The Speaker of Ps 109:6-19

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Back to Psalm 109.

Exegetical issues for Psalm 109:

  • The Meaning of Ps 109:4b
  • The Speaker of Ps 109:6-19
  • The Meaning of Ps 109:20

    • Introduction

    The Hebrew text of Ps 109:6 reads as follows:[1]

    הַפְקֵ֣ד עָלָ֣יו רָשָׁ֑ע
    וְ֝שָׂטָ֗ן יַעֲמֹ֥ד עַל־יְמִינֽוֹ׃

    Up to this point in the psalm, the psalmist has been speaking (vv. 1-5). Beginning in v. 6, however, it is not clear whether the psalmist continues to speak or whether he begins to quote the speech of his enemies. Compare, for example, the following two translations:

    • "Appoint a wicked man against him; let an accuser stand at his right hand..." (ESV)
    • "They say, 'Appoint a wicked man against him; let an accuser stand on his right...'" (NRSV)

    According to the ESV, which lacks quotation marks and a quotative frame, the psalmist is the speaker of vv. 6ff. But according to the NRSV, which includes quotation marks and a quotative frame ("they say") the psalmist is quoting his enemies, and the quotation continues all the way through v. 19. Other translations that think v. 6 is a quotation disagree on the extent of the quotation. For example, at least one translation thinks that the quotation continues only through v. 15 (NJB), and at least two translations think that the quotation consists only of v. 6 (NEB, REB).

    The various views reflected in modern translations can be summarized as follows:[2]

    1. Psalmist as speaker (ESV, NIV, RSV, GNT, NJPS, LUT, EÜ, ELB, NGÜ, HFA, GNB, ZÜR, RVR95, NVI, DHH94I, BTX4, S21, NBS, NVS78P)
    2. Enemies as speaker (quotation)
      1. Quotation = vv. 6-19 (JPS1917, NRSV, NLT, CEV, PDV2017, NFC, cf. TOB)[3]
      2. Quotation = vv. 6-15 (NJB)
      3. Quotation = v. 6 (NEB, REB)

    Argument Maps

    The following section will present only two argument maps, one for each of the two most popular positions: (1) that the psalmist is the speaker of vv. 6-19, and (2) that the enemies are the speaker of vv. 6-19. The other two views (i.e., quotation = vv. 6-15; quotation = v. 6 only) will be discussed within the argumentation for the two main positions, but they will not receive their own argument maps.

    Psalmist

    Most of the modern translations consulted present vv. 6-19 without any quotation marks or quotative frame (ESV, NIV, RSV, GNT, NJPS, LUT, EÜ, ELB, NGÜ, HFA, GNB, ZÜR, RVR95, NVI, DHH94I, BTX4, S21, NBS, NVS78P). Thus, these translations imply that there is no quotation and that the psalmist continues as the speaker in vv. 6-19. Several of these translations have footnotes noting that vv. 6-19 might be a quotation (ELB, NGÜ, HFA, GNB, DHH94I, NBS, NVS78P, BDS). 

