The Form and Function of זמתי in Ps 17:3

Psalm Overview

Exegetical issues for Psalm 17:

The Form and Function of זמתי in Ps 17:3 (Draft)

The Text of Ps 17:11a (Draft)

The Text and Meaning of Ps 17:14 (Draft)

The Text and Meaning of Ps 17:14 Part II (Draft)

Introduction

The final two clauses of the Hebrew text of Psalm 17:3 in the MT read as follows:

בַל־תִּמְצָ֑א זַ֝מֹּתִ֗י בַּל־יַעֲבָר־פִּֽי׃

The form and function of the word זַ֝מֹּתִ֗י are debated. Modern translations attest five options:

1. you found nothing. What I thought didn't pass my lips (cf. TOB)
2. you will find nothing: My speech does not exceed my thought (cf. NVSR)
3. you will find nothing; I have purposed that my mouth will not transgress (ESV)
4. you will find that I have planned no evil; my mouth has not transgressed (NIV)
5. you will find no wickedness in me; my mouth does not transgress (NRSV)

The translations disagree, in the first place, about whether זמתי should be vocalized as a verbal form (זַמֹּתִי Options 1-4) or as a noun with a 1cs pronoun suffix (זִמָּתִי Option 5). If it is verbal, it could be either an infinitive construct with a 1cs pronominal suffix (Options 1-2) or a qatal verb (Options 3-4). If it is an infinitive construct, it could be either the subject (Option 1) or the object (Option 2) of the verb יַעֲבָר. If it is a qatal verb, it could either be grouped with the following clause (בַּל־יַעֲבָר־פִּי), as in Option 3, or with the preceding clause (בַל־תִּמְצָא), as in Option 4.

Argument Maps

1. זַמֹּתִי as Infinitive Construct (+ 1cs Pronominal Suffix) and Subject

According to Option 1, זַמֹּתִי is an infinitive construct and the subject of the verb יַעֲבָר: "That which I thought did not pass my lips" (cf. TOB, S21, GNB). David is thus claiming that he did not give full vent to what he was thinking.

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[Infinitive Construct, Subject]: זַמֹּתִי is an infinitive construct with a 1cs pronominal suffix and functions as the subject of עבר: "my thinking did not pass my lips."#dispreferred
 - <Odd in Context>: For David to claim that he did not give full vent to what he was thinking does not cohere well with his claim made immediately prior (viz., that YHWH's examination of his inner state found nothing incriminating).
 + <Masoretic Text>: The Masoretic vowels and accentuation mark זַמֹּתִי as an infinitive construct grouped with the following clause (בַּל־יַעֲבָר־פִּֽי) (Barthélemy 2005, 73 :M:; Hengstenberg 1864, 263 :C:).#dispreferred
  + [Ps 17:3 MT]: בָּ֘חַ֤נְתָּ לִבִּ֨י ׀ פָּ֘קַ֤דְתָּ לַּ֗יְלָה צְרַפְתַּ֥נִי בַל־תִּמְצָ֑א זַ֝מֹּתִ֗י בַּל־יַעֲבָר־פִּֽי׃.#dispreferred
  <_ <Possible Qatal Verb>: The form זַ֝מֹּתִ֗י in the MT could also be a qatal verb (cf. Delitzsch 1883, 293 :C:).
   - <Accented Syllable>: 1cs qatal verbs are usually accented on the penultimate syllable, not the ultimate syllable in the way that זַ֝מֹּתִ֗י is.#dispreferred
    <_ <1cs Qatal Accented on the Ultima>: 1cs qatal verbs are sometimes accented on the ultimate syllable.
     + [1cs Qatal Accented on the Ultima]: Deut 32:41 (אִם־שַׁנּוֹתִי֙); Isa 44:16 (חַמּוֹתִ֖י)#dispreferred
 + <Similar Construction>: Proverbs 8:29b offers a syntactic parallel to Ps 17:3c, and in Prov 8:29b, the word which corresponds to זַמֹּתִי is clearly the subject of עבר. (cf. Barthélemy 2005, 73 :M:).#dispreferred
  + [Prov 8:29b]: וּ֭מַיִם לֹ֣א יַֽעַבְרוּ־פִ֑יו—"so the waters would not overstep his command" (NIV).#dispreferred
   <_ <Different Sense>: Although the syntax would be similar, the sense would be different. In Prov 8:29b, as elsewhere, "passing over his mouth" means "violating his command," whereas in Ps 17:3, "passing over my mouth" would mean simply "speaking" (cf. TOB).
    + [עבר פה as "violate a command"]: E.g., Num 14:41; 22:18; 24:13; 1 Sam 15:24.

