The Differences Between Psalms 14 and 53: Difference between revisions

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Psalms 14 and 53 are nearly identical, yet they diverge at several points. The following table illustrates these differences:
Psalms 14 and 53 are nearly identical, yet they diverge at several points. The following table illustrates these differences:
* <span style="color:#2D9BF0">Blue</span> = text/content unique to psalm (i.e., present in one, absent on the other)
* <span style="color:#0CA789">Green</span> = differing text in corresponding locations (e.g., different names for God, different verbal inflection, etc.) 
<span style="color:#2D9BF0">Blue</span>
<span style="color:#0CA789">Green</span>
* יְהוָה in 14:2, 4, 6, 7 and אֱלֹהִים in 53:3, 5, 6, 7
* עֲלִילָה in 14:1 and עָוֶל in 53:2
* הַכֹּל in 14:3 and כֻּלּוֹ in 53:4
* סָר in 14:3 and סָג in 53:4
* כָּל in 14:4 and Ø in 53:5


{| class="wikitable"
{| class="wikitable"
Line 23: Line 10:
! Verse !! Psalm 14 !! Psalm 53 !! Verse
! Verse !! Psalm 14 !! Psalm 53 !! Verse
|-
|-
| 1a || לַמְנַצֵּחַ לְדָוִד || לַמְנַצֵּחַ עַל־מָחֲלַת מַשְׂכִּיל לְדָוִד || 1
| 1a || לַמְנַצֵּחַ לְדָוִד || לַמְנַצֵּחַ <span style="color:#2D9BF0">עַל־מָחֲלַת מַשְׂכִּיל</span> לְדָוִד || 1
|-
|-
| 1b || אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים הִשְׁחִיתוּ הִתְעִיבוּ עֲלִילָה אֵין עֹשֵׂה־טוֹב || אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים הִשְׁחִיתוּ וְהִתְעִיבוּ עָוֶל אֵין עֹשֵׂה־טוֹב || 2
| 1b || אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים הִשְׁחִיתוּ הִתְעִיבוּ <span style="color:#0CA789">עֲלִילָה</span> אֵין עֹשֵׂה־טוֹב || אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים הִשְׁחִיתוּ <span style="color:#2D9BF0">וְ</span>הִתְעִיבוּ <span style="color:#0CA789">עָוֶל</span> אֵין עֹשֵׂה־טוֹב || 2
|-
|-
| 2 || יְהוָה מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵי־אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִים || אֱלֹהִים מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵי אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִים || 3
| 2 || <span style="color:#0CA789">יְהוָה</span> מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵי־אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִים || <span style="color:#0CA789">אֱלֹהִים</span> מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵי אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִים || 3
|-
|-
