Dead Sea Scrolls Spotlight – Next Step Bible Study

The Ancient Israelite Festivals: Shavuot/Weeks (Part 2)

Shavuot/Weeks in the Qumran Texts

In Part 1, we discussed the longstanding tradition connecting the time/date of the festival of Shavuot/Weeks with the establishment of the covenant at Sinai. The chronological notice in Exodus 19:1 provides the basis for this association, setting the revelation at Sinai (chap. 19) and the giving of the initial Torah (chaps. 20-23), followed by the ratification of the covenant (chap. 24), during the third month—which is the month (“new moon”) during which the festival of Shavuot/Weeks would have been celebrated. To this may be added the historical notice in 2 Chronicles 15:8-15 mentioning a covenant-renewal ceremony, during the reign of Asa, which took place in the third month, doubtless under the influence of the Sinai Covenant Tradition. As noted, the pilgrimage festivals would the best time for such a large public ceremony, when considerable numbers of people would be present in Jerusalem; cf. the dedication of the Temple (in the reign of Solomon, 1 Kings 8 par) which took place in connection with the Sukkot festival.

This basic line of tradition, associating the third month (and thus Weeks/Shavuot) with the covenant between God and His people, is also found in the book of Jubilees (2nd century B.C.), which presents not only the Sinai covenant (1:1), but also the Noahic (6:10) and Abrahamic (14:1ff) covenants, as being established in the third month. The mountain on which Noah built an altar to God (leading to the establishment of the covenant, 6:4ff) is further identified (symbolically and typologically) with the mountain where the covenant was renewed during the time of Moses (1:1; 6:11ff). Instructions regarding the further celebration of the Shavuot festival follow (6:17-22ff), making clear the connection between the festival and the renewal of the covenant—that is, the people’s continued commitment and faithfulness to the covenant. The historical scenario described in 6:18-19, though set (pseudepigraphically) in the time of Moses, applies properly to the contemporary situation at the time when Jubilees was written: i.e., the people “kept it [i.e., the covenant] until your days, but in your days the children of Israel forgot it until you renewed it for them on this mountain” (italics mine). In other words, the book of Jubilees presents a situation whereby the people have largely neglected and abandoned the covenant (and the associated Torah precepts and regulations, etc.), but it is being renewed among the faithful/devout ones of Israel today.

A similar religious worldview and eschatological orientation can be found, with further development and emphasis, in the Qumran texts (and the Community associated with those texts). Even though specific references and allusions to the festival of Shavuot/Weeks are few (11QTemple 18:10-14ff, and cf. below), it is generally agreed among scholars and commentators that the Qumran Community celebrated a ‘covenant renewal’ ceremony, central to the Community’s religious life and identity, that was held in connection with Shavuot.

The two primary texts that describe and expound the religious identity of the Community are the Community Rule (1QS, etc.) and the ‘Damascus Document’ (CD and the various Qumran manuscripts [QD]). The Community Rule describes an initial covenant-ceremony for those entering the Community (1QS 1:16-2:18), which then is to be repeated each year (2:19ff). The ceremony involves a confession (both of sin and of faith/commitment), along with ritual blessings and curses inspired by the ceremony described in Deuteronomy 27-28 (cf. Josh 8:30-35). Those who are faithful to the covenant (viz., the members of the Community) are blessed, while those who are unfaithful (and who thus belong to the ‘lot of Belial’ rather than to the holy ones) are cursed. The remainder of 1QS (5:1-10:4) gives the Community rules and regulations that members are to follow (beyond the Torah precepts and regulations, etc.). In addition, the famous ‘Treatise of the Two Spirits’ (3:13-4:26) and the confessional hymn of 10:5-11:22 provide a vital description of the Community member’s religious and spiritual identity.

The Damascus Document (CD/QD) also provides rules and regulations that the Community is to follow (chaps. 9-16), including instructions regarding the “dweller[s] of the camps” (twnjmh yb?wm), 12:23ff—that is, members of the Community as they dwell/reside in various locations throughout the land. In several Qumran manuscripts that are thought to be part of CD/QD, there is a reference to the assembly of these “dwellers of the camps” during the third month (presumably an allusion to the Shavuot festival):

“And all [those who dwell in] the camps will assemble in the third month and will curse whoever tends to the right [or to the left of the] law.” (4Q266 fragment 11, lines 16b-18a; cf. 4Q270 fragment 7 col. ii., lines 11-12a; 4Q269 fragment 16, lines 15-18)

In 4Q275 (fragment 1), there is a similar reference to the “third month”; fragments 2 and 3 seem to resemble 1QS in its description of a covenant ceremony for the Community, along with related rules/regulations.

According to the calendar followed by the Qumran Community, the festival of Shavuot/Weeks began on the 15th of the third month (Sivan), and it does seem likely that a ‘covenant renewal’ ceremony was held, in connection with that festival, in which all members of the wider Community gathered together. It has even been suggested that the famous facility excavated on the site of Khirbet Qumran was utilized primarily as a pilgrimage site for this annual gathering; cf. the article by Daniel Vainstub.

Given the apparent importance of the Shavuot festival for the Qumran Community, we would expect it to feature prominently in the Community’s religious ritual and liturgy. Unfortunately, the Qumran liturgical texts are preserved in only a highly fragmentary (and thus limited) form. There are likely traces of liturgical prayer-texts for Shavuot in the 1/5QFestivalPrayers (1Q34/34^bis, 4Q507-509 + 505). From the surviving fragments, it can be difficult to identify precisely which festival is in view; however, the prayer in 1Q34/34^bis 3ii [+ 4Q509 97-98] (cf. Davila, pp. 22-4) may well be for Shavuot, given the covenant reference and allusions to Exodus 19ff etc.:

“But you have chosen a people for yourself in the period of your favor, for you have remembered your covenant and you have [set] them apart for yourself as holy out of all the peoples, and you have renewed your covenant for them with the vision of glory…” (translation Davila)

Other likely or possible fragments of Shavuot prayers are 4Q508 13 (with a reference to the ‘first fruits’ of “grain and new wine and oil”), 4Q509 5-6 (note the [covenant?] curses), and 4Q505 124. The highly fragmentary prayer in 4Q509 131 + 132ii is definitely for the festival of ‘firstfruits’ (<yrwkb), i.e., Shavuot.

Some of the liturgical and hymnic blessing texts of 4QBerakhot (4Q286-290) may be associated with the Shavuot festival. In particular, one may note the festal context of the heavenly throne-room scene in 4Q286 1ii, given the comparable throne-vision in the “Songs of the Sabbath Sacrifice” (Songs XI-XII) which is definitely connected with Shavuot (see below). The communal curses against Belial (and all those who belong to his lot) in 4Q286 7i [+ 4Q287 6.1-11] (cf. Davila, pp. 59-62) are also suggestive of the covenant (renewal) ceremony for the Community (in 1QS, etc.; cf. above). In 4Q280, which may be part of the same Berakhot document (see Davila, pp. 47, 78-82), there are similar communal curses against “Melchiresha” and his followers.

The fascinating collection of hymns known as the Songs of the Sabbath Sacrifice (4Q400-407, 11Q17, Mas1K), ties richly detailed visionary scenes (of the heavenly palace/temple and sanctuary) to a ritual/liturgical celebration of the various Sabbaths of the year. Songs XI and XII are for the 11th and 12th Sabbaths, respectively. The 12th Sabbath is identified as the 21st day of the third month (Sivan), which means that the 11th Sabbath is presumably the 14th of Sivan, corresponding generally with the festival of Shavuot (15 Sivan, according to the Qumran calendar). Both Songs have a climactic place in the cycle, providing a visionary depiction of the throne-room of God (in the heavenly sanctuary).

These Songs draw upon apocalyptic-visionary Enoch traditions as well as the Merkabah mysticism underlying the Hekalot literature. It is significant in this regard that the heavenly-vision scenes in Ezekiel 1 and Psalm 68:18[17], featuring the presence of both heavenly chariots and kerub-beings (i.e., cherubim), came to be associated in Jewish tradition with the festival of Shavuot/Weeks. These elements are also prominent in the throne-visions of Song 11 (4Q405 18-22 + 11Q17 vi-vii) and Song 12 (4Q405 20ii-23i + 11Q17 vii-viii); see Davila, pp. 141-56. An interesting detail, related to the Enoch tradition, is that, according to 2 Enoch 68:1-4 [J], Enoch was born on the 6th of Sivan, at the beginning of Shavuot, and ascended to heaven (after a life of 365 years) on the very same day. The throne-vision in Songs 11 and 12 owes much to the vision in 1 Enoch 14:8-25.

In Part 3, we shall turn our attention to the festival of Shavuot/Weeks as it came to be interpreted and applied by early Christians—particularly in relation to the central role that it plays in the Acts 2 (Pentecost) episode. At the same time, we will explore the range of contemporary Jewish traditions that influence and inform this new understanding (among early Christians) of the festival’s significance.

- References above marked “Davila” are to James R. Davila, Liturgical Works, Eerdmans Commentaries on the Dead Sea Scrolls (2000).
- Unless otherwise noted, translations of the Qumran texts are from Florentino García Martínez & Eibert J. C. Tigchelaar, The Dead Sea Scrolls Study Edition, 2 vols. (Brill / Eerdmans: 1997-8).
- Quoted translations of the book of Jubilees are by O. S. Wintermute in The Old Testament Pseudepigrapha [OTP], ed. James H. Charlesworth, vol. 2, Anchor Bible Reference Library [ABRL] (1985).

Sunday Psalm Studies: Sirach 51:13-30

Poem in Praise of Wisdom (Sirach 51:13-30)

Of all the Deutero-canonical Scriptures, the book of Sirach (Ben Sira) was the most widely accepted (and used) among Jews and Christians. For centuries, this book was known from the Greek translation and other ancient versions (Syriac, Latin), until a number of Hebrew manuscripts were discovered in the 20th century. These include six manuscripts from the genizah (store-room) of the Ben Ezra synagogue in Cairo, dated to the 11th-12th centuries A.D., and three Dead Sea manuscripts from the first century B.C./A.D.; in addition, various fragments of the so-called “Rhyming Paraphrase” of Ben Sira are utilized by scholars in establishing and comparing the Hebrew text of the book.

Though the Dead Sea manuscripts preserve only a small portion of the Hebrew text, they are of supreme value for determining the original Hebrew. They also attest to the fact that, in the first century B.C./A.D., the Community of the Qumran texts, as well as those who produced (and used) the Masada scroll, regarded the book of Ben Sira as authoritative Scripture within a century or so (c. 100-50 B.C.) of the time that the book was originally composed (first quarter of the 2nd century B.C.).

There are a number of Psalm/hymnic portions of Ben Sira—most notably, the encomia in praise of the heroes and ancestors of Israel (44:1-50:24), and the three pieces of chapter 51: (i) the Thanksgiving hymn (for answered prayer), vv. 1-12; (ii) the Hymn of praise to YHWH (patterned after Psalm 136), included between vv. 12 and 13 (but preserved only in the Genizah manuscript B); and (iii) the Poem in praise of Wisdom, vv. 13-30. As it happens, the latter poem was included in the great Cave 11 Psalms Scroll of Qumran (11QPs^a), and thus can be regarded as one of the extra-canonical Psalms preserved in the Dead Sea Scrolls.

The Sirach Wisdom-Poem (51:13-30) from 11QPs^a

Sirach 51:13-30 is extensively preserved in column XXII of 11QPs^a (beginning with line 11) and into the beginning (line 1) of column XXIII. Unfortunately, the bottom portion of column XXII is lost, and, along with it, most of vv. 20-30. The poem is preserved in Genizah manuscript B, but it is generally recognized that these Hebrew manuscripts of Ben Sira represent at least partial retroversions (from Syriac) into Hebrew.
Probably this is the result of copyists working from fragmentary or otherwise incomplete Hebrew manuscripts, requiring restorations based on the Syriac version(s). See the discussion by Alexander A. Di Lella, O.F.M., The Hebrew Text of Sirach: A Text-Critical and Historical Study, Studies in Classical Literature, 1 (Mouton & Co.: 1966), pp. 106-51.
Genizah MS B is thus of limited value in recovering the original Hebrew of vv. 20-30, and one must rely on the LXX and Syriac for a complete evaluation and reconstruction.

The Hebrew text of Sirach 51:13-30 in 11QPs^a makes clear that the poem is an acrostic, utilizing the 22 letters of the Hebrew alphabet (each couplet beginning with a different letter). A number of canonical Psalms (and other poems) employ comparable acrostic formats, with both partial and complete patterns utilized—cf. Pss 9-10; 25; 34; 111; 112; 119; 145; Prov 31:10-31; Lamentations 1-4. The extra-canonical Psalm “Apostrophe to Zion” in 11QPs^a is also an acrostic.
Interestingly, G. Bickell in 1882 (“Ein alphabetisches Lied Jesus Sirach’s”, Zeitschrift für katholische Theologie 6, pp. 319-33), before the discovery of any of the Hebrew manuscripts, had theorized that the Syriac version was based on a Hebrew acrostic, and he went so far as to retranslate the poem back into the Hebrew (based mainly on the LXX). Cf. Skehan / Di Lella, p. 576.

This particular poem contains 23 couplets, covering each of the 22 letters, along with a final couplet that repeats the use of the letter p. Psalms 25 and 34 utilize the same device. This apparently is meant to give the poem a framework involving the letters a (beginning), l (middle) and p (end)—forming the word [la (i.e., ‘Aleph, the name of the first Hebrew letter), but also the verb [la I (“learn”, Piel “teach”); cf. Skehan / Di Lella, p. 576.

The psalm in Sirach 51:13-30 is not a hymn of praise to YHWH, but an encomium (hymn) praising Wisdom. In this regard, it has certain similarities to the Wisdom-poems in Proverbs 1-9 (1:20-33; 3:13-20; chapters 8; 9), cf. the recent study on the chapter 8 poem. Proverbs 1-9 utilizes the rhetorical-dramatic device of a father addressing (i.e., exhorting and instructing) his son. By contrast, Sir 51:13-30 is autobiographic, in which the author-protagonist (Ben Sira) presents himself as one who has faithfully sought out (and followed) the teachings of Wisdom. This he claims to have done ever since he was a young man, thus making of himself an example for others to follow.

The poem may be divided into four parts:

- The author’s familiarity with Wisdom, ever since he was a young man (vv. 13-17)
  - The author’s relationship to Wisdom, and the blessings that have resulted (vv. 18-22)
- The author exhorts his readers to follow Wisdom, even as he has done (vv. 23-26)
  - The author presents himself as an example to follow, with the promised blessing that will come as a result (vv. 27-30)

More narrowly, the sections are built up of poetic units consisting of pairs of couplets (i.e., quatrains) or triads (i.e., six lines). Metrically, a 3-beat (3+3) couplet format is generally followed.

Section 1: Verses 13-17

Verses 13-14

“[a] (When) I [yna] (was) a youth, in (the time) before
I began to wander, then I sought her (out);
[b] (and) she came [hab] to me in her (lovely) form,
and until (the) end I will search for her!”

The first two couplets describe the protagonist’s first encounter with Wisdom, back when he was a mere youth (run). As noted above, the Lectures and Wisdom-poems of Proverbs 1-9 use the rhetorical-dramatic device of a father addressing his son (i.e., young man), with the goal of encouraging the boy to ‘seek out’ Wisdom (personified as a woman), following her path and taking heed of her teachings. The author-protagonist of our poem (i.e., Ben Sira) utilizes an autobiographical orientation, but the focus is essentially the same—emphasizing the value and importance of a young man paying close attention to Wisdom from early on (cf. Wis 8:12, and the tradition in 1 Kings 3:7-9). Indeed, this is part of his own manner of instructing other young men (cf. 6:18), much like the father of Prov 1-9 who also can employ autobiographical means (4:3-9) to persuade his son(s).

The author describes his boyhood as “in (the) time before [<rfb] I began to wander [ytyut]”. The verb hu*T* means “wander” (i.e., travel, roam), but sometimes in the ethical-religious sense of “go astray”, in keeping with the path/walking idiom that is so familiar to the Wisdom Tradition (see esp. Psalm 119) and which features so prominently throughout Proverbs 1-9. Thus, the verb here is a two-fold meaning: on the one hand, the lack of wandering/traveling simply refers to the boy’s youth and lack of experience; and the same time, it implicitly contains the vital exhortation to choose the right/straight path of Wisdom early in life before one begins to ‘go astray’.

Indeed, even as a boy, the author claims that he “searched” (vb vq^B*) for Wisdom, and, in response, she came to him. In the Wisdom Tradition (and especially in Proverbs 1-9) Wisdom is personified as woman—due largely to the fact that the noun hm*k=j* (“wisdom”, along with similar wisdom-terms) is grammatically feminine. In Proverbs 1-9, Wisdom tends to be viewed and portrayed as a lover (figuratively speaking) for the young man, with the poems occasionally drawing upon the language and imagery of love poetry. To some extent, this can be seen in the poem here as well. For example, in this second couplet, it is said that Wisdom came to the young man in her lovely/beautiful shape/form (ra^T). This noun occurs a number of times in the Scriptures in regard to a person’s physical beauty and attractiveness (e.g., Gen 39:6), and specifically of a woman in Gen 29:17; Deut 21:11; 1 Sam 25:3; Esther 2:7; cf. also the other occurrences in Sirach, esp. 11:2; 42:12.

Having encountered Wisdom in all her beauty, the young man determines to continue “searching” for her (vb vr^D*) throughout his life, with the implication that he has faithfully done so.

Verse 15

“[g] Even [<g] (as) a blossom drops in (the) ripening,
(the) grapes make glad (one’s) heart;
[d] (so) have tread [hkrd] my feet on a straight (path),
since from my youth I have known her!”

The maturing of the young man (and surely there is at least a faint allusion here to sexual maturity) is compared to the ripening (vb lv^B*) of grapes. Throughout his life, Wisdom has made his heart glad, even as the grapes (and their wine) do for a person (cf. Psalm 104:15). On the blossom preceding the grapes, as a seasonal indicator of growth and development, cf. Gen 40:10. It is unlikely that the verb in v. 15a is ur^G` I (“reduce, take/cut down”) in the sense of the blossom withering; rather, the root ur^G` II (“drip/drop [moisture]”, cf. Job 36:27) is surely meant here, with its allusion to the ‘juice’ of the fruit, particularly since it can specifically be used in the context of ripening grapes (cf. Jastrow, p. 271).

The locative noun rv*ym@ means “straight place”, used here in the Wisdom context of the path/walking idiom (see above), cf. Isa 26:7; the path of Wisdom is straight, but also level (i.e., providing firm/secure footing). The young man has known Wisdom (vb ud^y`) since childhood, indicating that she has been a close/intimate companion (with possible erotic allusions).

Verses 16-17

“[h] I stretched forth [ytyfh] accordingly my ear a little,
and a great receipt (of learning) I found;
[w] and (so one) to suckle [hluw] she has been for me—
to (the One) teaching me I give His honor!”

The blessing provided by Wisdom is such that even just a little bit of faithful listening brings great reward. The Divine nature of Wisdom—that is, she is the Wisdom of God—is indicated here in v. 17, with the implicit reference to God as the young man’s true Teacher. Wisdom is simply the means by which God gives Instruction to people, shaping their development on the path of righteousness.

The noun hlu in v. 17a is somewhat debated. Sanders (p. 114f) and Rey/Reymond (p. 265) understand the form as a verbal noun (participle) of lwu II (“suck[le]”), viz., a nursemaid, the one that a child suckles. The image of sucking at the woman’s breast can have both mothering and erotic implications (see the context of Song 8:1; cf. also 4:5; 7:3, 7-8); as Sanders (p. 114) notes, Wisdom is described as both a mother and a young bride in 15:2. The LXX translates with the noun prokoph/, lit., “cutting forward”, i.e., advancement, progress, with connotation of profit/benefit. Skehan / Di Lella (p. 574f) understands the word here as deriving from the root lu^y` (“profit, benefit”), presumably as an Aramaic form (luw, cp. the noun du^w~). The Cairo Genizah manuscript B reads hL*u% (“her yoke”) on the basis of the Syriac version (Skehan / Di Lella).

The final word is apparently wdwh, the noun doh (“weight, honor, splendor”) with the third person singular suffix (i.e., “his honor”), presumably in the sense of the honor (i.e., full weight) that is due the person. However, others (e.g., Sanders, p. 114, DJD, p. 81f) would read the consonants as ydwh—that is, with a first person suffix, meaning “my weight”, in the sense of “my full being”.

Section 2: Verses 18-22

Verses 18-19b

“[z] I purposed [ytwmz] (indeed) that I <would love> her,
I was red-faced for (the) good and did not turn back;
[j] I burned [ytyrj] (in) my soul for her,
and my face I would not turn away;
[f] I am restless [ytrf] (in) my soul for her,
and (even) on her heights I do not rest!”

The overall meaning of this triad of couplets depends on the second verb in line 1 (v. 18a), which 11QPs^a apparently reads as a form of qj^v* (“grind [down], crush”). Sanders (p. 115), proposes a slight emendation to the verb qj^c* (= qj^x*), “laugh, be cheerful”, sometimes in the sense of “play, celebrate” (cf. Prov 8:30). However, I am inclined to follow the suggestion of Deutsch (p. 402) that the text of the manuscript here is corrupt and should be corrected (by the transposition of two letters) to hqvjaw, a form of the verb qv^j*, denoting a loving (and passionate) joining/embrace between two people (such as in a marital/conjugal context). Indeed, the following lines suggest and describe a passionate desire: (a) he is jealous (‘red-faced’) for the good (i.e., Wisdom); (b) he burns and is restless (dr^f*) in his soul for her; (c) he is unable/unwilling to turn away from her; (d) he wants to ascend as far as possible “onto her heights”. The latter reference could allude to Prov 8:2-4; 9:3, 14 (so Deutsch, p. 402), but I am reminded of the scenario in Song 7:7-9, where the young man expresses his desire to climb to the top of his beloved (as a palm tree) to reach her fruit; cf. also the comparison of young woman in 8:9-10 as a structure with battlements and high towers (her breasts are the towers). The author does seem to be drawing at least generally upon love poetry tradition to describe his relationship to Wisdom.

