Psalm 151

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Psalm 151 is a short psalm concerning the story of David and Goliath. found in most copies of the Septuagint (LXX), [1] but not in the Masoretic Text of the Hebrew Bible. The title given to the psalm in the Septuagint indicates that it is supernumerary, as no number is affixed to it. The psalm is ascribed to David. [2]

Contents

The title of the psalm states that it was written by David after his battle with Goliath. The psalm assumes familiarity with other Biblical passages, from which it draws phraseology. [3]

It is preserved in the Latin, Hebrew(DSS), Greek (LXX), Syriac, andin some manuscripts of the Peshitta. [4]

Dead Sea Scrolls discovery

Dead Sea Scroll 11QPs(a), a.k.a. 11Q5 11Q5 (Psalm 151).jpg
Dead Sea Scroll 11QPs(a), a.k.a. 11Q5

For many years scholars believed that Psalm 151 was originally composed in Greek, based on the view that "there is no evidence that Psalm 151 ever existed in Hebrew." [5]

However, Psalm 151 appears along with several canonical and non-canonical psalms in the scroll known as "The Great Psalms Scroll" or "11Q5," a scroll, dating from the 1st century, that was discovered in 1956. The editio princeps of this manuscript was first published in 1963 by James A. Sanders. [6] This scroll contains two short Hebrew psalms which scholars now agree served as the basis for Psalm 151. [7]

A Hebrew psalm known as “Psalm 151a” provides the source material for verses 1–5 of the Greek Psalm 151, while the remaining verses are derived from another Hebrew psalm, 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]

Canonicity

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]

The Eastern Orthodox, Coptic Orthodox, Armenian Apostolic, and Syrian Orthodox churches accept Psalm 151 as canonical. Protestants and most forms of Judaism consider it apocryphal. However, it is found in some Catholic Bibles in editions of the Vulgate (though the Catholic Church considers it noncanonical) as well as in some ecumenical translations (e.g., the Revised Standard Version). [18]

Liturgical usage

Western Usage

In the Western 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 English Sarum 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 the Roman Roman Breviary as a responsory of the series from the books of Kings, the second in the Roman Breviary, together with 1 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]

Armenian liturgy

In the Armenian Church, Psalm 151 is recited as part of the Matins sequence of biblical poetic material, which includes canticles from the Old and New Testaments, Psalms 51, 148–150, and 113 (numbering according to the Septuagint). 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."

Coptic liturgy

In the Coptic Church, Psalm 151 is recited at the start of the Bright 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.

Eastern Orthodox liturgy

Psalm 151 is typically included in liturgical Psalters; however, it is not part of the weekly Kathisma 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 the Polyeleos sung at Matins on November 8, the feast of the Archangels. [31]

English versions

There are a number of English translations now in the public domain. The first English translation was William Whiston in his A collection of authentick records belonging to the Old and New Testament. published in 1727 [32] . This was followed by Thomson's Translation by Charles Thomson in 1808, followed by The Septuagint with Apocrypha: Greek and English translated by Lancelot Charles Lee Brenton in 1854. It was also translated by Adam 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 the Common English Bible).

It is included in Sabine Baring-Gould's Legends of the Patriarchs and Prophets, William Digby Seymour's Hebrew Psalter, and William Ralph Churton's Uncanonical and Apocryphal Scriptures. William Wright published a translation of the Syriac version in the Proceedings of the Society of Biblical Archaeology, June 1887, and A. A. Brockway published a translation from the Coptic in the January 27, 1898 New York Times.

Cultural influence

At the beginning of his first address to his Council of State, Emperor Haile Selassie of Ethiopia recited this psalm in full. [33]

Other references to Psalm 151

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).

Text

The following table shows the Koine Greek text in the Septuagint [38] and the English translation from the New Revised Standard Version. [39]

#EnglishGreek
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.
1I 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.
2My hands made a harp; my fingers fashioned a lyre.αἱ χεῖρές μου ἐποίησαν ὄργανον, καὶ οἱ δάκτυλοί μου ἥρμοσαν ψαλτήριον.
3And who will tell my Lord? The Lord Himself; it is He who hears.καὶ τίς ἀναγγελεῖ τῷ Κυρίῳ μου; αὐτὸς Κύριος, αὐτὸς εἰσακούσει.
4It 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.
5My 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.
6I 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·
7But 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 the Great Psalms Scroll, alongside an English translation by Tyler F. Williams. [40]

