Psalm 20 Verse-by-Verse

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Back to Psalm 20 overview page.

Welcome to the Verse-by-Verse Notes for Psalm 20!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

  1. A link to the part of the overview video where the verse in question is discussed.
  2. The verse in Hebrew and English.[1]
  3. An expanded paraphrase of the verse.[2]
  4. A grammatical diagram of the verse, which includes glosses for each word and phrase.[3]
  5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Superscription (v. 1)[ ]

v. 1[ ]

v. Hebrew Close-but-Clear
1 לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ For the director. A psalm by David.

Expanded Paraphrase[ ]

For the director. A psalm by David.

Grammatical Diagram[ ]

Psalm 020 - 1.jpg

Notes[ ]

Victory Desired (vv. 2–6)[ ]

  • In verses 2-6, the Israelite people[5] are praying on behalf of their king, who is preparing for war. The people actually address the king directly, speaking to him the prayer they are making to YHWH. It is a combination of a blessing and a prayer, as it first describes the desires of the people (which amount to victory for their king), before their request is made directly to YHWH in v. 10a (YHWH, grant victory to the king!).[6]
  • Verses 2-6 are bound together by the repetition of 2ms suffix (11x) to refer to YHWH's anointed, that is, the king (cf. vv. 7 and 10).
  • The repetition of the words יְ֭הוָה and שֵׁ֤ם אֱלֹהֵ֬י in vv. 2 and 6 also mark the beginning and end of this first section.

Psalm 020 - vv 2-6 poetic structure Frame 9.jpg

  • In verses 2-6, the verbs are predominantly jussives.[7] There are two cohortatives (vv. 4b and 6a); however, they were rendered as a wish to be consistent with the other Hebrew jussives. Another structural pattern that binds together vv. 2-6 is the proliferation of the piel verb stem. This stem occurs only in the first section of the psalm (vv. 2-6) while the hiphil occurs only in the second section (vv. 7-10).

Psalm 020 -vv2 6 corrected Frame 10.jpg

  • Verses 3-6b are a tightly bound poetic unit. These verses are characterised by chiastic structures and synonymous parallelism:
    • v. 3: (A) May he send you help (B) from the sanctuary, (B') and from Zion (A') sustain you.
    • v. 4: (A) May he remember (B) every offering of yours, (B') and your burnt offering (A') may he accept.
    • v. 5: (A) May he give you (B) that which is according to your heart’s desire, (B') and your whole plan (A') may he fulfill.
    • v. 6: (A) May we shout for joy (B) over your victory, (B') and in the name of our God (A') may we array ourselves with banners!

Psalm 020 - chiasm updated 3-6.jpg

  • This poetic structure is reflected in the macrosyntax structure. In vv. 3-6, the clauses (A-line and B-line) are waw-conjoined, and the first constituent of the B-line is structurally similar to the last constituent of the A-line (מ–preposition, ךָ-suffix, ךָ-suffix, ב–preposition). This pattern can be explained poetically as structural chiasm, and it explains the fronting of the constituents מִצִּיּ֗וֹן (from Zion - v. 3b), עוֹלָתְךָ֖ (your burnt offering - v. 4b), כָל־עֲצָתְךָ֥ (your whole plan - v. 5b), בְשֵֽׁם־אֱלֹהֵ֥ינוּ (in the name of our God - v. 6b).[8] Therefore, the fronting of these words is for poetic structural purposes.[9]

Psalm 020 - Macorsyntax vv2-6Frame 5.jpg

v. 2[ ]

v. Hebrew Close-but-Clear
2a יַֽעַנְךָ֣ יְ֭הוָה בְּי֣וֹם צָרָ֑ה May YHWH answer you on the day of trouble!
2b יְ֝שַׂגֶּבְךָ֗[10] שֵׁ֤ם ׀ אֱלֹהֵ֬י יַעֲקֹֽב׃ May the name of the God of Jacob protect you!

Expanded Paraphrase[ ]

As a battle approaches, and the king prepares to lead his army in battle, the people address the king and pray on his behalf: May YHWH answer you, king, on the day of trouble! For YHWH is known to answer in times of trouble. May the name of the God of Jacob protect you as YHWH protected our ancestor Jacob on the day of his trouble! YHWH has also promised to protect his people.

Grammatical Diagram[ ]

Psalm 020 - 2.jpg

Notes[ ]

  • Psalm 20 begins (v. 2) and ends (v. 10) with very similar language, forming an inclusio to the psalm (cf. image below). The inclusio is one of the psalm's top poetic features.

Psalm 020 - inclusio Copy of Psalm 020 - Poetic feature -1.jpg

  • The same verb from vv. 2, 10 ("to answer") appears again in v. 7. The inclusio binds the psalm together into a whole (a closed figure) and gives prominence to its message: YHWH answers.
  • In addition to the similarities between the psalm's beginning (v. 2) and its end (v. 10), there are also meaningful differences. The prayer that God would answer you (v. 2) becomes a prayer that God would answer us (v. 10). Moreover, the day of trouble, is now, the day of our calling.[11] The effect is that the people join together with the anointed in his need and express a prayer in solidarity. The anointed does not face his trouble alone, and through the community's dependence upon YHWH, their victory is assured.
  • On the day of trouble (בְּיֹ֣ום צָרָ֑ה): We have analyzed בְּיֹ֣ום צָרָ֑ה with a temporal rendering[12], so on the day when trouble comes >> on the day of trouble.[13]
  • 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.[14] 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.

v. 3[ ]

v. Hebrew Close-but-Clear
3a [15]יִשְׁלַֽח־עֶזְרְךָ֥ מִקֹּ֑דֶשׁ May he send you help from the sanctuary
3b וּ֝מִצִּיּ֗וֹן יִסְעָדֶֽךָּ׃ and sustain you from Zion!

Expanded Paraphrase[ ]

May he send you help from his earthly dwelling place, the sanctuary and sustain you from Zion, where the sanctuary is located!

Grammatical Diagram[ ]

Psalm 020 - 3.jpg

Notes[ ]

  • 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.[16]
  • From the sanctuary (מִקֹּ֑דֶשׁ[17]): "The tabernacle or temple of YHWH, described in terms of its holiness -- holy place; sanctuary."[18]
  • 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 [of help]."[19] Help from the sanctuary or from Zion refers to help that reflects its source: God himself.[20]
  • Sustain you (יִסְעָדֶֽךָּ) >> Strengthen you:[21] 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.[22] 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.[23]

v. 4[ ]

v. Hebrew Close-but-Clear
4a *יִזְכֹּ֥ר כָּל־*מִנְחָתְךָ May he remember every offering of yours
4b וְעוֹלָתְךָ֖ יְדַשְּׁנֶ֣ה[24] סֶֽלָה׃ and accept your burnt offering! Selah.

Expanded Paraphrase[ ]

You have offered sacrifices to YHWH before the battle as a way of seeking his favor, as it is appropriate for kings to do. May he remember every offering of yours and accept your burnt offering (i.e. , may he show you favor in the troublesome time! Selah.

Grammatical Diagram[ ]

Psalm 020 - 4.jpg

Notes[ ]

  • *מִנְחָתְךָ* (offering of yours). Instead of following the MT reading מִנְחֹתֶ֑ךָ ("your offerings"),[25] we have adopted a revocalisation 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.[26] 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."
  • 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.[27] 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:

Psalm 020 - Venn diagram (for the noun מִנְחָה - offering ).jpg

  • 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.[28]
  • The verb דָּשֵׁן in the piel stem occurs only five times in the Bible[29], and it has four different senses. The visual below illustrates the four senses of דָּשֵׁן in the piel stem:

Psalm 020 - Updated Copy of Bible Senses דשן (vb. piel).jpg

  • See the Venn diagrams of piel verb דָּשֵׁן below:

Psalm 020 - To accept Updated tCopy of Venn diagram (for the piel verb דשן - to accept).jpg

Psalm 020 - To find make fat Updated Copy of Venn diagram (for the piel verb דשן - to find make fat = to accept).jpg

v. 5[ ]

v. Hebrew Close-but-Clear
5a [30]יִֽתֶּן־לְךָ֥ כִלְבָבֶ֑ךָ May he give you that which is according to your heart’s desire,
5b וְֽכָל־עֲצָתְךָ֥ יְמַלֵּֽא׃ and may he fulfil your whole plan!

