Category Archives: LXX Psalms

The Relationship between the Septuagint and Qumran Psalm 151

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As I mentioned in my previous posts on Psalm 151 in the Biblical Tradition, there is significant debate on the relationship between the Septuagint Psalm 151 and the version of the Psalm found in the Qumran Psalms scroll (11Q5 Psalm 151A and B).

The editor of 11Q5 Psalm 151A and B, James Sanders, argues that 11QPsa 151A and B, while related to, are not identical with the Vorlage of LXX Ps 151. He further argues that “there can be no hesitancy whatever in affirming that 11QPs 151 is the original psalm” (The Psalms Scroll of Qumrân Cave 11 (11QPsa); DJD 4 [Oxford: Clarendon Press, 1965; buy from Amazon.com], 60), and that the LXX Psalm is a later translation of an “amalgam” of the Qumran originals (63). Most (but not all) scholars have followed Sanders in his reconstruction of the relationship between the Greek and Hebrew versions of Psalm 151.  Peter Flint considers the Greek version a “transformation of two separate psalms into a single piece” (“Apocryphal Psalms,” Encyclopedia of the Dead Sea Scrolls [2 volumes; Oxford University Press, 2000; buy from Amazon.ca | Amazon.com. ],  2:708), while his Dead Sea Scrolls Bible (HarperCollins, 1999; buy from Amazon.ca | Amazon.com) also popularizes Sanders’s view:

The text found in 11QPs-a represents the original Hebrew with two originally separate Psalms, which the Greek translator has reworked and synthesized into a single Psalm (p. 585).

Beyond the question of the relationship between these psalms, Sanders has little good to say about LXX Psalm 151.  He calls it “meaningless” (DJD, p. 60), and maintains that without the background provided in Psalm 151A, the LXX psalm “makes little or no sense at all” (p. 59). Furthermore, he argues that the individual who brought together the Vorlage of LXX Psalm 151 destroyed “the beauty and integrity of the original” and “sacrificed not only the artistry but also the sense of the one, and probably as well of the other” (p. 63). In his popular work, The Dead Sea Psalms Scroll (Cornell University Press, 1967; buy from Amazon.ca | Amazon.com), Sanders further refers to the Greek version of Psalm 151 as “nearly meaningless” (p. 94) and “comparatively ridiculous” (p. 95).  Sanders is not alone in his low opinion of the Septuagint Psalm 151. For instance, Strugnell echoes Sanders when he describes it as “largely meaningless” (“Notes on the Text,” 259), while Meyer considered it a “dogmatic correction” of a rustic psalm (“Die Septuaginta-Fassung von Psalm 151:1-5,” 172).

While I agree that the Qumran psalms are related to the Vorlage of LXX Psalm 151, there are significant differences between the texts that indicate that their relationship is not so simple, and that the texts are more dissimilar than even Sanders admits.  In fact, I think – in line with the works of Haran, Smith, Segal, and most recently Debel (in part) – that it is more plausible that the Qumran psalm(s) are a later reworking of the shorter Hebrew Vorlage of LXX Psalm 151. Furthermore, in contrast to Sanders, I will argue that LXX Psalm 151 is a coherent text in and of itself, and that it doesn’t need 151A/B to make sense of it. In this regard I argue that while LXX Psalm 151 is shorter, it is in fact a well-constructed midrash on 1 Samuel 16-17.

In fact, I would argue that reading LXX Psalm 151 in the light of the Qumran psalms actually hampers our understanding of it, since the later Qumran versions take the psalm in a slightly different direction. In a recent article, Segal (“Literary Development,” Textus 21[2002], 143), has made the bold claim that

the bias towards the Hebrew version of the psalm has resulted in a skewed view of the meaning of the Greek edition, as all scholars have assumed that this shorter poem [i.e., the LXX] necessarily addresses the same topics as the longer version.

While Segal overstates the case, I concur with his evaluation. In my next post I will explore in more detail the relationship between the Greek and Hebrew versions of this psalm.