Verses 19c-20a

“[y] My hand(s) [ydy] open[ed her gates],
[and] I came to discern her nakedness;
[k] my palms [ypk] I made clean unto [her],
[and in purity I did find her].”

The allusive love-poetry language apparent in vv. 18-19b (see above) come even more clearly into view in this pair of bicola (central to the section). Unfortunately, the lines are only partially preserved in 11QPs^a, and so we cannot be absolutely certain of the Hebrew text. In particular, for the first line of v. 19c, only the first four letters (p ydy) are preserved completely legible. Sanders (DJD, pp. 80, 82) and Skehan (p. 395) read the verb jtp (“open”) following ydy (“my hand”), in keeping with the Syriac and the reading of B (hjtp), i.e., [h]jtp ydy (“my hand[s] opened”), while Di Lella (Skehan / Di Lella, p. 575) prefers a form of the verb crp (“spread [out]”), following the LXX (e)cepe/tasa), i.e., [yt]crp ydy (“my hands I spread out”). If one accepts the reading with the verb htp, then one must surely the follow B/Syriac in restoring the remainder of the line with the word hyruv (“her gates”), though Skehan reads singular hruv (“her gate”). With regard to the idea of the man’s “hand” opening the “gate(s)” of the woman, one is reminded of the description in Song 4:12ff of the beloved as a garden locked with a door/gate and also of the erotic scene at the door of the beloved’s room (5:4-5).

The second line is almost entirely preserved, with the phrase “and I discerned her nakedness” emphasizing the erotic nature of the love-poetry language of the couplet. Skehan (p. 396) and Skehan / Di Lella (p. 575) both balk at rendering the noun <r)u&m^ (plur.) according to its basic meaning of “naked (person), nakedness” (cf. 2 Chron 28:15), preferring instead the figurative meaning “secret(s)”. While this is surely correct as regards the significance of the symbolism (i.e., uncovering Wisdom’s “nakedness” = uncovering her mysteries/secrets, cf. 42:18ff), it unnecessarily obscures the love-poetry imagery.

The first line of v. 20a is the last extent portion of the poem in column XXII of 11QPs^a. In order to approach the purity of Wisdom in her “nakedness”, it is necessary for the young man also to purify himself. It is here that the erotic imagery of v. 19c begins to be interpreted from the standpoint of Wisdom, drawing upon the ethical-religious aspect of approaching the holy things of God with ‘clean hands’ (and a ‘pure heart’), cf. Psalm 18:21[20], 25[24]; 24:4; 73:13. The second line is restored from the Genizah manuscript B; cp. LXX verse 20.

Verses 20b-21

“[l] A heart [bl] I acquired with her from (the) beginning,
(and) because of this I will not (ever) leave her;
[m] my inner parts [yum] grew hot to look on her,
(and) because of this I acquired her (as) a good acquisition!”

The Hebrew of vv. 20b-30 can only be established on a tentative basis, by comparison with Geniza manuscript B (and the Syriac version) along with the LXX. For the translation, I have largely followed the text given by Skehan (p. 388).

The blending of love-poetry and Wisdom traditions continues here in this triad of couplets, particularly the bicola of vv. 20b-21. The use of the verb hn`q* (“acquire”) may intentionally echo the usage in Prov 8:22, and the specific wording of the first line (of v. 20b) perhaps alludes to Gen 4:1b (“I have acquired a man with YHWH”). From the very beginning, the protagonist’s experience with Wisdom enabled him to acquire a “heart” (i.e., understanding, wisdom), and this heart gives him the ability (and the desire) to remain ever faithful to her (“I will not [ever] leave [vb bz^u*] her”). At the theological level, this phrasing may reflect the eschatological promise that, in the New Age of Israel’s restoration, the Law will be written on/in the heart of the people so that they will be able to remain faithful to the covenant perfectly, without fail (see esp. Jeremiah 31:31-34). In Sirach, as in Psalm 119, Wisdom is identified prominently with the Torah, so that fidelity to Wisdom also means faithfulness to the Torah precepts and regulations, etc.

This “heart” toward Wisdom also has the effect of causing a person’s entire inner being (“inner organs/parts”) to “grow hot” (vb rm^K*) for her, continuing with a certain erotic imagery in the verse; the LXX uses the verb tara/ssw (“be disturbed”), and the Hebrew verb rm^K* can have a similar connotative meaning “be(come) excited”. This heat/excitement causes him to wish to “look [i.e., gaze] on her” (vb fb^n` + preposition B=); the LXX has the verb ek)zhte/w (“seek out”), i.e., “to seek her out”, which could suggest an underlying Hebrew verb such as vr^D* (“search [out]”, so Skehan).

The protagonist’s passionate love and faithfulness to Wisdom ultimately results in his acquisition of, not only a “heart” for Wisdom, but Wisdom herself.

Verses 22

“[n] Gave [/tn] YHWH to me my tongue (as) a wage,
and with my lips I will praise Him!”

In this final couplet of the second, the author-protagonist praises YHWH for giving all this to him (cf. earlier in verse 17b, at the close of the prior section). In addition to a wise “heart”, God also gave to him a understanding “tongue”, so that he is able to compose skillful Wisdom texts and poems (such as this very psalm), as well as hymns of praise.

Section 3: Verses 23-26

Verses 23-25

“[s] Turn aside [wrws] unto me, O youthful (one)s,
and spend the night in (the) house of instruction!
[u] Until [du] when will you be lacking these (thing)s,
and your souls be so very thirsty (for them)?
[p] I open [ytjtp] my mouth and speak by her:
Acquire (wisdom) for yourself, without silver!”

In the final two sections, the author-protagonist exhorts people—especially those who are young and inexperienced (and thus in need of instruction)—to follow his example of devotion to Wisdom (narrated in sections 1 & 2). It begins by “turning aside” (vb rWs) from one’s daily activities (and youthful preoccupations) to spend time immersed in the instruction of Wisdom, as represented by the advice and teachings of experienced Wisdom-instructors (such as the author). This is expressed by the idiom of ‘spending the night’ (i.e., lodging, vb /yl!) in such a “house” where Wisdom is taught—viz., the “house of instruction” (Skehan rs*Wm tyB@, B vr*d=m! tyB@). The substantive adjective yt!P# occurs frequently in Proverbs (and other Wisdom texts); it is sometimes translated “fool”, but properly refers to a person who is young and inexperienced (and thus naive and prone to foolishness). The author-protagonist hopes that young people will follow his example, and become devoted to Wisdom at an early age.

The interrogative ytm du (“until when…?”, i.e., “how long…?”) is a popular rhetorical device (including use in Wisdom texts). By its use here the author urges people not to be without Wisdom any longer than they already have been. Both the LXX and B/Syriac have the phrase “be lacking these things”; B reads wlya /m (partitive), “from (all) these (thing)s”. Skehan (p. 398) conjectures that the original Hebrew may have been hlkam (“from food”), which provides a parallel with the following line: “Until when will you be lacking food // and your souls be so very thirsty?” If the reading “these (thing)s” is correct, then it refers generally to kind the Wisdom-teaching that occurs in the “house of instruction”. The idiom of Wisdom as food/drink is relatively common in the tradition; cf. also Matt 5:6.

Wisdom is a valuable acquisition (see above, vv. 20b-21), but it is not to be acquired with money (“silver”)—a rather clear allusion to Isa 55:1-3, which also describes (prophetic) teaching as food/drink. If the reading of B “I speak of/by her [hb]” is correct (LXX simply has “I spoke”), the sense is either that he speaks of (i.e., about) Wisdom, or that he speak by (i.e., under the guidance and inspiration of) Wisdom.

Verse 26

“[x] Your necks [<kyrawx] bring in(to the) yoke,
and let your souls bear her burden.
[q] Near [hbwrq] she (is) to (those) seeking her,
and (the one) giving his soul finds her.”

In these final two couplets, the author exhorts people to submit to Wisdom, by making their necks come into her “yoke” so that they then might willingly bear (i.e., carry) the ‘burden’ that she asks them to carry. Typically, this yoke-idiom has a negative sense, but in at least one instance God (through the prophet) calls upon His people to willingly submit to (lit., bring their necks into) the yoke of the oppressor (Jeremiah 27); cf. Lamentations 3:27. More in keeping with the use of the idiom here is Jesus’ exhortation to his followers in Matt 11:29-30. There may be a bit of wordplay involving the (presumed) use of the noun vp#n# in the second line (v. 26b) of the first couplet; it is often translated “soul”, but it can occasionally carry the concrete (physical) meaning of “throat”, which of course makes a fitting parallel to “neck(s)” in line 1.

The nearness of Wisdom to those seeking her—with the promise that they will find her—reflects traditional ethical-religious language (cf. Deut 30:14; Psalm 34:19[18]; 85:10[9]; 119:151; 145:18; Isa 46:13; 55:6 [cf. the allusion to vv. 1-3 above]), and see especially the promise in Prov 8:17. Jesus also uses comparable language in Matt 7:7-8 par. On the need to give one’s own life (“soul”) to find Wisdom (which leads to life), cf. Matt 10:39 par.

Section 4: Verses 27-30

Verses 27-28

“[r] See [war] with your (own) eyes,
how I have toiled little, but found much.
[?] Hear [wumv] (thus) a little instruction,
and acquire by it silver and gold!”

In this final section, the author reprises his exhortation (from section 3), emphasizing the reward that will come from following his example and devoting oneself to Wisdom.

The LXX of verse 27 differs notably from the B manuscript. Skehan’s Hebrew text largely follows the Greek, while other commentators (e.g., Sanders, “Sirach 51”, pp. 432-3; Deutsch, p. 403) follow the B text (with some modification). The LXX reads “…I have labored little, and found much rest for myself”. By contrast, the Hebrew of B reads: “…I was little [/fq], and (yet) I stood with her and found her”. The latter draws upon the author’s autobiographical narration in section 1, while the former contains a Wisdom-saying similar to 6:18. The text as delineated by LXX/Skehan seems somewhat better suited to the context of the section (and note the parallel in v. 16 [cf. above]).

The couplet of verse 28 also diverges between the LXX and B. I have followed Skehan’s Hebrew for line 1, as it seems to provide a better parallel for the first couplet. In both 27a and 28a, B refers to the youth of the protagonist (viz., he has given instruction to people from his youth [i.e., even in his youth]). It is also unclear whether the great reward (“silver and gold”) that will come from heeding such instruction refers specifically to the protagonist or to Wisdom herself. The B manuscript reads “you will acquire by me [yb]”, while the LXX has “you will acquire by her [Hebrew hb]”. Probably the emphasis would be on the teaching, and so Hebrew hb (viz., the manifestation of Wisdom in the instruction) is perhaps more likely. I have translated generically, “by it”.

Obviously, the mention of silver alludes back to verse 25 (cf. above). Though one can acquire Wisdom without money, a life devoted to Wisdom will result in great blessing—including wealth (in money and possessions). However, here “silver and gold” is perhaps best understood figuratively, in reference to the great wealth that Wisdom herself represents.

Verses 29-30

“[t] Let be glad [jmct] your soul in devotion to Him,
and do not be ashamed in praise of Him.
[p] Work [wlup] your work with rightness,
and He (will) give to you your wage in its time.”

Again, there is considerable divergence between B and LXX in these final two couplets. In B/Syriac, the first couplet refers to the teaching (and the psalm) of the protagonist: “Let your soul [corrected from my soul] be glad in sitting with me [i.e., sitting to learn from him], and do not be ashamed by my song”. By contrast, the point of reference in the LXX is on God: “Let your soul be glad in His devotion [or, in devotion to Him], and do not be ashamed in praise of Him [or, of praising Him]“. Since the first half of the psalm (cf. the end of section 2, v. 22) closes with a reference to praising God, it seems likely that the second half may have ended similarly. This argues in favor of the LXX and the corresponding Hebrew text of Skehan (cf. also Skehan / Di Lella, p. 573).

The one devoted to Wisdom will also be devoted to YHWH (and the covenant)—this is a fundamental Wisdom-principle that the author of Sirach (Ben-Sira) certainly held. It is expressed here in the final verse of the psalm. The “working of (one’s) work”, in this context, epitomizes a daily life (and lifestyle) devoted to Wisdom. This work is done “in right(eous)ness”, i.e., in a manner that corresponds to the path/teachings of Wisdom, but also to the covenant with YHWH (viz., the Torah precepts and regulations). YHWH Himself will reward the one devoted to Wisdom (and the covenant). It is not clear whether the final word (wtub) means “in its time” or “in His time”; either would be possible, with not all that much difference in the overall meaning. For v. 30, I have followed the B/Syriac text; the LXX reads “Work your work before (its) time, and He will give your reward in His/its time”. The Qumran manuscript 11QPs^a preserves the final two words of the psalm (at the beginning [line 1] of column XXIII): wtub <krkc (“your wage in His/its time”).

- References above marked “Sanders” are to J. A. Sanders, The Dead Sea Psalms Scroll (Cornell University Press: 1967). Those marked “Sanders DJD” are to the more detailed scholarly treatment by the same author in volume 4 of the Discoveries in the Judean Desert [DJD] series (Clarendon Press [Oxford]): The Psalms Scroll of Qumran Cave 11 (11QPs^a) (1965). Those marked “Sanders Sirach 51” are to idem, “The Sirach 51 Acrostic” in Hommages à André Dupont-Sommer (1971), eds. A. Caquot and M. Philonenko, pp. 429-38.
- Those marked “Rey/Reymond” are to Frédérique Michèle Rey and Eric D. Reymond, A Critical Edition of the Hebrew Manuscripts of Ben Sira, With Translations and Philological Notes, Supplements to the Journal for the Study of Judaism 217 (Brill: 2024).
- Those marked “Skehan / Di Lella” are to Patrick W. Skehan and Alexander A. Di Lella, O.F.M., The Wisdom of Ben Sira, Anchor Bible [AB], vol. 39 (1987).
- Those marked “Skehan” are to Patrick W. Skehan, “The Acrostic Poem in Sirach 51:13-30”, Harvard Theological Review 64 (1971), pp. 387-400.
- Those marked “Deutsch” are to Celia Deutsch, “The Sirach 51 Acrostic: Confession and Exhortation”, Zeitschrift für die alttestamentliche Wissenschaft [ZAW] 94 (1982), pp. 400-9.

Sunday Psalm Studies: 11QPsAp (Apocryphal Psalms)

Qumran Apocryphal Psalms (11Q11)

The Qumran Cave 11 scroll 11Q11 is known as 11QPsAp^a (Apocryphal Psalms). Though highly fragmentary, it seems to contain at least three extra-canonical Psalms, along with the canonical Ps 91 (cf. the earlier study on this Psalm). The reason for this grouping seems to be that all of the compositions deal with the subject/theme of the exorcism of demons. Thus, they are referred to as ‘Exorcism Psalms’.

The critical edition of these Psalms is found in pages 181-206 of Discoveries in the Judaean Desert [DJD] Volume XXIII: Qumran Cave 11, II [11Q2-18, 11Q20-31], by Florentino García Martinez, Eibert J. C. Tigchelaar, and Adam S. van der Woude, incorporating earlier editions by J. P. M. van der Ploeg, O.P., with a contribution by Edward Herbert (Clarendon Press: 1998). The three extra-canonical Exorcism Psalms are contained in Columns I-V of 11QPsAp^a, while the bulk of Column VI is devoted to Ps 91.

Due to the fragmentary condition of this scroll, the text of these Psalm compositions is incomplete, with many lacunae (gaps) marked in the critical edition (and most translations) by square brackets. At times it is possible to provide a tentative (plausible) restoration of the text; my translation generally follows the proposed restorations in the DJD critical edition.

Three Exorcism Psalms (11QPs^a, Cols. I-V)

First Psalm (Col. I)

The first of the ‘Exorcism Psalms’ is preserved in a small fragment, not much larger than four other tiny fragments (DJD, pp. 185-7) that are too small to be deciphered or attributed to a particular composition. The second preserved line (3) apparently has the word hu*Wbv= (“oath”), while the following line (4) has hwhyb (presumably, “by YHWH”). Of interest is line 5 which seems to preserve the noun /yN]T^, the name of a (serpentine) Sea-monster in Canaanite mythological tradition (cf. Ugaritic tnn), on which, cf. the usage in Ps 74:13; Job 7:12; Isa 27:1; 51:9, and my earlier article “Conflict with the Sea in Ancient Near Eastern Myth”. It also came to be used more generally for snakes (Exod 7:9ff; Deut 32:33) or large sea-creatures (Gen 1:21; Ps 148:7) in the natural world. The usage here is probably influenced by Ps 91:13, where the context is the danger posed by venomous snakes.

Lines 7 and 10 preserve two words that evince the presumed context of protection against demons. The surviving word of line 7 (requiring partial restoration) is apparently a Hiphil participle of the verb ub^v* (“take/swear an oath”), with the Hiphil causative stem meaning “make/force (someone) to swear an oath”. In an exorcism context, this refers to an incantational (ritual) adjuration made against the demon-spirit, in order to expel it. Line 10 apparently preserves the noun dv@ (with the definite article), a term denoting an active, lesser divine power or spirit (cf. Akkadian šēdu[m]), which could be seen as either beneficial and protective or harmful and malevolent. In a developed monotheistic setting, such spirits tended to be viewed as evil, a source of harm and disease among human beings. The only Scriptural occurrences of this noun are in Deut 32:17 and Ps 106:37 (the latter perhaps being dependent on the former), identifying the deities (other than YHWH) to which Israelites made sacrificial offerings as evil/lesser spirits (<yd!v@) and not true gods.

Second Psalm (Cols. II-V)

Column II (lines 2-12)

“[ ] Solomon[ ] and he will cal[l … ]
[ the sp]irits [ ] and the demons [ ]
[ ] These (are) [the d]emons. And the p[rince of hostil]ity
[ w]ho [… ] (of the) dee[p …]
[ …. ] the grea[t … ]
[ … ] [ ] his people [ … ] healing
[ upon] your name he leaned, and call[ed]
[ … Yi]srael. Hold firmly
[onto YHWH your Mighty (One) … who made] the heavens
[and the earth and all that is in them, w]ho separated [between]
[the light and between the darkness … ]”

The reference to Solomon at (or near) the opening of the Psalm could mean that its authorship is attributed to Solomon. On the other hand, in Jewish tradition, the wisdom possessed by Solomon included knowledge of how to treat disease and combat the presence of demon-spirits; Josephus (Antiquities 8.45) mentions an exorcism that involved invoking the name of Solomon and certain incantations he had composed (cf. DJD, p. 191), and that is possibly the context here. The translation “demons” in lines 3-4 renders <yd!v@ (plur. of dv@, cf. above). The demons, perhaps understood as being led by a “prince of hostility/enmity” (Belial? [cf. below]), belong to the depths (i.e., Sheol, the realm of death), and apparently are seen as coming up from the depths to afflict humankind. The Israelite people, by trusting upon YHWH, and making confession of Him, are able to utilize the exorcism ritual adjuration to expel the demon. The extensive restorations in lines 10-12 are speculative, but quite plausible; cf. DJD, p. 192, where references to the creative acts of God on Israelite/Jewish amulets are mentioned. YHWH’s power and authority (as Creator) certainly extends over the demon-spirits, a reflection of the ancient cosmological-mythic tradition that depicted YHWH as exercising control over the primeval waters (which He subdued); cf. above on the term /yN]T^ and the “Conflict with the Sea” tradition.

Column III (lines 1-12)

“[ …. ] the depth[s]
the earth and [ … ] the earth. Who m[ade the signs]
and th[ese] port[ents on] (the) earth? YHWH, He (it is) [who]
made th[ese (things) by] His [strength], giving the oath to all [His Messenger]s,
[and] all (the) see[d of holiness], to take their s[ta]nd before [Him, and He calls to testif]y
[all the he]avens an[d all] the earth [against them] who di[d] upon
[every ma]n sin, and upon m[an(kind) wickedness. And (yet)] they know
[(the) secrets of] His w[onder(s)] which they do not [ … ] If they do not
[have fear] from before (the) face of YHWH (so as) to [ …. and] to kill a soul
[ … ] YHWH, then they will fea[r] that grea[t striking blow!]
[Even o]ne from (among) you [shall pursue] a th[ou]sand [ …. ] servants of YHW[H]
[ …. g]reat and [ …. ] [ ]”

In this section of the Psalm (if indeed it is part of the same Psalm), the focus appears to shift from an exorcism context to that of Divine judgment. It is most likely the evil spirits that are being judged for their wickedness against humankind (see below), however the overall tone (and see esp. lines 11-12) rather suggests that wicked/sinful human beings are in view. A point of contact with the prior section is the apparent use of the verb ub^v* (Hiphil, “make [someone] swear an oath”) in line 4; in Col. I (line 7, see above), the reference was to an adjuration by which a demon is expelled, while here the context is of an oath administered before giving testimony (in court). The angels and holy ones (lit. “seed of the holiness”) are called, along with heaven and earth (cf. Deut 32:1; Isa 1:2), to give witness against the wicked.

