David

From Psalms: Layer by Layer
Revision as of 10:49, 2 July 2021 by Ryan.Sikes (talk | contribs)
Jump to: navigation, search

David is author of the following psalms: Psalm 101, Psalm 103, Psalm 108, Psalm 109, Psalm 11/Full, Psalm 110/fulltext, Psalm 12/Full, Psalm 122/fulltext, Psalm 124, Psalm 13/Full, Psalm 131, Psalm 133/fulltext, Psalm 138, Psalm 139, Psalm 14/Full, Psalm 140, Psalm 141, Psalm 142, Psalm 143, Psalm 144, Psalm 145, Psalm 15/Full, Psalm 16/Full, Psalm 17/Full, Psalm 2/Full, Psalm 21/fulltext, Psalm 22/fulltext, Psalm 24/fulltext, Psalm 25, Psalm 26/fulltext, Psalm 27/fulltext, Psalm 29/Full, Psalm 3/Full, Psalm 30, Psalm 32, Psalm 34/fulltext, Psalm 35, Psalm 39, Psalm 4/Full, Psalm 40, Psalm 41, Psalm 5/Full, Psalm 52, Psalm 53, Psalm 54, Psalm 55, Psalm 56, Psalm 57, Psalm 58, Psalm 59... further results 


===
model:
    removeTagsFromText: true
selection:
    excludeDisconnected: false
===

["By David"]: The ל in לדוד indicates authorship: "the following text is written by y" (Jenni 2000 #2169). #author

<Most likely grammatical option>: The use of ל in לדוד to attribute personal possession / authorship (belonging to David = written by David) is the most likely grammatical possibility. #author

(1) [Grammatical possibility]: It is grammatically possible for the ל in לדוד to indicate authorship. #author
(2) [Best explanation]: The ל in לדוד most likely indicates personal possession (i.e., authorship). #author
----
(3) ["By David"]

<Posession - Authorship>: In a possessive relationship (x of y), where x = text and y = person, y may be the author of x. #author

(1) [ל as possessive]: "In order to express a possessive relationship between nouns which differ in definiteness, a construction with the preposition ל is used instead of the construct phrase" (BHRG 25.3.2; cf. GKC 129bc). #author
  + e.g., 1 Sam. 16:18 בן לישי a son of Jesse… (GKC 129b) #author
(2) [Possession > Authorship]: A possessive relationship, whether a construct chain or a ל prepositional phrase, may indicate authorship. #author {isInMap: true}
 + [With lamed]: מכתב לחזקיהו (Isa. 38:9); תפלה לחבקוק (Hab. 3:1). #author
 + [In construct]: חזון ישעיהו (Isa. 1:1); דברי ירמיהו (Jer. 1:1); דברי עמוס (Amos 1:1); משלי שלמה (Prov. 1:1); ספר משה (Neh. 13:1; 2 Chron. 25:4). #author
 ----
(3) It is grammatically possible for the ל in לדוד to indicate authorship. 
 +> [Grammatical possibility]

<Analogous usage>: ל + personal name is used in song titles in Isa. 38:9 ("of Hezekiah") and Habakkuk 3:1 ("of Habakkuk") to indicate authorship, and these song titles resemble those found in the psalms. #author

(1) The song titles in Isa. 38:9 and Habakkuk 3:1 are similar to those in the book of psalms. #author
 + [Isa 38:9]: מִכְתָּ֖ב לְחִזְקִיָּ֣הוּ מֶֽלֶךְ־יְהוּדָ֑ה בַּחֲלֹת֕וֹ וַיְחִ֖י מֵחָלְיֽוֹ #author
 + [Hab 3:1]: תְּפִלָּ֖ה לַחֲבַקּ֣וּק הַנָּבִ֑יא עַ֖ל שִׁגְיֹנֽוֹת #author
(2) In these titles, the ל + personal name clearly indicates authorship #author
---- 
(3) [Best explanation]

<Semitic parallels>: "The introduction of the author, poet, etc. by this *Lamed auctoris* is the customary idiom also in the other Semitic dialects, especially in Arabic" (GKC 129c). #author
 +> [Grammatical possibility]

<Historical superscriptions>: "In the headings of Psalms 3; 7; 18; 34; 51; 52; 54; 57; 59; 60; 63; and 142 the connection between לדוד and the description of the situation that follows immediately is so close that it is impossible to construe the ל in לדוד as anything else than the ל auctoris" (Kraus 1988:22). #author

