The Verbal Semantics of הֹושִׁיעַ in Psalm 20:7

Note: this Exegetical Issue is a draft in-progress.

Introduction

The traditional Hebrew text of Ps. 20:7 reads as follows:

עַתָּ֤ה יָדַ֗עְתִּי כִּ֤י הוֹשִׁ֥יעַ ׀ יְהוָ֗ה מְשִׁ֫יח֥וֹ יַ֭עֲנֵהוּ מִשְּׁמֵ֣י קָדְשׁ֑וֹבִּ֝גְבֻר֗וֹת יֵ֣שַׁע יְמִינֽוֹ

Modern translations diverge on their rendering of the qatal verb הֹושִׁיעַ.

1. 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).

2. 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).

3. 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).

The differences in translation reflect the complexity of the Hebrew verb system. Although qatal and yiqtol verbs most often communicate past and future tenses respectively, they are not restricted to those tenses. In this case, modern translations render the same qatal verb three different ways, and each choice has interpretive impact on the rest of the psalm. The present perfect demonstrates that the psalmist has in mind past events that instill him with confidence that YHWH will answer in the future. Meanwhile, the present communicates a timeless truth about YHWH, namely that he is a God who saves. Finally, the future tense would highlight the nuance that YHWH will save in the future.

Each option is represented below by an argument map.

Argument Maps

Present Perfect (preferred)

"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).

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[Present Perfect]: The qatal (הֹושִׁיעַ) should be read as a present perfect ("YHWH has saved").
 + <Qatal>: A present perfect interpretation is a common function of the qatal (BHRG §19.2.1.2. :G:; GKC §106g :G:).
 + <Ancient versions>: The oldest versions of Ps. 20 read the verb as qatal.
  + [LXX, Peshitta and Targum]: LXX (ἔσωσεν), Peshitta (ܕܦܪܩ) and Targum (פריק).
 + <Parallel with v. 9>: This reading is parallel with v. 9 which describes the past deliverance.
  + [Psalm 20:9]:הֵ֭מָּה כָּרְע֣וּ וְנָפָ֑לוּ וַאֲנַ֥חְנוּ קַּ֝֗מְנוּ וַנִּתְעֹודָֽד׃ 
They (the ones who boast in chariotry and horses) have collapsed and fallen, but we (who boast in the name of YHWH) have risen and stood upright.
 + <The past informs the future>: The confidence that YHWH will answer (יַעֲנֵהוּ - v.7) is based upon past experiences (הֹושִׁיעַ "YHWH has saved" - v.7). In other words, YHWH did x (in the past) and will do y (in the future). Therefore, Psalm 20:7 would be understood as "Now I know that YHWH has saved his anointed (in the past) and he will answer him (in the future)."
  + <Prayer>: The past informs the future is a common phenomenon of prayer in the psalms.
   + [Example]: In Psalm 3:8, David grounds his plea in past demonstrations of YHWH's faithfulness.
 - <Context>: The context of the psalm does not indicate that salvation has taken place; on the contrary, it implies action taking place in the future (cf. v. 10). Therefore, the qatal should not be translated as a present perfect.#dispreferred 
  <_<Looking back and forward>: There is no reason to suppose that the anointed one has not been saved by YHWH prior to this point. It may be that the psalmist recalls a time from the past when YHWH saved his anointed, therefore he reasonably expects that YHWH will save him again.

Present

"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).