    
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[Psalmist]: The psalmist is the speaker throughout vv. 6-19.
 + <Speaker of rest of psalm>: The psalmist is clearly the speaker in vv. 1-5 and vv. 20-31. In the absence of any clear indication of an additional speaker, it is best to assume that he remains the speaker for vv. 6-19 as well.
 + <v. 20>: Verse 20, which functions as a kind of postscript to vv. 6-19, makes clear that the psalmist is the one who is calling on YHWH to bring the curses of vv. 6-19 upon his accusers (see the exegetical issue page on this verse; cf. Artemov 2016 :A:).
  + [v. 20]: "This is the punishment \[lit: 'wage'\] that my accusers have earned from YHWH" (Ps 109:20, see the exegetical issue page on this verse).
 + <Acts 1:20>: Peter's quotation of Ps 109 in Acts 1:20 appears to assume that the psalmist (not the psalmist's enemies) is the speaker and that the imprecation in vv. 6-19 is directed against a wicked individual (i.e., Judas).
  + [Acts 1:20]: "Peter continued, 'This was written in the book of Psalms, where it says, "Let his home become desolate, with no one living in it." It also says, "Let someone else take his position"'" (Acts 1:20, NLT).
 - <v. 6>: "The psalmist who seeks divine justice for himself would not call for his enemies to be prosecuted by an unjust (wicked) person (v. 6). This would be incongruous" (Egwim 2011, 60 :M:). #dispreferred
  + [v. 6]: "Appoint a wicked man (רָשָׁע) against him; let an accuser stand at his right hand" (Ps 109:6, ESV). #dispreferred
  <_ <v. 6 a quotation>: While the psalmist is the speaker in vv. 7-19, in v. 6 he quotes his enemies. Cf. NEB: "They say, 'Put up some rascal to denounce him, an accuser to stand at his right side.' But when judgement is given, that rascal will be exposed..." (cf. REB). 
   - <No indication of change in referent>: There is no indication in the text that the 3ms verbs and suffixes in v. 6 have a different referent than the 3ms verbs and suffixes in vv. 7-19. #dispreferred
  - <Lex talionis>: "The call for judgment by a רשע can be understood as a call for talion punishment of the psalmist's enemy" (Wright 1994, 395 :A:), which the law applied specifically to false witnesses (Deut 19:16-21).
   + [Deut 19:16-21]: "If a malicious witness takes the stand to accuse someone of a crime, the two people involved in the dispute must stand in the presence of the Lord before the priests and the judges who are in office at the time. The judges must make a thorough investigation, and if the witness proves to be a liar, giving false testimony against a fellow Israelite, then do to the false witness as that witness intended to do to the other party. You must purge the evil from among you. The rest of the people will hear of this and be afraid, and never again will such an evil thing be done among you. Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot" (Deut 19:16-21, ESV).
   - <Not lawful>: "While a wicked accuser may be poetic justice, it it is not *lawful*... The lex talionis does not allow poetic miscarriages of justice" (Jenkins 2020, 124-125 :A:). #dispreferred
    <_ <Divine Prerogative>: Although it would not be lawful for the psalmist himself to level false accusations against his enemy, YHWH has the prerogative to appoint a wicked accuser against him. In the OT, YHWH often uses wicked people performing wicked actions to punish the wicked (cf. Isa 7:18ff; Hab 1:5ff).
 - <Plural vs. singular>: "In vv. 1-5 and vv. 21-31 \[vv. 20-31?\] the petitioner always sees himself in contrast to a group of enemies (formulated in the plural); in contrast, the desire for destruction and the accusation in vv. 6-19 are directed at an individual" (Zenger 2011, 130 :C:; cf. Egwim 2011, 59-60 :M:; Jenkins 2020, 118-119 :A:). #dispreferred
  - <Singular in v. 2 (רָשָׁע)>: The psalm begins by mentioning an individual wicked person (רָשָׁע), and so from the beginning "the author has a singular enemy in view" (Duhm 1899, 252-3 :C:; cf. Eusebius ed. 2022, 93; Theodoret, trans. Hill 2001, 200; Rashi trans. 2004, 640 :C:; Jenkins 2020, 122 :A:).
   + <Ancient versions>: The ancient versions vocalize רשע as a substantival adjective (רָשָׁע, "wicked person").
    + [Ancient versions]: LXX: ἁμαρτωλοῦ; Jerome (Hebr.): impii; Peshitta: ܕܪܫܝܥܐ.
   - <רֶשַׁע>: The word רשע, which is collocated with the abstract noun מִרְמָה, should be vocalized as רֶשַׁע ("wickedness") not רָשָׁע (so BHS; cf. Baethgen 1904, 332 :C:; Egwim 2011, 106-107 :M:). #dispreferred
    - <אִישׁ מִרְמָה>: The phrase "mouth of deceit" is elliptical for "mouth of a deceitful person" (פִי אִישׁ מִרְמָה) (Ibn Ezra :C:; Radak :C:; so LXX: δολίου) (cf. Prov 14:25).