(1) "The contents of some of the titles, e.g., 3, 7, 18, 30, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142, refer to some event in David’s life,
(2) and here the phrase *ledhavidh* is clearly intended to indicate authorship by David. 
 - These superscriptions "need not imply his authorship; they could be 'to,' 'for,' 'on behalf of,' or 'about' him" (Goldingay 2006:25-32). #noauthor
----
(3) If that is the case here, it would seem also to be the case with the other occurrences of the phrase" (Young 1960:314).
 +> [Best explanation]

[Hist. SS's as interpretive additions]: "The Psalm titles do not appear to reflect independent historical tradition but are the result of an exegetical activity which derived its material from within the text itself" (Childs 1971). #noauthor
  + "The (historical) superscriptions as a whole contain far more linguistic connections to the narratives (of 1-2 Sam) than appear in the psalms" (Nogalski 2001). #noauthor 
  _> <Historical superscriptions>

<Mismatch>: "At times the situation reflected in Davidic psalms does not match David’s situation described in 1–2 Samuel" (Broyles 1999:33-36). #noauthor 

(1) "At times the situation reflected in Davidic psalms does not match David’s situation described in 1– 2 Samuel" (Broyles 1999:33-36).<!--
   + <Ps 59>: "The scope of Psalm 59 is international: God is to “punish all the nations” (v. 5) and the demise of the speaker’s foes will make “known to the ends of the earth that God rules over Jacob” (v. 13). But the citation of 1 Samuel 19:11 contained in the psalm’s superscription merely points to internal political intrigue" (Broyles 1999:33-36). #noauthor
   + <Ps 63>: "The superscription to Psalm 63 points to the period when David was “in the desert of Judah” fleeing from Saul (1 Sam. 23–26). But the speaker’s claim or petition in verse 11 of the psalm that “the king will rejoice in God” seems inappropriate to King Saul" (Broyles 1999:33-36). #noauthor
   + <Ps 51>: "Since the conclusion (of Ps. 51) contains a prayer for rebuilding the walls of Jerusalem (vv. 18-19), the psalm in its present form must come from a time much later than David" (Anderson 2000:17). #noauthor -->
(2) The situation reflected in the Davidic psalms must match David's situation described in the biblical narrative. #noauthor 
----
(3) [Hist. SS's as interpretive additions]

<LXX expansion>: The LXX demonstrates the tendency to expand the number of "Davidic" superscriptions and supply new historical settings apart from any independent historical tradition. #noauthor

(1) The LXX expands the number of superscriptions "of David" and supplies historical settings
 - “Though the divergence in text between LXX and MT may well be greater in the superscriptions than it is in the rest of the Psalter, the discrepancy is not as great as Rahlfs would have us believe” (Pietersma 1980:224). #author
(2) There is no evidence of an independent historical tradition to the LXX additions (Childs 1971).
----
(3) There was a tendency in the Second Temple Period to connect psalms to events in David's life based on exegesis and not on historical tradition.
----
(4) [Hist. SS's as interpretive additions]

<Pss 7:1; 18:1>: In the superscriptions of Psalm 7 and Psalm 18, לדוד is followed by the words, "which he sang/spoke..." The relative clause indicates David as the author. #author
 + [Ps 18:1]: לַמְנַצֵּ֤חַ׀ לְעֶ֥בֶד יְהוָ֗ה לְדָ֫וִ֥ד אֲשֶׁ֤ר דִּבֶּ֨ר׀ לַיהוָ֗ה אֶת־דִּ֭בְרֵי הַשִּׁירָ֣ה הַזֹּ֑את #author
 + [Ps 7:1]: שִׁגָּי֗וֹן לְדָ֫וִ֥ד אֲשֶׁר־שָׁ֥ר לַיהוָ֑ה #author
 +> [Best explanation]

 <Ps 72:20>: Psalm 72:20 refers to the preceding material, mostly לדוד psalms, as "David's prayers" (תְפִלּ֑וֹת דָּ֝וִ֗ד). #author
 +> [Best explanation]

<OT tradition>: "In various places of the OT the old tradition persists that David is the author of individual psalms" (Kraus 1988:23). #author
 + 1 Sam. 16:17ff.; 2 Sam. 1:17ff.; 22:1f; 23:1f.; Amos 6:5 #author
 +> [Best explanation]

