.scriptura.org/w/Translation_Challenges/Director Translation Challenges%5D.'"`UNIQ--ref-00000000-QINU`"'
* See our discussion of %5Bhttps://psalms.scriptura.org/w/Ledavid לְדָוִד%5D.
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*'''On the day of trouble''' (בְּיֹ֣ום צָרָ֑ה): We have analyzed בְּיֹ֣ום צָרָ֑ה with a ''temporal'' rendering'"`UNIQ--ref-00000001-QINU`"', so ''on the day when trouble comes'' >> '''on the day of trouble'''.'"`UNIQ--ref-00000002-QINU`"'
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* The reference '''God of Jacob''' (אֱלֹהֵ֬י יַעֲקֹֽב) is more than a shorthand for the God of Abraham, Isaac and Jacob. It includes the idea of God as elector and protector of his people.'"`UNIQ--ref-00000000-QINU`"' Just as God protected Jacob in his day of trouble (Ps 46: 7, 11; Gen 35:3), the prayer in Ps 20 is that God would protect the king.
* In Ps 20, the Hebrew word שֵׁם ('''name''') occurs three times:
**v. 2: שֵׁם אֱלֹהֵי יַעֲקֹב - in the name of the God of Jacob
**v. 6: וּבְשֵׁם־אֱלֹהֵינוּ - in the name of our God
**v. 8: וּבְשֵׁם־אֱלֹהֵינוּ - in the name of YHWH
:Based on the context of the psalm and on the semantic domains provided by SDBH, "the name of YHWH" is representative of YHWH himself.'"`UNIQ--ref-00000001-QINU`"'
* '''Protect''' (יְשַׂגֶּבְךָ) - in this verse, the verb שגב means to protect. This verb is "associated with the notion of 'height'; it frequently has the connotation of security. Thus in Deut 2:36 the word is translated 'strong' (of a city) and in the Piel stem it is rendered both 'to set on high,' and 'to defend' or 'protect' (Pss 20:1 %5BH 2%5D; 59:1, 2; 69:29 %5BH 30%5D; 91:14)."'"`UNIQ--ref-00000002-QINU`"'
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*The term עֶזֵר ("help") commonly denotes military aid (cf. 2 Chron 14:10; 18:31; 32:8; Pss 109:26; 124:8), so its presence in Ps 20 suggests that the king needs divine assistance in battle.'"`UNIQ--ref-00000000-QINU`"'
*'''From the sanctuary''' (מִקֹּ֑דֶשׁ'"`UNIQ--ref-00000001-QINU`"'): "The tabernacle or temple of YHWH, described in terms of its holiness -- holy place; sanctuary."'"`UNIQ--ref-00000002-QINU`"'
*'''Help from the sanctuary''' (v. 3a) is in parallel with '''from Zion''' (v. 3b) forming "a unified idea, for the sanctuary came to be situated on Mount Zion and represented God's dwelling place among his people. By referring to that dwelling place as the source of help, they mean that Yahweh himself was the source %5Bof help%5D."'"`UNIQ--ref-00000003-QINU`"' '''Help from the sanctuary''' or '''from Zion''' refers to help that reflects its source: God himself.'"`UNIQ--ref-00000004-QINU`"'
* '''Sustain you''' (יִסְעָדֶֽךָּ) >> Strengthen you:'"`UNIQ--ref-00000005-QINU`"' HALOT defines the Hebrew verb סָעַד as, "to support, sustain, with regard to helping individuals in distress." The manner of help given is dependent upon the particular need. For instance, סָעַד could indicate a material provision for the hungry and thirsty such as in Judg 19:5, 8 and Ps 104:15.'"`UNIQ--ref-00000006-QINU`"' In the context of battle, as in Psalm 20:3, the support or sustenance involves strengthening an individual for victory. The prayer for God to sustain his anointed king is that God would strengthen him through the conflict.'"`UNIQ--ref-00000007-QINU`"'
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*It was customary for Israel and Judah's kings to offer sacrifices before battle as a sign of submission, devotion, and loyalty to their God (1 Sam 7:9-10; 13:8-10). The offerings were not meant to be a means of purchasing God's favor, but they were instead a sign of the king's dependence upon YHWH.'"`UNIQ--ref-00000016-QINU`"' In the context of Ps 20, the people are praying that God would ''remember'' that their king had been faithful to offer the customary sacrifices. In this case, remembering means taking action on the basis of. The people desired that YHWH would act favorably toward their king on the basis of the king’s faithfulness to YHWH.