#HebrewEnglish
Psalm 151a
3הללויה לדויד בן ישי‎A Hallelujah of David son of Jesse.
קטן הייתי מןאחי‎Smaller was I than my brothers
וצעיר מבני אבי‎And the youngest of the sons of my father
4וישימני רועה לצונו‎And he made me shepherd of his flock
ומושל בגדיותיו‎And ruler over his kids
ידי עשו עוגב‎My hands made a (musical) instrument
ואצבעותי כנור‎And my fingers a lyre
5ואשימה ליהוה כבוד‎And I rendered glory to the Lord
אמרתי אני בנפשי‎I said within myself
ההרים לוא יעדו לו‎The mountains do not witness to him,
6והגבעות לוא יגידו‎Nor do the hills declare;
עלו֯ העצים את דברי֯‎The trees have cherished my words
והצואן את מעשי֯‎And the flock my works.
7כי מי יגדי ומי ידבר‎For who can declare and who can speak,
ומי יספר את מעשי֯ אדון‎And who can recount the works of the Lord?
הכול ראה אלוה‎Everything has God seen,
8הכול הוא שמע‎everything has he heard,
והוא האזין‎and he has heeded.
שלח נביאו למושחני‎He sent his prophet to annoint me,
9את שמואל לגדלני‎Samuel, to make me great
יצאו אחי לקראתו‎My brothers went out to meet him,
יפי התור ויפי המראה‎Handsome of figure and handsome of appearance
הגבהים בקומתם‎They were tall of stature
10היפים בשערם‎Handsome by their hair,
לוא בחר יהוה אלוהים בם‎The Lord God did not choose them.
וישלח ויקחני מאחר הצואן‎But he sent and took me from behind the flock
11וימשחני בשמן הקודש‎And annointed me with holy oil,
וישימני נגיד לעמו‎And made me leader to his people
12ומושל בבני בריתו‎And ruler over the sons of his covenant
Psalm 151b
13תחלת גב[ו]רה ה[דו]יד משמשחו נביא אלוהים‎At the beginning of [Dav]id’s p[ow]er after the prophet of God had annointed him
אזי רא֯[י]תי פלשתי‎Then I s[a]w a Philistine
14מחרף ממ[ערכות האיוב]‎Uttering defiances from the r[anks of the enemy].
אנוכי [ ] את‎I […] ’t […]

