English Standard Version
O LORD, in your strength the king rejoices, and in your salvation how greatly he exults!
King James Bible
To the chief Musician, A Psalm of David. The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!
American Standard Version
The king shall joy in thy strength, O Jehovah; And in thy salvation how greatly shall he rejoice!
Unto the end. A psalm for David. In thy strength, O Lord, the king shall joy; and in thy salvation he shall rejoice exceedingly.
English Revised Version
For the Chief Musician. A Psalm of David. The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!
Webster's Bible Translation
To the chief Musician, a Psalm of David. The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!
Psalm 21:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Heb.: 20:2-6) Litany for the king in distress, who offers sacrifices for himself in the sanctuary. The futures in Psalm 20:2, standing five times at the head of the climactic members of the parallelism, are optatives. ימלּא, Psalm 20:6, also continues the chain of wishes, of which even נרננה (cf. Psalm 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 Genesis 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 (Psalm 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 (1 Samuel 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, Numbers 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 (Leviticus 9:24; 1 Kings 18:38; 1 Chronicles 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," Psalm 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 Isaiah 5:19, in the 3 pers.; and in this instance, just as with the cohortative in 1 Samuel 28:15, we have a change of the lengthening into a sharpening of the sound (cf. the exactly similar change of forms in 1 Samuel 28:15; Isaiah 59:5; Zechariah 5:4; Proverbs 24:14; Ezekiel 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. Psalm 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.
Treasury of Scripture Knowledge
(Title.) A psalm. This is the people's or song of triumph, after the victory for which they prayed in the former psalm.
1 Samuel 2:10
The adversaries of the LORD shall be broken to pieces; against them he will thunder in heaven. The LORD will judge the ends of the earth; he will give strength to his king and exalt the horn of his anointed."
Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.
Great salvation he brings to his king, and shows steadfast love to his anointed, to David and his offspring forever.
But I will sing of your strength; I will sing aloud of your steadfast love in the morning. For you have been to me a fortress and a refuge in the day of my distress.
O my Strength, I will sing praises to you, for you, O God, are my fortress, the God who shows me steadfast love.
But the king shall rejoice in God; all who swear by him shall exult, for the mouths of liars will be stopped.
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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.