Psalm 151 LXX and Psalms 151A-151B DSS 11Q5

Feb 27, 2025


Psalm 151 (LXX).pdf

If you are a fan of King David (as I am, especially since he is my patron saint), you will likely be interested to know that there are five Davidic psalms that have been recognized outside of the 150 psalms in the Hebrew Masoretic Text and the Psalter. Accordingly, they are numbered Psalms 151 (A & B), 152, 153, 154, and 155. These psalms may be viewed in Volume Two of Charlesworth’s “The Old Testament Pseudepigrapha” (p. 609-624) or online via this link. Of these five psalms, Psalm 151 is the only one that has been recognized and included in most copies of the Septuagint (LXX). While Protestants and most forms of Judaism consider Psalm 151 apocryphal, the Eastern Orthodox, Coptic Orthodox, Armenian Apostolic, and Syrian Orthodox churches accept it as canonical. There are seven verses in the Greek Psalm 151. I have broken them down further (1a, 1b, 1c, etc.) in order to facilitate comparison with the Hebrew text of Psalm 151A. I have also color-coded the outline above using green and blue font to help distinguish the alternation of the main A and B terms in the structure (which surround the black text of the central term). As I will discuss later, the purple font in the Greek text and translation corresponds to material that occupies a different location (and structural position) in the Greek when compared with the Hebrew composition. 

For many years scholars believed that Psalm 151 was originally composed in Greek. However, in 1956, a version of Psalm 151, dating from the 1st century AD, was discovered in Qumran cave 11 among the Dead Sea Scrolls (DSS). This scroll is known as 11Q5 or 11QPsa ("The Great Psalms Scroll”). The scroll contains approximately 51 psalms, comprising 41 Biblical psalms and 10 additional compositions (including the five “bonus” psalms just mentioned). Psalm 151 in the Hebrew is actually two short Hebrew psalms (151A and the very partial 151B). The text of Hebrew Psalm 151A tells the story of David's rise from shepherd to his anointing by Samuel. This part of the story overlaps with verses 1–5 of the Greek Psalm 151. The remaining verses of Greek Psalm 151 tell the story of David’s representative combat with Goliath, which is only partially preserved in Hebrew Psalm 151B (as evidenced below). Many scholars hypothesize that the composer of the Greek psalm brought the two Hebrew psalms together into the one psalm. Take, for example, James A. Sanders, who was renowned for his work on the Dead Sea Scrolls – and particularly the Psalms Scroll. Perhaps because he was the first to translate and edit this Hebrew scroll, he may have been biased so as to regard the Greek text of this psalm to be, in places, “desiccated,” “meaningless,” “truncated,” “absurd,” “jumbled,” and “disappointingly different.” He supposed this was the result of its having been “made from a truncated amalgamation of the two Hebrew psalms.” However, this is just one hypothesis. (As the Dude would say, "well, you know, that's just, like, your opinion, man.”) Personally, I lean toward the the idea of the two psalms being independent compositions of King David. The text and translation of the Hebrew Psalm 151A (and partial Psalm 151B) including the significantly different literary structure is displayed below:

Psalms 151A-151B (DSS 11Q5).pdf

I realize the outlines above may appear somewhat busy. Therefore, in order to facilitate a clearer comparison, I have combined both the Greek and Hebrew outlines above into one landscape pdf version linked below. Please note, the down-side is that this pdf will require magnification for readability.

Psalm 151 (LXX) and Psalms 151A-151B (DSS 11Q5).pdf

Whether or not the hypothesis that the Greek is a later derivation from the Hebrew is true, the similarity between the Hebrew with the Greek versions is readily apparent. However, there are also significant differences, including portions of the Hebrew text not duplicated in the Greek version. (I am purposefully refraining from calling these “omissions” so as not to bias the discussion as if one is derived from the other.) The major difference between the two structures can be summed up in that the Hebrew structure is basically composed of one main chiasm with a second “dangling” sub-chiasm. The Greek structure is mainly alternating parallelism with a central “X” term. Interestingly, this structure includes chiastic style inverted parallelism in the sub-terms.

Hebrew Psalm 151A            Greek Psalm 151

A.                                          A. 1.

B.                                              2.

B’                                          B. 1.

A’ a.       compared with:           2.

    b.                                      X

    b’                                      A’ 2’

    a’                                          1’

                                             B’ 2’

                                                 1’

I beg to differ with Sanders. Even just the design of the main structures in both the Hebrew and Greek psalms is impressive, and we haven't even mentioned the sub-structures that adorn the main structures. This is one reason I think these psalms are independent compositions, yet by the hand of the same rhetorically skilled author (David). These psalms are both first-person recollections based on the legendary narratives about David's anointing by the prophet Samuel in 1Sam 16:1-13 and subsequent combat with Goliath in 1Sam 17. If we tentatively assume King David was the author, then we may also imagine there were plenty of occasions during the king's lifetime when he spoke about these events and also hymned about them in praise of God. Thus, it should be no surprise that there would be a reprise (if the reader will forgive the play on words).

Regarding the episode in David’s life when he was instrumental in bringing about victory over the Philistines, most LXX manuscripts differ from the MT text of 1Samuel 17-18. For example, 1Sam 17:12-31, 17:55–18:5, and 18:10-11 are missing from many Septuagint manuscripts. For a one-page summary outline of these differences, see this pdf. I trust the reader will take some time to review the outline structures above and to meditate on God’s grace and glory in the life of King David.

