Historical Superscriptions

Introduction

Some thirteen psalms contain historical notes in their superscriptions. The following table lists all of these historical superscriptions, notes any narrative texts which correspond to the events referred to in the superscriptions, and traces patterns in syntactic construction, collocation with other terms in the superscriptions, and distribution across the Psalter.

Historical Superscriptions Table

Psalm	Superscription	Syntax	לְדָוִד	לַמְנַצּחַ	Genre	Book	Corresponding narrative in Samuel
Ps. 3	מִזְמ֥וֹר לְדָוִ֑ד בְּ֝בָרְח֗וֹ מִפְּנֵ֤י ׀ אַבְשָׁל֬וֹם בְּנֽוֹ׃	בְּ + inf.			מִזְמוֹר	I	2 Sam. 15ff
Ps. 7	שִׁגָּי֗וֹן לְדָ֫וִ֥ד אֲשֶׁר־שָׁ֥ר לַיהוָ֑ה עַל־דִּבְרֵי־כ֝֗וּשׁ בֶּן־יְמִינִֽי׃	rel.			שִׁגָּיוֹן	I	?
Ps. 18	לַמְנַצֵּ֤חַ ׀ לְעֶ֥בֶד יְהוָ֗ה לְדָ֫וִ֥ד אֲשֶׁ֤ר דִּבֶּ֨ר ׀ לַיהוָ֗ה אֶת־דִּ֭בְרֵי הַשִּׁירָ֣ה הַזֹּ֑את בְּי֤וֹם הִֽצִּיל־יְהוָ֘ה אוֹת֥וֹ מִכַּ֥ף כָּל־אֹ֝יְבָ֗יו וּמִיַּ֥ד שָׁאֽוּל׃	rel.			–	I	Cf. 2 Sam. 22
Ps. 34	לְדָוִ֗ד בְּשַׁנּוֹת֣וֹ אֶת־טַ֭עְמוֹ לִפְנֵ֣י אֲבִימֶ֑לֶךְ וַֽ֝יְגָרֲשֵׁ֗הוּ וַיֵּלַֽךְ׃	בְּ + inf.			–	I	1 Sam. 21
Ps. 51	לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ בְּֽבוֹא־אֵ֭לָיו נָתָ֣ן הַנָּבִ֑יא כַּֽאֲשֶׁר־בָּ֝֗א אֶל־בַּת־שָֽׁבַע׃	בְּ + inf.			מִזְמוֹר	II	2 Sam. 11-12
Ps. 52	לַמְנַצֵּ֗חַ מַשְׂכִּ֥יל לְדָוִֽד׃ בְּב֤וֹא ׀ דּוֹאֵ֣ג הָאֲדֹמִי֮ וַיַּגֵּ֪ד לְשָׁ֫א֥וּל וַיֹּ֥אמֶר ל֑וֹ בָּ֥א דָ֝וִ֗ד אֶל־בֵּ֥ית אֲחִימֶֽלֶךְ׃	בְּ + inf.			מַשְׂכִּיל	II	1 Sam. 22
Ps. 54	לַמְנַצֵּ֥חַ בִּנְגִינֹ֗ת מַשְׂכִּ֥יל לְדָוִֽד׃ בְּב֣וֹא הַ֭זִּיפִים וַיֹּאמְר֣וּ לְשָׁא֑וּל הֲלֹ֥א דָ֝וִ֗ד מִסְתַּתֵּ֥ר עִמָּֽנוּ׃	בְּ + inf.			מַשְׂכִּיל	II	1 Sam. 23; 26
Ps. 56	לַמְנַצֵּ֤חַ ׀ עַל־י֬וֹנַת אֵ֣לֶם רְ֭חֹקִים לְדָוִ֣ד מִכְתָּ֑ם בֶּֽאֱחֹ֨ז אֹת֖וֹ פְלִשְׁתִּ֣ים בְּגַֽת׃	בְּ + inf.			מִכְתָּם	II	1 Sam. 21
Ps. 57	לַמְנַצֵּ֣חַ אַל־תַּ֭שְׁחֵת לְדָוִ֣ד מִכְתָּ֑ם בְּבָרְח֥וֹ מִפְּנֵי־שָׁ֝א֗וּל בַּמְּעָרָֽה׃	בְּ + inf.			מִכְתָּם	II	1 Sam. 24 or 1 Sam. 22
Ps. 59	לַמְנַצֵּ֣חַ אַל־תַּשְׁחֵת֮ לְדָוִ֪ד מִ֫כְתָּ֥ם בִּשְׁלֹ֥חַ שָׁא֑וּל וַֽיִּשְׁמְר֥וּ אֶת־הַ֝בַּ֗יִת לַהֲמִיתֽוֹ׃	בְּ + inf.			מִכְתָּם	II	1 Sam. 19
Ps. 60	לַ֭מְנַצֵּחַ עַל־שׁוּשַׁ֣ן עֵד֑וּת מִכְתָּ֖ם לְדָוִ֣ד לְלַמֵּֽד׃ בְּהַצּוֹת֨וֹ ׀ אֶ֥ת אֲרַ֣ם נַהֲרַיִם֮ וְאֶת־אֲרַ֪ם צ֫וֹבָ֥ה וַיָּ֤שָׁב יוֹאָ֗ב וַיַּ֣ךְ אֶת־אֱד֣וֹם בְּגֵיא־מֶ֑לַח שְׁנֵ֖ים עָשָׂ֣ר אָֽלֶף׃	בְּ + inf.			מִכְתָּם	II	?
Ps. 63	מִזְמ֥וֹר לְדָוִ֑ד בִּ֝הְיוֹת֗וֹ בְּמִדְבַּ֥ר יְהוּדָֽה׃	בְּ + inf.			מִזְמוֹר	II	2 Sam. 15ff
Ps. 142	מַשְׂכִּ֥יל לְדָוִ֑ד בִּהְיוֹת֖וֹ בַמְּעָרָ֣ה תְפִלָּֽה׃	בְּ + inf.			מַשְׂכִּיל	V	1 Sam. 24 or 1 Sam. 22

