The Participants of Psalm 32:7-9

Introduction

The Masoretic Text of Psalm 32:6-9, accompanied by our CBC, reads as follows:

עַל־זֹ֡את יִתְפַּלֵּ֬ל כָּל־חָסִ֨יד ׀ אֵלֶיךָ֮ לְעֵ֪ת מְ֫צֹ֥א רַ֗ק לְ֭שֵׁטֶף מַ֣יִם רַבִּ֑ים אֵ֝לָ֗יו לֹ֣א יַגִּֽיעוּ׃

(6) Because of this, every faithful person should pray to you when they discover [their sin]. But in the flood of many waters they will not reach him.

אַתָּ֤ה ׀ סֵ֥תֶר לִי֮  מִצַּ֪ר תִּ֫צְּרֵ֥נִי רָנֵּ֥י פַלֵּ֑ט תְּס֖וֹבְבֵ֣נִי סֶֽלָה׃ 

(7) You are a shelter for me; you will protect me from distress. With shouts of deliverance you will surround me. Selah.

אַשְׂכִּֽילְךָ֨ ׀ וְֽאוֹרְךָ֗ בְּדֶֽרֶךְ־ז֥וּ תֵלֵ֑ךְ אִֽיעֲצָ֖ה עָלֶ֣יךָ עֵינִֽי׃

(8) I will give you understanding and I will teach you about the way in which you should walk. I will advise you with my eye upon you.

אַל־תִּֽהְי֤וּ ׀ כְּס֥וּס כְּפֶרֶד֮ | אֵ֤ין הָ֫בִ֥ין בְּמֶֽתֶג־וָרֶ֣סֶן עֶדְי֣וֹ לִבְל֑וֹם בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ׃

(9) Do not be like a horse, like a mule in whom there is no understanding. One must restrict its walking with a bit and reins, otherwise it will not come near you.

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While not all modern translations offer explicit punctuation or supply quotative frames for speaker shifts in this passage, some do, such as the CEV (vv. 8–9):

• "You said to me, 'I will point out the road that you should follow. I will be your teacher and watch over you. Don't be stupid like horses and mules that must be led with ropes to make them obey.'”

While David (the psalmist) is unambiguously addressing YHWH in v. 6, there are multiple participant ambiguities throughout vv. 7–9.

1. Who is the speaker in v. 7?
2. Who is the speaker in v. 8?
3. Who is the addressee in v. 8?
4. Who is the speaker in v. 9?

There are two possible answers to each question of these questions, as discussed in the following argument maps. We address each verse in turn, although there are multiple interdependencies between them.

Argument Maps

Speaker in v. 7

The faithful person (preferred)

Some have interpreted the speaker of v. 7 as the faithful person mentioned in v. 6.