| 3 || הַכֹּל סָר יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד || כֻּלּוֹ סָג יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד || 4
| 3 || <span style="color:#0CA789">הַכֹּל סָר</span> יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד || <span style="color:#0CA789">כֻּלּוֹ סָג</span> יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד || 4
|-
|-
| 4 || הֲלֹא יָדְעוּ כָּל־פֹּעֲלֵי אָוֶן אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם יְהוָה לֹא קָרָאוּ || הֲלֹא יָדְעוּ פֹּעֲלֵי אָוֶן אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם אֱלֹהִים לֹא קָרָאוּ || 5
| 4 || הֲלֹא יָדְעוּ <span style="color:#2D9BF0">כָּל</span>־פֹּעֲלֵי אָוֶן אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם <span style="color:#0CA789">יְהוָה</span> לֹא קָרָאוּ || הֲלֹא יָדְעוּ פֹּעֲלֵי אָוֶן אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם <span style="color:#0CA789">אֱלֹהִים</span> לֹא קָרָאוּ || 5
|-
|-
| 5 || שָׁם פָּחֲדוּ פָחַד כִּי־אֱלֹהִים בְּדוֹר צַדִּיק || שָׁם פָּחֲדוּ־פַחַד לֹא־הָיָה פָחַד כִּי־אֱלֹהִים פִּזַּר עַצְמוֹת חֹנָךְ || 6a
| 5 || שָׁם פָּחֲדוּ פָחַד כִּי־אֱלֹהִים <span style="color:#0CA789">בְּדוֹר צַדִּיק</span> || שָׁם פָּחֲדוּ־פַחַד <span style="color:#2D9BF0">לֹא־הָיָה פָחַד</span> כִּי־אֱלֹהִים <span style="color:#0CA789">פִּזַּר עַצְמוֹת חֹנָךְ</span> || 6a
|-
|-
| 6 || עֲצַת־עָנִי תָבִישׁוּ כִּי יְהוָה מַחְסֵהוּ || הֱבִשֹׁתָה כִּי־אֱלֹהִים מְאָסָם || 6b
| 6 || <span style="color:#2D9BF0">עֲצַת־עָנִי</span> <span style="color:#0CA789">תָבִישׁוּ</span> כִּי <span style="color:#0CA789">יְהוָה</span> <span style="color:#0CA789">מַחְסֵהוּ</span> || <span style="color:#0CA789">הֱבִשֹׁתָה</span> כִּי־<span style="color:#0CA789">אֱלֹהִים מְאָסָם</span> || 6b
|-
|-
| 7 || מִי יִתֵּן מִצִּיּוֹן יְשׁוּעַת יִשְׂרָאֵל בְּשׁוּב יְהוָה שְׁבוּת עַמּוֹ יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל || מִי יִתֵּן מִצִּיּוֹן יְשֻׁעוֹת יִשְׂרָאֵל בְּשׁוּב אֱלֹהִים שְׁבוּת עַמּוֹ יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל || 7
| 7 || מִי יִתֵּן מִצִּיּוֹן <span style="color:#0CA789">יְשׁוּעַת</span> יִשְׂרָאֵל בְּשׁוּב <span style="color:#0CA789">יְהוָה</span> שְׁבוּת עַמּוֹ יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל || מִי יִתֵּן מִצִּיּוֹן <span style="color:#0CA789">יְשֻׁעוֹת</span> יִשְׂרָאֵל בְּשׁוּב <span style="color:#0CA789">אֱלֹהִים</span> שְׁבוּת עַמּוֹ יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל || 7
|}
|}


