Introduction

The MT reads as follows:

כִּ֥י סְבָב֗וּנִי כְּלָ֫בִ֥ים

עֲדַ֣ת מְ֭רֵעִים הִקִּיפ֑וּנִי

כָּ֝אֲרִ֗י יָדַ֥י וְרַגְלָֽי׃

The text of the third line of Ps. 22:17 has caused interpreters problems throughout the centuries and the number of proposed solutions runs well into double figures - some more creative than others. We will limit our discussion to the three most probable solutions as reflected in both ancient and modern translations.^[1]

"Yes, wild dogs surround me - a gang of evil men crowd around me; like a lion they pin my hands and feet" (NET)
"For dogs have encompassed me; A company of evil-doers have inclosed me; Like a lion, they are at my hands and my feet" (JPS 1917)
For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet (ESV)

The differences in the above translations are due primarily to a textual problem. Some translations choose to translate the text כארי ("like a lion") and others choose to translate the text כארו.^[2]

Argument Maps

Both adverbial and verb


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<Both adverbial and verb>: The proto-MT included both the adverbial כארי, 'like a lion' and another verb. #dispreferred
 + <Semantics>: Semantically, having both the adverbial and a verb makes sense of the verse's content. #dispreferred
 - <Line structure>: The verse is organised by three lines of three prosodic words each; the last one should not contain four.
 + <Ancient translation>: The Targum contains both the adverbial and a verb. #dispreferred
  + [Ancient translation]: נָכְתִין הֵיךְ כְּאַרְיָא אַיְדַי וְרִגְלָי ("they bite my hands and feet like a lion" Stec 2004, 59). #dispreferred
  _ <Later conflation>: The Targum was aware of both readings and combined them.
  _ <Later interpretation>: The targumist added the verb according to his own understanding (Flowers 2021, 50 (:A:)). 
 - <Hebrew witnesses>: No Hebrew manuscripts read both the adverbial and a verb.

Adverbial כארי


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<כארי>: The proto-MT text read כארי (Rashi :C:; Ibn Ezra :C:; Kimḥi :C:; Hengstenberg 1863-64, 383-387 :C:; Barthélemey 2005, "B" :M:; Tanner 2014 :C:). #dispreferred
 + <Co-text of Ps. 22>: Lions are mentioned in vv. 14 and 22, so it is no surprise to find one here in v. 17. #dispreferred
 + <MT>: The MT reads כָּאֲרִי. #dispreferred
  - <Harmonization>: The Masoretes misread a verb appearing like כארי in harmony with the other lion references in the psalm (vv. 14, 22).
 - <Late witness>: The earliest appearance of the reading 'like a lion' is Targum Psalms and the Cairo Geniza palimpsest of the Hexapla (ὡς λέων, 6th C; Flowers 2021, 51 :A:).
 - <Poetic lines>: Lines A and B have a verb, so we expect one here in line C.
  - <Bicolon>: The lines of v. 17 should be divided between כִּ֥י סְבָב֗וּנִי כְּלָ֫בִ֥ים עֲדַ֣ת מְ֭רֵעִים and הִקִּיפ֑וּנִי כָּ֝אֲרִ֗י יָדַ֥י וְרַגְלָֽי׃, so no verb is lacking (Swenson 2004 :A:). #dispreferred
   - <Masoretic Accents>: The suggestion that the verse be divided into two lines instead of three disregards the placement of the accents and the clear mirror image between the domains of ole-weyored and atnakh (MT's lines A and B). 
   - <Other mss traditions>: The Babylonian manuscript Berlin Qu. 680, Sinaiticus (LXX) and the oldest text of Jerome's translation all reflect a tricolon. 
  - <Linguistic iconicity>: The verb obviously has to do with attacking/mauling, but has been elided to iconically reflect the urgency of the situation and swiftness of attack (Rendsburg 2002: 26 :A:). #dispreferred
  - <Elision>: The verb has been elided, as common in BH poetry and in five other occasions of this Psalm (vv. 3c, 7c-d, 14b, 21b, 29b). #dispreferred
   - <Line structure of Ps 22>: In no other part of Ps 22 do we find a tricolon with the third line's verb elided (the line of v. 9c-d involves two clauses). 
   - <Verbal semantics>: The semantics of the elided נפ׳׳ק makes no sense of 'hands and feet'.
    - <Lions circling>: Lions encircle their prey to instill fear in them (David Kimḥi :C:), so that they cannot defend themselves with their hands, or run with their feet (Ibn Ezra :C:). #dispreferred
     - <Not reality>: Zoologically, a single lion circling their prey is nonsense, and arguing that 'hands and feet' serve as a merism for a being's ability to defend itself or flee, is a stretch (Strawn 2000 :A:; Flowers 2021: 51 :A:). Also, lionesses do the hunting, while אֲרִי is masculine (cf. 'lioness' in Tg Ps. ms Ee 5.9 & ms Héb. 17). 
      - <Metaphoric language>: The psalmist uses imagery throughout this section; zoological accuracy should not be expected. #dispreferred
       - <Figurative accuracy>: Imagery only works when the figurative language is analogous to reality.

