Psalm 20/Diagrams

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 other alternatives. 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-).^[39] This option would result in a translation as "May he accept it."^[40]

Note for V. 4b Alternative (Option 2)

A second option mentioned in the BHS critical apparatus is to emend יְדַשְּׁנֶה to יִדְרְשֶׁנָּה ("May he require it"^[41]) and assume that the letter resh (ר) has dropped out.^[42] 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.^[43]

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 4

Note for v. 4

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.^[44] 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:

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.^[45]
The verb דָּשֵׁן in the piel stem occurs only five times in the Bible^[46], and it has four different senses. The visual below illustrates the four senses of דָּשֵׁן in the piel stem:

See the Venn diagrams of piel verb דָּשֵׁן below:

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 4

Note for v. 4

*מִנְחָתְךָ* (offering of yours): See Grammar notes.

Verbal Notes

No Verbal notes to display for this diagram.

Textual Notes

No Textual notes to display for this diagram.

Add Exegetical Note

v. 4a Alternative

(Alternative); edit diagram

SimpleGrammar
DiscourseUnit [v. 4]
    Fragment 
      ClauseCluster
        Clause
          Subject
          Predicate
            verb: יִזְכֹּר remember 
            Object 
              Nominal
                quantifier: כָּל all
                ConstructChain <gloss="all your offering">
                  noun: מִנְחָתְ offering <status="revocalization">
                  suffix-pronoun: ךָ you
            Object <status="emendation">
              Nominal <status="emendation">
                ConstructChain <gloss="all your offerings">
                  noun: מִנְחֹתֶי offerings
                  suffix-pronoun: ךָ you
            Object <status="alternative">
              Nominal
                ConstructChain <gloss="all your offerings">
                  noun: מִנְחֹתֶ offerings 
                  suffix-pronoun: ךָ you
        Conjunction
          conjunction: וְ and 
        Clause
          Subject
          Predicate
            verb: יְדַשְּׁנֶה make fat>>accept
            Object
              ConstructChain 
                noun: עוֹלָתְ burnt-offering 
                suffix-pronoun: ךָ you
            Object <status="alternative">
              ConstructChain 
                noun: עוֹלָתֶי burnt-offerings
                suffix-pronoun: ךָ you

Diagram Code

 DiscourseUnit [v. 4]
    Fragment 
      ClauseCluster
        Clause
          Subject
          Predicate
            verb: יִזְכֹּר remember 
            Object 
              Nominal
                quantifier: כָּל all
                ConstructChain <gloss="all your offering">
                  noun: מִנְחָתְ offering <status="revocalization">
                  suffix-pronoun: ךָ you
            Object <status="emendation">
              Nominal <status="emendation">
                ConstructChain <gloss="all your offerings">
                  noun: מִנְחֹתֶי offerings
                  suffix-pronoun: ךָ you
            Object <status="alternative">
              Nominal
                ConstructChain <gloss="all your offerings">
                  noun: מִנְחֹתֶ offerings 
                  suffix-pronoun: ךָ you
        Conjunction
          conjunction: וְ and 
        Clause
          Subject
          Predicate
            verb: יְדַשְּׁנֶה make fat>>accept
            Object
              ConstructChain 
                noun: עוֹלָתְ burnt-offering 
                suffix-pronoun: ךָ you
            Object <status="alternative">
              ConstructChain 
                noun: עוֹלָתֶי burnt-offerings
                suffix-pronoun: ךָ you

Copy to display elsewhere

 {{Diagram/Display | Chapter=20|DiagramID=v-4-v-4a-Alternative }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for v. 4

Note for v. 4

*מִנְחָתְךָ* (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.^[47] 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.^[48] 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 *מִנְחָתְךָ* [offering of yours]).
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-).^[49] This option would result in a translation as "May he accept it"^[50] (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"^[51]) and assume that the letter resh (ר) has dropped out.^[52] 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^[53] (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^[54] meaning "May he be pleased with it." We prefer the MT verb יְדַשְּׁנֶה and read it as a rare third-person cohortative/volitive form^[55] 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.^[56] 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.^[57] Last, while the various alternative readings are mentioned in the scholarly literature, they are not reflected in modern translations.

