The Closing of the Psalter
Back in March an interesting discussion took place over on John Anderson‘s blog when I asked his opinion on when he thought the Psalter closed. Phil Sumpter also chimed in. As they are both quite interesting I thought I would post them here.
John Anderson
Re: the closing of the Psalter, I used to have this information very much at the tip of my mind, but alas, much of it has gone away. Here, though, is how I would respond:
The issue is of course a complex one, especially with the Qumran material now in play. Wilson’s The Editing of the Hebrew Psalter notes three possibilities with the Qumran evidence in mind: 1) a sequential linkage [i.e. 11QPsa–>MT150]; 2) parallel collection [i.e., 11QPsa a more inclusive collection, with MT 150 becoming official canon at the end of the first century CE]; 3) MT 150 stabilized prior to the 4th century BCE [thus making the Qumran material of a different sort]. The Qumran pss material certainly seems to point to a fixity for Books I-III early on, and a greater fluidity with Books IV-V even into the first century. This issue is compounded all the more, I think, by how one understands the Qumran community (just how ‘sectarian’ are they?) and, more importantly, what constitutes scripture for them? I would argue the Qumran community certainly has a much looser view of Scripture (see, for instance, the double citation and intentional alteration of ‘scripture’ in two lemmata in the Habakkuk pesher (1QpHab), or even the many Rewritten Scripture texts, or Genesis Apocryphon, or Jubilees), and thus it is conceivable to me–but still equivocal–that the Qumran pss material may not be decisive in solving the question . . . but it is no doubt seminal.
Peter Flint, in his The Dead Sea Psalms Scrolls and The Book of Psalms argues that the corrections in 4Qpse suggestion an earlier edition (11QPsa) that was corrected toward a text similar to the MT. He thus sees three editions of the Psalter at Qumran: 1) early edition [Pss 1/2-89] used before the founding of the community ca. 150 BCE; 2) Edition IIA [11QPsa], which has scriptural status; Pss 90ff joined with Edition I before the Qumran period by those advocating the solar calendar; 3) Edition IIB [the MT 150], completed prior to the Qumran period. Flint also points out that the fact the MT arrangement is attested in a LXX trans in the second half of the 2nd century BCE corroborates this view).
Two other views deserve brief mention. Patrick Skehan sees 11QPsa as dependent upon MT 150. George Brooke argues that Books I-III are stable in the early Second Temple period, but Books IV-V compiled at a later date (cf. Wilson).
Now that I’ve done my history of scholarship (wink) . . . it seems to me the Qumran evidence provides a terminus ad quem of around the first century CE. But the LXX attests to a period a few centuries earlier. This point, however, cannot be an unequivocal terminus ante quem . . . one would have to go back further and have other mss. evidence to corroborate. There are, though, compelling arguments for reading the Psalter in a post exilic (Persian?) context. That said, I would conclude with two provisional points.
1) The Psalter achieved its final canonical form sometime between, roughly, the 4th century BCE-1st century CE. A huge span of time, but right now, without doing further reading to refresh my memory, I don’t feel safe getting any more specific.
2) 11QPsa–and other Qumran pss material–likely knew and derived from at the very least a well established Books I-III, or perhaps even the entire MT 150.
Phil Sumpter
I’m not expert, but I can at least add the considerations made by Erich Zenger for narrowing the time frame down to the fifty year gap between 200-150 BCE. History of thought issus seem to play a significant role:
1) The editorially placed Psalter framework (Pss 1-2 and 146-150) reflect the language and theology found in Jesus Sirach (175 BCE).
2) The same goes for Qumran’s wisdom text musar lammebin and the “Book of Mysteries” (Tora wisdom, eschatology, ethnic-cosmological dualism, praise of God).
3) The Qumran Pesher 4QMidr.Eschat(a ) (71-63 BCE) combines the sequence of Ps 1:1 and Ps 2:1f. with other Biblical quotes and applies them eschatologically to the Qumran community. For the order of the Psalter to have had such authority, A. Lange reckons it must have accepted with the grounding of the community in 152 BCE.
4) The LXX translation (Jerusalem, 100 BCE?) affirms the MT ordering and the number of Psalms.
5) The paleographic manuscript Masada Psalms b (2 half of 1st cent. BCE) confirms the order.
6) The differing order in 11QPs [a], could, as you say, be due to liturgical usage. It may even have been made to compete with the MT, which would just confirm the dating.
Psalm 118 in Luke-Acts
Read J. Ross Wagner’s “Psalm 118 in Luke-Acts: Tracing a Narrative Thread” in Early Christian Interpretation of the Scriptures of Israel edited by Craig A. Evans & James A. Sanders here (pp. 154ff.).
Studies in Biblical Literature
Recently I came across a series called Studies in Biblical Literature in which I found some interesting Psalm related books:
The Narrative Effect of Book IV of the Hebrew Psalter by Robert E. Wallace.
Text and Concept Analysis in Royal Psalms by Randy G. Haney.
