The East Syriac Psalm Headings: A Critical Edition 9781463234140

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The East Syriac Psalm Headings

Texts and Studies

8 Series Editor Hugh Houghton

Editorial Board Jeff W. Childers Christina M. Kreinecker Alison G. Salvesen Peter John Williams

Text and Studies is a series of monographs devoted to the study of Biblical and Patristic texts. Maintaining the highest scholarly standards, the series includes critical editions, studies of primary sources, and analyses of textual traditions.

The East Syriac Psalm Headings

A Critical Edition

HF Van Rooy

9

34 2013

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2013 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. 2013

‫ܚ‬

9

ISBN 978-1-61143-867-3

ISSN 1935-6927

Library of Congress Cataloging-in-Publication Data Library of Congress Cataloging-in-Publication Data Van Rooy, Herrie F. (Herculaas Frederik), 1949The East Syriac Psalm headings : a critical edition / By HF Van Rooy. pages cm. -- (Texts and studies) Includes bibliographical references and index. 1. Bible. Psalms. Syriac--Criticism, Textual. 2. Manuscripts, Syriac. I. Title. BS1443.S9V36 2013 223’.2043--dc23 2013025731 Printed in the United States of America

TABLE OF CONTENTS Table of Contents ..................................................................................... v Preface ...................................................................................................... vii Acknowledgments ................................................................................... ix List of Manuscripts ................................................................................. xi 1 A Survey of Research on the Psalm Headings in the Different Syrian Traditions ................................................. 1 2 Manuscripts and Editions Used .................................................. 53 3 A Critical Edition of the Psalm Headings in the East Syrian Tradition ......................................................... 67 4 The Psalm Headings in the East Syrian Tradition: Form, Content and Comparison...............................................171 5 The Psalm Headings in the East Syrian Tradition and the Interpretations of the Psalms ....................................................215 Bibliography ..........................................................................................233 Glossary .................................................................................................249 Index .......................................................................................................269

v

PREFACE In 1960 Bloemendaal published a book on the East Syriac psalm headings. In this edition he built on the work done by scholars like Baethgen, Devreesse and Vosté, to name but a few. This edition of Bloemendaal can be regarded as a conclusion to the research done on these headings for almost a century before his edition. He summarises the main findings of his predecessors and utilises the best manuscripts available to him for his edition. Developments during the past fifty years have made a new edition of these headings desirable. Three reasons can be given to support the idea of a new edition. The first reason is certain deficiencies in Bloemendaal’s edition. He did not give a translation of the headings and did not discuss the structure and history of these headings in detail. The second reason is that manuscripts that Bloemendaal was unable to use became available for this new edition. The manuscripts used in this edition will be discussed in detail in Chapter 2. The two most important manuscripts that became available for this edition are 18>8dt1 and 12t4. The first, 18>8dt1, is a hand-written facsimile of a manuscript from the eighth century. The oldest manuscript containing these headings is 6t1, which Bloemendaal used as his base text. The other manuscripts that he used (except one Masoretic manuscript that is not very helpful) date from the twelfth century and later. 18>8dt1 contains the headings from a period between the sixth and twelfth centuries and this manuscript is thus very important for the history of these headings. 12t4 is regarded as the most important Eastern Psalter.

vii

viii

THE EAST SYRIAC PSALM HEADINGS

The comparison of the headings in 6t1, 18>8dt1 and 12t4 is very important for the history of these headings.1 The third reason for a new edition is the publication of Psalm commentaries in the East Syriac tradition, as well as fragments of a Syriac translation of the commentary on the Psalms by Theodore of Mopsuestia. In Chapter 1 a detailed Forschungsgeschichte will be presented, followed by a discussion of the manuscripts used for this edition in Chapter 2. The critical text is given in Chapter 3, with a discussion of the form and history of the headings in Chapter 4. Chapter 5 will deal with the headings and the interpretation of the psalms, as well as the later influence of the headings on the interpretation thereof. Final conclusions are presented in Chapter 6. H. F van Rooy January 31, 2013

1

This is discussed in detail by Van Rooy (2008).

ACKNOWLEDGMENTS Much of the research for this book has been done at the University of Leiden, in the Netherlands, and the University of Leuven in Belgium. As far as Leiden is concerned, the previous Director of the Peshitta Institute, Dr. Konrad Jenner, and Prof. Arie van der Kooij deserve a special mention for their hospitality during various visits to the Institute. In Belgium, Prof. Hans Ausloos and Prof. Bénédicte Lemmelijn went out of their way to help me during different visits to the Faculty of Theology. The libraries of these two institutions were invaluable in assisting me to find sources used during the research. I want to thank Gorgias Press, and especially Katie Stott, Melonie Schmierer-Lee and George Kiraz, for accepting my manuscript and helping me to prepare the final copy for publication. My doctoral student, Godwin Mushayabasa, helped me to correct the Syriac and to compile the glossary. His assistance is greatly appreciated. My wife, Jacoba, and our five children have always supported me in my research and career at the North-West University (Potchefstroom Campus, formerly the Potchefstroom University for Christian Higher Education). Jacoba has read the manuscript several times, indicating corrections, and has checked the references. This is greatly appreciated.

ix

LIST OF MANUSCRIPTS 6t1 London, British Library, Add. Manuscript 17,110 18>8dt1 Manchester, John Rylands Library, Rylands Syriac Manuscript 4 12t1 London, British Library, Add. Manuscript 14,674, I°, fols. 1a–78b 12t4 Baghdad, Library of the Chaldean Patriarchate, Manuscript 1113, folios 11a–118b 13t1 London, British Library, Add. Manuscript 14,675 13t2 London, British Library, Add. Manuscript 14,677 13t3 London, British Library, Add. Manuscript 17,219 13t4 Leiden, Peshitta Institute, Manuscript 5 16t2 Jerusalem, Greek Patriarchate, Syriac Manuscript 27 17t1 Cambridge, University Library, Manuscript Oo.1.22 17t2 London, British Library, Add. Manuscript 7156 17t3 Paris, National Library, Syriac Manuscript 24 M25 Birmingham, University Library, Mingana Syriac Manuscript 25 M428 Birmingham, University Library, Mingana Syriac Manuscript 428 M507 Birmingham, University Library, Mingana Syriac Manuscript 507 U Old Testament published in Urmia in 1852 UP Psalter published in Urmia in 1891 M Syriac Bible published in Mosul between 1886 and 1891

xi

1

A SURVEY OF RESEARCH ON THE PSALM HEADINGS IN THE DIFFERENT SYRIAN TRADITIONS

The most complete discussion of the headings of the psalms in the different manuscripts and editions of the Peshitta, as well as in a number of commentaries on the Psalms, is still Bloemendaal’s. His contribution will therefore be discussed in detail below. It is, however, true that some important manuscripts and commentaries have come to light since his work was published in 1960, shedding new light on the history of the headings in the different traditions. In his study, Bloemendaal (1960:2–3) distinguishes between four groups of manuscripts or editions with regard to the headings. One can commence this discussion with his division:    

The headings of the East Syrian Church. These headings are the subject of this edition; the headings of the West Syrian tradition, contained in the Codex Ambrosianus, and manuscripts following that tradition; the headings contained in editions such as the editions of Sionita, the polyglots and Lee; and manuscripts with a mixture of headings, in some instances related to more than one of the first groups.

To illustrate this diversity, headings from the different traditions to two psalms will be given below. The two psalms used are Psalms 63 and 45. The latter was selected because it is regarded as a messianic psalm in most traditions. Psalm 63 was selected because

1

2

THE EAST SYRIAC PSALM HEADINGS

it is a good example of the headings contained in manuscript 12t4.1 This manuscript has at least four headings for each psalm.2 Psalm 63

6t13

‫ܡܬܢܒܐ ܥܠ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ‬ He prophesies about the excellent ones amongst the people in Babel.

12t4 This manuscript has five headings for this psalm:

‫ܒܥܒܪܝܐ ܡܙܡܘܪܐ ܠܕܘܝܕ ܟܕ ܐܝܬܘܗܝ ܗܘܐ ܒܡܕܒܪܐ‬ ‫ܕܝܗܘܕܐ‬ In Hebrew: A psalm of David when he was in the desert of Judah.

‫ܨܚܚܐ ܐܚܪܢܐ ܡܙܡܘܪܐ ܠܕܘܝܕ ܟܕ ܐܝܬܘܗܝ ܗܘܐ‬ ‫ܒܡܕܒܪܐ ܕܐܕܡ‬ Another manuscript: A psalm of David when he was in the desert of Edom.

Eusebius

‫ܩܘܒܠ ܛܝܒܘܬܐ ܕܓܡܝܪܐ ܒܐܠܗܐ‬

A thanksgiving of the one made perfect by God.

The notation used for the different Syriac manuscripts was created by the Peshitta Institute (1961a) for the critical edition of the Peshitta of the Old Testament. 2 Cf. Van Rooy (1999b:11–25) for a discussion of this manuscript and the different headings contained in this manuscript. 3 London, British Library, Add. 17110. Bloemendaal (1960) used this manuscript as his base text. 1

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

3

Athanasius

‫ܡܢ ܗܢܘܢ ܕܩܘܒܠܛܝܒܘܬܐ ܘܐܢܗܘ ܕܟܕ ܡܬܪܕܦ ܐܢܬ‬ ‫ܠܚܘܪܒܐ ܬܦܘܩ ܐܠ ܬܕܚܠ ܐܝܟ ܗܘ ܕܒܠܚܘܕܝܟ ܐܢܬ ܬܡܢ‬ ‫ܐܐܠ ܟܕ ܐܝܬ ܠܟ ܬܡܢ ܐܠܗܐ ܘܠܘܬܗ ܡܩܕܡ ܐܢܬ ܙܡܪ‬ Of those (psalms) that are a thanksgiving. And when you, while you are persecuted, go to the desert, do not fear as if you were alone there, but, having God there, and rising early in his presence, sing.

Theodore

‫ܡܬܢܒܐ ܥܠ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ‬

He prophesies about the virtuous men amongst the people in Babel.

The five headings to this psalm in 12t4 are ascribed to the Hebrew, to another manuscript and to the three fathers: Eusebius (of Caesarea), Athanasius and Theodore.

7a1 4

ܿ ‫ܐܡܪ ܕܘܝܕ‬ ‫ܠܡܠܟܐ ܕܡܘܐܒ ܕܢܬܒ ܐܒܝ‬ ܼ ‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ‬ ‫ܘܐܡܝ ܠܘܬܟܘܢ ܟܕ ܿܥܪܩ ܡܢ ܫܐܘܠ‬ Spoken by David, when David spoke to the King of Moab: “Let my father and mother dwell with you,” while he was fleeing from Saul.

9t2 5

ܿ ‫ܐܡܪ‬ ‫ܠܡܠܟܐ ܕܡܘܐܒ ܕܢܬܒ ܐܒܝ ܘܐܡܝ‬ ܼ ‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ‬ ‫ܠܘܬܟܘܢ ܟܕ ܿܥܪܩ ܗܘܐ ܡܢ ܫܐܘܠ‬

The Codex Ambrosianus, used as base text, where extant, for the critical text of the Peshitta published by the Peshitta Institute in Leiden. Cf. Peshitta Institute (1961a:28–29). 5 London, British Library, Add. 14426 folio 1–76. Cf. Peshitta Institute (1961a:16). 4

4

THE EAST SYRIAC PSALM HEADINGS Spoken by David, when he spoke to the King of Moab: “Let my father and mother dwell with you,” while he was fleeing from Saul.

9t3 6

‫ܐܡܝܪ ܠܕܘܝܕ ܥܠ ܐܕܡ ܕܚܐܪ ܗܘܐ ܘܡܤܟܐ ܠܦܘܪܩܢܗ‬ ‫ܕܡܪܝܐ‬ Spoken by David about Adam who was looking and waiting for the salvation of the Lord.

Walton 7 and Lee 8

‫ܠܕܘܝܕ ܣܘܥܪܢܐܝܬ ܟܕ ܐܡܪ ܠܡܠܟܐ ܕܡܘܐܒ ܕܝܬܒ ܐܒܝ‬ ‫ܘܐܡܝ ܠܘܬܟܘܢ ܒܥܪܘܩܝܐ ܡܢ ܩܕܡ ܫܐܘܠ ܘܐܢܐ ܗܟܢ ܥܪܩܬ‬ ‫ܠܘܬܟ ܘܠܢ ܗܫܐ ܡܬܢܤܒ ܩܘܒܠܛܝܒܘܬܐ ܠܓܒܪܐ ܡܫܡܠܝܐ‬ ‫ܕܒܐܠܗܐ ܒܪܘܚ ܛܘܒܝܗܘܢ ܠܕܨܗܝܢ ܠܟܐܢܘܬܐ ܘܫܪܟܐ‬ Of David. Literally: When he spoke to the king of Moab: “My father and mother dwelt with you during the flight from Saul and I likewise fled to you.” For us now it is to be understood as a thanksgiving of the man who is spiritually perfect in the Lord. Blessed are those who thirst for justice.

