Psalms 20 — GMV — Scriptura

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20 For the end, a Psalm of David. ^{Verse 2} O Lord, the king shall rejoice in thy strength; ^{Verse 3} Thou hast granted him the desire of his soul, ^{Verse 4} For thou hast prevented him with blessings of goodness: ^{Verse 5} He asked life of thee, and thou gavest him ^{Verse 6} His glory is great in thy salvation: ^{Verse 7} For thou wilt give him a blessing forever and ever: ^{Verse 8} For the king trusts in the Lord, ^{Verse 9} Let thy hand be found by all thine enemies: ^{Verse 10} Thou shalt make them as a fiery oven at the time of thy presence: ^{Verse 11} Thou shalt destroy their fruit from the earth, ^{Verse 12} For they intended evils against thee; ^{Verse 13} For thou shalt make them turn their back in thy latter end, ^{Verse 14} Be thou exalted, O Lord, in thy strength:

Commentary

(Heb.: 20:2-6) Litany for the king in distress, who offers sacrifices for himself in the sanctuary. The futures in Psa 20:2, standing five times at the head of the climactic members of the parallelism, are optatives. ימלּא, Psa 20:6, also continues the chain of wishes, of which even נרננה (cf. Psa 69:15) forms one of the links. The wishes of the people accompany both the prayer and the sacrifice. "The Name of the God of Jacob" is the self-manifesting power and grace of the God of Israel. יעקב is used in poetry interchangeably with ישראל, just like אלהים with יהוה. Alshךch refers to Gen 35:3; and it is not improbable that the desire moulds itself after the fashion of the record of the fact there handed down to us. May Jahve, who, as the history of Jacob shows, hears (and answers) in the day of distress, hear the king; may the Name of the God of Jacob bear him away from his foes to a triumphant height. שׂגּב alternates with רומם (Psa 18:49) in this sense. This intercession on the behalf of the praying one is made in the sanctuary on the heights of Zion, where Jahve sits enthroned. May He send him succour from thence, like auxiliary troops that decide the victory. The king offers sacrifice. He offers sacrifice according to custom before the commencement of the battle (Sa1 13:9., and cf. the phrase קדּשׁ מלחמה), a whole burnt-offering and at the same time a meat or rather meal offering also, מנחות; (Note: This, though not occurring in the Old Testament, is the principal form of the plural, which, as even David Kimchi recognises in his Lexicon, points to a verb מנח (just as שׂמלות, גּבעות, שׁפחות point to שׂמל, גּבע, שׂפח); whereas other old grammarians supposed נחה to be the root, and were puzzled with the traditional pronunciation menachôth, but without reason.) for every whole offering and every shelamim - or peace-offering had a meat-offering and a drink-offering as its indispensable accompaniment. The word זכר is perfectly familiar in the ritual of the meal-offering. That portion of the meal-offering, only a part of which was placed upon the altar (to which, however, according to traditional practice, does not belong the accompanying meal-offering of the מנחת נסכים, which was entirely devoted to the altar), which ascended with the altar fire is called אזכּרה, μνημόσυνον (cf. Act 10:4), that which brings to remembrance with God him for whom it is offered up (not "incense," as Hupfeld renders it); for the designation of the offering of jealousy, Num 5:15, as "bringing iniquity to remembrance before God" shows, that in the meal-offering ritual זכר retains the very same meaning that it has in other instances. Every meal-offering is in a certain sense a מנחת זכּרון a esnes . Hence here the prayer that Jahve would graciously remember them is combined with the meal-offerings. As regards the ‛olah, the wish "let fire from heaven (Lev 9:24; Kg1 18:38; Ch1 21:26) turn it to ashes," would not be vain. But the language does not refer to anything extraordinary; and in itself the consumption of the offering to ashes (Bttcher) is no mark of gracious acceptance. Moreover, as a denominative from דּשׁן, fat ashes, דּשּׁן means "to clean from ashes," and not: to turn into ashes. On the other hand, דּשּׁן also signifies "to make fat," Psa 23:5, and this effective signification is applied declaratively in this instance: may He find thy burnt-offering fat, which is equivalent to: may it be to Him a ריח ניחח [an odour of satisfaction, a sweet-smelling savour]. The voluntative ah only occurs here and in Job 11:17 (which see) and Isa 5:19, in the 3 pers.; and in this instance, just as with the cohortative in Sa1 28:15, we have a change of the lengthening into a sharpening of the sound (cf. the exactly similar change of forms in Sa1 28:15; Isa 59:5; Zac 5:4; Pro 24:14; Eze 25:13) as is very frequently the case in מה for מה. The alteration to ידשּׁנה or ידשׁנהּ (Hitzig) is a felicitous but needless way of getting rid of the rare form. The explanation of the intensifying of the music here is, that the intercessory song of the choir is to be simultaneous with the presentation upon the altar (הקטרה). עצה is the resolution formed in the present wartime. "Because of thy salvation," i.e., thy success in war, is, as all the language is here, addressed to the king, cf. Psa 21:2, where it is addressed to Jahve, and intended of the victory accorded to him. It is needless to read נגדּל instead of נדגּל, after the rendering of the lxx megaluntheeso'metha. נדגּל is a denominative from דּגל: to wave a banner. In the closing line, the rejoicing of hope goes back again to the present and again assumes the form of an intercessory desire.