The Book of Psalms Through the Lens of Intertextuality by Beth LaNeel Tanner.
The King-Priest of Psalm 110 in Hebrews by David R. Anderson.
Milton’s paraphrase of Ps. 8
O Jehovah our Lord how wondrous great
And glorious is thy name through all the earth?
So as above the Heavens thy praise to set
Out of the tender mouths of latest bearth,
Out of the mouths of babes and sucklings thou
Hast founded strength because of all thy foes
To stint th’ enemy, and slack th’ avengers brow
That bends his rage thy providence to oppose.
When I behold thy Heavens, thy Fingers art,
The Moon and Starrs which thou so bright hast set,
In the pure firmament, then saith my heart,
O what is man that thou remembrest yet,
And think’st upon him; or of man begot
That him thou visit’st and of him art found;
Scarce to be less then Gods, thou mad’st his lot,
With honour and with state thou hast him crown’d.
O’re the works of thy hand thou mad’st him Lord,
Thou hast put all under his lordly feet,
All Flocks, and Herds, by thy commanding word,
All beasts that in the field or forrest meet.
Fowl of the Heavens, and Fish that through the wet
Sea-paths in shoals do slide. And know no dearth.
O Jehovah our Lord how wondrous great
And glorious is thy name through all the earth.
The Unity of the Egyptian Hallel
Can be found here.
A Preliminary Edition of 4QPs^j (4Q91)
Check it out here.
Milton’s paraphrase of Psalm 2
WHy do the Gentiles tumult, and the Nations
Muse a vain thing, the Kings of th’ earth upstand
With power, and Princes in their Congregations
Lay deep their plots together through each Land,
Against the Lord and his Messiah dear.
Let us break off, say they, by strength of hand
Their bonds, and cast from us, no more to wear,
Their twisted cords: he who in Heaven doth dwell
Shall laugh, the Lord shall scoff them, then severe
Speak to them in his wrath, and in his fell
And fierce ire trouble them; but I saith hee
Anointed have my King (though ye rebell)
On Sion my holi’ hill. A firm decree
I will declare; the Lord to me hath say’d
Thou art my Son I have begotten thee
This day; ask of me, and the grant is made;
As thy possession I on thee bestow
Th’ Heathen, and as thy conquest to be sway’d
Earths utmost bounds: them shalt thou bring full low
With Iron Scepter bruis’d, and them disperse
Like to a potters vessel shiver’d so.
And now be wise at length ye Kings averse
Be taught ye Judges of the earth; with fear
Jehovah serve, and let your joy converse
With trembling; kiss the Son least he appear
In anger and ye perish in the way
If once his wrath take fire like fuel sere.
Happy all those who have in him their stay.
Milton’s paraphrase of Psalm 1
Bless’d is the man who hath not walk’d astray
In counsel of the wicked, and ith’ way
Of sinners hath not stood, and in the seat
Of scorners hath not sate. But in the great
Jehovahs Law is ever his delight,
And in his Law he studies day and night.
He shall be as a tree which planted grows
By watry streams, and in his season knows
To yield his fruit, and his leaf shall not fall,
And what he takes in hand shall prosper all.
Not so the wicked, but as chaff which fann’d
The wind drives, so the wicked shall not stand
In judgment, or abide their tryal then,
Nor sinners in th’ assembly of just men.
For the Lord knows th’ upright way of the just,
And the way of bad men to ruine must.
Milton’s Paraphrase of Psalm 114
WHEN the blest seed of Terah’s faithful son
After long toil their liberty had won,
And past from Pharian fields to Canaan land,
Led by the strength of the Almighty’s hand,
Jehovah’s wonders were in Israel shown,
His praise and glory was in Israel known.
That saw the troubled sea, and shivering fled,
And sought to hide his froth-becurlèd head
Low in the earth; Jordan’s clear streams recoil,
As a faint host that hath received the foil.
The high huge-bellied mountains skip like rams
Amongst their ewes, the little hills like lambs.
Why fled the ocean? and why skipped the mountains?
Why turnèd Jordan toward his crystal fountains?
Shake, Earth, and at the presence be aghast
Of Him that ever was and aye shall last,
That glassy floods from rugged rocks can crush,
And make soft rills from fiery flint-stones gush.
Calvin on Ps. 123
It is uncertain at what time, or even by what Prophet, this Psalm was composed. I do not think it probable that David was its author; because, when he bewails the persecutions which he suffered in the time of Saul, it is usual with him to inter-pose some particular references to himself. My opinion, then, rather is, that this form of prayer was composed for all the godly by some Prophet, either when the Jews were captives in Babylon, or when Antiochus Epiphanes exercised towards them the most relentless cruelty. Be this as it may, the Holy Spirit, by whose inspiration the Prophet delivered it to the people, calls upon us to have recourse to God, when — ever wicked men unrighteously and proudly persecute, not one or two of the faithful only, but the whole body of the Church.
Calvin, J. Commentary on the Psalms. Vol. 4
תהלים 