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[Present]:The qatal (הוֹשִׁ֥יעַ) should be read in the present tense ("YHWH saves")
.#dispreferred
 - <Verbal Semantics>: Qatal verbs are rarely used to express the present time; we would expect the use of either the participle or yiqtol forms (BHRG §19.1.4. :G:). 
 - <Qatal's common functions>: The present perfect tense interpretation is more likely than the present tense interpretation, since the present perfect, past perfect, and simple past are the prototypical meanings of the Biblical Hebrew qatal (cf. Andrason 2013:7 :A:; BHRG 19.1.5. :G:).
 + <Gnomic (True of all time)>: "A generalizing, 'gnomic,' ''qatal'' is rather commonly used in a poetical register to express timeless truths. It is best translated with the English present tense" (Bergström 2022:121 :M:).#dispreferred
  + <Context>: In the context of Psalm 20, the speaker would be expressing a general truth about God's relationship with his anointed; i.e., God saves and protects his anointed.#dispreferred
  + <The anointed is under YHWH's favor & protection>: "Because a person was the Lord’s anointed, it was assumed that he was under God’s special favor and protection (1 Sam 2:10; 2 Sam 22:51; 1 Chron 16:22; 2 Chron 6:42; Ps 2:2)" (NIDOTTEE :D:).#dispreferred
 + <Poetic effect of yiqtol and qatal>: "The poetic device of deliberately placing a yiqtol and a qatal together may be similar to the literary figure of speech called merism. Using two contrasting verbal forms, it conveys one entirety" (Robar 2019:19). This poetic device provides "a sense of timelessness or insistence that a statement is irrefutable" (Robar 2019:21). In the case of Psalm 20, the placement of the qatal and yiqtol together could have been intended to provide a sense that there is no denying that YHWH saves.#dispreferred

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).

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[Future]: The qatal (הוֹשִׁ֥יעַ) should be read as a future verb ("YHWH will save").#dispreferred
 + <Subsequent verb>: The qatal verb is followed by the yiqtol verb יַעֲנֵהוּ ("He will answer"), which points to a future event.#dispreferred
 + <Prophetic qatal>: The qatal is a prophetic perfect, therefore the verb should be translated as future (Craigie 2004:184 :C:; VanGemeren 2008:228 :C:). The prophetic perfect involves the use of a past-tense verb to describe "events which occurred in a vision or dream" (Rogland 2003:71 :M:). The context determines that the verb should be read as future.#dispreferred
  <_<Uncertain setting>: The psalm itself makes no mention of a vision or dream. The speaker's sense of confidence could have been the result of his own thinking, prayers instead of a revelation.
 + <Future of certainty>: A qatal verb may be used as a future of certainty (''perfectum confidentiae'') when the stated action is "judged as inevitable and therefore described as already having occurred" (Andrason 2013:9, 12 :A:). Unlike the prophetic perfect, the future of certainty is not necessarily based on an oracle or vision from God.#dispreferred
 + <Jerome>: Jerome’s translation from the Hebrew supports this reading. #dispreferred
  + [Iuxta Hebraeos]: Nunc scio quoniam '''salvabit''' Dominus christum suum (Now I know that the Lord '''will save''' his anointed).#dispreferred
 - <Yiqtols>: Future events or expectations are commonly referred to by means of the yiqtols (BHRG 19.3.1. :G:). From v. 2 to v.6, the psalmist has used only yiqtol verbs. Suddenly, the yiqtol pattern is interrupted by the occurrence of qatal verbs (יָדַ֗עְתִּי and הוֹשִׁ֥יעַ). Perhaps the psalmist deliberately interrupted the pattern in order to acknowledge that the prayer is as good as heard.
 - <Unlikely reading>: This reading is unlikely when considering that qatal verbs are rarely used to refer to future actions (GKC §106 :G:, BHRG §19.2 :G:).

Conclusion

To conclude, all three translations are viable options, but we opt for the present perfect translation. We have already acknowledged that each translation choice will impact the meaning of the text. The future tense would communicate the psalmist's confidence that YHWH will save in the future. Meanwhile, the present communicates a timeless truth about YHWH, namely that he is a God who saves. Finally, the present perfect demonstrates that the psalmist has in mind past events that instill him with confidence that YHWH will answer in the future. Although each option has merit, we have chosen the present perfect because it most closely aligns with the structure of the Hebrew text; the present perfect tense interpretation is the prototypical meaning of the qatal. Furthermore, the present perfect is supported by most ancient versions. For these reasons, we have translated the verse as, "Now I know that YHWH has saved his anointed and he will answer him."