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[The faithful person is speaking]: Verse 7 presents the prayer of the "faithful person" mentioned in the previous verse (cf. Craigie 2004, 267 :C:; Böhler 2021, 573 :C:).
 + <Lexical theme>: The word "distress" (צַר) in v. 7 is comparable to the "flood of many waters" (לְ֭שֵׁטֶף מַ֣יִם רַבִּ֑ים) in v. 6 (Malbim :C:), which are said not to reach the faithful person who prays.
  <_ <David's appropriation>: The psalmist is "appropriating to himself the promise of the preceding verse" (Kirkpatrick 1891, 163 :C:; cf. Hitzig 1863, 182 :C:).#dispreferred
   - <Incoherence>: The affirmation in v. 7 is followed by the answer in v. 8, yet David does not need to hear the response to v. 8, since he has already learned his lesson in vv. 3-4 (Delitzsch 1871, 397 :C:).
    + [vv. 3-4]: "When I kept silent my bones began to waste away in my groaning all day. For day and night your hand was weighing down upon me. My vigor was changed like in the drought of summer. Selah." (CBC)
 + <Repeated root>: The speaker in v. 7 says "you will surround me" (תְּס֖וֹבְבֵנִי). Verse 10 uses the same word "surround" (יְסוֹבְבֶֽנּוּ) with reference to "the one who trusts in YHWH." There is an implicit identification, therefore, of the speaker in v. 7 as "the one who trusts in YHWH" in v. 10 and, by implication, the "faithful" person of v. 6.
 - <Plural>: The group of people praying in v. 6 is plural ("every faithful person"), but the alleged prayer in v. 7 uses first-person singular language. The affirmation in v. 8, addressed to the person praying, also uses singular language.#dispreferred
  <_ <Quantifier כֹּל>: The "faithful person" referred to in v. 6 is modified by the distributive quantifier כֹּל "every" (Croft 2022, 106 :M:), which is associated with singular verbal agreement (Naudé 2011, 411, 414 :A:) and morphology in general, as indicated by the prepositional phrase אֵ֝לָ֗יו (v. 6d).
 - <Context>: "The sinner has no right to divine protection while he has not been forgiven" (Alonso Schökel 1992, 490 :C:, own translation).#dispreferred
  <_ <Future assurance>: The yiqtols of v. 7 should be rendered in the future, in faithful anticipation of YHWH's protection following their confession. The promised "shouts of deliverance" (רָנֵּ֥י פַלֵּ֑ט) are similar to the anticipation of a thanksgiving ceremony like that which is assured to the psalmist in Ps 22.
   + [Psalm 22:23]: "I will announce your name to my brothers; I will praise you in the midst of the community."
 - <Intervening clause>: There is an entire clause between the mention of "pray to you" (v. 6a) and the content of that prayer (v. 7).#dispreferred
 - <Semantics of פלל>: The verb "pray" (hithpael √פלל) implies a request, but v. 7 does not contain a request.#dispreferred
  - <Prayer without request>: The content of the verb "pray" (hithpael √פלל) does not necessarily include a request. Sometimes the request is absent, and sometimes it is only implicit.
   + [Implicit request]: "They will bow down before you and plead with you, saying, ‘Surely God is with you, and there is no other; there is no other god’” (Isa 45:14, NIV; see also Ezra 10:1; Ben Sira 51:14/16).
   + [Prayer without request]: See, e.g., Hannah's prayer (1 Sam 2:1–10); 2 Samuel 7:18-29; Jeremiah 32:16–25; Jonah 2:2–10; (see also Ben Sira 38:9).
    - <2 Samuel 7>: There are requests in 2 Samuel 7:25, 29.#dispreferred
     + [2 Samuel 7:25, 29]: "keep forever the promise you have made concerning your servant and his house. Do as you promised ... Now be pleased to bless the house of your servant, that it may continue forever in your sight; for you, Sovereign LORD, have spoken, and with your blessing the house of your servant will be blessed forever" (NIV).#dispreferred
     <_ <Confirmation>: These are simply confirmations of what YHWH has already promised, just like in Psalm 32.
 - <Lack of quotative frame>: There is no quotative frame beginning v. 7 to indicate this is the content of the prayer. If it were quoted speech, then we would expect a quotative frame (e.g., "saying").#dispreferred
  + [Quotative frame]: See, e.g., the quotative frame in Deuteronomy 9:26; 1 Samuel 2:1; 2 Kings 6:17, 18; 19:15; 20:2; Isaiah 38:3; 44:17; Jonah 2:3; 4:2; Nehemiah 1:5.#dispreferred
  <_ <Isaiah 45:14>: In Isaiah 45:14, the verb יִתְפַּלָּלוּ is followed by quoted speech without any quotative frame.
   + [Isaiah 45:14]: "They will bow down before you and plead with you, saying, (וְאֵלַ֤יִךְ יִֽשְׁתַּחֲוּוּ֙ אֵלַ֣יִךְ יִתְפַּלָּ֔לוּ) ‘Surely God is with you, and there is no other'" (NIV).
  <_ <Genre>: Most quotative frames are found in narrative texts, not poetry. For unmarked quoted prayers, see Psalms 33:10-11; 41:5; 73:4-15 (Mowinckel 1962, vol II, 37 :M:).

David

Many scholars interpret the speaker of v. 7 as David, the psalmist.

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[David is speaking]: David is speaking in v. 7, affirming God's promises to himself (Radak :C:; Delitzsch 1871, 397 :C:; Kirkpatrick 1891, 163 :C:; Ḥakham 1979, 178 :C:; Gruber 1996, 151 :C:).#dispreferred
 + <Speaker up to this point>: David has been the speaker throughout the psalm up to this point. In the absence of any clear shift in speaker, we should continue to identify him as the speaker. #dispreferred
 - <Incoherent>: The affirmation in v. 7 is followed by the divine response in v. 8, yet David does not need to hear this response, since he has already learned his lesson in vv. 3-4 (Delitzsch 1871, 397 :C:).
  + [vv. 3-4]: "When I kept silent my bones began to waste away in my groaning all day. For day and night your hand was weighing down upon me. My vigor was changed like in the drought of summer. Selah." (CBC)
  - <v. 8>: David, not YHWH, is the speaker of v. 8.#dispreferred
   - <YHWH speaking>: For a number of reasons, David cannot be the speaker in v. 8 (see below).