In lines 8-10, a warning is given—either to the nations or to the Israelite/Jewish people—against committing sin and violence due to a lack of “fear” (i.e., reverence) toward YHWH. If they do not exercise a right and proper fear of God, then they will instead fear the great blow (of judgment/punishment) that will strike. The fate of the wicked (presumably of the nations) is described in line 11 in terms of a humiliating defeat; the reference is almost certainly drawn from Ps 91:7.

Column IV (lines 1-13)

“[and] great [ …. ] adjuring [ ]
and the great [ …. ] mighty and [ ]
all the earth [ …. ] the heavens and [ ]
YHWH will strike you (with) a gr[eat blo]w to destroy you [ ]
and in (the) burning of His anger [ He will send] against you a mighty Messenger [to do]
[all of] His w[ord], who [will not] be showing (any) compas[sion] over you, wh[o]
[ … ]over all these, who [will make] you [go down] to (the) great deep,
[and to Še’ôl] (far) below! And [… ] and darkness
[in (the) great deep]. Not [ … ] again on (the) earth
[ … ] unto (the) distant (future), and [ …. ] by (the) curse of (the) Destr[oyer],
[ … ] (the) burning anger of YHWH [ …. in] darkness in a[ll]
[ … ] of bringing down low [ …. ] your gift [ …. ]”

This section appears to reprise the same Judgment scene from Column III. Again the opening lines indicate the giving of testimony (by heaven and earth, etc.), preceded by the swearing of an oath (vb ub^v*, Hiphil). The wrath of God against the wicked (and/or the demon-spirits) is referenced more fully, and the fate of the wicked is described more extensively.

Certain details are noteworthy, such as an Angel (Messenger) being sent by YHWH to carry out the Judgment (see the reference to Raphael at the end of the Psalm, Col. V, line 3 below). The wicked will be sent down to the “great deep”, to Sheol far below the earth (Ps 86:13, etc.). This imagery is generally found throughout the canonical Psalms, but here Sheol seems to have a more expansive ‘cosmic’ orientation, viz., as the place of final punishment for the wicked (akin to our concept of “Hell”). The specialized use of the noun /oDb^a& (’ăbaddôn) as an underworld-term (lit., “[place of] destruction, destroyer”, cf. Ps 88:12[11]; Job 26:6; 28:22; 31:12) evinces a similar development of cosmological thought and worldview (cf. Rev 9:11).
It should be pointed out that /oDb^a&(h^) is based on a partial restoration of the text [ ]bah, and must be considered speculative, though plausible (and perhaps even likely).

Column V (lines 1-3)

The Psalm concludes with the first three lines of Column V, the first of which is almost completely lost and the second of which is quite fragmentary; the surviving words of the second line indicate a reference to “the (one)s having met with” (vb ug~P*) a demon—i.e., afflicted or possessed by an evil spirit. That the demons are anticipated to have been exorcized (through the use of the Psalm in an exorcism ritual) seems to be more or less stated in the final line:

“the willing (servant)s of [ … G]od-heals has made them whole.
Amen, Amen. Selah.”

This line apparently contains one of the earliest references to the Angel Raphael (lapr), the name being translated here, “(the) Mighty (one) [i.e., God] heals”. Cf. Tobit 3:17; 8:3; 12:6ff; 1 Enoch 20:3; 40:2, 8-9; 54:6. Raphael, it seems, played a pivotal role in the casting out of the demon; the afflicted person is “made complete [i.e., whole/healthy]” (vb <l^v*).

Even though the Judgment scene(s) in Columns III & IV, as noted above, seem to refer to judgment against wicked human beings, the exorcism-frame to the Psalm suggests rather that the judgment/punishment of the evil spirits (i.e., demons) is primarily in view. The role of Raphael would tend to confirm this, as in 1 Enoch 54:6 he is one of the angels supervising the binding of the evil/rebellious angels and casting them down into the ‘valley of fire’; cf. also the context of 20:3, with its proximity to the judgment portrait in chap. 21. It is certainly possible that both levels of meaning are intended, as the judgment of the wicked angels/spirits corresponds to, and coincides with, the judgment of wicked humans (cf. Matt 25:41).

Third Psalm (Cols. V-VI)

Column V (lines 4-14)

“(Belonging) to David. Ag[ainst … A whisper in (the) name of YHW[H. Call at an]y time
to the heaven[s. When] he comes to you in (the) nig[ht then you w]ill say to him:
Who (are) you, [ … of] man and from (the) seed of the hol[y (one)]s? Your face (is) a face of
[delu]sion and your horns (are) horns of a dre[a]m! Darkness you (are), and not light, [in]justice, and not rightness! [ … ] commander of (the) army, YHWH [shall bring] you [down]
[to Še’ô]l (far) below, [and He will shut (the) gat]es of bronze in [ (which) n]o
light [can pass through], and not [will give light for you the] sun tha[t rises]
[upon the] right(eous one) to [ …. And] you will say: [ ]
[ … the ri]ght(eous one) to come [ …. ] does evil to him a dem[on ]
[ … tr]uth from [ … which the ri]ght(eous)ness for him [ ]
[ … ] and [ …. ] [ …. ]”

Compared to the prior Psalm, this composition (attributed to David) is quite prosaic and rather lacking in poetic style and rhythm. It offers more or less practical guidance as to how one ought to deal with a demon that appears (in a night vision). The assumption is that the spirit will appear to be one of the holy angels, but his appearance is false (i.e., a ‘delusion’, awv) and illusionary (like that of a dream, <olh&). The demon is said here to have “horns”, evoking the traditional portrait of the devil/demon with animal horns, but the noun /r#q# may more properly signify rays of light (as in Hab 3:4). Cf. 2 Corinthians 11:14.

The references to judgment and Sheol here, being applied to the demon-spirit, add further confirmation to the view that the judgment of the evil spirits (rather that wicked human beings) is primarily in view in the second Psalm (Cols. III and IV, see above).

The noun vj^l^ in the first line (line 4) literally means “whisper” (cf. Ugaritic lḫšt; Akkadian liḫšu), but is used in the sense of a magic charm/spell or incantation (cf. Isa 3:3; Jer 8:17; Qoh 10:11).

Column VI (lines 1-3a)

“[ …. ] [ …. ] [ …. ]
[ …. ] [ …. ] [ … unto] (the) distant (future)
[all] (the) sons of Bel[ial. Amen, Amen.] Selah.”

The first three lines of Column VI apparently contain the conclusion of the third ‘Exorcism Psalm’. What little survives suggests that the final (and everlasting) punishment of the evil spirits is referenced. The expression “sons of lu^Y~l!B=” occurs a number of times in the Scriptures (e.g., Deut 13:14[13]; Judg 19:22). Literally, it means something like “sons of worthless” and, as such, is a designation for wicked human beings. However, by the time of the Qumran scrolls, the term lu^Y~l!B= (b^eliyya‘al) had come to be used as another way of referring to the Satan/Devil (i.e., Belial), presumably through the early poetic association of the term with Sheol and the realm of Death (cf. Ps 18:5-6 [4-5]). In the Qumran sectarian texts (e.g., the Hodayot Hymns [1QH], the Community Rule [1QS], the War Scroll [1QM]), Belial functions as a proper name for the Evil One, much as in 2 Cor 6:15. Thus, here, while the expression “sons of Belial” could still be referring to wicked human beings (and their ultimate punishment), it is likely that reference is to the punishment of the evil spirits.

* * * * * *

In the next study, we will examine the Wisdom-poem of Sirach 51:13-30, which was included (as a deutero-canonical Psalm) in the great Qumran Psalms Scroll 11QPs^a. Though well known from its Greek version (in the LXX), the book of Sirach (or Ben-Sira) was composed in Hebrew and portions of it survive in a number of manuscripts (including the Qumran scrolls). The Sirach Wisdom-poem is one of the only deutero-canonical Psalms from this period (first centuries B.C./A.D.) that has been extensively preserved in multiple manuscripts—in this case, manuscript B of Ben-Sira and 11QPs^a.

Sunday Psalm Studies: 4QPs Eschatological Hymn

Additional Qumran Psalms

There are a few additional extra-canonical Psalms of note in the Qumran scrolls, besides those in the great Cave 11 Psalms Scroll (11QPs^a) that we have already examined. For example, in the Cave 4 scroll 4QPs^f there are two compositions in Columns IX and X, the first of which (in Col. IX) has been given the generic designation “Eschatological Hymn”, while the second (Col. X) is referred to as “The Apostrophe to Judah”. It is assumed that these represent two distinct compositions, but, since the opening lines of each (at the beginning of the column) are lost, it is not possible to be certain on this point. The meter of the “Apostrophe to Judah” does seem to be noticeably different from the somewhat more regular (generally 3+3) meter of the “Eschatological Hymn”. The two hymns do, however, have a similar eschatological emphasis.

Eschatological HYMN (4QPs^f, Col. IX)

If the “Apostrophe to Judah” in Col. X is indeed a separate composition, then this hymn in Col. IX would seem to be relatively short. However, the actual size/scope and structure of the poem remains difficult to determine, due the fragmentary condition of the scroll at the beginning and end of the column. The first three lines are almost completely lost, with not enough surviving to allow for any kind of translation; it is also fragmentary, with additional lines lost, as the bottom of the column.

The Community of the Qumran texts, much like the earliest Christian communities, had a strong eschatological orientation to their religious self-identity. They viewed themselves as representing the righteous/holy ones of the end time, through whom God (and His messianic agent[s]) would usher in the New Age.

As always in these Qumran compositions, lacuna (gaps) in the text are indicated by square brackets; occasionally it is possible to fill in the gaps, particularly when only a single letter is missing. Plausible restorations have been established in the critical editions and standard translations (e.g., DSS Bible) and are followed here.

Metrically, this poem seems to follow a three-beat (3+3) couplet format.

Lines 4-8

“…many [. . . ]
and let them praise (the) name of YHWH!
[F]or He comes to judge every (thing) d[o]ne,
to carry away (the) wicked (one)s from the earth,
[(so) that (the) sons of] crookedness shall not be found!”

As mentioned above, the first three lines (of the column) are almost completely missing, and the fourth line also is fragmentary. It seems likely that lines 1-5a contained the first two couplets of the hymn, the second of which is partially preserved. For first line of this couplet, only the word <ybr (“many”) survives; the line may have contained a reference to the nations/peoples acknowledging YHWH as God, with the Psalmist calling on them to worship and give praise to Him (second line), cf. Ps 40:4[3]; 97:1. This is an eschatological theme that we find in a number of the canonical Psalms, particularly those emphasizing the universal Kingship of YHWH; see especially Pss 93-100 and the final Hallelujah collection (146-150).

Lines 5b-8a of the column seem to contain a tricolon (3+3+3) declaring the end-time Judgment of God upon humankind. The announcement that “He comes to judge…” is similarly found in Psalm 96 (v. 13) and 98 (v. 9)—both part of the Kingship collection (93-100) mentioned above. Here, it is said that YHWH will come to judge the deeds of human beings (“every deed”, “every [thing] done”); this is a basic principle characterizing the eschatological Judgment (and YHWH’s role as Judge)—cf. Ps 94:2; Dan 7:10; Joel 3:12ff; Matt 12:36; John 3:19ff; Acts 17:31; Rom 2:2ff; 14:10ff; 2 Cor 5:10, etc.

The Judgment will result in the wicked being “carried/taken away”. The verb used is hb*v*, which frequently refers to captives that are taken away (i.e., deported/exiled). The verb can be used specifically of the captivity/exile of Israel (e.g., Ps 106:46; 137:3), and almost certainly that allusion is intended here. The captivity of the nations (in the Judgment) mirrors the historical captivity of Israel/Judah; that earlier captivity reflected YHWH’s judgment(s) against His people, but it is the surrounding nations who will be “carried away” in the end-time Judgment (viz., the “Day of YHWH”). The wicked (also designated “sons of crookedness”) will no longer be found among the righteous; they will have been removed. The noun hl*w+u^ (“crookedness”) often carries the more forcefully negative connotation of “injustice, wickedness”; for the specific expression “sons of crookedness” (hl*w+u^ yn@B=), cf. 2 Sam 3:34; 7:10; Ps 89:23[22]; 1 Chron 17:9. As a designation for the wicked, the expression is comparable to “sons of worthlessness” (lu^Y~l!B= yn@B=, cf. the “Apostrophe to Judah below), with /B@ (“son”) used categorically for the characteristic behavior (and identity) of persons belonging to a particular group.

Lines 8-11

“[And will give (forth)] (the) heave[n]s their dew,
and there will be no scorchi[ng within t]heir borders;
and (the) earth [will give (forth)] her fruit in her time,
and not will be lean [(the) out]put coming from her!”

The Judgment results in punishment for the wicked, but blessing for the righteous. The end-time blessing is described here in terms of the fertility of the land (cf. Joel 3:19-27, etc.). The heavens will give forth water (lit., “dew”, but standing for “rain”, etc., cf. Psalm 133:3) plentifully, at the right time, to enable the growth of vegetation and crops. There will no longer be any scorching heat (/opD*v!) to dry up the vegetation. The third person plural suffix (“within their borders”), in context here, refers to “(the) heavens” (dual) in line 1—i.e., the earth lies between the bounds of the upper hemisphere (the ‘dome’ of the heavens). However, it also surely alludes to the righteous ones of God’s people, and to the borders of their land. The two-fold nature of the cosmos (“heavens” and “earth”) is reflected in the poetic parallelism of these two couplets. The heaven gives the rain, and the earth produces fruit. In the second line, the blessing is expressed in negative (privative) terms—there will not be any searing drought (from heaven) nor leanness of output (from the earth). The verb vj^K* properly means “be(come) lean”, but it can also carry a range of connotative and associated meanings: “deceive, delude, deny, contradict, feign/pretend”. For the use of this verb in the context of the failure of plants and crops to bear fruit, cf. Hos 9:2; Hab 3:17.

Lines 11-14

“(The) trees of fruit [will . . .] their vines,
and will not be le[an (the) out]put from them;
(the one)s pressed down will eat and be satisfied,
(those) fearing YHWH [. . . ]
….”

The promise of blessing (in terms of fertility) continues here, referring specifically to the fruit trees and vines. Again, it is declared that the output will not be lean (vb vj^K*); rather, the output will be abundant, so that the righteous will be able to eat their fill and be satisfied (vb ub^v*).

The righteous are characterized with traditional terminology, as those who fear (ar@y`, i.e., revere, honor, and obey) YHWH, but as also as ones who are “bent/pressed down (low)” (wn`u*). This term wn`u* (along with the related yn]u*) occurs frequently (especially in the Psalms) as characteristic of the righteous. It denotes a pressed-down and low(ly) state, with three distinct aspects of meaning: (a) poverty and need, (b) experience of affliction and oppression (often at the hands of the wicked), and (c) an attitude of humility and devotion (to YHWH).

Apostrophe to Judah (4QPs^f, Col. X)

The poem in Column X is generally regarded as a separate composition distinct from the “Eschatological Hymn” of Col. IX (above); however, one should at least consider the possibility that it represents a continuation of the Col. IX Hymn.

Lines 5-6

“Then let (the) heavens and earth give praise as one,
now let (the) stars of (the) twilight give (out) praise!”

As with the “Eschatological Hymn”, the opening lines of this “Apostrophe to Judah” are almost completely missing from the lost beginning of the column (only part of a single word remains from line four). The initial word of line 5 (apparently, “and from them”, <hmw) presumably represents the end of a couplet (and probably the first two couplets [?] of the composition), but the context cannot be determined. In the first surviving couplet, the Psalmist calls upon the entire universe (“heavens and earth”) to give praise to YHWH—an orientation that we find occasionally in the canonical Psalms, particularly those which focus on the universal Kingship of YHWH (cf. 69:35[34]; 89:6[5]; 96:11; 148:4), however the specific mention of the stars (and the expression “stars of twilight”) is more unusual (but see Ps 148:3; Job 38:7). A number of Psalms express the idea of nature (the heavens, etc.) speaking or singing out in praise (or witness) of YHWH’s greatness and righteousness, etc. (viz., His identity as Creator and King/Judge of the universe); cf. 19:1ff; 50:6; 97:6.

Lines 7-10

“Be glad (now), O Yehudah, in your (great) gladness!
Be glad (in) your gladness, twirl (with) your twirling!
Go round your festive rounds, fulfill your v[o]ws—
for no (longer) is Beliyya‘al in your midst!”

After the call for heaven and earth to give praise, the Psalmist calls on Judah to rejoice, giving forth expressions of praise and joy in light of the expected (end-time) blessings that are coming to her (cf. the “Eschatological Hymn” above). In the second line, this joy is further expressed in terms of spinning round (i.e., twirling, dancing), lyG]; this is a regular praise-term in the Psalms. The verbal root ggj^ has a comparable meaning (“go round”, i.e., in a dance, procession, or festal celebration), though the noun gj^ came to refer specifically to a religious festival—and to the pilgrimage festivals prescribed by the Torah (cf. Arabic ḥajj and ḥijjat). To preserve the connection with lyG! (in the previous line), I have translated the verb gg~j* simply as “go round”, with the plural of gj~ as “festive rounds”. For the faithful ones of Israel/Judah, their joy is expressed by fulfilling the religious obligations (such as regarding the festivals and vows) of the covenant (viz., the Torah precepts and regulations, etc.).

The reason for their joy is specified in the final line (of this quatrain): Belial is no longer “in their midst”. In light of the reference to the “sons of crookedness” in the “Eschatological Hymn” (see above), this mention of ‘Belial’ (lu^Y~l!B=) is perhaps to be understood as a shorthand for the expression “sons of worthlessness” (lu^Y~l!B= yn@B=), which occurs numerous times in the Scriptures. However, by the time that this hymn was composed, the noun lu^Y~l!B= had come to be used as a term for a personal (or personified) spirit of wickedness and corruption. This shift in meaning may already be evident in the Book of Jubilees (mid-second century B.C.), cf. 1:20 along with 15:33, but it had definitely occurred in the sectarian writings of the Qumran Community (e.g., the Rule [1QS], the War Scroll [1QM], and the Thanksgiving Hymns [Hodayot, 1QH])—in these writings “Belial” has become a proper name, just in the New Testament (2 Cor 6:15) and other early Christian (and contemporary Jewish) texts (e.g., the Sibylline Oracles 2.167; 3.63, 73; Martyrdom of Isaiah 1:8f; 2:4). With the coming of the end-time Judgment, the wicked (i.e., “sons of Belial”), along with the evil spirit that inspires their wickedness, are to be removed from the midst of the righteous.

Lines 10-13

“May your hand be raised high, your right hand be strong!
See—(the) hostile (one)s shall perish,
and shall be scattered, all (those) [mak]ing trouble!”

This tricolon (which could also be parsed as a quatrain) makes clear that the term lu^Y~l!B= (‘Belial’) in the previous line refers primarily to the wicked (viz., the “sons of Belial”, “sons of worthlessness” = “sons of crookedness [hl*w+u^]” in the Eschatological Hymn). The wicked will be removed from the midst of the righteous. In the prior Hymn, this was described in terms of captivity/exile (vb hb*v*), as it also is here with the verb dr^P* (“[be] spread out, scattered”). But, from the standpoint of the Judgment, this also (practically) means the death/destruction of the wicked, as expressed by the verb db^a* (“perish”). It is a general religious principle (emphasized especially in the Wisdom literature) that the wicked will ultimately perish, but here it finds eschatological realization (in the Judgment). The wicked are “hostile” toward the righteous, and thus are the enemies of God’s people, even as (historically) the surrounding nations have been adversaries of Israel/Judah. The call for Judah to have a (right) hand that is strong and raised/lifted high, suggests that the righteous ones (of Israel/Judah) may play a role in the defeat and expulsion/destruction of the wicked. The Qumran Community certainly held such an expectation as part of their own religious identity, as expressed most thoroughly (and vividly) in the War Scroll (1QM).

Lines 13-15

“But you, O YHWH, shall be unto (the) dista[nt] (future)—
your weight into (the) dista[nt (future) even ti]ll (the end)!
[Pr]aise YH(WH)!”

The hymn ends with this couplet of praise to YHWH, declaring that His Kingship will last into the far distant future (i.e., forever). The eternal life and existence of YHWH is contrasted with the brief life of the wicked that comes to an end with the Judgment (cf. the tricolon above). The temporal-durative expressions <l*oul= (“into/into [the] distant [future]”) and du^ (“until [the end]”) occur frequently in the Psalms.
The noun dobK* means “weight”, often in the sense of “worth, value”; as applied to God, it indicates that which makes Him worthy of praise—His greatness and holiness, His Divine splendor, etc. In terms of the Kingship of YHWH, it also specifically refers to His majesty.

The work concludes with the traditional exhortation Hy` Wll=h^ (Hal^elû Yāh), “Praise YH(WH)!” This call to praise occurs a number of times in the canonical Psalms, most notably in the final collection (146-150) where it opens and closes each Psalm.

* * * * *

In the next study, we will look at the last of the extracanonical Psalms in the Qumran Psalm scrolls—namely, the three exorcism psalms that occur grouped together (along with Psalm 91) in the Cave 11 ‘Apocryphal Psalms’ scroll (11QPsAp^a [11Q11])

The reference “DSS Bible” is to The Dead Sea Scrolls Bible, translated with commentary by Martin Abegg, Jr., Peter Flint, and Eugene Ulrich (HarperCollins: 1999).

