The Text and Meaning of Ps 17:14 Part II

Psalm Overview

Exegetical issues for Psalm 17:

The Form and Function of זמתי in Ps 17:3

The Text of Ps 17:11a

The Text and Meaning of Ps 17:14

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

Introduction

The Text and Meaning of Ps 17:14 dealt specifically with how מִמְתִים should be read. Here, attention is given to whether the lines from וּצְנִינְךָ onwards are primarily concerned with the wicked and their progeny or the righteous and theirs. The Hebrew text of v. 14 reads as follows:

מִֽמְתִ֥ים יָדְךָ֨ ׀ יְהוָ֡ה מִֽמְתִ֬ים מֵחֶ֗לֶד

חֶלְקָ֥ם בַּֽחַיִּים֮ וּֽצְנִינְךָ֮ תְּמַלֵּ֪א בִ֫טְנָ֥ם

יִשְׂבְּע֥וּ בָנִ֑ים וְהִנִּ֥יחוּ יִ֝תְרָ֗ם לְעוֹלְלֵיהֶֽם׃

The issue can be elucidated with two questions: First, are the righteous or the wicked primarily in view? Second, if it is the wicked, are the lines from וּצְפוּנְךָ onwards an imprecation against them or a description of their prosperity? The following three options illustrate answers to these questions:

1. But satisfy the hunger of your treasured ones. May their children have plenty, leaving an inheritance for their descendants (NLT)
2. May their bellies be filled with what you have stored up for them; may their children have more than enough; may they leave something over to their little ones (NRSV)
3. You fill their womb with treasure; they are satisfied with children, and they leave their abundance to their infants (ESV)

In the first option, צְפוּנְךָ is read as a reference to the righteous (i.e., "your treasured ones") and interprets the remainder of the verse in line with this. The second option interprets צְפוּנְךָ as a nominal adverb that describes YHWH's judgment (i.e., "what you have stored up") which the psalmist asks for against the wicked in the remainder of the verse. In the third option, there is a description of the ostensible good fortune that the wicked enjoy in life, which carries an implicit provocation of YHWH's justice.

Argument Maps

The Righteous

1. A blessing on the Righteous

This option reads צְפיּנְךָ (MT)>>צְפוּנְךָ as referring to the righteous (i.e., "your treasured ones") and interprets the remainder of the verse along the lines of a blessing: E.g., "But as to Your treasured ones, fill their bellies. Their sons too shall be satisfied, and have something to leave over for their young" (JPS 1985; REB, NLT, CEV; BDS; cf. Targum).