Psalm 151 at Qumran

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As mentioned in my previour post on Septuagint Psalm 151 (first installment in my series on Psalm 151 in the Biblical Tradition), the discovery of Hebrew psalms clearly related to the Septuagint Psalm 151 created quite a stir among biblical scholars.  Prior to the discovery of the Dead Sea Scrolls, Psalm 151 was only know to us from its Greek and Syriac versions. At the beginning of the last century Septuagint scholar Henry B. Swete noted that “there is no evidence that it [Ps 151] ever existed in Hebrew” (Introduction to the Old Testament in Greek [Hendrickson, 1989], p. 253; buy from Amazon.ca | Amazon.com), and in the 1930s Martin Noth “expressed doubts” about a Hebrew original to LXX Psalm 151 in his study of the five Apocryphal psalms and did not bother to provide a Hebrew retroversion of Psalm 151 in that study.

It was not until the discovery among the Dead Sea Scrolls of the so-called “Qumran Psalms Scroll” (11QPs-a or 11Q5; see my Scroll Introduction) that contained two Psalms (Ps 151A and B) that were clearly parallel with the LXX 151, that scholars universally recognized that LXX Psalm 151 had a Hebrew Vorlage (i.e., a Hebrew original), though the precise relationship between LXX Psalm 151 and 11Q5 Psalm 151 remained under debate.

Before we discuss the nature of the relationship between the Greek LXX Psalm 151 and the Hebrew 11Q5 Psalms 151A and 151B, it would do us well to carefully examine the psalms in question. I have already provided a translation of LXX Psalm 151 in my previous post; here I provide a translation of Psalm 151A and B as found in column 28 of 11Q5:

11Q5 Ps 151A-B

 11Q5 Ps 151A & B
3

הללויה לדויד בן ישי

 A Hallelujah of David son of Jesse.

קטן הייתי מןאחי

 Smaller was I than my brothers

וצעיר מבני אבי

 And the youngest of the sons of my father
4

וישימני רועה לצונו

 And he made me shepherd of his flock

ומושל בגדיותיו

 And ruler over his kids

ידי עשו עוגב

 My hands made a (musical) instrument

ואצבעותי כנור

 And my fingers a lyre
5

ואשימה ליהוה כבוד

 And I rendered glory to the Lord

אמרתי אני בנפשי

 I said within myself

ההרים לוא יעדו לו

 The mountains do not witness to him,
6

והגבעות לוא יגידו

 Nor do the hills declare;

עלו֯ העצים את דברי֯

 The trees have cherished my words

והצואן את מעשי֯

 And the flock my works.
7

כי מי יגדי ומי ידבר

 For who can declare and who can speak,

ומי יספר את מעשי֯ אדון

 And who can recount the works of the Lord?

הכול ראה אלוה

 Everything has God seen,
8

הכול הוא שמע

 everything has he heard,

והוא האזין

 and he has heeded.

שלח נביאו למושחני

 He sent his prophet to annoint me,
9

את שמואל לגדלני

 Samuel, to make me great

יצאו אחי לקראתו

 My brothers went out to meet him,

יפי התור ויפי המראה

 Handsome of figure and handsome of appearance

הגבהים בקומתם

 They were tall of stature
10

היפים בשערם

 Handsome by their hair,

לוא בחר יהוה אלוהים בם

 The Lord God did not choose them.

וישלח ויקחני מאחר הצואן

 But he sent and took me from behind the flock
11

וימשחני בשמן הקודש

 And annointed me with holy oil,

וישימני נגיד לעמו

 And made me leader to his people
12

ומושל בבני בריתו

 And ruler over the sons of his covenant
13

תחלת גב[ו]רה ה[דו]יד

משמשחו נביא אלוהים

 At the beginning of [Dav]id’s p[ow]er after the prophet of God had annointed him

אזי רא֯[י]תי פלשתי

 Then I s[a]w a Philistine
14

מחרף ממ[ערכות האיוב]

 Uttering defiances from the r[anks of the enemy].

אנוכי [     ]  את

 I   […]  ’t […]

I should note that while the translation is my own, the above reconstruction follows that by the scroll’s editor, James Sanders (which I do not entirely agree with, but I’ll discuss that in another post).  The line numbers in the left-hand column are not precise; they reflect the line divisions of the editor.  According to Sanders’s reconstruction, Psalm 151B begins in line 13.