Observations

• The historical note almost always appears as the last item in the superscription (with the exception of Ps. 142).
• The historical note is usually introduced with בְּ + infinitive (11/13 times), though sometimes it is introduced with a relative clause instead (2/13 times).
• All of the psalms which contain historical notes also have לְדָוִד in their superscriptions, and they refer to events in David's life.
• Most of the psalms (8/13) which contain historical notes also have לַמְנַצֵּחַ in their superscriptions, though a sizable minority (5/13) do not.
• Psalms with historical notes have a variety of genre names in their superscriptions (מִזְמוֹר x3; מַשְׂכִּיל x3; מִכְתָּם x4; שִׁגָּיוֹן x1).
• The majority of psalms with historical notes (8/13) occur in Book II of the Psalter, and, even more narrowly, between Ps. 51 and Ps. 63. Some occur in Book 1 (4/13), and one occurs in Book V. There are no historical superscriptions in Books III-IV (Pss. 73-106).
• Most of the historical notes (at least 11/13) refer to events which are narrated in the Book of Samuel. The events referred to in two of the historical notes (Pss. 7; 60) have no clear corresponding narrative in Samuel.

FAQ

What do the historical superscriptions claim to be or do?

If לְדָוִד is intended as an attribution of authorship (i.e., "written by David"), then the historical notes most likely intend to give the circumstances in relation to which David wrote each of the relevant psalms. This conclusion is supported by the use of historical superscriptions for poems that occur outside of the Psalter. For example, the poem in 2 Sam. 22 (= Ps. 18) begins with the superscription, וַיְדַבֵּ֤ר דָּוִד֙ לַֽיהוָ֔ה אֶת־דִּבְרֵ֖י הַשִּׁירָ֣ה הַזֹּ֑את בְּיוֹם֩ הִצִּ֨יל יְהוָ֥ה אֹת֛וֹ מִכַּ֥ף כָּל־אֹיְבָ֖יו וּמִכַּ֥ף שָׁאֽוּל׃. Within the narrative of Samuel, the poem's superscription (2 Sam. 22:1 = Ps. 18:1) clearly indicates that David is the author and that David composed the psalm in relation to certain events in his life. Other historical superscriptions throughout the narrative portions of the Bible make similar claims and have similar functions (e.g., Ex. 15:1; Deut. 31:30; Deut. 33:1-2; Josh. 10:12; Jdg. 5:1; 1 Sam. 2:1; Isa. 38:9; Jon. 2:2-3). Of these examples, Isaiah 38:9 is especially noteworthy because of its formal similarity with the superscriptions of the Psalter: מִכְתָּ֖ב לְחִזְקִיָּ֣הוּ מֶֽלֶךְ־יְהוּדָ֑ה בַּחֲלֹת֕וֹ וַיְחִ֖י מֵחָלְיֽוֹ׃ (genre + attribution of authorship + historical superscription indicated by בְּ + infinitive). Within the narrative context of Isaiah 38, the claim of the superscription is clear: Hezekiah composed this poem (i.e., Isa. 38:9-20) in relation to the time when he fell ill and recovered (cf. Isa. 38:1-8, 21-22). The thirteen psalms of David which have similar historical superscriptions are probably to be understood in the same way. Thus, the historical superscriptions claim to record the historical circumstances in relation to which the relevant psalms were composed.