Psalm 45

6t1

‫ܡܬܢܒܐ ܥܠ ܡܫܝܚܐ ܡܪܢ ܘܥܠ ܩܘܝܡܐ ܕܥܕܬܐ‬ ‫ܡܗܝܡܢܬܐ‬ He prophesies about the Messiah our Lord and about the establishment of the faithful Church.

12t4 Eusebius

‫ܡܬܓܠܝܢܘܬܐ ܕܡܠܟܘܬܐ ܕܡܫܝܚܐ‬

London, British Library, Add. 17109. Cf. Peshitta Institute (1961:23). Walton (1657/1965). 8 Lee (1823). 6 7

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

5

A revelation of the kingdom of the Messiah.

Theodore

‫ܡܬܢܒܐ ܥܠ ܡܫܝܚܐ ܡܪܢ ܘܥܠ ܩܘܝܡܗ ܕܥܕܬܐ‬ ‫ܡܗܝܡܢܬܐ‬

He prophesies about the Messiah our Lord and about the establishment of the faithful Church.

7a1

‫ܐܡܝܪ ܠܕܘܝܕ ܥܠ ܐܕܘܢܝ ܘܥܠ ܚܝܠܗ ܫܒܝܚܐ ܘܟܣܝܐ‬ Spoken by David about my Lord (Adonay) and about his glorious, concealed host.

Walton and Lee

̈ ‫ܠܒܢܝ ܩܘܪܚ‬ ̈ ‫ܐܡܝܪ‬ ‫ܒܝܘܡܝܐ ܕܡܘܫܐ ܕܢܚܐ ܕܡܫܝܚܐ ܘܥܠ‬ ‫ܥܕܬܐ ܘܥܠ ܚܝܠܗ ܫܒܝܚܐ ܕܐܕܘܢܝ‬

Spoken by the sons of Korah in the days of Moses. The manifestation of the Messiah and about the Church and about the glorious host of the Lord (Adonay).

Without going into a detailed discussion of the examples above, something of the variety mentioned by Bloemendaal is clearly evident. It is well known that the East Syrian titles are related to the great commentary on the Psalms by Theodore of Mopsuestia (cf. Baumstark, 1922:102–14). Theodore rejected the headings of the psalms in both the Hebrew and the Greek. His influence was, however, so important not only in the East Syriac Church, but in all the Syriac-speaking Churches, that the vast majority of Peshitta manuscripts of the Psalms do not reflect the titles of the psalms in the Hebrew Bible. At the moment, only two Peshitta manuscripts are known to have preserved something of the Hebrew titles. Manuscript 12t4 has already been referred to, with its Hebrew headings as one of the four sets of headings to each psalm in this manuscript. These headings are discussed in detail elsewhere (cf. Van Rooy, 1999a). They are not identical to the headings of the Syro-Hexapla. Psalm 144 can be taken as an example of this. This psalm has a Hebrew heading in 12t4, and a variant from another manuscript as well. In this instance the Hebrew heading corresponds with the heading in the Masoretic text (‫)ܠܕܘܝܕ‬, while

6

THE EAST SYRIAC PSALM HEADINGS

the heading ascribed to another manuscript agrees with the SyroHexapla (‫ܠܕܘܝܕ ܠܘܬ ܓܘܠܝܕ‬, Van Rooy, 1999a:227). The Hebrew headings in this manuscript probably reflect an independent knowledge of the Greek and the Hebrew (Van Rooy, 1999a:235– 236). The other manuscript preserving something of the headings of the Hebrew Bible is manuscript 12t3, which has the headings of the Syro-Hexapla, and not the normal East Syrian headings, as one would expect (cf. Van Rooy, 2005). Two important issues can be distinguished in the research on the East Syrian headings, namely the study of the headings themselves and secondly the importance of Theodore of Mopsuestia in this regard. These two issues are interrelated. The contributions of scholars to both these issues will be presented in chronological order, with at the end of the chapter a summary of the most important findings with regard to these two issues. A chronological order seems preferable, because many scholars dealt with both issues in the same publication. In 1836 Fritzsche discussed the life and work of Theodore of Mopsuestia, and in his discussion Theodore’s commentary on the Psalms received a place of honour (1836:27–37).9 After discussing the various sources, such as catenae, containing fragments of the work of Theodore (Fritzsche, 1836:28–31), he makes some comments on what Theodore said about the Psalter and the individual psalms. Theodore regarded all the psalms as Davidic and rejected the headings of the psalms in the Hebrew Bible (Fritzsche, 1836:31–32). Theodore classified the psalms into four groups, namely historical, prophetical and ethical, as well as four messianic psalms (Fritzsche, 1836:32–35). The historical psalms are those that reflect events in the life of David and the people of his time, such as Psalms 21, 67 and 69 (Fritzsche, 1836:32). There are more prophetic psalms than historical psalms, dealing with the time up to the Maccabees. Many are related to the time of Hezekiah and the Fritzsche (1836:27): “Inter omnes Theodori libros commentarius in Psalmos … tempore primum locum sibi vindicat.” (Amongst all the books of Theodore, the commentary on the Psalms deserved for itself through the time the first place). 9

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

7

time of the Babylonian exile (Fritzsche, 1836:32–34). The ethical psalms such as 48 and 49 recommend the study of virtue (Fritzsche, 1836:35). Of the four messianic psalms Fritzsche only mentions Psalms 8 and 44 (45 in the Masoretic text; 1836:35).10 The headings of the psalms were dealt with in a book published in 1875 by Prager. This book deals with the Peshitta of the Old Testament as a whole, while he pays special attention to the headings of the psalms (Prager, 1875:49–66). It is quite evident that he used the edition of Lee for this study.11 He refers to the double headings, such as those found in the edition of Lee, with one set referring to the life of David, while the other set refers to the dogmata Christiana. The first set is of Jewish origin, and the second from a Christian origin, according to Prager (1875:50). The Jewish headings may have been changed or expanded to bring a Christian colouring to them, but the Jewish origin is certain (Prager, 1875:51). The Christian headings are related to the Pro titulis Psalmorum of Eusebius.12 As Bloemendaal (1960:4) pointed out, he did not use the Urmia edition and did not know of the diversity of headings in the different Syriac traditions. This criticism had already been mentioned in a review of Prager’s work by Nestle in 1876. Nestle points out that the work of Prager had two sections, the first dealing with the Peshitta in general and the second with the Psalms in particular. Nestle is of the opinion that the whole work demonstrates that Prager is not at all in command of his subject, and even less so with regard to the Psalms (Nestle, 1876:281–282). Prager used the headings as in the printed editions and did not consider the background of these headings. Prager did refer to the headings of Eusebius, but thought that Eusebius got The interpretation of messianic prophecies by Theodore of Mopsuestia and Theodoret was the subject of a book published by Specht in 1871 in Münich: Der exegetische Standpunkt des Theodor von Mopsuestia und Theodoret von Kyros in der Auslegung messianischer Weissagungen. Cf. Bloemendaal (1960:6). Unfortunately, a copy of this book could not be found. 11 Cf. especially Prager (1875:50). 12 Prager (1875:51). These headings of Eusebius are then presented in an appendix, pp. 71–75. 10

8

THE EAST SYRIAC PSALM HEADINGS

them from the Syriac. Nestle was astounded at this statement of Prager. Nestle points out that the headings used in the printed editions are late and that the manuscripts either did not have headings at all, or totally different headings than those in the printed editions. Nestle refers to manuscripts of the British Museum and points out that the headings were related to the work of Theodore of Mopsuestia.13 Nestle (1876:283–284) rejects Prager’s idea that the headings had a Jewish background. This review of Nestle appeared in the same year as the photolithographic edition of the Codex Ambrosianus by Ceriani (1876). It is quite evident that Nestle did not use that edition before writing his review. He did not know of the other tradition contained in the Codex Ambrosianus and related manuscripts. His point that one should not use the headings as in the printed editions as the definitive set of headings of the Peshitta, remains valid. It is interesting to note that Preuss made the same use of the edition of Lee almost a century later, in his study of the headings of the psalms in the Targum and Midrash. This shows his ignorance about eighty years of research on the headings of the Psalms in the Peshitta (Preuss, 1959:44). In his study he refers to the two sets of headings, just like Prager did, without any reference to the traditions related to Theodore or the Codex Ambrosianus. Between 1878 and 1887 Baethgen published three important studies (one in two instalments) about the Psalms in the Peshitta (Baethgen, 1878, 1885, 1886 and 1887). His study of 1878 was his Habilitation and represented only a part of the work he had done on the Peshitta Psalter up to that stage (cf. Baethgen, 1878:30). A section of this study dealt with the headings of the psalms (Baetghen, 1878:10–15). In his discussion he starts with the headings in the printed editions, with a reference to the double headings, partly historical, partly dogmatic-ethical. He deals with In his discussion of manuscript 6t1 (British Library, Add. 17110), Wright (1870: 116–117) had already noted that the headings in this manuscript were different from those in the editions. This manuscript has a treatise on the headings as well, indicating that at the time of its writing, the existence of different headings was already well known. Cf. Wright (1870:118). 13

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

9

the headings in a number of manuscripts as well, such as the Codex Ambrosianus and 6t1 (Baetghen, 1878:10–12). He regards it as possible that the Syriac translator (s) did not regard the Hebrew headings as original and that the variety of headings in the manuscripts must therefore be ascribed to different authors (Baetghen, 1878:13). He refers to manuscripts linking headings specifically to Theodore of Mopsuestia and remarks that Prager did not read these headings in his study (Baetghen, 1878:14). With regard to Prager’s remark about the headings of Eusebius, Baethgen says that Eusebius depended on Origen. The short headings of Eusebius can only be understood in the light of the work of Origen. He regards Origen as the main source for the headings, next to Theodore (Baetghen, 1878:15). His main conclusion regarding the origin of the Syriac headings in their different forms is that they must be linked to Christian fathers and that they cannot be used to determine the origin of the translation (Baetghen, 1878:15).14 In 1885 Baethgen published an important study on a Syriac version of the commentary on the Psalms by Theodore of Mopsuestia. The importance of this study is that it was the first major study pointing to the important influence that the major commentary of Theodore had on the subsequent interpretation of the Psalms in the Syriac Churches, and especially in the Eastern tradition. The beginning of the introduction to the commentary makes it clear that it represents the exegesis of Theodore (Baetghen, 1885:53). The manuscript consists of 186 folios and dates from 1882, from a village close to Mosul (Baetghen, 1885:54). Baethgen points out that the original Greek commentary of Theodore was translated into Syriac by Ibas of Edessa, in the fifth century (Baetghen, 1885:55). As is well known, Theodore had a very special position as exegete amongst the Church of the East. Baethgen (1885:56) says that when he first saw this manuscript (Sachau 215) he thought that it was a copy of this commentary of Theodore, but soon realised that this was not the case. Theodore wrote his commentary based on the text of the Septuagint, while This view is repeated in his study on the text-critical importance of the ancient version of the Psalms (Baetghen, 1882:424). 14

10

THE EAST SYRIAC PSALM HEADINGS

this commentary was based on the Peshitta (Baetghen, 1885:56). It contains sections based on the Peshitta where it disagrees with the Septuagint, making it clear that these sections could not have been written by Theodore. The commentary does, however, contain many sections going back directly to Theodore. Some of the sentences in the Syriac can be regarded as coming directly from the commentary of Theodore (Baetghen, 1885:63). In his discussion of this manuscript, Baethgen (1885:65) deals extensively with the headings of the psalms, which he in many respects regards as the most interesting part of the commentary. In his commentary, Theodore gave long introductions to each of the psalms, with a summary of his exegesis. The headings of the individual psalms in the commentary on the manuscript Sachau 215 are summaries of these introductions of Theodore. Theodore rejected the headings of the psalms in the Septuagint, and is followed in this approach by this commentary, which has no trace of any of the headings in the Greek or Hebrew. The influence of Theodore was so strong that all the manuscripts of the Peshitta omitted the headings going back to the Hebrew (Baetghen, 1885:66).15 Baethgen refers to the remark of Leontius of Byzantium that Theodore interpreted all the psalms in a Jewish manner, linking them to Zerubbabel and Hezekiah, with only three psalms regarded as messianic. Leontius made two errors in this statement. Theodore rather regarded four psalms as messianic (2, 8, 45[44] and 110 [109]; cf. Baetghen, 1885:67–76). All other passages from the Psalms that the New Testament relates to Christ, must not be regarded as directly messianic, but are rather applied to him (cf. Baetghen, 1885:76–82). As far as the linking of the psalms to Zerubbabel and Hezekiah is concerned, Baethgen (1885:83) states that one can find an ethical interpretation in the work of Theodore as well, while his historical interpretations span the time from David up to the Maccabees. After discussing a large number of As Baethgen did not have access to the manuscripts 12t4 and 12t3 he did not know about the headings reflecting the Syro-Hexapla and the Hebrew in these two manuscripts. His remark, however, holds true for the vast majority of Peshitta psalters and manuscripts. 15