Verb derived from כארו


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<Verb כארו>: The proto-MT read כארו (Calvin 1571 :C:; Kirkpatrick 1897, 119; Baethgen 1904, 64-65 :C:; Briggs 1906-7, 196 :C:; Kittel 1922, 80 :C:; Wilson 2002 :C:; Barthélemy 2005, "C" :M:; VanGemeren 2007 :C:).
 + <Textual evidence>: The earliest Hebrew evidence and a number of medieval manuscripts read כארו.
  + [Textual evidence]: 5/6ḤevPs, Plate 891, frag. 6; Kennicott mss 39, 267, 270, 277(?), 288, 660.
 + <Ancient translations>: All of the ancient translations have a 3pl verb reflecting the reading כארו. 
  + [Ancient translations]: LXX: ὤρυξαν, "gouged" (NETS); Aquila 1st: ἤσχυναν; Aquila 2nd: ἐπέδησαν; Symmachus: ὡς ζητοῦντες δῆσαι (as paraphrasing Aquila, Vall 1997, 56 :A:); Peshitta: ܒܙܥܘ, "pierced" (Taylor 2020); Old Latin: foderunt; Jerome: vinxerunt; Targum: נכתין, "bite" (Stec 2004).
   _ <Interdependency>: The Latin translations and Revisers are all dependent on the LXX so provide no new evidence. #dispreferred
    - <Variation>: The variation of Aquila and Symmachus show there was an early, yet unclear, verbal tradition. 
 + <Discourse structure>: The discourse position of v. 17c leads one to expect reference to a sword, rather than lion. 
  + [Discourse structure]: A. bulls (v. 13), B. lions (v. 14), C. dogs (v. 17a), **D. piercing** (v. 17c); D'. sword (v. 21a), C' dogs (v. 21b), B'. lions (v. 22a), A'. bulls (v. 22b).
   <_ <Artificial>: A chiastic structure seems slightly artificial, the supposed elements of the first half being much more spread out (vv. 13-17) than the second (vv.21-22). #dispreferred
   + <Consistent Definiteness>: The consistency in grammatical indefiniteness across the eight constituents of the suggested chiasm indicates their "equivalence" (Berlin 2008 :M:)

Verbal Morphology of כארו

The most probable root is the third-he כרה, though the hollow verb, כור is also morphologically suitable.^[3]