How did these superscriptions come to be attached to their psalms?

There are at least two possible answers to this question:

1. The first possible answer is that each historical superscription preserves an ancient historical tradition about the origin of the psalm.
2. The second possible answer is that each historical superscription was added to the psalm as the result of an exegetical process (i.e., later scribe-editors added each superscription based on perceived connections between the psalm and events in David's life as presented in the narrative books).

Historical tradition

It is possible that the historical superscriptions represent ancient historical traditions about the composition of the psalms to which they are attached. The arguments for and against this view are as follows.

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[Historical tradition]: The historical notes in the superscriptions preserve genuine historical memory about the events in relation to which the psalms originated (Hengstenberg :C:; Waltke :C:).
 + <Ancient historical claim>: The historical superscriptions claim to preserve historical information, and the antiquity of these superscriptions supports the reliability of this claim.
  + [Historical claim]: The historical superscriptions claim to record the historical circumstances in relation to which the psalms in question were composed.
  + [Antiquity]: The historical superscriptions are ancient (i.e., nearly as old if not as old as the psalms themselves).
   + <Manuscript and versional evidence>: The historical superscriptions are represented in the oldest manuscripts and versions.
    + [Manuscript evidence]: E.g., 4QPsc preserves a fragment of Ps. 18:1; 4QPsj preserves a fragment of Ps. 51:2.
    + [LXX]: All of the thirteen historical superscriptions are represented without substantial change in the oldest translation of the Psalms, the LXX (c. 2nd cent. BC).
   + <OT hymns>: "No hymn in the Old Testament outside the Psalter lacks a superscript ... suggesting they are original with the composition" (Waltke 2010:90 :C:).
    + [OT hymns]: E.g., Ex. 15:1; Deut. 31:30; Deut. 33:1-2; Josh. 10:12; Jdg. 5:1; 1 Sam. 2:1; Isa. 38:9; Jon. 2:2-3.
   + <Egyptian hymns>: Egyptian hymns from the 18th dynasty contain superscriptions which give information about the genre and the author. Like the superscriptions for many of the biblical poems, these superscriptions end with "he says" or "they say" (cf. Ps. 18:1).
    + [Egyptian hymns]: E.g., "Adoration of Osiris by the overseer of the cattle of (Amun), (Amen)mose, and the lady of Nefertari. He says:" (CS 1.26); "Adoration of Amun when he rises as Harakhti by the overseer of the works of Amun, Suit, (and) the overseer of the works of Amun, Hor. They say:" (CS 1.27)
 - <David unlikely author>: The psalms with historical superscriptions claim to have been written by David, but David could not have written some of them (Baethgen 1904 :C: et al). #dispreferred
 

Exegetical Process

Most modern scholars claim that the historical superscriptions have no real historical value. They do not represent any genuine historical memory but are rather the result of an exegetical process. The arguments for this view are as follows.

