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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Эти псалмы представляют две части произведения, посвященного одному и тому же предмету. В XIX Пс излагается молитва к Богу от лица народа о даровании Давиду победы над врагами, владевшими большими боевыми силами (8: ст.). Кивот Завета тогда находился на Сионе (3: ст.). В XX Пс приводится благодарственная песнь Богу за дарованную победу, настолько блестящую, что Давид, уничтоживши врагов в большой массе (10: и 13: ст.), надел на себя корону с головы противника - царя, корону, украшенную дорогими камнями (4: ст.). Такое событие было во время борьбы Давида с сиро-аммонитянами, когда он, после победы над врагами, по взятии Раввы Аммонитской, взял венец царя Аммонитского и надел на свою голову, а народ, бывший в городе, истребил (2: Цар XII:30-31).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is the will of God that prayers, intercessions, and thanksgivings, should be made, in special manner, for kings and all in authority. This psalm is a prayer, and the next a thanksgiving, for the king. David was a martial prince, much in war. Either this psalm was penned upon occasion of some particular expedition of his, or, in general, as a form to be used in the daily service of the church for him. In this psalm we may observe, I. What it is they beg of God for the king, ver. 1-4. II. With what assurance they beg it. The people triumph (ver. 5), the prince (ver. 6), both together (ver. 7, 8), and so he concludes with a prayer to God for audience, ver. 9. In this, David may well be looked upon as a type of Christ, to whose kingdom and its interests among men the church was, in every age, a hearty well-wisher.
Adam Clarke: Commentary on the Bible - 1831
A prayer for the king in his enterprises, that his prayers may be heard, his offerings accepted, and his wishes fulfilled, Psa 20:1-4. Confidence of victory expressed, Psa 20:5, Psa 20:6. Vain hopes exposed; and supplication made for the king, Psa 20:7-9.
It is most likely that this Psalm was penned on the occasion of David's going to war, and most probably with the Ammonites and Syrians, who came with great numbers of horses and chariots to fight with him. See Sa2 10:6-8; Ch1 19:7. It is one of the Dialogue Psalms, and appears to be thus divided: Previously to his undertaking the war, David comes to the tabernacle to offer sacrifice. This being done, the people, in the king's behalf, offer up their prayers; these are included in the three first verses: the fourth was probably spoken by the high priest; the fifth, by David and his attendants; the last clause, by the high priest; the sixth, by the high priest, after the victim was consumed; the seventh and eighth, by David and his men; and the ninth, as a chorus by all the congregation.
Albert Barnes: Notes on the Bible - 1834
20:0: This psalm purports to be "A Psalm of David," nor is there any reason to doubt that he wrote it. Of the precise occasion on which it was composed nothing can be known with certainty, for there is no historical statement on the point, and there is nothing in the psalm to indicate it. It would seem, however, from the psalm, that it was composed on some occasion when the king was about going to war, and that it was designed to be used by the people of the nation, and by the king and his hosts mustered for war, as expressing mutually their wishes in regard to the result, and their confidence in each other and in God. Or if it was not designed to be used by the people actually, it was intended to be a poetic expression of the real feelings of the king and the people in regard to the enterprise in which he was embarked.
According to this idea, and as seems to me to be manifest on the face of the psalm, it is composed of alternate parts as if to be used by the people, and by the king and his followers, in alternate responses, closing with a chorus to be used by all. If it was intended to be employed in public service, it was doubtless to be sung by alternate choirs, representing the people and the king.
The whole may be divided into three strophes or parts:
I. The first strophe, Psa 20:1-5.
(a) the people, Psa 20:1-5. They pray that the Lord would defend the king in the day of trouble; that the name of the God of Jacob would defend him; that he would send him help from the sanctuary, and strengthen him out of Zion; that he would remember his offerings and accept his burnt sacrifice; that he would grant him according to his own heart, and fulfill all his counsel.
(b) the king, Psa 20:5, first part. He says, as expressive of the feeling with which the expedition was undertaken, "We will rejoice in thy salvation, and in the name of our God we will set up our banners."
II. The second strophe, Psa 20:5 (latter part), and Psa 20:6.
(a) the people, Psa 20:5, latter clause; expressing a desire for his success and triumph, "The Lord fulfil all thy petitions."
(b) the king, Psa 20:6; expressing confidence of success from the observed zeal and cooperation of the people: "Now know I that the Lord sayeth his anointed; he will hear him from his holy heaven with the saving strength of his right hand."
III. general chorus of all, Psa 20:7-9. This is the language of exultation and triumph in God; of joyful trust in him. "Some," is the language of this chorus, "trust in chariots and some in horses, but we will remember the name of the Lord our God," Psa 20:7. Then they see their enemies fallen and subdued, while their armies stand upright and firm, Psa 20:8. Then they call, in joyful exultation and triumph, on God as the great King over all, and supplicate his mercy and favor, Psa 20:9.
This is, therefore, a patriotic and loyal psalm, full of confidence in the king as he starts on his expedition, full of desire for his success, and full of confidence in God; expressing union of heart between the sovereign and the people, and the union of all their hearts in the great God.
On the meaning of the phrase in the title, "To the chief Musician," see the note at the title to Psa 4:1-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 20:1, The church blesses the king in his exploits; Psa 20:7, and expresses her confidence in God's succour.
Carl Friedrich Keil and Franz Delitzsch

Prayer for the King in Time of War
To Ps 19:1-14 is closely attached Ps 20:1-9, because its commencement is as it were the echo of the prayer with which the former closes; and to Ps 20:1-9 is closely attached Ps 21:1-13, because both Psalms refer to the same event relatively, as prayer and thanksgiving. Ps 20:1-9 is an intercessory psalm of the nation, and Ps 21:1-13 a thanksgiving psalm of the nation, on behalf of its king. It is clearly manifest that the two Psalms form a pair, being connected by unity of author and subject. They both open somewhat uniformly with a synonymous parallelism of the members, Ps 20:2-6; Ps 21:2-8; they then increase in fervour and assume a more vivid colouring as they come to speak of the foes of the king and the empire, Ps 20:7-9; Ps 21:9-13; and they both close with an ejaculatory cry to Jahve, Ps 20:10; 21:14. In both, the king is apostrophised through the course of the several verses, Ps 20:2-6; Ps 21:9-13; and here and there this is done in a way that provokes the question whether the words are not rather addressed to Jahve, Ps 20:6; Ps 21:10. In both Psalms the king is referred to by המּלך, Ps 20:10; Ps 21:8; both comprehend the goal of the desires in the word ישׁוּעה, Ps 20:6, cf. Ps 20:7, Ps 21:2, Ps 21:6; both delight in rare forms of expression, which are found only in these instances in the whole range of Old Testament literature, viz., נדגל Ps 20:6, נתעדד Ps 20:9, ארשׁת Ps 21:3, תחדהו, Ps 21:7.
If, as the לדוד indicates, they formed part of the oldest Davidic Psalter, then it is notwithstanding more probable that their author is a contemporary poet, than that it is David himself. For, although both as to form of expression (cf. Ps 21:12 with Ps 10:2) and as to thoughts (cf. Ps 21:7 with Ps 16:11), they exhibit some points of contact with Davidic Psalms, they still stand isolated by their peculiar character. But that David is their subject, as the inscription לדוד, and their position in the midst of the Davidic Psalms, lead one to expect, is capable of confirmation. During the time of the Syro-Ammonitish war comes David's deep fall, which in itself and in its consequences made him sick both in soul and in body. It was not until he was again restored to God's favour out of this self-incurred peril, that he went to his army which lay before Rabbath Ammon, and completed the conquest of the royal city of the enemy. The most satisfactory explanation of the situation referred to in this couplet of Psalms is to be gained from 2 Sam 11-12. Ps 20:1-9 prays for the recovery of the king, who is involved in war with powerful foes; and Ps 21:1-13 gives thanks for his recovery, and wishes him a victorious issue to the approaching campaign. The "chariots and horses" (Ps 20:8) are characteristic of the military power of Aram (2Kings 10:18, and frequently), and in Ps 21:4 and Ps 21:10 we perceive an allusion to 2Kings 12:30-31, or at least a remarkable agreement with what is there recorded.
John Gill
INTRODUCTION TO PSALM 20
To the chief Musician, a Psalm of David. This psalm is thought, by some, to be written by David, on account of himself, and as a form to be used by the people for him, when he was about to go to war; particularly with the Ammonites and Syrians, 2Kings 10:6; mention being made of chariots in it, Ps 20:7; of which there was a great number in that war: Arama thinks it was made by him when he got the victory over the Philistines; others think it was written by one of the singers on David's account, and should be rendered, "a psalm, for David", as Ps 72:1, but rather it is a psalm concerning David; concerning the Messiah, whose name is David; or a psalm of David concerning the Messiah, since he is expressly mentioned, Ps 20:6; and Aben Ezra says, there are some that interpret it of the Messiah; and some passages in it are, by Jewish writers (m), applied unto him, as Ps 20:6; and our countryman, Mr. Ainsworth, says, the whole psalm is a prophecy of Christ's sufferings, and his deliverance out of them, for which the church with him triumphs. Theodoret takes it to be a prophecy of Sennacherib's invasion of Judea, and of Rabshakeh's blasphemy, and of Hezekiah's distress and prayer on that account.
(m) Shirhashirim Rabba, fol. 18. 1. Tzeror Hammor, fol. 44. 2.
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19:019:1 Начальнику хора. Псалом Давида.
19:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
19:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David הַ ha הַ the שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens מְֽסַפְּרִ֥ים mᵊˈsappᵊrˌîm ספר count כְּבֹֽוד־ kᵊvˈôḏ- כָּבֹוד weight אֵ֑ל ʔˈēl אֵל god וּֽ ˈû וְ and מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יָ֝דָ֗יו ˈyāḏˈāʸw יָד hand מַגִּ֥יד maggˌîḏ נגד report הָ hā הַ the רָקִֽיעַ׃ rāqˈîₐʕ רָקִיעַ firmament
19:1. victori canticum DavidUnto the end. A psalm for David.
For the Chief Musician. A Psalm of David.
19:1. To the chief Musician, A Psalm of David. The heavens declare the glory of God; and the firmament sheweth his handywork.
19:1. Unto the end. A Psalm of David. The heavens describe the glory of God, and the firmament announces the work of his hands.
[106] KJV Chapter [20] To the chief Musician, A Psalm of David:

19:1 Начальнику хора. Псалом Давида.
19:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
19:1
לַ la לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
הַ ha הַ the
שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens
מְֽסַפְּרִ֥ים mᵊˈsappᵊrˌîm ספר count
כְּבֹֽוד־ kᵊvˈôḏ- כָּבֹוד weight
אֵ֑ל ʔˈēl אֵל god
וּֽ ˈû וְ and
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יָ֝דָ֗יו ˈyāḏˈāʸw יָד hand
מַגִּ֥יד maggˌîḏ נגד report
הָ הַ the
רָקִֽיעַ׃ rāqˈîₐʕ רָקִיעַ firmament
19:1. victori canticum David
Unto the end. A psalm for David.
For the Chief Musician. A Psalm of David.
19:1. To the chief Musician, A Psalm of David. The heavens declare the glory of God; and the firmament sheweth his handywork.
19:1. Unto the end. A Psalm of David. The heavens describe the glory of God, and the firmament announces the work of his hands.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. В обоих псалмах говорится о Давиде в третьем лице. Мы сказали, что псалмы представляют молитву за Давида народа. Можно считать эти псалмы даже и молитвой Давида о себе самом. Говорить о себе в третьем лице не представляет особенности и исключительности такой формы; подобное мы встречаем, напр., и в Пс XVII:51: ст., в Пс LXXI и др.
Adam Clarke: Commentary on the Bible - 1831
20:1: The Lord hear thee - David had already offered the sacrifice and prayed. The people implore God to succor him in the day of trouble; of both personal and national danger.
The name of the God of Jacob - This refers to Jacob's wrestling with the Angel; Gen 32:24 (note), etc. And who was this Angel? Evidently none other than the Angel of the Covenant, the Lord Jesus, in whom was the name of God, the fullness of the Godhead bodily. He was the God of Jacob, who blessed Jacob, and gave him a new name and a new nature. See the notes on the above place in Genesis.
Albert Barnes: Notes on the Bible - 1834
20:1: The Lord hear thee in the day of trouble - According to the view expressed in the introduction to the psalm, this is the language of the people praying for their king, or expressing the hope that he would be delivered from trouble, and would be successful in what he had undertaken, in the prosecution of a war apparently of defense. The word" trouble" here used would seem to imply that he was beset with difficulties and dangers; perhaps, that he was surrounded by foes. It seems that he was going forth to war to deliver his country from trouble, having offered sacrifices and prayers Psa 20:3 for the purpose of securing the divine favor on the expedition. The point or the moment of the psalm is when those sacrifices had been offered, and when he was about to embark on his enterprise. At that moment the people lift up the voice of sympathy and of encouragement, and pray that those sacrifices might be accepted, and that he might find the deliverance which he had desired.
The name of the God of Jacob - The word name is often put in the Scriptures for the person himself; and hence, this is equivalent to saying, "May the God of Jacob defend thee." See Psa 5:11; Psa 9:10; Psa 44:5; Psa 54:1; Exo 23:21. Jacob was the one of the patriarchs from whom, after his other name, the Hebrew people derived their name Israel, and the word seems here to be used with reference to the people rather than to the ancestor. Compare Isa 44:2. The God of Jacob, or the God of Israel, would be synonymous terms, and either would denote that he was the Protector of the nation. As such he is invoked here; and the prayer is, that the Great Protector of the Hebrew people would now defend the king in the dangers which beset him, and in the enterprise which he had undertaken.
Defend thee - Margin, as in Hebrew, set thee on a high place. The word means the same as defend him, for the idea is that of being set on a high place, a tower, a mountain, a lofty rock, where his enemies could not reach or assail him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: am 2968, bc 1036
hear: Psa 41:1, Psa 46:1, Psa 50:5, Psa 60:11, Psa 91:15, Psa 138:7; Jer 30:7; Mat 26:38, Mat 26:39; Heb 5:7
name: Psa 9:10, Psa 83:18; Exo 34:5-7; Pro 18:10; Isa 50:10
God: Psa 46:7, Psa 46:11; Gen 32:27-29, Gen 48:15, Gen 48:16; Exo 3:13-15
defend: Heb. set thee on an high place, Psa 18:2, Psa 91:14, Psa 114:2
Carl Friedrich Keil and Franz Delitzsch
20:1
(Heb.: 20:2-6) Litany for the king in distress, who offers sacrifices for himself in the sanctuary. The futures in Ps 20:2, standing five times at the head of the climactic members of the parallelism, are optatives. ימלּא, Ps 20:6, also continues the chain of wishes, of which even נרננה (cf. Ps 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 (Ps 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 (1Kings 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. Acts 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; 3Kings 18:38; 1Chron 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," Ps 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 Is 5:19, in the 3 pers.; and in this instance, just as with the cohortative in 1Kings 28:15, we have a change of the lengthening into a sharpening of the sound (cf. the exactly similar change of forms in 1Kings 28:15; Is 59:5; Zech 5:4; Prov 24:14; Ezek 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. Ps 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.
Geneva 1599
20:1 "To the chief Musician, A Psalm of David." The (a) LORD hear thee in the day of trouble; the (b) name of the God of Jacob defend thee;
(a) By this kings are also admonished to call to God in their affairs.
(b) The virtue, power and grace of God.
John Gill
20:1 The Lord hear thee in the day of trouble,.... All the days of Christ were days of trouble; he was a brother born for adversity; a man of sorrows, and acquainted with griefs; he had his own sorrows, and he bore the griefs of others; he was persecuted by Herod in his infancy; he was tempted by Satan in the wilderness; he was harassed by the Scribes and Pharisees continually; he was grieved at the hardness, impenitence, and unbelief, of that perverse and faithless generation of men, and was sometimes made uneasy by his own disciples: at some particular seasons his soul or spirit is said to be troubled, as at the grave of Lazarus, and when in a view of his own death, and when he was about to acquaint his disciples that one of them should betray him, Jn 11:33; but more particularly it was a day of trouble with him, when he was in the garden, heavy, and sore amazed, and his sweat was, as it were, drops of blood falling on the ground, and his soul was exceeding sorrowful, even unto death; but more especially this was his case when he hung upon the cross, and is what seems to be principally respected here; when he was in great torture of body through the rack of the cross; when he endured the cruel mockings of men, of the common people, of the chief priests, and even of the thieves that suffered with him; when he had Satan, and all his principalities and powers, let loose upon him, and he was grappling with them; when he bore all the sins of his people, endured the wrath of his Father, and was forsaken by him: now in this day of trouble, both when in the garden and on the cross, he prayed unto his Father, as he had been used to do in other cases, and at other times; and the church here prays, that God would hear and answer him, as he did: he always heard him; he heard him at the grave of Lazarus; he heard him in the garden, and filled his human soul with courage and intrepidity, of which there were immediate instances; he heard him on the cross, and helped him as man and Mediator, Is 49:8;
the name of the God of Jacob defend thee; that is, God himself, who is named the God of Jacob, whom Jacob called upon, and trusted in as his God, and who answered him in the day of his distress: Jacob was exercised with many troubles, but the Lord delivered him out of them all; and which may be the reason why the Lord is addressed under this character here; besides, Israel is one of the names of the Messiah, Is 49:3; on whose account the petition is put to which may be added, that Jacob may design people of God, the spiritual sons of Jacob, the church of the living God, whose God the Lord is; and the phrase may be here used by the church, to encourage her faith in prayer: the petition, on account of the Messiah, is, that God would "defend" him, or "set" him on "an high place" (n); or "exalt" him: he was brought very low in his state of humiliation; he was in the form of a servant; he was in a very low and mean condition throughout the whole of his life; through the suffering of death he was made lower than the angels, and he was laid in the lower parts of the earth: the church, in this petition, prays for his resurrection from the dead; for his ascension into the highest heavens; for his exaltation at the right hand of God; for the more visible setting him on his throne in his kingdom; in all which she has been answered.
(n) "elevet te", Pagninus, Montanus; "exaltet te", Vatablus, Museulus, Michaelis; "in edito collocet te", Junius & Tremellius, Piscator; so Ainsworth.
John Wesley
20:1 God of Jacob - God had made a covenant with Jacob and his posterity.
Robert Jamieson, A. R. Fausset and David Brown
20:1 David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value--the prosperity of Christ's kingdom being involved, as well as typified, in that of Israel and its king. (Ps 20:1-9)
hear thee--graciously (Ps 4:1).
name of--or manifested perfections, as power, wisdom, &c.
defend thee--set thee on high from danger (Ps 9:9; Ps 18:3).
19:219:2: Լուիցէ քեզ Տէր յաւուր անձկութեան, օգնական եղիցի քեզ անուն Աստուծոյ Յակովբայ։
2 Անձկութեան օրը կը լսի քեզ Տէրը, եւ օգնական կը լինի քեզ Յակոբի Աստծու անունը:
20 Նեղութեան օրը Տէրը պատասխանէ քեզի, Յակոբին Աստուծոյն անունը քեզ պաշտպանէ.
Լուիցէ քեզ Տէր յաւուր անձկութեան, օգնական եղիցի քեզ անուն Աստուծոյ Յակովբայ:

19:2: Լուիցէ քեզ Տէր յաւուր անձկութեան, օգնական եղիցի քեզ անուն Աստուծոյ Յակովբայ։
2 Անձկութեան օրը կը լսի քեզ Տէրը, եւ օգնական կը լինի քեզ Յակոբի Աստծու անունը:
20 Նեղութեան օրը Տէրը պատասխանէ քեզի, Յակոբին Աստուծոյն անունը քեզ պաշտպանէ.
zohrab-1805▾ eastern-1994▾ western am▾
19:119:2 Да услышит тебя Господь в день печали, да защитит тебя имя Бога Иаковлева.
19:2 ἐπακούσαι επακουω hear from σου σου of you; your κύριος κυριος lord; master ἐν εν in ἡμέρᾳ ημερα day θλίψεως θλιψις pressure ὑπερασπίσαι υπερασπιζω of you; your τὸ ο the ὄνομα ονομα name; notable τοῦ ο the θεοῦ θεος God Ιακωβ ιακωβ Iakōb; Iakov
19:2 יֹ֣ום yˈôm יֹום day לְ֭ ˈl לְ to יֹום yôm יֹום day יַבִּ֣יעַֽ yabbˈîₐʕ נבע bubble אֹ֑מֶר ʔˈōmer אֹמֶר saying וְ wᵊ וְ and לַ֥יְלָה lˌaylā לַיְלָה night לְּ֝ ˈllᵊ לְ to לַ֗יְלָה lˈaylā לַיְלָה night יְחַוֶּה־ yᵊḥawweh- חוה make known דָּֽעַת׃ dˈāʕaṯ דַּעַת knowledge
19:2. exaudiat te Dominus in die tribulationis protegat te nomen Dei IacobMay the Lord hear thee in the day of tribulation: may the name of the God of Jacob protect thee.
1. The LORD answer thee in the day of trouble; the name of the God of Jacob set thee up on high;
19:2. Day unto day uttereth speech, and night unto night sheweth knowledge.
19:2. Day proclaims the word to day, and night to night imparts knowledge.
The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee:

19:2 Да услышит тебя Господь в день печали, да защитит тебя имя Бога Иаковлева.
19:2
ἐπακούσαι επακουω hear from
σου σου of you; your
κύριος κυριος lord; master
ἐν εν in
ἡμέρᾳ ημερα day
θλίψεως θλιψις pressure
ὑπερασπίσαι υπερασπιζω of you; your
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
θεοῦ θεος God
Ιακωβ ιακωβ Iakōb; Iakov
19:2
יֹ֣ום yˈôm יֹום day
לְ֭ ˈl לְ to
יֹום yôm יֹום day
יַבִּ֣יעַֽ yabbˈîₐʕ נבע bubble
אֹ֑מֶר ʔˈōmer אֹמֶר saying
וְ wᵊ וְ and
לַ֥יְלָה lˌaylā לַיְלָה night
לְּ֝ ˈllᵊ לְ to
לַ֗יְלָה lˈaylā לַיְלָה night
יְחַוֶּה־ yᵊḥawweh- חוה make known
דָּֽעַת׃ dˈāʕaṯ דַּעַת knowledge
19:2. exaudiat te Dominus in die tribulationis protegat te nomen Dei Iacob
May the Lord hear thee in the day of tribulation: may the name of the God of Jacob protect thee.
1. The LORD answer thee in the day of trouble; the name of the God of Jacob set thee up on high;
19:2. Day unto day uttereth speech, and night unto night sheweth knowledge.
19:2. Day proclaims the word to day, and night to night imparts knowledge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Да услышит Господь молитву царя о помощи в борьбе с врагом (2-6)! Народ надеется не на свою силу, а на Бога, и враги его пали (7:-10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Petitions against Sin.