Note for V. 4b Alternative (Option 1)

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 other alternatives. 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-).^[58] This option would result in a translation as "May he accept it."^[59]

Note for V. 4b Alternative (Option 2)

A second option mentioned in the BHS critical apparatus is to emend יְדַשְּׁנֶה to יִדְרְשֶׁנָּה ("May he require it"^[60]) and assume that the letter resh (ר) has dropped out.^[61] 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.^[62]

Lexical Notes

Lexical Notes for this diagram

Note for v. 4

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.^[63] 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:

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.^[64]
The verb דָּשֵׁן in the piel stem occurs only five times in the Bible^[65], and it has four different senses. The visual below illustrates the four senses of דָּשֵׁן in the piel stem:

See the Venn diagrams of piel verb דָּשֵׁן below:

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 4

Note for v. 4

*מִנְחָתְךָ* (offering of yours): See Grammar notes.

Verbal Notes

No Verbal notes to display for this diagram.

Textual Notes

No Textual notes to display for this diagram.

Add Exegetical Note

V. 4b Alternatives Option 1

(Alternative); edit diagram

SimpleGrammar
DiscourseUnit [v. 4b alternative (option 1)]
    Fragment 
      Clause <status="alternative">
        Subject
        Predicate
          verb: יְדַשְּׁנֶ make fat>>accept <status="revocalization">
          Object
            Apposition
              suffix-pronoun: הָ it <status="revocalization">
              Nominal
                ConstructChain <gloss="accept your burnt-offering" >
                  noun: עוֹלָתְ burnt-offering 
                  suffix-pronoun: ךָ you

Diagram Code

 DiscourseUnit [v. 4b alternative (option 1)]
    Fragment 
      Clause <status="alternative">
        Subject
        Predicate
          verb: יְדַשְּׁנֶ make fat>>accept <status="revocalization">
          Object
            Apposition
              suffix-pronoun: הָ it <status="revocalization">
              Nominal
                ConstructChain <gloss="accept your burnt-offering" >
                  noun: עוֹלָתְ burnt-offering 
                  suffix-pronoun: ךָ you

Copy to display elsewhere

 {{Diagram/Display | Chapter=20|DiagramID=v-4-V-4b-Alternatives-Option-1 }}

Grammar Notes

Grammar Notes for this diagram

Note for V. 4b Alternative (Option 1)

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 other alternatives. 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-).^[66] This option would result in a translation as "May he accept it."^[67]

Other notes for v. 4

Note for v. 4

*מִנְחָתְךָ* (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.^[68] 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.^[69] 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 *מִנְחָתְךָ* [offering of yours]).
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-).^[70] This option would result in a translation as "May he accept it"^[71] (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"^[72]) and assume that the letter resh (ר) has dropped out.^[73] 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^[74] (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^[75] meaning "May he be pleased with it." We prefer the MT verb יְדַשְּׁנֶה and read it as a rare third-person cohortative/volitive form^[76] 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.^[77] 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.^[78] Last, while the various alternative readings are mentioned in the scholarly literature, they are not reflected in modern translations.

Note for V. 4b Alternative (Option 2)

A second option mentioned in the BHS critical apparatus is to emend יְדַשְּׁנֶה to יִדְרְשֶׁנָּה ("May he require it"^[79]) and assume that the letter resh (ר) has dropped out.^[80] 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.^[81]

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 4

Note for v. 4

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.^[82] 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:

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.^[83]
The verb דָּשֵׁן in the piel stem occurs only five times in the Bible^[84], and it has four different senses. The visual below illustrates the four senses of דָּשֵׁן in the piel stem:

See the Venn diagrams of piel verb דָּשֵׁן below:

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 4

Note for v. 4

*מִנְחָתְךָ* (offering of yours): See Grammar notes.

Verbal Notes

No Verbal notes to display for this diagram.

Textual Notes

No Textual notes to display for this diagram.