*See the Venn diagram of מִנְחָה below:
:%5B%5BFile:Psalm 020 - Updated - Venn diagram (for the noun מִנְחָה - offering ).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
*The people also prayed that God would '''accept''' (יְדַשְּׁנֶ֣ה) the burnt offering which their king had made. The Hebrew term for accept here literally means to find fat, as in to consider a sacrifice fat, or pleasing. If God evaluated the offering as fat, it would be received favorably, which means God would grant their petition of support in battle.'"`UNIQ--ref-00000017-QINU`"'
*The verb דָּשֵׁן in the piel stem occurs only five times in the Bible'"`UNIQ--ref-00000018-QINU`"', and it has four different senses. The visual below illustrates the four senses of דָּשֵׁן in the piel stem:
:%5B%5BFile:Psalm 020 - Updated Bible Senses דשׁן.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
*See the Venn diagrams of piel verb דָּשֵׁן below:
:%5B%5BFile:Psalm 020 - Updated - Venn diagram (for the piel verb דשן - to accept).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
:%5B%5BFile:Psalm 020 - Updated - Venn diagram (for the piel verb דשן - to find_make fat %3D to accept).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
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*<span style%3D"color:#652CB3">*</span>מִנְחָתְךָ<span style%3D"color:#652CB3">*</span> ('''offering of yours'''): See Grammar notes.
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*'''Your whole plan''' (כָל־עֲצָתְךָ֥): With a singular and definite noun (the 2ms suffix in עֲצָתְךָ֥ makes the noun definite), כָל "expresses the totality of the individual members of the specific group or set."'"`UNIQ--ref-00000000-QINU`"' Thus, we rendered כָל־עֲצָתְךָ֥ as ''all'' (specification) ''your plan'' (undivided whole) >> '''your whole plan'''.'"`UNIQ--ref-00000001-QINU`"'
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*The Hebrew verb רָנַן ('''shout for joy''')'"`UNIQ--ref-00000000-QINU`"' is "used often in military contexts, such as in 1 Samuel 4:5 when the people gave a 'ringing cry' over the victorious return of the ark. It is a loud, shrill, vibrating shriek of victory, not a calm word of thanksgiving."'"`UNIQ--ref-00000001-QINU`"'
*In addition to Ps 20:6c, the noun מִשְׁאָלָה'"`UNIQ--ref-00000002-QINU`"' occurs only one other time in the OT (Ps 37:4 - the requests of your heart - מִשְׁאֲלֹת לִבֶּךָ). "Interestingly enough, both of these occurrences speak of God’s fulness in granting the prayerful petitions of those who love his name amid evildoers and troublesome times."'"`UNIQ--ref-00000003-QINU`"'
*In military contexts, banner-waving accompanies either the march into battle or the celebration of victory.'"`UNIQ--ref-00000004-QINU`"' In Psalm 20:6b, the people desired to array themselves with banners to celebrate their king's victory.'"`UNIQ--ref-00000005-QINU`"'
* For more information on '''name''' (שֵׁם), see note in v. 2.
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*'''Over your victory''' (בִּ֘ישׁ֤וּעָתֶ֗ךָ): The בְ preposition in the phrase ''in (%3Dover/because of) your victory'' >> '''over your victory''' is analysed as a ''Beth Causae'': Occasions of joy.'"`UNIQ--ref-00000007-QINU`"'
* '''All your requests''' (כָּל־מִשְׁאֲלֹותֶֽיךָ): With a plural and definite noun, כָּל can be glossed 'all.' The reference is to the totality of an identifiable group.'"`UNIQ--ref-00000008-QINU`"'
*The construct chain כָּל־מִשְׁאֲלֹותֶֽי - ךָ (all your requests) conveys the verbal notion and the subject of that verbal notion, so all the requests (verbal notion) of (by) you (subject) >> all requests made by you >> '''all your requests'''.
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*We render the cohortative verb נְרַנְּנָ֤ה as a wish, "'''May we shout for joy'''" (so NIV, ESV, NLT, NRSV, ISV, JPS 1985),'"`UNIQ--ref-00000000-QINU`"' continuing the intercessory nature of the prayer in vv. 2-6. "The people who intercede on the king’s behalf want to shout for joy over his victory."'"`UNIQ--ref-00000001-QINU`"'.