1 The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee; 2 Send thee help from the sanctuary, and strengthen thee out of Zion; 3 Remember all thy offerings, and accept thy burnt sacrifice; Selah. 4 Grant thee according to thine own heart, and fulfil all thy counsel. 5 We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfil all thy petitions.
This prayer for David is entitled a psalm of David; nor was it any absurdity at all for him who was divinely inspired to draw up a directory, or form of prayer, to be used in the congregation for himself and those in authority under him; nay it is very proper for those who desire the prayers of their friends to tell them particularly what they would have to be asked of God for them. Note, Even great and good men, and those that know ever so well how to pray for themselves, must not despise, but earnestly desire, the prayers of others for them, even those that are their inferiors in all respects. Paul often begged of his friends to pray for him. Magistrates and those in power ought to esteem and encourage praying people, to reckon them their strength (Zech. xii. 5, 10), and to do what they can for them, that they may have an interest in their prayers and may do nothing to forfeit it. Now observe here,
I. What it is that they are taught to ask of God for the king.
1. That God would answer his prayers: The Lord hear thee in the day of trouble (v. 1), and the Lord fulfil all thy petitions, v. 5. Note, (1.) Even the greatest of men may be much in trouble. It was often a day of trouble with David himself, of disappointment and distress, of treading down and of perplexity. Neither the crown on his head nor the grace in his heart would exempt him from the trouble. (2.) Even the greatest of men must be much in prayer. David, though a man of business, a man of war, was constant to his devotions; though he had prophets, and priests, and many good people among his subjects, to pray for him, he did not think that excused him from praying for himself. Let none expect benefit by the prayers of the church, or of their ministers or friends for them, who are capable of praying for themselves, and yet neglect it. The prayers of others for us must be desired, not to supersede, but to second, our own for ourselves. Happy the people that have praying princes, to whose prayers they may thus say, Amen.
2. That God would protect his person, and preserve his life, in the perils of war: "The name of the God of Jacob defend thee, and set thee out of the reach of thy enemies." (1.) "Let God by his providence keep thee safe, even the God who preserved Jacob in the days of his trouble." David had mighty men for his guards, but he commits himself, and his people commit him, to the care of the almighty God. (2.) "Let God by his grace keep thee easy from the fear of evil.-- Prov. xviii. 10, The name of the Lord is a strong tower, into which the righteous run by faith, and are safe; let David be enabled to shelter himself in that strong tower, as he has done many a time."
3. That God would enable him to go on in his undertakings for the public good--that, in the day of battle, he would send him help out of the sanctuary, and strength out of Zion, not from common providence, but from the ark of the covenant and the peculiar favour God bears to his chosen people Israel. That he would help him, in performance of the promises and in answer to the prayers made in the sanctuary. Mercies out of the sanctuary are the sweetest mercies, such as are the tokens of God's peculiar love, the blessing of God, even our own God. Strength out of Zion is spiritual strength, strength in the soul, in the inward man, and that is what we should most desire both for ourselves and others in services and sufferings.
4. That God would testify his gracious acceptance of the sacrifices he offered with his prayers, according to the law of that time, before he went out on a dangerous expedition: The Lord remember all thy offerings and accept thy burnt-sacrifices (v. 3), or turn them to ashes; that is, "The Lord give thee the victory and success which thou didst by prayer with sacrifices ask of him, and thereby give as full proof of his acceptance of the sacrifice as ever he did by kindling it with fire from heaven." By this we may now know that God accepts our spiritual sacrifices, if by his Spirit he kindles in our souls a holy fire of pious and divine affection and with that makes our hearts burn within us.
5. That God would crown all his enterprises and noble designs for the public welfare with the desired success (v. 4): The Lord grant thee according to thy own heart. This they might in faith pray for, because they knew David was a man after God's own heart, and would design nothing but what was pleasing to him. Those who make it their business to glorify God may expect that God will, in one way or other, gratify them: and those who walk in his counsel may promise themselves that he will fulfil theirs. Thou shalt devise a thing and it shall be established unto thee.
II. What confidence they had of an answer of peace to these petitions for themselves and their good king (v. 5): "We will rejoice in thy salvation. We that are subjects will rejoice in the preservation and prosperity of our prince;" or, rather, "In thy salvation, O God! in thy power and promise to save, will we rejoice; that is it which we depend upon now, and which, in the issue, we shall have occasion greatly to rejoice in." Those that have their eye still upon the salvation of the Lord shall have their hearts filled with the joy of that salvation: In the name of our God will we set up our banners. 1. "We will wage war in his name; we will see that our cause be good and make his glory our end in every expedition; we will ask counsel at his mouth, and take him along with us; we will follow his direction, implore his aid and depend upon it, and refer the issue to him." David went against Goliath in the name of the Lord of hosts, 1 Sam. xvii. 45. (2.) "We will celebrate our victories in his name. When we lift up our banners in triumph, and set up our trophies, it shall be in the name of our God; he shall have all the glory of our success, and no instrument shall have any part of the honour that is due to him."
In singing this we ought to offer up to God our hearty good wishes to the good government we are under and to the prosperity of it. But we may look further; these prayers for David are prophecies concerning Christ the Son of David, and in him they were abundantly answered; he undertook the work of our redemption, and made war upon the powers of darkness. In the day of trouble, when his soul was exceedingly sorrowful, the Lord heard him, heard him in that he feared (Heb. v. 7), sent him help out of the sanctuary, sent an angel from heaven to strengthen him, took cognizance of his offering when he made his soul an offering for sin, and accepted his burnt-sacrifice, turned it to ashes, the fire that should have fastened upon the sinner fastening upon the sacrifice, with which God was well pleased. And he granted him according to his own heart, made him to see of the travail of his soul, to his satisfaction, prospered his good pleasure in his hand, fulfilled all his petitions for himself and us; for him the Father heareth always and his intercession is ever prevailing.
Adam Clarke: Commentary on the Bible - 1831
20:2: Send thee help from the sanctuary - This was the place where God recorded his name; the place where he was to be sought, and the place where he manifested himself. He dwelt between the cherubim over the mercyseat. He is now in Christ, reconciling the world to himself. This is the true sanctuary where God must be sought.
Strengthen thee out of Zion - The temple or tabernacle where his prayers and sacrifices were to be offered.
Albert Barnes: Notes on the Bible - 1834
20:2: Send thee help - Margin, thy help. So the Hebrew. The idea is, such help as he needed; such as would make him safe.
From the sanctuary - From the tabernacle, or the holy place where God was worshipped, and where he was supposed to reside, Exo 28:43; Exo 29:30; Exo 35:19; Exo 39:1. This was his seat; his throne; where he abode among the people. Here, too, it would seem that he had been worshipped, and his aid implored, in view of this expedition; here the royal psalmist had sought to secure the divine favor by the presentation of appropriate sacrifices and offerings Psa 20:3. The prayer here is, that God would accept those offerings, and hear those supplications, and would now send the desired help from the sanctuary where he resided; that is, that he would grant his protection and aid.
And strengthen thee - Margin, as in Hebrew, support thee. The idea is, that he would grant his upholding hand in the day of peril.
Out of Zion - The place where God was worshipped; the place where the tabernacle was reared. See the note at Psa 2:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: thee help: Heb. thy help
from: Psa 73:17; Kg1 6:16, Kg1 8:44, Kg1 8:45; Ch2 20:8, Ch2 20:9
strengthen: Heb. support thee
out: Sa2 5:7, Sa2 6:17; Isa 12:6, Isa 14:32, Isa 37:34, Isa 37:35
John Gill
20:2 Send thee help from the sanctuary,.... Meaning either from the tabernacle, the holy place, where was the ark, the symbol of the divine Presence; or rather heaven, the habitation of God's holiness unless the same is meant by it as by Zion, in the next clause, the church of God, from whence he sends the rod of his strength;
and strengthen thee out of Zion; and the "help" and "strength" prayed for are not to be understood of that assistance and support, which Christ, as man, had from his Father, at the time of his sufferings, which were promised him, and he believed he should have, and had, Ps 89:21; since these petitions follow that which relates to his exaltation; but of the help and strength afforded to the apostles and ministers of Christ, after they had received the commission from him to preach the Gospel to every creature; when, as a full answer to these petitions, God worked with them, greatly assisted them, strengthened them with strength in their souls; confirmed the word with signs and wonders following; made it the power of God to salvation to multitudes; and so strengthened the cause, interest, and kingdom of the Redeemer.
John Wesley
20:2 Sanctuary - From the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers.
Robert Jamieson, A. R. Fausset and David Brown
20:2 strengthen thee--sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.
19:319:3: Առաքեսցէ քեզ Տէր օգնութիւն ՚ի սրբութենէ իւրմէ ՚ի Սիովնէ, եւ ընկալցի՛ զքեզ[6695]։ [6695] Յօրինակին պակասէր.՚Ի սրբութենէ իւրմէ ՚ի Սիովնէ։
3 Տէրն իր սուրբ Սիոնից քեզ օգնութիւն կ’ուղարկի եւ կ’ընդունի քեզ:
2 Օգնութիւն ղրկէ քեզի սուրբ տեղէն Ու Սիօնէն զօրացնէ քեզ։
Առաքեսցէ քեզ Տէր օգնութիւն ի սրբութենէ իւրմէ, եւ ի Սիովնէ ընկալցի զքեզ:

19:3: Առաքեսցէ քեզ Տէր օգնութիւն ՚ի սրբութենէ իւրմէ ՚ի Սիովնէ, եւ ընկալցի՛ զքեզ[6695]։
[6695] Յօրինակին պակասէր.՚Ի սրբութենէ իւրմէ ՚ի Սիովնէ։
3 Տէրն իր սուրբ Սիոնից քեզ օգնութիւն կ’ուղարկի եւ կ’ընդունի քեզ:
2 Օգնութիւն ղրկէ քեզի սուրբ տեղէն Ու Սիօնէն զօրացնէ քեզ։
zohrab-1805▾ eastern-1994▾ western am▾
19:219:3 Да пошлет тебе помощь из Святилища и с Сиона да подкрепит тебя.
19:3 ἐξαποστείλαι εξαποστελλω send forth σοι σοι you βοήθειαν βοηθεια help ἐξ εκ from; out of ἁγίου αγιος holy καὶ και and; even ἐκ εκ from; out of Σιων σιων Siōn; Sion ἀντιλάβοιτό αντιλαμβανω relieve; lay hold of σου σου of you; your
19:3 אֵֽין־ ʔˈên- אַיִן [NEG] אֹ֭מֶר ˈʔōmer אֹמֶר saying וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] דְּבָרִ֑ים dᵊvārˈîm דָּבָר word בְּ֝לִ֗י ˈbᵊlˈî בְּלִי destruction נִשְׁמָ֥ע nišmˌāʕ שׁמע hear קֹולָֽם׃ qôlˈām קֹול sound
19:3. mittat tibi auxilium de sancto et de Sion roboret teMay he send thee help from the sanctuary: and defend thee out of Sion.
2. Send thee help from the sanctuary, and strengthen thee out of Zion;
19:3. [There is] no speech nor language, [where] their voice is not heard.
19:3. There are no speeches or conversations, where their voices are not being heard.
Send thee help from the sanctuary, and strengthen thee out of Zion:

19:3 Да пошлет тебе помощь из Святилища и с Сиона да подкрепит тебя.
19:3
ἐξαποστείλαι εξαποστελλω send forth
σοι σοι you
βοήθειαν βοηθεια help
ἐξ εκ from; out of
ἁγίου αγιος holy
καὶ και and; even
ἐκ εκ from; out of
Σιων σιων Siōn; Sion
ἀντιλάβοιτό αντιλαμβανω relieve; lay hold of
σου σου of you; your
19:3
אֵֽין־ ʔˈên- אַיִן [NEG]
אֹ֭מֶר ˈʔōmer אֹמֶר saying
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
דְּבָרִ֑ים dᵊvārˈîm דָּבָר word
בְּ֝לִ֗י ˈbᵊlˈî בְּלִי destruction
נִשְׁמָ֥ע nišmˌāʕ שׁמע hear
קֹולָֽם׃ qôlˈām קֹול sound
19:3. mittat tibi auxilium de sancto et de Sion roboret te
May he send thee help from the sanctuary: and defend thee out of Sion.
2. Send thee help from the sanctuary, and strengthen thee out of Zion;
19:3. [There is] no speech nor language, [where] their voice is not heard.
19:3. There are no speeches or conversations, where their voices are not being heard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:3: Remember all thy offerings - The minchah, which is here mentioned, was a gratitude-offering. It is rarely used to signify a bloody sacrifice.
Burnt sacrifice - The olah here mentioned was a bloody sacrifice. The blood of the victim was spilt at the altar, and the flesh consumed. One of these offerings implied a consciousness of sin in the offerer; and this sacrifice he brought as an atonement: the other implied a sense of mercies already received, and was offered in the way of gratitude.
David presents himself before the Lord with offerings of both kinds.
This prayer of the people is concluded with Selah, which we have taken up in the general sense of so be it. Hear and answer. It will and must be so, etc.
Albert Barnes: Notes on the Bible - 1834
20:3: Remember all thy offerings - On the meaning of the word here used, see the note at Isa 1:13, where it is rendered oblations. The word occurs often in the Scriptures, and is sometimes rendered offering, and sometimes oblation. The word means an offering of any kind or anything that is presented to God, except a bloody sacrifice - anything offered as an expression of thankfulness, or with a view to obtain his favor. It is distinguished from bloody sacrifices, which are expressed by the word in the following clause. The word here employed occurs in the Psalms only in the following places: Psa 20:3; Psa 40:6; Psa 96:8; where it is rendered offering and offerings; Psa 45:12, rendered gift; Psa 72:10, rendered presents; and Psa 141:2, rendered sacrifice. The use of the word in this place proves that such offerings had been made to God by him who was about to go forth to the war; and the prayer of the people here is that God would remember all those offerings; that is, that he would grant the blessing which he who had offered them had sought to obtain.
And accept - Margin, turn to ashes, or make fat. The Hebrew word - דשׁן dâ shê n - means properly to make fat, or marrowy, Pro 15:30; to pronounce or regard as fat; to be fat or satiated, or abundantly satisfied, Pro 13:4. It conveys also the notion of reducing to ashes; perhaps from the fact that the victim which had been fattened for sacrifice was reduced to ashes; or, as Gesenius supposes (Lexicon, see דשׁן deshen), because "ashes were used by the ancients for fattening, that is, manuring the soil." The prayer here seems to be that God would "pronounce the burnt-offering fat;" that is, that he would regard it favorably, or would accept it. This proves, also, that a sacrifice had been made with a view to propitiate the divine favor in regard to the expedition which had been undertaken; that is, a solemn act of devotion, according to the manner of worship which then obtained, had been performed with a view to secure the divine favor and protection. The example is one which suggests the propriety of always entering upon any enterprise by solemn acts of worship, or by supplicating the divine blessing; that is, by acknowledging our dependence on God, and asking his guidance and his protecting care.
Thy burnt sacrifice - The word used here denotes bloody offerings; see the note at Isa 1:11. These offerings were designed especially for the expiation of sin, and for thus securing the divine favor. They were an acknowledgment of guilt, and they were offered with a view to secure the pardon of sin, and, in connection with that, the favor of God. In similar circumstances we approach God, not by an offering which we make, whether bloody or bloodless, but through the one great sacrifice made by the Redeemer on the cross for the sins of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: Remember: Gen 4:4; Isa 60:7; Eph 5:2; Pe1 2:5
accept: Heb. turn to ashes, or, make fat, Lev 9:24; Ch1 21:26; Ch2 7:1
Geneva 1599
20:3 Remember all thy offerings, and (c) accept thy burnt sacrifice; Selah.
(c) In token that they are acceptable to him.
John Gill
20:3 Remember all thy offerings,.... The spiritual sacrifices of prayer and praise which Christ, as the great High Priest, offers up for his people; or which they offer by him, and are acceptable to God through him, by virtue of the incense of his mediation; or the offering up of himself, which answers to, and is the body, the sum and substance, of all the offerings of the law; they were types of this, and what they could not do this did; and therefore it is expressed in the singular number in the next clause;
and accept thy burnt sacrifice. The word rendered "accept" signifies to "reduce to ashes" (o); and the way in which it was known that sacrifices were acceptable to God was by fire coming down from heaven upon them and consuming them, Lev 9:24; and therefore the word is rightly rendered "accept"; and Christ's sacrifice of himself, putting away sin, and perfecting for ever them that are sanctified, is of a sweet smelling savour to God; for hereby his justice is satisfied, his law is magnified and made honourable, the sins of his people are atoned for, their persons are accepted, and their sacrifices of prayer and praise come up also with acceptance to him through the virtue of this sacrifice; and so these petitions have their accomplishment.
Selah; on this word; see Gill on Ps 3:2.
(o) "incineret", Pagninus, Montanus, Cocceius; "in cinerem vertat", Vatablus; so Junius & Tremellius, Piscator, Gejerus, Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
20:3 all thy offerings--or gifts, vegetable offerings.
accept--literally, "turn to ashes" (compare 3Kings 18:38).
Selah--(See on Ps 3:2).
19:419:4: Յիշեսցէ Տէր զամենայն պատարագս քո, եւ զուխտս քո ընդունելի՛ արասցէ։
4 Թող յիշի Տէրը քո բոլոր ընծաները եւ ողջակէզներդ ընդունելի թող համարի:
3 Քու ամէն ընծաներդ յիշէ Եւ քու ողջակէզներդ ընդունի (Սէլա։)։
Յիշեսցէ Տէր զամենայն պատարագս քո, եւ զուխտս քո ընդունելի արասցէ:[104]:

19:4: Յիշեսցէ Տէր զամենայն պատարագս քո, եւ զուխտս քո ընդունելի՛ արասցէ։
4 Թող յիշի Տէրը քո բոլոր ընծաները եւ ողջակէզներդ ընդունելի թող համարի:
3 Քու ամէն ընծաներդ յիշէ Եւ քու ողջակէզներդ ընդունի (Սէլա։)։
zohrab-1805▾ eastern-1994▾ western am▾
19:319:4 Да воспомянет все жертвоприношения твои и всесожжение твое да соделает тучным.
19:4 μνησθείη μιμνησκω remind; remember πάσης πας all; every θυσίας θυσια immolation; sacrifice σου σου of you; your καὶ και and; even τὸ ο the ὁλοκαύτωμά ολοκαυτωμα whole offering σου σου of you; your πιανάτω πιαινω interlude; rest
19:4 בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֨רֶץ׀ ʔˌāreṣ אֶרֶץ earth יָ֘צָ֤א yˈāṣˈā יצא go out קַוָּ֗ם qawwˈām קָו line וּ û וְ and בִ vi בְּ in קְצֵ֣ה qᵊṣˈē קָצֶה end תֵ֭בֵל ˈṯēvēl תֵּבֵל world מִלֵּיהֶ֑ם millêhˈem מִלָּה word לַ֝ ˈla לְ to † הַ the שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun שָֽׂם־ śˈām- שׂים put אֹ֥הֶל ʔˌōhel אֹהֶל tent בָּהֶֽם׃ bāhˈem בְּ in
19:4. memor sit omnis sacrificii tui et holocaustum tuum pingue fiat semperMay he be mindful of all thy sacrifices: and may thy whole burntoffering be made fat.
3. Remember all thy offerings, and accept thy burnt sacrifice;
19:4. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
19:4. Their sound has gone forth through all the earth, and their words to the ends of the world.
Remember all thy offerings, and accept thy burnt sacrifice; Selah:

19:4 Да воспомянет все жертвоприношения твои и всесожжение твое да соделает тучным.
19:4
μνησθείη μιμνησκω remind; remember
πάσης πας all; every
θυσίας θυσια immolation; sacrifice
σου σου of you; your
καὶ και and; even
τὸ ο the
ὁλοκαύτωμά ολοκαυτωμα whole offering
σου σου of you; your
πιανάτω πιαινω interlude; rest
19:4
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֨רֶץ׀ ʔˌāreṣ אֶרֶץ earth
יָ֘צָ֤א yˈāṣˈā יצא go out
קַוָּ֗ם qawwˈām קָו line
וּ û וְ and
בִ vi בְּ in
קְצֵ֣ה qᵊṣˈē קָצֶה end
תֵ֭בֵל ˈṯēvēl תֵּבֵל world
מִלֵּיהֶ֑ם millêhˈem מִלָּה word
לַ֝ ˈla לְ to
הַ the
שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun
שָֽׂם־ śˈām- שׂים put
אֹ֥הֶל ʔˌōhel אֹהֶל tent
בָּהֶֽם׃ bāhˈem בְּ in
19:4. memor sit omnis sacrificii tui et holocaustum tuum pingue fiat semper
May he be mindful of all thy sacrifices: and may thy whole burntoffering be made fat.
3. Remember all thy offerings, and accept thy burnt sacrifice;
19:4. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
19:4. Their sound has gone forth through all the earth, and their words to the ends of the world.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Да воспомянет все жертвоприношения... соделает тучным", - пусть всякая жертва, приносимая Давидом, вызовет благоволение со стороны Бога к нему. Тучное (жирное) животное, приносимое в жертву, свидетельствовало о благочестии и благоговении приносящего, так как оно показывало, что человек жертвует Богу самое дорогое из своих животных.
Adam Clarke: Commentary on the Bible - 1831
20:4: Grant thee according to thine own heart - May God give thee whatsoever thou art setting thy heart upon, and accomplish all thy desires! This was probably the prayer of the high priest.
Albert Barnes: Notes on the Bible - 1834
20:4: Grant thee according to thine own heart - According to thy wishes; according to the desires of thy heart.
And fulfil all thy counsel - All that thou hast designed or undertaken in the matter; that is, may he enable thee to execute thy purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: Psa 21:2, Psa 37:4, Psa 145:19; Pro 11:23; Mat 21:22; Joh 11:42, Joh 16:23; Rom 8:27, Rom 8:28; Jo1 5:14, Jo1 5:15
John Gill
20:4 Grant thee according to thine own heart,.... Which is to see his seed, the travail of his soul, and to have the pleasure of the Lord prosper in his hand; to have all his people called, preserved, and glorified;
and fulfil all thy counsel; whatever was agreed upon in the council and covenant of peace between him and his Father, relating to his own glory, and the salvation of his people.
Robert Jamieson, A. R. Fausset and David Brown
20:4 thy counsel--or plan.
19:519:5: Տացէ քեզ Տէր ըստ սրտի քում, եւ զամենայն խորհուրդս քո նա՛ կատարեսցէ։
5 Տէրը քեզ կը տայ, ինչ որ ուզի քո սիրտը, եւ քո բոլոր մտադրութիւնները նա կը կատարի:
4 Քու սրտիդ համեմատ քեզի տայ Եւ քու ամէն խորհուրդներդ կատարէ։
Տացէ քեզ Տէր ըստ սրտի քում, եւ զամենայն խորհուրդս քո նա կատարեսցէ:

19:5: Տացէ քեզ Տէր ըստ սրտի քում, եւ զամենայն խորհուրդս քո նա՛ կատարեսցէ։
5 Տէրը քեզ կը տայ, ինչ որ ուզի քո սիրտը, եւ քո բոլոր մտադրութիւնները նա կը կատարի:
4 Քու սրտիդ համեմատ քեզի տայ Եւ քու ամէն խորհուրդներդ կատարէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:419:5 Да даст тебе [Господь] по сердцу твоему и все намерения твои да исполнит.
19:5 δῴη διδωμι give; deposit σοι σοι you κατὰ κατα down; by τὴν ο the καρδίαν καρδια heart σου σου of you; your καὶ και and; even πᾶσαν πας all; every τὴν ο the βουλήν βουλη intent σου σου of you; your πληρώσαι πληροω fulfill; fill
19:5 וְ wᵊ וְ and ה֗וּא hˈû הוּא he כְּ֭ ˈkᵊ כְּ as חָתָן ḥāṯˌān חָתָן son-in-law יֹצֵ֣א yōṣˈē יצא go out מֵ mē מִן from חֻפָּתֹ֑ו ḥuppāṯˈô חֻפָּה balcony יָשִׂ֥ישׂ yāśˌîś שׂושׂ rejoice כְּ֝ ˈkᵊ כְּ as גִבֹּ֗ור ḡibbˈôr גִּבֹּור vigorous לָ lā לְ to ר֥וּץ rˌûṣ רוץ run אֹֽרַח׃ ʔˈōraḥ אֹרַח path
19:5. det tibi secundum cor tuum et omnem voluntatem tuam impleatMay he give thee according to thy own heart; and confirm all thy counsels.
4. Grant thee thy heart’s desire, and fulfill all thy counsel.
19:5. Which [is] as a bridegroom coming out of his chamber, [and] rejoiceth as a strong man to run a race.
19:5. He has placed his tabernacle in the sun, and he is like a bridegroom coming out of his bedroom. He has exulted like a giant running along the way;
Grant thee according to thine own heart, and fulfil all thy counsel:

19:5 Да даст тебе [Господь] по сердцу твоему и все намерения твои да исполнит.
19:5
δῴη διδωμι give; deposit
σοι σοι you
κατὰ κατα down; by
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
βουλήν βουλη intent
σου σου of you; your
πληρώσαι πληροω fulfill; fill
19:5
וְ wᵊ וְ and
ה֗וּא hˈû הוּא he
כְּ֭ ˈkᵊ כְּ as
חָתָן ḥāṯˌān חָתָן son-in-law
יֹצֵ֣א yōṣˈē יצא go out
מֵ מִן from
חֻפָּתֹ֑ו ḥuppāṯˈô חֻפָּה balcony
יָשִׂ֥ישׂ yāśˌîś שׂושׂ rejoice
כְּ֝ ˈkᵊ כְּ as
גִבֹּ֗ור ḡibbˈôr גִּבֹּור vigorous
לָ לְ to
ר֥וּץ rˌûṣ רוץ run
אֹֽרַח׃ ʔˈōraḥ אֹרַח path
19:5. det tibi secundum cor tuum et omnem voluntatem tuam impleat
May he give thee according to thy own heart; and confirm all thy counsels.
4. Grant thee thy heart’s desire, and fulfill all thy counsel.
19:5. Which [is] as a bridegroom coming out of his chamber, [and] rejoiceth as a strong man to run a race.
19:5. He has placed his tabernacle in the sun, and he is like a bridegroom coming out of his bedroom. He has exulted like a giant running along the way;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Намерения" - план; пусть Господь даст возможность Давиду удачно выполнить свой план борьбы с врагами.
Adam Clarke: Commentary on the Bible - 1831
20:5: We will rejoice in thy salvation - We expect help from thee alone; it is in thy cause we engage; and to thee, as our war is a just one, we consecrate our banners, inscribed with thy name. It is said that the Maccabees had their name from the inscription on their banners; which was taken from Exo 15:11, מי כמכה באלם יהוה mi camochah baelim Yehovah, "Who is like unto thee, O Lord, among the gods?" The word being formed from the initial letters מ M, כ C, ב B, י I, מכבי Ma Ca B I, whence Maccabeus and Maccabees.
The words of this verse were spoken by David and his officers; immediately after which I suppose the high priest to have added, The Lord fulfill all thy petitions!
Albert Barnes: Notes on the Bible - 1834
20:5: We will rejoice in thy salvation - According to the idea of the psalm suggested in the introduction, this is a response of the king and those associated with him in going forth to battle. It expresses the joy which they would have in the expected deliverance from danger, and their conviction that through his strength they would be able to obtain it. The word salvation here means deliverance; to wit, from the anticipated danger. The phrase implies that God would interpose to save them; it expresses alike their confidence in that, and the fact that such a deliverance would fill their hearts with joy and rejoicing.
And in the name of our God - This indicates a sense of dependence on God, and also that the enterprise undertaken was in order to promote his honor and glory. It was not in their own strength, nor was it to promote the purposes of conquest and the ends of ambition; it was that God might be honored, and it was with confidence of success derived from his anticipated aid.
We will set up our banners - We will erect our standards; or, as we should say, we will unfurl our flag. All people, when they go to war, have standards or banners, whether flags or some other ensigns, around which they rally; which they follow; under which they fight; and which they feel bound to defend. Each nation has its own standard; but it is difficult to determine what precisely was the form of the standards used among the ancient Hebrews. Military standards, however, were early used (compare Num 1:52; Num 2:2-3, Num 2:10, Num 2:18, Num 2:25; Num 10:14, Num 10:25), and indeed were necessary whenever armies were mustered for war, For the forms of ancient standards, see the article in Kitto's Cyclopaedia of the Bible, "Standards."
The Lord fulfil all thy petitions - The prayers offered in connection with the sacrifice referred to in Psa 20:3 (compare Psa 20:4). This, according to the view suggested in the introduction, is the response of the people, expressing their desire that the king might be successful in what he had undertaken, and that the prayers which had been offered for success might be answered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: rejoice: Psa 13:5, Psa 19:4, Psa 21:1, Psa 35:9, Psa 118:15; Isa 12:1-3, Isa 25:9, Isa 61:10; Hab 3:18; Luk 1:47
and in: Psa 60:4; Exo 17:15 *marg. Num 10:35, Num 10:36; Sa1 17:45; Isa 11:10; Mic 4:5
Geneva 1599
20:5 We will rejoice in thy (d) salvation, and in the name of our God we will set up [our] banners: the LORD fulfil all thy petitions.
(d) Granted to the king in whose wealth our happiness stands.
John Gill
20:5 We will rejoice in thy salvation,.... That is, "so will we", &c. or "that we may" (p), &c. or "let us"; these words, with what follow, point at the end of the church's requests, and what she resolved to do upon the accomplishment of the above things; for instance, she would rejoice in the salvation of the Messiah; meaning either the salvation and deliverance from death and the grave, and all other enemies, which he himself is possessed of, and which enters into, and is the occasion of the joy of his people; for not his sufferings and death only, but chiefly his resurrection from the dead, session at God's right hand, and intercession for them, cause the triumph of faith in him, and further the joy of it, Rom 8:33; or else the salvation he is the author of, which being so great, so suitable, so complete and perfect, and an everlasting one; is matter of joy to all sensible of their need of it, and who have a comfortable hope of interest in it;
and in the name of our God we will set up our banners; either as a preparation for war; see Jer 51:27; so when Caesar (q) set up his banner, it was a sign to his soldiers to run to their arms and prepare to fight; and then the sense is, putting our trust in the Lord, relying on his strength, and not on our own, we will cheerfully and courageously engage with all his and our enemies, sin, Satan, and the world; as good soldiers of Christ, we will endure hardness, fight his battles under the banners of the Lord of hosts, in whose service we are enlisted; or as a sign of victory, when standards were set up, and flags hung out (r); see Jer 50:2; and then the meaning is, Christ, the great Captain of our salvation, having obtained a complete victory over all enemies, and made us more than conquerors thereby, we will set up our banners, hang out the flag, and in his name triumph over sin, Satan, the world, death, and hell;
the Lord fulfil all thy petitions: the same as in Ps 20:4; this is put here to show that the church will be in such a frame as before described, when the Lord shall have fulfilled all the petitions of his Anointed; of which she had a full assurance, as appears from the following words.
(p) So Ainsworth; "ovemus", Vatablus, Piscator, Michaelis; "cantemus", Gejerus. (q) De Bello Gallico, l. 2. c. 20. (r) Schindler. Pentaglott. col. 1126.
John Wesley
20:5 Rejoice - Hereby they shew their confidence in God, and their assurance of the victory. Name - To the honour of God. Set up - In way of triumph.
Robert Jamieson, A. R. Fausset and David Brown
20:5 salvation--that wrought and experienced by him.
set up our banners-- (Num 2:3, Num 2:10). In usual sense, or, as some render, "may we be made great."
19:619:6: Ցնծասցուք մեք ՚ի փրկութեան քում, յանուն Աստուծոյ մերոյ մեք մե՛ծք եղիցուք.
6 Մենք կը ցնծանք քո փրկութեամբ, Աստծու անունով մենք կը մեծարուենք: Տէրը կը կատարի քո բոլոր խնդրանքները:
5 Քու փրկութիւնովդ պիտի ուրախանանք Ու մեր Աստուծոյն անունովը դրօշակը վերցնենք։Տէրը կատարէ քու ամէն խնդրուածքներդ։
Ցնծասցուք մեք ի փրկութեան քում, յանուն Աստուծոյ մերոյ [105]մեք մեծք եղիցուք``. լցուսցէ Տէր զամենայն խնդրուածս քո:

19:6: Ցնծասցուք մեք ՚ի փրկութեան քում, յանուն Աստուծոյ մերոյ մեք մե՛ծք եղիցուք.
6 Մենք կը ցնծանք քո փրկութեամբ, Աստծու անունով մենք կը մեծարուենք: Տէրը կը կատարի քո բոլոր խնդրանքները:
5 Քու փրկութիւնովդ պիտի ուրախանանք Ու մեր Աստուծոյն անունովը դրօշակը վերցնենք։Տէրը կատարէ քու ամէն խնդրուածքներդ։
zohrab-1805▾ eastern-1994▾ western am▾
19:519:6 Мы возрадуемся о спасении твоем и во имя Бога нашего поднимем знамя. Да исполнит Господь все прошения твои.
19:6 ἀγαλλιασόμεθα αγαλλιαω jump for joy ἐν εν in τῷ ο the σωτηρίῳ σωτηριος salvation; saving σου σου of you; your καὶ και and; even ἐν εν in ὀνόματι ονομα name; notable θεοῦ θεος God ἡμῶν ημων our μεγαλυνθησόμεθα μεγαλυνω enlarge; magnify πληρώσαι πληροω fulfill; fill κύριος κυριος lord; master πάντα πας all; every τὰ ο the αἰτήματά αιτημα item; request σου σου of you; your
19:6 מִ mi מִן from קְצֵ֤ה qᵊṣˈē קָצֶה end הַ ha הַ the שָּׁמַ֨יִם׀ ššāmˌayim שָׁמַיִם heavens מֹֽוצָאֹ֗ו mˈôṣāʔˈô מֹוצָא issue וּ û וְ and תְקוּפָתֹ֥ו ṯᵊqûfāṯˌô תְּקוּפָה turning point עַל־ ʕal- עַל upon קְצֹותָ֑ם qᵊṣôṯˈām קְצֹות end וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] נִ֝סְתָּ֗ר ˈnistˈār סתר hide מֵֽ mˈē מִן from חַמָּתֹו׃ ḥammāṯˌô חַמָּה heat
19:6. laudabimus in salutari tuo et in nomine Dei nostri ducemus chorosWe will rejoice in thy salvation; and in the name of our God we shall be exalted.
5. We will triumph in thy salvation, and in the name of our God we will set up our banners: the LORD fulfill all thy petitions.
19:6. His going forth [is] from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
19:6. his departure is from the summit of heaven. And his course reaches all the way to its summit. Neither is there anyone who can hide himself from his heat.
We will rejoice in thy salvation, and in the name of our God we will set up [our] banners: the LORD fulfil all thy petitions:

19:6 Мы возрадуемся о спасении твоем и во имя Бога нашего поднимем знамя. Да исполнит Господь все прошения твои.
19:6
ἀγαλλιασόμεθα αγαλλιαω jump for joy
ἐν εν in
τῷ ο the
σωτηρίῳ σωτηριος salvation; saving
σου σου of you; your
καὶ και and; even
ἐν εν in
ὀνόματι ονομα name; notable
θεοῦ θεος God
ἡμῶν ημων our
μεγαλυνθησόμεθα μεγαλυνω enlarge; magnify
πληρώσαι πληροω fulfill; fill
κύριος κυριος lord; master
πάντα πας all; every
τὰ ο the
αἰτήματά αιτημα item; request
σου σου of you; your
19:6
מִ mi מִן from
קְצֵ֤ה qᵊṣˈē קָצֶה end
הַ ha הַ the
שָּׁמַ֨יִם׀ ššāmˌayim שָׁמַיִם heavens
מֹֽוצָאֹ֗ו mˈôṣāʔˈô מֹוצָא issue
וּ û וְ and
תְקוּפָתֹ֥ו ṯᵊqûfāṯˌô תְּקוּפָה turning point
עַל־ ʕal- עַל upon
קְצֹותָ֑ם qᵊṣôṯˈām קְצֹות end
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
נִ֝סְתָּ֗ר ˈnistˈār סתר hide
מֵֽ mˈē מִן from
חַמָּתֹו׃ ḥammāṯˌô חַמָּה heat
19:6. laudabimus in salutari tuo et in nomine Dei nostri ducemus choros
We will rejoice in thy salvation; and in the name of our God we shall be exalted.
5. We will triumph in thy salvation, and in the name of our God we will set up our banners: the LORD fulfill all thy petitions.
19:6. His going forth [is] from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
19:6. his departure is from the summit of heaven. And his course reaches all the way to its summit. Neither is there anyone who can hide himself from his heat.
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Adam Clarke: Commentary on the Bible - 1831
20:6: Now know I that the Lord saveth his anointed - These are probably the words of the priest after the victim had been consumed; and those signs had accompanied the offering, which were proofs of God's acceptance of the sacrifice; and, consequently, that the campaign would have a successful issue. David is God's anointed; therefore, he is under his especial care. He will hear him. David must continue to pray, and to depend on God; else he cannot expect continual salvation. David has vast multitudes of enemies against him; he, therefore, requires supernatural help. Because of this, God will hear him with the saving strength of his right hand.
The Hand of God is his power, the Right hand, his almighty power; the Strength of his right hand, his almighty power in action; the Saving strength of his right hand, the miraculous effects wrought by his almighty power brought into action. This is what David was to expect; and it was the prospect of this that caused him and his officers to exult as they do in the following verse.
Albert Barnes: Notes on the Bible - 1834
20:6: Now know I that the Lord saveth his anointed - Saveth, or will save, the king, who had been anointed, or consecrated by anointing to that office. Compare the note at Psa 2:2. This, according to the view given in the introduction, is the response of the king. It expresses his confident assurance of success from the interest which the people had expressed in the enterprise, as referred to in the pRev_ious verses, and from the earnestness of their prayers in his behalf and in behalf of the enterprise. They had manifested such zeal in the cause, and they had offered so earnest petitions, that he could not doubt that God would smile favorably on the undertaking, and would grant success.
He will hear him from his holy heaven - Margin, "from the heaven of his holiness." So the Hebrew. Compare Ch1 21:26; Ch2 7:14; Neh 9:27-28; Psa 14:2; Psa 102:19. heaven is represented as the dwelling-place of God, and it is there that he hears and answers our prayers. The meaning of the word "hear" in this passage is, that he will "favorably hear," or regard; that is, that he will "answer" the petition, or grant the request.
With the saving strength - That is, he will interpose with that saving strength. Literally, "with the strengths of salvation." The answer to the prayer will be manifest in the strength or power put forth by him to save.
Of his right hand - The right hand is the instrument by which mainly we execute our purposes; and by constant use it becomes in fact more fully developed, and is stronger than the left band. Hence, it is used to denote "strength." See Exo 15:6; Jdg 5:26; see Psa 17:7, note; Psa 18:35, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: Now: Psa 2:2, Psa 18:50, Psa 28:8, Psa 89:20-23; Act 2:36, Act 4:10
he will: Kg1 8:30, Kg1 8:43; Mat 6:9
his holy heaven: Heb. the heaven of his holiness, Isa 57:15, Isa 63:15
with: etc. Heb. by the strength of the salvation of his right hand, Psa 17:7, Psa 18:35; Act 2:33, Act 5:31
Carl Friedrich Keil and Franz Delitzsch
20:6
(Heb.: 20:7-9) While Ps 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., 3Kings 17:24; Is 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 Ps 20:7 corresponds to the exuberance of feeling which thus finds expression.
In Ps 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. Ps 90:10), but the displays of power (Ps 106:2; Ps 145:4; Ps 150:2; Ps 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 Ps 20:8 הזכּירוּ or יזכּירוּ must be supplied from the נזכּיר in Ps 20:8 (lxx μεγαλυνθησόμεθα = נגביר, Ps 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, Ps 44:9). According to the Law Israel was forbidden to have any standing army; and the law touching the king (Deut 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 (3Kings 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 Ps 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, 1Kings 17:45. The preterites in Ps 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, Ps 146:9; Ps 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.
Geneva 1599
20:6 Now (e) know I that the LORD saveth his anointed; he will hear him from his (f) holy heaven with the saving strength of his right hand.
(e) The Church feels that God had heard their petition.
(f) As by the visible sanctuary God's familiarity appeared toward his people, so by the heavenly is meant his power and majesty.
John Gill
20:6 Now know I that the Lord saveth his Anointed,.... Not David, though he was the anointed of the God of Jacob, and was anointed with material oil to be king of Israel by Samuel, at the express order of God himself; but David is not here speaking of himself, nor the church of him, but of the Messiah; anointed by Jehovah king over his holy hill of Zion, with the oil of gladness, or the Holy Spirit. The church in prayer rises in her faith, and is strongly assured of the salvation of the Messiah; that though his troubles would be many and great, he should be delivered out of them all; should be heard and helped in the day of salvation, and be freed from the sorrows of death and hell, he should be encompassed with; that he should be raised from the dead; have all power in heaven and earth given him; ascend on high, and triumph over all his enemies; and all his people, all the members of his body, should be saved through him, which is in a sense the salvation of himself;
he will hear him from his holy heaven; where his throne and temple are, which is the habitation of his holiness, whither the prayers of the Messiah when on earth ascended, where they were received, heard, and answered. Before the church prays that he might be heard, now she believes he would; and that,
with the saving strength of his right hand; that is, by the exertion of his mighty power, in strengthening him as man to bear up under his sorrows, go through his work, and finish it; by upholding him with his right hand while engaged in it, and by raising him up from the dead with it, and setting him down at it in the highest heavens.
John Wesley
20:6 Now - We are already sure of victory by the consideration of God's power and faithfulness and love to David, and to his people. They speak as one person, because they were unanimous in this prayer. Saveth - Will certainly save. Strength - This shews how God will hear him, even by saving him with a strong hand.
Robert Jamieson, A. R. Fausset and David Brown
20:6 He speaks as if suddenly assured of a hearing.
his anointed--not only David personally, but as the specially appointed head of His Church.
his holy heaven--or, literally, "the heavens of His holiness," where He resides (Ps 2:6; Ps 11:4).
saving . . . hand--His power which brings salvation.
19:719:7: Լցուսցէ Տէր զամենայն խնդրուածս քո. այժմ ծանեայք՝ զի կեցոյց Տէր զօծեալ իւր։ Լուաւ սմա յերկնից ՚ի սրբութենէ իւրմէ, ՚ի զօրութիւն փրկութեան աջոյ իւրոյ։
7 Այժմ հասկացանք, որ Տէրը փրկեց իր օծեալին: Նա կը լսի նրան իր սուրբ երկնքից իր փրկարար աջի զօրութեամբ:
6 Հիմա գիտցայ թէ Տէրը կը պահէ իր օծեալը, Անոր պատասխան կու տայ իր սուրբ երկնքէն՝ Իր աջ ձեռքին փրկութեան ուժովը։
Այժմ ծանեայ` զի կեցոյց Տէր զօծեալ իւր. լուաւ սմա յերկնից ի սրբութենէ իւրմէ, ի զօրութիւն փրկութեան աջոյ իւրոյ:

19:7: Լցուսցէ Տէր զամենայն խնդրուածս քո. այժմ ծանեայք՝ զի կեցոյց Տէր զօծեալ իւր։ Լուաւ սմա յերկնից ՚ի սրբութենէ իւրմէ, ՚ի զօրութիւն փրկութեան աջոյ իւրոյ։
7 Այժմ հասկացանք, որ Տէրը փրկեց իր օծեալին: Նա կը լսի նրան իր սուրբ երկնքից իր փրկարար աջի զօրութեամբ:
6 Հիմա գիտցայ թէ Տէրը կը պահէ իր օծեալը, Անոր պատասխան կու տայ իր սուրբ երկնքէն՝ Իր աջ ձեռքին փրկութեան ուժովը։
zohrab-1805▾ eastern-1994▾ western am▾
19:619:7 Ныне познал я, что Господь спасает помазанника Своего, отвечает ему со святых небес Своих могуществом спасающей десницы Своей.
19:7 νῦν νυν now; present ἔγνων γινωσκω know ὅτι οτι since; that ἔσωσεν σωζω save κύριος κυριος lord; master τὸν ο the χριστὸν χριστος Anointed αὐτοῦ αυτος he; him ἐπακούσεται επακουω hear from αὐτοῦ αυτος he; him ἐξ εκ from; out of οὐρανοῦ ουρανος sky; heaven ἁγίου αγιος holy αὐτοῦ αυτος he; him ἐν εν in δυναστείαις δυναστεια the σωτηρία σωτηρια safety τῆς ο the δεξιᾶς δεξιος right αὐτοῦ αυτος he; him
19:7 תֹּ֘ורַ֤ת tˈôrˈaṯ תֹּורָה instruction יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH תְּ֭מִימָה ˈtᵊmîmā תָּמִים complete מְשִׁ֣יבַת mᵊšˈîvaṯ שׁוב return נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul עֵד֥וּת ʕēḏˌûṯ עֵדוּת reminder יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH נֶ֝אֱמָנָ֗ה ˈneʔᵉmānˈā אמן be firm מַחְכִּ֥ימַת maḥkˌîmaṯ חכם be wise פֶּֽתִי׃ pˈeṯî פֶּתִי young man
19:7. impleat Dominus omnes petitiones tuas nunc scio quoniam salvabit Dominus christum suum exaudiet eum de caelo sancto suo in fortitudine salutis dexterae suaeThe Lord fulfil all thy petitions: now have I known that the Lord hath saved his anointed. He will hear him from his holy heaven: the salvation of his right hand is in powers.
6. Now know I that the LORD saveth his anointed; he wilt answer him from his holy heaven with the saving strength of his right hand.
19:7. The law of the LORD [is] perfect, converting the soul: the testimony of the LORD [is] sure, making wise the simple.
19:7. The law of the Lord is immaculate, converting souls. The testimony of the Lord is faithful, providing wisdom to little ones.
Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand:

19:7 Ныне познал я, что Господь спасает помазанника Своего, отвечает ему со святых небес Своих могуществом спасающей десницы Своей.
19:7
νῦν νυν now; present
ἔγνων γινωσκω know
ὅτι οτι since; that
ἔσωσεν σωζω save
κύριος κυριος lord; master
τὸν ο the
χριστὸν χριστος Anointed
αὐτοῦ αυτος he; him
ἐπακούσεται επακουω hear from
αὐτοῦ αυτος he; him
ἐξ εκ from; out of
οὐρανοῦ ουρανος sky; heaven
ἁγίου αγιος holy
αὐτοῦ αυτος he; him
ἐν εν in
δυναστείαις δυναστεια the
σωτηρία σωτηρια safety
τῆς ο the
δεξιᾶς δεξιος right
αὐτοῦ αυτος he; him
19:7
תֹּ֘ורַ֤ת tˈôrˈaṯ תֹּורָה instruction
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
תְּ֭מִימָה ˈtᵊmîmā תָּמִים complete
מְשִׁ֣יבַת mᵊšˈîvaṯ שׁוב return
נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul
עֵד֥וּת ʕēḏˌûṯ עֵדוּת reminder
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
נֶ֝אֱמָנָ֗ה ˈneʔᵉmānˈā אמן be firm
מַחְכִּ֥ימַת maḥkˌîmaṯ חכם be wise
פֶּֽתִי׃ pˈeṯî פֶּתִי young man
19:7. impleat Dominus omnes petitiones tuas nunc scio quoniam salvabit Dominus christum suum exaudiet eum de caelo sancto suo in fortitudine salutis dexterae suae
The Lord fulfil all thy petitions: now have I known that the Lord hath saved his anointed. He will hear him from his holy heaven: the salvation of his right hand is in powers.
6. Now know I that the LORD saveth his anointed; he wilt answer him from his holy heaven with the saving strength of his right hand.
19:7. The law of the LORD [is] perfect, converting the soul: the testimony of the LORD [is] sure, making wise the simple.
19:7. The law of the Lord is immaculate, converting souls. The testimony of the Lord is faithful, providing wisdom to little ones.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. "Ныне познал я" - прешедшее вместо будущего; ныне, т. е. в настоящую войну с сиро-аммонитянами, обнаружится как любит ("спасает... отвечает") Господь своего помазанника.