Add Exegetical Note

V. 4b Alternatives Option 2

(Alternative); edit diagram

SimpleGrammar
DiscourseUnit [v. 4b alternative (option 2)]
    Fragment 
      Clause <status="alternative">
          Subject
          Predicate
            verb: יִדְרְשֶׁ require <status="emendation">
            Object
              Apposition
                suffix-pronoun: נָּה it <status="emendation">
                Nominal
                  ConstructChain <gloss="accept your burnt-offering" >
                    noun: עוֹלָתְ burnt-offering 
                    suffix-pronoun: ךָ you

Diagram Code

 DiscourseUnit [v. 4b alternative (option 2)]
    Fragment 
      Clause <status="alternative">
          Subject
          Predicate
            verb: יִדְרְשֶׁ require <status="emendation">
            Object
              Apposition
                suffix-pronoun: נָּה it <status="emendation">
                Nominal
                  ConstructChain <gloss="accept your burnt-offering" >
                    noun: עוֹלָתְ burnt-offering 
                    suffix-pronoun: ךָ you

Copy to display elsewhere

 {{Diagram/Display | Chapter=20|DiagramID=v-4-V-4b-Alternatives-Option-2 }}

Grammar Notes

Grammar Notes for this diagram

Note for V. 4b Alternative (Option 2)

A second option mentioned in the BHS critical apparatus is to emend יְדַשְּׁנֶה to יִדְרְשֶׁנָּה ("May he require it"^[85]) and assume that the letter resh (ר) has dropped out.^[86] 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.^[87]

Other notes for v. 4

Note for v. 4

*מִנְחָתְךָ* (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.^[88] 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.^[89] 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 *מִנְחָתְךָ* [offering of yours]).
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-).^[90] This option would result in a translation as "May he accept it"^[91] (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"^[92]) and assume that the letter resh (ר) has dropped out.^[93] 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^[94] (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^[95] meaning "May he be pleased with it." We prefer the MT verb יְדַשְּׁנֶה and read it as a rare third-person cohortative/volitive form^[96] 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.^[97] 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.^[98] Last, while the various alternative readings are mentioned in the scholarly literature, they are not reflected in modern translations.

Note for V. 4b Alternative (Option 1)

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 other alternatives. 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-).^[99] This option would result in a translation as "May he accept it."^[100]

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 4

Note for v. 4

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.^[101] 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:

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.^[102]
The verb דָּשֵׁן in the piel stem occurs only five times in the Bible^[103], and it has four different senses. The visual below illustrates the four senses of דָּשֵׁן in the piel stem:

See the Venn diagrams of piel verb דָּשֵׁן below:

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 4

Note for v. 4

*מִנְחָתְךָ* (offering of yours): See Grammar notes.

Verbal Notes

No Verbal notes to display for this diagram.

Textual Notes

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Add Exegetical Note

v. 5

Hebrew	Verse	English
יִֽתֶּן־לְךָ֥ כִלְבָבֶ֑ךָ	5a	May he give you that which is according to your heart’s
וְֽכָל־עֲצָתְךָ֥ יְמַלֵּֽא׃	5b	and may he fulfill your whole plan!

Macula

יִֽתֶּן־לְךָ֥ כִלְבָבֶ֑ךָ וְֽכָל־עֲצָתְךָ֥ יְמַלֵּֽא׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 5]
    Fragment 
      Clause
        Subject
        Predicate
          verb: יִתֶּן give
          Object
            Adjectival 
              PrepositionalPhrase <gloss="that which is according to your heart >> that which is according to your heart’s desire">
                Preposition
                  preposition: כִ according 
                Object
                  ConstructChain
                    noun: לְבָבֶ heart
                    suffix-pronoun: ךָ you
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: לְ to
              Object
                suffix-pronoun: ךָ you
          Adverbial <status="alternative">
            PrepositionalPhrase <gloss="according to your heart’s desire">
              Preposition
                preposition: כִ according 
              Object
                ConstructChain
                  noun: לְבָבֶ heart
                  suffix-pronoun: ךָ you
      Conjunction
        conjunction: וְ and
      Clause
        Subject
        Predicate
          verb: יְמַלֵּא fulfill
          Object
            Nominal <gloss="all your plan >> your whole plan">
              quantifier: כָל all 
              ConstructChain 
                noun: עֲצָתְ plan 
                suffix-pronoun: ךָ you

