Psalm 151

Psalm 151 is a little poem included at the end of the Psalms in the Greek translation of the Old Testament. It doesn't tell us anything new; it's theology is no different than the rest of the Bible. But it's not part of the Hebrew Book of Psalms.

Some scholars think it may be based on parts of two otherwise unknown psalms found in the Dead Sea Scrolls, but we don't know when it was composed -- probably in the first or second century AD.


Psalm 151, Title

Ουτος ο ψαλμος ιδιογραφος εις Δαυιδ
και εξωθεν του αριθμου
οτε εμονομαχησεν τω Γολιαδ

This psalm is ascribed to David—though it is outside the number (of Psalms)—after he had fought Goliath in single combat.

Probably the most interesting point about this Psalm is its title or header. The psalm is ascribed to David as his own composition (though it is outside the number), after he had fought in single combat with Goliath. Note the spelling of Goliath's name. His name is spelled Γολιαδ three times in the Septuagint (not counting apocryphal books, 1 Sam 17:42; 22:10 and Psalm 143:1) and Γολιαθ four times (1 Sam 17:4; 21:10; 2 Sam 21:19 and 1 Chronicles 20:5).

Psalm 151:1

1 μικρος ημην εν τοις αδελλοις μου
και νεωτεροις εν τω οικω του πατρος μου
εποιμανον τα προβατα του πατρος μου

1 I was small among my brothers,
and the youngest in my father's house;
I tended my father's sheep.

Note the use of the comparative νεωτεροις even though it is superlative in context ("in my father's house") and a superlative form exists (νεωτατοις, Genesis 49:22).

εποιμανον is an imperfect act. indic. (1 sg) from εποιμανω. It also occurs in Hosea 13:5, "I cared for you in the desert, in the land of the burning heat."

Psalm 151:2

αι χειρες μου εποιησαν οργανον
οι δακτυλοι μου ηρμησαν ψαλτηριον

2 My hands made a harp;
my fingers fashioned a lyre.

Strictly speaking, an οργανον (organon) is an "instrument" of any kind, whether a musical instrument (as here), a surgical instrument, an organ of the body (“But he said, ‘Even if you remove my organ of speech, God hears also those who are mute’” 4 Maccabees 10:17, Greek 10:18), or even a constucted device like the rim of a wall ("For there is a tower in that place, fifty cubits high, full of ashes, and it has a rim running around it which on all sides inclines precipitously into the ashes." 2 Maccabees 13:5).

Psalm 151:3

και τις αναγγελει τω κυριω μου;
αυτος κυριος, αυτος εισακουει

3 And who will tell my Lord?
The Lord himself; it is he who hears.

αναγγελει is the future active 3rd sg. of αναγγελλω, to tell or proclaim, "he will tell you what is yet to come." (John 16:13).

εισακουει is the present active indicative form of εισακουω, to hear, especially a prayer. That's the meaning here, but it can also refer to hearing advice ("a wise man listens to advice," Proverbs 12:15).

Psalm 151:4

αυτος εξαπεστειλεν τον αγγελον αυτου
και ηρεν με εκ των προβατων του πατρος μου
και εχρισεν με εν τω ελαιω της χρισεως αυτου

4 It was he who sent his messenger
and took me from my father's sheep,
and anointed me with his anointing oil.

The verb εξαπεστειλεν (aorist, εξαποστελλω "send out") contains the verb apostle, to be sent out on a mission with authority. We see this form used both of God sending out Christ (Galatians 4:4) and the Holy Spirit (Galatians 4:6).

Psalm 151:5

οι αδελφοι μου καλοι και μεγαλοι,
και ουκ ευδοκησεν εν αυτοις κυριοις.

5 My brothers were handsome and tall,
but the Lord was not pleased with them.

The verb ευδοκησεν (aorist, ευδοκεω) is the word used at Jesus' baptism, "with him I am well pleased" (Matthew 3:17). The account of God's comments about David's taller brothers is given in 1 Samuel 16:1-12 ("the Lord looks at the heart," 16:7), but we might just point out that it was David himself who was described as "ruddy, with a fine appearance, and handsome" (1 Sam. 16:12).

Psalm 151:6

εξηλθον εις συναντησιν τω αλλοφυλω,
και επικατηρασατο με εν τοις ειδωλοις αυτου

6 I went out to meet the Philistine,
and he cursed me by his idols.

αλλοφυλος means "foreigner, Gentile," rather than Philistine, but the meaning is clear enough.

Psalm 151:7

εγω δε σπασαμενος την παρ’ αυτου μαχαιραν
απεκεφαλεσα αυτον και ηρα οδεινος εξ υιων Ισραηλ

7 But I drew his own sword;
I beheaded him, and took away disgrace from the people of Israel.

The entire incident with the sling is omitted. Did the author feel embarrassed about it? Did he want to omit the entire miraculous side of the battle? If so, it's a pity, and since God's work is left out, it's no wonder that this Psalm--late or not--has never really been seriously considered for being included in the canon.