Sunday Psalm Studies: Psalm 155

Qumran Manuscript 11QPs^a, continued

Psalm 155

Column XXIV of the Qumran manuscript 11QPs^a contains an extra-canonical Psalm that scholars have numbered as Psalm 155, recognized as one of the five Syriac “Apocryphal Psalms” preserved in the Syriac Tradition (but only in later manuscripts); the numbering 151-155 of these Psalms corresponds to the ordering in the major medieval Syriac manuscript containing them. See the prior studies on Ps 151 and 154. It is generally acknowledged that the Hebrew text of Ps 155 (like that of 154) in 11QPs^a represents the basis for the Syriac translation and that the Psalm was originally composed in Hebrew. Indeed, much of the language and style of Ps 155 is in keeping with the canonical prayer-Psalms.

However, as a prayer-Psalm, it also represents a development of the traditional genre, strongly influenced by Wisdom tradition, and with a greater emphasis on deliverance from sin (rather than from wicked human adversaries). While confession of sin does feature occasionally in the canonical prayer-Psalms, it is not typically a prominent component such as we find here. On the whole, a number of the later Psalms do demonstrate similar kinds of development. One may note, for example, the adaptation of the petition (for protection and deliverance) so that it applies to the protagonist’s concern for remaining faithful to the Torah; in this regard, see verse 9 below, which closely resembles the manner of expression in Psalm 119. The traditional genre-element of wicked human adversaries is present, but only faintly so, in the beginning and closing portions (vv. 6, 20).

The poem is preserved throughout Column XXIV. It is largely intact, but not complete, the closing verses 17-21 being quite fragmentary (with vv. 19-21 almost completely lost). For the missing portions, I have followed Sanders’ reconstruction of the Hebrew (from the Syriac); pp. 108ff; DJD, pp. 70ff.

The Psalm is naturally divided into three comparable stanzas (vv. 1-7, 8-14, 15-21). An interesting feature is that, beginning with verse 9, Psalm 155 exhibits an acrostic pattern that continues to the end of the composition, covering the letters h to p. It seems likely that an earlier acrostic Psalm was included and adapted to produce a new composition. The stark difference in meter between verses 1-7 and vv. 8ff certainly suggests that the Psalm is a composite work. It may be that only the torso of the earlier Psalm was preserved, and this could explain the incomplete acrostic pattern.

Stanza 1: Verses 1-7 (lines 3-6)

Verse 1

“O YHWH—
I (have) called out to you,
turn (your) attention to me!”

The first stanza has a terse 2-beat (2+2) meter. As Sanders (p. 110) notes, the initial occurrence of the Divine name (hwhy) falls outside of this meter and may be regarded as covering the entire stanza (and Psalm) as a whole. At the same time, each of the stanzas does begin with an address to YHWH in which the Psalmist calls on His name. The use of the perfect tense, as typically in the canonical prayer-Psalms, should not be read strictly as referring to past-tense events. Rather, the Psalmist is addressing YHWH in the present— “here/now I have called to you”, i.e., “I am calling to you”. The verbs ar*q* (“call”) and bv^q* (“pay attention, listen attentively”) are used frequently in the prayer-Psalms, with the latter often being paired with the synonymous um^v* (“hear, listen”), Ps 10:17; 17:1; 61:2[1]; 66:19, etc. The second line here should be translated “pay attention to me!”, however this sounds somewhat disrespectful in English (particularly when addressing God in prayer).

Verses 2-4

“I spread out my two palms
to (the) abode of your holiness;
bend forth your ear,
and grant to me my request!
Indeed, what I am seeking
do not hold back from me!”

The framework of the first couplet (call / answer) is expanded in the next two couplets. The protagonist’s call is expressed in verse 2, using the traditional worship-motif (and gesture) of spreading out one’s hands (lit., “palms”, dual) toward God, cf. Ps 28:2; 44:21[20]; 63:5[4]; 68:32[31], etc. In particular, worship is depicted as being made in the direction of YHWH’s dwelling-place (“the abode of your holiness”)—that is, heavenward, though it could also be toward the Temple sanctuary (in Jerusalem).

The request-idiom of “bending/stretching” one’s ear (i.e., so as to hear and respond) is also traditional, using the verb hf*n`; it can be used in tandem with the verb um^v* (“hear)” or bv^q* (“pay attention”), as in verse 1 (above). In such a prayer-context, the imperative of the verb /t^n`, “give…!” is better translated “grant…!” Verse 4 is parallel to verse 3 and builds upon it; the protagonist’s “request” (i.e., what he is requesting), hl*a@v=, is further referenced as hv*q*B^, what he is seeking (vqb). This latter noun is relatively rare in Scripture, occurring only in late (post-exilic) texts (Est 5:3, 6-8; 7:2f; 9:12; Ezra 7:6), having entered into Hebrew usage through Aramaic influence. The plea for YHWH to hear/respond to his request is expressed in verse 4 in negative terms—viz., not to withhold or hold back (vb un~m*) an answer (i.e., fail to respond).

As Sanders (DJD, p. 72) notes, the single word in v. 4a (yt!v*Q*b^W) contains two stresses (or beats), and thus the 2+2 meter of the stanza is maintained.

Verses 5-6

“May you build up my soul,
and not cast it down,
and do not leave it (alone)
before (the) face of (the) wicked!”

The protagonist’s petition to YHWH is essentially stated here in vv. 5-6—that, in the face of danger and distress (from the wicked), God would “build up” and strengthen him, i.e., protecting him and enabling him to withstand (and prevail against) the attacks from wicked adversaries. The sentiment is basic to the canonical prayer-Psalms, though the wording here is somewhat unusual—for example, the use of the verbs hn`B* (“build”, unusual in this context) and rg~m* (“throw/cast down”, “make/let fall”), the latter only occurring in Scripture at Ps 89:45[44]. Also, ur^P* (“let go free/loose”) is not the regular terminology in the Psalms for YHWH “leaving behind” or “abandoning” a person; here, it has the specific meaning of letting someone ‘go it alone’, i.e., without YHWH’s protecting and strengthening presence.

Verse 7

“The requital for (deed)s of evil
let turn away from me
the Judge of firmness!”

The protagonist makes an additional (ethical-religious) request in this final verse of the stanza, which is a tricolon (2+2+2). The lines need to be read in reverse order: “(May) the Judge of firmness [i.e., the firm/faithful Judge] turn away from me the requital for deeds of evil!” The noun lWmG+ (construct plural) is very difficult to translate concisely in English. It denotes something that a person receives as a result of what he/she has done; the verbal root lm^G` in this regard denoting a transactional dealing, a superior (YHWH as Judge) dealing with a subordinate. The noun /yd (= /Y`D^, “judge”, rather than /yD!, “judgment, decision”) is another Aramaism, and quite rare in Scripture (cf. 1 Sam 24:16; Ps 68:6[5]).

The ethical-religious orientation of this request suggests that the threat faced by the protagonist from the wicked (in vv. 5-6) involves evil/sinful influence rather than oppression and the threat of violence, etc. This reflects a development of the genre-motifs of the canonical prayer-Psalms, presumably under the influence of Wisdom tradition. Such is rather typical of the later Psalms, such as the famous Ps 119, in which the elements of the prayer-Psalms are framed in terms of the protagonist’s desire to remain faithful to the Torah of God (cf. verses 9ff below).

Stanza 2: Verses 8-14 (lines 6-13)

Verse 8

“YHWH, do not judge me according to my sins,
for not is anyone living right(eous) before your face!”

With the beginning of the second stanza the meter shifts from a terse 2-beat (2+2) couplet format to a more expansive 3-beat (3+3) pattern. Again, YHWH is addressed directly in the opening couplet. The petition builds upon the idea (and wish) expressed in verse 7 (see above). The requested deliverance does not involve rescue from the oppression by wicked adversaries (as typically in the canonical Psalms, cf. the wording in v. 6), but rather from the protagonist’s own sins. Here, specifically, he asks that YHWH not judge him according to his sins, as he would be deserving, acknowledging that everyone (i.e., all of humankind) is sinful (and not righteous) before God. This marks another major difference with the canonical prayer-Psalms, in which the protagonist typically affirms his righteous and faithfulness to YHWH, with this confession serving as the basis for YHWH granting his petition. Confession of sin does not regularly feature in the prayer-Psalms, but is found on occasion—being especially prominent in Ps 51.

The declaration in line 2, to the effect that no one living (i.e., no human being) is righteous before God, is a Wisdom tenet (cf. Job 4:17; 9:2; 15:14; 25:4; Qoh 7:20, etc.) that occasionally finds expression in the Psalms, e.g., 130:3; 143:2—the latter reference being the direct influence on our verse here.

Verse 9

“[h] Give me understanding [ynnybh], YHWH in your Instruction,
and your (right) judgments teach me—”

As noted in the Introduction above, at this point the Psalm adopts an acrostic format, continuing to the end (covering the letters h to p). As mentioned above, the framing of the prayer-request in terms of help from YHWH so that the protagonist might remain faithful to the covenant, reflects a development of the traditional genre inspired by Wisdom teaching and tradition. The specific request here is highly reminiscent of Psalm 119; indeed, the use here of the Hiphil of the verb /yB (“understand, discern”), in the sense of “make/help understand, give/grant discernment”, occurs a number of times in that Psalm (vv. 27, 34, 73, 125, 130, 144, 169). Also typical of Psalm 119 is the emphasis on the Instruction (i.e., Torah, hr*oT) of YHWH, and the use of nouns such as fP*v=m! (“[right] judgment, just/right decision, ordinance”) to refer to the specific precepts and regulations, etc., of the Torah.

Verse 10

“[w] so (that) may hear [wumvyw] multitudes of your deeds,
and peoples may give honor (to) your weight!”

The “multitudes” (“many”) in line 1 is the subject of the verb (i.e., many peoples), parallel with “peoples” in line 2. A principal purpose for Israelites and Jews being taught the Torah is to make the truth of YHWH known to other peoples (viz., to the surrounding nations). This is a prominent theme in the Prophetic Scriptures of the post-exilic period, being tied to the eschatological promise of Israel’s restoration. It relates to the thematic emphasis, found in a number of later Psalms (such as the collections of 93-100 and the Hallelujah 145-150), on YHWH’s universal Kingship (over all the nations), expressing the expectation that eventually all of the nations will come to acknowledge YHWH as God, joining together with Israel in the worship of Him. Here, this is expressed by the goal of the protagonist’s petition, that the nations would “give honor” (vb rd^h*) to the “weight” (dobK*) of YHWH—that is, recognizing His worth and value (i.e., that He is worthy of praise and worship), but also His power and greatness (as the Creator and Highest/Greatest God).

Verse 11

“[z] Remember me [ynrwkz] and do not forget me,
and do not bring me in(to anything too) hard for me.”

The basic language of this next petition—involving remembrance (vb rk^z`, and “not forgetting [vb jk^v*]”)—is drawn from the traditional prayer-Psalms, with their appeal to the covenant YHWH has established with His people. Here, however, as in the prior verses, the protection that YHWH is expected to provide is understood (generally) in terms of ethical-religious protection (viz., avoiding sin, etc.). As Sanders (p. 110), the petition in line 2 resembles the famous petition of the Lord’s Prayer (Matt 6:13).

The suffixed preposition /m! (ynmm, “from me”) at the end of the verse is an instance of the comparative /m! (i.e., “than me”)— “hard(er) than me”, i.e., harder than I can handle, translated here as “(too) hard for me”. The same suffixed preposition at the end of v. 12a has a spatial-relational meaning (“[away] from me”)

Verse 12

“[j] (The) sins of [twfj] of my youth put far away from me,
and let not my breeches (of faith) be remembered against me.”

The focus on confession (and forgiveness) of sin, established at the beginning of the stanza (v. 8, cf. above), comes into focus again here. In particular, the protagonist makes two requests: (i) that he be kept from repeating the kinds of sins that he may have committed in his youth (and that any guilt or negative influence be removed); and (ii) that he be forgiven of any violations of the covenant may that have occurred. The noun uv^P#, which is a bit difficult to translate, fundamentally denotes an instance of disloyalty, of breaking faith/trust; in this context, it primarily refers to violating the covenant-bond between YHWH and His people (viz., the Torah precepts and regulations). The righteous do not intentionally violate the covenant, but the regulations, etc., can still be broken unintentionally or through ignorance and neglect.

For the use of the verb qj^r* (Hiphil, “make/put far [away]”) in relation to a person’s sins, cf. Psalm 103:12. The verse as a whole is reminiscent of Ps 25:7 (cf. also 79:8a). The immediate context here of v. 11b, with its similarity to Matt 6:13, see above), also reminds one of the forgiveness petition in the Lord’s Prayer (Matt 6:12 par).

Verse 13

“[f] Cleanse me [ynrhf], YHWH, from (the) evil blow,
and do not let it continue to turn against me!”

Cleansing (and clearing, vb rh^f*)—the guilt and effects of sin—follows the removal of the sin itself; cf. Psalm 51:4[2]. Sin struck an “evil blow” against the protagonist, and he very much asks YHWH that it no longer be allowed to strike him in this way; cf. Matt 6:13. The use of the idiom of an evil blow (ug~n#) that is struck may reflect the original genre-setting of the prayer-Psalms, which often deal with the mortal threat (to the righteous) that is presented by the wicked, in the form of physical violence and oppression, etc. Here, however, there are no wicked (human) opponents; rather, wickedness itself (i.e., sin and evil) strikes the blow. It acts like a human opponent, being described (in line 2) in a personified manner, actively turning to attack a person.

Verse 14

“[y] May you dry up [vby] its roots, away from me,
and do not let its le[av]es blossom within me!”

In this final couplet of the stanza, the personification of sin/evil (v. 13) shifts to a nature-image—that of a tree that ‘takes root’ (within a person) and eventually grows, its branches and foliage spreading and ‘blossoming’ (vb Jx^n`) out. One is reminded of the dualistic tree imagery in Psalm 1 (vv. 3-4), another Wisdom-Psalm, but there the growth of the tree (roots [3a] and blossoming leaves/fruit [3b]) is specifically applied to the righteous (cf. Prov 12:3, 12). However, the wicked can also be compared to a growing tree (Jer 12:2), and Jesus utilizes the idiom in a dualistic fashion, applying it to both the righteous and wicked (Matt 7:17-20). Sanders (p. 111) suggests that Ezek 17:7-9 might possibly be in view here.

Stanza 3: Verses 15-21 (lines 13-17)

Verse 15

“[k] (The) weight [dobk] (for me) you (are), YHWH—
for this (reason) my request is fulfilled before you.”

In this final stanza, the protagonist expresses his expectation and trust that YHWH will answer his prayer (“my request is fulfilled before you”). The predicative declaration in the first line is a bit curious, stating that YHWH is “weight” (dobK*)—i.e., supremely possesses “weight” (worth, honor, to be praised) as an essential characteristic. The context of the stanza suggests that a first person suffix (“my weight [i.e., honor, glory]”, cf. Psalm 3:4[3]) should be added or read as implicitly present. YHWH is considered worthy of praise (as God) by the protagonist, and He is ultimately the source of the protagonist’s own worth and honor. This represents a fundamental expression of trust; and, indeed, it is on this basis that the protagonist expects his request to be answered by YHWH. The use of the verb <l^v* (“complete, fulfill”) has strong covenantal connotations; in answering the Psalmist’s prayer, providing help and protection, YHWH is fulfilling His side of the covenant-bond.

Sanders (DJD, p. 73) notes that the Syriac could indicate Hebrew ryB!K^ (“mighty”) rather than dobK* in the first line; cf. Job 36:5.

Verse 16

“[l] To who(m) [yml] may I cry, and he will grant (it) to me?
Indeed, (the) sons of man—what more can [their] streng[th] do?”

YHWH is the only one to whom the protagonist can turn for help and protection. Other human beings, being mortal and created beings, cannot provide the necessary strength, nor are they entirely trustworthy. This theological point is expressed by a pair of rhetorical questions. On the restoration of the final word, cf. Sanders, p. 110, DJD, pp. 71, 73.

Verse 17

“[m] From before your face [hkynplm], YHWH, (comes) my confidence!
I called on YHWH, and He answered me—
[indeed, He healed] (the) breaking of my heart.”

The first line of v. 17 is another expression of trust by the protagonist, reflecting his expectation that YHWH will answer his prayer. When he is before YHWH, in his faithful devotion, in a spirit of worship and prayer, he experiences this confidence and sense of security.

In the second and third lines of the verse, representing a distinct couplet, the protagonist seems to be narrating (in summary fashion) YHWH’s response—He indeed answered the prayer and brought healing to the protagonist. To be sure, this sense of healing (vb ap*r*, restored from the Syriac; cf. Sanders, p. 110) involves the forgiveness (removal and cleansing) of sin (see above).

Verse 18

“[n] I slumbered [ytmn] [and I] slept;
I dreamt, (then) indeed I awakened!”

The final verses of the Psalm are highly fragmentary in 11QPs^a; indeed, verses 19-21 are almost completely missing, and all of the lost portions must be restored on the basis of the Syriac (cf. Sanders, p. 110, DJD, pp. 71, 73). But, also for this reason, the Hebrew text and the rhythm/meter of the lines are highly uncertain, and it is not possible to comment much on them. A number of Psalms express the idea of YHWH’s protection and support for the righteous during sleep (see esp. Psalm 3:6[5]), a time when they are most vulnerable to attack and evil influence, etc.

Verse 19

“[s] [You have held on to me, O YHWH!]
[And (so) I called on YHW]H, [my Rescuer.]”

The idea of support—help and protection, etc.—implicit in verse 8 would be indicated here by the presumed verb Em^s* (“hold on to”, i.e., for support) that fulfills the s letter for the acrostic.

Verse 20

“[u] [Now I shall look upon their shame;
I took refuge in you and am not put to shame!]”

The first line of verse 20 (based on the Syriac) apparently makes reference to a group of (human) enemies that otherwise has not featured throughout the Psalm. However, there is an allusion to the wicked in verse 6 (see above), and it may well be that the traditional genre-motif (viz., oppression of the righteous by wicked adversaries) was preserved as a framing device for the Psalm. Certainly, the references to shame (voB) and the use of rescue/protection verbs such as hs*j* (“take refuge [in/with]”) are regular features in the canonical prayer-Psalms.

Verse 21

“[p] [May you ransom Yisrael, your devout (one)s, YHWH,
and (the) house of Ya‘aqob, your chosen (one)s!]”

The Psalm concludes with a petition on behalf of Israel—particularly the righteous/devout ones of Israel—with whom the protagonist of the Psalms typically identifies himself. The verb hd*P* (“ransom”) is another rescue-verb that occurs frequently in the prayer-Psalms.

In the canonical Psalms, quite often the orientation of the righteous individual shifts, in the concluding verses, shifts to a communal perspective (viz., the community of the righteous). At times this may reflect the adaptation of an earlier poem to a communal worship setting, but the relation between individual and community also seems to have been an integral aspect of the genre from an early period.

* * * * *

This concludes our examination of the extra-canonical Psalms from the Cave 11 Psalms Scroll (11QPs^a). In our next study, we will look at a pair of short (fragmentary) hymns from the Cave 4 scroll 4QPs^f.

- References above marked “Sanders” are to J. A. Sanders, The Dead Sea Psalms Scroll (Cornell University Press: 1967). Those marked “Sanders DJD” are to the more detailed scholarly treatment by the same author in volume 4 of the Discoveries in the Judean Desert [DJD] series (Clarendon Press [Oxford]): The Psalms Scroll of Qumran Cave 11 (11QPs^a) (1965).

Sunday Psalm Studies: Psalm 154

Qumran Manuscript 11QPs^a, continued

Psalm 154

Column XVIII of the Qumran manuscript 11QPs^a contains an extra-canonical Psalm that scholars have numbered as Psalm 154, recognized as one of the five Syriac “Apocryphal Psalms” preserved in the Syriac Tradition (but only in later manuscripts); the numbering 151-155 of these Psalms corresponds to the ordering in the major medieval Syriac manuscript containing them. A Hebrew version of both Psalms 154 and 155 (as well as 151, already discussed) is found in the manuscript 11QPs^a, and it is generally acknowledged that this text forms the basis of the Syriac translation, the Psalm originally having been composed in Hebrew.

Psalm 154 is a hymn of praise to YHWH, containing a strong Wisdom orientation (in stanzas 2 & 3). As is the case in many of the canonical Psalms, praise is viewed in terms of sacrificial offerings (central section, vv. 9-11)—viz., as a ritual offering made to God. This suggests an exilic or post-exilic setting, whereby many Israelites and Jews, unable to offer sacrifice at the Temple, gradually came to treat devout prayer and praise as effectively taking the place of the ritual offerings. Texts such as Ps 154 express a religious and theological basis for this substitution.

The poem is preserved throughout Column XVIII. It is more or less intact, but not complete, the opening (vv. 1-2 + part of v. 3) is lost from the bottom of the previous column (XVII) and the end (v. 20 and portions of vv. 17-19) is partly missing from the bottom of XVIII. For the missing portions, I have followed Sanders’ reconstruction of the Hebrew (from the Syriac); pp. 104ff; DJD, pp. 64ff.

It is possible to divide the Psalm into five sections, even as Sanders delineates them. I regard the central section (vv. 9-11) as an Interlude or transitional unit, at the center of the four main stanzas. There is a chiastic thematic structure to the Psalm, which I would outline as follows:

- Stanza 1: The praise of YHWH by the righteous (vv. 1-4)
  - Stanza 2: Wisdom given to the righteous by God (vv. 5-8)
    - Interlude: Praise as a Sacrificial offering that pleases God (vv. 9-11)
  - Stanza 3: Wisdom in the community of the righteous (vv. 13-15)
- Stanza 4: YHWH’s response to the righteous (vv. 16-20)

Stanza 1: Verses 1-4 (lines 1-2)

Verse 1

“[With a great voice, glorify (the) Mightiest!
With an assembly of many, make heard His glory!]”

