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| Psalm 151 | |
|---|---|
| Book | Book of Psalms |
Psalm 151 is a shortpsalm concerning the story ofDavid and Goliath found in most copies of theSeptuagint (LXX),[1] but not in theMasoretic Text of theHebrew Bible. The title given to the psalm in the Septuagint indicates that it issupernumerary, as no number is affixed to it. The psalm is ascribed toDavid.[2]
The title of the psalm states that it was written byDavid after his battle withGoliath. The psalm assumes familiarity with other Biblical passages, from which it draws phraseology.[3]
It is preserved in the Latin, Hebrew (DSS), Greek (LXX), and some manuscripts of theSyriacPeshitta.[4]
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For many years scholars believed that Psalm 151 was originally composed inGreek, based on the view that "there is no evidence that Psalm 151 ever existed in Hebrew."[5]
However, Psalm 151 appears in much greater length as two separate short compositions inHebrew which scholars now agree served as the basis for Psalm 151.[6] These compositions along with several canonical and non-canonical psalms appear in the scroll known as "The Great Psalms Scroll" or "11Q5". This scroll, dating from the1st century, was discovered in 1956. Theeditio princeps of this manuscript was first published in 1963 byJames A. Sanders.[7]
“Psalm 151a” from this scroll provides the source material for verses 1–5 of the Greek Psalm 151, while the remaining verses are derived from another composition known as “Psalm 151b”, which is only partially preserved. The composer of the Greek Psalm apparently brought the two Hebrew psalms together in a manner that significantly changes their meaning and structure, but the influence of the Hebrew originals is still readily apparent. Where parts of the Greek version sometimes seem to make little sense or are ambiguous, the Hebrew text sheds light on the intended message or meaning. In comparison to the Hebrew text, Sanders regards the Greek text of this psalm to be in places “desiccated,” “meaningless,” “truncated,” “absurd,” “jumbled,” and “disappointingly different,” all as a result of its having been “made from a truncated amalgamation of the two Hebrew psalms.”[8] On details of translation, structure, and meaning of this psalm, see also the works of Skehan,[9] Brownlee,[10] Carmignac,[11][12]John Strugnell,[13] Rabinowitz,[14] Dupont-Sommer,[15] and Flint.[16]
Athanasius of Alexandria mentions this psalm as being "especially the Psalm of David" and as being suited to occasions in which "weak as you are, you people are chosen for some position of authority among the brethren."[17]
TheEastern Orthodox,Coptic Orthodox,Armenian Apostolic, andSyrian Orthodox churches accept Psalm 151 ascanonical.Protestants and most forms ofJudaism consider itapocryphal. However, it is found in someCatholic Bibles in editions of theVulgate (though theCatholic Church considers it noncanonical) as well as in someecumenical translations (e.g., theRevised Standard Version).[18]
In theLatin Church, Psalm 151 has a liturgical presence as the Matins responsory “Deus omnium exauditor est” in the Breviary’s Historia Regum. The responsory quotes lines from Psalm 151 and pairs them with the verse from 1 Samuel 17:37, catalogued in the Corpus Antiphonalium Officii as CAO 6430 (verse 6430a). Manuscript evidence from Roman-use sources places it at different Sundays after Pentecost (e.g., II, IV, V), indicating its circulation within the Western family of books.[19][20][21][22][23]
In the medieval EnglishSarum Use, the responsory “Deus omnium exauditor est” (CAO 006430), which draws on Psalm 151 and pairs it with the verse “Dominus, qui eripuit me de ore leonis…” (1 Sam. 17:37), stands as the first Matins responsory of the Historia Regum; by its incipit, Sarum books even nickname the First Sunday after Trinity “Deus omnium,” marking the start of the Kings lections and their proper responsories.[24][25][26][27][28]
Psalm 151 is still cited once in the Extraordinary Form of theRoman Breviary as a responsory of the series from thebooks of Kings, the second in the Roman Breviary, together with1 Samuel 17:37 (Greek 1–2 Kings is linked to the traditional 1–2 Samuel, and Greek 3–4 Kings to the traditional 1–2 Kings) in a text slightly different from that of the Vulgate.[29]
In theArmenian Church, Psalm 151 is recited as part of theMatins sequence of biblical poetic material, which includescanticles from the Old and New Testaments, Psalms 51, 148–150, and 113 (numbering according to theSeptuagint). The Armenian version of Psalm 151 is close to the Septuagint, with some variation. Where verse 2 in Greek reads αἱ χεῖρές μου ἐποίησαν ὄργανον οἱ δάκτυλοί μου ἤροσαν ψαλτήριον "My hands made an instrument, my fingers fashioned the lyre," the Armenian has, Ձերք իմ արարին զսաղմոսարանս եւ մատունք իմ կազմեցին զգործի աւրհնութեան "My hands made the lyres (Armenian զսաղմոսարանս can then means also 'Psalm-books' 'psalters') and my fingers fashioned the instrument of blessing."
In theCoptic Church, Psalm 151 is recited at the start of theBright Saturday Vigil, also known as the Apocalypse Vigil.[30] The words of the psalm are interpreted as a Messianic prophecy concerning Christ's defeat of Satan.