In the actual scroll, the column is laid out as follows:

11Q5 Column 28

יהוה העומדים בבית יהוה בלילות שאו ידיכם קודש וברכו

 1

את שמ יהוה יברככה יהוה מציו[ן] עושה שמים וארץ

 2

vacat

הללויה לדויד בן ישי קטן הייתי מןאחי וצעיר מבני אבי וישימני

 3

רועה לצונו ומושל בגדיותיו ידי עשו עוגב ואצבעותי כנור

 4

ואשימה ליהוה כבוד אמרתי אני בנפשי ההרים לוא יעדו

 5

לו והגבעות לוא יגידו עלו֯ העצים את דברי֯ והצואן את מעשי֯

 6

כי מי יגדי ומי ידבר ומי יספר את מעשי֯ אדון הכול ראה אלוה

 7

הכול הוא שמע והוא האזין שלח נביאו למושחני את שמואל

 8

לגדלני יצאו אחי לקראתו יפי התור ויפי המראה הגבהים בקומתם

 9

היפים   בשערם לוא בחר יהוה אלוהים בם וישלח ויקחני

 10

מאחר הצואן וימשחני בשמן הקודש וישימני נגיד לעמו ומושל בבני

 11

vacat בריתו

 12

תחלת גב[ו]רה ה[דו]יד משמשחו נביא אלוהים אזי רא֯[י]תי פלשתי

 13

מחרף ממ[ערכות האיוב] אנוכי [     ]  את

 14

Here is an English translation:

11Q5 Ps 151A & B
1 of the Lord, who stand in the house of the Lord by night. Lift your hands in the holy place and bless
2 the name of the Lord May the Lord, maker of heaven and earth, bless you from Zion.
blank space
3 A Hallelujah of David son of Jesse. Smaller was I than my brothers And the youngest of the sons of my father
4 And he made me shepherd of his flock And ruler over his kids My hands made a (musical) instrument And my fingers a lyre
5 And I rendered glory to the Lord I said within myself The mountains do not witness
6 to him, Nor do the hills declare; The trees have cherished my words And the flock my works.
7 For who can declare and who can speak, And who can recount the works of the Lord? Everything has God seen,
8 Everything he has heard, and he has heeded. He sent his prophet to annoint me, Samuel,
9 to make me great My brothers went out to meet him, Handsome of figure and handsome of appearance They were tall of stature
10 Handsome by their hair, The Lord God did not choose them. And he sent and took me
11 from behind the flock And annointed me with holy oil, And made me leader to his people And ruler over the sons of
12 his covenant
13 At the beginning of [Dav]id’s p[ow]er after the prophet of God had annointed him Then I s[a]w a Philistine
14 Uttering defiances from the r[anks of the enemy]. I   […]  ’t […]

As you can see, the actual scroll does not divide the Hebrew psalm into poetic lines, but takes up the width of the column with as much text as possible. (By the way, the top of the column [lines 1 and 2] consists of all but the first part of Psalm 134 [LXX Ps 133]).

Comparing Sanders’s line divisions with that of the actual scroll raises an issue common with any analysis of the Dead Sea Scrolls; the issue of editorial reconstruction.  A number of aspects of Sanders’s reconstruction of Psalms 151A and B have been severely criticized by scholars — especially his reconstruction of lines 6-8. That being said, even a quick comparison of LXX Psalm 151 with this text from Qumran suggests some sort of literary relationship between the texts, though as I noted above, the precise nature of that relationship is debated.


Septuagint Psalm 151

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This post is my first in a series on Psalm 151 in the Biblical Tradition.  Now,  some of my readers may be wondering what is this Psalm 151 that I am talking about? The biblical book of Psalms only contains 150 psalms! To you I reply, you are absolutely correct (but also a little incorrect!).  The book of Psalms in the Hebrew Masoretic tradition — the tradition on which Protestants and Jews base their modern English translations — contains 150 psalms (actually this isn’t quite correct; there are Masoretic manuscripts that divide the psalms differently resulting in more or less than 150 psalms. For example, there are manuscripts that divide individual psalms differently and end up with 147, 148, 149 and even 170 psalms!  Nonetheless, the Masoretic tradition is consistent in its content with modern Protestant and Jewish translations). If we turn to the  Greek Septuagint (and the Syriac) tradition, however, we find an extra psalm right after Psalm 150, which has become known as “Psalm 151.” It appears that this psalm was not held with quite the same authority as the other 150 psalms,  since an editorial note in the psalm title marks it as ἔξωθεν τοῦ ἀριθμοῦ (“outside the number”).