This first couplet is missing from the Qumran manuscript (lost from the bottom of Column XVII) and is restored from the Syriac; cf. the reconstructed Hebrew by Sanders (p. 104). It represents a call to worship, such as we find in a good number of canonical praise-Psalms. The Psalmist calls on the people (note the plural form of the verbal imperatives) collectively, as a community, to give praise to YHWH (“the Mightiest”, Heb. <yh!l)a$, Elohim). It is particularly the righteous/devout ones who are eager and willing to praise YHWH, and are expected to do so, though ideally all of the people would be devoted in this manner (note the expression “assembly of [the] many”); in the canonical Psalms, the protagonist typically identifies himself with the community of the righteous (cf. verse 2, below).

Verse 2

“[Among a multitude of (the) straight (one)s, glorify His name,
and with (the) firm (one)s, recount His greatness!]”

This couplet, like the first, is lost from the Qumran manuscript and is restored on the basis of the Syriac (cf. Sanders, p. 104). It builds upon the first couplet, specifically identifying the community (“assembly of many”) giving praise with those who are righteous—faithful and devout (to YHWH and to the covenant). Note the parallelism of the expressions: “assembly of (the) many” | “multitude of (the) straight (one)s”. The righteous here are described by the regular characteristics of “straight” (adj. rv*y`) and “firm” (/Wma). The attribute of “straightness” can be understood in ethical-religious terms, viz., of being “upright”; while the root /ma, which denotes firmness (cf. the nouns hn`Wma$ and tm#a#), frequently carries the connotations of “faithfulness, loyalty, trustworthiness” (and also “truthfulness”).

The canonical Psalms also frequently evince a name-theology, whereby YHWH is worshiped through praise of His name (<v). In ancient Near Eastern thought, a person’s name represented and embodied the person him/herself; thus, to glorify YHWH’s name is to glorify Him. This name-theology was particularly prominent in the book of Deuteronomy (and the Deuteronomic History), fundamentally associated with the Temple sanctuary in Jerusalem (cf. my earlier set of notes on Solomon’s Prayer, at the dedication of the Temple, in 1 Kings 8). The worship of YHWH in the Temple precincts (or in the direction of the Temple) involved the theological notion that YHWH was present there through His name—and, thus, He was worshipped by way of His name.

The “greatness” of YHWH stands for all of His essential and fundamental attributes, as well as alluding to the many great deeds He has performed—both as Creator and as the One who has acted on behalf of His people Israel. These mighty deeds are to be “recounted” (vb rp^s*), i.e., in song and with music.

Verse 3

“[Bind] your souls to (the) good (one)s,
and to (the) complete (one)s, to glorify (the) Highest!”

The first word of verse 3 (like vv. 1-2) is lost and is to be restored from the Syriac. However, the remainder of the couplet is preserved in line 1 of 11QPs^a (Col. XVIII). In addressing the people as he does in vv. 1-2, the Psalmist effectively assumes that they are among the righteous/devout ones. Here, he expressly calls on them to join themselves (their “souls”) with all those who are faithful/loyal to YHWH. Along with the pair of characteristic attributes in v. 2 (see above), here the righteous are described as “good” (bof) and “complete” (<ym!T*). These substantive adjectives (like those of v. 2) express fundamental characteristics that define the righteous person. For bof, cf. Psalm 125:4; the person who is good also does good, and their goodness is reflected (and expressed) by their deeds. For <ym!T*, cf. Ps 37:18, etc.; as Sanders (DJD, p. 66) notes, this adjective was also used by the Qumran community (as a self-designation), e.g., 1QS 3:3; 1QM 14:7, etc. This union of the faithful (cf. verse 4) is specifically for the purpose of praising (i.e., glorifying, vb ra^P*) YHWH.

Verse 4

“Bind together as one to make known His salvation,
and do not be slow to make known His strength,
and His glory, to all (the) simple (one)s!”

This concluding verse has expanded the couplet-format into a tricolon. The binding (vb rb^j*) together of the souls of all the righteous/faithful ones has the purpose (and result) of forming a union, a community, as indicated here by the adverb (djy), “as one” —a term of special significance for the Qumran Community. It is rather to be expected that the verb rb^j* here would be in the reflexive Hitpael stem (like the verb lx^u* in line 2), i.e., “bind yourselves (together)” but apparently the manuscript has a Hiphil form (“make a bond”). The noun uv^y@ is translated as “salvation”, though the expression “His salvation” clearly refers to the salvation that YHWH has provided (to His people); it could conceivably be translated “saving (power)” (cf. the noun zou, “strength, might”, in line 2), but that could obscure a reference to the actual instances when YHWH acted to save His people.

Again, the call is to “make known” the mighty deeds performed by YHWH, and the fundamental attributes (“greatness, power”, etc.) that such deeds reflect. The righteous are called to make these things known to the “simple (one)s”, viz., those who are young and naive and inexperienced (children, and others who need to learn).

Stanza 2: Verses 5-8 (lines 3-6)

Verses 5-6

“Thus to make known (the) weight of YHWH
wisdom is given;
and to recount (the) multitude of His deeds
she is made known to men—”

This second stanza deals specifically with the idea that God’s people (viz., the righteous/faithful ones) are gifted with wisdom (hm*k=j*) in order to understand and make known the truth of who YHWH is (and what He has done). While God has given wisdom to all people, the righteous are uniquely inspired; here the inspiration certainly also extends to the composition and performance of music in worship (i.e., musical inspiration). We find this point of view expressed frequently in the Qumran texts (particularly the Thanksgiving Hymns [Hodayot]), where it is particularly the spirit of wisdom (as well as other spirits that come from God) that is given to the faithful/chosen ones.

The Divine origin of Wisdom is expressed in a number of Wisdom-texts (going back at least to Proverbs 1-9, cf. especially 8:22-31). As in a number of these texts (cf. Sirach 1:14-16ff), the Divine Wisdom is personified here as a female (the noun hm*k=j* being grammatically feminine), and so I have translated accordingly using the pronouns “she, her”.

Note the parallelism involving the verb ud^y` (“know, make known”): in order to make the full weight (i.e., worth, honor, glory) of YHWH known (udy, Hiphil), Wisdom was made known (udy, Niphal) to human beings (spec. the righteous).

The shift in orientation for this stanza is matched by a metrical shift: in these first two couplets (cf. also v. 8), a truncated 3+2 meter is used.

Verse 7

“to make known His strength to (the) simple (one)s,
to give insight of His greatness to (those) lacking heart,”

Syntactically, verses 7-8 continue the thought from vv. 5-6, with the couplet here in verse 7 constituting a pair of purpose-clauses that expound the principal purpose-statements in vv. 5-6. Wisdom works to enable the righteous to “make known” the truth of YHWH to the “simple (one)s” (repeated from verse 4c)—that is, to those who are young and inexperienced. This substantive adjective (yt!P#) is a regular Wisdom-term that occurs frequently, for example, in the book of Proverbs. The young and naive person is generally lacking wisdom (often simply as the result of a lack of experience) and so needs to be instructed. Other people who need to be taught are those lacking intelligence and sense (lit., “lacking heart”, cf. Prov 7:7); while this expression may serve as another way of referring to the “simple (one)s”, it probably should be understood as a broadening of the category of those individuals who are lacking wisdom. The verb lk^c* (Hiphil) is another Wisdom-term; in this context, it means something like “give insight/understanding, make wise”.

Verse 8

“the (one)s far from her places of entry,
th(ose) scattered from her places of coming!”

The people in need of wisdom and instruction (see v. 7 above) are further characterized as being at a distance from Wisdom. The personification of Wisdom (implicit above) comes more clearly into view here, with the reference to the places where she enters (lit., openings) and through which she comes and goes—viz., gates of entry, portals, etc.; cf. Prov 8:14; 9:1ff. The reference to people being “scattered” (vb jd^n`, Niphal) could be taken as an allusion to the dispersion of Israelites/Jews among the nations (in the post-exilic period). On this verb in the sense of ‘going astray’ (ethically and religiously), see Deut 4:19; 22:1; 30:17; cf. Sanders, DJD, p. 66.

Interlude: Verses 9-11 (lines 6-10)

Verse 9

“Indeed, the Highest—He (is) Lord of Ya‘aqob,
and His glory (is) over all His works!”

This stanza (which I regard as an Interlude) is the central section of the Psalm; it is here that we find expressed the distinctive religious tenet (also occurring in a number of the canonical Psalms) that proper praise of YHWH (by the righteous) functions much like sacrificial offerings. In an age where many Israelites and Jews do not have ready access to the Temple, worship and devotion to YHWH can effectively take the place of the ritual offerings.

In the initial couplet, the Highest God is specifically identified as the God of Israel (Jacob), as well as being recognized as the Creator. The glory (tr#a#p=T!) of YHWH is tied to the great things that He has done (“His deeds/works”), which refers to His work as the Creator, but also to His many mighty deeds performed on behalf of His people Israel.

Verse 10

“And (the) person glorifying (the) Highest,
He accepts as (one) bringing forward a gift—”

Giving glory (vb ra^P*, a keyword throughout this Psalm) to YHWH is just like bring forward a ritual offering (at the Temple). YHWH treats the righteous one offering praise just like the one making a ritual offering (hj*n+m!, “gift”). As noted above, this tendency to make worship (in music and song) function like the sacrificial offerings is found in the canonical Psalms (e.g., 50:14, 23; 116:17; 141:2). This may occasionally be tied to a critical attitude toward the ritual (cf. 40:7[6]ff; 51:18[16]ff), but more often worship is simply treated as a natural complement to the ritual (cf. 54:8[6]). In the exilic and post-exilic periods, when many Israelites and Jews were unable to fulfill the ritual obligations (at the Temple), as a practical necessity prayer and praise came to take the place of ritual offerings. For very different reasons, the Community of the Qumran texts abandoned the sacrificial ritual connected with the Jerusalem Temple and priesthood; thus, the thought expressed here in vv. 10-11 had a very distinct significance for them (compare 1QS 9:4-5, cf. Sanders, p. 105), even as it would (somewhat later on) for early Christians.

Verse 11

“as (one) bringing near goats and sons of cattle,
as (one) making fat (the) altar with many (gift)s going up,
as fragrant smoke, soothing, from (the) hand of (the) righteous!”

The bringing forward of a “gift” (i.e., ritual offering), mentioned in v. 10, is further expounded here (in this concluding tricolon) through a summary of the entire process of the sacrificial offering: (i) the bringing of the animals to be sacrificed (as burnt offerings), (ii) the offering of the sacrificed animal upon the altar (lit., “place of slaughter”) and the burning of it (causing the smoke to “go up”), and (iii) the scent of the smoke that is fragrant and sweet-smelling, soothing to YHWH (i.e., appeasing Him). Proper offerings are made by the righteous—indeed, the righteous are those who faithfully fulfill the ritual obligations. In a setting were other forms of worship (prayer and praise) take the place of the sacrificial ritual, the fundamental nature and essence of the offering remains the same.

Stanza 3: Verses 12-15 (lines 10-13)

Verse 12

“From (the) entrances of (the) righteous is heard her voice,
and, from (the) assembly of (the) devout, her song.”

The focus on Wisdom (from Stanza 2, cf. above) continues here; again, as she is personified as a female, this is indicated in translation (with the pronouns “she, her”). Wisdom is given to the righteous and devout ones, and they are inspired (by Wisdom) to sing out in praise of YHWH. Thus, one may understand a two-fold significance to the “voice” and “song” of Wisdom being “heard” in the midst of the righteous: she sings to them, and they, in turn sing out under her inspiration.

Verse 13

“Upon their eating with fullness, she is spoken (of),
and upon their drinking, in (their) bond as one.”

Wisdom is also the focus of conversation within the community of the righteous. She is “spoken (of)” when they are eating and drinking—viz., meals taken in common—together. As in verse 4, the root rb^j* (“bind, form a bond”) is used together with the adverb djy (“as one, together”). As mentioned above, such language, if it was not written (or added) by members of the Qumran Community themselves, would have held special meaning and importance for the Community. Sanders (p. 107) mentions the seeming sectarian character of these verses; cf. 1QS 6:4-7; 1QSa 2:11ff.

Verse 14

“Their conversation (is) in (the) Instruction of (the) Highest,
their words (devoted) to making known His strength.”

Again, the conversation (here, j^yc!) of the righteous is mentioned, but in a more general and comprehensive sense. Within the Wisdom Tradition, the noun hr*oT (“instruction, guidance”) functions as a key Wisdom-term, more or less synonymous with hm*k=j*, etc. The noun, of course, also refers to the Instruction (viz., the Torah, with its precepts and regulations, etc.). The Torah itself is an expression of the Divine Wisdom (hr*oT is also grammatically feminine). The speech of the righteous (in community) is focused on God’s Torah, and on the goal/duty of making YHWH known (to others)—in praise and proclamation of His greatness, glory, and power. Cf. 1QS 6:6ff.

Verse 15

“How far from (the) wicked (one)s (is) her speech,
and from all heated (one)s (the) knowing of her!”

Here, in this concluding couplet, the righteous are contrasted with the wicked. While the righteous are in close contact with Wisdom, being inspired by her, devoted to her, and in union with her, quite the opposite is the case for the wicked. The wicked are far away from her—even further than are the simple and foolish ones (cf. verse 8, above). The do not hear her speaking, and her word/speech is quite foreign to them, nor do they even know her.

In the second line, the wicked are described as “hot/heated” (dz@, cf. the verbal root dyz]); when applied to the wicked (as characteristic of them), this adjective carries the strong connotation of “arrogant, presumptuous, overconfident”. It is used on a number of occasions in the canonical Psalms (cf. 19:14[13]; 86:14; 119:21, 51, 69, 78, 85, 122); the occurrences in Ps 119 have a comparable Wisdom context (cf. Prov 21:24).

Stanza 4: Verses 16-20 (lines 13-16)

Verse 16

“See—(the) eyes of YHWH
have compassion on (the) good (one)s;”

Even as stanzas 2 and 3 are thematically parallel, so are stanzas 1 and 4 (cf. the chiastic outline in the Introduction above). A point of parallel, evident in this first couplet, is the substantive use of the adjective bof (“good”) as a characteristic of the righteous, which was also used in verse 3 (see above). In the first stanza, the focus was on the righteous giving glory to YHWH, and thus demonstrating their faithfulness and loyalty to Him. Now, in this final stanza, YHWH’s response to them is indicated; He has compassion on them, and will rescue them in their time of need (cf. below), glorifying them in return. The motif of YHWH’s eyes emphasizes His all-seeing attention and care/concern for His people.

Verse 17

“and upon (those) glorifying Him He makes great His devotion,
(and) from an evil time He will snatch away [their] soul.”

The points made above (on v. 16) are clarified here by the Psalmist in v. 17. Reflecting the covenant-bond He has made with His people, YHWH will show His devotion to those who are manifestly devoted to Him. He will be faithful to the covenant-bond, which, from His side, entails providing protection for His people, rescuing them out of danger in their time of distress (“from an evil time”, cf. Amos 5:13; Mic 2:3). The verb lx^n` (Hiphil, “snatch out/away”, viz., out of danger) is a regular rescue-term that occurs numerous times (43) in the canonical Psalms (usually within the prayer- and lament-Psalms).

The final letter of the last word is missing in the Qumran text; more extensive gaps occur in vv. 18-19, and v. 20 is entirely missing. All such lacunae, which are restored on the basis of the Syriac (cf. Sanders, p. 106), are indicated by square brackets.

Verse 18

“[Bless] YHWH—
(the One) redeeming (the) lowly from (the) hand of strang[ers],
[and snatch]ing [(the) complete from (the) hand of (the) wicked];”

The remainder of the Psalm, further expressing the blessings that YHWH will provide to the righteous, takes the form of a litany of praise, utilizing the familiar Psalm feature of a sequence of substantive verbal nouns (participles) that describe characteristic attributes and actions of YHWH. It begins with an expression of praise (blessing) for YHWH, matching those in stanza 1.

As in v. 17b, this couplet declares the expectation (based on covenant promises) that YHWH will rescue the righteous (from danger and enemies) in their time of need. In line 1, verb la^G` is used, referring to the specific cultural practice of redemption (out of debt and bondage) by a kinsman, but often applied (with YHWH as the subject) to an act of rescue or deliverance generally. This verb is paired in line 2 with lx^n` (Hiphil), repeated from v. 17b. The righteous are characterized by the adjective yn]u*, “pressed/bent (down)”, used frequently in the Psalms, expressing the lowliness of the righteous, both in terms of their humble (i.e., lowly) attitude and their pressed-down condition (often as the result of oppression). In the second line, they are further characterized as “complete” (<ymt), just as in verse 3b.

The distress faced by the righteous often comes from oppression and persecution by the wicked, and this is the situation in view here. In the first line, the wicked are characterized as rz`, literally meaning one who has/is “turned aside”; this can refer to someone who is a stranger or foreign (i.e., “turned aside/away” so as to be[come] estranged), but the parallel with the uvr (“wicked”) in line 2 suggests a moral aspect of meaning (i.e., “turned aside” from what is right). Even so, there is a long history for Israel of being oppressed by foreign nations (‘strangers’), and the nations themselves were typically viewed as characteristically wicked.

Verse 19

“[(the One) raising up a horn from Ya‘a]qob,
and (one) judging [(the) peoples from Yisrael];”

YHWH’s promised acts of deliverance are here, in this couplet, expressed in Messianic terms. YHWH will raise up a “horn” from out of Israel, one who will function (as YHWH’s representative) to judge the nations in the end-time. The idiom of ‘raising a horn’, with the horn symbolizing strength and vitality, occurs a number of times in the Psalms, particularly associated with David and the kingship of Israel/Judah (cf. 18:3[2]; 89:18[17], 25[24]; 92:11[10]; 112:9; 148:14). The Messianic interpretation of this idiom has its basis in Ps 132:17, along with Ezekiel 29:21, being applied to Jesus (as the Messiah) in Luke 1:69.

Verse 20

“[(the One) stretching out His Tent in Ṣiyyôn,
and abiding to (the) end in Yerušalaim!]”

The final couplet of the Psalm (entirely missing from the end of the column in 11QPs^a) emphasizes the abiding presence of YHWH in Jerusalem. His “tent”, of course, refers to the place of his dwelling, symbolically and ritually, in the Temple sanctuary. In many of the canonical Psalms (especially those likely dated to the post-exilic period) there is a strong identification of the righteous with Zion/Jerusalem, cf. especially throughout the Songs of Ascent (120-134). Their devotion to YHWH (and the covenant) finds expression through their devotion to the holy city (and the site of the Temple). This remains so for Israelites and Jews (and even many Christians) to the present day, even many centuries after the Temple had been destroyed.

* * * * *

In our next study, we will continue the examination of deutero-canonical and extra-canonical Psalms from the Qumran scrolls, examining another of the Syriac Apocryphal Psalms (Ps 155) which is attested in an original Hebrew version in 11QPs^a.

- References above marked “Sanders” are to J. A. Sanders, The Dead Sea Psalms Scroll (Cornell University Press: 1967). Those marked “Sanders DJD” are to the more detailed scholarly treatment by the same author in volume 4 of the Discoveries in the Judean Desert [DJD] series (Clarendon Press [Oxford]): The Psalms Scroll of Qumran Cave 11 (11QPs^a) (1965).

Sunday Psalm Studies: 11QPs Apostrophe to Zion

Qumran Manuscript 11QPs^a, continued

Apostophe to Zion

Column XXII of the Qumran manuscript 11QPs^a contains an extra-canonical Psalm that scholars have labeled “Apostrophe to Zion”. The hymn is not addressed to YHWH, but to Zion (Jerusalem), the holy city and site of the Temple sanctuary. The name /oYx! (Ṣiyyôn) originally (and properly) refers to the Canaanite fortified hilltop site captured by David (2 Sam 5:6-10) and which became the basis for the early Israelite settlement (i.e., the “City of David”, 1 Kings 8:1, etc.) serving as the location for the Temple compound (i.e., the Temple mount). Subsequently in Israelite tradition, the name came to be applied to the city of Jerusalem as a whole, and also to the entire region of Judea and wider the Promised Land, as well as to the people dwelling in the Land.

Zion/Jerusalem features as an important thematic point of orientation in a number of Psalms, particularly those of the post-exilic period (such as the Songs of Ascent, Pss 120-134), though in only relatively few Psalms (e.g., 46, 48, 87) does the subject of Zion dominate the entire composition as it does here in the “Apostrophe to Zion”. The language, style, and tone of this work is closer to portions of the Deutero- and Trito-Isaian poems—especially Isa 54:1-8; 60:1-22; 62:1-12; 65:17-25; and 66:7-14. There seem to be a degree of literary dependence upon these passages (mentioned in the notes below).

This poem is preserved intact in lines 1-15 of Col. XXII, and has also been discovered in fragmentary form (vv. 1-2, 11-18) in manuscript 4QPs^f, as well as in a small fragment (vv. 4-5) of a second Cave 11 Psalms manuscript (11QPs^b). In the 11QPs^a manuscript, it follows Psalms 137 and 138, being immediately preceded by the acrostic poem in Sirach [Ben-Sira] 51 (vv. 13-30); it is then followed (in Cols. XXII-XXIII) by Pss 93, 141, 133, and 144. Like the Sirach poem, the “Apostrophe to Zion” is also an acrostic, though the format is not applied with absolute consistency; while most letters relate to a couplet (bicolon), in a few instances they apply to a single line (colon).