Most of the differences pertain to individual words (blue), however, there is one place in which the difference between them is more significant (red). The following translations illustrate the points of departure:
Most of the differences pertain to individual words, however, there is one place (Ps 14:5-6 and Ps 53:6) in which the difference between them is more significant. The following translations illustrate the points of departure:


* 14:5-6 - שָׁ֤ם ׀ פָּ֣חֲדוּ פָ֑חַד כִּֽי־אֱ֝לֹהִ֗ים בְּד֣וֹר צַדִּֽיק׃ עֲצַת־עָנִ֥י תָבִ֑ישׁוּ כִּ֖י יְהוָ֣ה מַחְסֵֽהוּ׃
* 14:5-6 - שָׁ֤ם ׀ פָּ֣חֲדוּ פָ֑חַד כִּֽי־אֱ֝לֹהִ֗ים בְּד֣וֹר צַדִּֽיק׃ עֲצַת־עָנִ֥י תָבִ֑ישׁוּ כִּ֖י יְהוָ֣ה מַחְסֵֽהוּ׃

Revision as of 11:24, 26 November 2024

Introduction

Psalms 14 and 53 are nearly identical, yet they diverge at several points. The following table illustrates these differences:

Blue = text/content unique to psalm (i.e., present in one, absent on the other)
Green = differing text in corresponding locations (e.g., different names for God, different verbal inflection, etc.)
Verse Psalm 14 Psalm 53 Verse
1a לַמְנַצֵּחַ לְדָוִד לַמְנַצֵּחַ עַל־מָחֲלַת מַשְׂכִּיל לְדָוִד 1
1b אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים הִשְׁחִיתוּ הִתְעִיבוּ עֲלִילָה אֵין עֹשֵׂה־טוֹב אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים הִשְׁחִיתוּ וְהִתְעִיבוּ עָוֶל אֵין עֹשֵׂה־טוֹב 2
2 יְהוָה מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵי־אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִים אֱלֹהִים מִשָּׁמַיִם הִשְׁקִיף עַל־בְּנֵי אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת־אֱלֹהִים 3
3 הַכֹּל סָר יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד כֻּלּוֹ סָג יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד 4
4 הֲלֹא יָדְעוּ כָּל־פֹּעֲלֵי אָוֶן אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם יְהוָה לֹא קָרָאוּ הֲלֹא יָדְעוּ פֹּעֲלֵי אָוֶן אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם אֱלֹהִים לֹא קָרָאוּ 5
5 שָׁם פָּחֲדוּ פָחַד כִּי־אֱלֹהִים בְּדוֹר צַדִּיק שָׁם פָּחֲדוּ־פַחַד לֹא־הָיָה פָחַד כִּי־אֱלֹהִים פִּזַּר עַצְמוֹת חֹנָךְ 6a
6 עֲצַת־עָנִי תָבִישׁוּ כִּי יְהוָה מַחְסֵהוּ הֱבִשֹׁתָה כִּי־אֱלֹהִים מְאָסָם 6b
7 מִי יִתֵּן מִצִּיּוֹן יְשׁוּעַת יִשְׂרָאֵל בְּשׁוּב יְהוָה שְׁבוּת עַמּוֹ יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל מִי יִתֵּן מִצִּיּוֹן יְשֻׁעוֹת יִשְׂרָאֵל בְּשׁוּב אֱלֹהִים שְׁבוּת עַמּוֹ יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל 7

Most of the differences pertain to individual words, however, there is one place (Ps 14:5-6 and Ps 53:6) in which the difference between them is more significant. The following translations illustrate the points of departure:

  • 14:5-6 - שָׁ֤ם ׀ פָּ֣חֲדוּ פָ֑חַד כִּֽי־אֱ֝לֹהִ֗ים בְּד֣וֹר צַדִּֽיק׃ עֲצַת־עָנִ֥י תָבִ֑ישׁוּ כִּ֖י יְהוָ֣ה מַחְסֵֽהוּ׃
    • "There they are in great terror, for God is with the generation of the righteous. You would shame the plans of the poor, but the LORD is his refuge" (ESV).
  • 53:6 - שָׁ֤ם ׀ פָּֽחֲדוּ־פַחַד֮ לֹא־הָ֪יָה֫ פָ֥חַד כִּֽי־אֱלֹהִ֗ים פִּ֭זַּר עַצְמ֣וֹת חֹנָ֑ךְ הֱ֝בִשֹׁ֗תָה כִּֽי־אֱלֹהִ֥ים מְאָסָֽם׃
    • "There they are, in great terror, where there is no terror! For God scatters the bones of him who encamps against you; you put them to shame, for God has rejected them" (ESV).


Scholars have approached the differences between Psalms 14 and 53 in one of two ways:[1]

  1. They use the differences to identify/reconstruct an original text.[2]
  2. They understand the differences as contributing to the unique message of each psalm.[3]


Approach #1 views most of the differences as the product of scribal errors, that is, they are accidental. One of the psalms (typically 53) is viewed as defective/corrupted, the other (typically 14) containing the less corrupted text. Approach #2 views most of the differences as intentional, not accidental. According to approach #2, the differences contribute to the unique message of each psalm.

Argument Maps

Reconstruction Approach

The reconstruction approach views certain differences between Psalms 14 and 53, especially those in Psalms 14:5-6 and 53:6, as scribal errors, which are analyzed in service of reconstructing an original text. 