Speaker in v. 8

YHWH (preferred)

Some interpreters think that YHWH is the speaker of v. 8.

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[YHWH is speaking]: YHWH is the speaker in v. 8, responding to the prayer directed to him in v. 7 (Saadia–see Qafaḥ 1965, 104 :C:; Kirkpatrick 1891, 164 :C:; Ḥakham 1979, 178 :C:; Kraus 1993, 371 :C:; Goldingay 2006a, 458 :C:; Böhler 2021, 573 :C:).
 + <Lexical theme>: The word "I will give you understanding" (אַשְׂכִּֽילְךָ֨) in v. 8 is comparable to the "shouts of deliverance" (רָנֵּ֥י פַלֵּ֑ט) in v. 7 (Moses ibn Giqatilah, cited in Ibn Ezra :C:), with which YHWH is said to surround the supplicant.
 + <Parallel contexts>: There are many other passages throughout the Psalms in which YHWH carries out or promises to carry out the same actions as mentioned in this verse.
  + [Parallel contexts]: "I will praise the LORD, who counsels me (יְעָצָ֑נִי)" (Ps 16:7); "You make known to me the path of life" (Ps 16:11); "Show me your ways, LORD, teach me your paths" (Ps 25:4); "Good and upright is the LORD; therefore he instructs (יוֹרֶ֖ה) sinners in his ways (בַּדָּֽרֶךְ)" (Ps 25:8); "Who, then, are those who fear the LORD? He will instruct them (י֝וֹרֶ֗נּוּ) in the ways (בְּדֶ֣רֶךְ) they should choose" (Ps 25:12); "But the eyes (עֵ֣ין) of the LORD are on those who fear him" (Ps 33:18); "The eyes of the LORD are on the righteous, and his ears are attentive to their cry" (Ps 34:16); "You guide me with your counsel" (Ps 73:24, all NIV).

David

Some interpreters think that David is the speaker of v. 8.

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[David is speaking]: In v. 8, David speaks and begins to counsel his listeners (Radak :C:; Hitzig 1863, 183 :C:; Delitzsch 1871, 397 :C:; Gruber 1996, 151 :C:).#dispreferred
 + <Discourse continuity>: Verses 8–9 belong to the same unit of discourse. And, since David is speaking in v. 9 (see below), it makes sense that he is also speaking in v. 8. Indeed, v. 8 could contain the introduction to the counsel and v. 9 the beginning of the counsel (cf. Ps 34:12).#dispreferred
  + [Psalm 34:12]: "Come, my children, listen to me; I will teach you the fear of the LORD" (NIV).#dispreferred
  + <Selah>: "Selah" occurs at the end of v. 7, suggesting discontinuity between v. 7 and v. 8 and continuity across vv. 8–11.#dispreferred
   <_ <Pattern of selah>: There is also a "selah" between David's conviction (v. 4) and his confession (v. 5), so here it is possible to have a "selah" between the faithful person's confession (v. 7) and YHWH's teaching, leading to conviction (v. 8).
  <_ <Number shift>: There is a number shift between v. 8 and v. 9. Verse 8 is addressed to a singular individual, while v. 9 is addressed to a plural group. This shift creates some discontinuity in the discourse and might indicate a shift in speaker (Kirkpatrick 1891, 164 :C:; Böhler 2021, 573 :C:).
   <_ <Individual advice>: In v. 8, "the psalmist addresses each member of his audience individually," while, in v. 9, "the psalmist addresses the whole group" (NET footnote; see also Obadiah 15–16, as discussed in de Regt 2001 :A:).#dispreferred
    <_ <Delimited set>: In discourse contexts such as Obadiah, an entire nation is in view, which can be construed as a singular or plural at will—see also Obadiah 6: "But how Esau will be ransacked" (אֵ֚יךְ נֶחְפְּשׂ֣וּ עֵשָׂ֔ו; NIV). There is no such identified set in Psalm 32 that can be readily construed as either singular collective or plural individuated.
 + <Parallel contexts>: There are other passages in the Psalms in which the psalmist carries out or promises to carry out similar actions as mentioned in this verse.#dispreferred
  + [Parallel contexts]: "I will teach you the fear of the LORD (אֲלַמֶּדְכֶֽם)" (Ps 34:12, NIV); "Then I will teach transgressors your ways (דְּרָכֶ֑יךָ)" (Ps 51:15, NIV).#dispreferred
   <_ <Lexical connections>: There are few direct lexical connections to our present verse.
   <_ <The ways>: The ways mentioned in Ps 51:15 are YHWH's ways, not the psalmist's own, whereas if David is speaking in v. 8, he nowhere specifies that it is YHWH's way in which they should walk, etc.
 - <Eye>: David could not have "his eye" upon those in the sense of counseling (Kirkpatrick 1891, 164 :C:), but rather, this expression belongs only to YHWH.
  + [YHWH's eye]: Psalm 11:4: "his eyes (עֵינָ֥יו) see, his eyelids test the children of man" (ESV); Psalm 33:18: "But the eyes of the LORD are on those who fear him" (NIV). 
  - <The psalmist's eye>: The psalmist is said to keep his eye on the faithful in Psalm 101:6.#dispreferred
   + [Ps 101:6]: "My eyes will be on the faithful in the land" (NIV).#dispreferred
   <_ <Favor>: In this context, "Having eyes on them ... suggests favoring" (Goldingay 2006b, 144 :C:), not counseling. 