Евреи жаждут божественной помощи, так как военные силы борющихся сторон неравны: "иные", т. е. враги, обладали большим количеством боевых колесниц, чему евреи могут противопоставить только свою веру в Бога и надежду на Его помощь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand. 7 Some trust in chariots, and some in horses: but we will remember the name of the LORD our God. 8 They are brought down and fallen: but we are risen, and stand upright. 9 Save, LORD: let the king hear us when we call.
Here is, I. Holy David himself triumphing in the interest he had in the prayers of good people (v. 6): "Now know I (I that pen the psalm know it) that the Lord saveth his anointed, because he hath stirred up the hearts of the seed of Jacob to pray for him." Note, It bodes well to any prince and people, and may justly be taken as a happy presage, when God pours upon them a spirit of prayer. If he see us seeking him, he will be found of us; if he cause us to hope in his word, he will establish his word to us. Now that so many who have an interest in heaven are praying for him he doubts not but that God will hear him, and grant him an answer of peace, which will, 1. Take its rise from above: He will hear him from his holy heaven, of which the sanctuary was a type (Heb. ix. 23), from the throne he hath prepared in heaven, of which the mercy-seat was a type. 2. It shall take its effect here below: He will hear him with the saving strength of his right hand; he will give a real answer to his prayers, and the prayers of his friends for him, not by letter, nor by word of mouth, but, which is much better, by his right hand, by the saving strength of his right hand. He will make it to appear that he hears him by what he does for him.
II. His people triumphing in God and their relation to him, and his revelation of himself to them, by which they distinguish themselves from those that live without God in the world. 1. See the difference between worldly people and godly people, in their confidences, v. 7. The children of this world trust in second causes, and think all is well if those do but smile upon them; they trust in chariots and in horses, and the more of them they can bring into the field the more sure they are of success in their wars; probably David has here an eye to the Syrians, whose forces consisted much of chariots and horsemen, as we find in the history of David's victories over them, 2 Sam. viii. 4; x. 18. "But," say the Israelites, "we neither have chariots and horses to trust to nor do we want them, nor, if we had them, would we build our hopes of success upon that; but we will remember, and rely upon, the name of the Lord our God, upon the relation we stand in to him as the Lord our God and the knowledge we have of him by his name," that is, all that whereby he makes himself known; this we will remember and upon every remembrance of it will be encouraged. Note, those who make God and his name their praise may make God and his name their trust. 2. See the difference in the issue of their confidences and by that we are to judge of the wisdom of the choice; things are as they prove; see who will be ashamed of their confidence and who not, v. 8. "Those that trusted in their chariots and horses are brought down and fallen, and their chariots and horses were so far from saving them that they helped to sink them, and made them the easier and the richer prey to the conqueror, 2 Sam. viii. 4. But we that trust in the name of the Lord our God not only stand upright, and keep our ground, but have risen, and have got ground against the enemy, and have triumphed over them." Note, A believing obedient trust in God and his name is the surest way both to preferment and to establishment, to rise and to stand upright, and this will stand us in stead when creature-confidences fail those that depend upon them.
III. They conclude their prayer for the king with a Hosanna, "Save, now, we beseech thee, O Lord!" v. 9. As we read this verse, it may be taken as a prayer that God would not only bless the king, "Save, Lord, give him success," but that he would make him a blessing to them, "Let the king hear us when we call to him for justice and mercy." Those that would have good of their magistrates must thus pray for them, for they, as all other creatures, are that to us (and no more) which God makes them to be. Or it may refer to the Messiah, that King, that King of kings; let him hear us when we call; let him come to us according to the promise, in the time appointed; let him, as the great Master of requests, receive all our petitions and present them to the Father. But many interpreters give another reading of this verse, by altering the pause, Lord, save the king, and hear us when we call; and so it is a summary of the whole psalm and is taken into our English Liturgy; O Lord! save the king, and mercifully hear us when we call upon thee.
In singing these verses we should encourage ourselves to trust in God, and stir up ourselves to pray earnestly, as we are in duty bound, for those in authority over us, that under them we may lead quiet and peaceable lives in all godliness and honesty.
Adam Clarke: Commentary on the Bible - 1831
20:7: Some trust in chariots - The words of the original are short and emphatic: These in chariots; and these in horses; but we will record in the name of Jehovah our God. Or, as the Septuagint, μεγαλυνθησομεθα, "we shall be magnified." Or, as the Vulgate, invocabimus, "we shall invoke the name of the Lord." This and the following verse I suppose to be the words of David and his officers. And the mention of chariots and horses makes it likely that the war with the Ammonites and Syrians is that to which reference is made here; for they came against him with vast multitudes of horsemen and chariots. See Sa2 10:6-8. According to the law, David could neither have chariots nor horses; and those who came against him with cavalry must have a very great advantage; but he saw that Jehovah his God was more than a match for all his foes, and in him he trusts with implicit confidence.
Albert Barnes: Notes on the Bible - 1834
20:7: Some trust in chariots - This (see the introduction to the psalm) seems to be a "general chorus" of the king and the people, expressing the fullest confidence in God, and showing the true ground of their reliance. The general meaning is, that their entire trust was in God. This is put in strong contrast with others, who relied, some on their chariots, and some on their horses, while "they" relied alone on God. They who trusted in horses and in chariots would be overcome; they who trusted in God alone would triumph. The word rendered chariots - רכב rekeb - means properly riding, and then a vehicle for "riding," a wagon, a chariot. Here it refers to the war-chariot, or the vehicle for carrying armed men into battle. These furnished great advantages in war, by the speed with which they could be driven against an enemy, and by the facilities in fighting from them. They were usually very simple. They consisted of "a light pole suspended between and on the withers of a pair of horses, the after end resting on a light axle tree, with two low wheels. Upon the axle stood a light frame, open behind, and floored for the warrior and his charioteer, who both stood within. On the sides of the frame hung the war-bow, in its case; a large quiver with arrows and darts had commonly a particular sheath. In Persia, the chariots, elevated upon wheels of considerable diameter, had four horses abreast; and in early ages, there were occasionally hooks or scythes attached to the axles." - Kitto, "Cyclo." In early ages these constituted a main reliance in determining the result of a battle.
And some in horses - Some in cavalry, commonly a very material reliance in war. The use of horses in war was early known in the world, for we find mention of them in the earliest periods of history.
But we will remember the name of the Lord our God - That is, we will remember God - the name, as before remarked, often being used 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 only can give success to our arms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: Some trust: Psa 33:16, Psa 33:17; Sa1 13:5; Sa2 8:4, Sa2 10:18; Pro 21:31; Isa 30:16, Isa 31:1; Jer 17:5
but we: Psa 45:17; Ch2 13:10-12, Ch2 13:16, Ch2 14:11, Ch2 20:12-20, Ch2 32:8
John Gill
20:7 Some trust in chariots, and some in horses,.... That is, in chariots and horses prepared for war; which, besides their use for carriage, did great annoyance to the enemy in battle, and were very terrible to them, and were greatly trusted in by those that possessed them, Deut 20:1; such chariots as were called "currus falcati", that had scythes at the sides of them, which being drove with fury among the infantry, cut them down as grass is mown with scythes; such the old Canaanites used, which were very terrible, Josh 17:16; and horses trained up for war do much execution in a battle by pawing and trampling; see Job 39:21; though these are vain things for safety, and not to be depended on, for salvation and victory are of the Lord, Ps 33:17; and such are the chariots and horses of the sun, and the idols in which the Gentiles trusted, 4Kings 23:11; and all external things in which men depend for salvation, as fleshly privileges, outward works of righteousness, morality, a profession of religion, a round of duties, &c. all which are disclaimed by those who know the way of life and salvation by Christ, Hos 14:3;
but we will remember the name of the Lord our God; not any of the names by which the Lord God is called, as Elohim, Elshaddai, Jehovah, and the like; though each of these are worthy of remembrance, and greatly serve to encourage faith in him; but rather the perfections of God, such as the goodness, wisdom, and power of God, which are to be remembered and confided in; and not the friendship of princes, the schemes of human policy, and the outward forces of strength; or else God himself is intended, whose name is himself, and is a strong tower to the righteous: and to remember him is to bear him in mind, and not forget him; to have the desires of the soul towards him, and to the remembrance of him; and to make mention of him, of his names, attributes, word, and works; which is both for his glory and for the encouragement of faith in him, both in ourselves and others; it is to call upon his name in times of trouble, and at all times, and also to trust in him and not in an arm of flesh; for it stands opposed to trusting in chariots and horses; and it is to call to mind past instances of his goodness, wisdom, and power, and be thankful for them, and make use of them to engage confidence in him; and which should be done from the consideration of his being God and not man, and of his being our God, our covenant God and Father.
John Wesley
20:7 Remember - Trust in it.
Robert Jamieson, A. R. Fausset and David Brown
20:7 remember--or cause to remember, mention thankfully (1Kings 17:45; Ps 33:16).
19:819:8: Սոքա կառօք եւ սոքա երիվարօք, այլ մեք զանուն Տեառն Աստուծոյ մերոյ կարդասցուք[6696]։ [6696] Ոմանք.Զանուն Տեառն Աստուծոյ կարդասցուք։
8 Ոմանց աչքը ռազմակառքերին է, ուրիշներինը՝ երիվարներին: իսկ մենք մեր Աստծու անունն ենք կանչում:
7 Ոմանք՝ կառքերու եւ ոմանք ալ ձիերու կ’ապաւինին, Բայց մենք մեր Տէր Աստուծոյն անունը պիտի յիշենք։
Սոքա կառօք եւ սոքա երիվարօք, այլ մեք զանուն Տեառն Աստուծոյ մերոյ կարդասցուք:

19:8: Սոքա կառօք եւ սոքա երիվարօք, այլ մեք զանուն Տեառն Աստուծոյ մերոյ կարդասցուք[6696]։
[6696] Ոմանք.Զանուն Տեառն Աստուծոյ կարդասցուք։
8 Ոմանց աչքը ռազմակառքերին է, ուրիշներինը՝ երիվարներին: իսկ մենք մեր Աստծու անունն ենք կանչում:
7 Ոմանք՝ կառքերու եւ ոմանք ալ ձիերու կ’ապաւինին, Բայց մենք մեր Տէր Աստուծոյն անունը պիտի յիշենք։
zohrab-1805▾ eastern-1994▾ western am▾
19:719:8 Иные колесницами, иные конями, а мы именем Господа Бога нашего хвалимся:
19:8 οὗτοι ουτος this; he ἐν εν in ἅρμασιν αρμα chariot καὶ και and; even οὗτοι ουτος this; he ἐν εν in ἵπποις ιππος horse ἡμεῖς ημεις we δὲ δε though; while ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master θεοῦ θεος God ἡμῶν ημων our μεγαλυνθησόμεθα μεγαλυνω enlarge; magnify
19:8 פִּקּ֘וּדֵ֤י piqqˈûḏˈê פִּקּוּדִים orders יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH יְ֭שָׁרִים ˈyšārîm יָשָׁר right מְשַׂמְּחֵי־ mᵊśammᵊḥê- שׂמח rejoice לֵ֑ב lˈēv לֵב heart מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH בָּ֝רָ֗ה ˈbārˈā בַּר pure מְאִירַ֥ת mᵊʔîrˌaṯ אור be light עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
19:8. hii in curribus et hii in equis nos autem nominis Domini Dei nostri recordabimurSome trust in chariots, and some in horses: but we will call upon the name of the Lord, our God.
7. Some in chariots, and some in horses: but we will make mention of the name of the LORD our God.
19:8. The statutes of the LORD [are] right, rejoicing the heart: the commandment of the LORD [is] pure, enlightening the eyes.
19:8. The justice of the Lord is right, rejoicing hearts. The precepts of the Lord are brilliant, enlightening the eyes.
Some [trust] in chariots, and some in horses: but we will remember the name of the LORD our God:

19:8 Иные колесницами, иные конями, а мы именем Господа Бога нашего хвалимся:
19:8
οὗτοι ουτος this; he
ἐν εν in
ἅρμασιν αρμα chariot
καὶ και and; even
οὗτοι ουτος this; he
ἐν εν in
ἵπποις ιππος horse
ἡμεῖς ημεις we
δὲ δε though; while
ἐν εν in
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
θεοῦ θεος God
ἡμῶν ημων our
μεγαλυνθησόμεθα μεγαλυνω enlarge; magnify
19:8
פִּקּ֘וּדֵ֤י piqqˈûḏˈê פִּקּוּדִים orders
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
יְ֭שָׁרִים ˈyšārîm יָשָׁר right
מְשַׂמְּחֵי־ mᵊśammᵊḥê- שׂמח rejoice
לֵ֑ב lˈēv לֵב heart
מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
בָּ֝רָ֗ה ˈbārˈā בַּר pure
מְאִירַ֥ת mᵊʔîrˌaṯ אור be light
עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
19:8. hii in curribus et hii in equis nos autem nominis Domini Dei nostri recordabimur
Some trust in chariots, and some in horses: but we will call upon the name of the Lord, our God.
7. Some in chariots, and some in horses: but we will make mention of the name of the LORD our God.
19:8. The statutes of the LORD [are] right, rejoicing the heart: the commandment of the LORD [is] pure, enlightening the eyes.
19:8. The justice of the Lord is right, rejoicing hearts. The precepts of the Lord are brilliant, enlightening the eyes.
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Adam Clarke: Commentary on the Bible - 1831
20:8: They are brought down and fallen - They were so confident of victory that they looked upon it as already gained. They who trusted in their horses and chariots are bowed down, and prostrated on the earth: they are all overthrown.
But we are risen - We who have trusted in the name of Jehovah are raised up from all despondency; and we stand upright - we shall conquer, and go on to conquer.
Albert Barnes: Notes on the Bible - 1834
20:8: They are brought down and fallen - That is, those who trust in chariots and horses. The reference here is undoubtedly to the enemies against whom the king was about to wage war, and the language here is indicative of his certain conviction that they would be vanquished. So certain was he now of this that he could speak of it as if it were already done. "They "are" brought down." He sees them in anticipation prostrate and subdued; he goes forth to war with the certainty on his mind that this would occur. The word rendered "brought down" - כרע kâ ra‛ - means "to bend," "to bow" (as the knees); and then it refers to one who bows down before an enemy, that is, one who is subdued, Isa 10:4; Isa 65:12; Psa 72:9; Psa 78:31.
But we are risen, and stand upright - That is, he sees this in anticipation. He is certain of success and triumph. Depressed though we may now be, yet we are certain of victory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: They: Psa 34:21, Psa 34:22; Jdg 5:31
but we: Psa 125:1, Psa 146:5-9; Jer 17:7, Jer 17:8
Geneva 1599
20:8 (g) They are brought down and fallen: but we are risen, and stand upright.
(g) The worldlings who do not put their trust in God alone.
John Gill
20:8 They are brought down and fallen,.... These are they that rode in chariots and on horses, and trusted in them; who are brought down from their places of honour and safety; and fall, not into the hands of their enemies, and into a low and mean estate, but to the ground by death; as also such who, being like Capernaum, lifted up to heaven with their own outward attainments, and think to get thither by them, are brought down to hell, and fall into the pit of corruption;
but we are risen, and stand upright; who remember the name of the Lord, and trust in him; the church is sometimes in a very low and depressed condition; it consists of a poor and an afflicted people, and who are persecuted by men; so the church has been under the Heathen Roman emperors, and under the Papacy, and will be as long as she is in the wilderness, and the witnesses prophesy in sackcloth; and especially when they will be slain, and their bodies lie on the earth unburied; but these shall rise and stand upright, and ascend to heaven; there will be a glorious state of the church; there will be a reviving of the interest of Christ, through the bringing in the fulness and forces of the Gentiles, and the conversion of the Jews; the dry bones will live again, and stand upon their feet, an exceeding great army; in those days the righteous will flourish and have abundance of peace and prosperity. This may also include the first resurrection, which the saints will have a part in; the dead in Christ will rise first, and will stand before the Lord with confidence, and not be ashamed; when the ungodly shall not stand in judgment, nor sinners in, the congregation of the righteous; for though these words are expressed in the present tense, because of the certainty of them, they belong to future times; hence the following petitions.
John Wesley
20:8 Brought down - From their horses and chariots, to which they trusted. Stand - Stand firmly, and keep the field.
Robert Jamieson, A. R. Fausset and David Brown
20:8 They--that is, who trust in horses, &c.
stand upright--literally, "we have straightened ourselves up from our distress and fears."
19:919:9: Սոքա խափանեցան եւ անկան, մեք յարեա՛ք եւ ուղիղք եղաք[6697]։ [6697] Ոմանք.Նոքա խափանեցան։
9 Նրանք կործանուեցին ու ընկան, իսկ մենք ոտքի կանգնեցինք եւ ուղղուեցինք:
8 Անոնք կորացան ու ինկան, Բայց մենք ելանք ու շիտակ կանգնեցանք։
Սոքա խափանեցան եւ անկան, մեք յարեաք եւ ուղիղք եղաք:

19:9: Սոքա խափանեցան եւ անկան, մեք յարեա՛ք եւ ուղիղք եղաք[6697]։
[6697] Ոմանք.Նոքա խափանեցան։
9 Նրանք կործանուեցին ու ընկան, իսկ մենք ոտքի կանգնեցինք եւ ուղղուեցինք:
8 Անոնք կորացան ու ինկան, Բայց մենք ելանք ու շիտակ կանգնեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
19:819:9 они поколебались и пали, а мы встали и стоим прямо.
19:9 αὐτοὶ αυτος he; him συνεποδίσθησαν συμποδιζω and; even ἔπεσαν πιπτω fall ἡμεῖς ημεις we δὲ δε though; while ἀνέστημεν ανιστημι stand up; resurrect καὶ και and; even ἀνωρθώθημεν ανορθοω straighten up
19:9 יִרְאַ֤ת yirʔˈaṯ יִרְאָה fear יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH טְהֹורָה֮ ṭᵊhôrā טָהֹר pure עֹומֶ֪דֶת ʕômˈeḏeṯ עמד stand לָ֫ lˈā לְ to עַ֥ד ʕˌaḏ עַד future מִֽשְׁפְּטֵי־ mˈišpᵊṭê- מִשְׁפָּט justice יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness צָֽדְק֥וּ ṣˈāḏᵊqˌû צדק be just יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
19:9. ipsi incurvati sunt et ceciderunt nos autem resurreximus et erecti sumusThey are bound, and have fallen: but we are risen, and are set upright.
8. They are bowed down and fallen: but we are risen, and stand upright.
19:9. The fear of the LORD [is] clean, enduring for ever: the judgments of the LORD [are] true [and] righteous altogether.
19:9. The fear of the Lord is holy, enduring for all generations. The judgments of the Lord are true, justified in themselves:
They are brought down and fallen: but we are risen, and stand upright:

19:9 они поколебались и пали, а мы встали и стоим прямо.
19:9
αὐτοὶ αυτος he; him
συνεποδίσθησαν συμποδιζω and; even
ἔπεσαν πιπτω fall
ἡμεῖς ημεις we
δὲ δε though; while
ἀνέστημεν ανιστημι stand up; resurrect
καὶ και and; even
ἀνωρθώθημεν ανορθοω straighten up
19:9
יִרְאַ֤ת yirʔˈaṯ יִרְאָה fear
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
טְהֹורָה֮ ṭᵊhôrā טָהֹר pure
עֹומֶ֪דֶת ʕômˈeḏeṯ עמד stand
לָ֫ lˈā לְ to
עַ֥ד ʕˌaḏ עַד future
מִֽשְׁפְּטֵי־ mˈišpᵊṭê- מִשְׁפָּט justice
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness
צָֽדְק֥וּ ṣˈāḏᵊqˌû צדק be just
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
19:9. ipsi incurvati sunt et ceciderunt nos autem resurreximus et erecti sumus
They are bound, and have fallen: but we are risen, and are set upright.
8. They are bowed down and fallen: but we are risen, and stand upright.
19:9. The fear of the LORD [is] clean, enduring for ever: the judgments of the LORD [are] true [and] righteous altogether.
19:9. The fear of the Lord is holy, enduring for all generations. The judgments of the Lord are true, justified in themselves:
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Adam Clarke: Commentary on the Bible - 1831
20:9: Save, Lord - This verse was spoken by all the congregation, and was the chorus and conclusion of the piece.
The verse may be read, Lord, save the king! He will hear as in the day of our calling. The Vulgate, Septuagint, Ethiopic, Arabic, Anglo-Saxon, read the verse thus: Lord, save the king! and hear us whensoever we shall call upon thee. The Syriac reads differently: The Lord will save us: and our king will hear us in the day in which we shall call upon him. This refers all to God: while the others refer the latter clause to David. Lord, save David; and David will save us. "If thou preservest him, he will be thy minister for good to us." This appears to be the easiest sense of the place, and harmonizes with all the rest.
Albert Barnes: Notes on the Bible - 1834
20:9: Save, Lord - "Yahweh, save." This is still an earnest prayer. Confident as they are of success and triumph, yet they do not forget their dependence on God; they do not forget that victory must come from his hand. There was, indeed, exultation, but it was exultation in the belief that God would grant success - an exultation connected with, and springing from prayer. Prayer is not inconsistent with the most confident anticipation of success in any undertaking; and confidence of success can only spring from prayer.
Let the King - That is, let "God," spoken of here as the Great King. The connection and the parallelism demand this interpretation, for to God only is this prayer addressed. He is here invoked as the supreme monarch. A king going forth to war implores the protection of a greater king than himself - the King of all nations; and who, therefore, had the disposal of the whole result of the conflict in which he was about to engage.
Hear us when we call - As we now call on him; its we shall call on him in the day of battle. Thus the close of the psalm corresponds with the beginning. In the beginning Psa 20:1-4 there is an earnest "desire" that God would hear the suppliant in the day of trouble; in the close there is an earnest "prayer" to him from all the people that he "would" thus bear. The desire of the blessing goes forth in the form of prayer, for God only can grant the objects of our desire. The whole psalm, therefore, is an expression of a strong confidence in God; of a sense of the most complete dependence on him; and of that assurance of success which often comes into the soul, in an important and difficult undertaking, when we have committed the whole cause to God. The psalm, too, is a model for us to imitate when we embark in any great and arduous enterprise. The desire for success should be accompanied with earnest prayer and supplication on our part; and when our friends express the desire that we may be successful, there should have been on our part such acts of devotion - such manifest reliance on God - such religious trust - that they can simply pray for our success to be in accordance with our own prayer. Never should we look for success unless our undertaking has been preceded by prayer; and when our best preparations have been made, our hope of success is not primarily and mainly in them, but only in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: Save: etc. or, "O Jehovah, save the king; answer us when we call upon thee." Psa 118:25, Psa 118:26; Mat 21:9, Mat 21:15
let: Psa 2:6-10, Psa 5:2, Psa 24:7, Psa 44:4, Psa 74:12
Carl Friedrich Keil and Franz Delitzsch
20:9
(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 Ps 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 Ps 118:25. The closing line, Ps 20:9, is an expanded Amen.
Geneva 1599
20:9 Save, LORD: (h) let the king hear us when we call.
(h) Let the king be able to deliver us by your strength, when we seek him for help.
John Gill
20:9 Save, Lord,.... Not "the king", as the Septuagint, Ethiopic, and Arabic versions read the words, joining the word "king" to them, which is in the next clause; but this, as Aben Ezra observes, is not right, because of the accent "athnach", which divides these words from the following; rather the word us may be supplied; and so the Syriac version renders it, "the Lord will deliver us"; and the Targum is, "O Lord", , "redeem us", or "save us"; that is, with a temporal, spiritual, and eternal salvation: this petition is directed to Jehovah the Father, as the following is to the King Messiah;
let the King hear us when we call; for not God the Father is here meant, though he is an everlasting King, the King of kings; and who hears his people, when they call upon him, and while they are calling; yet he is rarely, if ever, called "the King", without any other additional epithet; whereas the Messiah often is, as in the next psalm, Ps 20:1; and prayer is made to him, and he hears and receives the prayers of his people; and, as Mediator, presents them to his Father perfumed with his much incense; for he is a Priest as well as a King.
John Wesley
20:9 Let the king - God, the supreme monarch, the king of kings, and in a peculiar manner the king of Israel.
Robert Jamieson, A. R. Fausset and David Brown
20:9 let the king hear--as God's representative, delivered to deliver. Perhaps a better sense is, "LORD, save the king; hear us when we call," or pray.
19:1019:10: Տէր կեցո՛ զթագաւորն եւ լո՛ւր մեզ, յաւուր յորում կարդասցուք առ քեզ։ Տունք. ժ̃։
10 Տէ՜ր, պահպանի՛ր թագաւորին եւ լսի՛ր մեզ այն օրը, երբ ձայն տանք քեզ:
9 Ո՛վ Տէր, փրկէ՛ թագաւորը, Պատասխան տուր մեզի մեր կանչելու օրը*։
Տէր, կեցո զթագաւորն, եւ լուր մեզ յաւուր յորում կարդասցուք առ քեզ:

19:10: Տէր կեցո՛ զթագաւորն եւ լո՛ւր մեզ, յաւուր յորում կարդասցուք առ քեզ։ Տունք. ժ̃։
10 Տէ՜ր, պահպանի՛ր թագաւորին եւ լսի՛ր մեզ այն օրը, երբ ձայն տանք քեզ:
9 Ո՛վ Տէր, փրկէ՛ թագաւորը, Պատասխան տուր մեզի մեր կանչելու օրը*։
zohrab-1805▾ eastern-1994▾ western am▾
19:919:10 Господи! спаси царя и услышь нас, когда будем взывать [к Тебе].
19:10 κύριε κυριος lord; master σῶσον σωζω save τὸν ο the βασιλέα βασιλευς monarch; king σου σου of you; your καὶ και and; even ἐπάκουσον επακουω hear from ἡμῶν ημων our ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day ἐπικαλεσώμεθά επικαλεω invoke; nickname σε σε.1 you
19:10 הַֽ hˈa הַ the נֶּחֱמָדִ֗ים nneḥᵉmāḏˈîm חמד desire מִ֭ ˈmi מִן from זָּהָב zzāhˌāv זָהָב gold וּ û וְ and מִ mi מִן from פַּ֣ז ppˈaz פַּז topaz רָ֑ב rˈāv רַב much וּ û וְ and מְתוּקִ֥ים mᵊṯûqˌîm מָתֹוק sweet מִ֝ ˈmi מִן from דְּבַ֗שׁ ddᵊvˈaš דְּבַשׁ honey וְ wᵊ וְ and נֹ֣פֶת nˈōfeṯ נֹפֶת honey צוּפִֽים׃ ṣûfˈîm צוּף honey-comb
19:10. Domine salva rex exaudiet nos in die qua invocaverimusO Lord, save the king: and hear us in the day that we shall call upon thee.
9. Save, LORD: let the King answer us when we call.
19:10. More to be desired [are they] than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
19:10. desirable beyond gold and many precious stones, and sweeter than honey and the honeycomb.
Save, LORD: let the king hear us when we call:

19:10 Господи! спаси царя и услышь нас, когда будем взывать [к Тебе].
19:10
κύριε κυριος lord; master
σῶσον σωζω save
τὸν ο the
βασιλέα βασιλευς monarch; king
σου σου of you; your
καὶ και and; even
ἐπάκουσον επακουω hear from
ἡμῶν ημων our
ἐν εν in
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
ἐπικαλεσώμεθά επικαλεω invoke; nickname
σε σε.1 you
19:10
הַֽ hˈa הַ the
נֶּחֱמָדִ֗ים nneḥᵉmāḏˈîm חמד desire
מִ֭ ˈmi מִן from
זָּהָב zzāhˌāv זָהָב gold
וּ û וְ and
מִ mi מִן from
פַּ֣ז ppˈaz פַּז topaz
רָ֑ב rˈāv רַב much
וּ û וְ and
מְתוּקִ֥ים mᵊṯûqˌîm מָתֹוק sweet
מִ֝ ˈmi מִן from
דְּבַ֗שׁ ddᵊvˈaš דְּבַשׁ honey
וְ wᵊ וְ and
נֹ֣פֶת nˈōfeṯ נֹפֶת honey
צוּפִֽים׃ ṣûfˈîm צוּף honey-comb
19:10. Domine salva rex exaudiet nos in die qua invocaverimus
O Lord, save the king: and hear us in the day that we shall call upon thee.
9. Save, LORD: let the King answer us when we call.
19:10. More to be desired [are they] than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
19:10. desirable beyond gold and many precious stones, and sweeter than honey and the honeycomb.
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