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

11

headings where parallels could be found from the Greek fragments of the commentary of Theodore, Baethgen (1885:91) concludes that the headings in the manuscript Sachau 215 do not deviate from the interpretation of Theodore. As far as the date of the original composition copied in this manuscript is concerned, Baethgen refers to the headings of the psalms in the scholia of Bar Hebraeus. It is evident that the headings used by Bar Hebraeus are related to the headings in this commentary. Bar Hebraeus used not only the headings in his work, but comments from the commentary as well. The commentary must, therefore, predate the time of Bar Hebraeus, who died in 1286 (cf. Baetghen, 1885:99–101). This article of Baethgen was very influential in its own time and is still one of the most important contributions with regard to the influence of the work of Theodore on Syriac exegesis in general, and on the Psalms in particular. The commentary contained in manuscript Sachau 215 was one of the commentaries used by Bloemendaal (1960:16) in his edition of the East Syrian headings. He also used the work of Bar Hebraeus in the edition of De Lagarde (1879). In his final article published in two instalments, Baethgen (1886 and 1887) deals specifically with the interpretation of seventeen psalms, which Theodore linked to the times of the Maccabees. In this article he expresses a deep appreciation for the exegetical work of Theodore. According to Baethgen, Theodore had a very special position in the history of exegesis. He kept away from all allegory, which Baethgen (1886:262) regards as the mortal enemy of all sound exegesis. While emphasising the importance of understanding a psalm in its original historical context, Theodore knew that the psalms had a message for believers as well. The discussion of this message was, however, not the aim of his exegesis. His exegesis aimed at expounding the thoughts and findings of the poet (Baethgen,1886:264). According to Baethgen (1886:265–266), Theodore’s commentary had two important deficiencies, one formal and one material. As far as formal matters are concerned, he used the Septuagint as his base text and did not have a good knowledge of Hebrew at all. The result was that some of his exegetical work was based on faulty translations of the Septuagint. The material deficiency was that he regarded David as the author of all the psalms, with the implication that the psalms dealing with matters long after the time of David were regarded

12

THE EAST SYRIAC PSALM HEADINGS

as prophetic in nature (Baethgen, 1886:266–267). As far as the interpretation of the psalms is concerned, Baethgen (1886:268–269) is of the opinion that the idea of a Jewish influence on the exegesis of Theodore is grossly overstated. What is true, however, is that he did not have any regard for the headings of the psalms in the Hebrew and the Septuagint and regarded them as later additions (Baethgen, 1886:269–270). He allocated the psalms into different periods according to his interpretation of the contents. Four psalms were regarded as messianic, while seventeen didactic psalms were not linked to specific historical circumstances. Of the others, nineteen were connected to the time of David one to Jeremiah, twenty-five to the Assyrian period, sixty-seven to the time of the Babylonian exile and seventeen to the times of the Maccabees (Baethgen, 1886:270–271). In this article in two instalments Baethgen treats the seventeen Maccabean psalms (44, 47, 55, 56, 57, 58, 59, 60, 62, 69, 74, 79, 80, 83, 108, 109 and 144). In reaction to the studies of Baethgen, Staerk (1892) published an extensive study of the headings of the psalms, dealing with the headings in the Masoretic text, the Septuagint, Aquila, Symmachus, Theodotion, the Targum and Jerome. He did not include the headings of the Peshitta in his study, since they go back to different sources, and finally to Theodore, Origen and Eusebius. In his notes he indicates, however, instances where the headings of the Codex Ambrosianus show some similarities to the Septuagint (Staerk, 1892:93). In this regard he refers to the heading of Psalm 3 as the only one where the Codex Ambrosianus agrees with the Masoretic text and related versions (Staerk, 1892:94). He accepts that the Syriac headings go back to Theodore (Staerk, 1892:150–151). He did not recognise the importance of the difference between the headings in the Eastern traditions and those he read in the Codex Ambrosianus. In 1880 an important volume was published by Kihn, dealing with the history of the Antiochene School, and in particular with Theodore of Mopsuestia and Junilius Africanus. He did not have as much original material available as for example Devreesse (1948) in his later work on Theodore. However, the work of Kihn remains an important landmark in the study of Antiochene exegesis in general. The fame of the Antiochene School goes back to the exegetical approach started by Lucian and Dorotheus in their struggle against Gnosticism, Arianism and Appollinarianism (Kihn,

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

13

1880:5). One must keep in mind that the Antiochene School reacted against the Alexandrinian allegorical approach. The Alexandrians tried to solve the problem of the interpretation of the Old Testament by following a speculative philosophical route, while the Antiochenes built on Aristotelian logic (Kihn, 1880:6). The Alexandrians followed the example of Neo-Platonism, while the Antiochenes followed the Stoics and Aristotle (Kihn, 1880:7). Kihn (1880:17–20) distinguishes three periods in the history of the Antiochene School, namely from Lucian to Diodore (290–370), from Diodore to Theodoret (370–450) and the decline of the school after 450, through the Nestorian dispute and the actions of the Miaphysites. The approach of Origen is well known, with his threefold interpretation of Scripture: literal, moralistic and mystical (Kihn, 1880:23). In the approach of Origen certain principles had to be kept in mind. Commands, prescriptions and judgements with a moral connotation had to be interpreted literally. The ceremonial laws, however, had to be interpreted allegorically. Cities like Jerusalem and Babylon had to be related to the heavenly dwelling of the sanctified. Anything that interpreted literally seemed to be impossible, untrue, not worthy of God and so forth had to be interpreted mystically (Kihn, 1880:24–25). The Antiochenes reacted against this and emphasised a literal interpretation, in line with the grammatical-historical approach (Kihn, 1880:26). They did, however, use typology (Kihn, 1880:27). Although Kihn prefers this approach, it was regarded in a negative way due to the theological heresies connected to Theodore and Nestorius. The approach was more moderate in the case of people like John Chrysostom and Theodoret (Kihn, 1880:31). Theodore’s approach was marred by his extreme rationalism (Kihn, 1880:32). Although Theodore accepted only four psalms as messianic, he did recognise messianic overtones in words, persons and events in the Old Testament (Kihn, 1880:143). Bloemendaal (1960:6) correctly remarks that Theodore did indeed connect verses from the psalms to Christ, albeit in a typological manner and not allegorical.16 Theodore distinguished three groups of predictions in the Old Testament: 16

Cf. Kihn (1880:140).

14

THE EAST SYRIAC PSALM HEADINGS

those that point directly and literally to Christ, such as Genesis 49:10 and Psalms 2, 8, 45 [44] and 110 [109] and some texts from the prophets; texts related directly to persons and events in the Old Testament, but containing pointers and parallels to the New Testament, including texts quoted from the Old Testament and applied to the Messiah in the New Testament; and predictions that are not messianic and not applied to the Messiah in the New Testament, such as Micah 4:1–3 and Haggai 2:1–9 (Kihn, 1880:140). It is well known that Theodore questioned the canonical status of some of the books of the Old Testament.17 In 1891 Oppenheim published a study on the fourth book of the psalms in the Peshitta. Bloemendaal is very critical of this work. He remarks that it was incomprehensible that Oppenheim could state that even though the headings of the Peshitta do not aid the interpretation of the headings in the Hebrew text, they belong to the text of the Peshitta and testifies to its Jewish origin.18 It is evident that Oppenheim did not know about the work of Nestle and Baethgen. In his discussion of the Syriac headings, Oppenheim does not disclose the source he used for the headings. He probably used the edition of Lee, but when he quotes the headings, he did not give the full heading as in Lee. For example, in his heading of Psalm 107, he omits the third part, referring to Jesus, in the heading of Lee. In his heading of Psalm 108, he omits the final part, referring to the calling of the nations (Oppenheim, 1891:6 and 9). This is the pattern throughout his work. This work of Oppenheim therefore does not make any meaningful contribution to the study of the headings in the Peshitta. What Oppenheim did not take cognisance of in 1891, Berg did in 1895 when he published a study on the influence of the Septuagint on the Peshitta Psalter. In this study he accepts that the headings of the Hebrew (and Septuagint) were omitted under the influence of Theodore of Mopsuestia. The headings in the Peshitta were added later and derive from the commentaries of the fathers, especially from Theodore (Berg, 1895:28–29). He refers to the work of Nestle and Baethgen, but remarks that Theodore added his own 17 18

Cf. Kihn (1880: 67–71). Cf. Oppenheim (1891:4–5) and Bloemendaal (1960:7).

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

15

headings, while taking some information from Eusebius and Origen. He still refers to headings being partly historical and partly exegetical (Berg, 1895:67). Even though he did make some use of the work of Baethgen and Nestle, this final remark indicates that he was not really aware of the variety in the Syriac manuscripts. He did, however, exclude the Syriac headings in his discussion of the influence of the Septuagint on the Peshitta. Both Bloemendaal (1960:7) and Ryan (2004:69–70) discuss the important book of Vandenhoff published in 1899.19 It contains a study of an important manuscript, with inter alia a copy of a commentary ascribed to Denḥa.20 Bloemendaal could, however, not find the manuscript in the library of the University of Münster.21 From page 23 line 17 up to page 181 line 24 the manuscript discussed by Vandenhoff (1899) contains a commentary on the Psalms ascribed to Denḥa.22 Vandenhoff published a selection of passages in Syriac, with a Latin translation. The manuscript itself indicates the comments do not come from Theodore in the commentary by writing them in red (underlined in the hand-written copy of Vandenhoff) and included them in brackets (Vandenhoff, 1899:10–11). Vandenhoff did not publish the whole commentary, but only a selection, including Psalms 1, 2, 8, 22, 45, 72, 97 and 110, as well as some verses where the commentary refers to Christ (1899:30–58). The headings of the eight psalms listed above can be compared to the headings that Bloemendaal gives for the commentary of Denḥa. The headings of Psalms 1, 2, 22, 45 and 110 are exactly the same as those given by Bloemendaal. In Psalm 8 the heading in the manuscript of ̈ ‫ ܦܘܪܫܢ‬for Bloemendaal’s ‫ܕܟܝܢܐ‬ ̈ ‫ܦܘܪܫܢܐ‬, Vandenhoff has ‫ܟܝܢܐ‬ ̈ ‫ ܦܘܪܩܢ‬for ‫ܕܒܢܝܢܫܐ‬ ̈ and ‫ܒܢܝܢܫܐ‬ ‫ܘܦܘܪܩܢܐ‬. In the case of Psalm 72, it puts ‫ ܡܬܢܒܐ‬at the beginning of the heading, like Bar Bloemendaal (1960:7) mentions that this work is “practically unobtainable”. I was able to use this book in the library of the Faculty of Theology in Leuven. 20 Bloemendaal (1960:7) gives a summary of the contents of his manuscript. Cf. Vandenhoff (1899:5–8). 21 Cf. Bloemendaal (1960:16, note 60). 22 Cf. Vandenhoff, Exegesis Psalmorum, 8. 19

16

THE EAST SYRIAC PSALM HEADINGS

Hebraeus. In Psalm 97 it has ‫ ܕܥܡܗ‬for ‫ ܕܥܡܐ‬and ‫ܠܬܘܩܢ‬ ‫ ܥܠܡܐ‬for ‫ܠܬܘܩܢܐ ܕܥܠܡܐ‬. These are all minor differences, especially those related to the construction of the genitive. It is quite clear that this manuscript is closely related to the manuscript Mingana 58 used by Bloemendaal (1960:16) in his edition of the headings in the commentary ascribed to Denḥa. The last example of the variant in Psalm 97 is a clear indication of this, with the word ‫ ܥܠܡܐ‬for ‫ ܐܠܗܐ‬in the heading of Psalm 97 in the manuscripts. This commentary is related to, but different from, the commentary contained in manuscript Sachau 215, discussed above. In 1901 and 1902 Diettrich published two books that are important for the interpretation of the Psalms in Syriac tradition. In the first work he deals with a manuscript containing an introduction to the Psalter from Jacobite circles. In addition to this, he published the commentary on the first two psalms from the large commentary of Daniel of Ṣalaḥ from a manuscript in the British Museum (Diettrich, 1901:VII, XXII–XXVII).23 What is interesting to note, is the agreement between the headings of the first two psalms in this edition of Diettrich and the headings of the Codex Ambrosianus. As an example, the heading of Psalm 1 in the Codex Ambrosianus (7a1) and in the commentary is given below:

7a1

ܿ ‫ܫܐܘܠ ܿܡܠܟܐ‬ ܿ ‫ܡܙܡܘܪܐ ܩܕܡܝܐ ܕܐܡܝܪ ܠܕܘܝܕ ܥܠ‬ ‫ܕܐܙܠ‬ ܿ ܿ ‫ܗܘܐ ܒܐܘܪܚܐ ܕܥܕܘܥܝܪ‬ ‫ܠܡܣܩܘ ܠܫܡܘܐܝܠ ܒܙܟܘ̈ܪܐ ܘܝܬܒ‬ ܼ ܿ ‫ܒܡܘܬܒܐ ܕܐܢܬܬܐ‬ ‫ܕܡܣܩܐ ܒܙܟܘ̈ܪܐ‬

Daniel

‫ܡܐܡܪܐ ܩܕܡܝܐ ܐܡܝܪ ܠܕܘܝܕ ܥܠ ܫܐܘܠ ܡܠܟܐ ܕܐܙܠ‬ ‫ܗܘܐ ܒܐܘܪܚܐ ܕܥܕܘܥܝܪ ܠܡܣܩܘ ܠܫܡܘܐܝܠ ܒܙܟܘ̈ܪܐ‬ ‫ܘܐܝܬܒ ܒܡܘܬܒܐ ܕܐܢܬܬܐ ܕܡܣܩܐ ܒܙܟܘ̈ܪܐ‬ This introduction and commentary are very important for the study of the interpretation of the psalms in the Western tradition, where a lot of research still has to be done.24 The introduction has a 23 24

Cf. Baumstark (1922:179–180). Cf. the research by David Taylor referred to later in this chapter.