Addressee in v. 8

The faithful person (preferred)

Some understand the addressee in v. 8 to be the faithful person who is said to pray in v. 6.

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[The faithful person]: The faithful person is the addressee in v. 8 (Craigie 2004, 267 :C:). 
 + <Discourse context>: If the faithful person mentioned in v. 6 is the one who prays in v. 7 (see above), then it makes sense that he would be the singular addressee in v. 8. YHWH is responding to his prayer.

David

Some understand the addressee in v. 8 to be David.

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[David]: David is the addressee in v. 8 (Goldingay 2006a, 459 :C:).#dispreferred 
 + <Discourse context>: If David is the one speaking in v. 7 (see above), then it makes sense that he would be the addressee in v. 8. YHWH is responding to his prayer.#dispreferred
 - <Content of verse>: The addressee cannot be the psalmist, because he "has already attained the knowledge here treated" (Delitzsch 1871, 397 :C:).
  <_ <Repeated mistake>: "After the wrongdoing and the confessing, Yhwh effectively offers the resources to ensure that the worshipper will not fall into the same mistake again" (Goldingay 2006a, 459 :C:).#dispreferred
   - <Lesson learned>: The content of v. 8 is already put into effect for the psalmist in the lessons learned throughout vv. 3-4.
    + [Lesson learned]: "When I kept silent my bones began to waste away in my groaning all day. For day and night your hand was weighing down upon me. My vigor was changed like in the drought of summer. Selah." (CBC)
    <_ <Past speech>: v. 8 represents what YHWH told David prior to his conviction and confession.#dispreferred
     + [Past speech]: "You said to me, 'I will point out the road that you should follow. I will be your teacher and watch over you. Don't be stupid like horses and mules that must be led with ropes to make them obey.'” (CEV).#dispreferred

Speaker in v. 9

YHWH

Some understand the speaker in v. 9 to be YHWH.

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[YHWH]: YHWH is the speaker in v. 9 (Ibn Ezra :C:; Kraus 1993, 371 :C:; Estes 2023, 190 :A:).#dispreferred 
 + <Discourse continuity (vv. 8–9)>: Verses 8–9 belong to the same unit of discourse. And, since YHWH is speaking in v. 8 (see above), it makes sense that he is also speaking in v. 9.#dispreferred
  <_ <Number shift>: There is a number shift between v. 8 and v. 9. Verse 8 is addressed to a singular individual, while v. 9 is addressed to a plural group. This shift creates some discontinuity in the discourse and might indicate a shift in speaker (Kirkpatrick 1891, 164 :C:; Böhler 2021, 573 :C:).
   <_ <Individual advice>: The singular address in v. 8 could address each member of a group individually, while the plural in v. 9 could address the group as a whole (cf. NET footnote).#dispreferred 
   - <Emendation>: Two medieval Hebrew manuscripts (VTH, vol IV, 206) read a singular verb תהי (instead of תהיו), such that the addressee of v. 9 is singular, just as in v. 8 (Kraus 1993, 367 :C:).#dispreferred
    - <Established text>: The Masoretic Text and all of the ancient versions read a plural verb (תִּֽהְי֤וּ) in v. 9.
   - <Singular>: There is a singular form at the end of v. 9 (אֵלֶֽיךָ).#dispreferred
    <_ <Impersonal>: The singular אֵלֶֽיךָ should be read as a second-person singular impersonal (see Notarius & Atkinson, forthcoming :G:); see also Psalm 49:19; Proverbs 19:25; 30:10, 28. 
 - <Discourse continuity (vv. 9–11)>: YHWH is referred to in the third person in vv. 10-11, a section which continues the wisdom speech of v. 9 (Böhler 2021, 573 :C:).