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"}    
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        rankdir: LR
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
=== 
[Reconstruction]: The differences between Psalms 14 and 53, especially those in Psalms 14:5-6 and 53:6, are to be analyzed in service of reconstructing an original text.#dispreferred
 + <Aural Similarity>: Certain words/letters in Pss 14:5-6 and 53:6 sound similar and therefore could have been confused (see Baethgen 1904, 158 :C:; Duhm 1899, 40 :C:).#dispreferred
  + [בדור and פזר]: The first consonants of each word (bet and pe) are both labio-dentals; the second consonants (dalet and zayin) are both dentals; and the last consonants of each word (resh and resh) are the same, both sonorants (cf. Blau 2010, 64-65 :M:).#dispreferred
  + [עצת and עצמות]: Regarding the consonants of both words, the first (ayin), second (tsade), and last (taw) are the same (cf. Duhm 1899, 40 :C:).#dispreferred
  + [מחסהו and מאסם]: The first consonants of each word (mem and mem) are the same, both bilabials, and the third consonants (samekh and samekh) are the same, both sibilants (cf. Blau 2010, 65 :M:).#dispreferred
 + <Graphic Similarity>: Certain words/letters in Pss 14 and 53 are graphically similar and therefore could have been confused (see Hupfeld 1855, 291 :C:).#dispreferred
   + [סר and סג]: In the Adon Letter, an Aramaic letter from the late 7th c. BCE, gimel and resh are graphically similar (the leftward extension of gimel is at the top of the letter, like resh, rather than at the bottom as in later scripts; Porten and Yardeni 1986, 6-7). Therefore the resh of סר "turn away" (Ps 14:3) and the gimel of סג "slide back" (Ps 53:4) could have been confused. #dispreferred
  + <LXX>: Regarding the 2mp hiphil תָבִישׁוּ (Ps 14:6) and 2ms hiphil הֱבִשֹׁתָה (Ps 53:6), the LXX of Ps 53(52):6 preserves the original reading — the 3p κατῃσχύνθησαν "they were put to shame" — reflecting a source which read הבישׁו (cf. Baethgen 1904, 38 :C:).#dispreferred
   + <תָבִישׁוּ in Ps 14:6>: Because the hiphil form of בושׁ only collocates with personal objects, never factual objects (cf. Baethgen 1904, 37-38 :C:; Duhm 1899, 40 :C:), the hiphil תָבִישׁוּ "you put to shame" in Ps 14:6 cannot take the factual object עֲצַת־עָנִי "insight of the oppressed" and so represents a corrupted reading.#dispreferred
   + <הֱבִשֹׁתָה in Ps 53:6>: That the hiphil הֱבִשֹׁתָה is 2nd person is "strikingly out of place in the midst of 3 pers. sg. in previous and subsequent lines, all pers. alike referring to God" (Briggs and Briggs 1906, 108 :C:).#dispreferred
    - <Assimilation to Context>: Because the LXX does not reflect the sg. participle (חנה) nor the 2ms suffix (ך) of חֹנָךְ, it is likely that the LXX's reading for the 2ms הֱבִשֹׁתָה — the 3p verb κατῃσχύνθησαν "they were put to shame" — represents an assimilation to context and does not reflect a Hebrew source which read a 3p הבישׁו (cf. Barthélemy 2005, 324 :C:).
 - <Literary Specificities>: The differences between Psalms 14:5-6 and 53:6 cannot be adequately explained as scribal errors, rather the differences represent "irreducible literary specificities" (Barthélemy 2005, 59 :C:).