Psalm 151 is typically included in liturgical Psalters; however, it is not part of the weeklyKathisma cycle of readings, nor is it appointed to be read at any service.
Verse 4 ("He sent out his angel," etc.) is chanted among the verses of thePolyeleos sung atMatins onNovember 8, the feast of theArchangels.[31]
There are a number of English translations now in the public domain. The first English translation wasWilliam Whiston in hisA collection of authentick records belonging to the Old and New Testament. published in 1727.[32] This was followed byThomson's Translation byCharles Thomson in 1808, followed byThe Septuagint with Apocrypha: Greek and English translated byLancelot Charles Lee Brenton in 1854. It was also translated byAdam Clarke in his 1831 commentary on the Bible.
It is also available in Orthodox or ecumenical editions of modern translations since 1977 (Revised Standard Version,New Revised Standard Version,English Standard Version,Orthodox Study Bible,Contemporary English Version, and theCommon English Bible).
It is included inSabine Baring-Gould'sLegends of the Patriarchs and Prophets,William Digby Seymour's Hebrew Psalter, andWilliam Ralph Churton'sUncanonical and Apocryphal Scriptures.William Wright published a translation of the Syriac version in theProceedings of the Society of Biblical Archaeology, June 1887, and A. A. Brockway published a translation from the Coptic in the January 27, 1898New York Times.
At the beginning of his first address to his Council of State, EmperorHaile Selassie of Ethiopia recited this psalm in full.[33]
The term "Psalm 151" has been used in other contexts, including modern popular culture. In these instances, the term does not refer to the supernumerary psalm included in the Orthodox canon, but instead as a metaphor (such as to the abstract concept of a new and "sacred" work of poetry or song).
The following table shows theKoine Greek text in theSeptuagint[38] and the English translation from theNew Revised Standard Version.[39]
| # | English | Greek |
|---|---|---|
| This psalm is ascribed to David as his own composition (though it is outside the number), after he had fought in single combat with Goliath. | Οὗτος ὁ ψαλμὸς ἰδιόγραφος εἰς Δαυΐδ καὶ ἔξωθεν τοῦ ἀριθμοῦ· ὅτε ἐμονομάχησε τῷ Γολιάθ. | |
| 1 | I was small among my brothers, and the youngest in my father's house; I tended my father's sheep. | ΜΙΚΡΟΣ ἤμην ἐν τοῖς ἀδελφοῖς μου καὶ νεώτερος ἐν τῷ οἴκῳ τοῦ πατρός μου· ἐποίμαινον τὰ πρόβατα τοῦ πατρός μου. |
| 2 | My hands made a harp; my fingers fashioned a lyre. | αἱ χεῖρές μου ἐποίησαν ὄργανον, καὶ οἱ δάκτυλοί μου ἥρμοσαν ψαλτήριον. |
| 3 | And who will tell my Lord? The Lord Himself; it is He who hears. | καὶ τίς ἀναγγελεῖ τῷ Κυρίῳ μου; αὐτὸς Κύριος, αὐτὸς εἰσακούσει. |
| 4 | It was he who sent His messenger and took me from my father's sheep, and anointed me with his anointing oil. | αὐτὸς ἐξαπέστειλε τὸν ἄγγελον αὐτοῦ καὶ ἦρέ με ἐκ τῶν προβάτων τοῦ πατρός μου καὶ ἔχρισέ με ἐν τῷ ἐλαίῳ τῆς χρίσεως αὑτοῦ. |
| 5 | My brothers were handsome and tall, But the Lord was not pleased with them. | οἱ ἀδελφοί μου καλοὶ καὶ μεγάλοι, καὶ οὐκ εὐδόκησεν ἐν αὐτοῖς ὁ Κύριος. |
| 6 | I went out to meet the Philistine, and he cursed me by his idols. | ἐξῆλθον εἰς συνάντησιν τῷ ἀλλοφύλῳ, καὶ ἐπικατηράσατό με ἐν τοῖς εἰδώλοις αὐτοῦ· |
| 7 | But I drew his own sword; I beheaded him, and took away disgrace from the people of Israel. | ἐγὼ δέ, σπασάμενος τὴν παρ᾿ αὐτοῦ μάχαιραν, ἀπεκεφάλισα αὐτὸν καὶ ἦρα ὄνειδος ἐξ υἱῶν ᾿Ισραήλ. |
The following table shows the Hebrew text of Psalms 151a and 151b, as found in theGreat Psalms Scroll, alongside an English translation by Tyler F. Williams.[40]
| # | Hebrew | English |
|---|---|---|
| Psalm 151a | ||
| 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 |
| Psalm 151b | ||
| 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 [...] | |
"This initial begins the first response … 'Deus omnium exauditor est …' … This response is from Psalm 151."
"Deus omnium. The first responsory to the lections of Regum, thus the first Sunday after Trinity…"
"B-43: First Sunday after Trinity (Deus omnium). … History of Kings."
"Dominica prima post Trinitatem. Deus omnium. Regum."
Identifies the responsory "Deus omnium…" as drawn from Psalm 151.
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