Diagram Code

 DiscourseUnit [v. 5]
    Fragment 
      Clause
        Subject
        Predicate
          verb: יִתֶּן give
          Object
            Adjectival 
              PrepositionalPhrase <gloss="that which is according to your heart >> that which is according to your heart’s desire">
                Preposition
                  preposition: כִ according 
                Object
                  ConstructChain
                    noun: לְבָבֶ heart
                    suffix-pronoun: ךָ you
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: לְ to
              Object
                suffix-pronoun: ךָ you
          Adverbial <status="alternative">
            PrepositionalPhrase <gloss="according to your heart’s desire">
              Preposition
                preposition: כִ according 
              Object
                ConstructChain
                  noun: לְבָבֶ heart
                  suffix-pronoun: ךָ you
      Conjunction
        conjunction: וְ and
      Clause
        Subject
        Predicate
          verb: יְמַלֵּא fulfill
          Object
            Nominal <gloss="all your plan >> your whole plan">
              quantifier: כָל all 
              ConstructChain 
                noun: עֲצָתְ plan 
                suffix-pronoun: ךָ you

Copy to display elsewhere

 {{Diagram/Display | Chapter=20|DiagramID=v-5-None }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for v. 5

Note for v. 5

Associate with v-5-None

According to your heart's desire (כִלְבָבֶ֑ךָ): Since the verb נָתַן (to give) typically requires a grammatical object, we understand כִלְבָבֶ֑ךָ to be modifying an implied object and not the verb.

Lexical Notes

No Lexical notes to display for this diagram.

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 5

Note for v. 5

Associate with v-5-None

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."^[104] Thus, we rendered כָל־עֲצָתְךָ֥ as all (specification) your plan (undivided whole) >> your whole plan.^[105]

Verbal Notes

No Verbal notes to display for this diagram.

Textual Notes

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Add Exegetical Note

v. 6

Hebrew	Verse	English
נְרַנְּנָ֤ה ׀ בִּ֘ישׁ֤וּעָתֶ֗ךָ	6a	May we shout for joy over your victory,
וּבְשֵֽׁם־אֱלֹהֵ֥ינוּ נִדְגֹּ֑ל	6b	and in the name of our God may we array ourselves with banners!
יְמַלֵּ֥א יְ֝הוָ֗ה כָּל־מִשְׁאֲלוֹתֶֽיךָ׃	6c	May YHWH fulfill all your requests!

Macula

נְרַנְּנָ֤ה ׀ בִּ֘ישׁ֤וּעָתֶ֗ךָ וּבְשֵֽׁם־אֱלֹהֵ֥ינוּ נִדְגֹּ֑ל יְמַלֵּ֥א יְ֝הוָ֗ה כָּל־מִשְׁאֲלוֹתֶֽיךָ׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 6]
    Fragment 
      Clause
        Subject
        Predicate
          verb: נְרַנְּנָה shout for joy
          Adverbial
            PrepositionalPhrase <gloss="in (over/because of) your victory >> over your victory">
              Preposition
                preposition: בִּ in
              Object
                ConstructChain
                  noun: ישׁוּעָתֶ victory
                  suffix-pronoun: ךָ you
      Conjunction
        conjunction: וּ and
      Clause
        Subject
        Predicate
          verb: נִדְגֹּל array ourselves with banners
          verb: נִגְדַּל magnify  <status="alternative emendation">
          verb: נַגְדִּל magnify  <status="alternative emendation">
          verb: נְגַדֵּל magnify <status="alternative emendation">
          verb: נָגִיל rejoice <status="alternative emendation">
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: בְ in 
              Object
                ConstructChain <gloss="the name of our God">
                  noun: שֵׁם name
                  noun: אֱלֹהֵי God 
                  suffix-pronoun: נוּ us
    Fragment
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: יְמַלֵּא fulfill
          Object 
            Nominal <gloss="all your requests">
              quantifier: כָּל all 
              ConstructChain 
                noun: מִשְׁאֲלוֹתֶי requests
                suffix-pronoun: ךָ you