Expanded Paraphrase[ ]

May he give you that which is according to your heart’s desire, (i.e., victory, and may he fulfill your whole plan for the battle! In other words, may YHWH reward your dependence on him.

Grammatical Diagram[ ]

Psalm 020 - 5.jpg

Notes[ ]

  • The king was the military leader, which included developing battle plans. In this psalm, the people pray for the success of his battle plan, that the outcome of the battle be according to the king’s desire.
  • 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.
  • 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."[31] Thus, we rendered כָל־עֲצָתְךָ֥ as all (specification) your plan (undivided whole) >> your whole plan.[32]
  • Verses 5 and 6 are bound together by the repetition of the noun כָל (all/whole), the 2ms suffix ("you") and the verb יְמַלֵּ֥א ("may he fulfill").

Psalm 020 - vv 5-6 Frame 9.jpg

v. 6[ ]

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

Expanded Paraphrase[ ]

When you are victorious in battle, the whole kingdom will flourish, and so we, your people, want you to achieve victory. May we shout for joy over your victory against our enemies, and in the name of our God may we array ourselves with banners! The banners will symbolize our submission to YHWH as well as his leadership and protection of us. We will raise these banners in celebration of the victory YHWH will win for us. Then, everyone will see that we are YHWH's people and he is our God. May YHWH fulfill all your requests!

Grammatical Diagram[ ]

Psalm 020 - 6.jpg

Notes[ ]

  • When the king is victorious in battle, the whole kingdom flourishes. The people want the king to achieve victory and to shout for joy over his victory.[33]
  • The Hebrew verb רָנַן (shout for joy)[34] 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."[35]
  • We render the cohortative verb נְרַנְּנָ֤ה as a wish, "May we shout for joy" (so NIV, ESV, NLT, NRSV, ISV, JPS 1985),[36] 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."[37].
  • 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.[38]
  • May we array ourselves with banners (נִדְגֹּ֑ל): The MT reading נִדְגֹּ֑ל (Qal verb from the root דָּגַל[39] - "to array oneself with banners"[40]) is disputed. Some translations emend נִדְגֹּל to either נִגְדַּל (Qal verb from the root גדל - "to magnify"[41] or נָגִיל (Hiphil yiqtol of גיל - "to rejoice"[42]). In addition, the BHS suggests either נַגְדִּל (Hiphil yiqtol of גדל - "to make great, to magnify, to do great things"[43]) or נְגַדֵּל (Piel yiqtol of גדל - "to cause to grow, bring up children"[44]), but these options are unlikely.[45] See The Text of Ps. 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 following grammatical diagram:

img-class=fluid

  • In military contexts, banner-waving accompanies either the march into battle or the celebration of victory.[46] In Psalm 20:6b, the people desired to array themselves with banners to celebrate their king's victory.[47]

Psalm 020 - imagery banner Frame 7.jpg

  • 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.[48]
  • 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.
  • In addition to Ps. 20:6c, the noun מִשְׁאָלָה[49] 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."[50]
  • Verse 6 concludes the first global speech act section of the psalm.

Psalm 020 - Speech Act Summary vv. 2-6- Ps 20.jpg

Victory Assured (vv. 7–9)[ ]

  • Verses 7-9 present a shift from a series of modal verbs (vv. 2-6) to indicative verbs (vv. 7-9).

Psalm 020 - verbs 7-9Frame 13.jpg

  • In addition to sharing similar syntax, verses 7-9 also share similar content (confidence in YHWH's victory). Moreover, the repetition of the letters ד- ע - ת (v. 7a [יָדַעְתִּי] and v. 9b [וַנִּתְעוֹדָֽד]) bind verses 7-9 as a unit.

Psalm 020 - v. 7 -9Frame 12.jpg

v. 7[ ]

v. Hebrew Close-but-Clear
7a עַתָּ֤ה יָדַ֗עְתִּי [51]כִּ֤י הוֹשִׁ֥יעַ ׀ יְהוָ֗ה מְשִׁ֫יח֥וֹ[52] Now, I know that YHWH has granted victory to his anointed.
7b יַ֭עֲנֵהוּ מִשְּׁמֵ֣י קָדְשׁ֑וֹ He will answer him from his holy heaven
7c בִּ֝גְבֻר֗וֹת יֵ֣שַׁע יְמִינֽוֹ׃ with the saving mighty deeds of his right hand.

Expanded Paraphrase[ ]

After the king and the people have both called to YHWH, the king has confidence to say: Now, I know that even though the battle has yet to start, YHWH will deliver his anointed because he promises to answer those who call on him. And so I will proclaim: YHWH has granted victory to his anointed king. This means I am confident that I will win in the upcoming battle. The help that YHWH provides is better than any earthly means of achieving victory. He himself is the source of all power and authority, and he dispenses his power from his holy heaven. He YHWH will answer him the anointed king from the seat of his power, his holy heavens. Indeed, he will answer with the saving mighty deeds of his right hand. YHWH's right hand symbolizes his power, and he saves those who seek refuge at his right hand.

Grammatical Diagram[ ]

Psalm 020 - 7.jpg

Notes[ ]

  • Verse 7a is the longest line in the psalm (6 words).[53]

Psalm 020 - 6 words Frame 13.jpg

  • This verse begins with the discourse marker עַתָּה (now) which introduces the second macrosyntax section (the first being vv.2-6). Moreover, the discourse marker עַתָּה (now) acts as a rhetorical turning point signaling a shift in the speaker's frame of mind (from hopefulness to confidence in YHWH's answer).[54]

Psalm 020 - vv 7-9 macrosyntax Frame 14.jpg

  • Verse 7a contains the only occurrence of a 1st singular verb in the psalm (יָדַ֗עְתִּי[55] - I know).
  • The three words "Now I know that" represent the middle words of the psalm (28 prosodic[56] words before and 28 prosodic words after).[57] The words "Now I know that" characterize the third poetic feature of Ps. 20 (see below).