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[Exegetical process]: "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 1971:143 :A:; cf. Baethgen 1904). #dispreferred
 + <Ongoing addition of superscriptions>: From the time the LXX was translated (c. 2nd century BC) to the time the Targum was translated (c. 4th-6th century AD?) historical superscriptions were being added to psalms. "It would seem, therefore, highly likely that the same exegetical process was already at work toward the end of the Old Testament period in the formation of the Psalm titles" (Childs 1971:143 :A:). #dispreferred 
  <_ <Remaining Davidic Psalms>: "Why, if they are secondary additions, are the remaining fifty-nine Davidic psalms left without historical notices, especially when many of them could have been easily ascribed to some event in David's life?" (Waltke 2010:92; cf. Archer 1964).
  + <LXX titles>: The LXX has expanded the number of historical superscriptions, and these expansions are unlikely to preserve any long-held historical traditions. They are the result of exegesis. #dispreferred
   - <Secondary to Greek text>: Most, if not all, of these expansions are not original to the LXX translation but are secondary additions to the Greek text (Pietersma 1980 :A:).
 + <Dependence on historical books>: "Nearly all these notices refer to events which are recorded in the history more at length, and many of them are borrowed, almost word for word, from the historical books" (Perowne 1870:100 :C:). #dispreferred
  + [Dependence on historical books]: "The Inscription of Ps. 34 is borrowed, but with some confusion, from 1 Sam. 21:14; that of Ps. 52 from 1 Sam. 22:9; that of Ps. 54 from 1 Sam. 23:19; that of Ps. 56 alludes to 1 Sam. 21:11-15...; that of Ps. 57, which is obscure, possibly refers to 1 Sam. 22, as also Ps. 142" (Perowne 1870:100-111 :C:). #dispreferred

It is also possible that some combination of these two views is correct; some of the historical superscriptions might represent ancient historical traditions while others might have emerged as the result of an exegetical process. The matter is best dealt with on a case-by-case basis. See e.g., the discussion of the superscription of Ps. 34.

When were the historical superscriptions included in the text?

The historical superscriptions were included at some point between the time of the original composition of each psalm and the time of the translation of Greek Psalms in the second century BC. If the historical superscriptions preserve ancient historical traditions about the composition of the psalms in question, then they are likely to be very old, perhaps as old as the psalms themselves. If however, these superscriptions are the result of an exegetical process, then they were probably added at some point long after they were written, though no later than the second century BC.

Are the historical superscriptions part of the text?

The historical superscriptions, as with all of the Psalms superscriptions, are represented in translations in a variety of ways.

• Some translations exclude the superscriptions entirely (e.g., NEB).
• Some ancient translations add their own superscriptions in place of the Hebrew superscriptions (e.g., Peshitta).
• Some translations move the superscriptions from the main text to footnotes (e.g., GNT).
• Some translations include the superscriptions in the main text, but they distinguish them from the rest of the text (e.g., different font, all-caps, italics, etc.) and do not include them in the versification (e.g., most English translations). A similar approach can be seen in the oldest Greek manuscripts of psalms (e.g., Codex Sinaiticus), in which the superscription is indented and written in red ink.

• Some translations include the superscriptions in the main text and in the versification, but they distinguish them from the rest of the text.
• Some translations include the superscriptions in the main text and in the versification, and they do not distinguish them from the rest of the text (e.g., JPS).

The variety of ways in which the superscriptions appear (or don't appear) in translation raises a question: are the superscriptions part of the text? The answer to this question depends in part on what is meant by "the text." If "the text" refers to the original psalm composition, then the answer is: "Maybe." It is possible that the author of the psalm (i.e., David) added the historical superscription himself. It is also possible that someone familiar with the circumstances surrounding the psalms' composition added the superscriptions to the psalms such that they became part of the text at a very early point. It is also possible, if the superscriptions are the result of an exegetical process, that scribes added the superscriptions long after the psalms were written. In all of these scenarios, the historical superscriptions have become part of "the text" of the Book of Psalms. So, if "the text" refers to the final form of the Book of Psalms which was recognized as canonical Scripture, then the answer to the question is, undoubtedly: "yes." The superscriptions are included as part of the text in the best Hebrew Psalms manuscripts. In the Aleppo Codex, for example, the superscriptions are accented and included in the text in a manner that is hardly distinguishable from the rest of the text. E.g., Ps. 52:

While the ancient psalms scroll MasPs^a (1st century BC) does not preserve any psalms which contain historical superscriptions, it does preserve several psalms with superscriptions. In this scroll, the superscriptions of these psalms are represented as part of the text. It is highly likely that the historical superscriptions would have been similarly written in this scroll.

Why do some psalms have historical superscriptions? What difference to they make?

The historical superscriptions deepen the significance of the psalms to which they are attached as well as the narratives to which they refer.