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

17

section dealing with the headings of the psalms in Hebrew, Greek and Syriac. It states that the headings in Syriac differ from those in the Hebrew and Greek. The headings in the latter two languages do not state that David is the author of all the psalms, while he is regarded as the author of all the psalms in the Syriac (cf. Diettrich, 1901:74–77). In the second work Diettrich (1902) discusses Išô‘dâdh’s place in the history of the interpretation of the Old Testament.25 The importance of Išô‘dâdh is related to the fact that he made extensive use of the work of Theodore. He did, however, use other sources in addition to Theodore, including other fathers from the Church of the East (Diettrich, 1902:VII). In his edition of some parts of the commentary of Išô‘dâdh, Diettrich includes Psalms 16, 22, 45, 68, 69 and 72. It is interesting that in most instances Išô‘dâdh did not give the heading as known from the East Syrian tradition, while his interpretation is often informed by the heading. He links Psalm 68 clearly to the removal of the ark from the house of ObedEdom, as does the East Syriac heading (Diettrich, 1902:112). Theodore interpreted the psalms historically and Išô‘dâdh followed him, but sometimes added a messianic interpretation (Diettrich, 1902:LIX). In addition to the Peshitta, Išô‘dâdh used the translation of Paul of Tella as well (Syro-Hexapla). He linked the allegorical interpretation of the Miaphysites to the grammaticalhistorical approach of Theodore. In this way he became the bridge between the interpretation of Theodore and the Church of the East and the Syriac Orthodox Church (Diettrich, 1902:LXIV). As far as the recovery of the commentary of Theodore on the psalms is concerned, the article of Lietzmann published in 1902 was a significant step forward on which Devreesse could build twenty years later.26 In his study, Lietzmann (1902:334) deals with a manuscript from the National Library in Paris, the Codex Coislianus 12. This catenae manuscript starts to refer to a new exegete in Psalm 32, , whose work formed the base of the text from there on till the end of Psalm 42, interrupted briefly by scholia from Athanasius and some fragments from Basil. This is 25 26

Cf. Baumstark (1922:234). Cf. Bloemendaal (1960:9–10).

18

THE EAST SYRIAC PSALM HEADINGS

followed by a separate section of Theodore up to Psalm 50, and then he forms part of the catena up to Psalm 60.27 Lietzmann (1902:337–338) identifies this Theodore with Theodore of Mopsuestia, and refers specifically to the headings of the psalms, where Theodore of Mopsuestia did not retain the headings from the Hebrew. He stated that this commentary is very important for the understanding of Antiochene exegesis. Theodore applied the principles of this school the most consistently (Lietzmann, 1902:339). In 1904 Barnes published his edition of the Peshitta Psalter in the West Syrian tradition. In his discussion of the different manuscripts he refers to the manuscripts containing East Syriac headings, with the remark that these headings are summaries of the arguments of Theodore of Mopsuestia.28 A manuscript almost identical to the manuscript Sachau 215 was discussed by Nau in 1906.29 In his article Nau describes this eastern manuscript. The commentary contained in this manuscript is based on the Peshitta, including the headings as in the edition from Mosul (Nau, 1906:313). He states that the manuscript is identical to Sachau 215 (Nau, 1906:314). Nau translated Psalms 14 and 82 into French. The translated headings of these two psalms are identical to the headings of Sachau 215, as published by Bloemendaal in his edition (Nau, 1906:315–316 and Bloemendaal, 1960:39 and 66). In 1912 Ramsay published three articles, one with Bright, dealing with the influence of the exegesis of Theodore of Mopsuestia far to the West. In these studies Ramsay pays special attention to the so-called West-Saxon Psalms, preserved in the manuscript known as the Paris Psalter (Ramsay, 1912a:421–422). Cf. Lietzmann (1902:335–337) for a detailed description. Cf. Barnes (1904:XIV, XIX–XX, XXII, XXXVI–XXXVII). Haefeli (1927:109–110) also stated that the headings of the Peshitta did not follow the Greek or Hebrew. 29 Bloemendaal (1960:7–8) discusses this study of Nau, stating that the manuscript is practically identical to the Sachau manuscript. He refers, however, to page 3 of the article, but this is incorrect. The article (Nau, 1906) appears on page 313–317 of the relevant journal. 27 28

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

19

What must be noted in the West-Saxon Psalms is the tendency to avoid allegory and double meanings. This tendency is especially evident in the headings of these psalms, in the second or historical interpretation contained in the headings to the psalms. These historical introductions are found in thirty of the forty-nine extant psalms. The historical references link these psalms to Hezekiah, Ahaz, the exile and the Maccabean period. While these headings are linked to the work of Theodore, they were not directly borrowed from him and were adopted into this Anglo-Saxon translation through the work of Bede (Ramsay, 1912a:422–424). Ramsay (1912a:425–429) discusses the important research on the subject of the psalm headings, including a number of the works discussed above, as well as a complete bibliography of ancient and modern authors. He (1912a:429–441) presents a summary of what is known about the life of Theodore and his commentary on the psalms as well. His evaluation of the way in which Theodore reached his historical interpretation is quite negative. He relates Theodore’s approach to the rhetoric taught in the pagan schools of his time (Ramsay, 191a:433). Theodore did not restrict his interpretation to the literal only. Ramsay states that Theodore did indeed work with four possible lines of interpretation: Davidic authorship, the historical situation of David’s prophecy, a secondary or ‘typical’ reference to Christ and a moral application. According to him the first and fourth must be assumed in every instance, even when not explicitly mentioned (Ramsay, 1912a:435). Ramsay (1912a:438–441) discusses the Syriac versions of the work of Theodore as well, building especially on the work of Baethgen. In discussing the way in which this interpretation of Theodore as summarised in the headings of the psalms came into the WestSaxon Psalms, Ramsay (1912a:442–448) focuses on the monastery of Bobbio, founded by St. Columban in 608. Columban probably knew of the work of Theodore and had a more favourable view of him. He could have played a major role in this spread of the interpretation of Theodore to the West (cf. Ramsay, 191a:449– 451).In his second article Ramsay pursues this influence of Theodore up to the eleventh century. The process that occurred through this period resulted in the headings becoming shorter, although the link to the work of Theodore can still be seen (cf. Ramsay, 1912b:497).

20

THE EAST SYRIAC PSALM HEADINGS

The article of Bright and Ramsay (1912) focuses on the headings of the West-Saxon psalms. After a discussion of the research up to that stage (Ramsay & Bright, 1912:520–525), they deal with the headings of the West-Saxon Psalms. There are three or four introductions to each psalm. They give as example the heading of Psalm 43. The four parts of the heading deal with David, with the Maccabees, with every man and with Christ (Bright & Ramsay, 1912:525–526). Thirty of the forty-nine psalms in the manuscript follow this pattern of four headings. Fifteen psalms have three sections in the headings, while the other four have only a dogmatic explanation. The second historical heading in these psalms, like the one referring to the Maccabees in Psalm 43, is related to the work of Theodore (Bright & Ramsay, 1912:526). In the main part of the article they discuss each of the headings and demonstrate their relationship to the exegesis of Theodore. From about 1925 till 1952 the research on Theodore of Mopsuestia, his commentary on the Psalms and the headings of the psalms in the Syriac tradition was dominated by two scholars, Vosté and Devreesse. Each of them published a number of studies that made a great contribution to the research on these topics. The work of Devreesse will be discussed first, followed by a discussion of the contributions of Vosté, except where a study of Vosté is important to understand the contribution of Devreesse. Devreesse published a number of preliminary studies (1928, 1929, 1930). His research culminated in two large publications, namely an edition of the commentary of Theodore of Mopsuestia on the Psalms in 1939 and an extensive essay on Theodore, published in 1948. In his first contribution Devreesse (1928:340) points to the continued interest in the work of Theodore because of his reputation as an exegete and on account of the change in the way his contemporaries and the following generations saw him. The commentary on the Psalms was Theodore’s first work and demonstrates his revolutionary approach (Devreesse, 1928:341). Devreesse (1928:342–344) presents a survey of the history of the evaluation of this work, especially the negative judgement of people like Leontius of Byzantium, and the judgment of the ecumenical Council of Constantinople. He discusses the sources for the reconstruction of the commentary (Devreesse, 1928:347–349). The Syriac material is discussed in detail as well, as well as material in Latin and Greek, in the remainder of the first part of this important

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

21

article. In the second part of the article he deals in detail with the material to be gathered from the catenae tradition.30 This article of Devreesse laid the foundation for his extensive reconstruction of the commentary of Theodore on the Psalms in 1939. In his article published in 1930, Devreesse pays extensive attention to the question of the sources for the reconstruction of the commentaries of Theodore. In this article he responds to an article of Vosté published in 1929, in two instalments (Vosté, 1929a & b). Vosté refers to the general view of the accusations levelled against Theodore at the Council of Constantinople, such as his rejection of the messianic interpretation of the psalms and his questioning of the canonicity of certain books. These views of Theodore were part of his reaction against the allegorists (Vosté, 1929a:382–383). It is not known which of the works of Theodore were available for the perusal of the Council. Vosté refers to the works of Theodore that are available in Syriac and discusses which of the different works of that author were available at the time of the Council. For this study Vosté’s section on the Psalms is specifically important (Vosté, 1929b:542–553). He begins by referring to the well-known statement of Leontius of Byzantium that Theodore rejected the headings of the psalms and that he linked the interpretation of the psalms to the Jews, especially Zerubbabel and Hezekiah, while he connected only three psalms to Christ (Vosté, 1929b:542). In this respect, Vosté quotes extensively from the introduction of Išô‘dâdh to the Psalms. This introduction is in agreement with the view of Theodore that the headings in the Hebrew and Greek were later additions and that they frequently did not fit the contents of the psalm (Vosté, 1929b:542–543). Vosté then discusses the exegetical approach of Theodore, in opposition to the allegoristic interpretation of people like Origen, with again a long extract from Išô‘dâdh. Theodore did indeed reject the allegorical approach, but he did, however, use typology to link the Old and New Testament (Vosté, 1929b:543–548). Two kinds of sources were available to the Council, namely those coming from Cf. Devreesse (1928:352–366 and 1929: 35–50). The last part of the article (1929:50–62) contains examples of the material to be used in the later complete edition of the commentary. 30

22

THE EAST SYRIAC PSALM HEADINGS

Syriac sources, and those coming from the tradition of the Roman Catholic Church (Vosté, 1929b:553). Theodore’s approach to the psalms was rationalistic, recognising only four messianic psalms. When Jesus applied the psalms to himself in the New Testament, he did it in a sense different from the original meaning of the psalms (Vosté, 1929b:554). In his reaction against this article Devreesse makes three points. In the first instance he states that the quotations used against Theodore at the Council were not always trustworthy. Secondly he argues that the Syriac version of the commentary on John is probably, like the text used at the Council, interpolated and that the commentary of Išô‘dâdh does not provide a good idea of what Theodore said (Devreesse, 1930:362–363). This last point he discusses by using Psalms 8 and 22 as examples, comparing the commentary of Theodore with the commentary of Išô‘dâdh and pointing out some important differences (Devreesse, 1930:374– 377). This article of Devreesse and the one of Vosté indicate the diverse evaluations of Theodore in modern scholarship, with some scholars trying to make a case that he was treated unfairly by the Council of Constantinople, while others defend the verdict of that council. In 1939 Devreesse published a very important edition of the commentary of Theodore on the Psalms. This is an attempt to reconstruct Psalms 1–80 from various sources. The anathema pronounced by the Council of Constantinople was very effective in preventing the transmission of the work of Theodore (Devreesse, 1939:V). This commentary must be regarded as an outstanding example of the exegetical work of Theodore and the Antiochene School (Devreesse, 1939:VI). In his introduction Devreesse extensively discusses the sources that he had used for the reconstruction of the commentary, mainly from catenae and a Latin translation (Devreesse, 1939:X).31 The most important of the catenae are the catenae published by Cordier and the manuscript This kind of reconstruction is very difficult, with the possibility that fragments might be attributed to the wrong author. Vian demonstrated this with regard to the commentary on the psalms of Athanasius, published in the Patrologia Graeca. Cf. e.g. Vian (1978:9, 13 and 53). 31