*'''May we array ourselves with banners''' (נִדְגֹּ֑ל): The MT reading נִדְגֹּ֑ל (Qal verb from the root דָּגַל'"`UNIQ--ref-00000002-QINU`"' - "to array oneself with banners"'"`UNIQ--ref-00000003-QINU`"') is disputed. Some translations emend נִדְגֹּל to either נִגְדַּל (Qal verb from the root גדל - "to magnify"'"`UNIQ--ref-00000004-QINU`"' or נָגִיל (Hiphil ''yiqtol'' of גיל - "to rejoice"'"`UNIQ--ref-00000005-QINU`"'). In addition, the BHS suggests either נַגְדִּל (Hiphil ''yiqtol'' of גדל - "to make great, to magnify, to do great things"'"`UNIQ--ref-00000006-QINU`"') or נְגַדֵּל (Piel ''yiqtol'' of גדל - "to cause to grow, bring up children"'"`UNIQ--ref-00000007-QINU`"'), but these options are unlikely.'"`UNIQ--ref-00000008-QINU`"' See %5Bhttps://psalms.scriptura.org/w/The_Text_of_Psalm_20:6b The Text of Psalm 20:6b%5D for a detailed discussion of the issue. In short, we follow the MT reading נִדְגֹּל. This reading is represented by virtually all Hebrew manuscripts (as well as Symmachus and the Targum) and is most likely the earlier reading. Moreover, נִדְגֹּל fits the context of prayer for military victory, and its use supplies the Psalm with rich imagery of triumphant celebration at the victory of YHWH. The people expect to raise banners which identify them as YHWH's people while announcing to their enemies that YHWH is the one who wins victory. The alternative readings are represented in blue in the grammatical diagram.
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*'''With the saving mighty deeds of''' (בִּ֝גְבֻרֹ֗ות יֵ֣שַׁע): The בְ preposition in בִּ֝גְבֻרֹ֗ות is functioning as a ''Beth Instrumenti'', which indicates the means (i.e. YHWH’s mighty deeds) by which YHWH will grant victory to his anointed (v. 7a).'"`UNIQ--ref-00000000-QINU`"'
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*Modern translations diverge on their rendering of the ''qatal'' verb הֹושִׁ֥יעַ. Some translations render it as present perfect: "Now I know that the Lord has given victory to his anointed one: he will answer him from his holy heaven with the victorious might of his right hand" (REB). Others as a present verb: "Now this I know: The Lord gives victory to his anointed. He answers him from his heavenly sanctuary with the victorious power of his right hand" (NIV). Still others as a simple future: "Now I am sure that the Lord will deliver his chosen king; he will intervene for him from his holy heavenly temple, and display his mighty ability to deliver" (NET). See %5B%5BThe Verbal Semantics of הֹושִׁיעַ in Psalm 20:7%5D%5D for a detailed discussion of the issue.
*'''He will answer him''' (יַ֭עֲנֵהוּ): Indicative is preferred over the jussive in light of the context (The petition for YHWH to answer is indicative that victory lies in the future; therefore, YHWH will answer. There is expectation of future deliverance). Jerome ("exaudiet" - future indicative of exaudiō), the LXX ("ἐπακούσεται" - future indicative of ἐπακούω), and modern translations (NLT, ESV, NET, NASB, NRSV, CEV, NEB, REB, NJB, NVI, BTX4, NBS, NGÜ, ELB, etc.) support this reading.
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*'''From his holy heaven''' (מִשְּׁמֵ֣י קָדְשֹׁ֑ו): The king is confident that YHWH will answer'"`UNIQ--ref-0000001D-QINU`"' from his holy heaven; i.e., from "the sacred place in which God resides, and from which He gives victory to his people."'"`UNIQ--ref-0000001E-QINU`"'
*SDBH on '''mighty deeds''': "Events that require the ability to accomplish great things through characteristics such as physical strength, power, bravery, skill, wealth, good character, or a combination thereof."
*What it looks like for YHWH to grant victory is to execute more saving mighty deeds. '''Of his right hand''''"`UNIQ--ref-0000001F-QINU`"' (יְמִינֽוֹ) refers to YHWH’s power and authority. The king knows he will need YHWH’s help to save him. He knows he will need mighty deeds. And he is confident YHWH will provide them.