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<Verb כארו>: The word כארו is a 3mp qaṭal verb from the root כרה (Calvin 1571 :C:; Kirkpatrick 1897, 119; Baethgen 1904, 64-65 :C:; Briggs 1906-7, 196 :C:; Kittel 1922, 80 :C:; Wilson 2002 :C:; Barthélemy 2005, "C" :M:; VanGemeren 2007 :C:).
 - <Root כאר>: The verb כארו would be from the root כאר, which does not exist in Biblical Hebrew. #dispreferred
  <_ <Roots כרה or כור>: The middle א in the earliest manuscripts represents a mater lectionis for a qameṣ vowel (Alonso-Schökel 1992, 368 :C:; Tov 2012, 208-18 :M:), which would result the form kārû, precisely the vocalisation of a 3mp qaṭal verb of either כרה or כור.
   + <Manuscript evidence>: Kennicott ms 242 reads כרו, indicative of either root כרה or כור.
   + [Aleph for qameṣ]: Ps. 58:8, יִמָּאֲס֣וּ for ימָסו; Ps. 116:6, פְּתָאיִ֣ם for פְּתָיִים (Ps. 119:130); Prov. 24:7, רָאמ֣וֹת for רָמות; Zech. 14:10, רָאֲמָה֩ for רָמָה.
 + <Appropriate Semantics>: The semantic possibilities of כרה is appropriate for this context.
   - <Semantics>: The semantics of 'digging' is unlikely in the current context of a dog-like enemy attacking hands and feet. #dispreferred
    - <Discourse structure>: The discourse position of v. 17c leads one to expect reference to a sword, rather than lion. 
     + [Discourse structure]: A. bulls (v. 13), B. lions (v. 14), C. dogs (v. 17a), **D. piercing** (v. 17c); D'. sword (v. 21a), C' dogs (v. 21b), B'. lions (v. 22a), A'. bulls (v. 22b).
    - <Lexica>: The verb כרה appears elsewhere for digging and excavating a well (Gen. 26:25, Num. 21:18), a pit (Ex. 21:33, Ps. 7:16; 57:7; 119:85, Prov. 40:7, Jer. 18:20), a grave (Gen. 50:5), but is extended to the opening of ears in Ps. 40:7, and thus traversing/perforating. 
     + [Ps. 40:7]: זֶ֤בַח וּמִנְחָ֨ה׀ לֹֽא־חָפַ֗צְתָּ אָ֭זְנַיִם כָּרִ֣יתָ לִּ֑י עוֹלָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ׃.
    - <Peshitta>: The Syriac renders כארו as ܒܙܥ, which can mean "penetrate" in other contexts.
     + [2 Sam. 23.16]: ܘܒܙܥܘ ܬܠܬܐ ܓܒܪ̈ܝܢ ܡܫܪ̈ܝܬܗܘܢ ܕܦܠܫܬ̈ܝܐ.
    - <Semantic development>: The semantics of the verb כרה extended from "digging" to "piercing."
     - <Verbs for piercing>: דק׳׳ר, נק׳׳ב, חל׳׳ל and טע׳׳ן would be more natural choices for 'piercing'. #dispreferred
     + <Crucifixion>: While crucifixion (from earlier impaling) was a common form of execution (known as early as the Persian period (Herodotus Hist. 7:33)), early Christian apologists read this text as prophetically speaking of Jesus' crucifixion, without any reference to alternate readings of the text, which, if existing in their period, they would most likely have addressed.
      + [Early Christian Apologists]: Justin 1 Apol. 35; Justin Dial. Trypho 97; Tertullian, Against Marcion 3-19; Cyprian, Testimony 2.20; Lactantius, Institutes, 46; Athanasius, On the Incarnation, 35; Augustine, Expositions on the Psalms; Cassiodorus, Exposition on the Psalms; see examples in Appendix)

Conclusion

Barthélemy has given the MT a {B} rating, and the verbal derivation of כארו a {C} rating. However, it seems plausible that כארו was more likely to be emended to כארי than vice versa, and that the LXX's Vorlage most probably read either כרו or כארו (Flowers 2021, 58-59). While the Targumist seemed to either be aware of both traditions and conflate them, or insert one or the other to improve the intelligibility of the text according to his judgment, the earliest Hebrew evidence (5/6ḤevPs) and ancient versions strongly favour a verbal reading. So, despite the somewhat unclear semantics of כרה/כור in the context, this verbal root provides the most solid ground for the proto-MT's text of Ps. 22:17b.