Psalm 020 - 3rd poetic feature Copy of Psalm 020 - Poetic feature -3.jpg

  • The prominence of v. 7 captures the emotional tone of the psalm which is confidence in YHWH. This confidence is reinforced by the centrality of the three words "now I know" (v. 7a) as the middle point of the psalm. Additionally, the content of verses 6 and 7 helps highlight the middle point of the psalm (confidence in YHWH):
    • Verses 6 and 7 are the only tricola in the psalm.
    • Verses 6 and 7 present the repetition of the verb root יָשַׁע. Furthermore, these two verses are the only place in the psalm where YHWH's name appears back to back in adjacent lines.
    • Verse 7 is characterized by the repetition of similar sounds (ש - מ). Notice how v. 6 starts introducing some of these letters.
    • Verse 7 contains the only occurrence of a 1st singular verb in the psalm (יָדַ֗עְתִּי - I know). Notice how v. 6 introduces the first occurrence of a 1st plural verb (נְרַנְּנָ֤ה - May we shout for joy).
    • Verse 7 introduces a shift from 2ms (vv. 2-6) to 3ms pronoun suffix.
  • The identity of the singular subject in "Now I know" (עַתָּ֤ה יָדַ֗עְתִּי כִּ֤י): YHWH's anointed King, Priest, Prophet or Levite? Unspecified.
    • Although the text does not specify the identity of the subject of יָדַ֗עְתִּי (I know), the king is a plausible candidate. One reason for this view is that the speaker represented by "I" probably denotes the voice of the person addressed in vv. 2-6, that is, the king.[58] Additionally, the words of the speaker in v. 7 express confidence ("I know") that YHWH will answer (i. e., grant victory to) his anointed. This expression of confidence would be natural coming from the mouth of the king for three main reasons. First, the king, as YHWH's anointed (cf. Ps. 20:7), was afforded special favor and protection from God (cf. 1 Sam. 2:10; Ps. 28:8; Hab. 3:13). Second, kings would seek YHWH's aid in battle by offering sacrifices before the battle (cf. 1 Sam. 7:9-10; 13:8-10; Ps. 20:4). Third, this king also obeyed the divine command to not accumulate horses (cf. Deut. 17:14-20 and Ps. 20:8-9). Rather than trusting in weapons of war (e.g., chariots and horses), the Israelites were to trust in God's power to win victory. As a result of his obedience and YHWH's faithfulness, the king could be confident that God would answer him in his hour of need.
    • However, some scholars challenge the view that the speaker is the king and propose that he is either a prophet or a priest. Because the king offered sacrifices before the battle (cf. Ps 20:4) and sacrifices were sometimes accompanied by oracles (cf. 1 Sam. 28:6; Num. 23:1), the speaker would be a prophet who had received a divine oracle of salvation. Because divine communication could also occur through priests (cf. 2 Chron. 24:20; Deut. 33:8), the speaker may have been a priest. Priests were also responsible for offering sacrifices to God on behalf of the people (Lev. 9). Since Psalm 20:4 mentions the offering of sacrifices, the speaker could be a priest announcing God's acceptance of the offerings.
    • Another alternative proposed is a Levite (priests and Levites had distinct roles, e.g. Num. 18; 25:1-8) because of the similar context of 2 Chronicles 20. Based on that text, a temple Levite may have received an oracle which he then delivered to the king.
    • Nevertheless, alternatives to the king are weakened when considering that kings could also receive a word from God. For instance, in 2 Sam. 23:1-3, David received a divine oracle. Moreover, Psalm 20:4 is referring to the one who brought the sacrifice (i.e., the king) instead of the one who performed the ritual sacrifice (i.e., a priest). Hence, the evidence used in support of identifying the speaker with a priest, prophet or Levite could just as easily support the view that the king is speaking in v. 7.
    • Because the options vary and evidence is scarce, the majority of scholars choose to abstain from identifying the speaker with one particular person, instead they present several combinations of options. For example, Dahood and Bullock suggest the speaker is either a priest or a prophet.[59] Perowne, on the other hand, considered the king or a Levite as options for the speaker in v. 7.[60] An additional option is presented by Craigie who affirmed that either a priest, Levite, or prophet would be likely the speaker in v. 7.[61] Moreover, Bratcher and Reyburn along with Kirkpatrick thought that the king, a prophet, or a priest are better candidates for the identity of the speaker.[62]
    • In contrast to the above positions, Villanueva proposes that the shift from first person plural (“we”) to first person singular ("I") "does not necessarily mean a change of speaker. It could be a literary device employed to focus attention on the element of assurance. Having expressed their prayers for the king, the people have gained confidence that the Lord will answer."[63] Villanueva's proposal is novel, but it lacks supporting evidence.
    • In conclusion, although the text does not specify the identity of the subject of יָדַ֗עְתִּי (I know), the king is a plausible candidate. This view has better support and makes the most sense within the context of the psalm.
  • YHWH's anointed: Priests (Lev 4:3), kings (1 Sam 2:35), and prophets (1 Kgs 19:16; 1 Chron. 16:22; Ps 105:15) are the classes of people to whom the Bible refers as anointed.[64] Psalm 20:10 identifies the anointed one as the king.[65]

Psalm 020 - PA updated Frame 14.jpg

  • 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.
  • From his holy heaven (מִשְּׁמֵ֣י קָדְשֹׁ֑ו): The king is confident that YHWH will answer[66] from his holy heaven; i.e., from "the sacred place in which God resides, and from which He gives victory to his people."[67]
  • The repetition of the terms קָדְשֹׁ֑ו (v. 7b) and מִקֹּ֑דֶשׁ (v. 3a) seems to form a seam binding together different sections of the psalm. Likewise, the following terms share the same function.
    • יִזְכֹּ֥ר and נַזְכִּֽיר (vv. 4 and 8)
    • שֵׁם־יְהוָ֖ה אֱלֹהֵ֣ינוּ and ,שֵֽׁם־אֱלֹהֵ֥ינוּ, שֵׁ֤ם׀ אֱלֹהֵ֬י and הֹושִׁ֑יעָה (vv. 2, 6 and 8)

Psalm 020 - repetition Poetic Structure - Ps 20.jpg

  • 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).[68]
  • 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[69] (יְמִינֽוֹ) refers to YHWH’s power and authority (cf. imagery table below). 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.

Psalm 020 - v 7 imagery Frame 14.jpg

v. 8[ ]

v. Hebrew Close-but-Clear
8a אֵ֣לֶּה בָ֭רֶכֶב וְאֵ֣לֶּה בַסּוּסִ֑ים Some [boast] in chariotry and others [boast] in horses,
8b וַאֲנַ֓חְנוּ ׀ בְּשֵׁם־יְהוָ֖ה אֱלֹהֵ֣ינוּ נַזְכִּֽיר[70]׃ but we will boast in the name of YHWH our God.

Expanded Paraphrase[ ]

YHWH has proven to his people that victory belongs to him (Prov. 21:31). Therefore, they say: Some [boast] in chariotry and others [boast] in horses, but we will boast in the name of YHWH our God. Horses and chariots are prestigious weapons of war. They demonstrate wealth and military might, and they are vastly superior to ordinary infantry. Nevertheless, YHWH's king is instructed to not be fooled by the visible might of horses and chariots, but is able to depend on YHWH alone for victory.

Grammatical Diagram[ ]

Psalm 020 - 8.jpg

Notes[ ]

  • Verses 8-9 are a tightly bound poetic unit characterised by an alternating ABA'B' structure and antithetical parallelism:
    • v. 8a mentions those who boast in chariotry and horses.
    • v. 8b mentions those who boast in YHWH.
    • v. 9a mentions the defeat of those who boast in chariotry and horses.
    • v. 9b mentions the victory of those who boast in YHWH.

Psalm 020 - ABAB 8 and 9.jpg

  • The fronting of the pronouns in vv. 8 (אֵ֣לֶּה , וְאֵ֣לֶּה ,וַאֲנַ֓חְנוּ) and 9 (הֵ֭מָּה, וַאֲנַ֥חְנוּ) are for topic. Topical participants are usually expressed by means of pronouns.[71] In this case, the pronouns represent contrasting groups, namely, those who put their confidence in their military and those who put their confidence in YHWH. Likewise, the former group will suffer defeat in battle while the latter group will emerge victorious by God's hand.

Psalm 020 - Macrosyntax vv8 and 9.jpg

  • 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)[72]. 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."[73]
  • 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[74]; i.e., something (namely military might) is asserted of the horses, which applies to the whole (in the horses >> in horses).[75]
  • 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.[76]
  • 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)."[77] 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).[78] 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).[79]

Psalm 020 - imagery 8.jpg

  • 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.[80] 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.
  • 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."[81]
  • 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).[82]
  • 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.[83]
  • The identity of those who boast in chariotry and horses: They were opponents of the king and his people, although their exact identity is unknown. Israelite kings were forbidden from accumulating horses just as Israel was forbidden from having a standing army (cf. Deut. 17:14-20; Isa. 30:16, 31: 1-3). 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)[84]

v. 9[ ]

v. Hebrew Close-but-Clear
9a הֵ֭מָּה כָּרְע֣וּ וְנָפָ֑לוּ They have collapsed and fallen,
9b וַאֲנַ֥חְנוּ קַּ֝֗מְנוּ וַנִּתְעוֹדָֽד׃ but we have risen and stood upright.[85]

Expanded Paraphrase[ ]

This is what we have seen as the pattern until now: They who trusted in horses and chariots have collapsed and fallen but we have risen and stood upright. We are confident this pattern will continue, now.

Grammatical Diagram[ ]

Psalm 020 - 9.jpg

Notes[ ]

  • We understand the qatal verbs in v. 9 to refer to a general maxim.[86] The people’s confidence is well founded. They’ve seen this happen, when those who trusted in horses and chariots nonetheless collapsed and fell, but those who trusted in YHWH rose up and were still standing after the battle. The paradigmatic example in Israel’s history is the battle against the Egyptians, when the Egyptian army, vast, professional and arrayed against the Israelite people with no army at all, nonetheless collapsed and fell. The people were protected by YHWH and rose again. This is not just history: this is the pattern the people have come to fully expect for the people of YHWH.

Psalm 020 - verbs v 9 Frame 16.jpg

  • Imagery table for "They have collapsed and fallen, but we have risen and stood upright":

Psalm 020 - v 9 imagery table.jpg

  • We have stood upright (וַנִּתְעֹודָֽד): Wayyiqtol derives its values from the preceding conjugation (i.e. qatal).
  • The hithpael form of the verb עוּד is a hapax legomenon, and it means to stand upright or straighten up. This form of the verb is reflexive, so it has the sense of "standing oneself upright" or "straightening oneself up."[87] Delitzsch suggested the verb עוּד in the hithpael carries the nuance of showing one’s self firm, strong, courageous.[88] Hence, in Psalm 20:9, the posture of God's people is contrasted with that of their enemies. The Psalmist declares that they are brought down to their knees, but God's people are able to stand upright; God's people are able to show themselves firm, strong.[89]
  • This verse concludes the second global speech act section of the psalm.