   - <Figure of speech>: The phrase "mouth of a wicked person" could simply be a figurative way of saying "a mouth such as belongs to the 'wicked'" (Delitzsch 1996, 687 :C:; cf. Hupfeld: "Mund des Ungerechten = ungerechter Mund" 1871, 176 :C:).  #dispreferred
  <_ <Inconsistency in number>: "An inconsistency in number is found in other individual compaints" (Wright 1994, 394 :A:).
   + [Inconsistency in number]: "Cf. Psalm 17: plural enemies appear in vv. 9-11 and a singular enemy in vv. 12-13; Psalm 35: plural enemies in vv. 3-7, 11-13, 15-17, 19-21, 24- 26 and a singular in vv. 8, 10; Psalm 27: plural enemies in v. 12 with a singular adjective (as vocalized in the MT) referring to the enemy at the end of the verse; Psalm 55: plural enemies appear in vv. 10, 11, 16, 20, and singular in v. 4 (a collective here), 13, 14, 15, 21, 22, 24" (Wright 1994, 394 :A:).
  <_ <Individualized>: "Probably he speaks of each of them individually" (Calvin :C:). 
   + <Number shifting>: Sometimes, Biblical Hebrew speakers shift from plural to singular forms when addressing a plural group. In such instances, the switch to the singular has an "intensifying and personalising effect" (de Regt 2019, 30-31 :M:).
    + [1 Sam 15:6]: "Then he said to the Kenites, 'Go away, leave (לְכוּ סֻּרוּ רְדוּ) the Amalekites so that I do not destroy you (אֹסִפְךָ) along with them; for you showed (וְאַתָּה עָשִׂיתָה) kindness to all the Israelites when they came up out of Egypt'" (1 Sam 15:6, NIV; cf. Deuteronomy, where this phenomenon happens frequently).
  <_ <One in particular>: "It is...probable that he refers in very marked terms to some one in particular among these wicked persons, the most notorious transgressor of any of them" (Calvin :C:; cf. Delitzsch 1996, 687 :C:), perhaps a leader among them (cf. Eaton 1975, 81 :M:).
   + <Singular for group representative>: "When somebody is spoken to in second person who is a representative of a larger party, he may be addressed in the singular..." (de Regt 2019, 29 :M:).
 + <Matching descriptions>: Some of the descriptions of the individual in vv. 6-19 (especially vv. 16-19) against whom the prayer is aimed match the descriptions of the enemies in vv. 1-5, 20ff.
  + <Cursing>: Verses 17-18 describe how the targeted individual loves cursing, and v. 28 describes how the psalmist's enemies curse.
   + [vv. 17-18]: וַיֶּאֱהַ֣ב קְ֭לָלָה וַתְּבוֹאֵ֑הוּ וְֽלֹא־חָפֵ֥ץ בִּ֝בְרָכָ֗ה וַתִּרְחַ֥ק מִמֶּֽנּוּ׃ וַיִּלְבַּ֥שׁ קְלָלָ֗ה כְּמַ֫דּ֥וֹ וַתָּבֹ֣א כַמַּ֣יִם בְּקִרְבּ֑וֹ וְ֝כַשֶּׁ֗מֶן בְּעַצְמוֹתָֽיו׃ (Ps 109:17-18)
   + [v. 28a]: יְקַֽלְלוּ־הֵמָּה֮ (Ps 109:28a)
  + <Neglecting חֶסֶד>: Verse 16 charges the individual with a failure to show חֶסֶד, and vv. 4-5 describe how the psalmist's enemies failed to show חֶסֶד.
   + [v. 16a]: יַ֗עַן אֲשֶׁ֤ר ׀ לֹ֥א זָכַר֮ עֲשׂ֪וֹת חָ֥סֶד (Ps 109:16a).
   + [vv. 4-5]: תַּֽחַת־אַהֲבָתִ֥י יִשְׂטְנ֗וּנִי וַאֲנִ֥י תְפִלָּֽה׃ וַיָּ֘שִׂ֤ימוּ עָלַ֣י רָ֭עָה תַּ֣חַת טוֹבָ֑ה וְ֝שִׂנְאָ֗ה תַּ֣חַת אַהֲבָתִֽי׃ (Ps 109:4-5).
  + <Pursuing the "poor and needy">: Verse 16 charges the individual with unjustly pursuing the poor and needy, and in vv. 2-5, 20-25 the psalmist describes himself as "poor and needy" (v. 22) and tells about how his enemies unjustly attack him.
   + [v. 16]: וַיִּרְדֹּ֡ף אִישׁ־עָנִ֣י וְ֭אֶבְיוֹן (Ps 109:16)
   + [v. 22]: כִּֽי־עָנִ֣י וְאֶבְי֣וֹן אָנֹ֑כִי (Ps 109:22)
  <_ <Quotation ends after v. 15>: The quotation extends from v. 6 through v. 15. Thus, in vv. 16-19, where most of these correspondences are concentrated, the psalmist has resumed speaking (cf. NJB). #dispreferred
   - <"Charge sheet">: "Verses 16-19 \[which begin with the causal conjunction יַעַן אֲשֶׁר\]are the charge sheet: they tell the history and character of the accused, and end by showing that the sentence being asked for (vv. 8-15) is fitting for him (v. 19)" (Jenkins 2020, 127 :A:). As such, vv. 16-19 cannot be separated from vv. 6-15.
 + <Ps 69>: Ps 69 is similar to Ps 109 in a number of ways, and in Ps 69 the psalmist is clearly the one speaking the imprecations (vv. 23-29).
  + [Ps 69]: False accusations: "More in number than the hairs of my head are those who hate me without cause \[חִנָּם\]; mighty are those who would destroy me, those who attack me with lies. What I did not steal must I now restore?" (Ps 69:5, ESV; cf. Ps 109:1-5); fasting and mockery: "When I wept and humbled my soul with fasting \[בַצּוֹם\], it became my reproach. When I made sackcloth my clothing, I became a byword to them" (Ps 69:11-12, ESV; cf. Ps 109:24-25); the language of shame: חֶרְפָּה…כְּלִמָּה…בּוֹשׁ (e.g., Ps 69:7-8, 10, 20-21; Ps 109:25, 28-29); resolve to pray and praise: "But as for me, my prayer \[וַאֲנִי תְפִלָּתִי\] is to you, O Lord" (Ps 69:14, ESV; cf. Ps 109:4); "I will praise \[אֲהַלְלָה\] the name of God" (Ps 69:31; cf. Ps 109:1, 30).