Research

Translations

Ancient

LXX: ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με, ὤρυξαν χεῖράς μου καὶ πόδας.
Peshitta: ܡܛܠ ܕܚܕܪܘܢܝ ܟܠܒ̈ܐ܂ ܘܟܢܘܫܬܐ ܕܒܝܫ̈ܐ ܟܪܟܘܢܝ܂ ܒܙܥܘ ܐ̈ܝܕܝ ܘܪ̈ܓܠܝ܂
Jerome: circumdederunt me venatores, concilium pessimorum vallavit me; vinxerunt manus meas et pedes meos
Targum: מְטוּל דְאַחֲזַרוּ עֲלָי רַשִׁיעֵי דִמְתִילִין לְכַלְבַיָא סַגִיעִין כְּנִישַׁת מַבְאִישִׁין אַקְפוּנִי נָכְתִין הֵיךְ כְּאַרְיָא אַיְדַי וְרִגְלָי:
Aquila: ... ἐπέδησαν χεῖράς μου καὶ πόδας μου
Symmachus: ... ὡς ζητοῦντες δῆσαι χεῖράς μου καὶ πόδας μου

Modern

English

Dogs surround me, a pack of villains encircles me; they pierce my hands and my feet (NIV ≈ NLT, ESV, NASB, CSB)
An evil gang is around me; like a pack of dogs they close in on me, they tear at my hands and feet (GNT ≈ CEV)
For dogs surrounded me; a gang of those who practice of evil has encircled me. They gouged my hands and my feet (ISV)
Yes, wild dogs surround me - a gang of evil men crowd around me; like a lion they pin my hands and feet (NET)
Dogs surround me; a pack of evil ones closes in on me, like lions [they maul] my hands and feet (JPS 1985)

German

Denn Hunde haben mich umgeben, eine Rotte von Übeltätern hat mich umzingelt. Sie haben meine Hände und meine Füße durchgraben (ELB ≈ Luther 2017)
Eine Meute böswilliger Menschen umkreist mich, gierig wie wildernde Hunde. Hände und Füße haben sie mir durchbohrt (HFA ≈ EÜ)
Denn Menschen haben mich eingekreist wie Hunde, eine Horde von Gewalttätern umringt mich. Wie sich ein Löwe in seine Beute verbeißt, so halten sie mich fest und geben meine Hände und Füße nicht mehr frei (NGÜ)
Eine Verbrecherbande hat mich umstellt; Hunde sind sie, die mir keinen Ausweg lassen. Sie zerfetzen mir Hände und Füße (GNB)
Um mich sind Hunde, eine Rotte von Übeltätern umzingelt mich, sie binden mir Hände und Füsse (ZÜR)

French

Des chiens me cernent; une bande de malfaiteurs m'entoure; ils m'ont percé les mains et les pieds (TOB ≈ NVSR, BDS, PDV, S21)
Car des chiens m'entourent, une troupe mauvaise m'encercle, ils me lacèrent les bras et les jambes (NBS)
Una bande de mailtaiteurs m'encercle, ces chiens ne me laissent aucune issue; ils m'ont lié les pieds et les mains (NFC)

Spanish

Porque perros me han rodeado; me ha cercado cuadrilla de malhechores; me horadaron las manos y los pies (LBLA ≈ RVA 2015, BTX 4ª)

Lexica

BDB (468): [כוּר S3564 TWOT967b, 968 GK3929] vb. meaning dub., perhaps bore, or dig, or hew (Dl. 121 comp. Assyrian kâru, fell trees (Dl 324))—only Qal Pf. 3 pl. כארו = כָּארוּ for כָּרוּ ψ 22:17 (MT כָּאֲרִי, v. אֲרִי) they have bored (digged, hewn) my hands and my feet (si vera l.; cf. Vrss De Pe Che Bae al.; some, however, deriving from כרה in this sense); hence perhaps following.

HALOT (496): כרה: MHeb. כִּרְיָה ditch, canal Pun. (Jean-H. Dictionnaire 127), JArm.tb Mnd. (Drower-M. Dictionary 222b); OSArb. Arb. krw to dig a channel for a river, Eth. karaya.

qal: pf. כָּרָה, כָּרִיתָ, כָּרוּהָ; impf. יִכְרֶה, וַיִּכְרוּ; pt. כֹּרֶה: to hollow out, dig: well Gn 26:25 Nu 21:18, cistern Ex 21:33 Ps 7:16, pit Jr 18:20, 22 Ps 57:7 119:85 Pr 26:27, grave Gn 50:5 2C 16:14, the ears Ps 40:7; —Pr 16:27 rd. כּוּר oven (Gemser). † nif: impf. יִכָּרֶה: to be dug (pond) Ps 94:13 Sir 50:3. † Der. river n. כְּרִית.

