English Standard Version
Now I know that the LORD saves his anointed; he will answer him from his holy heaven with the saving might of his right hand.
King James Bible
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.
American Standard Version
Now know I that Jehovah saveth his anointed; He will answer him from his holy heaven With the saving strength of his right hand.
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.
English Revised Version
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.
Webster's Bible Translation
Now I know that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand.
Psalm 20:6 Parallel
CommentaryKeil 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.
Treasury of Scripture Knowledge
his holy heaven [heb.] the heaven of his holiness
with [heb.] by the strength of the salvation of his right hand
Wondrously show your steadfast love, O Savior of those who seek refuge from their adversaries at your right hand.
The LORD is the strength of his people; he is the saving refuge of his anointed.
By this I know that you delight in me: my enemy will not shout in triumph over me.
But now you have cast off and rejected; you are full of wrath against your anointed.
Though I walk in the midst of trouble, you preserve my life; you stretch out your hand against the wrath of my enemies, and your right hand delivers me.
Then you shall call, and the LORD will answer; you shall cry, and he will say, 'Here I am.' If you take away the yoke from your midst, the pointing of the finger, and speaking wickedness,
You went out for the salvation of your people, for the salvation of your anointed. You crushed the head of the house of the wicked, laying him bare from thigh to neck. Selah
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