Psalms 151

 

The Septuagint, an ancient Greek translation of the Hebrew Bible, originated in the 3rd century BCE in Alexandria, Egypt. Commissioned by Ptolemy II for the Library of Alexandria, it was purportedly translated by 72 Jewish scholars in 72 days. This translation was crucial in spreading Judaism in the Hellenistic or Greek-dominated world and later influenced early Christian texts.

As the Greek translation of Hebrew Scriptures, the Septuagint was pivotal for early Christians in Hellenized Israel, providing them access to Jewish sacred texts in a language they commonly understood. This translation facilitated the spread of Christianity by making the Hebrew scriptures accessible to the broader, Greek-speaking world, enabling early Christian writers to cite and interpret these texts in their theological arguments and evangelistic efforts. Its use underscores the cultural and linguistic bridge it provided between Jewish heritage and the emerging Christian faith.

Psalm 151 is a unique addition to the Psalter in the Septuagint, a Greek translation of Hebrew Scriptures. Yet, it is absent from the Masoretic Text, the authoritative Hebrew text of the Jewish Bible. This distinction offers an intriguing case study for examining early Jewish and Christian scriptures' textual traditions and theological nuances. Psalm 151's presence in the Septuagint but not in the Masoretic Text raises questions about the formation of the biblical canon, the diversity of religious texts in the Second Temple Judaism period, and the Psalm's relationship to the Dead Sea Scrolls. Today's Blog post explores Psalm 151 within the context of its inclusion in the Septuagint, its absence from the Masoretic Text, and its connection to the texts found among the Dead Sea Scrolls.

The Text of Psalm 151

Psalm 151 is considered apocryphal by the Masoretic tradition but is included in the Septuagint as an additional Psalm, bringing the total number of Psalms to 151. The Psalm is autobiographical, attributed to David, and recounts his anointing as king and his victory over Goliath, themes familiar from the biblical narrative of 1 Samuel. Its language and content link it closely with the Davidic tradition of the Old Testament, emphasizing themes of divine election and humility.

The title of the Psalm states that David wrote it after his battle with Goliath. The Psalm assumes familiarity with other Biblical passages, from which it draws phraseology.

1 A psalm of David, after he battled Goliat.

2 Young I was in the midst of my brothers, and a lad in my father’s house.

3 A shepherd of my father’s flock, driving his herd in the wilderness.

4 My hands performed upon a lute, my fingers worked a lyre.

5 And who can tell YHVH? YHVH – He will hear.

6 He sent His messenger, and took me from after my father’s flock.

7 And He anointed me with anointing oil, and appointed me a prince of my people.

8 My brothers are good and strong, but them YHVH did not desire.

9 He took me out towards the Philistine, who cursed me through his idols.

10 And I tore off his sword, and cut off his head, and removed reproach from the children of Yisrael.

Psalm 151 is preserved in Hebrew and Greek (LXX). The additional Psalm 151 is considered canonical scripture in Orthodox churches. However, Catholic, Protestant and most Jewish authorities view it as apocryphal (non-canonical). Some Catholic versions, though, like specific editions of the Latin Vulgate and ecumenical translations such as the Revised Standard Version, do include Psalm 151. This extra psalm is cited once in the Extraordinary Form of the Roman Breviary as a responsory paired with 1 Samuel 17:37. The Breviary text differs slightly from the Vulgate version. Athanasius of Alexandria referenced this "Psalm of David," suggesting its suitability for those selected for leadership roles among brethren, though they may feel unqualified or weak.

The Septuagint and the Masoretic Text

The Septuagint, a Greek translation of Hebrew scriptures made for the Jewish community in Egypt in the third century BCE, includes several texts and sections not found in the later Masoretic Text, which Jewish scholars standardized between the 7th and 10th centuries CE. The inclusion of Psalm 151 in the Septuagint reflects the textual diversity and fluidity of the scriptural traditions during the Second Temple period. The reasons for its exclusion from the Masoretic Text relate to the evolving criteria for canonicity among different Jewish communities or the Psalm's late composition, which made it less familiar to the Masoretic compilers.

Psalm 151 and the Dead Sea Scrolls

The discovery of the Dead Sea Scrolls in the mid-20th century provided new insights into the textual diversity of Jewish scripture during the Second Temple period. Two Hebrew manuscripts of Psalm 151, labeled 11QPs(a)151, were found among these texts. These manuscripts offer a Hebrew version of the Psalm, confirming its antiquity and circulation among Jewish communities outside the rabbinic tradition that produced the Masoretic Text. The presence of Psalm 151 among the Dead Sea Scrolls suggests that the Psalm was part of a broader scriptural tradition that included texts later excluded from the Masoretic canon.

Canonical Implications and Theological Significance

The inclusion of Psalm 151 in the Septuagint and its absence from the Masoretic Text highlight the complex process of canon formation in Judaism and Christianity. For early Christians, the Septuagint served as the primary scripture; thus, Psalm 151 was part of the Christian Old Testament canon from an early date. Its presence in the Septuagint but not the Masoretic Text illustrates the divergent paths of Jewish and Christian scriptural traditions and the fluid nature of biblical canonicity in the first centuries CE.

The theological significance of Psalm 151 lies in its portrayal of David as a humble servant chosen by God. This theme resonates with Jewish and Christian understandings of divine election and providence. For Christian interpreters, the Psalm's emphasis on God's choice of the "youngest" and "smallest" (referring to David) could be seen as prefiguring New Testament themes of the last being first and the meek inheriting the earth.

Conclusion

Psalm 151 is a fascinating case study of biblical texts and their transmission. Its inclusion in the Septuagint and absence from the Masoretic Text and its presence among the Dead Sea Scrolls illustrate the diversity of Jewish religious literature in the Second Temple period and the complex history of biblical canon formation. This Psalm enriches our understanding of the textual and theological landscape of early Judaism and Christianity. It challenges us to consider the criteria and processes by which religious communities define their sacred texts. Therefore, the study of Psalm 151 contributes to the broader scholarly discourse on scripture, canon, and the dynamics of religious tradition.