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*'''In chariotry''': בָ֭רֶכֶב has an article (בְ - הַ - רֶכֶב). The article is used to refer to ''all'' members of a certain class (''in a group of chariots'' >> '''in chariotry''')'"`UNIQ--ref-00000000-QINU`"'. This use of the definite article can also be referred to as the generic article. "The generic article may be used with a collective singular."'"`UNIQ--ref-00000001-QINU`"'
*'''In horses''': בַסּוּסִ֑ים has an article (בְ - הַ - סוּסִים). The article is used to refer to ''all'' members of a certain class. No specific horses are in view in this verse; rather, all things that belong to the class ''horses'''"`UNIQ--ref-00000002-QINU`"'; i.e., something (namely military might) is asserted of the horses, which applies to the whole (''in the horses'' >> '''in horses''').'"`UNIQ--ref-00000003-QINU`"'
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*'''We will boast in the name of YHWH our God''' (בְּשֵׁם־יְהוָ֖ה אֱלֹהֵ֣ינוּ נַזְכִּֽיר): Hiphil of '''זָכַר''' plus '''בְּ''' refers "to make laudatory mention of a matter, to praise it, and therefore indirectly to boast of it, glory in it."'"`UNIQ--ref-00000000-QINU`"'
*From the verb נַזְכִּֽיר (v. 8b), the verb "boast" is supplied for v. 8a (cf. diagram. The gray font with parentheses represents the supplied elided element).'"`UNIQ--ref-00000001-QINU`"'
*Repeated root זָכַר: The repetition of the terms נַזְכִּֽיר (v. 8b) and יִזְכֹּ֥ר (v. 4a) seems to form a seam binding together different sections of the psalm. The verbal root for boasting is זָכַר ("to remember”). Its appearance in v. 8b parallels the previous use in v. 4a. In v. 4a, the people ask God to remember the king's offerings and to act favorably toward him. Then, in v. 8b, the people boast in (literally remember) the name of YHWH, remembering their dependence on him and his faithfulness to them.'"`UNIQ--ref-00000002-QINU`"'
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*Horses and chariots were an %5B%5BFile:Psalm 020 - image v8.jpg%7Cthumbnail%7C(Erich Lessing/Art Resource, New York) Assyrian, Nineveh, Iraq, 7th c. B.C.%5D%5D "image of royal exploitation of a nation’s people, as the king takes their sons to serve his military machine (1 Sam 8:11—12)."'"`UNIQ--ref-00000000-QINU`"' Prior to David's reign, only pagan armies possessed chariots, and they were a great obstacle for the people of Israel (Josh 17:6, Judg 1:19, 1 Sam 31:7).'"`UNIQ--ref-00000001-QINU`"' One reason Israel did not possess chariots was their great cost, but there is another reason. Israelite kings were forbidden to accumulate horses just as Israel was forbidden to have a standing army (Deut 17:14-20). Rather than trusting in weapons of war and soldiers, the Israelites were to trust in God's power to win victory. In fact, overconfidence in military might was considered just as impious as reliance on foreign nations (Ps 33:17, Hos 1:7, Isa 31:4).'"`UNIQ--ref-00000002-QINU`"'
*'''In the name of YHWH our God''' (בְּשֵׁם־יְהוָ֖ה אֱלֹהֵ֣ינוּ): The roots שֵׁם (name) and אֱלֹהִים (God) occurs three times (vv. 2, 6, 8).
**v. 2: שֵׁ֤ם׀ אֱלֹהֵ֬י יַעֲקֹֽב - in the name of the God of Jacob
**v. 6: וּבְשֵֽׁם־אֱלֹהֵ֥ינוּ - in the name of our God
**v. 8: בְּשֵׁם־יְהוָ֖ה אֱלֹהֵ֣ינוּ - in the name of YHWH
*Based on the context of the psalm and on the semantic domains provided by SDBH, "the name of YHWH" is representative of YHWH himself.'"`UNIQ--ref-00000003-QINU`"' Moreover, the noun שֵׁם (in the name of YHWH) could be indicating the people's confidence in YHWH as the one who bears the reputation of one who saves, protects, helps, and sustains his people.
*An army which could boast in regiments of chariots and horses was both wealthy and powerful. By contrast, the Israelite army was not so richly armed prior to King Solomon's reign. Nonetheless, the nation of Israel believed that their victory would be won by God's hand rather than the strength of their weapons (Ps. 44:3). For this reason, the prophets criticized any obsession with chariots and horses as unbelief (Isa. 30:16; 31:1-3). On the one hand, war horses allowed for surprise attacks because they could cover ground faster than infantry or chariots. In the uneven terrain of the ancient Near East, riders could quickly surround their opponents. On the other hand, YHWH is able to neutralize horses and chariots (Exod. 15:1) along with every other human weapon.'"`UNIQ--ref-00000004-QINU`"'