- <Strained Configuration>: The interplay between עבר/זמם, as well as the clause’s morphosyntactical configuration, are unprecedented in the OT (DCH :D:). The conclusion results in an oblique construction that is not attested elsewhere in the OT.
 + [Strained Configuration]: Gen 11:6; Deut 19:19; Jer 4:28; 51:12; Zech 1:6; 8:14-15; Pss 31:14; 37:12; 140:9; Prov 30:32; 31:16; Lam 2:17#dispreferred

2. זַמֹּתִי as Infinitive Construct (+ 1cs Pronominal Suffix) and Object (Preferred)

Like Option 1, Option 2 understands זַמֹּתִי as an infinitive construct. Unlike Option 1, however, which understands זַמֹּתִי as the subject of the clause, Option 2 understands זַמֹּתִי as the object of the clause: "My speech does not exceed my thought" (cf. NVSR). According to this interpretation, David claims that he is not duplicitous, saying one thing and thinking another.

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[Infinitive Construct, Object]: זַמֹּתִי is an infinitive construct with a 1cs pronominal suffix and is the object of the verb עבר: "my word does not go beyond my thinking" (cf. NVSR).
 + <Masoretic Text>: The Masoretic vowels and accentuation mark זַמֹּתִי as an infinitive construct grouped with the following clause (בַּל־יַעֲבָר־פִּֽי) (Barthélemy 2005, 73 :M:; Hengstenberg 1864, 263 :C:).
  + [Ps 17:3 MT]: בָּ֘חַ֤נְתָּ לִבִּ֨י ׀ פָּ֘קַ֤דְתָּ לַּ֗יְלָה צְרַפְתַּ֥נִי בַל־תִּמְצָ֑א זַ֝מֹּתִ֗י בַּל־יַעֲבָר־פִּֽי׃.
  <_ <Possible Qatal Verb>: The form זַ֝מֹּתִ֗י in the MT could also be a qatal verb (cf. Delitzsch 1883, 293 :C:).#dispreferred
   - <Accented Syllable>: 1cs qatal verbs are usually accented on the penultimate syllable, not the ultimate syllable in the way that זַ֝מֹּתִ֗י is.
    <_ <1cs Qatal Accented on the Ultima>: 1cs qatal verbs are sometimes accented on the ultimate syllable.#dispreferred
     + [1cs Qatal Accented on the Ultima]: Deut 32:41 (אִם־שַׁנּוֹתִי֙); Isa 44:16 (חַמּוֹתִ֖י)#dispreferred
  <_ <Alternative Lineation>: The phrase that concludes 17:3 in the MT (בַּל־יַעֲבָר־פִּי) can be joined to what follows (v. 4a לִפְעֻלּוֹת אָדָם; cf. LXX, Peshitta, Targum).#dispreferred
 + <Context>: David claiming sincerity (i.e., harmony between intentions and speech) would fit the context well (cf. Hengstenberg 1864, 263 :C:).
  + [vv. 1b, 3a]: "Give ear to my prayer that is not from lips of deceit" (v. 1b); "you have tested my heart" (v. 3a).

3. זַמֹּתִי as 1cs Qatal Joined to Following Clause

Option 3 understands זַמֹּתִי as a qatal verb, not as an infinitive: "I have purposed that my mouth will not transgress" (ESV; cf. NLT, ESV, CEV, NET, JPS 1985; BDS; Luther 2017, HFA, NGÜ, ELB, RVR95, BTX4). David thus expresses the blameless resolution of his will with reference to his speech. This option is widely attested in modern translations.