David (preferred)

Some understand the speaker in v. 9 to be David.

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[David]: David is the speaker in v. 9 (Hitzig 1863, 183 :C:; Delitzsch 1871, 397 :C:; Ḥakham 1979, 178 :C:; Gruber 1996, 151 :C:; Goldingay 2006a, 458 :C:).
 + <Discourse context of Psalm 32>: In a psalm titled "Maskil" (giving wisdom), it makes sense that David would impart his acquired wisdom from his experience in vv. 3-5 (Böhler 2021, 573 :C:).
 + <Discourse context of the Psalter>: Psalm 51, like Psalm 32, is about confession and forgiveness of sin. And, in Psalm 51, after his restoration, David says, "Then I will teach transgressors your ways (דְּרָכֶ֑יךָ)" (Ps 51:15, NIV).
 + <Continuity>: David is the only candidate for speaker in vv. 10–11, and there is nothing to indicate a shift of speaker or addressee from v. 9 to v. 10.
  + [Continuity]: "Do not be (plural) like a horse ... Rejoice in YHWH and be glad, righteous ones, and shout for joy, all you with integrity in your heart" (vv. 9, 11, CBC).

Conclusion (B)

We have presented each issue in order of verse number in the argument maps above. As noted in the introduction, however, there are multiple interdependencies across the issues, so here we summarize, moving from the clearest conclusions to the logical deductions they entail regarding the less clear conclusions.

• Beginning with the speaker in v. 9, there is strong discourse continuity from this verse to the end of the psalm, indicated by the second person plural addressee. YHWH is mentioned in the third person in both vv. 10 and 11, so it is less plausible that he would be the speaker either there or in v. 9. Thus, we conclude that David is speaking in v. 9. (Confidence rating: A)
• Moving back to the speaker in v. 8, if David is speaking in v. 9, the reason for the number shift in the addressee from singular (v. 8) to plural (v. 9) is unclear, such that David speaking in v. 8 is questionable. Further, some expressions found therein—most notably "my eye is upon you"—are difficult to understand from a human speaker. Thus, YHWH is deemed to be the most plausible speaker for v. 8. (Confidence rating: A)
• This leaves the questions of the speaker in v. 7 and the addressee in v. 8. There is nothing to indicate that this is not the same person. It could quite possibly be identified as David, or the faithful person encouraged to pray in v. 6. Nevertheless, as pointed out by Delitzsch, David does not need to hear these words, since he has already experienced YHWH's corrective hand in vv. 3–4, which leaves the faithful person praying as the only candidate. (Confidence rating: B)
• There are a number of objections concerning the speaker of v. 7 being the person introduced to pray in v. 6. For example, it has been questioned how this person could be considered worthy to pray these words even before having confessed. Further, an entire clause intervenes between the mention of prayer and the words of that prayer, while one might expect the quotative frame "and say" after "let him pray." Nevertheless, the process of elimination regarding the addressee of v. 8, the repeated root סבב found in the promises of v. 7 and the general observation of those who trust YHWH in v. 10, as well as other instances of unmarked quoted prayers in the Psalms, make it quite plausible that the person encouraged to prayer in v. 6 finds their prayer quoted in v. 7 and YHWH's answer to that person in v. 8. (Confidence rating: B-)