DCH (377): כור 1 vb. perh. bind—Qal 1 Pf. mss כָּרוּ (i.e. כָּ֫רוּ, unless כָּר֫וּ, from כרה I or IV; L כָּאֲרִי)—bind, <SUBJ> עֵדָה congregation of wicked Ps 22:17(mss) (or em. אָסְרוּ they bound). <OBJ> יָד hand Ps 22:17(mss), רֶגֶל foot Ps 22:17(mss).

DCH (458–459): כרה I 15.1.4 vb. dig—Qal 14.0.4 Pf. כָּרָה, כָּרִיתָ, כָּרִיתִי, כָּרוּ (כָּרוּהָ); impf. יִכְרֶה, Q נכרה; + waw וַיִּכְרוּ; ptc. כֹּרֶה; inf. Q כרות—dig, excavate; also open ears (Ps 40:7); perh. pierce limbs (Ps 22:17 [unless כרה IV bind or V shrivel]); perh. make deep thoughts (4Q424 36).

<SUBJ> י׳ Y. Ps 40:7, אֱלֹהִים God Ps 40:7, Asa 2 C 16:14, Jacob Gn 50:5, אִישׁ man Ex 21:33; Jr 18:20, 22; Pr 16:27; 4Q424 36 (unless כרה II), נָדִיב noble Nm 21:18=CD 63 (‖ חפר dig), עֶבֶד servant of Isaac Gn 26:35, יֹשֵׁב inhabitant Jr 18:20, 22, זֵד arrogant one Ps 119:85, רָשָׁע wicked one Ps 7:16, עֵדָה company of evil ones Ps 22:17(mss) (or em. אָסְרוּ they bound), בוא ptc. one who comes CD 69, לֶבֶא lion Ps 57:7; subj. not specified, Pr 26:27.

<OBJ> בְּאֵר well Gn 26:25; Nm 21:18=CD 63; CD 69, בֹּר pit Ex 21:33; Ps 7:16, שׁוּחָה pit Jr 18:20, 22, שִׁיחָה pit Ps 57:7; 119:85, שַׁחַת pit Pr 26:27, קֶבֶר grave Gn 50:5; 2 C 16:14, דֶּרֶךְ path 4Q418 553, רָעָה evil Pr 16:27, אֹזֶן ear Ps 40:7, יָד hand Ps 22:17(mss) (or em. אָסְרוּ), רֶגֶל foot Ps 22:17(mss), מַחֲשָׁבָה thought 4Q424 36 (unless כרה II).

<PREP> לְ of benefit, to, for, + Asa 2 C 16:14, Jacob Gn 50:5, worshipper Ps 40:7; 119:85, נֶפֶשׁ soul Jr 18:20; בְּ of place, in, at, + אֶרֶץ land Gn 50:5; of instrument, by (means of), with, + מְחֹקְקָה statute CD 69, מְחֹקֵק staff Nm 21:18; CD 69, מִשְׁעֶנֶת staff Nm 21:18; of accompaniment, with, in, + עָמָל toil 4Q418 553; at the command of, + מְחֹקֵק lawgiver CD 63; לִפְנֵי before, + worshipper Ps 57:7.

<SYN> חפר dig.

Commentators

For dogs have surrounded me; a pack of thugs have encompassed me; my hands and my feet were exhausted (3+3+3)... 17.b. MT’s כָאֲרִי (“like a lion”) presents numerous problems and can scarcely be correct. One must suppose that incorrect vocalization of the consonantal text occurred, perhaps through association with a marginal gloss at v 14; see note a at v 14 and L. C. Allen, “Cuckoos in the Textual Nest,” JTS 22 (1971) 148–50. It is probably best to read a consonantal text כארו or כרו; see the massive discussion of the manuscript evidence in De-Rossi, IV, 14–20. G’s translation, “they pierced my hands and feet” (ὤρυξαν), may perhaps presuppose a כרה verb , “to dig,” or כור (II), “to pierce, bore” (though the latter verb is dubious). Some scholars have supposed a verb אָרָה (“to pluck, pick clean”), prefixed by כְּ; for different approaches to this solution of the problem, see Dahood, “The Verb ĀRĀH, ‘pick clean,’ ” VT 24 (1974) 370–71, and Tournay, VT 23 (1973) 111–12. Still another solution is the proposal of a verb כרה (V), “to be shrunken, shriveled” (on the basis of Akk. and Syriac), as proposed by Roberts, VT 23 (1973) 247–52. The starting point for the translation which is adopted above is provided by E. J. Kissane (The Book of Psalms, 97–101). He proposes an original text כלו, changed to כרו (noting the occasional interchange of ל and ר), and translates “consumed.” This is basically the position adopted above; on the consonantal interchange, see A. Fitzgerald, “The Interchange of L, N and R in Biblical Hebrew,” JBL 97 (1978) 481–88. Thus the verb is a form of כלה (3 plur. perf.); on the nuance “to be exhausted,” for this verb, see BDB, 477. (Craigie 2004)