Psalm 020 - v 9 speech acts Frame 15.jpg

Victory Requested (v. 10)[ ]

v. 10[ ]

v. Hebrew Close-but-Clear
10a יְהוָ֥ה הוֹשִׁ֑יעָה[90] הַ֝מֶּ֗לֶךְ YHWH, grant victory to the king!
10b יַעֲנֵ֥נוּ בְיוֹם־קָרְאֵֽנוּ׃ May he answer us on the day of our calling!

Expanded Paraphrase[ ]

YHWH, grant victory to the king in the coming battle! We call on the name of YHWH to bring us victory. May he YHWH answer us on the day of our calling!

Grammatical Diagram[ ]

Psalm 020 - 10.jpg

Notes[ ]

  • Verses 7-10 are bound together by an inclusio and the repetition of יְהוָה and the verb root יָשַׁע.
  • Another structural pattern that binds together vv. 7-10 is the proliferation of the hiphil verb stem. This stem occurs only in this second section of the psalm (vv. 7-10) while the piel occurs only in the first section (vv. 2-6).

Psalm 020 - vv. 7-10 updated Frame 16.jpg

  • Verse 10 contains a clause-initial vocative (YHWH) of direct address. For the first time in the psalm, the people addressed God directly. The vocative of direct address introduces a new paragraph which concludes the final macrosyntax section.

Psalm 020 - verse 10 Frame 17.jpg

  • This verse presents a shift in modality (from a series of indicative to imperative and jussive).

Psalm 020 - verse 10 verbs Frame 3.jpg

  • YHWH's anointed is identified as ”the king” in v. 10. However, the psalm does not present an explicit reference to the king's name.
  • “Unnamed King:” Although Psalm 20 does not reveal the name of the king, the superscription suggests king David as a plausible candidate. Additionally, Psalm 20 presents similar language to passages related to David:
    • Psalm 18 closes with a statement about God's love to David, the anointed king (cf. Ps. 18:50 and 2 Sam. 7). Psalm 20 mentions YHWH's anointed king (cf. vv. 7 and 10). In Psalm 18:6, David called YHWH in his trouble and distress. In Psalm 20:1, the people prayed on behalf of YHWH's anointed king asking YHWH to answer him on the day of trouble. In addition, Villanueva noted that "as David declared that God was his 'stronghold' (misgab) (18:2), so they pray God will 'protect' (sagab) (20:1) their king."[91] Moreover, both psalms mention God's right hand as well as God's answer coming from heaven (Pss. 18:9,13, 35, 50; 20:2, 6).
    • In Ps. 20:8, we read about some people who go to battle trusting in their military weapons (horses and chariots). God's people, however, go to battle trusting in the name of YHWH. "According to the law Israel was to have no standing army; and the law that was laid down for the king speaks warmly against his multiplying horses to himself (Deut. xvii. 16). Both during the time of the Judges and also in the reign of David these regulations were observed; but under Solomon, who acquired for himself a vast number of horses and chariots (1 Kings x. 26-29), matters already became different. It is therefore a confession, which harmonises with the time of David, that is made here in v. 8, that, as compared with their enemies, more especially the Syrians, Israel’s glory is solely the sure defence and weapon of the name of their God. David speaks in the same way to Goliath (1 Sam. xvii. 45)."[92]
    • In conclusion, the king to whom Psalm 20 refers was likely David. However, he remains unnamed so that the psalm's message would not be exclusive to David. Instead, the message of Psalm 20 would be suitable for other kings and perhaps even other addressees who may find themselves facing a day of trouble.[93]
  • May he answer us (יַעֲנֵ֥נוּ): Jussive is preferred over the indicative in order to preserve the symmetry between vv. 2 and 10 (see below). The "psalm concludes as it began, with an expression of intense desire"[94]
    • v. 2: "May YHWH answer you in the day of trouble."
    • v. 10: "May he answer us in the day of our calling."
  • In addition to the similarities between the psalm's beginning (v. 2) and its end (v. 10), there are also meaningful differences. The prayer that God would answer you (v. 2) becomes a prayer that God would answer us (v. 10). Moreover, the day of trouble, is now, the day of our calling.[95] The people join together with the anointed king in his need and express a prayer in solidarity. They accept the king’s success as their own success and stand, fully united with their king, in seeking YHWH’s favor.

Legends[ ]

Grammatical diagram

For legend, click "Expand" to the right

Grammatical Term Definition Diagram Example
Clausal Additions
Subject The subject performs the action of the active verb or receives the action of a passive verb.
With intransitive verbs

 Indicated at the beginning of the main clausal line, and followed
by a vertical line that crosses over the main clause line
(separating the subject from the predicate).
 Subject ex2..jpg
Direct Object Object that receives the direct action of a (transitive) verb Indicate with a vertical line up from main clausal line Direct obj. ex..jpg
Predicate adjective/
Subject complement 		A word used with a linking verb (ex. "to be"), renaming or restating the subject.
Can be a whole prepositional phrase.
 Indicate with a vertical slanted line up from the main
clausal line. It can be on a stand if it is an embedded
clause.
 Subj. Compl. ex..jpg
Object Complement Word following a direct object to state what it has become. Indicate with a vertical slanted line up from the main
clausal line.
 Obj. Compl. ex..jpg
Infinitives Can be subject, adverbial, or an infinitive construct. Indicate with double vertical lines that cross the main
clausal line. If used adverbially (ie. an embedded clause),
place on a stand.
 Infinitive ex..jpg
Participles A verbal noun/adjective that can be used in three positions: (1) substantival;
(2) attributive; (3) predicative.
 Indicate with a round vertical line. Substantival
participles are placed on a stand (they are embedded).
Attributive participles are placed with a rounded line
underneath what is modified.
 Participle ex..jpg
Modifiers
Adjectives A word modifying a noun to indicate quality, quantity, extent, or differentiating
something from something else.
 Indicate with a slanted line down from what is modified.
 Adjective ex..jpg
Adverbs A word that modifies a verb, adverb, adjective, prepositional phrase, clause, or
sentence to express a relation (ex. manner, quality, or time).
 Indicate with a slanted line down from what is modified. Adverb ex..jpg
Construct relationships Construction can express many different relationships between two (or
more) nouns. English grammarians call this construction a ‘Construct’
(our term) or ‘Genitive’ phrase; Hebrew grammarians call it
smīḵūt (סְמִיכוּת). 		Indicate with a stair-step down from the modified
word/clause/phrase.
 Construct ex..jpg
Prepositional phrases A phrase that consists of a preposition and its object and has adjectival or adverbial value Indicate with a slanted vertical line connecting to a new
clause. 		Prepositional Phrase ex..jpg
Connectives (1) Coordinating conjunctions join together words or word groups of equal
grammatical rank

(2) Subordinating conjunctions join a main clause and a clause which does not form
a complete sentence by itself. 		Indicate with a dashed line down from a vertical line
marker.
 Connectives ex..jpg
Embedded clause A clause inside another clause which can include substantival participles, adverbial
infinitives, and prepositional phrases.
 Indicate using stilts. Embedded Clause ex.final.jpg
Particles
Subordinating particle Indicates a dependent clause.
 Indicate with a dashed line down from the antecedent to the
pronoun.
 Particle ex..jpg
Apposition A word that is functioning as an explanatory equivalent as another in the sentence Place on a line apart from the diagram but next to the word
it is the equivalent of with an equal sign in between. 		Apposition ex..jpg
Vocative Indicating a person being addressed (usually with a 2nd person verb) Place on a line apart from the diagram next to the '()' indicating
the gapped subject an equal sign in between. 		Vocative ex..jpg

Master Diagram

Cheat Sheet Diagram.jpg

Shapes and colours on grammatical diagram

For legend, click "Expand" to the right

Prepositional phrase Construct chain Construct chain within a prepositional phrase Phrase-level waw Article
and כֹּל
Diagram Shading Templates - Prepositional Phrases.jpg Templates - construct chain.jpg Templates - Constr in prep phrases.jpg Templates - Phrase level waws.jpg Templates - article.jpg
Definition - A prepositional phrase consists of a preposition plus its object. The phrase usually modifies the clause or another constituent in the clause. - A construct chain, also called a 'genitive phrase', is a grammatical encoding of the relationship 'A of B,' in which A is a phonologically modified noun (in the construct state), and B is a phonologically unmodified noun (the absolute state). - Some construct chains occur within prepositional phrases
 - A waw conjunction can join units of all sizes. Phrase level waw join units at the word or phrase level (i.e., below the level of the clause).
 - Definite articles tell you something about the identifiability or inclusiveness
about the word it is attached to
- כֹּל is a quantifier that tells you about the scope of a word it is attached to