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[1cs Qatal with Following]: זַמֹּתִי is a 1cs qatal joined to the following clause: "I have purposed that my mouth will not transgress" (ESV).#dispreferred
 - <Odd in Context>: For David to claim that he had an intention not to sin with his mouth does not correspond well with the foregoing emphasis in v. 3 on YHWH's examination of his inner state. Such a claim is not the profession of innocence which v. 3 seems to be building to, but rather an anticlimactic statement about having a mere intention not to do something. This revelation does not match the poetic intensification evident in v. 3 ("examined," "inspected," "tested") relating to YHWH's searching of David's heart. 
 - <Masoretic Text>: The Masoretic vowels and accentuation mark זַמֹּתִי as an infinitive (with the accent on the ultimate syllable), not as a qatal (which would require the accent on the penultimate syllable) (Barthélemy 2005, 73 :M:; Hengstenberg 1864, 263 :C:).
  + [Ps 17:3 MT]: בָּ֘חַ֤נְתָּ לִבִּ֨י ׀ פָּ֘קַ֤דְתָּ לַּ֗יְלָה צְרַפְתַּ֥נִי בַל־תִּמְצָ֑א זַ֝מֹּתִ֗י בַּל־יַעֲבָר־פִּֽי׃.
  <_ <1cs Qatal Accented on the Ultima>: 1cs qatal verbs are sometimes accented on the ultimate syllable.#dispreferred
    + [1cs Qatal Accented on the Ultima]: Deut 32:41 (אִם־שַׁנּוֹתִי֙); Isa 44:16 (חַמּוֹתִ֖י)#dispreferred
 + <Accent Grouping>: The Masoretic accentuation groups זַמֹּתִי with the following clause (בַּל־יַעֲבָר־פִּֽי) (Barthélemy 2005, 73 :M:; Hengstenberg 1864, 263 :C:).#dispreferred
  + [Ps 17:3 MT]
 - <עבר as "Transgress">: This interpretation requires understanding עבר by itself as "transgress." But nowhere else in the OT is עבר used absolutely to mean "transgress." A direct object (e.g., "command") or a prepositional phrase (e.g., "from a command") is usually necessary for the word to have this sense (Delitzsch 1883, 294 :C:; Hengstenberg 1864, 263 :C:; HALOT :L:).
  + [עבר as "Transgress"]: עבר פה: Num 14:41; 22:18; 24:13; 1 Sam 15:24; עבר ממצוה: Deut 26:13; עבר את מצוה: II Chron 24:20; עבר תורה: Isa 24:5; Dan 9:11 (see TWOT, 421 :D:).
  <_ <Context>: The wider context of Psalm 17:3 (i.e, v. 1: "YHWH, hear a righteous case," "lips without deceit," etc.) supplies the necessary implied connotation for עבר to denote "transgress" on its own.#dispreferred
  <_ <Hypothetical>: The qatal verb זַמֹּתִי could be hypothetical ("should I think anything evil..."), which allows us to understand עבר פה in the sense of "pass beyond my mouth" rather than "my mouth transgresses"(Delitzsch 1883, 293-294 :C:).#dispreferred
   + <Prov 30:32>: In Proverbs 30:32, the verb זמם appears as a hypothetical perfect. #dispreferred
    + [Prov 30:32]: וְאִם־זַ֝מֹּ֗ותָ יָ֣ד לְפֶֽה#dispreferred
   - <No Particle>: There is no particle (e.g., כִּי ,לוּ ,אִם, etc.) indicating hypothetical semantics (cf. IBHS §30.5.4b :G:).
   - <עבר פה as "violate a command">: עבר פה is an idiom that means "violate a command," not simply "speak."
    + [עבר פה as "violate a command"]: E.g., Num 14:41; 22:18; 24:13; 1 Sam 15:24.

4. זַמֹּתִי as 1cs Qatal Joined to Preceding Clause

Like Option 3, Option 4 understands זַמֹּתִי as a qatal verb. Unlike Option 3, however, Option 4 groups זַמֹּתִי syntactically with the preceding words: "you will find that I have planned no evil" (NIV).