A SURVEY OF RESEARCH ON THE PSALM HEADINGS

23

Coislianus 12, as described by Lietzmann (Devreesse, 1939:X–XV). For the Latin translation he discussed two important manuscripts from the Ambrosian Library and from Turin (Devreesse, 1939:XXI–XXVIII). He discusses the Syriac sources as well, specifically the manuscript Sachau 215 and the manuscript used by Vandenhoff. However, he did not regard them as important for the reconstruction of the original commentary (Devreesse, 1939: XXVIII–XXIX). This publication of the commentary was very important for the study of the headings in the East Syriac tradition, as it furnishes the introductions of Theodore on which the headings were based.32 This edition only contains Psalms 1–80. In his extensive work on the works and approach of Theodore, Devreesse (1948) discusses the commentary on the Psalms in detail.33 He again summarises the sources used for the reconstruction of the commentary (Devreesse, 1948:28–33). In his review of Theodore’s method of exegesis, the commentary on the psalms is again discussed in detail (Devreesse, 1948:55–78). Theodore used the Septuagint as base text for the exegesis, but did The importance of this edition of Devreesse goes much further than only the headings of the psalms in the East Syriac tradition, but it is impossible to discuss all the work done in this respect. Cf. e.g. the two studies of Vaccari (1942 & 1946). In the first he deals specifically with the text used by Theodore for his commentary and in the second with some facets of Theodore’s interpretation, such as his messianic interpretation, or the lack thereof. 33 This work received a favourable review by Honigmann (1951). He regards this work as the new standard work on Theodore (Honigman, 1951:478), with its important discussion of the exegetical method of Theodore (Honigman, 1951:479). In his review Grillmeier (1951) points to the rehabilitation of Theodore. He regards the contribution of Devreesse as significant on account of the publication of works of Theodore, such as his commentary on the Psalms, the study of the importance of fragmentary works of Theodore and because of the balanced approach to Theodore. According to Grillmeier, Devreesse indicated that Theodore’s opponents at the Council of Constantinople used the wrong methods to oppose his legacy, slandering a person who did not want to be a heretic (cf. Grillmeier, 1951:429). 32

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THE EAST SYRIAC PSALM HEADINGS

refer to the Hebrew as well.34 His interpretation was directed at the literal sense of the psalms, with the psalms being at the same time human, historical and religious (Devreesse, 1948:69). In his interpretation he ignored the headings in the Septuagint and summarised his own interpretation in his introductions to the Psalms. Most of the psalms are linked to historical events in the life of David or the people of the Old Testament, such as the time of Hezekiah and the siege of Jerusalem, the Babylonian exile or the era of the Maccabees (Devreesse, 1948:70–71). He regarded David as the author of all the psalms, inspired by the Holy Spirit, to instruct and teach the people of God (Devreesse, 1948:70–71). David thus had a prophetic task, although his prophetic vision did not extend past the time of the Maccabees, with the exception of the four psalms that Theodore regarded as messianic.35 Vosté’s publications on Theodore started as early as 1925, with an article on the chronology of the work of Theodore. One of the accusations against Theodore was that he had sacrificed the messianic prophecies and psalms in his quest for a historical understanding. This was a result of the rationalistic approach of the Antiochene School, especially exemplified by Diodore, Theodore and Nestorius (Vosté, 1925:56). As is well known, the commentary on the Psalms was Theodore’s first work (Vosté, 1925:70). According to Vosté, Theodore removed the messianic elements from the prophecies and the psalms during his first period, while in his second period he questioned the incarnation. Although he died in peace with the Church, his heresies contributed to his condemnation in 553 (Vosté, 1925:81). In an article published in 1942, Vosté (1942a) discusses the translation of the works of Theodore in Syriac. This was primarily the work of the school of Edessa, from where it spread eastwards. He refers to the catalogue of Ebediesus, who mentions the names of Hibas, Cumas and Probus in this regard (Vosté, 1942a:477). The translation of the works of Theodore probably started during his Cf. Devreesse (1948:55–60) for a discussion of Theodore’s use of the Hebrew and other sources. 35 Cf. Devreesse (1948:72–77) for a discussion of the way in which the psalms were used in the New Testament. 34

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25

lifetime, before the Council of Ephesus in 431, which took place three years after the death of Theodore (Vosté, 1942a:479). Vosté (1942a:480–481) concludes his discussion with a list of the works of Theodore extant in Syriac that he knew of and remarks that Išô‘dâdh made extensive use of the work of Theodore.36 In 1942 Vosté published another article (1942b), dealing specifically with Theodore’s work on the Psalms. After listing important studies on and editions of the work of Theodore, he mentions the publication of Devreesse of Theodore’s commentary on Psalms 1–80 (Vosté, 1942b:179–180). He then discusses this publication and the sources used in more detail (Vosté, 1942b:181– 182).37 The lines of Theodore’s exegesis and theology already became clear in this first work. His exegesis is brief and literal and he interprets the psalms in their historical context (Vosté, 1942b:190–191). The last part of the article contains a detailed comparison of the work of Theodore and Išô‘dâdh, with examples from Psalms 1, 12, 13, 18 and 20 (Vosté, 1942b:191–198). It is quite clear that Išô‘dâdh followed the historical interpretation of Theodore in his commentary on the individual psalms and that he should be regarded as an abbreviator of that author. Even for the psalms not published by Devreesse, the historical interpretation of these psalms by Theodore can be recovered from the work of Išô‘dâdh. It has already been pointed out that Devreesse disagreed with this view of Vosté. Vosté dealt again with the interpretation of the psalms by Išô‘dâdh in an article published in 1944 (1944a). He points out, in disagreement with Devreesse, that a direct line can be drawn from the work of Theodore to Išô‘dâdh (Vosté, 1944a:261). He demonstrates this by discussing a number of psalms in the work of Theodore and Išô‘dâdh, such as Psalms 55, 68, 69 and 73 (Vosté, 1944a:274–279). The approaches of the two scholars differ. Where Theodore commented verse by verse, Išô‘dâdh dealt with difficult passages and words (Vosté, 1944a:282). Išô‘dâdh did, For a more recent list of the Syriac translations of works of Theodore, with a list of editions and studies, cf. De Urbina (1965:242– 243). 37 He concludes this discussion with a list of corrections to the edition on pages 186–188. 36

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THE EAST SYRIAC PSALM HEADINGS

however, share Theodore’s rejection of the use of allegory and his identification of only four messianic psalms (Vosté, 1944a:283– 284). In another article published in 1944, Vosté (1944b) discusses the headings of the psalms in the Peshitta according to the Eastern recension. This is an important study about the headings in the East Syriac Church. It is strange that Bloemendaal (1960:13–14) deals with it in one short paragraph, stating that it mentions manuscripts and editions, gives the headings of twenty psalms from the edition printed in New York and refers to the similarity of Theodore’s exegesis to that of Išô‘dâdh. After discussing the situation regarding the headings of the psalms in the Hebrew, Greek, Syro-Hexapla and the Vulgate, Vosté (1944b:210–211) refers to the view that ascribed the headings to Ezra. These headings were not retained by the Syrians of Eastern or Western inclination. He distinguishes two traditions, the Western or Jacobite and the Eastern. The latter was derived from Theodore (Vosté, 1944b:211). As far as the different editions of the Peshitta are concerned, he indicates that the edition of Erpenius had no headings, while Gabriel Sionita created his own titles. The latter was followed by the London and Paris polyglots and the edition of Lee. As far as manuscripts are concerned, the Eastern and Western traditions can be recognised, in spite of the fact that the Western tradition is not as fixed as the Eastern is. In the Eastern headings synonyms appear, although rarely, while abbreviation is more common. The tradition is, however, quite fixed and related to the exegesis of Theodore.38 As an aid to his discussion, Vosté gives the Cf. Vosté (1944b:212–216 especially 214). He says (1944b:214 notes 1–4) that this Eastern tradition of the headings appear in the edition of the Bible and the Psalms from Urmia (he did not see these publications), in the liturgical Psalter published by the Chaldeans in 1866 (reprinted by the Dominicans of Mossul in 1884) and the Bible from Mosul, published in 1887–1891. He used the Bible from Mosul, as well as the Protestant-Nestorian Psalter of New York, published together with the New Testament. According to the headings given by Vosté, it is possible that this Psalter contains the same text as the edition of Urmia, with a few errors, such as noted by Vosté. 38

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headings of Psalms 11–20 and 61–70, as noted by Bloemendaal. Bloemendaal (1960:12) criticises Vosté for using the edition of New York (1927) for the headings (and not the headings from one of the manuscripts or the editions of Urmia or Mosul), but fails to note that Vosté gives the variants from the Mosul edition in his notes.39 What he also failed to note is that this edition from New York is probably a reprint of the edition of Urmia, as can be seen in a comparison of these headings given by Vosté and the headings of the edition of Urmia. In his notes Vosté included references to the commentary of Theodore (in the edition of Devreesse) as well as to Pseudo-Bede. The notes make the link between the headings and the exegesis of Theodore quite clear. As far as the date and the origin of these headings are concerned, Vosté (1944b:220–221) refers to the subscripts of a number of eastern Psalters from the thirteenth, seventeenth and eighteenth century that explicitly link the headings to Theodore. He then refers to the manuscript Bloemendaal used as the base text for his edition, British Library, Add. 17110 (6t1 in the Leiden notation; Vosté, 1944b:222). This manuscript had already attributed the headings to Theodore. Vosté (1944b:222–226) then discusses a number of the headings from this manuscript, especially headings that can be illuminated by remarks from the commentary published by Devreesse. Vosté (1944b:226–233) follows these examples by referring to what Išô‘dâdh and Aḥob atraïa wrote about the headings of the psalms. Taking everything into consideration, Vosté (1944b:234– 235) concludes that the origin of the East Syrian headings can be the sixth, or even the fifth, century. This study of Vosté is very important, and its influence on the work of Bloemendaal more profound than what is evident from Bloemendaal’s references. What can be added to this discussion about the date, is that the manuscript 18>8dt1 to be discussed in the next chapter, already refers to Theodore, in the introduction to the Psalter, making it clear that the explicit link of the headings to Theodore goes back to the eighth century (De Sacy, 1831:282). Soon after the first articles of Devreesse and Vosté appeared, Tyng published an article on Theodore as interpreter of the Old 39

Cf. Vosté (1944b:216).