Knowing the concrete situation behind a psalm gives the psalm colour. For example, without its superscription, Ps. 34 might be read as a general psalm of deliverance from danger. With its superscription, however, statements like "this is a poor man who cried out" (v. 7) take on deeper significance: the "poor man" is not just anybody, but David, who, being hunted by Saul, has fled to a foreign land where he has become afraid for his life. This high-resolution understanding of the psalm also makes it easier for anyone who prays the psalm to relate to its content. As Mays writes, "The psalm titles ... are ... hermeneutical ways of relating the psalms to the lives of those who lived in the face of threats from enemies within and without and from their own sin, and who sought to conduct their lives according to the way of David"

At the same time, the historical superscriptions inform the way we interpret the biblical narratives to which they refer (just as, for example, the poem of Judges 5 helps us to interpret Judges 4 and the poem of Exodus 15 helps us to interpret Exodus 14, etc.). The story of 1 Sam. 21:11ff, for example, (the story to which the superscription of Ps. 34 refers) does not say anything about David crying out in prayer and YHWH rescuing him, and a superficial reading of this story might suggest that David saved himself by his own wits. Ps. 34, however – thanks to its historical superscription – teaches us how to read the story in 1 Samuel as it is meant to be read: as a story of YHWH's deliverance. It also teaches us how to respond when we encounter similar situations.

Finally, the historical superscriptions, with their unique focus on David's life, do more than just help us to understand both the psalms to which they are prefixed and the narratives to which they refer. They also give us a portrait of David, who in turn gives us, by his words and by his life, a prophetic picture of the Messiah. As May's writes, "The Davidic relation brings out the prophetic potential in the Psalms. David is the king whose throne has an everlasting future based on the promise of God. The songs he sponsored and spoke are to be read in the context of that promise. They are "messianic," not because all of them are about the anointed of Israel, but rather in the sense that they are language to be spoken in the knowledge that God has chosen a Messiah and surely keeps his promises."