Diagram Code

 DiscourseUnit [v. 6]
    Fragment 
      Clause
        Subject
        Predicate
          verb: נְרַנְּנָה shout for joy
          Adverbial
            PrepositionalPhrase <gloss="in (over/because of) your victory >> over your victory">
              Preposition
                preposition: בִּ in
              Object
                ConstructChain
                  noun: ישׁוּעָתֶ victory
                  suffix-pronoun: ךָ you
      Conjunction
        conjunction: וּ and
      Clause
        Subject
        Predicate
          verb: נִדְגֹּל array ourselves with banners
          verb: נִגְדַּל magnify  <status="alternative emendation">
          verb: נַגְדִּל magnify  <status="alternative emendation">
          verb: נְגַדֵּל magnify <status="alternative emendation">
          verb: נָגִיל rejoice <status="alternative emendation">
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: בְ in 
              Object
                ConstructChain <gloss="the name of our God">
                  noun: שֵׁם name
                  noun: אֱלֹהֵי God 
                  suffix-pronoun: נוּ us
    Fragment
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: יְמַלֵּא fulfill
          Object 
            Nominal <gloss="all your requests">
              quantifier: כָּל all 
              ConstructChain 
                noun: מִשְׁאֲלוֹתֶי requests
                suffix-pronoun: ךָ you

Copy to display elsewhere

 {{Diagram/Display | Chapter=20|DiagramID=v-6-None }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for v. 6

Note for v. 6

May we array ourselves with banners (נִדְגֹּ֑ל): The MT reading נִדְגֹּ֑ל (Qal verb from the root דָּגַל^[106] - "to array oneself with banners"^[107]) is disputed. Some translations emend נִדְגֹּל to either נִגְדַּל (Qal verb from the root גדל - "to magnify"^[108] or נָגִיל (Hiphil yiqtol of גיל - "to rejoice"^[109]). In addition, the BHS suggests either נַגְדִּל (Hiphil yiqtol of גדל - "to make great, to magnify, to do great things"^[110]) or נְגַדֵּל (Piel yiqtol of גדל - "to cause to grow, bring up children"^[111]), but these options are unlikely.^[112] See The Text of Psalm 20:6b 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.

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 6

Note for v. 6

The Hebrew verb רָנַן (shout for joy)^[113] 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."^[114]
In addition to Ps 20:6c, the noun מִשְׁאָלָה^[115] 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."^[116]
In military contexts, banner-waving accompanies either the march into battle or the celebration of victory.^[117] In Psalm 20:6b, the people desired to array themselves with banners to celebrate their king's victory.^[118]
For more information on name (שֵׁם), see note in v. 2.

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 6

Note for v. 6

Over your victory (בִּ֘ישׁ֤וּעָתֶ֗ךָ): The בְ preposition in the phrase in (=over/because of) your victory >> over your victory is analysed as a Beth Causae: Occasions of joy.^[119]
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.^[120]
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.

Verbal Notes

No Verbal notes to display for this diagram. Other notes for v. 6

Note for v. 6

We render the cohortative verb נְרַנְּנָ֤ה as a wish, "May we shout for joy" (so NIV, ESV, NLT, NRSV, ISV, JPS 1985),^[121] 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."^[122].
May we array ourselves with banners (נִדְגֹּ֑ל): The MT reading נִדְגֹּ֑ל (Qal verb from the root דָּגַל^[123] - "to array oneself with banners"^[124]) is disputed. Some translations emend נִדְגֹּל to either נִגְדַּל (Qal verb from the root גדל - "to magnify"^[125] or נָגִיל (Hiphil yiqtol of גיל - "to rejoice"^[126]). In addition, the BHS suggests either נַגְדִּל (Hiphil yiqtol of גדל - "to make great, to magnify, to do great things"^[127]) or נְגַדֵּל (Piel yiqtol of גדל - "to cause to grow, bring up children"^[128]), but these options are unlikely.^[129] See The Text of Psalm 20:6b 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.

Textual Notes

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Add Exegetical Note

v. 7

Hebrew	Verse	English
עַתָּ֤ה יָדַ֗עְתִּי כִּ֤י הוֹשִׁ֥יעַ ׀ יְהוָ֗ה מְשִׁ֫יח֥וֹ	7a	Now, I know that YHWH has granted victory to his anointed.
יַ֭עֲנֵהוּ מִשְּׁמֵ֣י קָדְשׁ֑וֹ	7b	He will answer him from his holy heaven
בִּ֝גְבֻר֗וֹת יֵ֣שַׁע יְמִינֽוֹ׃	7c	with the saving mighty deeds of his right hand.