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[1cs Qatal with Preceding]: זַמֹּתִי is a 1cs qatal joined to preceding clause: "you will find that I have planned no evil" (NIV).#dispreferred
 - <Presumptuous Connotation>: Translating בל־תמצא זמתי as "you will find that I have planned no evil" (NIV) is presumptuous concerning the referent "evil" because the meaning of the verb זמם is not completed by an object denoting "evil" in Psalm 17:3.
  + [Meaning of זמם]: “The use of the verb ''zmm'' reveals a rather uniform picture. Semantically it is neither negative nor positive; the nature of the action is determined by the object or other words that are added” (TDOT 4:88, :D:). 
  <_ <Wider Context>: The wider context of v. 3 supplies the necessary implied connotation for זמם to mean "plan evil."#dispreferred
   + [Vv. 1-2, 5]: David claims uprightness in Psalm 17:1-2 and v. 5.
 + <Ancient Versions>: All of the extant ancient versions (LXX, Aquila, Symmachus, Peshitta, Jerome, Targum) group זמתי with the preceding clause.#dispreferred 
  + [Ancient Versions]: LXX: οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία; Aquila and Symmachus: οὐχ εὗρες τὰς συνέσεις μου; Peshitta: ܘܠܐ ܐܫܟܚܬ ܒܝ ܥܘܠܐ܂; Jerome: non invenisti cogitationes meas...; Targum: לא אשכחתא שחיתא חשבית בישותא #dispreferred
  <_ <Different Interpretation>: These ancient versions interpret זמתי as a noun (זִמָּתִי or זִמֹּתַי), not as a qatal verb.
 - <עבר as "Transgress">: This interpretation requires understanding עבר by itself as "transgress." But nowhere else in the OT is עבר used absolutely to mean "transgress." A direct object (e.g., "command") or a prepositional phrase (e.g., "from a command") is usually necessary for the word to have this sense (Delitzsch 1883, 294 :C:; Hengstenberg 1864, 263 :C:; HALOT :L:).
  + [עבר as "Transgress"]: עבר פה: Num 14:41; 22:18; 24:13; 1 Sam 15:24; עבר ממצוה: Deut 26:13; עבר את מצוה: II Chron 24:20; עבר תורה: Isa 24:5; Dan 9:11 (see TWOT, 421 :D:).
  <_ <Context>: The wider context of Psalm 17:3 (i.e, v. 1: "YHWH, hear a righteous case," "lips without deceit," etc.) supplies the necessary implied connotation for עבר to denote "transgress" on its own.#dispreferred
  <_ <Alternative Lineation>: The phrase בַּל־יַעֲבָר־פִּי can be joined to the following phrase לִפְעֻלּוֹת אָדָם to form a clause: "I shall not speak of the deeds of men" (REB footnote, cf. GNT, NJB, DHH; so LXX). #dispreferred
  <_ <Alternative Translation>: The word עבר does not have to mean "transgress." The clause בַּל־יַעֲבָר־פִּי can mean "I made no comment" (cf. NFC).#dispreferred
 - <Masoretic Text>: The Masoretic vowels and accentuation mark זַמֹּתִי as an infinitive (with the accent on the ultimate syllable), not as a qatal (which would require the accent on the penultimate syllable) (Barthélemy 2005, 73 :M:; Hengstenberg 1864, 263 :C:).
  + [Ps 17:3 MT]: בָּ֘חַ֤נְתָּ לִבִּ֨י ׀ פָּ֘קַ֤דְתָּ לַּ֗יְלָה צְרַפְתַּ֥נִי בַל־תִּמְצָ֑א זַ֝מֹּתִ֗י בַּל־יַעֲבָר־פִּֽי׃.
   <_ <1cs Qatal Accented on the Ultima>: 1cs qatal verbs are sometimes accented on the ultimate syllable.#dispreferred
     + [1cs Qatal Accented on the Ultima]: Deut 32:41 (אִם־שַׁנּוֹתִי֙); Isa 44:16 (חַמּוֹתִ֖י)#dispreferred
 - <בַל תִּמְצָא>: The expression בַל תִּמְצָא elsewhere stands on its own without any direct object.
  + [Ps 10:15]: תִּֽדְרוֹשׁ־רִשְׁע֥וֹ בַל‏־תִּמְצָֽא

5. זִמָּתִי as Object (Noun + 1cs Pronominal Suffix) of Preceding Clause

According to Option 5, the consonants זמתי are vocalized as a noun (זִמָּתִי) instead of a verb, and this noun is grouped with the preceding clause: "you will find no wickedness in me; my mouth does not transgress" (NRSV; cf. GNT, REB, NJB, NRSV, ZÜR, NVI, DHH). This option is perhaps the most emphatic avowal of David's righteousness.