16b-17 Just as the imagery of the enemies as bulls and lions (vv.12-13) evokes feelings of fear and powerlessness, so also the imagery of the dogs creates a picture of a powerless, righteous sufferer on the heap of ashes. The dogs viciously attack him, gnawing at and biting into his feet and hands. He is but skin and bones (v.17) and is unable to ward them off. His misery is the source of gloating and entertainment. NOTES 16b[17b] The word כָּאֲרִי (kāʾarî, lit., “like the lion”) has occasioned much discussion. The LXX and NIV read a verb—“they pierced,” from כרה (kārâ) or כור II (kwr, “pierce”). Some suggest a homonym of the root כרה, krh (“bind”) and read, “they have bound my hands and my feet” (KB3, 2:473). Others propose another root, כָּלָה (kālâ, “consume”), assuming the interchangeability of the resh and lamed (cf. Craigie, 195-96: “my hands and my feet were exhausted”). J. J. M. Roberts (“A New Root for an Old Crux, Ps XXII 17c,” VT 23 [1973]: 247-52) proposes a reading based on Akkadian—“shrink” or “shrivel.” The NEB reads, “and they have hacked off my hands and my feet.” The text remains an exegetical problem. (VanGemeren 2007)

An assembly of wrongdoers have encircled me, like a lion at my hands and my feet. [MT] [or, my hands and my feet have shriveled. (cf. Vrs)]... i. MT has kāʾărî; the versions presuppose a third-person verb, usually taken to be kārû. Of the several roots kārâ, the most common means “dig” (cf. LXX), but this gives poor sense. There is no basis for stretching it to mean “pierce,” though that does facilitate its being applied to Jesus (see Calvin, Psalms, 1:373–75, with the translator’s comments in the footnote). Jerome renders “bind,” which gives good sense but with dubious basis: it is apparently based on a meaning of kûr in Arabic, “wind [a turban]” (cf. BDB on kûr and TDOT on kārâ). Aq “they disfigured” presupposes that the verb is Aramaic kāʾār. I rather take the verb to be DCH’s kārâ V (cf. NRSV; J. J. M. Roberts, “A New Root for an Old Crux,” VT 23 [1973]: 247–53); Michael L. Barré prefers the translation “have gone lame” (“The Crux of Psalm 22:17c,” in David and Zion [J. J. M. Roberts Festschrift], ed. Bernard F. Batto and Kathryn L. Roberts [Winona Lake, IN: Eisenbrauns, 2004], 287–306). For other possible interpretations, see L. C. Allen, “Cuckoos in the Textual Nest,” JTS, n.s., 22 (1971): 143–50, esp. 148–50; John Kaltner, “Psalm 22:17b,” JBL 117 (1998): 503–6; Brent A. Strawn, “Psalm 22:17b,” JBL 119 (2000): 439–51; R. Tournay, “Note sur le Psaume xxii 17,” VT 23 (1973): 111–12; Gregory Vall, “The Old Guess,” JBL 116 (1997): 45–56 (Goldingay 2006)