<Early Jewish tradition>: "The same persuasion regarding Davidic authorship persists in... the early Jewish tradition" (Waltke 1982:10-12). #author
  + Ben Sirach (c. 190 BC): "In all that he (David) did he gave thanks to the Holy One, the Most High, with ascription of glory; he sang praise with all his heart, and he loved his maker” (Eccl. 47:8-9). #author
  + 11QPs a (c. AD 30 - c. AD 50): "David wrote 3600 psalms." #author
  + Josephus, Antiquities VII (AD 93): "David being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God of several sorts of metre." #author
  + Baraitha Baba Bathra (c. AD 450 - c. AD 550): "David wrote the book of Psalms by means of ten Ancients, Adam, the first, Melchisedech, Abraham, Moses, Heman, Iduthun, Asaph and the three sons of Kore." #author
  +> [Best explanation]

<NT tradition>: "The same persuasion regarding Davidic authorship persists in... the New Testament" (Waltke 1982:10-12). #author
 + "The New Testament cites David as the author of Psalms 2, 16, 32, 69, 109, 110" (Waltke 1982:10-12). #author
   - This is just a conventional way of speaking (e.g., mustard seed as smallest seed); Davidic authorship is never essential to the argument of a NT writer. #noauthor
    - "The Davidic authorship of 110 is basic and essential to the argument of Jesus himself in Mark 12:36-40" (Grogan 2008). #author
    - "In Acts 2:25-36 Peter’s argument from Psalm 16, which he links with 110, also depends on Davidic authorship (cf. Acts 13:35-37)" (Grogan 2008). #author
    - "In Rom 4:6-8 Paul quotes Ps 32:1-2 as from David" (Grogan 2008). #author
 +> [Best explanation]

<Authorship>: The ל in לדוד cannot indicate authorship, because David could not be the author of some לדוד psalms. #noauthor

(1) [Non-Davidic authorship]: David could not be the author of some לדוד psalms. #noauthor
---- 
(2) The ל in לדוד cannot indicate authorship.
 -> ["By David"]

<Temple anachronism>: Because some לדוד psalms make reference to the temple, which did not exist in David's day, David could not have written these psalms. #noauthor

(1) Some לדוד psalms make reference to the temple. #noauthor
 + Pss. 5:8; 11:4; 18:7; 23:6; 27:4; 28; 29:9; 30:1; 36:9; 52:10; 55:15; 65:5; 66:13; 68:30; 69:10; 122; 138:2 #noauthor
 - "The place of worship which in Ps. 27:4 is called בית יהוה and היכל in v. 5 receives the designation סכה and אהל, descriptions which were never applied to the Temple of Solomon" (Young 1960:320). #author
(2) The temple did not exist in David's day. #author
 - The "house/temple of YHWH" (בית יהוה / היכל יהוה) refers to the institution rather than the building (Gentry). #author
  + Both “house of YHWH” (1 Sam 1:7; 3:15) and “temple” (1 Sam 1:9; 3:3) are used in the narrative of Hannah when there was no temple either (Gentry). #author
 - David's "psalms could well have originated in his personal experience and then have their language updated by him for use in the temple" (Grogan 2008). #author
  + David, knowing that his son would build a temple, made material and liturgical preparation for its construction. #author
   + 2 Sam. 7; 1 Chron 16-17. #author
  + The cultic language of the psalms could be modified to fit historical circumstances. #author
   + The quotation of Psa 96 in 1 Chron 16 changes מקדש (Ps 96:9) to מקום (1 Chron 16:27) and חצרות (Ps 96:8) to לפניו (1 Chron 16:29). #author
-----
(3) [Non-Davidic authorship]

<Aramaisms>: Because some לדוד psalms have Aramaisms, which David would not have used, David could not have written these psalms. #noauthor

(1) Some לדוד psalms have Aramaisms.
(2) David did not use Aramaisms.
 - The same mixture of Hebrew and Aramaic in Psalm 139, attributed to David, is also displayed in the Panammu and Zenjirli inscriptions of the 9th century BC (see Max Wagner, *Die Lexikalischen und Grammatikalischen Aramaismen im Alttestamentlichen Hebräisch*, Berlin: Töpelmann, 1966) (Gentry). #author
----
(3) [Non-Davidic authorship]

<2nd and 3rd person references to the king>: Because some לדוד psalms refer to the king in the 3rd person and/or address him in the 2nd person, King David could not have written these psalms. #noauthor
 + Pss. 18:51; 20; 21; 61:7-8; 63:12; 72; 110 #noauthor
 +> [Non-Davidic authorship]