28

THE EAST SYRIAC PSALM HEADINGS

Testament, in 1931. Tyng’s discussion of Theodore’s rejection of the messianic interpretation of all but four psalms suffers from a lack of knowledge of Theodore’s commentary. He says that Theodore regarded Psalms 2, 6, 16 and 68 as messianic, whereas in reality these psalms were Psalms 2, 8, 45 and 110. He confuses the messianic interpretation of single verses with the interpretation of a psalm as a whole Tyng (1931:300–301). Tyng regards Theodore’s exegetical method as basically sound. However, it cannot be compared to the modern approach, except for his willingness to go against tradition (Tyng, 1931:300, 302–303). Despite the fact that he was condemned long after his death, his influence remained, especially in the work of Theodoret and John Chrysostom. Tyng (1931:303) sees something of the spirit and method of Theodore in the work of John Calvin. In reaction to the publication of Theodore’s commentary on the psalms, Amann (1940) wrote a long article dealing with the work of Theodore in general and the psalms in particular. After discussing some of the available works of Theodore, he is very complimentary about the work of Devreesse in publishing this commentary (Amann, 1940:491–492). He discusses the sources and method used by Devreesse in some detail (Amann, 1940:492–499). This is then followed by a detailed discussion of Theodore’s exegesis. Theodore’s exegesis must be understood in the light of his rejection of the allegorical approach of the Alexandrian School. Because of his respect for grammar and history, he rejected the fanciful interpretations coming from the allegorical approach (Amann, 1940:500–501). He did, however, accept the possibility of typology. In his historical interpretation Theodore accepted the Davidic authorship of the psalms, viewing David as a prophet as well, predicting about future events. As far as the historical setting of the psalms is concerned, Theodore focussed on a number of important events. Apart from David’s own life, he looked at the deliverance of Jerusalem in the days of Hezekiah, at the time of the Babylonian exile and the days of the Maccabees in particular (Amann, 1940:501–505). He then demonstrates these views by discussing a number of interpretations of different psalms by Theodore. This approach of Theodore and the Antiochene School can be regarded as revolutionary, resulting in the rejection of his work, for instance by Leontius (Amann, 1940:514). In the end, Amann evaluated the work of Theodore favourably in reaction

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against the approach of people who wanted to read Christ into every word of the Old Testament. His view of Theodore is, therefore, much more positive than that presented by Leontius to the members of the Fifth Council (cf. Amann, 1940:527–528). In 1960 Bloemendaal published his edition of the headings of the East Syrian Church, the most important and extensive work on the East Syrian headings up to date. In his preface he stated that he originally intended to deal with the headings in the West Syrian and the East Syrian tradition, but that he had restricted himself to the East Syrian headings.40 His edition of the headings is preceded by a discussion of important matters relating to the headings. In his general remarks he distinguishes between four groups of headings, as indicated at the beginning of this chapter. He accepts that the original Hebrew headings were not translated into Syriac when the Peshitta came into being (Bloemendaal, 1960:2). The introduction is followed by a discussion of the literature, with special focus on scholars like Nestle, Baethgen, Devreesse and Vosté (Bloemendaal, 1960:3–12). In his discussion he pays extensive attention to the different Syriac commentaries dependent on the work of Theodore, such as the commentary discussed by Vandenhoff and the one discussed by Baethgen (contained in manuscript Sachau 215).41 As far as his own study of the headings is concerned, Bloemendaal accepted the view expressed by Vosté, viz., that the East Syriac headings do not really show many differences. Differences are restricted to the use of synonyms (rarely) and abbreviations. The latter do not, however, affect the sense of the headings (Bloemendaal, 1960:12). Bloemendaal did not note that this view of Vosté was mainly based on his study of the headings in two editions of the East Syrian Psalter, and not so much on a study of the headings in the ancient manuscripts. A study of the headings in the manuscripts will present a more complicated view of the development of the headings than the view of Vosté, uncritically accepted by Bloemendaal.

As discussed below, David Taylor is working on an edition of the West Syrian headings. 41 Cf. the discussion above. 40

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THE EAST SYRIAC PSALM HEADINGS

Bloemendaal briefly discusses the manuscripts, editions and commentaries used in his edition. The manuscripts that he used are all from the British Museum (now in the British Library), with the exception of one manuscript from the Mingana collection (Bloemendaal, 1960:12–14). He used the following manuscripts, according to the notation of the Leiden edition of the Peshitta: 6t1, 9m1, 12t1, 13t1, 13t2, 13t3, 17t2 and Mingana 428. 6t1 was used as the base text of his edition. These were probably the best manuscripts that he could get hold of. 9m1 is one of the Masoretic manuscripts. These manuscripts are well known, because the abbreviation and headings in this manuscript are usually very short. This kind of manuscript is not well suited for use in a critical edition of the headings, because of the abbreviations that occur throughout. It is quite clear from Bloemendaal’s edition that this manuscript is frequently the only one with abbreviated headings. This manuscript was thus not used for the edition contained in this volume, while the others were used, even M428, dating from the nineteenth century. Bloemendaal (1960:14–15) used three editions from the nineteenth century in his edition as well, viz., the Bibles from Urmia and Mosul, and the Psalter of Urmia. They are not critical editions, but are probably still the best editions available. For this reason, they have been used in this edition as well, although the readings they contain without any manuscript support must be used with caution. Frequently, however, they agree with some of the oldest manuscripts. In his edition Bloemendaal (1960:15–17) also published the headings from three commentaries, viz., the commentary of Denḥa, of manuscript Sachau 215 and from the scholia of Bar Hebraeus. For the commentary of Denḥa he used the manuscript Mingana 58 and for the commentary of Bar Hebraeus, he used the edition of De Lagarde (1879). Since the time of the edition of Bloemendaal, much more work has been done on the commentaries that are in the tradition of the great commentary of Theodore. It is therefore impossible to do justice to the complicated issue of the headings and interpretation of the psalms in these commentaries in an edition such as this. The commentaries are thus not included in this edition. Bloemendaal (1960:17–20) gives a list of the manuscripts that he knew of, but was unable to use. This list includes twenty

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31

manuscripts. Most of them are fairly recent manuscripts, even from the nineteenth century, and not of such value that they need to be included in a critical edition. Some of them are, however, very important, and are therefore included in this edition. Of the manuscripts mentioned by Bloemendaal, the following were included in this edition: 12t4 (Bloemendaal’s number 1, Baghdad, Library of the Chaldean Patriarchate, Manuscript 1113, folios 11a– 118b), Mingana 25 (Bloemendaal’s number 2), 16t2 (Bloemendaal’s number 3, Jerusalem, Greek Patriarchate, Syriac Manuscript 27), 17t1 (Bloemendaal’s number 6, Cambridge, University Library manuscript Oo.1.22), 17t3 (Bloemendaal’s number 9, Paris, National Library Syriac manuscript 24) and Mingana Syriac manuscript 507 (Bloemendaal’s number 7). In addition to these, the following two manuscripts, not known to Bloemendaal, were used as well: 18>8dt1 (Manchester: John Rylands Library, Rylands Syriac manuscript 4) and 13t4 (Leiden, Peshitta Institute manuscript 5). In a brief section Bloemendaal (1960:20–21) deals with what he calls the Nestorian (=Eastern) headings through the years. He agrees with the view of Vosté that these headings have not changed much through the years. The starting point remains the same: the exegesis of Theodore. 6t1 is for him the paradigmatic manuscript as far as the headings are concerned. Manuscripts 12t1, 13t1, 13t3 and 17t2 as well as the Urmia Bible and the Urmia Psalter agree mostly with these headings (Bloemendaal, 1960:20). Manuscript 9m1 abbreviates the headings substantially (Bloemendaal, 1960:20). The headings in 13t3 and Mingana 428 are frequently shorter than in 6t1, while still stating the main point of Theodore’s exegesis (Bloemendaal, 1960:20–21). In only three instances do headings occur that are not in agreement with Theodore’s exegesis, viz., in Psalm 74 in 13t2, and in Psalms 113 and 114 in Mingana 428, where the Western influence can be discerned (Bloemendaal, 1960:21–22). Bloemendaal points out that the headings in the commentary of Denḥa frequently add something to the normal East Syrian heading. These additions are not at all related to the exegesis of Theodore (Bloemendaal, 1960:23–24). In a next section, Bloemendaal discusses the headings that do occur for some psalms in the commentary of Išô‘dâdh. Bloemendaal gives the headings for the messianic Psalms 2, 8, 45 and 110, the Maccabean Psalms 55, 56, 58, 108 and 143, psalms with headings related to David (13, 22 and 68), Solomon (37 and 72), Hezekiah (21, 86 and 115) and Israel

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THE EAST SYRIAC PSALM HEADINGS

(50, 51, 73, 97, 118, 126, 132, 24 and 144; Bloemendaal, 1960:24– 30). In a final section Bloemendaal (1960:30–31) remarks on some differences in spelling in the respective manuscripts. In his edition, Bloemendaal gives the heading as in 6t1, where available, followed by a critical apparatus. This is then followed by the headings as in the commentary of Denḥa, followed by an apparatus containing the variants from the manuscript Sachau 215 and the Scholia of Bar Hebraeus. This work of Bloemendaal is the most extensive publication on these headings up to date. He used the best sources for the edition that were available to him and the edition contains relatively few mistakes.42 It is unfortunate that he did not provide a translation of the headings and a more extensive discussion of the headings. In the years directly following the publication of the work of Bloemendaal, the stream of publications on the exegesis of Theodore on the Psalms and the headings of the East Syrian Church almost dried up. It was more than a decade later before new publications started to appear, especially linked to the publication of new editions of Syriac commentaries on the Psalms, such as the commentaries of Athanasius and Išô‘dâdh. What did appear was a number of studies dealing with aspects of the theology of Theodore and Antiochene exegesis. In 1965 Koch published a monograph on Theodore’s views on salvation. Koch has a positive view of Theodore’s exegetical approach, although he was inclined to be rationalistic. Some of his interpretations and views were dangerous. He had a too high view of his own interpretation and was inclined to judge others harshly (Koch, 1965:11–13). In 1984 an interesting work was published about the exegesis of Theodore. It was the posthumous publication of the Habilitationsschrift of Rudolph Bultmann, written in 1912. This theme was given to him by Julicher, while he was not that much

In the edition following later in this work, the few errors made by Bloemendaal are indicated. 42

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33

interested in patristics.43 In this work he pointed out that the Alexandrian exegesis was influenced by Philo and the allegorical interpretation of the Greek mythology, especially Homer (Bultmann, 1984:18). He states that Theodore said in his works that his aim was to introduce the reader to Scripture. This was typical of the Antiochene School (Bultmann, 1984:28). In rejecting the headings of the Septuagint to the psalms, Theodore wanted to situate the different psalms within Jewish history (Bultmann, 1984:29). The psalms frequently had a didactic aim; to comfort or warn the people; to build the congregation up through history (Bultmann, 1984:31). In his exegesis Theodore focussed on the smaller parts, such as a verse, but tried to explain the broad lines as well (Bultmann, 1984:34). He used the Greek as basis for his work. In his interpretation the search for the historical situation was very important, and in this quest he opposed the allegorical interpretations of his time (Bultmann, 1984:65, 83, 99). Schäublin (1974) published a very important book on the method and origin of Antiochene exegesis. He states that the usual view was that the most common trait of the Antiochenes was their attempt at a historical and grammatical interpretation of the Bible. In this they reacted against the allegorical approach, typical of the Alexandrian School. The most well-known exponents of this school were Diodore of Tarsus, Theodore, John Chrysostom and Theodoret (Schäublin, 1974:11). As far as the approach of Theodore is concerned, Schäublin (1974:12) quotes a Latin translation of words of Theodore: interpretis enim hoc esse arbitramur, scilicet, ut verba quae sunt plerisque difficilia explicet; praedicatoris autem, et etiam quae clara sunt considerans loquatur de eis; ille vero oportet exponat simul et concise dicat. The focus on difficult words and concise explanation was typical of the interpretation of the Antiochenes, not looking at application, but striving to make clear what is unclear. To understand the approach of the Antiochenes, Schäublin points to an important aspect of their background in the fourth and fifth centuries. They were not shaped by a Jewish-Christian This is noted by Schelkle in his introduction to the work. Cf. Bultmann (1984:14). 43

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THE EAST SYRIAC PSALM HEADINGS

culture, but rather by a Greek-Christian culture (Schäublin, 1974:29). One important difference between the Alexandrians and the Antiochenes is the difference in their ideological tradition. The Antiochenes linked up with Aristotle, while the Alexandrians linked up, via Philo, with the Stoa and their interpretation of poetry. This link with Aristotle prompted the Antiochenes to build their historical interpretations on a grammatical base (cf. Schäublin, 1974:33–34). This approach of the Antiochenes explains the historical interpretation of the psalms by Theodore. The historical aspect of the psalms must be confined to the history of the Old Testament times. This approach kept Theodore from relating the bulk of the psalms to Christ and the Church, causing him to be accused of reading the psalms like the Jews (Schäublin, 1974:84, 89–90). In the end, the Antiochene exegetical approach was greatly influenced by the grammar of the pagans of that time (Schäublin, 1974:173). Ter Haar Romeny (1997:141) refers to this background by stating that the roots of the Antiochene method must be seen in the educational system of the late Hellenistic and imperial era. Hidal (1996) discusses the Antiochene School and its main proponents. He regards Theodore as the most important representative of the younger Antiochene School and the one who developed and refined the exegetical method used by this school (Hidal, 1996:550). In the study of the works of Homer in the Hellenistic period, two schools can be distinguished. The Alexandrian School was represented by Aristarchus and the Pargamene School by Crates. The Alexandrian School had a philological approach, while the Pergamene School used allegory. Aristotle can be regarded as the father of the philology. In the allegorical approach the premise was that the text contains a deeper meaning and that deeper meaning was the real intention of the author. The philological approach, on the other hand, looked at the original text and tried to restore and interpret it. This approach has a strong sense of history and of literary genre (cf. Alexander, 1998:138–139). It is evident that the difference between the allegorical and literal approaches of the Alexandrian and Antiochene schools in the early Church was related to the different approaches used at that time in the world. Related to the study on Antiochene exegesis and the work of Theodore discussed above is the renewed interest in the influence that Theodore had on the interpretation of the Bible in the Syriac