For dogs, they surround me;the congregation of evil ones, they circle me like a lion, my hands and feet... There are no less than ten monographs and countless attempts in commentaries to untangle the meaning of 22:16 (for this complex history, see James Linville, “Psalm 22:17B: A New Guess,” JBL 124 [2005] 733-44). It is not possible to give a full rehearsal of all of the arguments here, so only the most likely are offered. It is important to remember, however, that any translation is tentative. First, the ancient sources are divided. The MT reads, “like a lion my hands and my feet,” and seems nonsensical. The Targum adds an additional verb, nktyn (“they gnaw”), a meaning preserved in the NJPS.While not completely readable, 4QPsf probably has the first two letters kr (Ulrich, Cross, et al., Qumran Cave 4: XI, p. 88). This may be reflected in the LXX and Syr, which derive from a Hebrew noun kārâ (“to dig”). But these may have been influenced by the role of Psalm 22 in Jesus’ crucifixion reading as a piercing of hands and feet (Kristin Swenson, “Psalm 22:17: Circling Around the Problem Again,” JBL 123 [2004] 638). However, recent readings of the 5/6ḪevPsalms by Peter Flint reflects the LXX with kʾrw, a 3cpl verb (James H. Charlesworth, Miscellaneous Texts from the Judaean Desert [DJD 38; Oxford: Clarendon, 2000], pp. 133-66). Based on this evidence, this reading must be seriously considered. However as noted by Brent A. Strawn, the fragment (col. XI, frg. 9) is very faded, and y and w are quite similar. In addition, he notes that the LXX may not be following the same Hebrew Vorlage as the MT (“Psalm 22:17b: More Guessing,” JBL 119 [2000] 447-48). This line of possibilities is reflected in the NIV’s “they have pierced my hands and my feet.”

J. J. M. Roberts suggests that kārâ also be understood as a verb, but from Akkadian and Syriac cognates with a meaning of “be short or shriveled”; thus the NRSV’s reading of “my hands and feet have shriveled” (“A New Root for an Old Crux, Psalms 22:17c,” VT 23 [1973] 252). The translation above is not superior to those listed, but offers another possibility, following Swenson, who suggests this is a two-line verse where the break is misplaced (“Psalm 22:17,” p. 642). This preserves the text as it is, although the above translation is altered from Swenson’s reading for it preserves the exact order of the MT. Her reading, however, is not without its critics; see Linville, “Psalm 22:17B,” pp. 738-39. Swenson’s “Like a lion, they circumscribe my hands and feet” reads better in English, but in a translation that is so uncertain, I believe the order of the text should be maintained if for no other reason than to remind us of its difficulties. (Tanner 2014)

Dogs have surrounded me;a band of evil men has encircled me, they have pierced my hands and my feet. They have pierced my hands and my feet. Evil men surround the psalmist like “dogs” (22:16a–b), but the result of this attack is a matter of debate. The primary Hebrew text reads “like a lion [are] my hands and my feet.” This makes little sense in the context. Considerable literature has been generated, and a variety of emendations has been suggested to resolve the issue. Various Greek, Latin, and Syriac versions offer translations suggesting “seek to bind” or “pierce.”18 The latter option resonates, of course, with the crucifixion of Jesus, though the supporting evidence is not particularly strong. (Wilson 2002)

Appendix: Some early Christian uses of Ps. 22:17b as referring to the crucifixion