Expanded paraphrase

For legend, click "Expand" to the right

  • Close but Clear (CBC) translation
  • Assumptions which provide the most salient background information, presuppositions, entailments, and inferences

Bibliography[ ]

Alexander, Joseph Addison. 1991. Commentary on Psalms. Grand Rapids, MI: Kregel Publications.
Barnes, Albert. 1869. Notes, Critical, Explanatory, and Practical, On the Book of Psalms. Vol. 1. New York.
Brannan, Rick. 2011. The Lexham Analytical Lexicon to the Greek New Testament. Bellingham: Lexham Press.
Bratcher, Robert G., and William D. Reyburn. 1991. A Translator's Handbook on the Book of Psalms. UBS Handbook Series. New York.
Briggs, Charles A., and Emilie Grace Briggs. 1906. A Critical and Exegetical Commentary on The Book of Psalms. Vol. I. New York: C. Scribner’s sons.
Brotzman, Ellis R., and Eric J. Tully. 2016. Old Testament Textual Criticism: A Practical Introduction. Grand Rapids: BakerAcademic.
Bullock, C. Hassell. Psalms. 2015. Volume 1: Psalms 1-72. Teach the Text Commentary Series. Edited by Mark Strauss and John Walton. Grand Rapids: BakerBooks.
Cheyne, Thomas Kelly. The Book of Psalms. London: Kegan Paul, Trench & Co, 1884.
Cook, John A. 2005. Genericity, Tense, and Verbal Patterns in the Sentence Literature of Proverbs. University of Wisconsin.
Craigie, Peter C. 2004. Word Biblical Commentary: Psalms 1–50. 2nd ed. Vol. 19. Nashville, TN: Nelson Reference & Electronic.
Dahood, Mitchell J. The Anchor Bible: Psalms I, 1-50. 1966. Garden City: Doubleday.
DeClaissé-Walford, Nancy L., Rolf A. Jacobson, and Beth Tanner. 2014. “Book One of the Psalter: Psalms 1–41,” in The Book of Psalms, ed. E. J. Young, R. K. Harrison, and Robert L. Hubbard Jr.. The New International Commentary on the Old Testament. Grand Rapids, MI: William B. Eerdmans Publishing Company.
Delitzsch, Franz Julius. 1883. A Commentary on the Psalms. New York: Funk and Wagnalls.
Fokkelman, J. P. 2000. Major Poems of the Hebrew Bible: At the Interface of Hermeneutics and Structural Analysis. Studia Semitica Neerlandica. Assen, The Netherlands: Van Gorcum.
Goldingay, John. 2006. Psalms: Psalms 1-41. Vol. 1. BCOT. Grand Rapids,MI: Baker Academic.
Hatch, Edwin, and Henry A. Redpath. 1897. A Concordance to the Septuagint and the Other Greek Versions of the Old Testament: Including the Apocryphal Books. Volume II. Oxford: Clarendon Press.[96]
Hengstenberg, Ernst W. 1869. Commentary on Psalms. Vol. 1. Edinburgh: T & T Clark.
Hoogendyk, Isaiah, ed. 2017. The Lexham Analytical Lexicon of the Hebrew Bible. Bellingham: Lexham Press.
Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Translated by Timothy J. Hallett. Winona Lake: Eisenbrauns.
Kidner, Derek. 2008. Psalms 1-72 : An Introduction and Commentary. Nottingham: InterVarsity Press.
Kirkpatrick, Alexander F. 1916. The Book of Psalms. London: Cambridge University Press.
Jenni, Ernst. 1992. Die Hebräischen Präpositionen Band 1: Die Präposition Beth. Stuttgart: W. Kohlhammer.
Longman, Tremper, III and Peter Enns. 2008. Dictionary of the Old Testament: Wisdom, Poetry & Writings. Downers Grove, III.: Nottingham, England, IVP Academic.
Mays, James L. 2011. Psalms. Interpretation: A Bible Commentary for Teaching and Preaching. Louisville, KY: Westminster John Knox Press.
Oliver, Andrew. 1861. A Translation of the Syriac Peshito Version of the Psalms of David; With Notes Critical and Explanatory. London: E.P. Dutton & Co.[97]
Perowne, J. J. Stewart. 1870. The Book of Psalms: A New Translation with Introductions and Notes, Explanatory and Critical. Vol. I. London: Bell and Daldy.
Rogerson, J.w., and J. W. McKay. 1977. The Cambridge Bible Commentary on the New English Bible: Psalms 1-50. London.
Ross, Allen P. 2006. A Commentary on the Psalms 1-41. Vol. 1. Grand Rapids, MI: Kregel, 2011.
Van der Lugt, Pieter. Cantos And Strophes in Biblical Hebrew Poetry: With Special Reference to the First Book of the Psalter. Leiden, Netherlands: Brill.
Villanueva, Federico G. 2016. Psalms 1-72. Asia Bible Commentary. Cumbria, UK: Langham Global Library.
Waltner, James H. 2006. Believers Church Bible Commentary: Psalms. Scottdale, PA: Herald Press.
Wilson, Gerald H. 2002. The NIV Application Commentary: Psalms. Vol. 1. Grand Rapids: Zondervan.

Footnotes[ ]