Argument Mapn0"By David"The ל in לדוד indicates authorship: "the following text is written by y" (Jenni 2000 ). n1Grammatical possibilityIt is grammatically possible for the ל in לדוד to indicate authorship. n38Most likely grammatical optionThe use of ל in לדוד to attribute personal possession / authorship (belonging to David = written by David) is the most likely grammatical possibility. n1->n38n2Best explanationThe ל in לדוד most likely indicates personal possession (i.e., authorship). n2->n38n3ל as possessive"In order to express a possessive relationship between nouns which differ in definiteness, a construction with the preposition ל is used instead of the construct phrase" (BHRG 25.3.2; cf. GKC 129bc). n39Posession - AuthorshipIn a possessive relationship (x of y), where x = text and y = person, y may be the author of x. n3->n39n4e.g., 1 Sam. 16:18 בן לישי a son of Jesse… (GKC 129b) n4->n3n5Possession > AuthorshipA possessive relationship, whether a construct chain or a ל prepositional phrase, may indicate authorship. n5->n39n6With lamedמכתב לחזקיהו (Isa. 38:9); תפלה לחבקוק (Hab. 3:1). n6->n5n7In constructחזון ישעיהו (Isa. 1:1); דברי ירמיהו (Jer. 1:1); דברי עמוס (Amos 1:1); משלי שלמה (Prov. 1:1); ספר משה (Neh. 13:1; 2 Chron. 25:4). n7->n5n8Isa 38:9מִכְתָּ֖ב לְחִזְקִיָּ֣הוּ מֶֽלֶךְ־יְהוּדָ֑ה בַּחֲלֹת֕וֹ וַיְחִ֖י מֵחָלְיֽוֹ n40Analogous usageל + personal name is used in song titles in Isa. 38:9 ("of Hezekiah") and Habakkuk 3:1 ("of Habakkuk") to indicate authorship, and these song titles resemble those found in the psalms. n8->n40n9Hab 3:1תְּפִלָּ֖ה לַחֲבַקּ֣וּק הַנָּבִ֑יא עַ֖ל שִׁגְיֹנֽוֹת n9->n40n10These superscriptions "need not imply his authorship; they could be 'to,' 'for,' 'on behalf of,' or 'about' him" (Goldingay 2006:25-32). n42Historical superscriptions"In the headings of Psalms 3; 7; 18; 34; 51; 52; 54; 57; 59; 60; 63; and 142 the connection between לדוד and the description of the situation that follows immediately is so close that it is impossible to construe the ל in לדוד as anything else than the ל auctoris" (Kraus 1988:22). n10->n42n11Hist. SS's as interpretive additions"The Psalm titles do not appear to reflect independent historical tradition but are the result of an exegetical activity which derived its material from within the text itself" (Childs 1971). n11->n42n12"The (historical) superscriptions as a whole contain far more linguistic connections to the narratives (of 1-2 Sam) than appear in the psalms" (Nogalski 2001). n12->n11n13“Though the divergence in text between LXX and MT may well be greater in the superscriptions than it is in the rest of the Psalter, the discrepancy is not as great as Rahlfs would have us believe” (Pietersma 1980:224). n44LXX expansionThe LXX demonstrates the tendency to expand the number of "Davidic" superscriptions and supply new historical settings apart from any independent historical tradition. n13->n44n14Ps 18:1לַמְנַצֵּ֤חַ׀ לְעֶ֥בֶד יְהוָ֗ה לְדָ֫וִ֥ד אֲשֶׁ֤ר דִּבֶּ֨ר׀ לַיהוָ֗ה אֶת־דִּ֭בְרֵי הַשִּׁירָ֣ה הַזֹּ֑את n45Pss 7:1; 18:1In the superscriptions of Psalm 7 and Psalm 18, לדוד is followed by the words, "which he sang/spoke..." The relative clause indicates David as the author. n14->n45n15Ps 7:1שִׁגָּי֗וֹן לְדָ֫וִ֥ד אֲשֶׁר־שָׁ֥ר לַיהוָ֑ה n15->n45n161 Sam. 16:17ff.; 2 Sam. 1:17ff.; 22:1f; 23:1f.; Amos 6:5 n47OT tradition"In various places of the OT the old tradition persists that David is the author of individual psalms" (Kraus 1988:23). n16->n47n17Ben Sirach (c. 190 BC): "In all that he (David) did he gave thanks to the Holy One, the Most High, with ascription of glory; he sang praise with all his heart, and he loved his maker” (Eccl. 47:8-9). n48Early Jewish tradition"The same persuasion regarding Davidic authorship persists in... the early Jewish tradition" (Waltke 1982:10-12). n17->n48n1811QPs a (c. AD 30 - c. AD 50): "David wrote 3600 