The psalm may be divided into three parts, or stanzas, as indicated in Sanders’ treatment (pp. 123-7), and which I have followed below.

Stanza 1: Verses 1-6 (lines 1-6)

Verse 1

“[a] I remember you [irwkza] for blessing, O Ṣiyyôn;
[b] with all [lwkb] my strength I have loved you—
blessed [iwrb] (be) your memory into (the) distant (future)!”

This initial verse is a tricolon (cf. verse 18), covering the first two letters (a & b) in the acrostic format; a applies to a single line, while the next two lines each begin with b. The idea of the righteous Israelite/Judean remembering (vb rkz) Zion/Jerusalem, especially while in exile or otherwise dwelling among the nations, is expressed famously in Ps 137:6, though it is present in other passages as well. Elsewhere in the Psalms, it is the Psalmist who calls on YHWH to remember Zion (74:2), acting on behalf of the city (and the land) and its people. He has Zion in mind, remembering His covenant promises to His people, and He will protect and deliver them in their time of distress—cf. 89:51[50]; 105:8, 42; 106:4, 45; 111:5; 115:12; 132:1. The righteous will similarly have Zion (and the covenant with YHWH) constantly in mind.

It is also characteristic of the righteous that they love Zion, even as they love and are devoted to YHWH Himself (and His covenant); cf. especially Isa 66:10; Ps 122:6. The righteous ones love Zion with all their strength (da)m=, here spelled dom= = dwam), even as they are commanded to love YHWH (Deut 6:5).

Verse 2

“[g] Great [hlwdg] (is) your waited-for hope, Ṣiyyôn,
even wholeness and your awaited salvation to come!”

As noted above (on verse 1), the love and devotion of the righteous toward Zion is a reflection of their love and devotion to YHWH—and to the covenant-bond between YHWH and His people. Here Zion itself, as representative of the people (collectively), is the recipient of the covenant promises—blessing and protection by YHWH. Insofar as Zion is faithful to the covenant-bond, she (i.e., the city and people) will obtain <olv* (wholeness/fullness and well-being) and hu*Wvy+ (safety/security/salvation). Even if God’s people sometimes have to wait to see these promises realized, they are willing to do so, with an attitude of trust and hope. The verbal roots hw`q* and lj^y` are more or less synonymous, both meaning “wait” with a strong connotation of hopeful expectation. They are frequently paired in Biblical poetry; here the nouns hw`q=T! (II) and tl*j*oT are used.

Verse 3

“[d] Generation [rwd] and generation will dwell in you,
and generations of (the) devout (will be) your glory—”

The noun roD means “circle”, often in the temporal sense of “cycle” and especially in the durative expression rodw` roD (“[for] cycle and cycle”). However, frequently, the focus is on the people living during a particular cycle or period of time; in such instances, the noun is typically translated “generation” —”(for) generation and generation”, i.e., “generation after generation”. Here, it is unquestionably the people that are in view, because of the wordplay with the verb roD (II, a separate rwd root) meaning “dwell”. The blessing for Zion (v. 2) will be realized by the abundance of people dwelling in her, covering many generations. The close association between Zion and the righteous is expressed in the second line; it is not just multitudes of people dwelling in her—it is specifically the devout (<yd!ys!j&), that is, those who are faithful and devout to YHWH, loyal to the covenant. The righteous, in particular, are the tr#a#p=T! (“splendor, glory”) of Zion; cf. Isa 60:19; 62:3 for a comparable use of this noun, which, especially in connection with Zion (personified as female), can allude to the beauty and adornment of a woman.

Verse 4

“[h] the (one)s wishing [<ywatmh] for (the) day of your salvation,
[w] that they might rejoice [wcycyw] in (the) abundance of your honor!”

The righteous long for the well-being of Zion—both the city itself and as representing the land and its people as a whole. The verb hw`a* means “wish, desire, long for”, but sometimes in the specific context of desiring the beauty, etc., of a woman—in this case, Zion/Jerusalem personified as a woman (v. 3b). Her beauty is specifically identified with the righteous/devout ones of God’s people, and so, in a sense, what the righteous truly long for are their fellow righteous ones. The salvation of Zion means the salvation of God’s people (esp. the righteous); and, indeed, the righteous rejoice in the well-being of God’s people. The theme of rejoicing, and particularly the use of the verb cWc, may reflect Isa 65:18-19; cf. also 66:10. The use of the verb hw`a* may allude to Ps 132:13-14.

The noun dobK* here is parallel with tr#a#p=T! in v. 3; both can be translated “glory, splendor”, though dobK* more properly means “honor”, its denotation actually being “weight” —particularly in the sense of “worth, value”.

This couplet covers both letters h and w of the acrostic pattern, each letter applying to a single line.

Verse 5

“[z] (From the) teat [zyz] of your honor they do suck,
and in (the) wide spaces of your glory they hop about.”

The figure of Zion personified as a woman, introduced and alluded to in vv. 3-4, is more clearly portrayed here in this couplet. The righteous are depicted as the precious children nurtured by Lady Zion. In the first line (apparently drawn from Isa 66:10), they are infants sucking at the teat (zyz], i.e., nipple of the breast) of the woman (viz., a mother), while in the second line they toddle and/or hop about in her “wide spaces” (probably to be envisioned as a park scene). The exact meaning of the rare verb su^K* is uncertain; the Arabic cognate ʿks can be used of the ‘hobbling’ of a camel, but the only Scriptural occurrence (Isa 3:16) is customarily understood in relation to the ‘jingling’ of a woman’s anklet (as she walks), cf. the related noun sk#u# (Isa 3:18; Prov 7:22), and (presumably) the feminine name hs*k=u^. HALOT, p. 824.

Verse 6

“[j] (The) devout acts [ydsj] of your prophets you will remember,
and in (the) deeds of your devout (one)s you will glory.”

Here in verse 6, the children of mother Zion (v. 5) have grown up to adulthood, being represented by two categories of the righteous—the prophets and the devout ones (<yd!ys!j&) of the people. The holy prophets perform devout acts (<ydsj, cf. Isa 55:3; 63:7), which correspond to the right/holy deeds of the devout. Like any proud parent, Zion will have these deeds of her children always in mind and will glory in them. Thus, Zion remembers and glories in the righteous, just as the righteous remember and glory in her. As noted above, Zion and the righteous are really just two aspects or sides of the same coin.

The use of the verb rk^z` (“remember, have/keep in mind”) parallels the earlier use in verse 1, creating an inclusio for the stanza. Meanwhile the verbal root raP (“glory”) was also used earlier in verse 3 (cf. also the similar dbK in vv. 4-5).

Stanza 2: Verses 7-13 (lines 6-11)

Verse 7

“[f] Cleansing [rhf] violence from the midst of you,
falsehood and crookedness will be cut off from you!”

Here, at the beginning of the second stanza, the righteous express a wish (and expectation) for Zion (and thus also God’s people as a whole) to be cleansed of violence and injustice. The initial verb is rh^f* (“be clean”), presumably in the Piel stem (“make clean, cleanse”). The exact form (i.e., vocalization) of the verb here (rhf) is uncertain; most likely it is to be parsed as a Piel infinitive (rh@f^), possibly with imperatival force (cf. Sanders, p. 125). A comprehensive sense of injustice is expressed in the second line by the pairing of the regular wickedness-terms rq#v# (“falsehood”) and lw#u* (“crookedness”, i.e., deviation from what is right). The expression “from the midst of you” in line utilizes the relatively rare noun wG~ II (“inside, in the middle”), probably to be regarded as an Aramaic loanword in Hebrew (cf. Arabic jaww), the only Scriptural occurrence of which is in Job 20:25.

Verse 8

“[y] Your sons will twirl with joy [wlygy] in the midst of you;
your beloved (children) will be joined together unto you.”

Again, the righteous are depicted as the precious children of mother Zion (see above, vv. 5-6), who dwell together in/with her. Violence and injustice being removed from the midst of her (v. 7), righteousness and faithful devotion (to the covenant) dwells in their place; the prepositional expression ibrqb (“in the midst [br#q#] of you” is precisely parallel with iwgm (“from the midst [wG~] of you”) in v. 7. The theme of rejoicing continues from vv. 4ff (see above), here with the verb lyG], properly denoting the act (and attitude) of spinning/twirling around with joy. Cf. Isa 65:18-19; 66:10.

The verb hw`l* (I), in the Niphal stem, means “be joined with” or “join oneself to”. Here the righteous children of Zion, dwelling in her midst, are joined to her, but also to each other. Clearly, the righteous are being portrayed as dwelling together, united as a family.

Verse 9

“[k] According to what (length) [hmk] they wait for your salvation,
even your complete (one)s (who) have mourned over you!”

The verbal root hw`q* (“wait”, with hopeful expectation) was used earlier in verse 2 (see above) in the same context—viz., the righteous/devout ones (here designated as <ymt, “complete”) waiting for the salvation of Zion. They have mourned over the suffering of Zion, and now they expect salvation to come, with mourning replaced by joy (v. 8); cf. Isa 65:18-19; 66:10. The mourning for Zion certainly refers to the experience of the exile, with the associated destruction of Jerusalem (and the Temple); however, the more general and basic reference is to the suffering of God’s people throughout their history. The city’s restoration (in the post-exilic period) symbolizes the hoped-for restoration of Israel in the New Age.

The compound particle hmk (hm* + prefixed preposition K=) frames an emphatic rhetorical question/exclamation—literally, “according to what…?” (that is, to what length or extent), viz., “how much…?”, “how long/often…?”

Verse 10

“[l] It does not [aol] perish, (this) hope awaited for you, Ṣiyyôn
nor is (that which is) awaited in you (ever) forgotten!”

The motifs and terminology from verse 2 (see above) recur here, including the pairing of the nouns hw`q=T! (II) and tl*j*oT derived from the synonymous (and parallel) roots hw`q* and lj^y` meaning “wait” (with hopeful expectation). The idea of remembering (rk^z`), vv. 1, 6, is expressed here in terms of not forgetting (vb jk^v*). The righteous express the confidence that the hope for Zion’s salvation and well-being will be realized—it will not perish, nor will it be forgotten.

Verse 11

“[m] Who [ym] (is) this (who) has perished in right(eous)ness,
and who (is) this (who) remained alive in his crookedness?”

This double rhetorical question (which closes the stanza) further expresses the expectation for the ultimate realization of God’s justice—the devout will not perish in their righteousness, and the faithless will not survive (i.e., get away safe, vb fl^m*) in their wickedness and injustice (“crookedness”)—cf. the earlier use of the noun lw#u* in v. 7 at the beginning of the stanza. The use of the demonstrative pronoun hz# (“this”) is meant to produce a emphatic-dramatic nuance to the rhetorical questions that might be translated something like “Who has ever…?” (cf. Sanders, p. 125).

Verse 12

“[n] Mankind is examined [/jbn] according to its path,
a man is paid back completely according to his deeds.”

The Wisdom-tenor of the rhetorical question of v. 11 is carried over in this next couplet, affirming the traditional religious tenet that every human being will be judged (by God) according to what he/she has done. The “path” idiom (here the noun Er#D#) is a typical Wisdom-motif, referring to a person’s regular/habitual behavior; this ethical-religious sense occurs quite frequently in the Psalms and Wisdom literature.

The verb <l^v* has the basic meaning “complete, fulfill”, but it can be used in a wide range of contexts, including the idea of the completion/fulfillment of a contractual or religious obligation; on occasion (as here), it is used in a judgment-context of ‘paying back’ a person as deserved, based upon the things that the person has done.

Verse 13

“[s] (All) around [bybs] your adversaries, Ṣiyyôn, are cut off,
and all (the) foes hating you have been scattered!”

The judgment of the wicked (vv. 11b-12) is expressed here in terms of the adversaries and enemies of Zion (i.e., of God’s people) being defeated and destroyed— “cut off” (vb tr^K*) and “scattered” (rz~P*). The use of the adverbial noun byb!s* (“surrounding, [all] around”) likely carries an allusion to the specific idea of the judgment of the nations (i.e., the surrounding nations/peoples)—an eschatological event tied to the idea of the restoration of Israel.

The use of the verb tr^K* (Niphal, “be cut [off]”) here and in v. 7 creates an inclusio for the stanza, even as there was a similar keyword inclusio for the first stanza (cf. above).

Stanza 3: Verses 14-18 (lines 11-15)

Verse 14

“[u] Pleasant [hbru] in (the) nostrils (is) your praise, Ṣiyyôn,
rising up to (fill) all of (the) inhabited world!

The praise of Zion (by the righteous), such as in this very Psalm, is described as a sweet-smelling sacrifice (cf. Mal 3:4), the fragrant smoke of which rises up (adverbial noun hl*u=m^) to fill the entire world. Frequently in the Scriptural Psalms praise (of God) is compared to the sacrificial offerings, functioning in a manner similar to (and, to some extent, taking the place of) the ritual offerings.

Verse 15

“[p] Many times [<ymup] I remember you for blessing,
(and) with all my heart I do bless you.”

The combination of remembering (rkz) and blessing (irb) echoes verse 1. Indeed, this couplet in the 4QPs^f manuscript more closely resembles that of verse 1, the copyist apparently having been influenced by the earlier verse (cf. Sanders, p. 127).

Verse 16

“[x] Righteousness [qdx] unto (the) distant (future) may you find,
and blessing of (the) most honored may you receive!”

A further wish by the righteous for Zion is expressed in this couplet. The noun qd#x# (“right[eous]ness”) can sometimes carry the connotation of “victory, vindication”, which is probably present here in addition to the more expected ideals of “holiness”, etc. (see v. 7). Clearly, it is expected that Zion will receive great honor (dbk). The plural participle of the verb db^K* should probably be understood as an intensive or comprehensive plural (i.e., “most honored”, “greatest honor”), matching the plural form of the temporal-durative modifier <l*ou (“[into/unto the] distant [future]”) in the previous line (cf. verse 1c). The Niphal (passive) form of the verb is a bit difficult to translate in English expression: “blessing of the most honored”, i.e., “blessing of/unto the greatest honor”. The verb gc^n` (“find”) can specifically have the nuance of “reach, catch, arrive at” (as with one who hunts/pursues).

Verse 17

“[q] May you receive [yjq] (the) vision spoken over you,
and (the) dream of prophets being sought for you!”

The blessing wish of the previous verse(s) is here expressed in terms of the fulfillment of prophecy—specifically prophetic visions and dreams. These visions are uttered/spoken by the prophet when received, but they are also “sought after” (vb hu^b*, which can also have the nuance of “wish for”, cf. Ugaritic bġy)—a reflection of the prophets’ faithfulness and devotion (both to God and to Zion, cf. verse 6). The manuscript 11QPs^a has a construct plural form of the noun <olj& (tmlj, “dreams of”) which is in disagreement with the verb form; 4QPs^f has the correct singular (“dream of”).

The verb jq^l* (“receive”) is precisely parallel (and synonymous) with lb^q* in v. 16b; the verbs are essentially interchangeable in this regard, and I have translated them both as “receive”.

Verse 18

“[r] Be lifted high [ymwr] and spread out wide, O Ṣiyyôn!
[?] Praise [yjbv] (the) Most High, your Redeemer,
[t] (and) let be glad [jmct] my soul in your honor!”

The final expression of praise for Zion is a tricolon that matches the initial tricolon of the Psalm (v. 1, see above). In order to fill out the acrostic format, the last three letters are used, one for each line. The righteous, in their praise of Zion, call on her to give praise to YHWH—the Most High and the One who ransoms (vb hd*P*) her (“your Redeemer”, idwp), the salvation mentioned earlier in the Psalm (vv. 2, 4, 9) here being expressed in terms of ransom/redemption (a traditional motif). Another recurring motif (and keyword) in the Psalm is dbk (esp. the noun dobK*, “honor, glory, splendor”) which it is expected that Zion (and the people of God) will receive—cf. verses 3-6, 14.

There are a number of instances (in the Isaian poems) where Jerusalem/Zion is called upon to “stand/rise up”, usually with the verb <Wq (e.g., 51:17; 52:2; 60:1), while here the verb <Wr (“be [lifted] high”) is used. The use of the verb bj^r* (“be wide, widen, spread out”) may echo 54:2. Cf. Sanders, p. 127.

The verb jb^v* (“praise”) was used earlier in verse 14, creating a framing inclusio for the stanza; a similar keyword inclusio is present in the other two stanzas as well (see above). There is a bit of modest alliterative wordplay between the verb jb^v* (“praise”) and jm^c* (“be glad, rejoice”).

* * * * *

In our next study, we will continue the examination of deutero-canonical and extra-canonical Psalms from the Qumran scrolls, by looking another extra-canonical composition in 11QPs^a—Psalm 154 (column XVIII), a Hebrew version of one of the so-called Syriac Apocryphal Psalms.

- References above marked “Sanders” are to J. A. Sanders, The Dead Sea Psalms Scroll (Cornell University Press: 1967). Those marked “Sanders DJD” are to the more detailed scholarly treatment by the same author in volume 4 of the Discoveries in the Judean Desert [DJD] series (Clarendon Press [Oxford]): The Psalms Scroll of Qumran Cave 11 (11QPs^a) (1965).

Sunday Psalm Studies: 11QPs Plea for Deliverance

Qumran Manuscript 11QPs^a, continued

A Plea for Deliverance

Column XIX of the Qumran manuscript 11QPs^a contains an extra-canonical Psalm that is appropriately labeled “A Plea for Deliverance”, as it is similar in many respects to the canonical prayer– and lament-Psalms, in which the protagonist prays (i.e., makes a plea) to God that he might be delivered (i.e., saved/rescued) out of danger and distress. It is followed (in Column XX) by Psalm 139 (study).

The ‘Plea for Deliverance’ is largely intact, becoming fragmentary (with one major gap) only at the close of the column. The final surviving line (18) probably represents the end of the composition, while the initial portion (of around 5 or so lines) may have originally been present at the bottom of Col. XVIII but is now lost. A date for this work is uncertain, other than that it is post-exilic and presumably was composed before the middle of the 2nd century B.C.

The Psalm may reasonably be divided into two parts, or halves. The first (in lines 1-8 + the missing portion in Col. XVIII) is presented from a communal standpoint—viz., a prayer from the community of the righteous. In the second half (lines 8-18) the prayer is that of an individual protagonist, with a particular focus on avoiding and being kept away from sin and evil.

First Part (lines 1-8)

Line 1

“….
For (the) worm of decay does not give praise to you,
nor does (the) gnawing worm recount your goodness.”

This Psalm probably began with an initial plea and a few lines indicating the danger and (life-threatening) distress for God’s people; such would be in keeping with the pattern of the canonical prayer– and lament-Psalms. And, in a number of those Psalms, part of the plea, intended to persuade YHWH to act on the protagonist’s behalf, is a reminder that the dead are not able to praise Him—viz., if YHWH were to let the person die, then he/she would be unable to give praise or to show devotion to Him anymore. Cf. Psalm 6:6[5]; 88:10-12; 115:17, though here the couplets of Lines 1-2 would seem to be more directly inspired by Isa 38:18-19. The focus on the worm—associated with the decaying body in the grave—represents a rather garish development of the tradition, though occasionally a human being (in its creatureliness and mortality) could be compared to a worm (e.g., Job 25:6; Ps 22:6). The poetic pairing here of the terms hM*r! (denoting the process of decay) and hu*l@oT (denoting a creature that gnaws) for the grave-worm (i.e., maggot) is also found in Job 25:6.

The noun ds#j#, which occurs with great frequency in the canonical Psalms as as a Divine characteristic, properly means “goodness, kindness”. However, as I have often noted, in the Psalms it tends to be used (along with the adjective dys!j*) in a covenantal context, in which it carries the strong connotation of “faithfulness, loyalty, devotion”. The Israelite who praises YHWH often does so by recounting (vb rp^s*) the many acts of deliverance He has performed for His people (thus demonstrating His faithfulness and devotion); the mention of this here is another part of the appeal, in the hopes that YHWH will perform another act of deliverance on behalf of the righteous in their time of need.

Line 2

“(Only the) living, (the one) living gives praise to you!
They give praise to you, all (those) tottering on (their) feet.”

The first line of this couplet is likely drawn from Isa 38:19 (see above). The point brought out in the second line of the couplet is that even the one who is in trouble—i.e., tottering (vb fWm) and in danger of falling—is still able to praise YHWH, as long as he/she is kept alive and safe.

Lines 2[end]-3

“In your making known your goodness to them,
(by) your rightness you give them understanding.”

The first line of this next couplet, by repeating the noun ds#j# (from the first couplet of the Column, cf. above), reinforces the idea that the deliverance of God’s people from their current distress will be a demonstration of His goodness and faithfulness/devotion like those great deeds He performed in the past. The idea of making this goodness known to them anticipates deliverance (viz., that the prayer/plea will be answered by God). Yet the verb ud^y` (Hiphil, “make known”), parallel with lk^c* (Hiphil, “give insight/understanding”) allows for the introduction of a Wisdom-aspect here in this couplet. Frequently, in the canonical Psalms, the traditional prayer-Psalm pattern has undergone development, in part through the introduction of elements from the Wisdom Tradition. Here, for example, the idea of deliverance (from danger/distress) is blended together with the theme of being instructed by God. Psalm 119 is a good example of a late canonical Psalm in which such development is present extensively throughout the composition.