20

  1. ↑ The Hebrew text comes from Open Scriptures Hebrew Bible, which presents the text of the Leningrad Codex (the Masoretic text). The English text is our own "Close-but-clear" translation (CBC). The CBC is a “wooden” translation that exists to provide a window into the Hebrew text. It is essentially an interlinear that has been put into English word-order. It is also similar to a “back-translation” (of the Hebrew) often used in Bible translation checking. It is important to remember that the CBC is not intended to be a stand-alone translation, but is rather a tool for using the Layer by Layer materials. The CBC is used as the primary display text (along with the Hebrew) for most analytical visualisations. It is also used as the display text for most videos.
  2. ↑ A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."
  3. ↑ Legends for both the grammatical diagram and the shapes and colours on the grammatical diagram are available near the bottom of this page, in the section titled "Legends."
  4. ↑ In brief: לַמְנַצֵחַ belongs to a group all its own. There is some debate as to the exact meaning of לַמְנַצֵחַ, but most think it means “to the chief musician/director of music/conductor”. Although both לַמְנַצֵחַ and לְדָוִד begin with lamed, the preposition has different functions in these two cases: we can read לַמְנַצֵחַ as “TO or FOR the musical director”, and לְדָוִד as “BY David”. The presence of לַמְנַצֵחַ often comes before technical musical and liturgical terms–the words that give translators the most trouble! This makes sense, as the musical director would have been a specialist in first Temple liturgy and would have been familiar with these words. It’s possible that the 55 psalms which include לַמְנַצֵחַ were meant to be performed only by Temple musicians, probably due to reasons of musical complexity or use in specific festivals.
  5. ↑ vv. 2-6 and 8-10 - The identity of the speaker: The people
    • vv. 2-6: The speaker is unspecified but likely the people, that is, the congregation gathered to pray for the king (cf. Craigie 2004, 185; Davis 2012, 44; Prinsloo 2003, 380; Rogerson and McKay 1977, 91; Villanueva 2016, 124).
    • 2 Chronicles 20 presents a similar setting. In a time of war, king Jehoshaphat proclaimed a fast throughout all Judah and assembled the people in the temple area to seek help from God. As Wilson noted: "It seems that at the time of an impending military campaign, it was not unusual for king, people, and army to seek divine assistance through prayer, fasting, and temple liturgy" (Wilson 2002, 382).
    • vv. 8-10: The speaker is unspecified but likely the people. Vv. 6, 8-10 present communal voice ("we" / "us") which could indicate "the people" as the speaker.
  6. ↑ Psalm 20:1-6 records an intercessory prayer "directed rhetorically to the king, and thus only implicitly directed to God" (Jacobson and Tanner 2014, 216). Hence, the king is addressed, but YHWH is the recipient of the prayer. The petition in v. 10, on the other hand, is addressed directly to YHWH. According to Villanueva, Psalm 20 is unique among the psalms because it contains "the first prayer offered for others which is positive in its content" (Villanueva 2016, 124). Although several psalms offer prayer for others, they tend to be imprecatory in nature (cf. Pss 7:9; 10:15; 12:3; and 17:13). Therefore, Psalm 20 most closely represents the "intercessory" prayer which is so common in the New Testament (cf. 1 Tim. 2:1-2) (Villanueva 2016, 124).
  7. ↑ "Jussives are often used in blessings and prayers, when the one uttering the prayer wishes for God to intervene in his/her life and in the life of another" (Dallaire 2014, 95).
  8. ↑ Possible additional reading for vv. 5b and 6b: Although the fronting in vv. 3-6 are for poetic structure, there are two cases in which the poetic fronting may coincide with a focus reading. These cases are:
    1. v. 5b: "all your plan>>your whole plan" (כָל־עֲצָתְךָ֥). Before going into battle, the king sought to know YHWH's will. Hence, the petition in Ps. 20:5 is for God's favorable response concerning the plan for battle (Jacobson and Tanner 2014, 217). Verse 5b would be rendered as "and May YHWH fulfil (even) your whole plan!"
    2. v. 6b: "in the name of our God" (בְשֵֽׁם־אֱלֹהֵ֥ינוּ). YHWH is the one who wins victory. Setting up a banner was a sign of victory in battle (NIDOTTE; Bratcher and Reyburn 1991, 200; Jacobson and Tanner 2014, 216; Dahood 1966, 128). Therefore, the people prayed that they would shout for joy and raise banners in celebration of the victory YHWH will win for the king. Verse 6b would be rendered as "and in the name of our God (and no one else), may we array ourselves with banners!"
  9. ↑ Lunn refers to the structural symmetry in vv. 3-6 as a phenomenon of defamiliarised word order in parallel B-lines. Parallelism in Hebrew poetry can feature a "defamiliarisation" in word order between A lines and B lines. Therefore, if an A line follows the standard verb-subject-object word order, its parallel B line will frequently diverge from that word order (cf. Lunn 2004, 96).
  10. ↑ יְשַׂגֶּבְךָ - from the root שָׂגַב. In the piel stem, this verb implies "to make high inaccessible, meaning to protect" (HALOT). Bratcher and Reyburn noted, "Protect is a translation of the causative form of a verb meaning “to be high”; therefore 'put you out of reach (of your enemies)' is the idea" (Bratcher and Reyburn 1991, 198). Ps 20:2; 59:2; 69:30; 91:14; and 107:41 are the only occurrences of שָׂגַב in the piel stem with the Bible sense of to protect (The Lexham Analytical Lexicon of the Hebrew Bible. Bellingham, WA: Lexham Press, 2017).
  11. ↑ Cf. Jacobson and Tanner 2014, 219.
  12. ↑ "A temporal genitive involves a verbal action G associated with a time C (often יֹום)" (OBHS 9.5.1, page 145).
  13. ↑ Other modern translations for בְּיֹ֣ום צָרָ֑ה include "in the day of trouble" (ESV, NRSV) and "when you are in distress" (NIV).
  14. ↑ Rogerson and McKay 1977, 91; Goldingay 2005, 304.
  15. ↑ Instead of the MT reading "from the sanctuary" (מִקֹּדֶשׁ), the Targum and Syriac versions have a 3ms suffix pronoun (which in Hebrew would be מִקְדָּשׁוֹ - "from his sanctuary"). This alternative reading is represented in pink in the grammatical diagram below.Those in favor of the emendation suggest the 3ms suffix pronoun was omitted in the MT due to haplography of the waw (ו). According to Brotzman and Tully, haplography "is the copying once of a letter that was written twice in the text from which the scribe copied" (Brotzman and Tully 2016, 123). In the case of Psalm 20:3, the end of the word מִקְדָּשׁוֹ and the beginning of the word וּמִצִּיּוֹן have the same Hebrew letter (ו) (cf. Craige 2004, 184).The following modern translations adopt the emendation: NLT ("from his sanctuary"); CEV, GNT, and NET ("from his temple"). We prefer the MT reading for it is supported by the absence of the suffix pronoun in the Greek version (". . . ἐξ ἁγίου, καὶ ἐκ Σιὼν . . ." - "from the sanctuary and from Zion"). img-class=fluid
  16. ↑ TWOT.
  17. ↑ The word sanctuary קֹּדֶשׁ (holy thing, holiness) is not the usual term for sanctuary (i.e., מִקְדָּ֑שׁ Exod. 25:8). The psalmist possibly chose this word because "he had in mind Zion, God's holy hill, where the temple was located" (Longman III and Garland 2008, 225).
  18. ↑ SDBH.
  19. ↑ Ross 2011, 496.
  20. ↑ God’s dwelling place had a specific role in prayer, which we see explicitly when Solomon’s temple was built and dedicated: it was designated a place of prayer, toward which even foreigners could pray and know that their prayers would be answered (cf. Isa. 56:7; 1 Kings 8:30, 44-45). The same mentality would have held for the sanctuary, even before the building of the temple.
  21. ↑ Cf. Kirkpatrick 1916, 108, Barnes 1868, 179 and NIDOTTE.
  22. ↑ Cf. Longman III and Garland 2008, 225-226.
  23. ↑ Jamieson, Fausset and Brown 1873, 352 (available on archieve).