Research

Translations

Modern

• "You said to me, 'I will point out the road that you should follow. I will be your teacher and watch over you. Don't be stupid like horses and mules that must be led with ropes to make them obey.'” (CEV)
• “I will instruct and teach you in this way that you are to go; I will give you counsel; my eyes will be watching you.” (CJB)
• "The Lord says, “I will teach you the way you should go; I will instruct you and advise you. Don't be stupid like a horse or a mule, which must be controlled with a bit and bridle to make it submit.” (GNT)
• "El Señor dice: «Mis ojos están puestos en ti. Yo te daré instrucciones, te daré consejos, te enseñaré el camino que debes seguir. No seas como el mulo o el caballo, que no pueden entender y hay que detener su brío con el freno y con la rienda, pues de otra manera no se acercan a ti.» (DHH)
• «Yo te voy a hacer que entiendas. Voy a enseñarte el camino que debes seguir, y no voy a quitarte los ojos de encima. No seas como los caballos ni como las mulas, que no quieren obedecer, y que hay que sujetarlos con la brida y el freno, pues de lo contrario no se acercan a su amo.» (RVC)
• "Le Seigneur dit: «Je t'enseignerai, je t'indiquerai le chemin à suivre. Je te donnerai un conseil, je garderai les yeux fixés sur toi: Ne sois pas aussi stupide que le cheval ou le mulet, dont il faut maîtriser les élans avec une bride et un mors; alors il ne t'arrivera rien.» (NFC)
• "Le Seigneur m’a dit: «Je vais t’enseigner et te montrer la route à suivre. Je vais te donner un conseil en gardant les yeux fixés sur toi: Le cheval et le mulet sont stupides, il faut les freiner et les guider pour les faire obéir. Ne leur ressemble pas! Alors rien de mal ne t’arrivera.» (PDV)

Secondary Literature

Alonso Schökel, Luis. 1992. Salmos 1–72: Traducción, introducciones y comentario. Navarra: Verbo Divino.

Böhler, Dieter. 2021. Psalmen 1–50. Freiburg, Basel, Wien: Herder Verlag.

Craigie, Peter C. 2004. Psalms 1–50. Second edition. Nashville, TN: Nelson.

Croft, William. 2022. Morphosyntax: Constructions of the World's Languages. Cambridge: University of Cambridge Press.

Delitzsch, Franz. 1871. Biblical Commentary on the Psalms: Vol. 1. Edinburgh: T&T Clark.

Estes, Daniel. 2023. "Psalm 32: More Accurately a Declarative Praise than a Penitential Psalm." Pages 184-193 in Reading the Psalms Theologically. Edited by David M. Howard Jr. & Andrew J. Schmutzer. Bellingham, WA: Lexham Academic.

Goldingay John. 2006a. Psalms 1–41. Grand Rapids, MI: Baker Academic.

Goldingay John. 2006b. Psalms 90-150. Grand Rapids, MI: Baker Academic.

Gruber, Meir. 1996. "(Chapter 32)"(Hebrew; פרק לב). Pages 149-152 in Psalms: Volume 1. Olam HaTaNaKh (Hebrew; תהלים א׳ עולם התנ׳׳ך). Tel Aviv: דודזון–עתי.

Ḥakham, Amos. 1979. The Book of Psalms: Books 1-2 (Hebrew; ספר תהלים: ספרים א–ב). Jerusalem: Mossad Harav Kook.

Hitzig, Ferdinand. 1863.Die Psalmen: übersetzt und ausgelegt. Leipzig & Heidelberg: C. F. Wintersche.

Ibn Ezra. Ibn Ezra on Psalms.

Kirkpatrick, Alexander, F. 1891. The Book of Psalms: Book I. Cambridge: Cambridge University Press.

Kraus, Hans-Joachim, 1993. A Continental Commentary: Psalms 1–59. Minneapolis, MN: Fortress Press.

Malbim. Malbim on Psalms.

Mowinckel , Sigmund. 1962. The Psalms in Israel's Worship, volume II. Translated by D. R. Ap-Thomas. Grand Rapids, MI: William B. Eerdmans.

Naudé, Jacobus A. 2011. "The Interpretation and Translation of the Biblical Hebrew Quantifier Kol," in Journal for Semitics 20.2:408-421.

Notarius, Tania & Atkinson, Ian. Forthcoming 2026. "Impersonal Constructions," in The Cambridge Grammar of Biblical Hebrew. Edited by Geoffrey Khan et al. Cambridge: Open Book.

Radak. Radak on Psalms.

de Regt, Lénart. 2001. "Person Shift in Prophetic Texts: its Function and its Rendering in Ancient and Modern Translations." Pages 214-231 in Johannes C. de Moor (ed.) The Elusive Prophet: The Prophet as a Historical Person, Literary Character and Anonymous Artist. Leiden: Brill.

Saadia = Qafaḥ, Yosef. 1965. The Psalms with Translation and Commentary of Saadia Gaon (in Hebrew: תהלים עם תרגום פוירוש הגאון). Jerusalem: The American Academy for Jewish Research (האקדימיה האמריקאנית למדעי היהדות).

References

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