    Argument Mapn0PsalmistThe psalmist is the speaker throughout vv. 6-19.n1v. 20"This is the punishment [lit: 'wage'] that my accusers have earned from YHWH" (Ps 109:20, see the exegetical issue page on this verse).n16v. 20Verse 20, which functions as a kind of postscript to vv. 6-19, makes clear that the psalmist is the one who is calling on YHWH to bring the curses of vv. 6-19 upon his accusers (see the exegetical issue page on this verse; cf. Artemov 2016 🄰).n1->n16n2Acts 1:20"Peter continued, 'This was written in the book of Psalms, where it says, "Let his home become desolate, with no one living in it." It also says, "Let someone else take his position"'" (Acts 1:20, NLT).n17Acts 1:20Peter's quotation of Ps 109 in Acts 1:20 appears to assume that the psalmist (not the psalmist's enemies) is the speaker and that the imprecation in vv. 6-19 is directed against a wicked individual (i.e., Judas).n2->n17n3v. 6"Appoint a wicked man (רָשָׁע) against him; let an accuser stand at his right hand" (Ps 109:6, ESV). n18v. 6"The psalmist who seeks divine justice for himself would not call for his enemies to be prosecuted by an unjust (wicked) person (v. 6). This would be incongruous" (Egwim 2011, 60 🄼). n3->n18n4Deut 19:16-21"If a malicious witness takes the stand to accuse someone of a crime, the two people involved in the dispute must stand in the presence of the Lord before the priests and the judges who are in office at the time. The judges must make a thorough investigation, and if the witness proves to be a liar, giving false testimony against a fellow Israelite, then do to the false witness as that witness intended to do to the other party. You must purge the evil from among you. The rest of the people will hear of this and be afraid, and never again will such an evil thing be done among you. Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot" (Deut 19:16-21, ESV).n21Lex talionis"The call for judgment by a רשע can be understood as a call for talion punishment of the psalmist's enemy" (Wright 1994, 395 🄰), which the law applied specifically to false witnesses (Deut 19:16-21).n4->n21n5Ancient versionsLXX: ἁμαρτωλοῦ; Jerome (Hebr.): impii; Peshitta: ܕܪܫܝܥܐ.n26Ancient versionsThe ancient versions vocalize רשע as a substantival adjective (רָשָׁע, "wicked person").n5->n26n6Inconsistency in number"Cf. Psalm 17: plural enemies appear in vv. 9-11 and a singular enemy in vv. 12-13; Psalm 35: plural enemies in vv. 3-7, 11-13, 15-17, 19-21, 24- 26 and a singular in vv. 8, 10; Psalm 27: plural enemies in v. 12 with a singular adjective (as vocalized in the MT) referring to the enemy at the end of the verse; Psalm 55: plural enemies appear in vv. 10, 11, 16, 20, and singular in v. 4 (a collective here), 13, 14, 15, 21, 22, 24" (Wright 1994, 394 🄰).n30Inconsistency in number"An inconsistency in number is found in other individual compaints" (Wright 1994, 394 🄰).n6->n30n71 Sam 15:6"Then he said to the Kenites, 'Go away, leave (לְכוּ סֻּרוּ רְדוּ) the Amalekites so that I do not destroy you (אֹסִפְךָ) along with them; for you showed (וְאַתָּה עָשִׂיתָה) kindness to all the Israelites when they came up out of Egypt'" (1 Sam 15:6, NIV; cf. Deuteronomy, where this phenomenon happens frequently).n32Number shiftingSometimes, Biblical Hebrew speakers shift from plural to singular forms when addressing a plural group. In such instances, the switch to the singular has an "intensifying and personalising effect" (de Regt 2019, 30-31 🄼).n7->n32n8vv. 17-18וַיֶּאֱהַ֣ב קְ֭לָלָה וַתְּבוֹאֵ֑הוּ וְֽלֹא־חָפֵ֥ץ בִּ֝בְרָכָ֗ה וַתִּרְחַ֥ק מִמֶּֽנּוּ׃ וַיִּלְבַּ֥שׁ קְלָלָ֗ה כְּמַ֫דּ֥וֹ וַתָּבֹ֣א כַמַּ֣יִם בְּקִרְבּ֑וֹ וְ֝כַשֶּׁ֗מֶן בְּעַצְמוֹתָֽיו׃ (Ps 109:17-18)n36CursingVerses 17-18 describe how the targeted individual loves cursing, and v. 28 describes how the psalmist's enemies curse.n8->n36n9v. 28aיְקַֽלְלוּ־הֵמָּה֮ (Ps 109:28a)n9->n36n10v. 16aיַ֗עַן אֲשֶׁ֤ר ׀ לֹ֥א זָכַר֮ עֲשׂ֪וֹת חָ֥סֶד (Ps 109:16a).n37Neglecting חֶסֶדVerse 16 charges the individual with a failure to show חֶסֶד, and vv. 4-5 describe how the psalmist's enemies failed to show חֶסֶד.n10->n37n11vv. 4-5תַּֽחַת־אַהֲבָתִ֥י יִשְׂטְנ֗וּנִי וַאֲנִ֥י תְפִלָּֽה׃ וַיָּ֘שִׂ֤ימוּ עָלַ֣י רָ֭עָה תַּ֣חַת טוֹבָ֑ה וְ֝שִׂנְאָ֗ה תַּ֣חַת אַהֲבָתִֽי׃ (Ps 109:4-5).n11->n37n12v. 16וַיִּרְדֹּ֡ף אִישׁ־עָנִ֣י וְ֭אֶבְיוֹן (Ps 109:16)n38Pursuing the "poor and needy"Verse 16 charges the individual with unjustly pursuing the poor and needy, and in vv. 2-5, 20-25 the psalmist describes himself as "poor and needy" (v. 22) and tells about how his enemies unjustly attack him.n12->n38n13v. 22כִּֽי־עָנִ֣י וְאֶבְי֣וֹן אָנֹ֑כִי (Ps 109:22)n13->n38n14Ps 69False accusations: "More in number than the hairs of my head are those who hate me without cause [חִנָּם]; mighty are those who would destroy me, those who attack me with lies. What I did not steal must I now restore?" (Ps 69:5, ESV; cf. Ps 109:1-5); fasting and mockery: "When I wept and humbled my soul with fasting [בַצּוֹם], it became my reproach. When I made sackcloth my clothing, I became a byword to them" (Ps 69:11-12, ESV; cf. Ps 109:24-25); the language of shame: חֶרְפָּה…כְּלִמָּה…בּוֹשׁ (e.g., Ps 69:7-8, 10, 20-21; Ps 109:25, 28-29); resolve to pray and praise: "But as for me, my prayer [וַאֲנִי תְפִלָּתִי] is to you, O Lord" (Ps 69:14, ESV; cf. Ps 109:4); "I will praise [אֲהַלְלָה] the name of God" (Ps 69:31; cf. Ps 109:1, 30).n41Ps 69Ps 69 is similar to Ps 109 in a number of ways, and in Ps 69 the psalmist is clearly the one speaking the imprecations (vv. 23-29).n14->n41n15Speaker of rest of psalmThe psalmist is clearly the speaker in vv. 1-5 and vv. 20-31. In the absence of any clear indication of an additional speaker, it is best to assume that he remains the speaker for vv. 6-19 as well.n15->n0n16->n0n17->n0n18->n0n19v. 6 a quotationWhile the psalmist is the speaker in vv. 7-19, in v. 6 he quotes his enemies. Cf. NEB: "They say, 'Put up some rascal to denounce him, an accuser to stand at his right side.' But when judgement is given, that rascal will be exposed..." (cf. REB). n19->n18n20No indication of change in referentThere is no indication in the text that the 3ms verbs and suffixes in v. 6 have a different referent than the 3ms verbs and suffixes in vv. 7-19. n20->n19n21->n18n22Not lawful"While a wicked accuser may be poetic justice, it it is not lawful ... The lex talionis does not allow poetic miscarriages of justice" (Jenkins 2020, 124-125 🄰). n22->n21n23Divine PrerogativeAlthough it would not be lawful for the psalmist himself to level false accusations against his enemy, YHWH has the prerogative to appoint a wicked accuser against him. In the OT, YHWH often uses wicked people performing wicked actions to punish the wicked (cf. Isa 7:18ff; Hab 1:5ff).n23->n22n24Plural vs. singular"In vv. 1-5 and vv. 21-31 [vv. 20-31?] the petitioner always sees himself in contrast to a group of enemies (formulated in the plural); in contrast, the desire for destruction and the accusation in vv. 6-19 are directed at an individual" (Zenger 2011, 130 🄲; cf. Egwim 2011, 59-60 🄼; Jenkins 2020, 118-119 🄰). n24->n0n25Singular in v. 2 (רָשָׁע)The psalm begins by mentioning an individual wicked person (רָשָׁע), and so from the beginning "the author has a singular enemy in view" (Duhm 1899, 252-3 🄲; cf. Eusebius ed. 2022, 93; Theodoret, trans. Hill 2001, 200; Rashi trans. 2004, 640 🄲; Jenkins 2020, 122 🄰).n25->n24n26->n25n27רֶשַׁעThe word רשע, which is collocated with the abstract noun מִרְמָה, should be vocalized as רֶשַׁע ("wickedness") not רָשָׁע (so BHS; cf. Baethgen 1904, 332 🄲; Egwim 2011, 106-107 🄼). n27->n25n28אִישׁ מִרְמָהThe phrase "mouth of deceit" is elliptical for "mouth of a deceitful person" (פִי אִישׁ מִרְמָה) (Ibn Ezra 🄲; Radak 🄲; so LXX: δολίου) (cf. Prov 14:25).n28->n27n29Figure of speechThe phrase "mouth of a wicked person" could simply be a figurative way of saying "a mouth such as belongs to the 'wicked'" (Delitzsch 1996, 687 🄲; cf. Hupfeld: "Mund des Ungerechten = ungerechter Mund" 1871, 176 🄲). n29->n25n30->n24n31Individualized"Probably he speaks of each of them individually" (Calvin 🄲). n31->n24n32->n31n33One in particular"It is...probable that he refers in very marked terms to some one in particular among these wicked persons, the most notorious transgressor of any of them" (Calvin 🄲; cf. Delitzsch 1996, 687 🄲), perhaps a leader among them (cf. Eaton 1975, 81 🄼).n33->n24n34Singular for group representative"When somebody is spoken to in second person who is a representative of a larger party, he may be addressed in the singular..." (de Regt 2019, 29 🄼).n34->n33n35Matching descriptionsSome of the descriptions of the individual in vv. 6-19 (especially vv. 16-19) against whom the prayer is aimed match the descriptions of the enemies in vv. 1-5, 20ff.n35->n0n36->n35n37->n35n38->n35n39Quotation ends after v. 15The quotation extends from v. 6 through v. 15. Thus, in vv. 16-19, where most of these correspondences are concentrated, the psalmist has resumed speaking (cf. NJB). n39->n35n40"Charge sheet""Verses 16-19 [which begin with the causal conjunction יַעַן אֲשֶׁר]are the charge sheet: they tell the history and character of the accused, and end by showing that the sentence being asked for (vv. 8-15) is fitting for him (v. 19)" (Jenkins 2020, 127 🄰). As such, vv. 16-19 cannot be separated from vv. 6-15.n40->n39n41->n0