Argument Mapn0ReconstructionThe differences between Psalms 14 and 53, especially those in Psalms 14:5-6 and 53:6, are to be analyzed in service of reconstructing an original text.n1בדור and פזרThe first consonants of each word (bet and pe) are both labio-dentals; the second consonants (dalet and zayin) are both dentals; and the last consonants of each word (resh and resh) are the same, both sonorants (cf. Blau 2010, 64-65 🄼).n5Aural SimilarityCertain words/letters in Pss 14:5-6 and 53:6 sound similar and therefore could have been confused (see Baethgen 1904, 158 🄲; Duhm 1899, 40 🄲).n1->n5n2עצת and עצמותRegarding the consonants of both words, the first (ayin), second (tsade), and last (taw) are the same (cf. Duhm 1899, 40 🄲).n2->n5n3מחסהו and מאסםThe first consonants of each word (mem and mem) are the same, both bilabials, and the third consonants (samekh and samekh) are the same, both sibilants (cf. Blau 2010, 65 🄼).n3->n5n4סר and סגIn the Adon Letter, an Aramaic letter from the late 7th c. BCE, gimel and resh are graphically similar (the leftward extension of gimel is at the top of the letter, like resh, rather than at the bottom as in later scripts; Porten and Yardeni 1986, 6-7). Therefore the resh of סר "turn away" (Ps 14:3) and the gimel of סג "slide back" (Ps 53:4) could have been confused. n6Graphic SimilarityCertain words/letters in Pss 14 and 53 are graphically similar and therefore could have been confused (see Hupfeld 1855, 291 🄲).n4->n6n5->n0n6->n0n7LXXRegarding the 2mp hiphil תָבִישׁוּ (Ps 14:6) and 2ms hiphil הֱבִשֹׁתָה (Ps 53:6), the LXX of Ps 53(52):6 preserves the original reading — the 3p κατῃσχύνθησαν "they were put to shame" — reflecting a source which read הבישׁו (cf. Baethgen 1904, 38 🄲).n7->n0n8תָבִישׁוּ in Ps 14:6Because the hiphil form of בושׁ only collocates with personal objects, never factual objects (cf. Baethgen 1904, 37-38 🄲; Duhm 1899, 40 🄲), the hiphil תָבִישׁוּ "you put to shame" in Ps 14:6 cannot take the factual object עֲצַת־עָנִי "insight of the oppressed" and so represents a corrupted reading.n8->n7n9הֱבִשֹׁתָה in Ps 53:6That the hiphil הֱבִשֹׁתָה is 2nd person is "strikingly out of place in the midst of 3 pers. sg. in previous and subsequent lines, all pers. alike referring to God" (Briggs and Briggs 1906, 108 🄲).n9->n7n10Assimilation to ContextBecause the LXX does not reflect the sg. participle (חנה) nor the 2ms suffix (ך) of חֹנָךְ, it is likely that the LXX's reading for the 2ms הֱבִשֹׁתָה — the 3p verb κατῃσχύνθησαν "they were put to shame" — represents an assimilation to context and does not reflect a Hebrew source which read a 3p הבישׁו (cf. Barthélemy 2005, 324 🄲).n10->n9n11Literary SpecificitiesThe differences between Psalms 14:5-6 and 53:6 cannot be adequately explained as scribal errors, rather the differences represent "irreducible literary specificities" (Barthélemy 2005, 59 🄲).n11->n0


Text-as-Received Approach (preferred)

The text-as-received approach views certain differences between Psalms 14 and 53 as purposeful contributions to the message of each psalm. 