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[Noun with Preceding]: זמתי is a noun with a 1cs pronominal suffix (זִמָּתִי) and should be grouped with the preceding clause: "you will find no wickedness in me" (NRSV).#dispreferred
 + <Ancient Versions>: Ancient versions (LXX, Aquila, Symmachus, Peshitta, Jerome, Targum) interpret זמתי as a noun and group it with the preceding clause.#dispreferred 
  + [Ancient Versions]: LXX: οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία; Aquila and Symmachus: οὐχ εὗρες τὰς συνέσεις μου; Peshitta: ܘܠܐ ܐܫܟܚܬ ܒܝ ܥܘܠܐ܂; Jerome: non invenisti cogitationes meas...; Targum: לא אשכחתא שחיתא חשבית בישותא #dispreferred
 - <עבר as "Transgress">: This interpretation requires understanding עבר by itself as "transgress." But nowhere else in the OT is עבר used absolutely to mean "transgress." A direct object (e.g., "command") or a prepositional phrase (e.g., "from a command") is usually necessary for the word to have this sense (Delitzsch 1883, 294 :C:; Hengstenberg 1864, 263 :C:; HALOT :L:).
  + [עבר as "Transgress"]: עבר פי: Num 14:41; 22:18; 24:13; 1 Sam 15:24; עבר ממצוה: Deut 26:13; עבר את מצוה: II Chron 24:20; עבר תורה: Isa 24:5; Dan 9:11 (see TWOT, 421 :D:).
  <_ <Context>: The wider context of Psalm 17:3 (i.e, v. 1: "YHWH, hear a righteous case," "lips without deceit," etc.) supplies the necessary implied connotation for עבר to denote "transgress" on its own.#dispreferred
  <_ <Alternative Lineation>: The phrase בַּל־יַעֲבָר־פִּי can be joined to the following phrase לִפְעֻלּוֹת אָדָם to form a clause: "I shall not speak of the deeds of men" (REB footnote, cf. GNT, NJB, DHH; so LXX). #dispreferred
  <_ <Alternative Translation>: The word עבר does not have to mean "transgress." The clause בַּל־יַעֲבָר־פִּי can mean "I made no comment" (cf. NFC).#dispreferred
 - <זמה בי>: If the psalmist wanted to say "you will find no wickedness in me" (NRSV), then he would have said זִמָּה בִי, not זִמָּתִי (Barthélemy 2005, 73 :M:). With זִמָּתִי ("my wickedness"), the clause implies that the psalmist has wickedness but that YHWH will not be able to find it.
 - <בַל תִּמְצָא>: The expression בַל תִּמְצָא elsewhere stands on its own without any direct object.
  + [Ps 10:15]: תִּֽדְרוֹשׁ־רִשְׁע֥וֹ בַל‏־תִּמְצָֽא

Conclusion (C)

Option #2 appears to be the best option: "My speech does not exceed my thought" (cf. NVSR). The reasons for preferring this option are as follows:

1. This option agrees with the accentuation and vowel pointing of the MT. Although option(s) 3-4 can cite biblical precedent for a final accent on a 1cs qatal, this is not typical and so these options must bear the burden of proof persuasively in this particular instance, which they do not.
2. This option best accords with the context which highlights the reality of David's sincerity, particularly with reference to the correspondence between his inner life (v. 3a "you have tested my heart") and his speech (v. 1: "YHWH, hear my righteous case," "without lips of deceit," v. 2: "my justice," "your eyes will behold uprightness," etc.). David's claim is that his speech is a true reflection of his thoughts (i.e., he was not duplicitous, saying one thing, yet thinking another).

Research

Translations

Ancient

The words in brackets [] are not included in the excerpts of ancient texts below, but are included in translations for clarity of meaning. The reason for this is that the various translations differ in how they versify the transition from verse 3 to 4. This is also indicated with brackets (e.g., [v. 4]).

• LXX: οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία. [v. 4] ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου
  • "No injustice was found in me. [v. 4] That my mouth might not speak [of the deeds of human beings]"
• Aquila and Symmachus: οὐχ εὗρες τὰς συνέσεις μου [v. 4] ὅτι (οὐ) διῆλθε τὸ στόμα μου
  • "you did not find my thoughts [v. 4] because my mouth did not pass through [the deeds of men]"
• Jerome (iuxta Hebr.): non invenisti [v. 4] cogitationes meas transire os meum
  • "you did not find [v. 4] my thoughts passing through my mouth [in the work of men]"
• Peshitta (Syriac): ܘܠܐ ܐܫܟܚܬ ܒܝ ܥܘܠܐ܂ ܘܠܐ ܥܒܪܘ ܥܠ ܦܘܡܝ܂
  • "you did not find iniquity in me. [The deeds of human beings] have not crossed my mouth"
• Targum: לא אשכחתא שחיתא חשבית בישותא לא עברת ית פומי
  • "you have. . . not found as a fault (that) I had planned evil; it has not passed my mouth"

Modern

Various translations differ in how they versify the transition from verse 3 to 4. This is indicated here with brackets (e.g., [v. 4]).