Research

Translations

Ancient

• LXX: νῦν ἔγνων ὅτι ἔσωσεν Κύριος τὸν χριστὸν αὐτοῦ ἐπακούσεται αὐτοῦ ἐξ οὐρανοῦ ἁγίου αὐτοῦ, ἐν δυναστείαις ἡ σωτηρία τῆς δεξιᾶς αὐτοῦ. ("Now I knew that the Lord saved his anointed; he will hearken to him from his holy heaven; the deliverance of his right hand is with acts of dominance").
• Peshitta: ܡܟܝܠ ܝܕܝܥܐ ܗܝ ܕܦܪܩ ܐܠܗܐ ܠܡܫܝܚܗ܂ ܘܥܢܝܗܝ ܡܢ ܫܡܝܐ ܕܩܘܕܫܗ܂ ܒܚܝܠܐ ܕܦܘܪܩܢܐ ܕܝܡܝܢܗ ("Now therefore it is known that God has saved his anointed; he has answered him from his holy heaven by the strength of the salvation of his right hand").
• Targum: השתא ידעית ארום פריק ייי משיחיה קביל צלותיה ממותבי<ה> דשמיא קדישיה בגבורן פורקן ימיניה ("Now I know that the Lord has delivered his anointed one; he has accepted his prayer from his holy dwelling place of heaven, with the mighty acts and the deliverance of his right hand").
• Jerome (Psalmi Iuxta Hebr.): nunc scio quoniam salvabit Dominus christum suum exaudiet eum de caelo sancto suo . . . .(now I know that the Lord will save his anointed and will hear him from his holy heaven . . .).
• Jerome (Psalmi Iuxta LXX.): nunc cognovi quoniam salvum fecit Dominus christum suum exaudiet illum de caelo sancto suo . . . .(now I know that the Lord has saved his anointed and will hear him from his holy heaven . . .).

Modern

Present Perfect

• English
  • 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)
  • Now I know that Yahweh has given victory to his anointed king: He will answer him from his holy heaven with the victorious might of his right hand. (NEB)

Present

• English
  • Now I know that the LORD saves his anointed; he will answer him from his holy heaven with the saving might of his right hand. (ESV)
  • 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)
  • Now I know that the LORD gives victory to his chosen king; he answers him from his holy heaven and by his power gives him great victories. (GNT)
  • Now I know that the LORD rescues his anointed king. He will answer him from his holy heaven and rescue him by his great power. (NLT)
  • Now I know that YHWH gives victory to his anointed. He will respond from his holy heavens with great deeds of victory from his right hand. (NJB)
• French
  • Maintenant je le sais: le Seigneur donne la "victoire à son messie; il lui répond de son sanctuaire céleste, par les prouesses victorieuses de sa droite. (TOB)
  • Je reconnais maintenant que l'Éternel sauve son messie; Il lui répondra de son sanctuaire céleste par le secours puissant de sa droite. (NVSR)
  • Maintenant, je le sais: le Seigneur sauve le roi qu’il a choisi. Il lui répond depuis son temple du ciel. Sa main puissante fait des exploits pour le sauver. (PDV)
  • Maintenant je le sais: le Seigneur secourt le roi qu'il a mis à part, de son temple céleste, il lui répond, sa main droite fait un exploit pour le sauver. (NFC)
  • Je sais maintenant que l’Eternel sauve celui qu’il a désigné par onction; il lui répond du ciel, de sa sainte demeure, par le secours puissant de sa main droite. (S21)
• German
  • Jetzt weiß ich, dass der HERR seinem gesalbten König den Sieg gibt! Von seinem heiligen Himmel her wird er ihn erhören, durch mächtige Taten wird er ihm Rettung bringen. (NGÜ)
  • Nun hab ich erkannt: Der HERR schafft Rettung seinem Gesalbten. Er antwortet ihm von seinem heiligen Himmel her / mit der rettenden Kraft seiner Rechten. (EÜ)
  • Nun weiss ich: Der HERR hilft seinem Gesalbten, er erhört ihn von seinem heiligen Himmel her mit der rettenden Macht seiner Rechten. (ZÜR)
• Spanish
  • Ahora conozco que Jehová salva a su ungido; lo atenderá desde sus santos cielos con la potencia salvadora de su diestra. (RVR95)
  • Ahora sé que YHWH salva a su ungido, le responderá desde sus santos cielos, con las poderosas acciones de su diestra salvadora." (BTX4)
• Portuguese
  • Agora, sei que o Senhor salva o seu ungido; ele lhe responderá do seu santo céu com a vitoriosa força de sua destra. (ARA)
  • Agora sei que o Senhor dá a vitória ao rei que ele escolheu. Do seu santo céu, ele lhe responde e, com o seu grande poder, ele o torna vitorioso. (NTLH)