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[Text-as-Received]: The differences between Psalms 14 and 53, especially those in Psalms 14:5-6 and 53:6, are to be treated as purposeful, contributing to the unique message of each psalm.
 + <Literary Specificities>: The differences between Psalms 14:5-6 and 53:6 represent "irreducible literary specificities" and cannot be explained as textual corruptions (Barthélemy 2005, 59 :C:).
  + [לֹא־הָיָה פָחַד in Ps 53:6]: The phrase לֹא־הָיָה פָחַד "where there was no terror," which is present in Ps 53:6 but absent in Ps 14:5, is not likely to have been omitted in the latter. Its presence in the MT of Ps 53:6 and in the ancient versions suggests that it is intentional, uniquely contributing to the message of Ps 53.
   + [Ancient Versions]: LXX: οὗ οὐκ ἦν φόβος "where there was no fear" (NETS); Syr.: ܐܬܪ ܕܠܝܬ ܗܘܐ ܕܚܠܬܐ "where there was nothing to fear" (Taylor 2022, 207 :M:); TgPs.: דלית בהון צרוך למדלח "which there is no need to fear" (Stec 2004, 110 :M:); Iuxta Hebr.: ubi non est timor "where there is no fear."
  + [עלילה and עול]: The divergent readings עֲלִילָה "deed" (Ps 14:1) and עָוֶל "iniquity" (Ps 53:2) are not likely the product of scribal error but represent an intentional intensification from the more neutral term "deed" to the more more pointed term "iniquity." The effect of such intensification is to "sharpen(s) the condemnation" of the actions of the fool in Ps 53 (Hossfeld and Zenger 2005, 41 :C:; cf. Tate 1998, 40 :C:).
  + [יהוה and אלהים]: Whereas Ps 14:6b includes the divine name יהוה "YHWH" (כִּי יְהוָה מַחְסֵהוּ), which emphasizes Israel's close relationship with YHWH, Ps 53:6e mentions אלהים "God" (כִּי־אֱלֹהִים מְאָסָם), emphasizing God's "relationship to enemies who incur (his) judgment" (Burnett 2017, 135 :A:).
 + <Placement in the Psalter>: The differences between Psalms 14:5-6 and 53:6 relate to their respective placements in the Psalter, that is, one or both psalms were likely edited to align/cohere with neighboring psalms.
  + ["Refuge" in Ps 14:6]: "Refuge" (מַחְסֵהוּ from the root חסה) in Ps 14:6, which is absent in Ps 53:6, is a recurring theme throughout Pss 3-7 and 11-14 in which "laments and petitions" are "arranged as a corpus of petitionary 'search for refuge' with YHWH" (Hossfeld and Zenger 2005, 38 :C:; cf. חסה in Pss 5:12; 7:2; 11:1).
  + [The "poor" in Ps 14:6]: The "poor" (עָנִי) in Ps 14:6, absent in Ps 53:6, is a recurring participant(s) within Pss 11-14 which is "a cohesive group of 'psalms of the poor'" (Hossfeld and Zenger 2005, 39 :C:; cf. עני in Pss 10:2, 9; 12:6 (pl.)).
  + [Militaristic Language in Ps 53:6]: The militaristic language of Ps 53:6 (פִּזַּר עַצְמוֹת חֹנָךְ "scattered the bones of those encamping against you"), which is absent in Ps 14:5-6, coheres with the militaristic theme of David and Saul's battles in Pss 52-55 (cf. Botha 2013, 593-601 :A:).
  + [Superscriptions]: Compared to superscriptions in the first Davidic Psalter (Pss 3-41), the superscriptions in the second Davidic Psalter (Pss 51-72) are typically longer. The shorter superscription of Ps 14 (לַמְנַצֵּחַ לְדָוִד), which is within the first Davidic Psalter, and the longer of superscription of Ps 53 (לַמְנַצֵּחַ עַל־מָחֲלַת מַשְׂכִּיל לְדָוִד), which is within the second Davidic Psalter, support this notion. The superscriptions of both psalms were likely edited to conform to their respective placements within the Psalter (cf. Hossfeld and Zenger 2005, 36 :C:).
  + [Elohistic Psalter]: The psalms within the Elohistic Psalter (Pss 42-83) display a propensity for the term אלהים "God" over against the divine name יהוה "YHWH" (see Burnett 2017, 134-136 :A:). The exclusive preference for אלהים "God" in Ps 53, which is within the Elohistic Psalter, conforms with the preference for אלהים elsewhere in this collection.