psalms." n18->n48n19Josephus, Antiquities VII (AD 93): "David being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God of several sorts of metre." n19->n48n20Baraitha Baba Bathra (c. AD 450 - c. AD 550): "David wrote the book of Psalms by means of ten Ancients, Adam, the first, Melchisedech, Abraham, Moses, Heman, Iduthun, Asaph and the three sons of Kore." n20->n48n21"The New Testament cites David as the author of Psalms 2, 16, 32, 69, 109, 110" (Waltke 1982:10-12). n49NT tradition"The same persuasion regarding Davidic authorship persists in... the New Testament" (Waltke 1982:10-12). n21->n49n22This is just a conventional way of speaking (e.g., mustard seed as smallest seed); Davidic authorship is never essential to the argument of a NT writer. n22->n21n23"The Davidic authorship of 110 is basic and essential to the argument of Jesus himself in Mark 12:36-40" (Grogan 2008). n23->n22n24"In Acts 2:25-36 Peter’s argument from Psalm 16, which he links with 110, also depends on Davidic authorship (cf. Acts 13:35-37)" (Grogan 2008). n24->n22n25"In Rom 4:6-8 Paul quotes Ps 32:1-2 as from David" (Grogan 2008). n25->n22n26Non-Davidic authorshipDavid could not be the author of some לדוד psalms. n50AuthorshipThe ל in לדוד cannot indicate authorship, because David could not be the author of some לדוד psalms. n26->n50n27Pss. 5:8; 11:4; 18:7; 23:6; 27:4; 28; 29:9; 30:1; 36:9; 52:10; 55:15; 65:5; 66:13; 68:30; 69:10; 122; 138:2 n51Temple anachronismBecause some לדוד psalms make reference to the temple, which did not exist in David's day, David could not have written these psalms. n27->n51n28"The place of worship which in Ps. 27:4 is called בית יהוה and היכל in v. 5 receives the designation סכה and אהל, descriptions which were never applied to the Temple of Solomon" (Young 1960:320). n28->n51n29The "house/temple of YHWH" (בית יהוה / היכל יהוה) refers to the institution rather than the building (Gentry). n29->n51n30Both “house of YHWH” (1 Sam 1:7; 3:15) and “temple” (1 Sam 1:9; 3:3) are used in the narrative of Hannah when there was no temple either (Gentry). n30->n29n31David's "psalms could well have originated in his personal experience and then have their language updated by him for use in the temple" (Grogan 2008). n31->n51n32David, knowing that his son would build a temple, made material and liturgical preparation for its construction. n32->n31n332 Sam. 7; 1 Chron 16-17. n33->n32n34The cultic language of the psalms could be modified to fit historical circumstances. n34->n31n35The quotation of Psa 96 in 1 Chron 16 changes מקדש (Ps 96:9) to מקום (1 Chron 16:27) and חצרות (Ps 96:8) to לפניו (1 Chron 16:29). n35->n34n36The same mixture of Hebrew and Aramaic in Psalm 139, attributed to David, is also displayed in the Panammu and Zenjirli inscriptions of the 9th century BC (see Max Wagner, Die Lexikalischen und Grammatikalischen Aramaismen im Alttestamentlichen Hebräisch , Berlin: Töpelmann, 1966) (Gentry). n52AramaismsBecause some לדוד psalms have Aramaisms, which David would not have used, David could not have written these psalms. n36->n52n37Pss. 18:51; 20; 21; 61:7-8; 63:12; 72; 110 n532nd and 3rd person references to the kingBecause some לדוד psalms refer to the king in the 3rd person and/or address him in the 2nd person, King David could not have written these psalms. n37->n53n38->n0n39->n1n40->n2n41Semitic parallels"The introduction of the author, poet, etc. by this Lamed auctoris  is the customary idiom also in the other Semitic dialects, especially in Arabic" (GKC 129c). n41->n1n42->n2n43Mismatch"At times the situation reflected in Davidic psalms does not match David’s situation described in 1–2 Samuel" (Broyles 1999:33-36). n43->n11n44->n11n45->n2n46Ps 72:20Psalm 72:20 refers to the preceding material, mostly לדוד psalms, as "David's prayers" (תְפִלּ֑וֹת דָּ֝וִ֗ד). n46->n2n47->n2n48->n2n49->n2n50->n0n51->n26n52->n26n53->n26