Macula

עַתָּ֤ה יָדַ֗עְתִּי כִּ֤י הוֹשִׁ֥יעַ ׀ יְהוָ֗ה מְשִׁ֫יח֥וֹ יַ֭עֲנֵהוּ מִשְּׁמֵ֣י קָדְשׁ֑וֹ בִּ֝גְבֻר֗וֹת יֵ֣שַׁע יְמִינֽוֹ׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 7]
    Fragment 
      Nominal
        particle: עַתָּה now
    Fragment 
      Clause
        Predicate
          verb: יָדַעְתִּי know
          Object
            ComplementClause
              Conjunction
                conjunction: כִּי that
              Clause
                Subject
                  noun: יְהוָה YHWH
                Predicate
                  verb: הוֹשִׁיעַ grant victory to
                  Object
                    ConstructChain <gloss="his anointed">
                      noun: מְשִׁיח anointed 
                      suffix-pronoun: וֹ him
    Fragment
      Clause
        Subject
          noun:
        Predicate
          verb: יַעֲנֵ answer
          Object
            suffix-pronoun: הוּ him
          Adverbial
            PrepositionalPhrase <gloss="from his holy heaven">
              Preposition
                preposition: מִ from 
              Object
                ConstructChain 
                  noun: שְּׁמֵי heaven
                  Nominal
                    ConstructChain
                      noun: קָדְשׁ holiness 
                      suffix-pronoun: וֹ him
          Adverbial
            PrepositionalPhrase <gloss="with the saving mighty deeds of his right hand">
              Preposition
                preposition: בִּ with
              Object
                ConstructChain 
                  noun: גְבֻרוֹת mighty deeds
                  noun: יֵשַׁע salvation
                  Nominal
                    ConstructChain
                      noun: יְמִינ right hand* >> strength 
                      suffix-pronoun: וֹ him

Diagram Code

 DiscourseUnit [v. 7]
    Fragment 
      Nominal
        particle: עַתָּה now
    Fragment 
      Clause
        Predicate
          verb: יָדַעְתִּי know
          Object
            ComplementClause
              Conjunction
                conjunction: כִּי that
              Clause
                Subject
                  noun: יְהוָה YHWH
                Predicate
                  verb: הוֹשִׁיעַ grant victory to
                  Object
                    ConstructChain <gloss="his anointed">
                      noun: מְשִׁיח anointed 
                      suffix-pronoun: וֹ him
    Fragment
      Clause
        Subject
          noun:
        Predicate
          verb: יַעֲנֵ answer
          Object
            suffix-pronoun: הוּ him
          Adverbial
            PrepositionalPhrase <gloss="from his holy heaven">
              Preposition
                preposition: מִ from 
              Object
                ConstructChain 
                  noun: שְּׁמֵי heaven
                  Nominal
                    ConstructChain
                      noun: קָדְשׁ holiness 
                      suffix-pronoun: וֹ him
          Adverbial
            PrepositionalPhrase <gloss="with the saving mighty deeds of his right hand">
              Preposition
                preposition: בִּ with
              Object
                ConstructChain 
                  noun: גְבֻרוֹת mighty deeds
                  noun: יֵשַׁע salvation
                  Nominal
                    ConstructChain
                      noun: יְמִינ right hand* >> strength 
                      suffix-pronoun: וֹ him

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 {{Diagram/Display | Chapter=20|DiagramID=v-7-None }}

Grammar Notes

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Lexical Notes

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Note for v. 7

Associate with v-7-None

From his holy heaven (מִשְּׁמֵ֣י קָדְשֹׁ֑ו): The king is confident that YHWH will answer^[130] from his holy heaven; i.e., from "the sacred place in which God resides, and from which He gives victory to his people."^[131]
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^[132] (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.

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 7

Note for v. 7

Associate with v-7-None

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).^[133]

Verbal Notes

No Verbal notes to display for this diagram. Other notes for v. 7

Note for v. 7

Associate with v-7-None

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 The Verbal Semantics of הֹושִׁיעַ in Psalm 20:7 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.