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[A Blessing on the Righteous]: Psalm 17:14b-c expresses a prayer for the welfare of the righteous.#dispreferred
 - <Out of Context>: A sudden shift from appealing to YHWH for deliverance from enemies (v. 13-14a) to asking YHWH to bless the righteous is anticlimactic and out of keeping with the rest of Psalm 17.
 + <Misreading>: The text of the MT (צְפִינְךָ) was a misreading of the consonantal text (yod for waw).#dispreferred
  <_ [צְפוּנְךָ in Manuscripts]: "the Qere (Heb. ṣepunka) is found in a number of Hebrew manuscripts" (Wilson 2002, 326 :C:).
  - <Speculative>: The MT wording can be rendered intelligibly as it is, therefore, basing a change, whether an emendation or revocalization, on a speculative proposition regarding a Vorlage is a tenuous argument unless supported by overwhelming evidence (Delitzsch 1883, 301 :C:).
 + <Addressee and Referent>: YHWH is the addressee in v. 14 and the pronominal suffix + qal passive participle (צְפוּנְךָ) indicates that this is a reference to the righteous (i.e., "your treasured ones") (Craigie 2004, 161 :C:).#dispreferred
  + <Qere Reading>: "The Qere reads צְפוּנְךָ, a passive participle in the qal stem, which is singular, and can be understood collectively (i.e., “Your treasured ones”) with a positive connotation (Craigie 2018, 161 :C:).#dispreferred
   + <Singular Term for Collective>: Elsewhere in the Old Testament the people of Israel are referred to by a singular term.#dispreferred
    + [Examples of Singular for Collective]:  Exodus 19:5; 2 Samuel 20:19#dispreferred
  + <Poetic Structure>: "In terms of poetic structure, vv 14b–15 are analogous to vv 11–12; in the latter passage, the poet moved from enemies in general to a specific enemy, as now he moves from God’s 'treasured ones' to himself" (Craigie 2004, 164 :C:).#dispreferred
  + <צפן Used Positively>: In other Psalms צפן is employed in a positive way with reference to YHWH's people.#dispreferred
   + [Psalm 27:5]: For he will hide me (יִצְפְּנֵנִי) in his shelter in the day of trouble; he will conceal me under the cover of his tent; he will lift me high upon a rock (ESV)#dispreferred
   + [Psalm 83:4]: They lay crafty plans against your people; they consult together against your treasured ones (צְפוּנֶיךָ) (Ps 83:3 ESV)#dispreferred
   + [Psalm 31:20-21]: 19 O how abundant is your goodness
    which you have stored up (צָפַ֪נְתָּ) for those who fear you,
and worked for those who take refuge in you (לַחֹסִ֣ים בָּ֑ךְ),
    in the sight of the children of mankind!
20 In the cover (בְּסֵ֥תֶר) of your presence you hide them (תַּסְתִּירֵ֤ם)
    from the plots of men;
you store them (תִּצְפְּנֵ֥ם) in your shelter
    from the strife of tongues. (Ps 31:19-20 ESV). Both סתר and חסה, which feature in Ps 17:7-8, are also used in 31:20-21.#dispreferred
   <_ <צפן Used Negatively>: In Psalm 10:8 צפן is employed in a negative way with reference to YHWH's people.
    + [Psalm 10:8]: He sits in ambush in the villages; in hiding places he murders the innocent. His eyes stealthily watch (יִצְפֹּנוּ) for the helpless (ESV)
     - <Not צפן>: The constituent in Psalm 10:8 (יִצְפֹּנוּ) is a misreading of יִצְפָּיוּ and so does not attest the verb צפן.#dispreferred
      + [The LXX]: ἐγκάθηται ἐνέδρᾳ μετὰ πλουσίων ἐν ἀποκρύφοις ἀποκτεῖναι ἀθῷον, οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσιν "He sits in ambush with the rich, in secret places to kill the innocent. His eyes focus on the needy" (NETS)#dispreferred
 + <Children are a Blessing>: Typically, children are considered to be a blessing of God for the godly in the Old Testament (e.g., Pss 127:3; 128:3-6; 1 Chron 25:4-5) (Delitzsch 1883, 203 :C:).#dispreferred
  + [Psalm 127:3-5]:  3 Behold, children are a heritage from the Lord,
    the fruit of the womb a reward.
4 Like arrows in the hand of a warrior
    are the children of one's youth.
5 Blessed is the man
    who fills his quiver with them!
He shall not be put to shame
    when he speaks with his enemies in the gate. (ESV)#dispreferred
  + [Psalm 128:3-6]: 3 Your wife will be like a fruitful vine
    within your house;
your children will be like olive shoots
    around your table.
4 Thus shall the man be blessed
    who fears the Lord.
5 The Lord bless you from Zion.
    May you see the prosperity of Jerusalem
    all the days of your life.
6 May you see your children’s children.
    Peace be upon Israel! (NRSV)#dispreferred
  + [1 Chronicles 25:4-5]: 4 Of Heman, the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth. 5 All these were the sons of Heman the king’s seer, according to the promise of God to exalt him; for God had given Heman fourteen sons and three daughters. (NRSV)#dispreferred
 + <Word Associations>: The root (צפון) is attested "in another prominent but much later Judaic context. In the Passover Seder, the word צפון is used to refer to a morsel of matzah (the bread of affliction) set aside for dessert. Its use here then retains the paradoxical joining of affliction and reward.’ (Charney, 2013, 55, n. 47 :A:).#dispreferred
  <_ <Later Context>: The meaning(s) and connotation(s) of words can develop and change over time and so citing the usage/connotations of a word in a later context is anachronistic and, therefore, a tenuous premise from which to reason.