Argument Mapn0Text-as-ReceivedThe differences between Psalms 14 and 53, especially those in Psalms 14:5-6 and 53:6, are to be treated as purposeful, contributing to the unique message of each psalm.n1לֹא־הָיָה פָחַד in Ps 53:6The phrase לֹא־הָיָה פָחַד "where there was no terror," which is present in Ps 53:6 but absent in Ps 14:5, is not likely to have been omitted in the latter. Its presence in the MT of Ps 53:6 and in the ancient versions suggests that it is intentional, uniquely contributing to the message of Ps 53.n10Literary SpecificitiesThe differences between Psalms 14:5-6 and 53:6 represent "irreducible literary specificities" and cannot be explained as textual corruptions (Barthélemy 2005, 59 🄲).n1->n10n2Ancient VersionsLXX: οὗ οὐκ ἦν φόβος "where there was no fear" (NETS); Syr.: ܐܬܪ ܕܠܝܬ ܗܘܐ ܕܚܠܬܐ "where there was nothing to fear" (Taylor 2022, 207 🄼); TgPs.: דלית בהון צרוך למדלח "which there is no need to fear" (Stec 2004, 110 🄼); Iuxta Hebr.: ubi non est timor "where there is no fear."n2->n1n3עלילה and עולThe divergent readings עֲלִילָה "deed" (Ps 14:1) and עָוֶל "iniquity" (Ps 53:2) are not likely the product of scribal error but represent an intentional intensification from the more neutral term "deed" to the more more pointed term "iniquity." The effect of such intensification is to "sharpen(s) the condemnation" of the actions of the fool in Ps 53 (Hossfeld and Zenger 2005, 41 🄲; cf. Tate 1998, 40 🄲).n3->n10n4יהוה and אלהיםWhereas Ps 14:6b includes the divine name יהוה "YHWH" (כִּי יְהוָה מַחְסֵהוּ), which emphasizes Israel's close relationship with YHWH, Ps 53:6e mentions אלהים "God" (כִּי־אֱלֹהִים מְאָסָם), emphasizing God's "relationship to enemies who incur (his) judgment" (Burnett 2017, 135 🄰).n4->n10n5"Refuge" in Ps 14:6"Refuge" (מַחְסֵהוּ from the root חסה) in Ps 14:6, which is absent in Ps 53:6, is a recurring theme throughout Pss 3-7 and 11-14 in which "laments and petitions" are "arranged as a corpus of petitionary 'search for refuge' with YHWH" (Hossfeld and Zenger 2005, 38 🄲; cf. חסה in Pss 5:12; 7:2; 11:1).n11Placement in the PsalterThe differences between Psalms 14:5-6 and 53:6 relate to their respective placements in the Psalter, that is, one or both psalms were likely edited to align/cohere with neighboring psalms.n5->n11n6The "poor" in Ps 14:6The "poor" (עָנִי) in Ps 14:6, absent in Ps 53:6, is a recurring participant(s) within Pss 11-14 which is "a cohesive group of 'psalms of the poor'" (Hossfeld and Zenger 2005, 39 🄲; cf. עני in Pss 10:2, 9; 12:6 (pl.)).n6->n11n7Militaristic Language in Ps 53:6The militaristic language of Ps 53:6 (פִּזַּר עַצְמוֹת חֹנָךְ "scattered the bones of those encamping against you"), which is absent in Ps 14:5-6, coheres with the militaristic theme of David and Saul's battles in Pss 52-55 (cf. Botha 2013, 593-601 🄰).n7->n11n8SuperscriptionsCompared to superscriptions in the first Davidic Psalter (Pss 3-41), the superscriptions in the second Davidic Psalter (Pss 51-72) are typically longer. The shorter superscription of Ps 14 (לַמְנַצֵּחַ לְדָוִד), which is within the first Davidic Psalter, and the longer of superscription of Ps 53 (לַמְנַצֵּחַ עַל־מָחֲלַת מַשְׂכִּיל לְדָוִד), which is within the second Davidic Psalter, support this notion. The superscriptions of both psalms were likely edited to conform to their respective placements within the Psalter (cf. Hossfeld and Zenger 2005, 36 🄲).n8->n11n9Elohistic PsalterThe psalms within the Elohistic Psalter (Pss 42-83) display a propensity for the term אלהים "God" over against the divine name יהוה "YHWH" (see Burnett 2017, 134-136 🄰). The exclusive preference for אלהים "God" in Ps 53, which is within the Elohistic Psalter, conforms with the preference for אלהים elsewhere in this collection.n9->n11n10->n0n11->n0


Conclusion (A)

One's reading of Psalms 14 and 53 will be determined, at least in part, by their preferred approach. If the reconstruction approach is adopted, one will view the differences between the psalms as a stepping stone to a lost source text. The result of this approach is that either of the psalms are subject to emendations at various points. On the other hand, the text-as-received approach does not use the psalms' differences to recover a lost source text, rather the differences are viewed as purposeful, contributing to the unique message of each psalm.