Appendix A: Historical superscriptions in MT & LXX

	MT (Leningrad Codex)	LXX (Rahlfs 1931)
Ps. 3	מִזְמ֥וֹר לְדָוִ֑ד בְּ֝בָרְח֗וֹ מִפְּנֵ֤י ׀ אַבְשָׁל֬וֹם בְּנֽוֹ׃	Ψαλμὸς τῷ Δαυιδ, ὁπότε ἀπεδίδρασκεν ἀπὸ προσώπου Αβεσσαλωμ τοῦ υἱοῦ αὐτοῦ
Ps. 7	שִׁגָּי֗וֹן לְדָ֫וִ֥ד אֲשֶׁר־שָׁ֥ר לַיהוָ֑ה עַל־דִּבְרֵי־כ֝֗וּשׁ בֶּן־יְמִינִֽי׃	Ψαλμὸς τῷ Δαυιδ, ὃν ᾖσεν τῷ κυρίῳ ὑπὲρ τῶν λόγων Χουσι υἱοῦ Ιεμενι
Ps. 18	לַמְנַצֵּ֤חַ ׀ לְעֶ֥בֶד יְהוָ֗ה לְדָ֫וִ֥ד אֲשֶׁ֤ר דִּבֶּ֨ר ׀ לַיהוָ֗ה אֶת־דִּ֭בְרֵי הַשִּׁירָ֣ה הַזֹּ֑את בְּי֤וֹם הִֽצִּיל־יְהוָ֘ה אוֹת֥וֹ מִכַּ֥ף כָּל־אֹ֝יְבָ֗יו וּמִיַּ֥ד שָׁאֽוּל׃	Εἰς τὸ τέλος, τῷ παιδὶ κυρίου τῷ Δαυιδ, ἃ ἐλάλησεν τῷ κυρίῳ τοὺς λόγους τῆς ᾠδῆς ταύτης ἐν ἡμέρᾳ, ἧ ἐρρύσατο αὐτὸν κύριος ἐκ χειρὸς πάντων τῶν ἐχθρῶν αὐτοῦ καὶ ἐκ χειρὸς Σαουλ. καὶ εἶπεν
Ps. 27	לְדָוִ֨ד׀	Τοῦ Δαυιδ, πρὸ τοῦ χρισθῆναι
Ps. 34	לְדָוִ֗ד בְּשַׁנּוֹת֣וֹ אֶת־טַ֭עְמוֹ לִפְנֵ֣י אֲבִימֶ֑לֶךְ וַֽ֝יְגָרֲשֵׁ֗הוּ וַיֵּלַֽךְ׃	Τῷ Δαυιδ, ὁπότε ἠλλοίωσεν τὸ πρόσωπον αὐτοῦ ἐναντίον Αβιμελεχ, καὶ ἀπέλυσεν αὐτόν, καὶ ἀπῆλθεν
Ps. 51	לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ בְּֽבוֹא־אֵ֭לָיו נָתָ֣ן הַנָּבִ֑יא כַּֽאֲשֶׁר־בָּ֝֗א אֶל־בַּת־שָֽׁבַע׃	Εἰς τὸ τέλος, ψαλμὸς τῷ Δαυιδ ἐν τῷ ἐλθεῖν πρὸς αὐτὸν Ναθαν τὸν προφήτην, ἡνίκα εἰσῆλθεν πρὸς Βηρσαβεε
Ps. 52	לַמְנַצֵּ֗חַ מַשְׂכִּ֥יל לְדָוִֽד׃ בְּב֤וֹא ׀ דּוֹאֵ֣ג הָאֲדֹמִי֮ וַיַּגֵּ֪ד לְשָׁ֫א֥וּל וַיֹּ֥אמֶר ל֑וֹ בָּ֥א דָ֝וִ֗ד אֶל־בֵּ֥ית אֲחִימֶֽלֶךְ׃	Εἰς τὸ τέλος, συνέσεως τῷ Δαυιδ ἐν τῷ ἐλθεῖν Δωηκ τὸν Ιδουμαῖον καὶ ἀναγγεῖλαι τῷ Σαουλ καὶ εἰπεῖν αὐτῷ Ἦλθεν Δαυιδ εἰς τὸν οἶκον Αβιμελεχ
Ps. 54	לַמְנַצֵּ֥חַ בִּנְגִינֹ֗ת מַשְׂכִּ֥יל לְדָוִֽד׃ בְּב֣וֹא הַ֭זִּיפִים וַיֹּאמְר֣וּ לְשָׁא֑וּל הֲלֹ֥א דָ֝וִ֗ד מִסְתַּתֵּ֥ר עִמָּֽנוּ׃	Εἰς τὸ τέλος, ἐν ὕμνοις, συνέσεως τῷ Δαυιδ ἐν τῷ ἐλθεῖν τοὺς Ζιφαίους καὶ εἰπεῖν τῷ Σαουλ Οὐκ ἰδοὺ Δαυιδ κέκρυπται παρʼ ἡμῖν;
Ps. 56	לַמְנַצֵּ֤חַ ׀ עַל־י֬וֹנַת אֵ֣לֶם רְ֭חֹקִים לְדָוִ֣ד מִכְתָּ֑ם בֶּֽאֱחֹ֨ז אֹת֖וֹ פְלִשְׁתִּ֣ים בְּגַֽת׃	Εἰς τὸ τέλος, ὑπὲρ τοῦ λαοῦ τοῦ ἀπὸ τῶν ἁγίων μεμακρυμμένου, τῷ Δαυιδ εἰς στηλογραφίαν, ὁπότε ἐκράτησαν αὐτὸν οἱ ἀλλόφυλοι ἐν Γεθ