  24. ↑ The verb דָּשֵׁן occurs as a pile 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-) (Cf. BDB). This option would result in a translation as "May he accept it" (Gesenius §48d, 130; Bauer and Leander §45c, 329; BDB; and HALOT). The alternative diagram would look as follows: Psalm 020 - option 1.jpg 2) A second option mentioned in the BHS critical apparatus is to emend יְדַשְּׁנֶה to יִדְרְשֶׁנָּה ("May he require it" [Cf. DCH; Ehrlich 1905, 41]) and assume that the letter resh (ר) has dropped out (cf. Kraus 1988, 278; he translates as "May he ask about (it)" [Kraus 1988, 277]). 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 (see more on Joüon §61f, 160 and Gesenius §58i, 157-158). The alternative diagram would look as follows: Psalm 020 - option 2.jpg 3) A third proposal (not included in BHS) is to read the word as יִרְצֶנָה (cf. Cheyne 1904, 82) meaning "May he be pleased with it." We prefer the MT verb יְדַשְּׁנֶה and read it as a rare third-person cohortative/volitive form (cf. Briggs 1906, 181) 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 (cf. Dallaire 2014, 108-109; other examples include Deut. 33:16 [תָּבֹ֨ואתָה֙]; Job 11:17 [תָּ֝עֻ֗פָה]; Isa. 5:19 [וְתָבֹ֗ואָה]). 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 (cf. Briggs 1906, 178; Barnes 1868, 179). Last, while the various alternative readings are mentioned in the scholarly literature, they are not reflected in modern translations. Below is the diagram of our preferred reading: Psalm 020 - MT v4.jpg
  25. ↑ v. 4a: מִנְחֹתֶ֑ךָ ("your offerings" - cf. diagram below - this option is represented in pink) “is a plural written defectively: מִנְחֹתֶךָ. A few manuscripts write it fully: מִנְחֹתֶיךָ. The Greek text and Jerome have the singular, equal to מִנְחָתְךָ, which the form in the text without the yod would suggest to the translators” (Ross 2011, 489). V. 4b: וְעֹולָתְךָ֖ ("your burnt-offering" - cf. diagram below - 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 (Cf. Jacobson and Tanner 2014, 217, and Craigie 2004, 184). However, we have chosen to follow the singular reading מִנְחָתְךָ ("your offering" - cf. diagram below - this option is represented in purple) and וְעֹולָתְךָ ("your burnt-offering" - cf. diagram below - this option is represented in black) instead of the plural reading מִנְחֹתֶיךָ ("your offerings" - cf. diagram below - this option is represented in blue) and עֹולֹתֶיךָ ("your burnt-offerings" - cf. diagram below - this option is represented in pink) for several reasons (cf. notes under v. 4). Psalm 020 - v. 4 options Frame 11.jpg
  26. ↑ See Briggs 1906, 181.
  27. ↑ Goldingay 2005, 305; Jacobson and Tanner 2014, 217.
  28. ↑ Cf. Barnes 1868, 179 and VanGemeren 2008, 226.
  29. ↑ Pss. 20:4; 23:5; Exod. 27:3; Num. 4:13 and Prov. 15:30.
  30. ↑ SDBH: לֵבָב "literally: heart; hence: = the seat of knowledge, human reasoning, planning, intelligence, skill, affection and hatred, desire and satisfaction, humility and pride, courage and fear, joy and grief."
  31. ↑ BHRG 2017, 310.
  32. ↑ So NASB ("your whole plan"). Other translations include "all your plans" (ESV, NIV, NLT), "your whole purpose" (CSB) and "your every plan" (JPS, 1985).
  33. ↑ "God's gift of life to his king brings life also to his people. Their saying 'may the king live!' (1 Kings 1:31 etc.) was more than a pleasantry; their interest was involved. Under his shade they lived; he was their breath of life (Lam. 4:20). So his life was the sincere object of their prayer [Ps. 61:6] . . . Psalm 144 shows how the deliverance of the king from the forces of death will result in health and fertility for all his society" (John Eaton Kingship and the Psalms, 1975, 165-168).
  34. ↑ Cf. Bratcher and Reyburn 1991, 200; Kirkpatrick 1916, 108; Wilson 2002, 385; Weiser 1962, 205.
  35. ↑ Ross 2011, 499.
  36. ↑ A few modern translations reflect the indicative form of modality: "We will sing for joy" (NASB), "We will celebrate" (CEV), and "We will shout for joy" (GNT, NET).
  37. ↑ TDOT
  38. ↑ Jenni (1992, 100 and 106) categorizes this use of the בְ as Beth Causae - Freude (joy). He presents a list of verbs of rejoicing (section 163 - "163 die Verben des Sich-Freuens"). With such verbs, the use of the בְ will point to the cause/occasion from which joy emerges. In Ps. 20:6a "over your victory" follows the verb to shout for joy (רָנַן) which expresses joy (cf. also Ps. 92:5). So BHRG (§39.6 (b)): "Closely related to [beth instrumenti] are instances where the 'instrument' is not used by an agent to realize an action. Instead, the entity ('instrument') governed by ְבּ is the ground or cause of the situation referred to in an intransitive clause. Typically the ground of joy or the ground of a sinful state of affairs are involved."
  39. ↑ The verbal use of דָּגַל is rare occurring only in Ps. 20:6 (as Qal yiqtol), in Song. 5:10 (as Qal participle) and in Song. 6:4, 10 (as Niphal participle).
  40. ↑ SDBH. The Hebrew verb דָּגַל is a denominative verb from the noun דֶּגֶל, which has several possible glosses in English such as banner, flag, and standard. These terms are all synonymous and are used to represent the symbol of allegiance raised by a group of people. They usually depicted the ruling authority or family whom the people served. Furthermore, they could be used before battle to organize men into companies, and they could be waved afterward to celebrate a victory. Since the Hebrew verb is based on a noun, translators must give the noun its verbal form. This can cause some differences in translation such as set up, lift up, and raise up banner (TWOT and BDB), but the meaning will be the same.
  41. ↑ LXGRCANLEX — Brannan, Rick. The Lexham Analytical Lexicon to the Greek New Testament. Bellingham: Lexham Press, 2011.
  42. ↑ BDB
  43. ↑ BDB
  44. ↑ BDB
  45. ↑ The BHS apparatus suggests that the LXX is perhaps reading נַגְדִּל (Hiphil yiqtol of גדל - "to make great, to magnify, to do great things" (BDB)) or נְגַדֵּל (Piel yiqtol of גדל - "to cause to grow, bring up children" (BDB)) instead of the MT reading נִדְגֹּל (Qal yiqtol of דגל - "to array oneself with banners" (SDBH)). However, this suggestion does not have strong scholarly support and so was not covered on the exegetical issue page, The Text of Ps. 20:6b. According to Hatch and Redpath, the LXX translates μεγαλυνθησόμεθα from the Hebrew נִגְדַּל (Qal yiqtol of גדל - "to magnify" (LXGRCANLEX)) (cf. Hatch and Redpath, 902(2a), see also T. Muraoka, A Greek-Hebrew/Aramaic Two-Way Index to the Septuagint, Peeters: Belgium, 2010, 77).
  46. ↑ Cf. Goldingay 2006, 306; Barnes 1868, 180; Bullock 2015, 144; Bratcher and Reyburn 1991, 200; Jacobson and Tanner 2014, 216; Dahood 1966, 128.
  47. ↑ DBL: "דָּגַל: "(qal) lift a banner, i.e., give a non-verbal signal to celebration of a victory" (James Swanson, Dictionary of Biblical Languages with Semantic Domains: Hebrew (Old Testament), 1997).
  48. ↑ BHRG 2017, 310.
  49. ↑ SDBH: "מִשְׁאָלָה = action by which humans request (other) humans or deities to give them something or do something for them -- request."
  50. ↑ TWOT 1999, 892.
  51. ↑ The particle כִּי acts as a complementizer to the verb יָדַעְתִּי (I know); therefore, it is translated as "that" (cf. BHRG, §40.29.2, page 434).
  52. ↑ Some manuscripts suggest a division between כִּ֤י הוֹשִׁ֥יעַ יְהוָ֗ה מְשִׁ֫יח֥וֹ and עַתָּ֤ה יָדַ֗עְתִּי (cf. Or 2373 and Sassoon Codex). Other ancient witnesses, however, present עַתָּ֤ה יָדַ֗עְתִּי כִּ֤י הוֹשִׁ֥יעַ ׀ יְהוָ֗ה מְשִׁ֫יח֥וֹ as a single line (cf. LXX Rahlfs and the old Babylonian manuscript Berlin Qu. 680). We have opted for this latter division because (1) it is supported by the oldest manuscript traditions as well as the Masoretic accentuation, (2) it is supported by the syntax (the clause כִּי הוֹשִׁיעַ ׀ יְהוָה מְשִׁיח֥וֹ is embedded in the clause עַתָּה יָדַעְתִּי - together they convey a complete thought), and (3) the long line marks the beginning of a new section in the psalm (cf. the discourse marker [עַתָּה - now] in v.7, the shift from a series of modal verbs [vv. 2-6] to indicative statements [vv. 7-9], and the shift from 2ms to 3ms pronoun suffix [מְשִׁ֫יח֥וֹ ,קָדְשׁ֑וֹ ,יְמִינֽוֹ]).
  53. ↑ Some manuscripts suggest a division between כִּ֤י הוֹשִׁ֥יעַ יְהוָ֗ה מְשִׁ֫יח֥וֹ and עַתָּ֤ה יָדַ֗עְתִּי (cf. Or 2373 and Sassoon Codex). Other ancient witnesses, however, present עַתָּ֤ה יָדַ֗עְתִּי כִּ֤י הוֹשִׁ֥יעַ ׀ יְהוָ֗ה מְשִׁ֫יח֥וֹ as a single line (cf. LXX Rahlfs and the old Babylonian manuscript Berlin Qu. 680). We have opted for this latter division because (1) it is supported by the oldest manuscript traditions as well as the Masoretic accentuation, (2) it is supported by the syntax (the clause כִּ֤י הוֹשִׁ֥יעַ ׀ יְהוָ֗ה מְשִׁ֫יח֥וֹ is embedded in the clause עַתָּ֤ה יָדַ֗עְתִּי - together they convey a complete thought), and (3) the long line marks the beginning of a new section in the psalm (cf. the discourse marker [עַתָּ֤ה - now] in v. 7, the shift from a series of modal verbs [vv. 2-6] to indicative statements [vv. 7-9], and the shift from 2ms to 3ms pronoun suffix [מְשִׁ֫יח֥וֹ ,קָדְשׁ֑וֹ ,יְמִינֽוֹ]).