The Wicked

1. An explicit appeal for YHWH's judgment on the wicked and their offspring (preferred)

This option reads verse 14b-c as having the worldly wicked in view and communicates an explicit imprecation against them (e.g., "May their bellies be filled with what you have stored up for them; may their children have more than enough; may they leave something over to their little ones (NRSV; cf. NIV, GNT, ESV; PDV).

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[V. 14b-c a Plea for YHWH's Judgment on the Wicked]: Psalm 17:14b-c has the wicked in view and David appeals to YHWH against his enemies and their offspring.
 + <Thematic Coherence>: David's call for judgment on his enemies coheres with the central two-sided theme of Psalm 17, which is a prayer for YHWH to vindicate David. This vindication consists in the just action of YHWH: 1) that David would be delivered from his enemies and 2) that those enemies would be judged by YHWH so that they no longer pose a threat (hence the inclusion of their offspring). 
 + <Rhetorical Development>: A continuation of David's prayer against his enemies is in line with the rhetorical development of Psalm 17. Specifically, the description of his enemies in vv. 9-12 is followed by a direct appeal to YHWH in vv. 13-14a and the climax of this is v. 14bc wherein David calls on YHWH to exact judgment on his enemies.
 + <Imperatives>: Viewing Psalm 17:14b-c as having the wicked in view, with David appealing to YHWH for judgment against his enemies and their offspring, is consistent with and even completes the imperatives that begin this section in v. 13.
 + <Context>: The 3mp pronominal suffix in 14b (בִטְנָם) is coreferential with that of 14a (חֶלְקָם) which clearly has "the wicked" (v. 13b רָשָׁע) as an antecedent. The singular constituent (צְפוּנְךָ), along with the 2ms verb, fit together well by understanding צְפוּנְךָ as that which YHWH has "stored up" (viz., judgment) for the wicked and which YHWH will "fill" (מלא) "their belly" (בִטְנָם), following on naturally from the imagery of a lion looking for prey to eat in v. 12 (an ironic reversal). 
 - <צפן Used Positively>: In the psalms, the verb צפן is typically employed positively in relation to, or about, YHWH's people.#dispreferred
  + [Psalm 27:5]: For he will hide me (יִצְפְּנֵנִי) in his shelter in the day of trouble; he will conceal me under the cover of his tent; he will lift me high upon a rock (ESV)#dispreferred
  + [Psalm 83:4]: They lay crafty plans against your people; they consult together against your treasured ones (צְפוּנֶיךָ) (Ps 83:3 ESV)#dispreferred
  + [Psalm 31:20-21]: 19 O how abundant is your goodness
    which you have stored up (צָפַ֪נְתָּ) for those who fear you,
and worked for those who take refuge in you (לַחֹסִ֣ים בָּ֑ךְ),
    in the sight of the children of mankind!
20 In the cover (בְּסֵ֥תֶר) of your presence you hide them (תַּסְתִּירֵ֤ם)
    from the plots of men;
you store them (תִּצְפְּנֵ֥ם) in your shelter
    from the strife of tongues. (Ps 31:19-20 ESV). Both סתר and חסה, which feature in Ps 17:7-8, are also used in 31:20-21.#dispreferred
 + <Imprecatory Language>: "\[T\]he language rather parallels other passages that refer to Yhwh’s bringing on people the punishment 'stored up' for them (see esp. Job 21:17–19). Reference to someone’s 'share' sometimes alludes to their deserved fate (20:29; 27:13; Isa. 17:14). Verse 14d–e comprises a coherent ... continuation of the plea against the enemies in the form of a request that their children share in their fate—as children do, and as the Decalogue thus warns. The plea recognizes the way a family or community forms a whole, so that merely disposing of an oppressive individual does not solve the problem of oppression (cf. Ps. 109)" (Goldingay 2006, 244 :C:).
  + [Job 20:29]: "This is the portion \[חֵלֶק\] of the wicked from God, the heritage decreed for them by God” (NRSV). See Job 20:20-29.
  + [Job 27:13]: “This is the portion \[חֵלֶק\] of the wicked with God, and the heritage that oppressors receive from the Almighty" (NRSV).
  + [Job 21:17-19]: " “How often is the lamp of the wicked put out? How often does calamity come upon them? How often does God distribute \[יְחַלֵּק\] pains in his anger? How often are they like straw before the wind, and like chaff that the storm carries away? You say, ‘God stores up \[יִצְפֹּן\] their iniquity for their children.’ Let it be paid back to them, so that they may know it" (NRSV).
 + <Ancient reading>: Symmachus appears to confirm this reading.
  + [Symmachus]: καὶ τῶν ἀπὸθέτων σου πληρώσεις τὰς γαστέρας αὐτῶν "and you will fill their bellies with what you have stored up." 