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Churches. As early as 1974 Van Rompay pointed out the advances made with regard to eastern exegesis, e.g., related to the work of Išô‘dâdh of Merw, the anonymous commentary on Genesis and Išô‘ bar Nun’s questions and answers on the Holy Scripture.44 In discussing this anonymous commentary, Van Rompay points to the attitude of later Syriac writers on the work of Theodore (1974:69): “Its content was discussed and modified, and the considerations of Nestorian teachers inserted. This was particularly the case where new problems or questions rose, for which the commentaries of Theodore did not provide an answer. An additional reason to adapt the text of Theodore could lie in the divergences between the Greek text, commented on by Theodore, and the Syriac Pšittātext.” The publication of a number of commentaries on the psalms in Syriac has added new impetus to the research on the psalms in the East Syrian tradition as well as other traditions. In this regard the publication and translation by Thomson of two Syriac versions of the commentary of Athanasius on the Psalms, as well as the publication and translation by Van der Eynde of the commentary of Išô‘dâdh of Merw on the Psalms can be mentioned.45 After a preliminary report in 1978, Van Rompay published the remaining fragments of the Syriac version of the commentary of Theodore on the Psalms in 1982 (1982a & b). This was a very important development in the study of Theodore, his interpretation of the psalms and his influence on the interpretation thereof in the Syriac tradition. The fragments are contained in a manuscript from Cambridge (University Library Or. 1318 f176v, 24–218v and 14). In the introduction to his translation Van Rompay (1982b:X–

Van Rompay (1974:53). Cf. also the work of Brade (1975) about the influence of Theodore on Theodore bar Konai, albeit with regard to the New Testament. Cf. also Van Rompay (1977) for a follow-up of his article of 1974. 45 Thomson (1977a & b) and Van der Eynde (1981a & b). For the way in which Išô‘dâdh quotes the text of the psalms, cf. Lane (2001:417–419). Lane states that Išô‘dâdh denied the validity of allegory and interpreted the Bible in the manner of Theodore. 44

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XVII) includes an extensive discussion of the manuscript,46 as well as of the origin of these fragments and their relation to the work of Theodore. He states that there is no doubt that Theodore did write a commentary on the Psalms. Theodore himself called it the most important of all his works (Van Rompay, 1982b:V). In his discussion Van Rompay refers (1982b:VI–VII) to the important edition of the commentary by Devreesse in 1939. Psalms 1–31 were mainly reconstructed from two Latin manuscripts from the eighth century. Psalms 32–50 are not complete and derive from manuscript Coislin 12 from the thirteenth century. Psalms 51–60 are from the same manuscript, and more complete, while Psalms 61–80 were reconstructed from catena fragments. This is a composite work, where, for example, the personality of the Latin translator, Julian of Eclanum, can be seen in his work. Van Rompay discusses Syriac sources, such as the one contained in manuscript Sachau 215, the Denḥa commentary and the commentary referred to by Vandenhoff, as well as the commentary of Išô‘dâdh (Van Rompay, 1982b:VII–VIII). However, these texts are not really of assistance in reconstructing the commentary of Theodore. The manuscript published by Van Rompay contains three remarks linking the commentary to Theodore, at the beginning, before Psalm 118 and on the bottom margin of f. 199v. He is called (Van Rompay, 1982b:XIV–XV): ‫ܩܕܝܫܐ ܡܪܝ ܬܘܕܘܪܘܣ ܪܒܐ‬ ‫ܡܦܫܩܢܐ‬. Van Rompay (1982b:XVII) regards this commentary as a faithful translation of the Greek. In his introduction Van Rompay (1982b:XX–XXVII) includes an extensive discussion of the headings to the psalms in this commentary. This will be dealt with in the discussion of the headings in Chapter 5. Van Rompay’s conclusions are that the substantial agreement with Diodore shows the Antiochene character of the fragments and that the contents show agreement with the tradition pointing to Theodore, demonstrating that this manuscript contains his work. The fragments contain a more extensive interpretation than the later

46

The fragments of the psalms are on folio 176v–218v.

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tradition, but it is closer to the original redaction of the commentary of Theodore (Van Rompay, 1982b:XXVIII).47 In an article published in 1987, Van Rompay deals with the influence of Theodore on the Eastern Syriac Church. He refers to the contact between the Antiochene School and the School of Edessa (Van Rompay, 1987:33). The translation of the work of Theodore was done in Edessa, during the fifth century. The Syriac community of that time and place was bicultural, making the translation of Theodore’s works possible (Van Rompay, 1987:35– 36). In the Syriac Churches a distinction was made between two kinds of exegesis, the mašlmānutā and the puššāqā. The latter was more learned and the former more popular. In the Church of the East, the mašlmānutā was increasingly determined by the puššāqā of Theodore (Van Rompay, 1987:40–41). This explains the influence of Theodore on later interpreters, like Išô‘dâdh of Merw, and even someone like Bar Hebraeus.48 In two important contributions Van Rompay (1996 and 2000) discusses the tradition of Biblical interpretation with regard to the Old Testament in the Syriac Church, with special attention to the Biblical commentaries. In his discussion of the School of Edessa and the creation of the East-Syrian exegetical tradition, the Syriac translation of the works of Theodore receives special attention. Through these translations the Antiochene approach to the Bible imposed itself on the world of the Syrian scholars. In the Eastern branch the work of Theodore would determine the orientation of scholars. They adopted, imitated and expanded the conceptual framework behind Theodore’s commentaries and its hermeneutical principles and terminology. Thus, allegory was rejected and typology strictly controlled (Van Rompay, 1996:634; cf. Ter Haar Romeny, 1997:129). The influence of Theodore was quite clear in the School of Edessa, and later Nisibis and in the work of Narsai (Van Rompay, 1996:635–637). It is interesting that so much of the work of Theodore has been preserved in Syriac and then frequently reworked to fit the Peshitta (as far as his commentaries are concerned), while he himself was not that positive about the Peshitta. Cf. Weitzman (1982:277). 48 Cf. Van Rompay (1995, especially 235). 47

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In an article published in 1997, Van Rompay points to the fact that the contribution of the Antiochene School frequently does not get the credit it deserves, due to the controversies of the fifth and sixth centuries. Much work was done on the psalms, for example on the commentaries on the Psalms by Theodore and Diodore of Tarsus. In addition to these two scholars, Van Rompay (1997:105) mentions the contribution of Theodoret of Cyrrhus as well. He distinguishes three kinds of commentaries among the Antiochenes. In the full commentary, the complete Old Testament text is quoted, with comments. In an introduction the broad lines are drawn, while the comments furnish a lot of details. The commentaries of Theodore on the Psalms and the Minor Prophets, as well as Diodore’s commentary on the Psalms, are examples of this kind of commentary. In the selective commentary a limited number of passages are selected. In this regard the literary genre of problems and solutions is frequently encountered. The third group consists of the typical question and answer commentary, such as Theodoret’s Quaestiones on the Octateuch. All three kinds of commentaries focussed on interpretation, whereas in homilies edification would be the aim. In this respect one can distinguish between pure and applied exegesis (Van Rompay, 1997:105–108). In their interpretation they recognised only one level of meaning, viz., the one envisaged by the author himself, with no hidden messages or allegories. Because of this view, the message of the Old Testament is studied within the context of the Old Testament, independent of the New Testament. They adhered to the plain sense of the text and exercised much restraint in recognising New Testament references in the Old Testament (Van Rompay, 1997:108–109). Within God’s overall plan the Old Testament was one phase and it should be read within its limits (Van Rompay, 1997:122). They focussed on the events that happened, within their context in narrative, as well as on their moral and dogmatic interpretations (Ter Haar Romeny, 1997:128). The contribution of Diodore to the interpretation of the psalms in the Antiochene School did not receive the attention it deserved. In his study on Diodore’s commentary, Mariès (1933:60– 97) dealt extensively with Diodore’s treatment of the headings and the historical placement of the different psalms. In his historical placement, one encounters the typical situation as described in the East Syrian headings, with psalms at the time of the Assyrians, the

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Babylonian exile and the Maccabees (Mariès, 1933:65). In the discussion of the headings in Chapter 5, the agreement between Diodore’s work and Theodore’s interpretation will be discussed. Mariès distinguishes three kinds of commentaries on the Bible, and on the psalms in particular. The first group he calls prophetic, in the sense that they deal with the psalms as prophecies about Christ, the Church, and so forth. They interpret the text literally, without using allegory. The second group is represented by the typical Alexandrian allegorical approach, and the third by the Antiochene School (Mariès, 1933:7–9). In two studies Rondeau (1982 and 1985) deals with the patristic commentaries on the Psalms in Greek and Latin, from the third to the fifth centuries. He points out that Theodore depended on Diodore with regard to the basic principles of his exegesis, as well as with regard to his methodology and some of the details of his interpretation (Rondeau, 1982:105). Rondeau (1985:282–299) includes a very interesting discussion of the messianic interpretation of the four psalms regarded as messianic by Theodore and Diodore. In 2001, Leonhard published a very important study on the relationship between the commentaries on the Psalms by Theodore and Išô‘dâdh of Merw. Išô‘dâdh’s commentary is of the greatest importance for understanding East Syriac exegesis in the ninth century (Leonhard, 2001:1). Leonhard (2001:11–13) gives a survey of work done on Išô‘dâdh and publication of his work, as well as a survey of Syriac commentaries on the Psalms (Leonhard, 2001:13–18). He pays special attention to compilations, such as the commentary of Denḥa. As far as the West Syrian tradition is concerned, he refers to the work of Dionysius bar Salibi and Bar Hebraeus, as well as to the commentary of Daniel of Ṣalaḥ, still unpublished, except for the first two homilies published by Diettrich. This discussion is followed by an extensive discussion of the place of Theodore’s commentary on the Psalms among East Syrian exegetes (Leonhard, 2001:18–24). That he was very highly regarded by the East Syrian exegetes is common knowledge, but it is interesting to note that his works were not preserved as one would expect according to the high view they had of him (Leonhard, 2001:19). As far as the headings of the psalms are concerned, the East Syrian tradition followed Theodore in rejecting the headings

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of the Hebrew text. The headings ascribed to Theodore give a clear indication of his interpretation and basic understanding of each psalm (Leonhard, 2001:21). He agrees with Van Rompay that the Syriac translation of Theodore’s commentary on the Psalms must be regarded as an old and faithful translation. It was, however, adapted to the text of the Peshitta (Leonhard, 2001:22). Leonhard agrees with Devreesse that Išô‘dâdh’s commentary cannot be used to reconstruct the commentary of Theodore. Išô‘dâdh used Theodore to a large extent, but Leonhard’s study corroborates Devreesse’s conclusions in this regard (cf. Leonhard, 2001:23). Leonhard (2001:24–30) also discusses Antiochene and East Syrian exegesis. He accepts Schäublin’s view on the application of contemporary Greek methodology in the Antiochene approach, but notes Ter Haar Romeny’s correction about the Syrian influence on the Antiochenes with regard to the problem of translation and the differences between languages (cf. Leonhard, 2001:26, especially footnote 115). Theodore accepted the Davidic authorship of the psalms. The fact that many of the psalms referred to events after the time of David, was explained by also making Davida prophet (Leonhard, 2001:26). Leonhard (2001:27–30) discusses the characteristics of the work of Išô‘dâdh as well. His use of the Peshitta made his work of compiling his commentary much easier. In the following sections Leonhard discusses the interpretation of Išô‘dâdh in comparison with the Syriac version of Theodore’s commentary.49 In comparison to Išô‘dâdh’s practice, Theodore used his introductions to each psalm to give the setting of that psalm. He had to do this, as the Septuagint that he used contained the headings that he rejected. Išô‘dâdh, however, used a text of the Peshitta with the East Syrian headings, giving that setting (Leonhard, 2001:235–236). Leonhard’s study makes it clear that Išô‘dâdh did indeed use Theodore’s work, but in a diverse way. In some instances he copied portions from Theodore; in other instances he abbreviated or enlarged. According to Leonhard (2001:243–244), in the texts that were studied, the dependence of This will be important for the discussion of the headings in Chapter 5. 49

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Išô‘dâdh on Theodore amounts to about thirty percent of the total, whereas thirty-eight percent of Išô‘dâdh’s comments are based on features of the Syriac, and thus contains contributions from the side of Syriac exegesis. The way in which different Syriac commentators used the East Syriac headings to inform their interpretation, is demonstrated by the study of Albert (1933) on Psalm 45. This psalm is one of the four regarded by Theodore as messianic. She refers to the headings as presented by Bloemendaal,50 and then presents the remarks related to this heading by Theodore bar Koni and Išô‘dâdh (Albert, 1993:257–259). A very positive appraisal of the exegetical method of Theodore is given by Zaharopoulos (1989). He equates Theodore’s exegetical and historical-grammatical approach with the method used today (Zaharopoulos, 1989:6). As far as the headings of the psalms are concerned, he refers to the well-known statement of Leontius of Byzantium about Theodore’s rejection of the headings and his view that only three psalms were messianic. He further refers to the view of Išô‘dâdh that the headings were not original, but a later addition, not corresponding with the contents of the psalms (Zaharopoulos, 1989:48–49). This is in agreement with the view expressed by Theodore himself with regard to the heading of Psalm 50 (Hebrew 51), where the contents did not agree with the headings, according to Theodore (Zaharopoulos, 1989:49). Theodore accepted that all the psalms were written by David but that in some instances he did it in the name of people of a later time. David was thus also a prophet (Zaharopoulos, 1989:83). As far as the exegetical principles of Theodore (and Išô‘dâdh) are concerned, Zaharopoulos (1989:115–116) highlights three matters, viz., that the meaning of a text is related to the historical context of the text, without recourse to allegory; that the Old Testament must be explained in the light of its historical environment and that typology was acceptable, but that it must rest on the historical and grammatical interpretation of the text.