Future

• English
  • I am certain, LORD, that you will help your chosen king. You will answer my prayers from your holy place in heaven, and you will save me with your mighty arm. (CEV)
  • 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)
  • Now I know that the Lord will help his anointed; he will answer him from his holy heaven with mighty victories by his right hand. (NRSV)
  • Now I know that the LORD will give victory to His anointed, will answer him from His heavenly sanctuary with the mighty victories of His right arm. (JPS, 1985)
• Spanish
  • Ahora sé que el Señor salvará a su ungido, que le responderá desde su santo cielo y con su poder le dará grandes victorias. (NVI)
  • Estoy convencido de que el Señor dará la victoria al rey que ha escogido; de que le contestará desde su santo cielo, dándole grandes victorias con su poder. (DHH)
• Portuguese
  • Agora sei que o Senhor dará vitória ao seu ungido; dos seus santos céus lhe responde com o poder salvador da sua mão direita. (NIV)

Secondary Literature

Article [A]

Andrason, Alexander. "Future Values of the Qatal and Their Conceptual and Diachronic Logic: How to Chain Future Senses of the Qatal to the Core of Its Semantic Network." Hebrew Studies, Vol. 54 (2013): 7-38.

Commentary [C]

Alexander, Joseph Addison. Commentary on Psalms. Grand Rapids, MI: Kregel Publications, 1991.

Briggs, Charles A., and Emilie Grace Briggs. A Critical and Exegetical Commentary on The Book of Psalms. Vol. I. New York, NY: C. Scribner’s sons, 1906.

Bullock, C. Hassell. Psalms. Volume 1: Psalms 1-72. Teach the Text Commentary Series. Edited by Mark Strauss and John Walton. Grand Rapids: BakerBooks, 2015.

Craigie, Peter C. Word Biblical Commentary: Psalms 1–50. 2nd ed. Vol. 19. Nashville, TN: Nelson Reference & Electronic, 2004.

Dahood, Mitchell J. The Anchor Bible: Psalms I, 1-50. Garden City, NY: Doubleday, 1966.

Delitzsch, Franz Julius. A Commentary on the Psalms. New York: Funk and Wagnalls, 1883.

Hengstenberg, Ernst W. Commentary on Psalms. Vol. 1. Edinburgh: T & T Clark, 1869.

Kirkpatrick, Alexander F. The Book of Psalms. London: Cambridge University Press, 1916.

Goldingay, John. Psalms: Psalms 1-41. Vol. 1. BCOT. Grand Rapids,MI: Baker Academic, 2006.

Perowne, J. J. Stewart. The Book of Psalms: A New Translation with Introductions and Notes, Explanatory and Critical. Vol. I. London: Bell and Daldy, 1870.

Ross, Allen P. A Commentary on the Psalms 1-41. Vol. 1. Grand Rapids, MI: Kregel, 2011.

Dictionary [D]

NIDOTTE — New International Dictionary of Old Testament Theology and Exegesis. Edited by W. A. VanGemeren. 5 vols. Grand Rapids,1997.

Grammatical Resource [G]

BHRG — van der Merwe, Christo H. J., Jacobus A. Naudé, and Jan H. Kroeze. A Biblical Hebrew Reference Grammar. 2nd ed. New York: Bloomsbury T&T Clark, 2017.

GKC — Gesenius’ Hebrew Grammar. Edited by E. Kautzsch. Translated by A. E. Cowley. 2d. ed. Oxford, 1910.

Monograph [M]

Bergström, Ulf. Aspect, Communicative Appeal, and Temporal Meaning in Biblical Hebrew Verbal Forms. Pennsylvania: Pennsylvania State University Press, 2022.

Paper [P]

Robar, Elizabeth. "Qatal and yiqtol in Poetic Parallelism: Opposites Attracting?" in the National Association of Professors of Hebrew's Linguistics and Biblical Hebrew session on 24 November, 2019.

References

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