My series of posts on the titles of Psalms are also available as a single document and can be downloaded from my academia profile.
Septuagint (LXX) and Qumran superscriptions
There are several instances where the LXX deviates significantly from the Masoretic Text in the titles and these should be noted. Five Psalms are attributed to David in the LXX but not in the MT (27, 71, 97, 143, 144), perhaps going some way to repairing the deficiency of the twenty four “orphan psalms”. Several Psalms in English translations have the title “Of David” translating the Hebrew prefix (the letter ל lamed) as “of” or “by”. The attribution לדוד (le-David) is much discussed in the literature and is beyond the scope of this post, except to note Nahum Sarna’s useful observation:
If le-David indeed originally indicated authorship, then it is of interest that the form is unique to the psalms’ literature (cf. Hab. 3:1) for the ascription of no other biblical book to a historic personality ever involves the use of the lamed formula (cf. Song, Proverbs). Yet the Psalter is internally consistent in its employment of the same construction with other names such as the Korahites (Ps. 42, et al.), Asaph (Ps. 50, et al.), Solomon (Ps. 72), Heman (Ps. 88), Ethan (Ps. 89), and Moses (Ps 90).
He asserts that “in Psalm 72 lamed must mean ‘about’ or ‘dedicated to’, and in Psalm 102 le-‘ani can only mean, ‘for [recitation by] the afflicted man’.” If commentators expect to see consistency by the redactors of the Psalter in their use of lamed (not that this should be necessary) then לדוד could just as readily mean about David, or of a Davidic style or genre, as denoting authorship. The question is certainly not settled, and Childs asserts that, “whatever the expression לדוד may once have meant, the claim of authorship now seems most probable. This point is confirmed by the final clause in those titles which specify a particular historical incident in David’s life as providing the occasion for composition.”
Adrian Curtis argues that the superscriptions provide evidence of the beginnings of a process of ongoing interpretation of the psalms, and that the presence of more such titles in the psalms from Qumran and in the Septuagint show that this process continued after the formation of the Psalter as a single collection. Childs argues from the Hebrew version of Psalm 151 from Qumran (11QPsa) and the further expansion of titles in the Syriac Apocryphal Psalms, in the Targum and in the Peshitta, that this process continued for some time. The difference in historical titles in the various sources (MT, Qumran, the Syriac and LXX) “suggests that titles were not fixed and that there was some fluidity”.
Gerstenberger argues that most superscriptions betray later theological and liturgical interests, without heeding the original intentions of the psalm. For him, technical musical terms such as למנצח “to the choirmaster” or what he regards as obscure references to tunes (understanding על as being an indicator of a tune) would have been of interest only to the ritual expert or the leader of community worship. The frequent indications of authorship (David, Korah, Asaph, Solomon, and Moses), and the linkage with incidents in the life of David, made the psalms authoritative and edifying so that the people might expect that their prayers and songs in both private and communal worship would have the same powerful and beneficent effects as of old. Norman Whybray finds confirmation in the historical headings that the editors intended the readers or worshippers to find encouragement and models for their own behavior in the life of David. There is a hint here that these “historical” psalms may have been intended for personal use by the pious rather than for cultic purposes.
References in the titles to historical events provide some of the most convincing evidence that titles may not have been part of the original work but were added by later editors in a style similar to rabbinic midrash. In the MT all the historical titles are in Books I and II (with one exception in Book V). The LXX has a further fourteen historical titles, mostly in Book V.
The evidence from Qumran
Thirty nine Psalms manuscripts have been found among the Dead Sea scrolls. The largest extant, and best preserved, Psalms scroll found at Qumran is 11QPsa . It contains forty nine (or fifty) compositions, or parts thereof, including thirty nine psalms found in Books IV and V of the Masoretic Psalter, and ten (or eleven) additional compositions including four which were previously unknown. It “diverges radically from the Masoretic Psalter, both in arrangement and by the inclusion of additional compositions.” Differences in the order of psalms are also evident in seven manuscripts from cave 4 and a second Psalms scroll from cave 11. Flint summarises the evidence and the opinions of several scholars and concludes that Psalms 1 to 89 (Books I to III) show a high degree of stabilisation during the Qumran period with no major deviation in content from the MT, and with only minor deviations with respect to the ordering of the psalms. However, he finds abundant evidence of major deviations from the MT in Psalms 90 to 150 (Books IV and V), both in content and ordering. This supports the proposal that the compilers of 11QPsa may have regarded this collection as a “work in progress” and Flint concludes that the Book of Psalms was probably finalised in two stages: the first part (Psalms 1-89) was stabilised before the beginning of the Qumran period (which he puts at about 150 BCE); the second part (Psalms 90-150) remained fluid into the first century CE.