Justin Martyr, 1st Apology Sec. 35: And again in other words, through another prophet, He says, “They pierced My hands and My feet, and for My vesture they cast lots.” And indeed David, the king and prophet, who uttered these things, suffered none of them; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ. And as the prophet spoke, they tormented Him, and set Him on the judgment-seat, and said, Judge us. And the expression, “They pierced my hands and my feet,” was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them. (https://ccel.org/ccel/justin_martyr/first_apology/anf01.viii.ii.xxxv.html)
Justin Martyr, Dialogue with Trypho, Sec. 95: And again, in other words, David in the twenty-first Psalm thus refers to the suffering and to the cross in a parable of mystery: ‘They pierced my hands and my feet; they counted all my bones. They considered and gazed on me; they parted my garments among themselves, and cast lots upon my vesture.’ For when they crucified Him, driving in the nails, they pierced His hands and feet; and those who crucified Him parted His garments among themselves, each casting lots for what he chose to have, and receiving according to the decision of the lot. And this very Psalm you maintain does not refer to Christ; for you are in all respects blind, and do not understand that no one in your nation who has been called King or Christ has ever had his hands or feet pierced while alive, or has died in this mysterious fashion—to wit, by the cross—save this Jesus alone. (https://ccel.org/ccel/justin_martyr/dialog_with_trypho/anf01.viii.iv.xcvii.html)
Athanasius, On the Incarnation, Sec. 35: You have heard the prophecy of His death, and now, perhaps, you want to know what indications there are about the cross. Even this is not passed over in silence: on the contrary, the sacred writers proclaim it with the utmost plainness. Moses foretells it first, and that right loudly, when he says, "You shall see your Life hanging before your eyes, and shall not believe."47 After him the prophets also give their witness, saying, "But I as an innocent lamb brought to be offered was yet ignorant of it. They plotted evil against Me, saying, 'Come, let us cast wood into His bread, and wipe Him out from the land of the living."48 And, again, "They pierced My hands and My feet, they counted all My bones, they divided My garments for themselves and cast lots for My clothing."49 Now a death lifted up and that takes place on wood can be none other than the death of the cross; moreover, it is only in that death that the hands and feet are pierced. Besides this, since the Savior dwelt among men, all nations everywhere have begun to know God; and this too Holy Writ expressly mentions. "There shall be the Root of Jesse," it says, "and he who rises up to rule the nations, on Him nations shall set their hope." (https://ccel.org/ccel/athanasius/incarnation/incarnation.vii.html)
Augustine, Expositions on the Book of Psalms: “For many dogs came about Me” (ver. 16). For many came about Me barking, not for truth, but for custom. “The council of the malignant came about Me.” The council of the malignant besieged Me.607 “They pierced My hands and feet.” They pierced with nails My hands and feet. (https://ccel.org/ccel/schaff/npnf108/npnf108.ii.XXII.html)

References

22:17 Approved

↑ For a recent overview of the question and thirteen proposals, see Flowers (2021), "What Did the Psalmist Say about His Hands and Feet in Psalm 22:17?" (VT 71/1), 48-75. His abstract is as follows: Ps 22:17 is among the most controverted verses in the Hebrew Bible, both with respect to its original text and original meaning. The biggest question that text critics and interpreters struggle to answer is what the psalmist said concerning his hands and feet. With so many proposals now on the table and with debates on this text having reached an impasse, it seemed like it would be helpful to present the status quaestionis with regard to this text. Thirteen different proposals are therefore analyzed with a view to their respective merits and demerits. The goal here is to eliminate the proposals that seem least viable and to become more self-conscious about how we judge between the others.
↑ The difference finds its origin in the confusion between a yod after כאר (as the MT) or a final waw (as 5/6Ḥev Ps, Plate 891, Frag. 6).
↑ For numerous other proposals see Vall (1997), "Psalm 22:17B: "The Old Guess"", (JBL 116.1), pp. 45-56, and Flowers (2021). The most notable trend outside of digging/gouging is the idea of tearing (Peshitta) and tying/binding (Jerome, Aquila, Symmachus)

[1] For a recent overview of the question and thirteen proposals, see Flowers (2021), "What Did the Psalmist Say about His Hands and Feet in Psalm 22:17?" (VT 71/1), 48-75. His abstract is as follows: Ps 22:17 is among the most controverted verses in the Hebrew Bible, both with respect to its original text and original meaning. The biggest question that text critics and interpreters struggle to answer is what the psalmist said concerning his hands and feet. With so many proposals now on the table and with debates on this text having reached an impasse, it seemed like it would be helpful to present the status quaestionis with regard to this text. Thirteen different proposals are therefore analyzed with a view to their respective merits and demerits. The goal here is to eliminate the proposals that seem least viable and to become more self-conscious about how we judge between the others.

[2] The difference finds its origin in the confusion between a yod after כאר (as the MT) or a final waw (as 5/6Ḥev Ps, Plate 891, Frag. 6).

[3] For numerous other proposals see Vall (1997), "Psalm 22:17B: "The Old Guess"", (JBL 116.1), pp. 45-56, and Flowers (2021). The most notable trend outside of digging/gouging is the idea of tearing (Peshitta) and tying/binding (Jerome, Aquila, Symmachus)

[1]

[2]

[3]

The Text of Ps. 22:17b