Infinitive Construct (זמם) with 1cs Pronominal Suffix Subject

• du wirst. . . nichts finden, was du tadeln müsstest. Mein Denken ist nicht anders als mein Reden (GNB)
• tu ne trouves rien: ma pensée n’est pas différente de ce qui sort de ma bouche (S21)
• tu n’as rien trouvé. Ce que j’ai pensé n’a pas franchi me bouche (TOB)

1cs Qatal

• you have. . . found me innocent. I have made up my mind never to tell a lie (CEV)
• you will find nothing; I have purposed that my mouth will not transgress (ESV)
• You have. . . found nothing amiss; I determined that my mouth should not transgress (JPS 1985)
• you find no sin. I am determined I will say nothing sinful (NET)
• you will find that I have planned no evil; my mouth has not transgressed (NIV)
• You. . . found nothing wrong. I am determined not to sin in what I say (NLT)
• du. . . findest nichts. Ich habe mir vorgenommen, dass mein Mund sich nicht vergehe. (Luther 2017)
• du findest nichts, was du tadeln müsstest. Ich habe mir vorgenommen, mich nicht einmal zu bösen Worten hinreißen zu lassen (HFA)
• du. . . nichts Verwerfliches an mir gefunden. [v. 4] Ich habe über alles nachgedacht: Nichts Böses wird jemals über meine Lippen kommen (NGÜ)
• nichts findest du. Ich habe überlegt [v. 4]: Nichts wird meinem Mund entschlüpfen (ELB)
• tu ne trouveras rien à reprocher en moi. J’ai décidé de ne pas pécher en paroles (BDS)
• nada malo hallaste. He resuelto que mi boca no cometa delito (RVR95)
• nada hallaste. He resuelto que mi boca no haga transgresión (BTX4)

Emendation - Feminine Noun (זמה [or pl. זמת]) with 1cs Pronominal Suffix

• you have . . . found no evil desire in me. I speak no evil (GNT)
• you will find no wickedness in me; my mouth does not transgress (NRSV)
• you have. . . found no malice in me. [. . .] (REB)
• you . . . find no evil. [v. 4] I have not sinned with my mouth (NJB)
• du. . . findest nichts Böses an mir, mein Mund vergeht sich nicht (ZÜR)
• tu ne trouveras rien: Ma parole ne dépasse pas ma pensée (NVSR)
• no hallarás en mí ningún plan maligno! ¡Mi boca no pecará [v. 4 a pesar de lo que hace la otra gente] (NVI)
• no has encontrado maldad en mí. No he dicho cosas indebidas (DHH)

Ambiguous

• nichts vermagst du zu finden. Ich habe mich besonnen, dass mein Mund sich nicht vergeht (EÜ; either options #1 or 2)
• tu ne trouveras rien: je réfléchis, mais ma bouche ne va pas au-delà. (NBS)
• tu n’as rien trouvé de mal en moi. [v. 4] Je n’ai pas dit ce que je pense des autres (PDV)
• sans rien trouver à blâmer. Je n'ai fait aucun commentaire (NFC)

Secondary Literature

Barthélemy, Dominique. 2005 Critique Textuelle de l’Ancien Testament. Psaumes. Vol. 4, Fribourg, Switzerland: Academic Press.

Briggs, Charles Augustus. 1907. A Critical and Exegetical Commentary on the Book of Psalms. ICC. Vol. 1, Edinburgh: T&T Clark.

Craigie, Peter C. and Marvin E. Tate. 1983. 2nd ed. Psalms 1-50. WBC. Vol. 19, Grand Rapids, MI: Zondervan Academic.

Dahood, Mitchell. 1966. Psalms. vol. 1, ABC. Garden City, NY: Doubleday.

Delitzsch, Franz. 1883. Biblical Commentary on the Psalms Vol. 1, trans. Eaton David. New York: Funk and Wagnalls.

Fokkelman, J. P. 2000. Major Poems of the Hebrew Bible: At the Interface of Prosody and Structural Analysis. Vol. 2. SSN. Assen, Drenthe: Van Gorcum.

Goldingay, John. 2006 Psalms; Volume 1: Psalms 1-41. BCOT. Grand Rapids, MI: Baker Academic.

Hengstenberg, Ernst Wilhelm. 1863. Commentary on the Psalms. Vol. 1, Edinburgh: T. & T. Clark.

Lugt, Pieter van der. 2006. Cantos and Strophes in Biblical Hebrew Poetry: With Special Reference to the First Book of the Psalter. Vol. 1. OS. Leiden: Brill.

References

17:3