While this psalm was known for a long time from the Greek and Syriac traditions, the discovery of two Hebrew psalms clearly related to the Septuagint Psalm 151 among the Dead Sea Scrolls (dubbed “Psalm 151A and 151B” by the editor of  11Q5), has challenged our understanding of this psalm in a number of ways. It has raised significant questions surrounding the relationship between the Greek and Hebrew versions of this psalms, as well as the precise nature of the Hebrew original from which the Greek was translated.  In much of this debate, the interest in the Qumran psalms has overshadowed interest in the LXX version of Psalm 151. In this series of posts I will explore these questions and any implications they may have to our understanding of the development of the book of Psalms. More specifically, I want to look at the relationship between LXX Ps 151 and 11Q5 Ps 151A and 151B and then provide an analysis of  Psalm 151 as a psalm in its own right.

But first, let me provide the actual psalm itself as well as an English translation:

 

LXX Psalm 151
1a Οὗτος ὁ ψαλμὸς ἰδιόγραφος εἰς Δαυιδ καὶ ἔξωθεν τοῦ ἀριθμοῦ, ὅτε ἐμονομάχησεν τῷ Γολιαδ. This Psalm is autobiographical. Regarding David and outside the number. [When he fought Goliath in single combat.]
1b Μικρὸς ἤμην ἐν τοῖς ἀδελφοῖς μου I was small among my brothers,
1c καὶ νεώτερος ἐν τῷ οἴκῳ τοῦ πατρός μου, and the youngest in my father’s house;
1d ἐποίμαινον τὰ πρόβατα τοῦ πατρός μου. I would shepherd my father’s sheep.
2a αἱ χεῖρές μου ἐποίησαν ὄργανον, My hands made an instrument;
2b οἱ δάκτυλοί μου ἥρμοσαν ψαλτήριον. my fingers tuned a harp.
3a καὶ τίς ἀναγγελεῖ τῷ κυρίῳ μου; But who will report to my lord?
3b αὐτὸς κύριος, αὐτὸς εἰσακούει. The Lord himself, he listens.
4a αὐτὸς ἐξαπέστειλεν τὸν ἄγγελον αὐτοῦ It was he who sent his messenger
4b καὶ ἦρέν με ἐκ τῶν προβάτων τοῦ πατρός μου and took me from my father’s sheep
4c καὶ ἔχρισέν με ἐν τῷ ἐλαίῳ τῆς χρίσεως αὐτοῦ. and anointed me with his anointing oil.
5a οἱ ἀδελφοί μου καλοὶ καὶ μεγάλοι, My brothers were handsome and tall,
5b καὶ οὐκ εὐδόκησεν ἐν αὐτοῖς κύριος. but the Lord took no delight in them.
6a ἐξῆλθον εἰς συνάντησιν τῷ ἀλλοφύλῳ, I went out to meet the foreigner,
6b καὶ ἐπικατηράσατό με ἐν τοῖς εἰδώλοις αὐτοῦ, and he cursed me by his idols.
7a ἐγὼ δὲ σπασάμενος τὴν παῤ αὐτοῦ μάχαιραν But I, having drawn the sword from him,
7b ἀπεκεφάλισα αὐτὸν I beheaded him,
7c καὶ ἦρα ὄνειδος ἐξ υἱῶν Ισραηλ. and removed reproach from Israel’s sons.

 

This psalm has been aptly described as  an autobiographical midrash on the early life of David as recorded in 1 Samuel 16–17. It weaves together incidents from David’s adolescence recorded in 1 Samuel 16-17: his anointing (16:1-13), his entry into Saul’s service as a musician (16:14-23), and his victory over Goliath (chap. 17).  Significantly, these three episodes hang together uneasily in their context in Samuel, but are brought together in this poetic midrash connecting David’s anointing by Samuel with his victory over Goliath as an example of the Lord’s presence with David.

I will offer some more analysis of this psalm in a later post.