See also

References

Citations

  1. ↑ Swete 1914, p. 252.
  2. ↑ "Psalm 151", Athanasian Grail Psalter, archived from the original on 2021-02-27.
  3. ↑ E.g., 1 Sam 16–17; Ps 78:70–72; 89:20; cf. 2 Sam 6:5; 2 Chr 29:26
  4. ↑ James H. Charlesworth with James A. Sanders, More Psalms of David (Third Century B.C.-First Century A.D.). A New Translation and Introduction, in James H. Charlesworth (1985), The Old Testament Pseudoepigrapha, Garden City, NY: Doubleday & Company Inc., Volume 2, ISBN   0-385-09630-5 (Vol. 1), ISBN   0-385-18813-7 (Vol. 2), p. 609
  5. ↑ Swete 1914, p. 253.
  6. ↑ Sanders, JA (1963), "Ps. 151 in 11QPss", Zeitschrift für die Alttestamentliche Wissenschaft, 75: 73–86, doi:10.1515/zatw.1963.75.1.73, S2CID   170573233 , slightly revised in Sanders, JA (ed.), "The Psalms Scroll of Qumrân Cave 11 (11QPsa)", DJD, 4: 54–64.
  7. ↑ Abegg, Martin Jr; Flint, Peter; Ulrich, Eugene (1999), The Dead Sea Scrolls Bible, HarperCollins, pp. 585–86, ISBN   0-06-060064-0 .
  8. ↑ Sanders, JA, The Dead Sea Psalms Scroll, pp. 94–100.
  9. ↑ Skehan, PW (1963), "The Apocryphal Psalm 151", CBQ , 25: 407–9.
  10. ↑ Brownlee, WH (1963), "The 11Q Counterpart to Ps 151,1–5", RevQ , 4: 379–87.
  11. ↑ Carmignac, J (1963), "La forme poétique du Psaume 151 de la grotte 11", RevQ (in French), 4: 371–78.
  12. ↑ Carmignac, J (1965), "Précisions sur la forme poétique du Psaume 151", RevQ (in French), 5: 249–52.
  13. ↑ Strugnell, John (1966), "Notes on the Text and Transmission of the Apocryphal Psalms 151, 154 (= Syr. II) 155 (= Syr. III)", Harvard Theological Review , 59 (3): 257–81, doi:10.1017/S0017816000009767 .
  14. ↑ Rabinowitz, I (1964), "The Alleged Orphism of 11QPss 28 3–12", Zeitschrift für die Alttestamentliche Wissenschaft , 76: 193–200.
  15. ↑ Dupont-Sommer, A (1964), "Le Psaume CLI dans 11QPsa et le problème de son origine essénienne", Semitica, 14: 25–62.
  16. ↑ Flint, PW (1997), "The Dead Sea Psalms Scrolls and the Book of Psalms", STDJ, 17, Leiden: Brill (on the Qumran evidence for the Psalter in general)
  17. ↑ Athanasius, The Letter of Athanasius, our people Father, Archbishop of Alexandria, to Marcellinus on the Interpretation of the Psalms, archived 14 April 2021, accessed 11 July 2022
  18. ↑ https://www.biblegateway.com/passage/?search=Psalm%20151+1&version=NRSVUE Psalm 151]: New Revised Standard Version Updated Edition
  19. ↑ "Lewis E M 74:4–7 Antiphonary". OPenn. University of Pennsylvania Libraries. Retrieved 2025-08-29. "This initial begins the first response … 'Deus omnium exauditor est …' … This response is from Psalm 151."
  20. ↑ "006430: Deus omnium exauditor est". CANTUS Index. CANTUS: A Database for Latin Ecclesiastical Chant. Retrieved 2025-08-29.
  21. ↑ "Dominus qui eripuit me de (006430a)". CANTUS Database. CANTUS: A Database for Latin Ecclesiastical Chant. Retrieved 2025-08-29.
  22. ↑ "Deus omnium exauditor est — Dom. IV post Pentecosten (Paris, BnF lat. 12601)". CANTUS Database. CANTUS: A Database for Latin Ecclesiastical Chant. Retrieved 2025-08-29.
  23. ↑ "Dominica Secunda post Pentecosten". Medieval Music Database. La Trobe University Library. Retrieved 2025-08-29.
  24. ↑ "Glossary". The Sarum Rite. McMaster University. Retrieved 2025-08-29. "Deus omnium. The first responsory to the lections of Regum, thus the first Sunday after Trinity…"
  25. ↑ "Music of the Sarum Office — downloads". The Sarum Rite. McMaster University. Retrieved 2025-08-29. "B-43: First Sunday after Trinity (Deus omnium). … History of Kings."
  26. ↑ "Music of the Sarum Office: Temporale (PDF)" (PDF). The Sarum Rite. McMaster University. Retrieved 2025-08-29. "Dominica prima post Trinitatem. Deus omnium. Regum."
  27. ↑ "006430: Deus omnium exauditor est". CANTUS Index. CANTUS: A Database for Latin Ecclesiastical Chant. Retrieved 2025-08-29.
  28. ↑ "Lewis E M 74:4–7, Antiphonary". OPenn. University of Pennsylvania Libraries. Retrieved 2025-08-29. Identifies the responsory "Deus omnium…" as drawn from Psalm 151.
  29. ↑ DiPippo, Gregory (January 27, 2017), "Actual Apocrypha in the Liturgy", New Liturgical Movement, archived from the original on July 5, 2018.
  30. ↑ "Psalm 151 < Deuterocanon or the Deuterocanonical Books | St-Takla.org". st-takla.org. Retrieved 2022-11-10.
  31. ↑ The Holy Psalter, Saint Ignatius Orthodox Press, 2022.
  32. ↑ Whiston, William (1727). A Collection of Authentick Records Belonging to the Old and New Testament. Translated into English. Vol. 1. London: Printed for the Author. p. 116. Retrieved 2025-08-29.
  33. ↑ Marcus, Harold (1996), Haile Selassie I: The Formative Years, Lawrenceville: Red Sea Press, p. 96.
  34. ↑ Eötvös, Peter. "Composer, Conductor, Professor". Compositions. Peter Eötvös. Retrieved 28 December 2012.
  35. ↑ "Jacob's Trouble – Door into Summer (1989, Vinyl)". Discogs . 1989.
  36. ↑ "Ezra Furman offers Track by Track breakdown of his new album, Transangelic Exodus: Stream". 9 February 2018.
  37. ↑ The Coup (Ft. Black Thought & Talib Kweli) – My Favorite Mutiny , retrieved 2019-09-06
  38. ↑ "Psalm 150 - Septuagint and Brenton's Septuagint Translation". Ellopos. Retrieved 3 March 2025.
  39. ↑ The Hebrew Bible with the Apocryphal/Deuterocanoncial Books, New Revised Standard Version, Zaine Ridling, ed. (1989)
  40. ↑ Tyler F. Williams (23 February 2011). "Psalm 151 at Qumran" . Retrieved 3 March 2025.

Works cited

  • Swete, Henry Barclay (1914), An Introduction to the Old Testament in Greek, Cambridge University Press
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