    Enemies (vv. 6-19 a quotation)

    Some translations mark vv. 6-19 as a quotation. The NRSV, for example, sets off this passage with quotation marks and introduces it with a quotative frame: "They say, 'Appoint a wicked man against him; let an accuser stand on his right...'" (cf. JPS1917, NLT, CEV, PDV2017, NFC). 

    
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[Quotation vv. 6-19]: In vv. 6-19, the psalmist is quoting his enemies. #dispreferred
 - <No quotative frame>: There is no formal introduction to a quotation (e.g., "they say").
  <_ <vv. 2-5, 20>: Verses 2-5, 20, which focus on the enemies' words, function as an extended introduction and conclusion to the quotation (cf. Egwim 2011, 60 :M:; Zenger 2011, 130 :C:). #dispreferred
   + [vv. 2-5]: כִּ֤י פִ֪י רָשָׁ֡ע וּֽפִי־מִ֭רְמָה עָלַ֣י פָּתָ֑חוּ דִּבְּר֥וּ אִ֝תִּ֗י לְשׁ֣וֹן שָֽׁקֶר׃ וְדִבְרֵ֣י שִׂנְאָ֣ה סְבָב֑וּנִי וַיִּֽלָּחֲמ֥וּנִי חִנָּֽם׃  תַּֽחַת־אַהֲבָתִ֥י יִשְׂטְנ֗וּנִי וַאֲנִ֥י תְפִלָּֽה׃ וַיָּ֘שִׂ֤ימוּ עָלַ֣י רָ֭עָה תַּ֣חַת טוֹבָ֑ה וְ֝שִׂנְאָ֗ה תַּ֣חַת אַהֲבָתִֽי׃ (Ps 109:2-5). #dispreferred
   - <Justification for curse>: "The inclusio of vv. 2-5 and 20 rather frames and gives... justification for a curse by the psalmist in vv. 6-19" (Egwim 2011, 63 :M:).
  <_ <Quoted speech without quotation formula>: "The Psalter contains a number of instances of direct discourse without explicit quotation formulae" (Zenger 2011, 130 :C:). #dispreferred
   + [Quoted speech without quotation formula]: E.g., "Why do the nations conspire and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed, \[saying\], “Let us burst their bonds apart and cast their cords from us" (Ps 2:1-3, NRSV; cf. Pss 14:4; 22:9; 28:7; 30:10-11; 32:8; 46:11; 50:7, cited in Zenger 2011, 130 :C:). #dispreferred
 + <"Curse" (v. 28)>: "The petitioner’s reference in v. 28 to being cursed by the enemies, together with the petition that YHWH may turn that curse into a blessing, fits best within the dramaturgy of the psalm if the hostile curse has been previously mentioned" (Zenger 2011, 130 :C:; cf. Egwim 2011, 60 :M:; Jenkins 2020, 119-120). #dispreferred
  + [v. 28a]: יְקַֽלְלוּ־הֵמָּה֮ #dispreferred
  <_ <Curse mentioned in vv. 2-5, 20>: "The statement that the enemies curse in v. 28 may simply refer to the evil speech of the enemies described in vv. 2-5, 20" (Wright 1994, 394 :A:).
 + <Plural vs. singular>: "In vv. 1-5 and vv. 21-31 \[vv. 20-31?\] the petitioner always sees himself in contrast to a group of enemies (formulated in the plural); in contrast, the desire for destruction and the accusation in vv. 6-19 are directed at an individual" (Zenger 2011, 130 :C:; cf. Fokkelman 2000, 284-285 :C:; Jenkins 2020, 118-119 :A:). #dispreferred
  - <Plurals in vv. 13-15>: Verses 13-15 use plural pronouns.
   + [vv. 13-15]: "May his descendants be cut off, their names blotted out from the next generation. May the iniquity of his fathers be remembered before the Lord; may the sin of his mother never be blotted out. May their sins always remain before the Lord, that he may blot out their name from the earth" (Ps 109:13-15, NIV). 
   <_ <References to his family>: "These are references to the plurality of his relatives, or sins of his plural ancestors" (Jenkins 2020, 119 :A:). #dispreferred
  <_ <Inconsistency in number>: "An inconsistency in number is found in other individual compaints" (Wright 1994, 394 :A:).
   + [Inconsistency in number]: "Cf. Psalm 17: plural enemies appear in vv. 9-11 and a singular enemy in vv. 12-13; Psalm 35: plural enemies in vv. 3-7, 11-13, 15-17, 19-21, 24- 26 and a singular in vv. 8, 10; Psalm 27: plural enemies in v. 12 with a singular adjective (as vocalized in the MT) referring to the enemy at the end of the verse; Psalm 55: plural enemies appear in vv. 10, 11, 16, 20, and singular in v. 4 (a collective here), 13, 14, 15, 21, 22, 24" (Wright 1994, 394 :A:).
 + <Quotations of enemies>: "That a prayer of lament and petition quotes the exact words of the enemies and the wicked in order to give an especially vivid portrait of their hubris and brutality is something that is frequently attested" (Zenger 2011, 130 :C:). #dispreferred
  + [Quotations of enemies]: Pss 3:3; 10:4, 6, 11, 13; 12:5; 13:5; 14:1 (cited in Zenger 2011, 130 :C:). #dispreferred
  <_ <Length of quotation>: Quotations of enemies are never this long (14 verses).
   <_ <Presenting evidence>: The psalmist is quoting his enemies in a court-room setting as evidence for his defense. It is important that the evidence be presented in full (Jenkins 2020 :A:). #dispreferred
 + <וְאַתָּה v. 21>: Verse 21, which begins with וְאַתָּה, marks a turning point in the discourse. The psalmist turns from describing his distress to petitioning YHWH's help. "If all the preceding \[vv. 6-20\] has been David’s imprecation, it is not clear what contrast the syntax is marking" (Jenkins 2020, 119 :A:). #dispreferred
  - <Shift in topic>: וְאַתָּה does not mark a shift from distress to petition, but rather a shift in the discourse topic. Most of the preceding discourse has been about the psalmist's enemies and the punishment they deserve (vv. 2-20). But beginning in v. 21, the topic shifts to YHWH, who "acts" (vv. 21a, 27b), "saves" (vv. 21b, 26b, 31b), "helps" (v. 26a), "blesses" (v. 28), and "stands" at the psalmist's right hand (v. 28a).
 + <Matching descriptions>: Some of the descriptions of the individual in vv. 6-19 (especially vv. 6-7) against whom the prayer is aimed match the descriptions of the psalmist in vv. 1-5, 20ff.#dispreferred
  + <vv. 4, 7>: Verse 4 describes the psalmist as a man of "prayer," and v. 7 asks for the man’s "prayers" to be turned to sin. #dispreferred
   + [v. 4]: וַאֲנִ֥י תְפִלָּֽה #dispreferred
   + [v. 7]: וּ֝תְפִלָּת֗וֹ תִּהְיֶ֥ה לַֽחֲטָאָֽה׃#dispreferred
  + <vv. 6, 31>: Verse 31 describes YHWH standing at the psalmist's right hand, which makes the best sense as a rejoinder to the imprecation in v. 6: "let an accuser stand at his right hand." #dispreferred
   + [v. 6]: וְ֝שָׂטָ֗ן יַעֲמֹ֥ד עַל־יְמִינֽוֹ׃ #dispreferred
   + [v. 31]: כִּֽי־יַ֭עֲמֹד לִימִ֣ין אֶבְי֑וֹן #dispreferred