Some Septuagint Updates

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I have made some updates to my Resources Relating to the LXX pages on my main website. The updates included mentioning two new resources, both of which I previously announced some time ago.

First, there is the new revised version of Rahlfs’s “pocket” edition of the LXX:

rahlfs-hanhart.jpgSeptuaginta (Alfred Rahlfs, ed.; Editio altera/Revised and corrected edition by Robert Hanhart; German Bible Society, 2006). Buy from Amazon.ca | Buy from Amazon.com

This is the popular edition of the Septuagint — and the only affordable version with the complete Greek text. Note that this is not a critical text (e.g., there is only a brief critical apparatus). Rahlfs based his text primarily on codex Vaticanus (B), but when necessary (and in his own opinion based on established text-critical principles) he adopts readings found in codex Alexandrinus (A) and codex Sinaiticus (S) so as to represent as closely as possible the “Old Greek” version of the text (i.e., the “original” text). This new “Rahlfs-Hanhartâ€? edition is a minor, yet significant, revision of Rahlfs’ LXX by Robert Hanhart. This revision is a stop gap measure, since a new critical edition of the LXX Psalms is many years off and there were many small errors in the original edition that needed to be corrected. In addition to correcting small errors, Hanhart also made some modifications to the critical apparatus, including redescribing the way appeals to textual traditions were quantified as well as the inclusion of a number of other uncials and recensions where the first edition only mentioned B, S, or A.

Note that Michael Bird has also recently briefly noted this new edition.

Second, Oxford University Press has just published a useful resource for those interested in the Hebrew and Greek traditions of the book of Psalms:

comparative_psalter.jpgA Comparative Psalter: Hebrew (Masoretic Text) – Revised Standard Version Bible – The New English Translation of the Septuagint – Greek (Septuagint) (John Kohlenberger, ed.; Oxford University Press, 2007). Buy from Amazon.ca | Buy from Amazon.com

This useful volume brings together the Masoretic Text (BHS without apparatus) and RSV of the book of Psalms in parallel columns on one page, with the New English Translation of the Septuagint (by Al Pietersma) and Greek Septuagint (the first edition of Rahlfs’s Septuaginta) on the facing page. This resource makes it very easy to see how the LXX translator rendered his text, though the differences between the English translations may suggest differences where none exist since Pietersma made his English translation with an eye on the NRSV and not the RSV. One of primary benefits of this volume is that it is far less expensive than Pietersma’s out-of-print stand alone translation of the LXX Psalms (A New English Translation of the Septuagint: Psalms [Albert Pietersma, translator; Oxford University Press, 2000; Buy from Amazon.ca | Buy from Amazon.com]).

John Hobbins has an excellent review of this resource on his Ancient Hebrew Poetry blog.

For more resources related to the Septuagint, see my Annotated Guide to the LXX.


A Comparative Psalter: MT, LXX, and English Translations

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[I announced this back in June 2006; it is just now available]

An interesting resource for the study of the Septuagint has just been published by Oxford University Press:

A Comparative Psalter: Hebrew (Masoretic Text) – Revised Standard Version Bible – The New English Translation of the Septuagint – Greek (Septuagint)
John Kohlenberger (ed)
Oxford, March 2007.

Buy from Amazon.ca | Buy from Amazon.com

Here’s the blurb from Oxford: This volume brings together the Psalms in a quartet of versions that is certain to be an invaluable resource for students of this core book of the Bible. The texts featured in A Comparative Psalter represent a progression of the text through time. The ancient Masoretic Hebrew and Revised Standard Version Bible are displayed on one page, while the New English Translation of the Septuagint (by Pietersma) and Greek Septuagint are on the facing page. The same set of verses is displayed for all four texts, making it easy to compare to differences between the MT and LXX. The Modern English versions included in this volume are noteworthy for their fidelity to the ancient texts. The first major translation of the Christian Scriptures from the original languages to be undertaken since the King James Version, the RSV debuted in 1952 to critical acclaim. It dramatically shaped the course of English Bible translation work in the latter half of the Twentieth Century, and remains the Bible of choice for many people. Meanwhile, the New English Translation of the Septuagint is the first work of its kind in a century and a half. This major project brings to the fore a wealth of textual discoveries that help illuminate the Book of Psalms for Twenty-first Century readers.