2. A description of the abundance of the wicked

Like the foregoing option, this option also reads v. 14b-c as having the worldly wicked in view, however, it presents the abundance of the wicked descriptively : E.g., "You fill their womb with treasure; they are satisfied with children, and they leave their abundance to their infants" (ESV; cf. LXX, Jerome; NET, NJB; NBS; Luther 2017, EÜ). The 2ms pronominal suffix (צְפוּנְךָ), in particular, carries an implicit provocation to YHWH to administer justice (i.e., YHWH is the source of their good fortune so YHWH should judge them for their ingratitude and wickedness).

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[Descriptive of the Wicked]: Psalm 17:14b-c describes the apparent good fortune of the wicked in life.#dispreferred
 + <No Pronoun>: "Sons/children" (בנים) lacks a pronoun and so the reading “they will be satisfied with children” is the most natural reading.
 + <Ancient Support>: The LXX reads v. 14b-c as a description of the wicked.#dispreferred
  + [The LXX]: ρομφαίαν σου ἀπὸ ἐχθρῶν τῆς χειρός σου· Κύριε ἀπὸ ὀλίγων γῆς, διαμέρισον αὐτοὺς ἐν τῇ ζωῇ αὐτῶν· καὶ τῶν κεκρυμμένων σου ἐπλήσθη ἡ γαστὴρ αὐτῶν, ἐχορτάσθησαν ὑίων καὶ ἀφῆκαν τὰ κατάλοιπα τοῖς νηπίοις αὐτῶν "your sword from the enemies of your hand. O Lord, from things from earth, separate them in their lives. And with your hidden things their belly was filled; they were fed with sons, and they left the remnants to their infants" (NETS).#dispreferred
 - <Children are a Blessing>: Typically, children are considered to be a blessing of God for the godly in the Old Testament (e.g., Pss 127:3; 128:3-6; 1 Chron 25:4-5) (Delitzsch 1883, 203 :C:). To say the wicked "are satisfied with children" is incongruent with this theological perspective.
  + [Psalm 127:3-5]:  3 Behold, children are a heritage from the Lord,
    the fruit of the womb a reward.
4 Like arrows in the hand of a warrior
    are the children[a] of one's youth.
5 Blessed is the man
    who fills his quiver with them!
He shall not be put to shame
    when he speaks with his enemies in the gate. (ESV)
 + <Contrasting Terminology>: The usage of חֵלֶק is contrastive between Psalm 16 and Psalm 17 (another David psalm) (cf. 17:14a; 16:5) - Psalm 16 uses חֵלֶק to describe what the "portion" of the righteous is (viz., YHWH) and Psalm 17:14a uses it to describe the portion of the wicked (Goldingay 2006, 237 :C:; Delitzsch 1883, 302 :C:). Psalm 17 underlines that YHWH is responsible for all earthly good fortune (וּצְפוּנְךָ), implying that the wicked are culpable for their unmindfulness (Delitzsch 1883, 302-303 :C:).#dispreferred
  + [Psalm 16:5]: The Lord is my chosen portion (מְנָת־חֶלְקִ֥י) and my cup;
    you hold my lot (NRSV)#dispreferred
  + [Psalm 17:14]: ... whose portion (חֶלְקָם בַּחַיִּים) is in this life. You fill their womb with treasure; they are satisfied with children, and they leave their abundance to their infants (ESV)#dispreferred
 + <The Intelligibility of the MT>: Reading the wording of the MT as it stands presents מִמְתִים ("mortals") as co-referential with רָשָׁע (v. 13b) and the 3mp pronominal suffixes that follow (חֶלְקָם in v. 14a; בִטְנָם in v. 14b and יִתְרָם לְעוֹלְלֵיהֶם in v. 14c), as well as the subject of the 3mp verbs (יִשְׂבְּעוּ and הִנִּיחוּ) in v. 14b-c (BDB :L:; Delitzsch 1883, 301 :C:). Therefore, 14b-c is merely descriptive of the earthly good fortune of the wicked.#dispreferred
 - <Anticlimactic>: It seems odd that David would end his plea to YHWH for deliverance from his enemies (by use of YHWH's sword!) with a description of the wicked in terms of their prosperity in life without explicitly lamenting it or invoking God's judgment against it.
  <_ <Implicit Lament>: There is an implicit lament in the contrast between David's enemies' hostility toward him (vv. 9-12) and David's description of their welfare (v. 14b-c). Additionally, David has already uttered an imprecation (v. 13) and so outlining the ostensible good fortune of the wicked immediately afterward (v. 14b-c) can be understood as both a critique of the ingratitude of the wicked, as well as an implicit provocation of YHWH to respond justly to his request about his situation (i.e., the wicked, who enjoy YHWH's bounty, but defy God, are harming and threatening David, one of YHWHY's servants so YHWH should intervene) (Delitzsch 1883, 302-304 :C:).#dispreferred
 + <Consistent>: There is lexical consistency between "womb/belly" (בֶטֶן) and "children" (עוֹֹלֵל/בָנׅים), both of which occur in close proximity in v. 14.#dispreferred