Textual Notes

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v. 8

Hebrew	Verse	English
אֵ֣לֶּה בָ֭רֶכֶב וְאֵ֣לֶּה בַסּוּסִ֑ים	8a	Some [boast] in chariotry and others [boast] in horses,
וַאֲנַ֓חְנוּ ׀ בְּשֵׁם־יְהוָ֖ה אֱלֹהֵ֣ינוּ נַזְכִּֽיר׃	8b	but we will boast in the name of YHWH our God.

Macula

אֵ֣לֶּה בָ֭רֶכֶב וְאֵ֣לֶּה בַסּוּסִ֑ים וַאֲנַ֓חְנוּ ׀ בְּשֵׁם־יְהוָ֖ה אֱלֹהֵ֣ינוּ נַזְכִּֽיר׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 8]
    Fragment 
      Clause
        Subject
          Adjectival
            adjective: אֵלֶּה these>>some
        Predicate
          verb: יַזְכִּירוּ boast <status='elided'>
          Adverbial
            PrepositionalPhrase
              Preposition 
                preposition: בָ in
              Object
                article: הַ the <status='elided'>
                noun: רֶכֶב chariotry
      Conjunction
        conjunction : וְ and
      Clause
        Subject
          Adjectival
            adjective: אֵלֶּה these>>others 
        Predicate
          verb: יַזְכִּירוּ boast <status='elided'>
          Adverbial
            PrepositionalPhrase
              Preposition 
                preposition: בָ in
              Object
                article: הַ the <status='elided'>
                noun: סּוּסִים horses
      Conjunction
        conjunction: וַ but
      Clause
        Subject
          noun: אֲנַחְנוּ we 
        Predicate
          verb: נַזְכִּיר mention>>boast 
          verb: נַגְבִּיר be strong <status="emendation">
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: בְּ in
              Object
                ConstructChain 
                  noun: שֵׁם name
                  Apposition 
                    noun: יְהוָה YHWH
                    ConstructChain <gloss="our God">
                      noun: אֱלֹהֵי God
                      suffix-pronoun: נוּ us

Diagram Code

 DiscourseUnit [v. 8]
    Fragment 
      Clause
        Subject
          Adjectival
            adjective: אֵלֶּה these>>some
        Predicate
          verb: יַזְכִּירוּ boast <status='elided'>
          Adverbial
            PrepositionalPhrase
              Preposition 
                preposition: בָ in
              Object
                article: הַ the <status='elided'>
                noun: רֶכֶב chariotry
      Conjunction
        conjunction : וְ and
      Clause
        Subject
          Adjectival
            adjective: אֵלֶּה these>>others 
        Predicate
          verb: יַזְכִּירוּ boast <status='elided'>
          Adverbial
            PrepositionalPhrase
              Preposition 
                preposition: בָ in
              Object
                article: הַ the <status='elided'>
                noun: סּוּסִים horses
      Conjunction
        conjunction: וַ but
      Clause
        Subject
          noun: אֲנַחְנוּ we 
        Predicate
          verb: נַזְכִּיר mention>>boast 
          verb: נַגְבִּיר be strong <status="emendation">
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: בְּ in
              Object
                ConstructChain 
                  noun: שֵׁם name
                  Apposition 
                    noun: יְהוָה YHWH
                    ConstructChain <gloss="our God">
                      noun: אֱלֹהֵי God
                      suffix-pronoun: נוּ us

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 {{Diagram/Display | Chapter=20|DiagramID=v-8-None }}

Grammar Notes

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Note for v. 8

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."^[134]
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).^[135]

Lexical Notes

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Note for v. 8

Horses and chariots were an

(Erich Lessing/Art Resource, New York) Assyrian, Nineveh, Iraq, 7th c. B.C.
"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)."^[136] 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).^[137] 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).^[138]
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.^[139] 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.^[140]

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 8

Note for v. 8

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)^[141]. 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."^[142]
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^[143]; i.e., something (namely military might) is asserted of the horses, which applies to the whole (in the horses >> in horses).^[144]

Verbal Notes

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Note for v. 8