    Argument Mapn0Quotation vv. 6-19In vv. 6-19, the psalmist is quoting his enemies. n1vv. 2-5כִּ֤י פִ֪י רָשָׁ֡ע וּֽפִי־מִ֭רְמָה עָלַ֣י פָּתָ֑חוּ דִּבְּר֥וּ אִ֝תִּ֗י לְשׁ֣וֹן שָֽׁקֶר׃ וְדִבְרֵ֣י שִׂנְאָ֣ה סְבָב֑וּנִי וַיִּֽלָּחֲמ֥וּנִי חִנָּֽם׃  תַּֽחַת־אַהֲבָתִ֥י יִשְׂטְנ֗וּנִי וַאֲנִ֥י תְפִלָּֽה׃ וַיָּ֘שִׂ֤ימוּ עָלַ֣י רָ֭עָה תַּ֣חַת טוֹבָ֑ה וְ֝שִׂנְאָ֗ה תַּ֣חַת אַהֲבָתִֽי׃ (Ps 109:2-5). n12vv. 2-5, 20Verses 2-5, 20, which focus on the enemies' words, function as an extended introduction and conclusion to the quotation (cf. Egwim 2011, 60 🄼; Zenger 2011, 130 🄲). n1->n12n2Quoted speech without quotation formulaE.g., "Why do the nations conspire and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed, [saying], “Let us burst their bonds apart and cast their cords from us" (Ps 2:1-3, NRSV; cf. Pss 14:4; 22:9; 28:7; 30:10-11; 32:8; 46:11; 50:7, cited in Zenger 2011, 130 🄲). n14Quoted speech without quotation formula"The Psalter contains a number of instances of direct discourse without explicit quotation formulae" (Zenger 2011, 130 🄲). n2->n14n3v. 28aיְקַֽלְלוּ־הֵמָּה֮ n15"Curse" (v. 28)"The petitioner’s reference in v. 28 to being cursed by the enemies, together with the petition that YHWH may turn that curse into a blessing, fits best within the dramaturgy of the psalm if the hostile curse has been previously mentioned" (Zenger 2011, 130 🄲; cf. Egwim 2011, 60 🄼; Jenkins 2020, 119-120). n3->n15n4vv. 13-15"May his descendants be cut off, their names blotted out from the next generation. May the iniquity of his fathers be remembered before the Lord; may the sin of his mother never be blotted out. May their sins always remain before the Lord, that he may blot out their name from the earth" (Ps 109:13-15, NIV). n18Plurals in vv. 13-15Verses 13-15 use plural pronouns.n4->n18n5Inconsistency in number"Cf. Psalm 17: plural enemies appear in vv. 9-11 and a singular enemy in vv. 12-13; Psalm 35: plural enemies in vv. 3-7, 11-13, 15-17, 19-21, 24- 26 and a singular in vv. 8, 10; Psalm 27: plural enemies in v. 12 with a singular adjective (as vocalized in the MT) referring to the enemy at the end of the verse; Psalm 55: plural enemies appear in vv. 10, 11, 16, 20, and singular in v. 4 (a collective here), 13, 14, 15, 21, 22, 24" (Wright 1994, 394 🄰).n20Inconsistency in number"An inconsistency in number is found in other individual compaints" (Wright 1994, 394 🄰).n5->n20n6Quotations of enemiesPss 3:3; 10:4, 6, 11, 13; 12:5; 13:5; 14:1 (cited in Zenger 2011, 130 🄲). n21Quotations of enemies"That a prayer of lament and petition quotes the exact words of the enemies and the wicked in order to give an especially vivid portrait of their hubris and brutality is something that is frequently attested" (Zenger 2011, 130 🄲). n6->n21n7v. 4וַאֲנִ֥י תְפִלָּֽה n27vv. 4, 7Verse 4 describes the psalmist as a man of "prayer," and v. 7 asks for the man’s "prayers" to be turned to sin. n7->n27n8v. 7וּ֝תְפִלָּת֗וֹ תִּהְיֶ֥ה לַֽחֲטָאָֽה׃n8->n27n9v. 6וְ֝שָׂטָ֗ן יַעֲמֹ֥ד עַל־יְמִינֽוֹ׃ n28vv. 6, 31Verse 31 describes YHWH standing at the psalmist's right hand, which makes the best sense as a rejoinder to the imprecation in v. 6: "let an accuser stand at his right hand." n9->n28n10v. 31כִּֽי־יַ֭עֲמֹד לִימִ֣ין אֶבְי֑וֹן n10->n28n11No quotative frameThere is no formal introduction to a quotation (e.g., "they say").n11->n0n12->n11n13Justification for curse"The inclusio of vv. 2-5 and 20 rather frames and gives... justification for a curse by the psalmist in vv. 6-19" (Egwim 2011, 63 🄼).n13->n12n14->n11n15->n0n16Curse mentioned in vv. 2-5, 20"The statement that the enemies curse in v. 28 may simply refer to the evil speech of the enemies described in vv. 2-5, 20" (Wright 1994, 394 🄰).n16->n15n17Plural vs. singular"In vv. 1-5 and vv. 21-31 [vv. 20-31?] the petitioner always sees himself in contrast to a group of enemies (formulated in the plural); in contrast, the desire for destruction and the accusation in vv. 6-19 are directed at an individual" (Zenger 2011, 130 🄲; cf. Fokkelman 2000, 284-285 🄲; Jenkins 2020, 118-119 🄰). n17->n0n18->n17n19References to his family"These are references to the plurality of his relatives, or sins of his plural ancestors" (Jenkins 2020, 119 🄰). n19->n18n20->n17n21->n0n22Length of quotationQuotations of enemies are never this long (14 verses).n22->n21n23Presenting evidenceThe psalmist is quoting his enemies in a court-room setting as evidence for his defense. It is important that the evidence be presented in full (Jenkins 2020 🄰). n23->n22n24וְאַתָּה v. 21Verse 21, which begins with וְאַתָּה, marks a turning point in the discourse. The psalmist turns from describing his distress to petitioning YHWH's help. "If all the preceding [vv. 6-20] has been David’s imprecation, it is not clear what contrast the syntax is marking" (Jenkins 2020, 119 🄰). n24->n0n25Shift in topicוְאַתָּה does not mark a shift from distress to petition, but rather a shift in the discourse topic. Most of the preceding discourse has been about the psalmist's enemies and the punishment they deserve (vv. 2-20). But beginning in v. 21, the topic shifts to YHWH, who "acts" (vv. 21a, 27b), "saves" (vv. 21b, 26b, 31b), "helps" (v. 26a), "blesses" (v. 28), and "stands" at the psalmist's right hand (v. 28a).n25->n24n26Matching descriptionsSome of the descriptions of the individual in vv. 6-19 (especially vv. 6-7) against whom the prayer is aimed match the descriptions of the psalmist in vv. 1-5, 20ff.n26->n0n27->n26n28->n26