Conclusion (B)

The preferred reading of v. 14b-c is that David's enemies are in view and that David entreats YHWH to carry out judgment against them and their offspring for their wickedness. David's call for judgment on his enemies coheres with the theme of Psalm 17 as a prayer to YHWH for personal vindication. David's description of his enemies (vv. 9-12) builds to a direct appeal to YHWH in vv. 13-14a and climaxes in v. 14bc as David calls on YHWH to judge them, which utilizes an ironic reversal, considering the vivid imagery of a lion looking for prey to eat (v. 12). This reading is consistent with the imperatives that begin this section (v. 13). The significance of this reading is that it completes David's prayer for vindication.

Research

Translations

Ancient

• The LXX: ρομφαίαν σου ἀπὸ ἐχθρῶν τῆς χειρός σου· Κύριε ἀπὸ ὀλίγων γῆς, διαμέρισον αὐτοὺς ἐν τῇ ζωῇ αὐτῶν· καὶ τῶν κεκρυμμένων σου ἐπλήσθη ἡ γαστὴρ αὐτῶν, ἐχορτάσθησαν ὑίων καὶ ἀφῆκαν τὰ κατάλοιπα τοῖς νηπίοις αὐτῶν
  • "your sword from the enemies of your hand. O Lord, from things from earth, separate them in their lives. And with your hidden things their belly was filled; they were fed with sons, and they left the remnants to their infants"
• Aquila: κύριε, ἀπὸ τεθνηκότων ἐκ καταδύσεως μέρος αὐτῶν ἐν ζωῇ καὶ τῶν κεκρυμμένων σου πληρώσεις γαστέρας αὐτῶν· ἐμπλησθήσονται [δὲ] υἱῶν, καὶ ἀφήσουσιν αὐτὰ περιουσίαν τοῖς βρέφεσιν αὐτῶν
  • “Lord, their portion in life is from those who have died(,) out of a descent; and with your hidden things you will fill their bellies. They will be satisfied with sons, and they(?) will leave (them?) a surplus for their infants.”
• Symmachus: κύριε, ἀπὸ τῶν νεκρῶν ἀπὸ ἐνδεδυκότων ἡ μερὶς αὐτῶν ἐν ζῶσιν καὶ τῶν ἀπὸθέτων σου πληρώσεις τὰς γαστέρας αὐτῶν. χορτασθήσονται υἱοὶ, καὶ ἀφήσουσι τὰ λείψανα αὐτῶν τοῖς νηπίοις αὐτῶν
  • “Lord, their portion among the living is from the dead, from those who have sunk, and you will fill their bellies with what you have stored up. Sons will be satisfied, and they will leave their leftovers to their infants.”
• Peshitta: ܘܡܢ ܡ̈ܝܬܐ ܕܡܝܬܝܢ ܡܢ ܐ̈ܝܕܝܟ ܡܪܝܐ܂ ܘܡܢ ܡ̈ܝܬܐ ܕܚܦܪܐ܂ ܬܦܠܓ ܐܢܘܢ ܒܚ̈ܝܐ܂ ܘܣܝ̈ܡܬܟ ܡܠܝ ܟܪܣܗܘܢ܂ ܢܣܒܥܘܢ ܒ̈ܢܝܐ ܘܢܫܒܩܘܢ ܫܪܟܐ ܠܒܢܝܗܘܢ
  • “From the dead who die at your hands, O Lord, and from the dead of the grave may you divide them in life. Fill their bellies with your treasures; may their children be filled, and may they leave the remainder to their children”
• Targum: וצדיקיא דמסרין נפשיהון מטולתך ייי למיתותא ומשתצון בארעא חולקהון בחיי עלמא וטשיותך טביא/טבא יתמליין כריסהון יסבעון בנין וישבקון שיוריהו/ יתריהו לטליהון׃