The noun hq*d*x= (cf. also qd#x#), another fundamental Divine attribute, means “rightness”, but often in the specific ethical-religious sense of “righteousness”; it is frequently paired with ds#j# in the Psalms.

Lines 3[end]-4

“For in your hand (is the) soul of every (one) living;
(the) breath of all flesh you (yourself) have given.”

Here, the appeal to YHWH is based upon His identity as the Creator, and the providential (and life-giving) care that He provides to all living beings—particularly to human beings (and esp. to the righteous ones of His people). These thematic motifs reflect the Wisdom orientation introduced in the prior couplet. Cf. especially Job 12:10, the wording of which closely resembles the couplet here.

Lines 4[end]-5

“Do with us according to your goodness—
according to your deeds of love,
according to your right(eous) acts!”

Again, the appeal is made on behalf of YHWH’s attributes of goodness (here bof, instead of the earlier ds#j#) and right[eous]ness (hq*d*x=). The hope and expectation is that God will once again demonstrate these attributes through saving acts of deliverance, such as He performed on behalf of His people in times past. The couplet pairing is expanded (into a tricolon) by an additional line, emphasizing the deep love (<jr) that He has for His people, with connotations both of caring for them and showing mercy/compassion to them.

Lines 5[end]-6

“YHWH has heard (the) voice of (those) loving His name,
and has not left behind His goodness (away) from them.”

In this couplet (and the one following) the appeal to YHWH turns to take on the character of praise. This is not unusual in prayer– and lament-Psalms, as praise elements are often incorporated as part of the appeal, sometimes even preceding the petition proper. Praise functions as a rhetorical device in the appeal, but it also anticipates YHWH’s answer to the plea for deliverance.

As is frequently the case in the canonical Psalms, the appeal is based on the expectation that YHWH will act to protect and rescue those who are faithful and loyal to Him. This covenantal context, implicit in the use of the nouns ds#j# and hq*d*x= (cf. above) as Divine characteristics (viz., His loyalty to the covenant-bond), is brought out more clearly here, in reference to the faithfulness/loyalty of the people (i.e., the righteous ones). The devout and loyal ones are those “loving (His) name”. YHWH will not abandon (bz~u*) the righteous in their time of need, leaving them behind without help. Here, the noun ds#j# (translated “goodness” above), might better be rendered “loyalty” or “(loyal) devotion” (cf. below); it could also be translated as “lovingkindness”, which would bring out the parallel with love (bha; cf. also <jr in the previous couplet).

The perfect verb-forms are translated here as past tense, but they could also be rendered as present tense, since they reflect YHWH’s regular and characteristic behavior.

Lines 7-8

“Blessed (be) YHWH, (the One) doing right(eous) deeds,
crowning His devout (one)s (with) devotion and love!”

See the note above on the prior couplet regarding the incorporation of hymnic praise-elements within the appeal portion of prayer-Psalms. Again, the emphasis is on the expectation (based on the covenant-bond between YHWH and His people) that God will act on behalf the devout/loyal ones (<ydysj), demonstrating His own loyal devotion (ds#j#), love, and righteousness. Here, the noun ds#j#, translated “goodness” above, is rendered as “devotion”, parallel with the related adjective dys!j* (“devout”). These are all regular terms that occur with great frequency in the Psalms; the wording here is particularly close to Ps 103:4.

This declaration of praise/blessing marks the conclusion of the first half of the Psalm.

Second Part (lines 8-18)

Lines 8[end]-9

“My soul cries out to praise your name,
to confess with ringing praise your devotion,
to put out in front your firmness—
for (the) praise of you there is no end!”

This praise-quatrain that begins the second half of the Psalm builds upon the praise declaration at the conclusion of the first half (see the prior couplet). It leads into the petition proper, uttered by the protagonist in the midst of his distress. He states that his soul “cries out” (lit. “roars”, vb ga^v*), alluding to his distress and urgent plea for help. The wording here also serves to identify the protagonist as one of the righteous. This is indicated by the fact that he is willing to praise YHWH, even in the midst of his affliction and distress. More to the point is the emphasis on his devotion to the name of YHWH (a thematic emphasis that occurs with some frequency in the canonical Psalms). Again, as in the prior couplet, ds#j#/dys!j* is translated in terms of loyal devotion (though in most of the first half of the Psalm, ds#j# was rendered as “goodness”). The substantive plural adjective could be translated as an intensive/comprehensive plural (i.e., “great devotion”), or as a reference to the acts/deeds of YHWH (on behalf of his people), deeds which demonstrate His devotion to them.

Parallel to dys!j* here (in the third line of the quatrain) is the noun hn`Wma$ (“firmness”, but often in the sense of “faithfulness”); it is frequently paired with ds#j# in the Psalms and is another way of referring to YHWH’s faithfulness, loyalty and devotion. The verb dg~n` (Hiphil) literally means “put in front”, “put before (someone)”, in the sense of making something known and declaring it publicly.

The orientation of the first part of the Psalm was communal—i.e., the people and the community of the righteous ones—while here in the second half the righteous individual is in view. This shifting between individual and communal points of reference is typical of many Psalms, particularly since the individual protagonist tends to represent (and embody) the community of the righteous.

Lines 9[end]-10

“(Close) to death I am, in (the midst of) my sin,
indeed, my crookedness has sold me to Še’ol;”

The protagonist’s distress (being near to death) is introduced here, though it is presented as a past situation. This method of framing the situation (using the perfect tense) occurs with some frequency in the prayer- and lament-Psalms. By so doing, the protagonist would seem to be anticipating YHWH’s answer to his prayer (viz., as something that has already occurred). At the same time, calling to mind prior acts of deliverance by YHWH would be a natural rhetorical device within the appeal; cf. also in the communal section of the Psalm (above). Even so, it is probably preferable to render the perfect forms here with the present tense.

Frequently, the protagonist in the prayer- and lament-Psalms mentions how close he is to death, often utilizing the term loav= (Sheol) as a poetic designation for the realm of Death and the grave. The protagonist confesses that it was his sin and crookedness (“crooked [deed]s”) that brought him to this point, implying that his distress is the result of God’s righteous judgment. This is not a particularly common emphasis in the prayer- and lament-Psalms, as the protagonist tends to stress his righteousness and innocence; however, occasionally a confession of sin is present as a thematic feature and focus (cf. 25:7ff; 32:5; 38:4[3], 19[18]; 41:5[4]; 51:4[2]ff).

Lines 10[end]-11

“But may you snatch me out, O YHWH,
according to your great love,
according to your righteousness!”

The protagonist’s petition (plea) proper comes here in a tricolon that matches the one earlier in the first half of the Psalm (see above); this is another way that the individual protagonist identifies himself with the community of the righteous. The appeal is again made on the basis of YHWH’s fundamental attributes of love (<jr) and right(eous)ness (hq*d*x=). In the earlier tricolon, the plural forms were translated in terms of acts/deeds; they could be here as well, though I have rendered them as intensive plurals (i.e., “great love”). The verb lx^n` (Hiphil, “snatch out”) is a regular rescue-term that occurs frequently in the prayer-Psalms.

As noted above (on the previous couplet), the perfect tense verbs could be translated in the past tense, as referring to actions that have already happened; however, it is preferable to render according to the present tense, in anticipation of what the protagonist hopes and expects will happen. Such contextual instances of the perfect tense in the canonical prayer-Psalms are, I think, best rendered as precative perfects; this would seem to be confirmed here by the vocative of the Divine name (“O YHWH”), which is much better suited to a prayer-wish than to a statement of past events.

Lines 11[end]-12

“(For) I also have loved your name,
and in your shade I do seek refuge!”

Here the protagonist explicitly identifies himself as one of the righteous—viz., those who are devoted to YHWH and who love His name (see above). The initial particle <g~ could be translated more emphatically (“indeed”, cf. Sanders, p. 121), though it seems just as suitable to translate it as “also” —viz., he is also one of the righteous who love YHWH’s name. As one of the righteous, he can rightly expect to be rescued and protected by YHWH. Both of these aspects—rescue and protection—feature prominently in the prayer-Psalms; the aspect of rescue was the focus in the prior tricolon, while here it is protection. The verb hc*j* (“seek/take refuge”) is used frequently in the Psalms in this context. Here the idea of protective shelter is expressed by the motif of “shade/shadow” (lx@), Ps 91:1; cf. also 17:8; 36:8; 57:2[1]; 63:8[7] where the specific image is of finding protection/shelter in the shadow of the wings of YHWH.

Lines 12[end]-13

“In my remembering your might, my heart grows strong,
and upon your loyal devotion I firmly take hold.”

When the protagonist thinks upon YHWH’s past acts of deliverance on behalf of His people, he is strengthened, knowing in particular that YHWH is faithful/loyal to the covenant-bond, and will protect and rescue those who are loyal to Him. This is again the significance of the substantive plural of the adjective dys!j*, “acts of loyalty/devotion” or “loyal devotion”. The verb Em^s* is another regular rescue/protection term, referring specifically to the idea of the person in need grabbing hold of YHWH (for help and protection).

The verb [q^T* means “become strong”, though it can also have the transitive sense of “show/demonstrate strength”, even with the specific idea of taking hold of (i.e., seizing) a person. It is quite rare in the Scriptures (only four occurrences, Job 14:20; 15:24; Qoh 4:12; 6:10) and may have come into Hebrew as an Aramaic loanword.

Lines 13[end]-14

“Grant (me) pardon for my sin, O YHWH,
and cleanse me of my crookedness!”

As indicated above (cf. the couplet of lines 9-10) the protagonist’s plea is tied to a confession of sin. The implication is that his sins have brought him into distress and affliction, though it is also possible that it is his sin itself that constitutes the protagonist’s perilous distress—viz., he is in danger of being overcome by sin (and punished for it). One can also imagine the plea as intended to prevent a person from entering into sinful ways (cf. below). As I noted, confession of sin does not typically feature in the canonical prayer-Psalms, though it does appear in several—most notably, in Ps 51 (esp. vv. 4[2]ff), and see also Jer 33:8 which pairs the verbs jl^s* (“forgive, pardon”) and rh^f* (“cleanse”) even as we find here.

Overall, lines 14-16 have a good deal in common, both in terms of vocabulary and the thought expressed, with the Qumran hymns and sectarian texts—e.g., 1QS 2:3; 4:4; 1QH XI.21-23.

Lines 14[end]-15

“May you grant me a spirit of firmness and knowledge,
and let me not become contemptible in crookedness!”

The idea of preventing/avoiding sin (mentioned in regard to the previous couplet) does seem to be in view here. The protagonist asks to be given a firm spirit (cf. the prior couplet)—i.e., a spirit that is faithful, which has faith and knowledge/wisdom, and thus can avoid falling into sin (cf. Ps 51:12[10]). The verb /n^j* means “(grant a) favor”. The verb hl*q* II (“be disgraceful, contemptible”) is used here in the reflexive Hitpael stem, literally “make myself contemptible”, but the usage is generally the same as the passive Niphal stem (“be[come] contemptible”) in which the verb occurs a number of times in the Scriptures.

Line 15[cont.]

“Do not let (the) Adversary rule over me,
nor (any) spirit (that is) unclean!”

Here the use of the term /f*c* (śātān, “adversary”) as a name/title has gone beyond the seminal Scriptural usage (e.g., in Job 1:6ff; 2:1ff; Zech 3:1f; 1 Chron 21:1) and begins to approach the later Jewish and Christian concept of the Satan. As the second line of the couplet suggests, other unclean/evil spirits are associated with the Satan.

The combination of the prior couplet (with its focus on avoiding/preventing sin) with the mention here of being rescued/protected from the Satan naturally brings to mind the sequence of petitions in the Lord’s Prayer (Matt 6:13), especially if, as many commentators believe, the substantive articular adjective o( ponhro/$ (“the evil”) in that verse means “the Evil one” (i.e., the Satan/Devil).

Lines 15[end]-16

“(Both) pain and (the) shaping (urge) of evil
do not let possess (the) strength of my limbs!”

Here the protagonist’s petitions—for being kept away from sin and rescued/protected from evil spirits—are expressed in terms of his physical being. He asks that his body (i) be kept free from (physical) pain and suffering (ba)k=m^), and (ii) not be controlled by the ur^ rx#y@, the “shaping (urge) of evil”. This is an early instance of the expression ur rxy, i.e., the ‘evil inclination’, the impulse or tendency toward sin in human beings. This concept came to be prominent in later Jewish theology and anthropology, and was inherited by early Christians (Paul, in particular, draws heavily upon it). The noun <x#u#, usually translated “bone(s)”, properly denotes the strength (i.e., vitality, vigor, life) in one’s limbs, as well as indicating the overall framework of one’s body.

Lines 16[end]-17

“For you, O YHWH, (are) my praise,
and (it is) for you (that) I wait all the day!”

As at the close of the first half of the Psalm, the second half here closes with an expression of praise to YHWH. The praise includes an expectation that YHWH will answer the protagonist’s prayer. He declares that he will wait (vb hw`q*), patiently and with devout trust, for YHWH to answer him.

Line 17[end]

“Let my brother(s) be glad along with me,
even (the) house of my father,
the (one)s astonished by your favor”

As at several earlier points in the Psalm (see above), the protagonist here identifies himself with the community of the righteous, calling them “brothers” and “(the) house of my father”. All of the righteous ones among the people of God are his brothers, and akin to him. The righteous are identified as “the (one)s astonished [vb <m^v*] by (God’s) favor”. This expression is peculiar, particularly with regard to the use of the verb <m^v* which normally means “be devastated, desolate(d)”.

Line 18

“[. . . . .]
[unto the dist]ant (future) I shall be glad in you!”

The end of the Psalm is fragmented, with at least one line missing. The gap at the beginning of the final line, <l[ ], can plausibly be restored as <l[oul]—i.e., the traditional temporal-durative expression <l*oul=, “unto/into the distant (future)”, ‘forever’. Cf. Sanders, p. 120f.

* * * * *

In our next study, we will continue the examination of deutero-canonical and extra-canonical Psalms from the Qumran scrolls, by looking another extra-canonical composition in 11QPs^a—a work known as the “Apostrophe to Zion” (column XXII).

- References above marked “Sanders” are to J. A. Sanders, The Dead Sea Psalms Scroll (Cornell University Press: 1967). Those marked “Sanders DJD” are to the more detailed scholarly treatment by the same author in volume 4 of the Discoveries in the Judean Desert [DJD] series (Clarendon Press [Oxford]): The Psalms Scroll of Qumran Cave 11 (11QPs^a) (1965).

Sunday Psalm Studies: Psalm 151

Qumran Manuscript 11QPs^a, continued

Following the Hymn to the Creator (see the previous study) in 11 QPs^a, there are several pieces specifically related to David and to his traditional role as composer of many Psalms.

Column XVII begins with what is apparently the last line (v. 7b) of the ‘Last Words of David’ (2 Sam 23:1-7), but with an uncertain Hebrew word (tynxyj) in place of MT tyn]j& (“spear”). Then follows a short prose piece referred to as “David’s Compositions”, emphasizing the large number of compositions attributed to David, and the inspired (prophetic) gifting by God that enabled his work as a composer of Psalms and sacred songs (note especially the liturgical songs for all of the ritual occasions). This is an extra-canonical work spanning lines 2-11 of the column:

“And David son of Yišay was wise and a light like (the) light of the sun, and (was) a writer and (one with) understanding, and complete in all his ways before (the) face of (the) Mighty (One) and human beings (alike). And YHWH gave to him a spirit (of) understanding and light, and he inscribed [i.e., wrote] three thousand and six hundred songs of praise, and (also) a song to sing before (the) face of the place of (ritual) slaughter [i.e., altar] over the offering going up continually for every day, (day) by day, and for all (the) days of the year, 364, and for (the) offering(s) brought near on (the) Šabat-days, fifty-two song(s), and for (the) offering(s) brought near at (the) beginning of the new moons, and for all (the) days of the appointed (festival)s, and for (the) day of the wiping away (of sins), thirty song(s). And all the song(s) that he spoke were four hundred and forty-six, and song(s) for playing on strings over the stricken (ones), four. And the(y) all were four thousand and fifty. All these he spoke by prophecy given to him from before (the) face of the Most High.”

After this piece, the remainder of the column is taken up by the text of Psalm 140, and then of Psalm 134 at the beginning of column XXVIII (lines 1-2). The rest of the column XXVIII contains the deutero-canonical Psalm 151.

Psalm 151

This deutero-canonical Psalm occurs in the major manuscripts (Alexandrinus [A], Vaticanus [B], Sinaiticus [S/a]) of the LXX, numbered as the 151st Psalm. In Sinaiticus it is part of the canonical Psalter proper, but Alexandrinus excludes it, giving it a separate status even though its Davidic authorship was accepted (cf. the LXX heading and the letter of Athanasius to Marcellinus). Psalm 151 is also the first of the five Syriac ‘Apocryphal Psalms’ (the other four of which are similarly referenced by number, 152-155). See the discussion by Sanders DJD, pp. 54, 59.

A Hebrew version of this same Psalm, presented as two compositions (A & B), is contained in column XXVIII of the Qumran manuscript 11QPs^a (see above). The first composition (A, lines 3-12), which is preserved intact, is longer and contains more detail than the corresponding vv. 1-5 of the LXX. Unfortunately, little of the second composition (B, lines 13-14) survives, but it does seem to correspond to vv. 6-7 of the LXX. On the whole, the LXX represents a truncated (and somewhat rearranged) version of the Hebrew. It is clear that LXX is not translating the Qumran text directly, but the Qumran text likely does represent a form of the original Hebrew version that served as the basis for the LXX.

The heading (superscription) of Psalm 151 identifies it as a Davidic composition with the customary designation dywdl (“belonging to David”), filling out the name “…(the) son of Yišay” (cf. above on the prose piece “David’s Compositions”). The Psalm is also identified by the call to praise (Hy Wll=h^, Hal^elû Yāh, “Praise YH[WH]”) that begins and ends each Psalm in the collection 146-150. And, indeed, verses 3-7 of the Hebrew are framed as a song of praise to YHWH.

The heading in the LXX is much more expansive, touching (apologetically) upon issues of authorship and canonicity:

“This song (is ascribed) to David (as) written by his own (hand)—even (though it is) outside of the number [i.e., of canonical Psalms]—when he fought alone [i.e., in single combat] with Goliath.”

The reference to Goliath reflects the historical-narrative content of the Psalm, being clearly derived from the tradition(s) in 1 Samuel 16-17. Psalm 151 may be characterized as pseudepigraphic, in the sense that the work represents a creative expansion of traditional Scriptural narrative, presented as being narrated first-hand by the ancient/legendary protagonist himself (David).

The original Hebrew text of the Psalm was probably composed sometime in the second century B.C.

Psalm 151 A

Verse 1 (lines 3-4)

“Small was I compared with my brother(s),
little compared with (the) sons of my father,
and (so) he set me (as) herder for his sheep,
and (as) ruler over his (herd of) goats.”

This pair of couplets (quatrain) is more or less taken from 1 Sam 16:11 (cf. vv. 7, 19; 17:15, 33, 42), though there is no mention of David herding goats as well as sheep (but cf. 1 Sam 16:20). The detail does, however, provide a poetic parallelism for the second couplet, and the use of the verb lv^m* (“rule”) suitably alludes to David’s future as king of Israel, utilizing the traditional juxtaposition of king/shepherd (cf. 2 Sam 7:8; Psalm 78:70-71; Mic 5:1[2], 3[4]). The LXX version largely corresponds to lines 1-3, differing only with the expression “in the house(hold) [oi&ko$] of my father”, rather than “…with (the) sons of my father”. However, it does not have anything matching the fourth line.

The two occurrences of the preposition /m! in the first couplet are instances of the comparative use of /m!, translated here as “compared with”. The expression “small compared with…” could also be rendered more concisely as “smaller than…”. The adjective ryx!u* (“little”) can also mean “young”, as well as “insignificant”, “least”, often with a sense of disparagement or disregard.

Verse 2 (lines 4-5)

“My hands made (for me) an instrument,
and my fingers (produced on) a harp;
and (so) I set unto YHWH weight (of honor),
(and) said, (did) I, in my soul:”

The reference here to David’s music-making (cf. above regarding “David’s Compositions”) presumably comes by way of allusion to the tradition in 1 Sam 16:16ff, 23. His use of hands and fingers apply more readily to the making of music (with the instruments), but the Hebrew wording suggests that David made the instruments themselves (by hand). The LXX (v. 2) corresponds to the first couplet, filling in the implied verb (a(rmo/zw) in the second line; the use of a(rmo/zw (“adapt/fit to”), which can specifically refer to tuning an instrument or harmonizing musically, suggests that David is making music rather than constructing an instrument. There is nothing in the LXX to match the second couplet.

The third line makes clear that David used his musical instrument (and skill) to compose music that would give honor and glory (dobK*, lit. “weight”) to YHWH. A song of praise is implied, as is also indicated by the use of Hy` Wll=h^ in the heading (cf. above). The words of this praise are introduced by the fourth line, suggesting a process of (inspired) composition.

Verse 3 (lines 5-6)

“The mountains do not give witness of Him,
and the hills do not put forward (testimony),
(while) the trees hold high my words,
and the flocks (cherish) my works.”