  54. ↑ Cf. also Ps. 39:7, in which עַתָּה signals the speaker shifting his attention to YHWH in desperate prayer (Jacobson and Tanner 2014, 218).
  55. ↑ As a verb of perception, יָדַ֗עְתִּי (qatal verb - I have known) is best rendered in English with a simple present ("I know", e.g., NLT, ESV). Driver explained, "The use of the perfect with such words as יָדַעְתִּי Gen. 4:9, 21:26 I have not known = I do not know; זָכַרְנוּ Num. 11:5 we remember; כַּאֲשֶׁר אָהֵב Gen. 27:9 as he loveth. In verbs like these, expressive of a state or condition, whether physical or mental, which though it may have been attained at some previous time, nevertheless continues to exist up to the moment of speaking, the emphasis rests so often upon the latter point, that the English present most adequately represents the force of the original perfect" (Driver 1892, 16).
  56. ↑ Prosodic words consider words joined by a maqqef one word.
  57. ↑ The two sections of the psalm (vv. 2-6 // vv. 7-10) are roughly balanced at 28 prosodic words and 31 prosodic words (28 prosodic words + 3 prosodic words [עַתָּ֤ה יָדַ֗עְתִּי כִּ֤י] = 31) respectively. If we include the superscription (three words - לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃), Psalm 20 would consist of two exactly equal halves (vv. 1-6 = 31 prosodic words // vv. 7-10 = 31 prosodic words) with a total of 62 prosodic words. Some authors divide the psalm in two equal halves, vv. 2-6 and 7-10, consisting of 33 actual words each. This numerical division does not include the three words of the superscription (לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃) and the word סֶֽלָה in v. 4 (cf. Fokkelman 2000, 101 and van der Lugt 2022, 230).
  58. ↑ Goldingay 2006, 301; cf. Ross 2011, 501.
  59. ↑ Dahood 1965, 128 and Bullock 2015, 143 and 144.
  60. ↑ Perowne 1870, 219.
  61. ↑ Craigie 2004, 186.
  62. ↑ Bratcher and Reyburn 1991, 197; Kirkpatrick 1916, 107.
  63. ↑ Villanueva 2016, 126.
  64. ↑ "The word [anointed] reflects the custom of setting apart a person chosen for high office by pouring olive oil on him (see Judges 9:8 and 1 Sam 9:16 for the anointing of kings; and see Lev 8:12 and Num 3:3 for the anointing of priests) (Bratcher and Reyburn, 1991, 250). "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; 28:8; 84:9 [10]; 105:5; 132:10, 17; Hab 3:13). When this was not, in fact, forthcoming, it was a source of special distress (Ps 89:38 [39], 51 [52]; Lam 4:20)" (NIDOTTEE).
  65. ↑ In the psalms, the anointed one is often the king (Ps 2:2; 18:50 [51]; 20:6 [7]; 28:8; 84:9 [10]; 89:38 [39], 51 [52]; 105:15; 132:10,17) (NIDOTTE). "Kings were anointed to bear rule over Israel while still being under the overriding authority of God" (NIDOTTE). Bratcher and Reyburn noted: "Rebellion against the chosen king of Israel was rebellion against the God of Israel" (Bratcher and Reyburn, 1991, 250).
  66. ↑ The requirement YHWH lay on the king was simply to ask for help, and then YHWH promised to respond. YHWH answers those who call to him (cf. Pss. 3:4; 9:10; 18:3-6; 17:6-9; 34:16-18; 50:15; 86:7; 91:15; 99:6; 120:1; 2 Sam. 22:4; Isa. 58:9; etc.).
  67. ↑ Briggs 1906, 179. So Ross: "The dwelling place on Mount Zion represented God’s presence and suggested his condescension, but in the heavens was his throne (Ps. 11:4)" (Ross 2011, 501). "References to God’s throne in heaven lend a royal quality to it, indicative both of the splendor of the place and the authority of the God who rules the universe from heaven" (DBI 1271).
  68. ↑ Jenni 1992, 78; 118; and 145. So BHRG §39.3 (a), page 340.
  69. ↑ YHWH's right hand:
      • YHWH's right hand wins victory (cf. Ps. 98:1).
      • YHWH's right hand is strong and victorious (cf. Ps. 89:13).
      • YHWH saves those who seek refuge at his right hand (Ps. 17:7).
      • YHWH's right hand >> strength: "It is the Lord’s right hand that becomes the hope and confidence of God’s people in time of need. Isaiah 41:10b explicitly conjoins strength and help to the instrumental usage of right hand, 'I will strengthen you, surely I will help you, surely, I will uphold you with my righteous right hand.' See also Isa 41:13; Ps 18:35 [H 36]. In Isa 45:1 Cyrus of Persia is said to be 'taken by the right hand.' We understand this to mean that Cyrus’s right hand was strengthened by the Lord" (TWOT 1999, 382).
  70. ↑ 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 following grammatical diagram:Psalm 020 - verse 8 with emendation.jpg.
  71. ↑ Cf. Lunn 2006, 77.
  72. ↑ The Hebrew word רֶכֶב refers to "a group of chariots, usually owned by one single person -- chariotry" (SDBH).
  73. ↑ IBHS, 13.5.1f.
  74. ↑ סוּס: "used in battle, both to ride and for pulling chariots; ≈ symbolic of military might" (SDBH)
  75. ↑ Classes or species (generic use): "when a plural noun is thought to comprise all the individuals of the class or of the species, it takes the article" (JM 2006, 477; §137i).
  76. ↑ Keel 1997, 237-240.
  77. ↑ DBI 1998, 505.
  78. ↑ Beck 2011, 47.
  79. ↑ DBI 1998, 140 and 1620; Waltner 2006, 113.
  80. ↑ Cf. Jenni 1992, 114 and Ross 2011, 496.
  81. ↑ Delitzsch 1883, 363. So SDBH: "זָכַר = causative action by which humans or deities cause information that is stored in someone else's mind to be reprocessed by speaking about it -- to bring to remembrance; to mention."
  82. ↑ Other translations for נַזְכִּֽיר (v. 8b):
    • LXX reads μεγαλυνθησόμεθα from "μεγαλύνω, exalt; glorify; magnify" (LXGRCANLEX). Louw-Nida: "μεγαλύνω: to praise a person in terms of that individual’s greatness—‘to praise the greatness of" (Louw-Nida 1996, 429).
    • Jerome’s translation (iuxta LXX): "hii in curribus et hii in equis nos autem in nomine Domini Dei nostri invocabimus." It reads invocabimus from invocare (to call upon, pray for).
    • Jerome’s translation (iuxta Hebraeos): "hii in curribus et hii in equis nos autem nominis Domini Dei nostri recordabimur." It reads recordabimur from recordare (to remember, call to mind).
    • Targum: נדכר from דכר to remember, recall, remind (CAL)
    • Modern English translations:
      • NIV, ESV, CEV, GNT, NET: to trust
      • NLT, NEB, REB: to boast
      • NASB: to praise
      • CSB, NRSV: to take pride
      • NJB, JPS, 1985: to call on
  83. ↑ Barnes noted: "But we will remember the name of the Lord our God. That is, we will remember God — the name, as before remarked, often being need to denote the person. The meaning is, We will not forget that our reliance is not on armies, but on God, the living God. Whatever instrumentality we may employ, we will remember always that our hope is in God, and that he onl.ly can give success to our arms" (Barnes 1868, 181).
  84. ↑ DBI 1998, 140 and 1620; Waltner 2006, 113.
  85. ↑ "Collapse and fall pictures military defeat, while rise and stand upright portrays victory in battle" (Bratcher and Reyburn 1991, 202).
  86. ↑ Cook says that “qatal along with the few examples of wayyiqtol in Proverbs may portray past tense anecdotes from which the reader is left to extract a general maxim” (Cook 2005, 133).
  87. ↑ Alexander 1864, 102.
  88. ↑ Delitzsch 1871, 295.
  89. ↑ SDBH: "עוּד = action with which a person is returned to a former state ► in order to restore or support -- to restore > to stand upright; to be firm." So Jamieson, Fausset and Brown: "Stand upright—literally, 'we have straightened ourselves up from our distress and fears'" (Jamieson, Fausset and Brown 1873, 353).
  90. ↑ 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 The Division of Psalm 20:10 for detailed information. Psalm 020 - v. 10 diagram Frame 16.jpg
  91. ↑ Villanueva 2016, 125; cf. also Goldingay 2006, 302 and Ps. 18: 50).
  92. ↑ Delitzsch 1883, 363.
  93. ↑ Cf. Ross 2011, 491.
  94. ↑ Cf. Alexander 1863,102.
  95. ↑ Cf. Jacobson and Tanner 2014, 219.
  96. ↑ Available at archive.
  97. ↑ Oliver added the following translation footnote for Ps. 20:5: "Ver. 5. Shall we be exalted, ܢܬܬܪܝܡ. A.V. We will set up our banners, נִדְגֹּל. The translator probably read נִגְדַּל and also the LXX, who have μεγαλυνθησόμεθα" (Oliver 1861, 32). Available at archive.
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