    Conclusion (B)

    The speaker of vv. 6-19 is probably the psalmist (without any quotation of his enemies). The main reasons for this conclusion are as follows:

    1. The psalmist is clearly the speaker in vv. 1-5 and vv. 20-31. In the absence of any clear indication of an additional speaker, it is best to assume that he remains the speaker for vv. 6-19 as well.
    2. Verse 20, which functions as a kind of postscript to vv. 6-19, makes clear that the psalmist is the one is calling on YHWH to bring the curses of vv. 6-19 upon his accusers. See The Meaning of Ps 109:20.
    3. Some of the descriptions of the individual in vv. 6-19 (especially vv. 16-19) against whom the prayer is aimed match the descriptions of the enemies in vv. 1-5, 20ff.
    4. Psalm 109 closely resembles Psalm 69, and in Psalm 69, which contains a similar imprecation, the psalmist is clearly the speaker.
    5. Peter's quotation of Ps 109 in Acts 1:20 appears to assume that the psalmist is the speaker and that the imprecation in vv. 6-19 is directed against a wicked individual.


    The two strongest objections to this conclusion are as follows:

    1. In vv. 1-5 and vv. [20]-31 the petitioner always sees himself in contrast to a group of enemies (formulated in the plural); in contrast, the desire for destruction and the accusation in vv. 6-19 are directed at an individual."[4]
    2. "The psalmist who seeks divine justice for himself would not call for his enemies to be prosecuted by an unjust (wicked) person (v. 6). This would be incongruous."[5]


    But neither of these objections is strong enough to overturn the weight of evidence in favor of seeing the psalmist as the speaker of vv. 6-19. Regarding the first objection, there are other examples of shifting from plural to singular in a curse against enemies (see discussion here). The use of the singular, which has an individualizing effect ("each one of them"), is most fitting for a curse that is so personal. Regarding the second objection, the psalmist is simply calling for YHWH to do to his enemies what his enemies have done to him (lex talionis), which is what the law prescribed for false witnesses (Deut 16:16-19). Of course, it would not be lawful for the psalmist himself to enact vengence against his accuser, but that is why he prays to YHWH. YHWH, who regularly uses wicked people performing wicked actions to punish the wicked (cf. Isa 7:18ff; Hab 1:5ff), has the prerogative to repay the false accuser(s) in kind: "Vengeance and retribution belong to me. In time their foot will slip, for their day of disaster is near, and their doom is coming quickly" (Deut 32:35, CSB).

    Research

    Translations

    Modern

    Psalmist

    • No quotation marks (NIV, RSV, ESV, GNT, NJPS, LUT, EÜ, ZÜR, RVR95, NVI, BTX4, S21)
    • No quotation marks, with footnote (ELB,[6] NGÜ,[7] HFA,[8] GNB,[9] DHH94I,[10] NBS,[11] NVS78P,[12] BDS[13])

    Enemies

    vv. 6-19
    • "They say,"[14] (NLT)
    • "They say,"[15] (NRSV)
    • "My enemies said," (CEV)
    • "Voici ce qu’ils disent contre moi :" (PDV2017)
    • "Ils disent de moi :"[16] (NFC)
    • Cf. TOB[17]
    v. 6
    • "They say, 'Put up some rascal to denounce him, an accuser to stand at his right side.' But when judgement is given, that rascal will be exposed..." (NEB)
    • "They say, 'Put up some rogue to denounce him, an accuser to confront him.' But when judgement is given that rogue will be exposed..." (REB)
    vv. 6-15
    • Quotation marks without quotative frame.[18] (NJB)