Ps. 57	לַמְנַצֵּ֣חַ אַל־תַּ֭שְׁחֵת לְדָוִ֣ד מִכְתָּ֑ם בְּבָרְח֥וֹ מִפְּנֵי־שָׁ֝א֗וּל בַּמְּעָרָֽה׃	Εἰς τὸ τέλος, μὴ διαφθείρῃς, τῷ Δαυιδ εἰς στηλογραφίαν ἐν τῷ αὐτὸν ἀποδιδράσκειν ἀπὸ προσώπου Σαουλ εἰς τὸ σπήλαιον
Ps. 59	לַמְנַצֵּ֣חַ אַל־תַּשְׁחֵת֮ לְדָוִ֪ד מִ֫כְתָּ֥ם בִּשְׁלֹ֥חַ שָׁא֑וּל וַֽיִּשְׁמְר֥וּ אֶת־הַ֝בַּ֗יִת לַהֲמִיתֽוֹ׃	Εἰς τὸ τέλος, μὴ διαφθείρῃς, τῷ Δαυιδ εἰς στηλογραφίαν, ὁπότε ἀπέστειλεν Σαουλ καὶ ἐφύλαξεν τὸν οἶκον αὐτοῦ τοῦ θανατῶσαι αὐτόν
Ps. 60	לַ֭מְנַצֵּחַ עַל־שׁוּשַׁ֣ן עֵד֑וּת מִכְתָּ֖ם לְדָוִ֣ד לְלַמֵּֽד׃ בְּהַצּוֹת֨וֹ ׀ אֶ֥ת אֲרַ֣ם נַהֲרַיִם֮ וְאֶת־אֲרַ֪ם צ֫וֹבָ֥ה וַיָּ֤שָׁב יוֹאָ֗ב וַיַּ֣ךְ אֶת־אֱד֣וֹם בְּגֵיא־מֶ֑לַח שְׁנֵ֖ים עָשָׂ֣ר אָֽלֶף׃	Εἰς τὸ τέλος, τοῖς ἀλλοιωθησομένοις ἔτι, εἰς στηλογραφίαν τῷ Δαυιδ, εἰς διδαχήν, ὁπότε ἐνεπύρισεν τὴν Μεσοποταμίαν Συρίας καὶ τὴν Συρίαν Σωβα, καὶ ἐπέστρεψεν Ιωαβ καὶ ἐπάταξεν τὴν φάραγγα τῶν ἁλῶν, δώδεκα χιλιάδας
Ps. 63	מִזְמ֥וֹר לְדָוִ֑ד בִּ֝הְיוֹת֗וֹ בְּמִדְבַּ֥ר יְהוּדָֽה׃	Ψαλμὸς τῷ Δαυιδ ἐν τῷ εἶναι αὐτὸν ἐν τῇ ἐρήμῳ τῆς Ιουδαίας
Ps. 65	לַמְנַצֵּ֥חַ מִזְמ֗וֹר לְדָוִ֥ד שִֽׁיר׃	Εἰς τὸ τέλος, ψαλμὸς τῷ Δαυιδ, ᾠδή, Ιερεμιου καὶ Ιεζεκιηλ ἐκ τοῦ λόγου τῆς παροικίας, ὅτε ἔμελλον ἐκπορεύεσθαι
Ps. 93	–	Εἰς τὴν ἡμέραν τοῦ προσαββάτου, ὅτε κατῴκισται ἡ γῆ, αἶνος ᾠδῆς τῷ Δαυιδ
Ps. 96	–	Ὅτε ὁ οἶκος ᾠκοδομεῖτο μετὰ τὴν αἰχμαλωσίαν, ᾠδὴ τῷ Δαυιδ
Ps. 97	–	Τῷ Δαυιδ, ὅτε ἡ γῆ αὐτοῦ καθίσταται
Ps. 142	מַשְׂכִּ֥יל לְדָוִ֑ד בִּהְיוֹת֖וֹ בַמְּעָרָ֣ה תְפִלָּֽה׃	Συνέσεως τῷ Δαυιδ ἐν τῷ εἶναι αὐτὸν ἐν τῷ σπηλαίῳ, προσευχή
Ps. 143	מִזְמ֗וֹר לְדָ֫וִ֥ד	Ψαλμὸς τῷ Δαυιδ, ὅτε αὐτὸν ὁ υἱὸς καταδιώκει
Ps. 144	לְדָוִ֨ד׀	Τῷ Δαυιδ, πρὸς τὸν Γολιαδ
Ps. 151		Οὗτος ὁ ψαλμὸς ἰδιόγραφος εἰς Δαυιδ καὶ ἔξωθεν τοῦ ἀριθμοῦ, ὅτε ἐμονομάχησεν τῷ Γολιαδ

Appendix B: Historical Superscriptions in other Jewish Texts

The Prayer of Nabonidus (4QPrNab)

"(Concerning) words of p[ra]yer of Nabonidus, king of [Ba]bylon, [the Great] King, [when he was stricken] with a pernicious inflammation by the decree of G[o]d, in [the municipality of] Teman."

מלי צ[ל]תא די נבני מלך{} [ב]בל מלכ[א רבא כדי הוא כתיש הוה] בשחנא באישש בפתגם א[לה]א בתימן