(Heb.: 20:7-9) While Psa 20:2 were being sung the offering of the sacrifice was probably going on. Now, after a lengthened pause, there ascends a voice, probably the voice of one of the Levites, expressing the cheering assurance of the gracious acceptance of the offering that has been presented by the priest. With עתּה or ועתּה, the usual word to indicate the turning-point, the instantaneous entrance of the result of some previous process of prolonged duration, whether hidden or manifest (e.g., Kg1 17:24; Isa 29:22), is introduced. howshiya` is the perfect of faith, which, in the certainty of being answered, realises the fulfilment in anticipation. The exuberance of the language in Psa 20:7 corresponds to the exuberance of feeling which thus finds expression. In Psa 20:3 the answer is expected out of Zion, in the present instance it is looked for from God's holy heavens; for the God who sits enthroned in Zion is enthroned for ever in the heavens. His throne on earth is as it were the vestibule of His heavenly throne; His presence in the sanctuary of Israel is no limitation of His omnipresence; His help out of Zion is the help of the Celestial One and Him who is exalted above the heaven of heavens. גּבוּרות does not here mean the fulness of might (cf. Psa 90:10), but the displays of power (Psa 106:2; Psa 145:4; Psa 150:2; Psa 63:1-11 :15), by which His right hand procures salvation, i.e., victory, for the combatant. The glory of Israel is totally different from that of the heathen, which manifests itself in boastful talk. In Psa 20:8 הזכּירוּ or יזכּירוּ must be supplied from the נזכּיר in Psa 20:8 (lxx μεγαλυνθησόμεθα = נגביר, Psa 12:5); הזכּיר בּ, to make laudatory mention of any matter, to extol, and indirectly therefore to take credit to one's self for it, to boast of it (cf. הלּל בּ, Psa 44:9). According to the Law Israel was forbidden to have any standing army; and the law touching the king (Deu 17:16) speaks strongly against his keeping many horses. It was also the same under the judges, and at this time under David; but under Solomon, who acquired for himself horses and chariots in great number (Kg1 10:26-29), it was very different. It is therefore a confession that must belong to the time of David which is here made in Psa 20:8, viz., that Israel's glory in opposition to their enemies, especially the Syrians, is the sure defence and protection of the Name of their God alone. The language of David to Goliath is very similar, Sa1 17:45. The preterites in Psa 20:9 are praet. confidentiae. It is, as Luther says, "a song of triumph before the victory, a shout of joy before succour." Since קוּם does not mean to stand, but to rise, קמנוּ assumes the present superiority of the enemy. But the position of affairs changes: those who stand fall, and those who are lying down rise up; the former remain lying, the latter keep the field. The Hithpa. התעודד signifies to show one's self firm, strong, courageous; like עודד, Psa 146:9; Psa 147:6, to strengthen, confirm, recover, from עוּד to be compact, firm, cogn. Arab. âd f. i., inf. aid, strength; as, e.g., the Koran (Sur. xxxviii. 16) calls David dhâ-l-aidi, possessor of strength, II ajjada, to strengthen, support, and Arab. 'dd, inf. add, strength superiority, V tāddada, to show one's self strong, brave, courageous.

(Heb.: v. 10) After this solo voice, the chorus again come on. The song is closed, as it was opened, by the whole congregation; and is rounded off by recurring to its primary note, praying for the accomplishment of that which is sought and pledged. The accentuation construes המּלך with יעננוּ as its subject, perhaps in consideration of the fact, that הושׁיעה is not usually followed by a governed object, and because thus a medium is furnished for the transition from address to direct assertion. But if in a Psalm, the express object of which is to supplicate salvation for the king, המלך הושׁיעה stand side by side, then, in accordance with the connection, המלך must be treated as the object; and more especially since Jahve is called מלך רב, in Psa 48:3, and the like, but never absolutely המלך. Wherefore it is, with Hupfeld, Hitzig, and others, to be rendered according to the lxx and Vulgate, Domine salvum fac regem. The New Testament cry Ὡσαννὰ τῷ υἱῷ Δαυίδ is a peculiar application of this Davidic "God bless the king (God save the king)," which is brought about by means of Psa 118:25. The closing line, Psa 20:9, is an expanded Amen.

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