    Secondary Literature

    Artemov, Nikita. 2016. “Zur Impliziten Legitimierung von Vergeltungswünschen in der alttestamentlichen Klage: Textanalytische und biblisch-anthropologische Annäherungen.” In “Wer lässt uns Gutes sehen?” (Ps 4,7), edited by Johannes Schnocks, 181–210. Freiburg: Herder.
    Baethgen, Friedrich. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht, 1904.
    de Regt, Lénart. 2019. Linguistic Coherence in Biblical Hebrew Texts. Piscataway, NJ: Gorgias Press.
    Duhm, Bernhard. Die Psalmen. Vol. XIV. Kurzer Hand-Commentar zum Alten Testament. Leipzig und Tübingen: Mohr (Paul Siebeck), 1899.
    Egwim, Stephen C. A Contextual and Cross-Cultural Study of Psalm 109. Biblical tools and studies v. 12. Leuven ; Paris ; Walpole, MA: Peeters, 2011.
    Eusebius. 2022. Werke Band X: Der Psalmenkommentar: Teil 3: Fragmente zu Psalm 101-150. Edited by Franz Xaver Risch. Die Griechischen Christlichen Schriftsteller der ersten Jahrhunderte, 32. Boston: De Gruyter.
    Fokkelman, J. P. 2000. Major Poems of the Hebrew Bible: At the Interface of Hermeneutics and Structural Analysis. Studia Semitica Neerlandica. Assen, The Netherlands: Van Gorcum.
    Gass, Erasmus. “‘Diss Jar mussen wir hertzog Moritzen todt beten.’” Revue Biblique 128, no. 1 (2021): 61–84.
    Hammond, Joseph. 1875. “An Apology for the Vindictive Psalm.” The Expositor first series 2.5:325–60.
    Hossfeld, Frank-Lothar, and Erich Zenger. Psalms 3: A Commentary on Psalms 101-150. Edited by Klaus Baltzer. Translated by Linda M. Maloney. Hermeneia. Minneapolis, MN: Fortress, 2011.
    Hupfeld, Hermann. Die Psalmen. Vol. 4. Gotha: F.A. Perthes, 1871.
    Ibn Ezra. Ibn Ezra on Psalms.
    Jenkins, Steffen G. “A Quotation in Psalm 109 as Defence Exhibit A.” Tyndale Bulletin 71, no. 1 (May 1, 2020).
    Mendelsohn, Moses. 1819. Die Psalmen: Übersezt von Moses Mendelssohn. Moses Mendelssohn’s sammtliche Werke 8. Ofen: Paul Burianschen.
    Radak. Radak on Psalms.
    Rashi. Rashi on Psalms.
    Theodoret. 2001. Commentary on the Psalms. Translated by Robert C. Hill. The Fathers of the Church, v. 101-102. Washington, D.C: Catholic University of America Press.
    Wright, David P. “Ritual Analogy in Psalm 109.” Journal of Biblical Literature 113, no. 3 (1994): 385.

    References

    109:6 Approved

    1. ↑ Text from OSHB.
    2. ↑ An additional position is also possible. As Zenger explains, some scholars think that "The speaker is YHWH himself, who here responds to the petitioner’s plea; this position, however, requires a number of alterations in the text" (2011, 126).
    3. ↑ One of the oldest translations to place vv. 6-19 in quotation marks is the 18th century German translation by Moses Mendelssohn (ed. 1819).
    4. ↑ Zenger 2011, 130.
    5. ↑ Egwim 2011, 60.
    6. ↑ Translation footnote: Möglicherweise zitiert der Psalmist in den Versen 6–19 die Flüche seiner Feinde.
    7. ↑ Translation footnote: Wörtlich: Verordne über ihn einen Gottlosen". Die Verse 6-19 werden unterschiedlich interpretiert: Einige verstehen sie auch als die Worte der Feinde Davids gegen ihn.
    8. ↑ Translation footnote: Möglicherweise zitiert der Beter in den Versen 6‒19 die Verwünschungen seiner Gegner. Dann müsste der Abschnitt eingeleitet werden mit: »Sie sagen: Ein Ankläger soll gegen ihn auftreten.«
    9. ↑ Translation footnote: Das Verständnis der Verse 6-19 ist schwierig. Es ist möglich, dass der Psalmist – gegen seine Feinde gerichtet – eine Reihe bekannter Verwünschungen zitiert oder die Worte seiner Feinde gegen ihn (vgl. auch Sacherklärung »Fluch«).
    10. ↑ Translation footnote: Aquí comienza la imprecación más larga y violenta de todo el libro de Salmos. Por lo general, se le atribuye a la persona que ha venido hablando hasta ahora. Sin embargo, cuando el salmista se refiere a sus enemigos emplea siempre el plural (vv. 1-5,20,27-29). La imprecación, en cambio, está dirigida contra uno solo, en singular. Por eso podría pensarse que él no hace más que repetir, en presencia del Señor, las palabras de sus acusadores y perseguidores.
    11. ↑ Translation footnote: Les v. 6-19 rapportent peut-être les malédictions des adversaires (v. 2-5,20,28s ; cf. 7.4ss,17) contre le juste, à moins qu'ils ne visent un des adversaires en particulier ; voir aussi 58.7ss ; 69.23ss ; 83.10ss
    12. ↑ Translation footnote: Alors qu'au début et à la fin du psaume, l'auteur parle de ses adversaires en général, dans les v. 6-9 il vise particulièrement l'un d'entre eux. d'un méchant,
    13. ↑ Translation footnote: Dans les v. 6-19, le psalmiste lance des imprécations contre ses adversaires qui sont motivées par le souci que la justice soit rétablie pour la gloire de Dieu, ainsi que par le désir légitime d’être délivré de ses ennemis. D’autres comprennent ces versets comme une citation des propos tenus par les « gens méchants » contre le psalmiste.
    14. ↑ Translation footnote: Hebrew lacks They say.
    15. ↑ Translation footnote: Heb lacks They say
    16. ↑ Translation footnote: Les v. 6-19 citent les paroles des accusateurs. Certains interprètent cependant ces versets comme une malédiction que l'auteur du psaume prononcerait à l'encontre de ses adversaires. Voir v. 20 note.
    17. ↑ Translation footnote: "Le passage au singulier pour la malédiction des v. 6-19 s’explique si l’on admet que le psalmiste rapporte tout ce que profèrent contre lui ses adversaires (v. 2-5). Au v. 20 il retourne contre eux cette malédiction (voir 7,5.17), à moins qu'on n'adopte pour ce v. 20 la trad. du gr., voir note."
    18. ↑ Translation footnote: "Perhaps vv. 6-15 (within quotation marks here) expresses the accuser's enmity. cf. vv. 2-3, and what follows is the psalmist's retort, invoking the law of retaliation, vv. 16-20, see Ex 21:25f.
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