While not denying the possibility of textual corruption in certain places (e.g., the omission of כָּל at Ps 53:5), the reconstruction approach as a whole does not adequately account for the differences between the psalms. Too much is made of the psalms' supposed interdependence to the neglect of their independence. We prefer instead the text-as-received approach in which the psalms' differences, especially the substantive difference at Ps 14:5-6 and Ps 53:6, are seen as purposeful and indispensable for understanding the unique message of each psalm. The unique messages of each psalm are outlined below:

Psalm 14

  • The use of the divine name יהוה foregrounds YHWH's "character of mercy toward the righteous."[4]
  • The role and prominence of the "righteous" are greater in Ps 14:5-6 than in Ps 53:6.

Psalm 53

  • "The exclusive use of אלהים within Ps 53, as well as the downplay of human reference and the foregrounding of divine reference, serves as a means to bring focus to bear on the sovereignty of אלהים over the wicked."[5]
  • The role and prominence of the "evildoers" is greater in Ps 53:6 than in Ps 14:5-6.

Although the graphic similarity between certain words/letters (e.g., סר in Ps 14:3 and סג in Ps 53:4) could explain the psalms' divergent readings, this is not the best explanation. The psalms' differences are better explained as purposeful, each contributing to the unique message of each psalm. For this reason, we give the text-as-received approach a confidence rating of A.

Research

Translations

Ancient

Modern

Secondary Literature

Briggs, Charles A., and Emilie Briggs. 1906. A Critical and Exegetical Commentary on the Book of Psalms. Vol. 1. ICC. Edinburgh: T & T Clark.
DeClaissé-Walford, Nancy L., Rolf A. Jacobson, and Beth LaNeel Tanner. 2014. The Book of Psalms. NICOT. Grand Rapids, MI: William B. Eerdmans Publishing Company.
Hupfeld, Hermann. 1855. Die Psalmen. Vol. 1. Gotha: Friedrich Andreas Perthes.
Tate, Marvin E. 1998. Psalms 51-100. WBC 20. Dallas, TX: Word Books.
Wardlaw, Terrance Randall. 2015. Elohim within the Psalms: Petitioning the Creator to Order Chaos in Oral-Derived Literature. London: Bloomsbury T & T Clark.
Weiser, Artur. 1962. The Psalms: A Commentary. Philadelphia: Westminster Press.

References

53:5

  1. ↑ Cf. the four approaches listed in Hossfeld and Zenger 2005, 36-37 in which the differences are due to: 1) both psalms being "variant traditions of a 'primitive text' that can be reconstructed"; 2) "faulty transmission" by which "one of the versions is to be regarded as the 'original,' or the better text"; 3) "deliberate alteration that took place when the original version of the psalm acquired a new Sitz im Leben"; 4) "different literary contexts within which Psalms 53 and 14 are embedded" (i.e., redaction criticism). Approaches 1 and 2 are sufficiently similar to warrant combining them into a single approach which views the differences are accidental, an afterthought (our Approach #1); approaches 3 and 4 are also similar enough to combine as they view the differences as intentional, a forethought (our Approach #2).
  2. ↑ See Baethgen 1904; Briggs and Briggs 1906; Budde 1928; Duhm 1899; Hupfeld 1855; Weiser 1880.
  3. ↑ See Botha 2013; Hossfeld and Zenger 2005; Tanner 2014; Tate 1998.
  4. ↑ Wardlaw, Jr. 2015, 158.
  5. ↑ Wardlaw, Jr. 2015, 115.