Psalm 20:2
Parallel Verses
English Standard Version
May he send you help from the sanctuary and give you support from Zion!

King James Bible
Send thee help from the sanctuary, and strengthen thee out of Zion;

American Standard Version
Send thee help from the sanctuary, And strengthen thee out of Zion;

Douay-Rheims Bible
May he send thee help from the sanctuary: and defend thee out of Sion.

English Revised Version
Send thee help from the sanctuary, and strengthen thee out of Zion;

Webster's Bible Translation
Send thee help from the sanctuary, and strengthen thee out of Zion.

Psalm 20:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 19:10-14) With הנּחמדים (for which, preferring a simple Sheb with the gutturals, Ben-Naphtali writes הנּחמּמדים) the poet sums up the characteristics enumerated; the article is summative, as in השּׁשּׁי at the close of the hexahemeron, Genesis 1:31. פּז is the finest purified gold, cf. 1 Kings 10:18 with 2 Chronicles 9:17. נפת צוּפים "the discharge (from נפת equals Arab. nft) of the honeycombs" is the virgin honey, i.e., the honey that flows of itself out of the cells. To be desired are the revealed words of God, to him who possesses them as an outward possession; and to him who has received them inwardly they are sweet. The poet, who is himself conscious of being a servant of God, and of striving to act as such, makes use of these words for the end for which they are revealed: he is נזהר, one who suffers himself to be enlightened, instructed, and warned by them. גּם belongs to נזהר (according to the usual arrangement of the words, e.g., Hosea 6:11), just as in Psalm 19:14 it belongs to חשׂך. He knows that בּשׁמרם (with a subjective suffix in an objective sense, cf. Proverbs 25:7, just as we may also say:) in their observance is, or is included, great reward. עקב is that which follows upon one's heels (עקב), or comes immediately after anything, and is used here of the result of conduct. Thus, then, inasmuch as the Law is not only a copy of the divine will, but also a mirror of self-knowledge, in which a man may behold and come to know himself, he prays for forgiveness in respect of the many sins of infirmity, - though for the most part unperceived by him, - to which, even the pardoned one succumbs. שׁניאה (in the terminology of the Law, שׁננה, ἀγνόημα) comprehends the whole province of the peccatum involuntarium, both the peccatum ignoranitiae and the peccatum infirmitatis. The question delicta quis intelligit is equivalent to the negative clause: no one can discern his faults, on account of the heart of man being unfathomable and on account of the disguise, oftentimes so plausible, and the subtlety of sin. Hence, as an inference, follows the prayer: pronounce me free also מנּסתּרות, ab occultis (peccatis, which, however, cannot be supplied on grammatical grounds), equivalent to mee`alumiym (Psalm 90:8), i.e., all those sins, which even he, who is most earnestly striving after sanctification, does not discern, although he may desire to know them, by reason of the ever limited nature of his knowledge both of himself and of sin.

(Note: In the Arab proverb, "no sin which is persisted in is small, no sin great for which forgiveness is sought of God," Arab. ṣgı̂rt, directly means a little and Arab. kbı̂rt, a great sin, vid., Allgem. Literar. Zeitschr. 1844, No. 46, p. 363.)

נקּה, δικαιοῦν, is a vox judicialis, to declare innocent, pronounce free from, to let go unpunished. The prayer for justification is followed in Psalm 19:14 by the prayer for sanctification, and indeed for preservation against deliberate sins. From זוּד, זיד, to seethe, boil over, Hiph. to sin wilfully, deliberately, insolently, - opp. of sin arising from infirmity, Exodus 21:14; Deuteronomy 18:22; Deuteronomy 17:12, - is formed זד an insolent sinner, one who does not sin בּשׁננה, but בּזדון (cf. 1 Samuel 17:28, where David's brethren bring this reproach against him), or בּיר רמה, and the neuter collective זדים (cf. סטים, Psalm 101:3; Hosea 5:2) peccata proaeretica or contra conscientiam, which cast one out of the state of grace or favour, Numbers 15:27-31. For if זדים had been intended of arrogant and insolent possessors of power (Ewald), the prayer would have taken some other form than that of "keeping back" (חשׂך as in 1 Samuel 25:39 in the mouth of David). זדים, presumptuous sins, when they are repeated, become dominant sins, which irresistibly enslave the man (משׁל with a non-personal subject, as in Isaiah 3:4, cf. Psalm 103:19); hence the last member of the climax (which advances from the peccatum involuntarium to the proaereticum, and from this to the regnans): let them not have dominion over me (בי with Dech in Baer; generally wrongly marked with Munach).

Then (אז), when Thou bestowest this twofold favour upon me, the favour of pardon and the grace of preservation, shall I be blameless (איתם 1 fut. Kal, instead of אתּם, with י as a characteristic of ē) and absolved (ונקּיתי not Piel, as in Psalm 19:13, but Niph., to be made pure, absolved) from great transgression. פּשׁע

(Note: The Gaja with מפּשׁע is intended in this instance, where מפשׁע רב are to be read in close connection, to secure distinctness of pronunciation for the unaccented ע, as e.g., is also the case in Psalm 78:13, ים בּקע (bāḳa‛jām).)

from פּשׁע (root פש), to spread out, go beyond the bounds, break through, trespass, is a collective name for deliberate and reigning, dominant sin, which breaks through man's relation of favour with God, and consequently casts him out of favour, - in one word, for apostasy. Finally, the psalmist supplicates a gracious acceptance of his prayer, in which both mouth and heart accord, supported by the faithfulness, stable as the rock (צוּרי), and redeeming love (גּואלי redemptor, vindex, root גל, חל, to loose, redeem) of his God. היה לרצון is a standing expression of the sacrificial tra, e.g., Leviticus 1:3. The לפניך, which, according to Exodus 28:38, belongs to לרצון, stands in the second member in accordance with the "parallelism by postponement." Prayer is a sacrifice offered by the inner man. The heart meditates and fashions it; and the mouth presents it, by uttering that which is put into the form of words.

Psalm 20:2 Parallel Commentaries

Treasury of Scripture Knowledge

thee help [heb.] thy help
from

Psalm 73:17 Until I went into the sanctuary of God; then understood I their end.

1 Kings 6:16 And he built twenty cubits on the sides of the house, both the floor and the walls with boards of cedar...

1 Kings 8:44,45 If your people go out to battle against their enemy, wherever you shall send them...

2 Chronicles 20:8,9 And they dwelled therein, and have built you a sanctuary therein for your name, saying...

strengthen [heb.] support thee
out

2 Samuel 5:7 Nevertheless David took the strong hold of Zion: the same is the city of David.

2 Samuel 6:17 And they brought in the ark of the LORD, and set it in his place, in the middle of the tabernacle that David had pitched for it...

Isaiah 12:6 Cry out and shout, you inhabitant of Zion: for great is the Holy One of Israel in the middle of you.

Isaiah 14:32 What shall one then answer the messengers of the nation? That the LORD has founded Zion, and the poor of his people shall trust in it.

Isaiah 37:34,35 By the way that he came, by the same shall he return, and shall not come into this city, said the LORD...

Cross References
Psalm 3:4
I cried aloud to the LORD, and he answered me from his holy hill. Selah

Psalm 110:2
The LORD sends forth from Zion your mighty scepter. Rule in the midst of your enemies!

Psalm 119:28
My soul melts away for sorrow; strengthen me according to your word!

Psalm 128:5
The LORD bless you from Zion! May you see the prosperity of Jerusalem all the days of your life!

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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