  • “As for the righteous who deliver up their soul to death for your sake, their portion is away from the earth, in eternal life; may their belly be filled with your good store, may (their) sons be satisfied and leave their surplus to their children”
• Jerome (IUXTA HEBR.): a viris manus tuae Domine qui mortui sunt in profundo quorum pars in vita et quorum de absconditis tuis replesti ventrem qui satiabuntur filiis et dimittent reliquias suas parvulis eorum
  • "from the men of your hands, O Lord, who have died in the deep, whose part in life and whose belly you have filled with your hidden things, who will be satisfied with children and leave their remains to their little ones"

Modern

The Righteous

• But satisfy the hunger of your treasured ones. May their children have plenty, leaving an inheritance for their descendants (NLT)
• You provide food for those you love. Their children have plenty, and their grandchildren will have more than enough (CEV)
• May those who you cherish have food in plenty, may their children be satisfied and their little ones inherit their wealth (REB)
• But as to Your treasured ones, fill their bellies. Their sons too shall be satisfied, and have something to leave over for their young (JPS 1985)
• Quant à ceux que tu chéris, tu combleras leurs aspirations, leurs enfants seront bien rassasiés, et ils auront des biens à léguer à leurs descendants (BDS)
• ¡Sean saciados, pues, sus hijos! (BTX4)

The Wicked

Imprecative

• May what you have stored up for the wicked fill their bellies; may their children gorge themselves on it, and may there be leftovers for their little ones (NIV)
• Punish them with the sufferings you have stored up for them; may there be enough for their children and some left over for their children's children (GNT)
• May their bellies be filled with what you have stored up for them; may their children have more than enough; may they leave something over to their little ones (NRSV)
• Gib ihnen, was sie verdient haben; es ist bestimmt genug, um ihren Bauch zu füllen. Auch ihre Kinder werden davon satt, es reicht sogar noch für die Enkel (GNB)
• Was du gegen sie bereithältst, damit stopfe ihren Bauch, dass noch die Kinder satt werden und auch deren Kinder einen Rest bekommen (ZÜR)
• Gave-les de ce que tu tiens en reserve! Que leurs fils en soient rassasiés et qu’ils en laissent pour leurs nourrissons (TOB)
• Remplis leur ventre des choses amères que tu gardes pour eux (PDV)
• Remplis leur ventre de ce que tu as en réserve pour eux. Que leurs enfants en boivent jusqu'à plus soif et laissent le reste à leurs petits-enfants (NFC)
• Deja que ellos se llenen de riquezas, que sus hijos coman hasta que revienten, y que aún sobre para sus nietos (DHH)