This verse (lacking in the LXX) begins David’s song of praise to YHWH. At first glance, the idea that the mountains and hills do not testify regarding YHWH, nor give forth praise to Him, is strange, since Biblical poetry is replete with examples where nature praises and declares God’s glory (e.g., Ps 19:1ff; 148:9; Isa 44:23; 49:13; 55:12). However, the idea seems to be that all of nature is subdued, quiet and respectful as David begins his song of praise, allowing his words and music to do the work of giving praise to YHWH. On the possible influence of a mythic-pattern associated with Orpheus, see Sanders, pp. 98-9; David was, indeed, depicted according to the figure-type of Orpheus on various occasions in Jewish and Christian tradition.

I have followed Sanders (p. 96) in parsing wlu as a Piel form (WLu!) of the verb hl*u* (“be high”), in the sense of “hold up high”, i.e., value highly.

Verse 4 (lines 7-8)

“For who shall put (it) forth and who shall speak?
And who can recount (the) works of (the) Lord?
Everything (the) Mightiest has seen,
everything He Himself has heard,
indeed, He has given ear to (it).”

The LXX (v. 3) has an abbreviated version of these two couplets:

“And who shall proclaim to/for my Lord?
The Lord Himself He hears everything.”

At first glance, the last line of the Hebrew appears to be a gloss, perhaps a variant form of the prior line, though the verbs um^v* (“hear”) and /z~a* (Hiphil, “give ear [to]”) are often used in tandem, paired in parallel lines, in Biblical poetry. Verse 5b (see below) contains a similar parallel/repeated line.

One may regard verse 4 as transitional for the structure of the hymn. The first couplet (v. 4a), builds upon the thought in v. 3, emphasizing how the number and greatness of YHWH’s deeds are beyond the ability of created beings to declare (or praise) fully (cf. Psalm 106:2, etc.). The second couplet (v. 4b) looks ahead to verses 5-7—the main content and focus of the hymn—as the theological theme of the omnipresent and omniscient (all-seeing and all-hearing) God is applied to the traditional context of the choice of David for king of Israel (1 Sam 16:7ff). YHWH sees all things, including the innermost heart and soul of human beings (cf. Sanders, p. 97). If the setting of v. 2 is taken literally, then the hymn exists in seminal form within the heart of David, and YHWH hears it even before it is given musical expression out loud.

Verse 5 (lines 8-9)

“He sent forth His prophet to anoint me,
Šemu’el to establish greatness for me.
My brother(s) went out to meet him,
beautiful in appearance,
beautiful to the sight.”

The focus of David’s praise is on the way that YHWH chose him to be king, even though his brothers were all older and grander in appearance than he. The basis for these lines, of course, is the traditional narrative in 1 Sam 16:4-10. The ayb!n` is a spokesperson (for God), i.e., a prophet; the prophet is Samuel, whose name I have transliterated here rather than attempting a translation of it.

The LXX (in vv. 4-5) renders the material corresponding to vv. 5-7 of the Hebrew in a truncated form and a different arrangement (see below).

Verse 6 (lines 9-10)

“Being tall in their standing
(and) beautiful in their hair,
(still) YHWH did not choose,
(the) Mightiest (did not), them.”

YHWH, through His representative Samuel, did not choose (vb rh^B*) any of David’s brothers (1 Sam 16:8-10), in spite of their tall stature (“being high/tall in their standing”, cf. 1 Sam 16:7). The hair of the brothers is not mentioned in the traditional narrative, though it is an obvious indication of physical beauty (cf. Song 4:1; 6:5).

Verse 7 (lines 10-12)

“But He sent and took me from behind the flock,
and anointed me with the oil of holiness;
and He set me (as one) in front for His people,
and (one) ruling over (the) sons of His bond.”

These climactic couplets describe the actual choice (and anointing) of David as king (cf. 1 Sam 16:11-13; Psalm 78:70-71). Even though it was Samuel who sent for David and anointed him, the implicit subject of these verbs here in v. 7 is YHWH (cf. verse 6b). The repetition of the verb lv^m* (“rule”) from verse 1b serves an inclusio for the Psalm and reinforces the motivic shepherd / king association: viz., “ruler over his (father’s) goats” / “ruler over (the) sons of His covenant”. The noun tyr!B=, typically is translated “covenant”, though it properly denotes “a binding agreement”; for poetic concision it is translated here as “bond”.

As noted above, the LXX (vv. 4-5) contains a truncated and rearranged version of the material in vv. 5-7 of the Hebrew, with other modifications, additions and clarifying details (indicated in italics):

“He sent forth His messenger,
and took me out from the sheep of my father,
and anointed me with the oil of His anointing.
My brothers (were) beautiful and grand [lit., great],
but (the) Lord did not think good on them
[i.e., so as to make His choice on one of them].”

Psalm 151 B [fragment, lines 13-14]

Following Psalm 151 A the manuscript contains a second David Psalm, dealing with the events that occurred following his being anointed as king. This is indicated by the heading:

“(The) beginning of str[e]ngth for [Dav]id, after his anointing by (the) prophet of (the) Mightiest”

However, I have to wonder if perhaps tljt (“beginning of”) should not be read as tlht (tL^h!T=, “praise-song of”):

“A praise-song of strength (belonging) to David, after his anointing by (the) prophet of (the) Mightiest”

Cf. 1 Samuel 16:13.

Unfortunately, only the first couplet survives, along with a tiny fragment of the second. It is enough to indicate the subject of David’s combat with Goliath; there is no way to know if any other events (from the historical-traditional narratives) were included, though the Psalm probably was relatively short.

Verse 1

“Then I s[a]w a Pelešet [i.e., Philistine] (warrior),
making sharp taunts from [the enemy lines]”

The couplet is drawn from 1 Sam 17:23 (cf. verses 8-10). Only a portion of the final word ([ ]mm) survives; it has plausibly been restored as [bwyah twkru]mm, “from [the rows/ranks of the enemy]”, i.e., “from [the enemy lines]”, compare 1 Sam 17:21-22, however the LXX reads quite differently (see below). Cf. Sanders, pp. 98-9.

All that survives from the next couplet is the first person singular pronoun (ykwna, “I”) along with the accusative/object marker (ta) following a short gap. Based on the parallel in the LXX, one may assume a reference to the killing and/or beheading of Goliath.

The LXX (vv. 6-7) reads as follows:

“I came out for a meeting with the foreigner [i.e., Philistine],
and he brought down curses on me by his images [i.e., idols].
But I, (at the) drawing of (the) sword by him, beheaded him, and (thereby) took away (the) disgrace from (the) sons of Yisrael”

* * * * *

In our next study, we will continue the examination of deutero-canonical Psalms from the Qumran scrolls, by looking at the first of two final extra-canonical Psalms contained in 11QPs^a—a prayer-Psalm known by the label “A Plea for Deliverance” (column XIX).

- References above marked “Sanders” are to J. A. Sanders, The Dead Sea Psalms Scroll (Cornell University Press: 1967). Those marked “Sanders DJD” are to the more detailed scholarly treatment by the same author in volume 4 of the Discoveries in the Judean Desert [DJD] series (Clarendon Press [Oxford]): The Psalms Scroll of Qumran Cave 11 (11QPs^a) (1965).

Sunday Psalm Studies: 11QPs Hymn to the Creator

Extra-Canonical Psalms in the Dead Sea Scrolls

As a Appendix to our series of studies on the Psalms, I will be including a number of supplemental studies on the extra-canonical Psalms—compositions which have survived, and which were considered part of an authoritative Psalter and used in worship by certain Jewish (and early Christian) communities in the first centuries B.C./A.D.

We begin with the extra-canonical Psalms known from the Dead Sea Psalm scrolls of Qumran—the most prominent of such scrolls is from cave 11, labeled 11QPs^a.

Qumran Manuscript 11QPs^a

Hymn to the Creator

Immediately following Psalm 150 (see the previous study) in 11QPs^a there is an extra-canonical composition, otherwise unknown, that is, according to its established title, a Hymn to the Creator. It is a hymn of praise to YHWH that emphasizes His role as Creator and King of the universe. Thus, it shares a basic thematic and theological orientation with the Kingship-Psalms that form the final collection of the canonical Psalter—the Hallelujah Psalms (146-150). The compositions of that collection are arranged very differently in 11QPs^a. Psalms 149 and 150 follow 142-143, while 147 and 146 + 148 occur at earlier positions in the 11QPs Psalter.

The Hymn to the Creator is found (along with Pss 149-150) on column XXVI. The surviving portion of the Hymn extends through nine couplets (or bicola), numbered accordingly as nine verses, comprising lines 9-15. The surviving portion is mostly intact, becoming fragmentary on in the final lines; the lacuna (gaps) and proposed restorations are indicated by square brackets.

Verse 1

“Great (above all) and holy (is) YHWH,
Holi(est) of (the) Holy (one)s for cycle and cycle!”

In the opening couplet, the greatness and holiness of YHWH is extolled, using traditional terminology to designate these fundamental attributes: lodG` (“great”) and vodQ* (“holy”). In the second line, YHWH is called “Holy of holies”, or “Holy (One) of (the) Holy (one)s” (<yv!odq= vodq*). This idiomatic formula-pattern is a way of expressing a superlative (i.e., “[the] Holiest”), as with, e.g., “king of kings”, etc. In the Scriptures, this particular idiom is usually applied to the inner sanctuary of the Tent-shrine/Temple—viz., “Hol(iest) of holy (place)s” (Exod 26:33-34, et al.)—or to the offerings presented (to YHWH) in the Temple and the associated cultic apparatus (Exod 30:10, 29, 36; Lev 2:3, etc.). In these references, however, the noun vd#q) (“holy thing/place”) is used, rather than the adjective vodq*. The adjective is applied to YHWH as a fundamental attribute, and is frequently used as a title “[the] Holy (One)” (vodQ*h^); it can also be used of a consecrated human being (e.g., 2 Kings 4:9), and specifically of the people of God (Israel) as “holy (one)s” (plur., Lev 11:44, etc.) or as a holy nation (sing., e.g., Exod 19:6).

The designation “(the) holy (one)s” can be used of both human beings and divine/heavenly beings—viz., those beings who are subordinate servants of YHWH, and who are members of the heavenly council and assembly. The latter is certainly in view here, as it is, for example, in Psalm 89:6[5], 8[7]. YHWH is referred to as the “Holy (One)”, or otherwise identified according to the fundamental attribute of holiness, on a number of occasions in the canonical Psalms (22:4[3]; 71:22; 78:41; 89:19[18]; 99:3, 5, 9; 111:9). The title “Holy (One)” is particularly prominent in the book of Isaiah (esp. the Deutero- and Trito-Isaian poems).

The eternal Kingship of YHWH is indicated by the traditional temporal-durative expression rodw` rodl=, “for cycle to cycle”, which occurs frequently in the Psalms. The noun roD denotes a “circle”, which in temporal terms is best rendered as “cycle”; however, it also can refer to the people alive during a particular cycle or period of time, and thus the common translation of “generation”. The expression is typically rendered “for generation and generation”, or (more commonly) “from generation to generation”.

Verse 2

“Before Him (the) splendor (of majesty) marches,
and following Him (is the) roar of many waters!”

As YHWH proceeds (to His throne) in the Divine/heavenly assembly (v. 1), a glorious and majestic train surrounds and follows Him. The noun rd*h* (“honor, splendor”) is frequently used in a royal context—and particularly, of the royalty/majesty of YHWH as King over the universe (as the term occurs on occasion in the Psalms, e.g., 96:6; 104:1; 111:3; 145:5, 12). The common verb El^h* (“walk”) here has a grander connotation (i.e., “proceed” or “march”). The idiom of the “roar [/omh*] of [many] waters” can be applied in a negative sense (viz., to the nations), as in Isa 17:13; Jer 51:55; Ps 18:17[16]; 144:7, or in a positive sense as applied to YHWH and His throne in/above the heavens (e.g., Ps 29:3; 93:4). The association of YHWH (as King) with the tumultuous roaring of “many waters” is a poetic echo of ancient cosmological-mythic tradition, whereby the great God (Creator and King) subdued the primeval waters and thus produced an ordered universe that is habitable for human beings, etc. YHWH’s control over the waters (which He releases to earth in the form of rain, etc.; cf. verse 9) is indicated by the fact that He is seated (enthroned) upon/above the waters that surround the cosmos (and which are above the heavens). For more on the mythological background of this idea, see my article “Conflict with the Sea in Ancient Near Eastern Myth”. Here, line 2 seems specifically to echo Jeremiah 10:13 (see below on vv. 8-9), though the basic imagery is relatively common and pervasive, as we can see by its presence in the book of Revelation (1:15; 14:2; 19:6).

Verse 3

“Loyal devotion and firmness surround His face,
justice and rightness (are the) firm base of His throne.”

Two more pairs of Divine attributes—applicable specifically to YHWH as King—are presented in this next couplet. The nouns ds#j# and tm#a# are common attributes which particularly relate to the faithfulness and loyalty of YHWH. As I have mentioned on a number of occasions, the noun ds#j# denotes “goodness, kindess”, however it frequently carries the strong connotative meaning of “faithfulness, loyalty, devotion”, especially when used in the context of the covenant between YHWH and Israel. The noun tm#a# (cf. also the related hn`Wna$) means “firmness”, but often in the sense of “faithfulness, trustworthiness”, from whence the connotation of “truthfulness” (and subsequently “truth”) is derived. In the second line, the attributes are fP*v=m! (“[right] judgment, justice”) and qd#x# (“right[eous]ness”). All four of these Divine attributes occur with considerable frequency in the Psalms.
In the text of this hymn in 11QPs^a, the noun tm#a# (“firmness”) is repeated in the second line, producing a longer and somewhat redundant line: “firmness and justice and rightness (are the) firm base of His throne”. I have omitted this repetition (along with the following w-conjunction) as a possible scribal error (dittography), and in an attempt to make the poetry of the hymn (being already of limited quality) a bit more appealing.

The noun /okm* means “firm/fixed place”, i.e., a base or foundation—in this case, upon which YHWH’s throne is set. The line itself is probably drawn from Ps 97:2, as is the verse as whole (cf. the use of bybs*, “surrounding, around” in line 1, as also in Ps 97:2a).

Verse 4

“(Hav)ing separated light from (the) darkness,
(the) dawn he set firm by (the) knowledge of His heart—”

YHWH’s work as Creator is referred to in this couplet; cf. Genesis 1:3-5. The creation of the first day (with its light) is expressed here in terms of setting the dawn (rj^v^ I) firmly in place (vb /WK Hiphil, cf. the related noun /okm* in v. 3). The idea that YHWH created the cosmos “by knowledge/wisdom” reflects the fact that He produced an ordered universe (in modern parlance we might refer to this as ‘intelligent design’); cf. the allusion to the subduing of the primeval waters (of chaos) in v. 2 (above). Cf. Psalm 104:24; Prov 3:19; 8:22ff.

Verse 5

“when all His Messengers saw (it), then they rang out,
for He made them to see what they had not known—”

In verse 1, the other (subordinate) divine/heavenly beings were referenced as “(the) Holy (one)s”; here they are called by the customary designation identifying them as “messengers” (i.e., angels) of God, indicating that they are servants of YHWH who obediently carry out missions that He has assigned to them. When these beings witnessed the Creation—and, particularly, the light of the first day—they “rang out” (i.e., sang/shouted), vb. /n~r*, a common praise-term that occurs frequently in the Psalms. This scene may be drawn from Job 38:7 or might otherwise reflect a common underlying tradition. The praise sung by the holy ones in heaven is to be matched by the corresponding praise uttered by the holy ones (i.e., the righteous) on earth.

Syntactically, I view verse 5 as parenthetical, with verse 6 picking up from verse 4 in the describing YHWH’s work as Creator.

Verse 6

“(then) crowning (the) hills with abundant fruit,
(yielding) food that is good for every living creature!”

The creative action in verse 4 (see above) was representative of YHWH’s creation of the upper half of the cosmos (“the heavens”); the one described here represents His creation of the lower half (“the earth”). It corresponds generally with Gen 1:11-13 and finds poetic expression in a number of Psalms (esp. Ps 104, vv. 10-16, 27f; cf. also 147:8-9). As in those passages, the couplet here emphasizes YHWH providential care for life on earth (esp. human beings and His people), care which He is able to provide due His power and position as Creator and Sovereign over all things. I have translated the noun hn`WbT= as “abundant fruit” (cf. Deut 32:13; Isa 27:6).

Verse 7

“Blessed (is the One) making the earth by His power,
setting (the) world firmly (in place) by His wisdom!”

Having described (in an allusive and representative way) YHWH’s work as Creator in vv. 4-6, the psalmist here blesses/praises YHWH (as Creator) for His work. In particular, he praises YHWH’s power (j^oK) and His wisdom (hm*k=j*, cf. above on v. 4b) by which He created the universe. The lower half of the cosmos (“the earth”) is particularly in view, and especially the surface of the earth, the ‘inhabited world’ (lb@T@) of human beings (and animals). This couplet appears to be a quotation from Jer 10:12ab (cf. the parallel with v. 13 above [on v. 2b]), even as vv. 8-9 are apparently quoting Jer 10:12c-13 (see below).

It may well be that v. 7 begins a stanza (the following vv. 8-9 seem to indicate this); since the Hymn has not been fully preserved, there is no way to be certain as to its length and structure.

Verse 8

“By His understanding He stretched out (the) heavens,
and brought forth [wind] from His st[orehouses];”

Verses 8-9 appear to be part of a second stanza, as noted above, in which YHWH’s acts of Creation (vv. 4-6) are described in more detail. Here, in vv. 8-9, His work in fashioning the upper half of the cosmos—viz., the heavens and the atmospheric phenomena within them—are depicted (in colorful poetic terms), taken apparently from Jer 10:12-13. The Jeremiah parallel allows for tentative (but relatively secure) restoration of the gaps in the text; these are indicated in the translation by square brackets. See Sanders, pp. 130-1. The lines here specifically correspond to Jer 10:12c and 13d.

Verse 9

“[Flashes (of lightning) to (bring) ra]in He makes,
and makes rise up mist[s from (the)] end of (the) earth”

The quotation from Jer 10:12-13 (apparently) continues here in v. 9 (quoting v. 13cb). As Creator and King of the universe, YHWH’s control over the waters (see above on v. 2b) means that He is able to bring forth rain down through the heavens (and the clouds of the atmosphere, etc.) to water the earth and make it fruitful for living beings (v. 6). The bringing of the rain is accompanied by features of the storm (thunder, lightning, wind, etc.), Frequently in the ancient Israelite religious poetic tradition the presence and power of YHWH is described in terms of a storm-theophany. Cf. Psalm 29, etc.; again, for more on the cosmological-mythic background of such imagery, consult the article “The Conflict with the Sea in Ancient Near Eastern Myth”.

* * * * *

In our next study, we will examine Psalm 151 (so-called)—a composition that is preserved in 11QPs^a (as two Psalms, 151A and B), but also in Greek as a deutero-canonical text in the Septuagint (LXX).

- References above marked “Sanders” are to J. A. Sanders, The Dead Sea Psalms Scroll (Cornell University Press: 1967). Cf. also the more detailed scholarly treatment by the same author in volume 4 of the Discoveries in the Judean Desert [DJD] series (Clarendon Press [Oxford]): The Psalms Scroll of Qumran Cave 11 (11QPs^a) (1965).

Shavuot/Weeks in the Qumran Texts

Poem in Praise of Wisdom (Sirach 51:13-30)

The Sirach Wisdom-Poem (51:13-30) from 11QPsa

Section 1: Verses 13-17

Section 2: Verses 18-22

Section 3: Verses 23-26

Section 4: Verses 27-30

Qumran Apocryphal Psalms (11Q11)

Three Exorcism Psalms (11QPsa, Cols. I-V)

First Psalm (Col. I)

Second Psalm (Cols. II-V)

Column II (lines 2-12)

Column III (lines 1-12)

Column IV (lines 1-13)

Column V (lines 1-3)

Third Psalm (Cols. V-VI)

Column V (lines 4-14)

Column VI (lines 1-3a)

Additional Qumran Psalms

Eschatological HYMN (4QPsf, Col. IX)

Lines 4-8

Lines 8-11

Lines 11-14

Apostrophe to Judah (4QPsf, Col. X)

Lines 5-6

Lines 7-10

Lines 10-13

Lines 13-15

Qumran Manuscript 11QPsa, continued

Psalm 155

Stanza 1: Verses 1-7 (lines 3-6)

Verse 1

Verses 2-4

Verses 5-6

Verse 7

Stanza 2: Verses 8-14 (lines 6-13)

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Stanza 3: Verses 15-21 (lines 13-17)

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Qumran Manuscript 11QPsa, continued

Psalm 154

Stanza 1: Verses 1-4 (lines 1-2)

Verse 1

Verse 2

Verse 3

Verse 4

Stanza 2: Verses 5-8 (lines 3-6)

Verses 5-6

Verse 7

Verse 8

Interlude: Verses 9-11 (lines 6-10)

Verse 9

Verse 10

Verse 11

Stanza 3: Verses 12-15 (lines 10-13)

Verse 12

Verse 13

Verse 14

Verse 15

Stanza 4: Verses 16-20 (lines 13-16)

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Qumran Manuscript 11QPsa, continued

Apostophe to Zion

Stanza 1: Verses 1-6 (lines 1-6)

The Sirach Wisdom-Poem (51:13-30) from 11QPs^a

Three Exorcism Psalms (11QPs^a, Cols. I-V)

Eschatological HYMN (4QPs^f, Col. IX)

Apostrophe to Judah (4QPs^f, Col. X)

Qumran Manuscript 11QPs^a, continued

Qumran Manuscript 11QPs^a, continued

Qumran Manuscript 11QPs^a, continued

Qumran Manuscript 11QPs^a, continued

Qumran Manuscript 11QPs^a, continued