This is important to note for an investigation of the superscripts and postscripts, as Thirtle’s theory relies on the ordering of the Masoretic Psalter. Interestingly, almost all the psalms containing the למנצח to the chief musician rubric in the superscript (or postscript, according to Thirtle), and therefore important for Thirtle’s thesis, are in Psalms 1 to 89 (fifty two psalms, with only three in Book V). Thirtle argued that the “key” to the interpretation of the musical and liturgical notes in the superscripts was “lost early”. The concentration of these terms in Psalms 1 to 89 while almost completely absent in the remainder of the Psalter, together with the evidence from Qumran, supports his thesis and suggests that the understanding of these terms was lost before the compilation or stabilisation of Books IV and V.
To be continued …
 A Talmudic term for psalms without a superscription (Av. Zar. 24b)
 Sarna, “Psalms, Book of,” 669.
 Childs, “Psalm Titles and Midrashic Exegesis,” 138.
 Adrian H.W. Curtis, “”A Psalm of David, when …”: Reflections on Some Psalm Titles in the Hebrew Bible,” in Interested Readers: Essays on the Hebrew Bible in Honor of David J.A. Clines (eds. Aitken, et al.; Atlanta: Society of Biblical Literature, 2013), 59.
 Childs, “Psalm Titles and Midrashic Exegesis,” 143.
 Curtis, “Reflections on Some Psalm Titles,” 55.
 Erhard S. Gerstenberger, Psalms, Part 1, With an Introduction to Cultic Poetry (ed. Rolf P. Knierim; Grand Rapids, Mich: Eerdmans, 1988), 30.
 Roger Norman Whybray, Reading the Psalms as a book (Sheffield: Sheffield Academic Press, 1996), 21.
 See Elieser Slomovic, “Toward an Understanding of the Formation of Historical Titles in the Book of Psalms,” Zeitschrift für die Alttestamentliche Wissenschaft 91, no. 3 (1979); Childs, “Psalm Titles and Midrashic Exegesis.”
 Peter W. Flint, The Dead Sea Psalms Scrolls and the Book of Psalms (Leiden: Brill, 1997), 39-40.
 Ibid., 49.
 Ibid., 141. The manuscripts for Psalms 1-89 are much more fragmentary than for Psalms 90-150, so caution must be exercised in drawing conclusions about these sections of the Psalter.
 Ibid., 146.
 In the MT appearing as superscripts to Psalms 109, 139 and 140.
“It is written” – Quotations from the Old Testament in the New Testament (6)
Several scrolls found at Qumran (‘Dead Sea Scrolls’) are commentaries on earlier biblical texts and are called pesharim because of their characteristic use of the Hebrew word פשר pesher which translates as ‘this means’, or ‘the interpretation is’, or similar. These commentaries typically quote a biblical text and then add a commentary beginning with פשר pesher ‘this means …’. There are some characteristics of the Qumran pesharim which are replicated in some New Testament quotations. However, while pesharim tend to be sustained verse-by-verse commentaries (although individual pesher-style interpretations are found embedded in other works) the New Testament writers interpret only small selections from the prophetic writings; there are no sustained verse-by-verse commenatraies in the New Testament. Dead Sea Scrolls scholar Joseph Fitzmyer argues that a pesher is a unique type of midrash and has no exact counterpart in the New Testament. He concluded from his analysis, however, that “the exegetical practice of the New Testament writers is quite similar to that of their Jewish contemporaries, which is best illustrated by the Qumran literature.”
Timothy Lim has identified characteristics of the Qumran pesharim which enable us to recognise some of the quotations in the New Testament in that style. Identifying a specific fulfilment of prophetic oracles is one characteristic of a pesher. So when Matthew introduces a quotation with the formulaic “that it might be fulfilled” he is effectively interpreting the biblical text in much the same way as the writer of Pesher Habakkuk who could quote the prophet and then apply his words to a contemporary person or event. So when the author of Pesher Habakkuk wrote פשרו על מורה הצדק “this refers to the teacher of righteousness” he was using a similar formula to Matthew’s “this is fulfilled [by Jesus]”. While God instructed Habakkuk to write down what is going to happen, according to Pesher Habakkuk he hid from him how the prophecy would be fulfilled, but revealed it later to the Teacher of Righteousness (1QpHab col vii lines1-5). In this way, argues Maurya Horgan, the pesharim function as companions to the biblical text, “unravelling section by section the mysteries that were believed to be contained in the biblical text”. The initial mysteries revealed to the prophet and the interpretation through the Teacher of Righteousness were both revelations by God. The New Testament quotations function in the same way. The initial texts are reinterpreted according to new circumstances in ways that, by modern standards, might seem to be misquoting or using texts without any regard for their primary meaning and setting, yet finding meaning in the words themselves that would not have been understood in their first context. Not only did the interpretation give new meaning to the words, it claimed to be the true hidden meaning.
 Joseph A. Fitzmyer, “The Use of Explicit Old Testament Quotations in Qumran Literature and in the New Testament”, New Testament Studies 1961;7(04):297-333, p. 298
 Ibid, p. 330
 Timothy H. Lim, Pesharim (London: Sheffield Academic Press, 2002, p. 82
 For example, in 1QpHab column vii, line 4
 Maurya P Horgan, Pesharim: Qumran Interpretations of Biblical Books, (Washington: Catholic Biblical Association of America, 1979), p. 259