No Imprecation

• You fill their womb with treasure; they are satisfied with children, and they leave their abundance to their infants (ESV)
• They enjoy prosperity; you overwhelm them with the riches they desire. They have many children, and leave their wealth to their offspring (NET)
• You fill their bellies from your store, Their children will have all they desire, And leave their surplus to their children (NJB)
• denen du den Bauch füllst mit deinen Gütern, dass noch ihre Söhne die Fülle haben und ihren Kindern ein Übriges lassen (Luther 2017)
• Du gibst ihnen schon, was sie verdienen. Sogar ihre Kinder und Enkel werden noch genug davon bekommen (HFA)
• Doch sie rechnen nicht mit dem Unheil, das du für sie aufgespart hast! Noch füllst du ihren Bauch, selbst ihre Söhne werden satt und hinterlassen ihren Kindern, was übrig bleibt (NGÜ)
• Was du zugedacht hast – damit füllst du ihren Bauch, dass ⟨noch ihre⟩ Söhne davon satt werden und ihren Kindern den Rest hinterlassen (ELB)
• Du füllst ihren Leib mit deinen verborgenen Gütern, auch ihre Söhne werden satt und lassen das, was übrig ist, ihren Kindern (EÜ)
• et tu remplis leur ventre de ce que tu as mis en réserve; leurs fils sont rassasiés, et ils laissent leur superflu à leurs enfants (NBS)
• Et tu remplis leur ventre de ce que tu as mis en réserve; Leurs fils sont rassasiés, Et ils laissent leur superflu à leurs jeunes enfants (NVSR)
• et tu remplis leur ventre de tes biens; leurs enfants sont rassasiés, et ils laissent leur superflu à leurs petits-enfants. (S21)
• y cuyo vientre está lleno de tus bienes. Sacian a sus hijos y aun les sobra para sus pequeños (RVR95)
• Con tus tesoros les has llenado el vientre, sus hijos han tenido abundancia y hasta ha sobrado para sus descendientes (NVI)
• Cuyo vientre Tú hinchas con tu esconder (BTX4)

Secondary Literature

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

Briggs, Charles A., and Emilie Briggs. 1906. A Critical and Exegetical Commentary on the Book of Psalms. Vol. 1. ICC. Edinburgh: T & T Clark.

Brockington, L. H. 1973. The Hebrew text of the Old Testament: the readings adopted by the translators of the New English Bible. Oxford: Oxford University Press.

Charney, D. 2013. "Maintaining Innocence Before a Divine Hearer: Deliberative Rhetoric in Psalm 22, Psalm 17, and Psalm 7." BI 21, no. 1: 33-36.

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

Calvin, John. Commentary on the Book of Psalms. Translated by James Anderson. Grand Rapids: Christian Classics Ethereal Library.

Dahood, Mitchell. 1966. Psalms. Vol. 1. ABC. New York: Doubleday.

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

Goldingay, John. 2006. Psalms: Psalms 1–41. Vol. 1. BCOT. Grand Rapids: Baker Academic.

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

Kissane, Edward. 1953. The Book of Psalms. Vol. 1. Westminster: The Newman Press.

Perowne, J. J. Stewart. 1870. The Book of Psalms: A New Translation, with Introductions and Notes Explanatory and Critical. London: Bell.

Rendsburg, Gary A. 1999. “Confused Language as a Deliberate Literary Device in Biblical Hebrew Narrative.” JHS 2: 1-20.

Stec, David M. 2004. The Targum of Psalms. Vol. 16. The Aramaic Bible. Collegeville, MN: Liturgical Press.

Villanueva, Federico G. 2016. Psalms 1-72. Carlisle, England: Langham Global Library.

Watson, Wilfred G. E. 1986. Classical Hebrew Poetry. JSOT. Sheffield: JSOT Press.

Wilson, Gerald H. 2014. Reprint. Psalms Volume 1. NIVAC. Grand Rapids, MI: Zondervan Academic.

References

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