Misc Text and Translation Notes:

1a Both lines of Psalm 151 are included as the Intro in 1a.

1d 1Chr. 11:2 has same parallel leader roles as reflected in the Hebrew: “And yesterday and the third day when Saul was king, you were the one to lead Israel out and in, and the Lord your God said to you, “You will shepherd my people Israel, and you will be a leader over Israel.”

In the 1Sam 16 account of David’s anointing, the same Greek verb for shepherding or tending is used: 1Sam. 16:11 Then Samuel said to Jesse, “Are there any other young men here?” Then Jesse said, “There remains yet the youngest, he is shepherding among the flock.” And Samuel said to Jesse, “Send and bring him. For we will not sit down till he comes here.”

2a & 2b David honored & communed with God via musical psalms of prayer & praise while alone in the countryside

2w Given the surrounding context of “saying” and “telling,” it is likely that “יעדו” could relate to the Hebrew root עוד (or possibly יוֹעֵד or עדה), which are connected to witnessing, testifying, or appointing a witness. If “יעדו” is a third-person plural form of the verb from עוּד (44x), meaning “to testify” or “bear witness,” it could mean: “The mountains did not/cannot testify/bear witness to/for him.” In a legal or covenantal context, it could indicate that the mountains do not serve as witnesses to/for the Lord’s claim, right – or, in this case, glory. This would align with ancient Hebrew and biblical traditions where witnesses (including natural elements like mountains, or standing stones) were invoked to affirm or memorialize agreements, covenants, or divine decrees (e.g., Deuteronomy 4:26, “I call heaven and earth as witnesses against you”).

2x Note that the Hebrew text above reflects the correction of an added yod ( י). It is difficult to understand the flow of thought apart from such a correction. Without such a correction, it possibly could derive from: לַעֲלוֹת and mean "arise" ascend, go up, go uphill (or "burnt offering"?)

2y דָּבָר dāḇār 1454x

The noun for “what is said, word” (or any unit of speech such as a clause, or the whole of communication); matter (any event); thing (any object). → affair; case; commandment; matter; report; word.

3x דָּבַר dāḇar 1136x

The verb [Q. P, Ht] to say, speak, tell, command, promise; Qp, Pu to be spoken (of); N to speak together; a general term for verbal communication.

2z & 3a The base word is “מעשה” (ma’aseh). With the yod suffix, it signifies singular possession, meaning “my works” or “my deeds.” If the phrase were referring to “his works,” (i.e., God’s works) it would be “מעשיו” (ma’asav) instead.

3a Likely the Greek dative of advantage (“for the Lord” rather than “to the Lord”)

3b אֱלוֹהַ saw – The Lord saw David's works. These other things cannot tell/bear witness, but David could. Thus, God saw and heard everything (that David did & said).

4a “αὐτὸς ἐξαπέστειλεν τὸν ἄγγελον αὐτοῦ. “He, himself, sent his angel.” Although my translation renders this as messenger (referring to directly to Samuel as God’s prophetic messenger), I want to add that the reference could literally be to an angelic spirit. We might think of this as an indirect reference to and angelic spirit in the mouth of Samuel. This reasoning would be based on examples such as 1Kings 22:22-23, where the Lord was on his throne, with “all the host of heaven standing beside him.” Then one spirit (in that case, demonic) came forward and said, ‘I will go out, and will be a lying spirit in the mouth of all his prophets.’ If an angelic root cause can be referred to in cases of false prophets, then such can also be the case for true prophets.

4c God sent his prophetic messenger to anoint David as Spirit-filled king to shepherd Israel. This anointing as king is also related in 2Sam 5:2-3, “In time past, when Saul was king over us, you were the one who led Israel out and brought them in, and the Lord said to you, ‘You shall shepherd My people Israel, and be ruler over Israel.’ Therefore, all the elders of Israel came to the king at Hebron, and at Hebron, King David made a covenant with them before the Lord. And they anointed David king over all Israel.”

It is no accident that Samuel’s use of an instrument is explicitly specified in the text (i.e., his holy oil). I think this is intended as a preparatory “supplement” for the next main usage of an instrument in vs 7 where we are expected to understand (from the Biblical story) that David was spirit-filled when he met and slayed Goliath using Goliath’s own sword. In fact, it is likely that Samuel anointed David with holy oil for theocratic service such that David would be empowered by the Holy Spirit.

5b David’s brothers were “great” (i.e., in stature). This characteristic is generally indicated by height. So, David’s brothers were all bigger and taller than him.

5c “And yet” I have supplied “yet” to show contrast/unexpected outcome (i.e., that the Lord was not pleased with David’ brothers.

6a Thus, it was David alone who identified with Israel when he met the Philistine. Such identification is rich with application to Christ.

6b מחרף participle for "reproaching, reviling"—as occurs in Ps 44.16-17

מַעַרְכ֥וֹת usage of "ranks" in 1 Sam 17.10, hence "from the ranks of the enemy [enemy's ranks]"

When Goliath invoked false gods to curse Israel's representative, he not only dishonored David, but he also dishonored Israel and the God of Israel. Goliath swore “by” his idols (i.e., his gods). The word “by” is used to indicate invocation or calling upon that entity as a witness or guarantor of their oath or promise. It implies a strong appeal to the power and authority associated with the entity being invoked.

7b Spirit-filled David took away the reproach of Israel (and restored honor to the God of Israel).


Resources and Credits:


Psalm 151 (LXX)

Psalm 151a (11Q5)

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