In footnote 14 (Albert, 1993:257) she mistakenly refers to an English translation by Bloemendaal in his edition. 50

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As far as the messianic interpretation of the psalms is concerned, Theodore went against the common trend of his time. He accepted that David was a prophet as well, but restricted his prophecies mainly to events in the history of Israel. When the New Testament writers linked the psalms to Christ, they did it by way of analogy. For example, Zaharopoulos refers to Theodore’s remarks in connection with the use of Psalm 68 (69 in Hebrew) in the New Testament. Christ applied the reference to the zeal for God’s house to himself, while Paul (Romans 11:9) and Peter (Acts 1:20) connected it to the Jews. He sees in these applications the use of analogy, not prophecy (Zaharopoulos, 1989:144–146). O’Keefe (2000), on the other hand, presents a negative evaluation of Theodore and the other Antiochenes like Diodore and Theodoret. He refers to the opposition that Theodore received in his own time, and shortly afterwards, referring to the often quoted words of Leontius of Byzantium (O’Keefe, 2000:83–84). The problems that people encountered with the work of Theodore were thus not only connected to his Christology, but to the fact that the people in his own time recognised the relation between Theodore’s Christology and his faulty Biblical interpretation (O’Keefe, 2000:84). According to O’Keefe (2000:84), the Antiochene exegesis “did a kind of violence to Christian reading”. According to O’Keefe (2000:84–85), Leontius was correct in judging that Theodore was wrong in restricting the meaning of the psalms to the time of Hezekiah and Zerubbabel and that he practised a Jewish exegesis. By destroying the links between the Psalms and the New Testament, as was done in the commentaries of Diodore, Theodore and Theodoret, they destroyed the coherence of the Psalms as a Christian text. They restricted the meaning of Psalms to Old Testament times, with the result that in their interpretations Psalms did not bring a clear Christian message (O’Keefe, 2000:84–85). He sees the interaction of two key factors in the debate between Alexandria and Antioch. Firstly, the Antiochenes were influenced by the traditions of classical grammar, with the emphasis on grammatical analysis, rhetoric and historiography. Their theological errors were linked to methodological errors. Secondly, they did not recognise the importance of a deeper, theological link between the two Testaments (O’Keefe, 2000:88). The result of this approach was that the Antiochenes did not come to the point where they had a

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genuine Christian insight in the meaning of the Bible, specifically of the Old Testament (O’Keefe, 2000:92). The commentaries on the Psalms of Diodore, Theodore and Theodoret illustrate this point, according to O’Keefe. They used the kings of Israel as a reference point for the Psalms. This was done in a wider circle than only the Antiochenes, but others, like Cyril of Alexandria, extended the skopos of the Psalms to include Christ, the Church and Christian life (O’Keefe, 2000:93). Because the Antiochenes worked with only one sense in the text, they could not see a deeper sense that is connected to the work of Christ, the Church or even redemption (O’Keefe, 2000:94–95). They failed, according to O’Keefe (2000:96), because they “did not appreciate how central a Christcentered figural reading of the Old Testament was to its appropriation by the Christian Church”. This explains why they refused to read the psalms as prophecies of Christ, even when the New Testament made this link clear, as in the case of Psalm 22 (LXX 21) (O’Keefe, 2000:97). While Theodore and Diodore tried to correct the errors of Origen, they went too far and in doing this, severed the link between the two Testaments (O’Keefe, 2000:104).51 A recent work on Theodore and his theology was published by McLeod in 2009. In the first part of the work he gives a survey of the life of Theodore and the history of research on Theodore. This is followed by a discussion of the exegetical method of Theodore and a number of key points in his theology, such as God’s indwelling of good pleasure, Theodore’s understanding of hypostasis and prosōpon and the unity of the natures of Christ. In the second part he presents a number of key texts from Theodore in translation, including Psalm 8. He points to the friendship of Theodore and John Chrysostom, the fact that they studied together at an elite rhetorical school and that they entered a monastery led by Diodore together (McLeod, 2009:3). This survey of McLeod gives the bigger picture of work done on the theology and work of

O’Keefe (2000:104). For an example of Origen’s interpretation of a psalm, cf. Torjesen’s study of Origen’s interpretation of Psalm 37 (Torjesen, 1982). 51

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Theodore. McLeod’s views on Theodore’s exegetical method will be discussed in Chapter 5. In 2005, Hill published a translation of the commentary of Diodore on Psalms 1–51. In his introduction he deals with important matters related to the life and work of Diodore. Diodore emphasised the historical interpretation of the psalms and rejected the historicity of the headings (Hill, 2005:xxvi). He rejected allegorical interpretation and did not use typology in any of the psalms translated by Hill (2005:xxx, 4). As far as the titles of the psalms are concerned, Diodore ascribed the headings (in the Septuagint) as coming from the compilers of the book as a whole. They are faulty and the result of guessing (Hill, 2005:4). This translation will be used in the comparison of the work of Theodore and Hill with regard to the headings of the psalms in Chapter 5. In 2006 Hill published a translation of the commentary of Theodore on the psalms. This edition contains a reproduction of the edition of the commentary by Devreesse (Hill, 2006:xi). In his introduction Hill touches on all the important aspects of the life and work of Theodore, and especially of the commentary. Theodore did not try to apply the psalms to the lives of his readers, but gave only his interpretation of the psalms (Hill, 2006:xvii). His commentary was based on the Septuagint, while he used the Antiochene text as base (Hill, 2006:xx). As he did not know Hebrew and Syriac, he was unable to evaluate this text. He probably had access to Origen’s Hexapla, as can be deduced from his references to Aquila, Symmachus and Theodotion (Hill, 2006:xxi). He does not refer to most of the headings of the psalms, but rather follows Diodore’s lead (Hill, 2006:xxvii). This is true as far as his interpretation of the psalms is concerned as well (Hill, 2006:xxxvii). Most of the research on the headings of the psalms in the Peshitta has been directed at the East Syrian headings. At the same time, the commentaries on the Psalms from this tradition received attention as well. The same is not true for the West Syrian headings and commentaries from that tradition, however. In the recent past the commentary of Daniel of Ṣalaḥ received more attention, although the publication of that commentary is still in progress. Mention of this commentary was made more than a century ago, in a study published by Lazarus (1895). The manuscript that he discussed contained a part of the commentary of Daniel, from

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Psalms 79–124. His view was that Daniel was the translator of the commentary from Greek, not the author (Lazarus, 1895:91, 95). At the end of his article he gives the text of the homilies on Psalms 83, 95 and 115. A comparison of the headings of these three psalms (Lazarus, 1895:204, 212, 217) shows no clear parallel to the headings of the Codex Ambrosianus (7a1). This commentary is discussed by Van Rompay as part of his discussion of Syriac Biblical interpretation. He points to the use that Daniel made of Antiochene exegesis, as well as to the development of own ideas in the Western tradition (Van Rompay, 1996:638–640). More information about Daniel and his commentary is presented by Sunderland (1997). She pointed out that there are three versions of this commentary, one longer and two shorter (Sunderland, 1997:51–53). In the sixth century more commentaries on the psalms were already available, such as the commentaries of Athanasius, Origen, John Chrysostom and Theodore, from the Alexandrian and the Antiochene schools. At least the commentaries of Athanasius and Theodore have already been translated into Syriac. The commentary of Daniel could have been written by someone from the Miaphysite side in reaction to Theodore (Sunderland, 1997:58). This was the oldest commentary on the Psalms written in Syriac (Taylor, 1998/9:35). Daniel accepts the Davidic authorship of the psalms. Although the psalms are linked to historical circumstances in the life of David, more meanings may be discerned. In the spiritual meaning of the psalms, one can recall other figures as well, like Adam and Eve, but also the evangelists, Paul and Immanuel (Sunderland, 1997:61). The Armenian translation of this commentary is discussed by Cowe (1989). According to Cowe (1989:154), Daniel steers a middle course between the extreme positions of the Antiochenes and the Alexandrians, resembling Theodoret in many respects. He provides a historical setting for each psalm, but soon moves to a deeper meaning, frequently employing analogy or allegory to arrive at that meaning (Cowe, 1989:154–159). At present David Taylor is working on an edition of the commentary of Daniel of Ṣalaḥ on the psalms. In an article published in 1998 he discusses the available commentaries on the psalms in Syriac, such as the works of Išô‘dâdh and Bar Hebraeus, as well as the introduction to the Psalms by Moses bar Kepha. He states that more has been done about the Eastern tradition than the

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Western tradition. He refers to the Syriac translation of the commentary of Athanasius as well as the commentary of Dionysius bar Salibi (Taylor, 1998:62–63). Daniel of Ṣalaḥ was the oldest West Syrian commentator on the psalms. At Psalm 83 (Taylor, 1998/9:36) a date is given for the commentary, viz., 541/2 (Taylor, 1998:63). Daniel was used by Dionysius and Bar Hebraeus. Taylor (1998:66–69) then discusses the manuscripts containing (parts of) the commentary. He distinguishes two main recensions, of which the second is a third shorter than the first, as well as at least two attempts at abridgement. This commentary had a great influence on the Oriental orthodox interpretation of the psalms, as well as on the West Syrian psalm headings (Taylor, 1998/9:37). In 2004 Ryan published a study on Dionysius bar Salibi’s commentary on Psalms 73–83. This is an important contribution to West Syrian commentaries, with an extensive discussion on the sources that Bar Salibi used. Among these sources, Išô‘dâdh is very important as a source for the factual commentary (Ryan, 2004:64–65), whereas Daniel of Ṣalaḥ and Athanasius were used for a large part, but less than 50 percent of the mixed commentary (Ryan, 2004:85). It seems as if Theodore was not used independently by Bar Salibi (Ryan, 2004:69). The interest in the headings of the psalms was not only about the headings in the Peshitta. Although it is impossible to discuss all studies dealing with headings in other traditions and translations, a few references could indicate this wider interest. Salmon (1959) discussed the headings of the psalms in Latin manuscripts. He discusses the headings in a large number of manuscripts and distinguishes six different traditions, connected to St. Columba, St. Augustine of Canterbury, Jerome, Eusebius of Caesarea, Origen and Cassiodorus. Most of the headings are Christological and many manuscripts have more than one heading.52 Penna tried to compare the Syriac headings, as discussed by Vosté, with the work of Jerome. Jerome referred to the Syriac headings, for example in Psalm 150, where he said that the Syrians linked this psalm to the people in Babylon (Penna, 1959:184). He regards it as possible that 52

172).

For some examples, cf. Salmon (1959: 43–44, 70, 87, 107, 145 and

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Jerome had some knowledge of Syrian exegesis and the Antiochene sources, indicating that the Syrian headings could be older than the work of Theodore (Penna, 1959:187). The headings of the psalms in the Hebrew text, as well as in translations such as the Septuagint and the Syro-Hexapla, have received a lot of attention through the years. Although it is impossible to discuss this in detail, a few references do point to the large number of studies done in this regard. According to recent research, the issue of the historical reliability of the information contained in the headings of the psalms has long been settled. The rabbis regarded all the psalms as coming from David, even those that did not have headings referring to David. A psalm like Psalm 137 was then seen as prophetic about the Babylonian exile (Preuss, 1959:49–50). This view is not current today. The headings are generally viewed as later additions. Anderson (1972:51), for example, regards the headings as later additions, and links them to the understanding of these psalms by post-exilic Jewish exegetes. A very important study that had an important influence on current scholarship with regard to research on the headings was published by Childs in 1971. He accepts that the headings did not contain reliable information about the genuine historical setting of a given psalm, but that they provided a setting that became normative for the canonical situation. Because of this, they are important for the history of exegesis (Childs, 1971:137). Childs (1971:143) summarises his findings as follows: “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.” The titles come from a pietistic circle of Jews and unlock David’s inner life for the reader (Childs, 1971:149). A new tendency in the study of the psalms is to pay more attention to the editing of the Psalter as a whole than was common in the time when form-critical studies dominated (Mays, 1986:143– 144). In this newer approach the headings of the psalms received new attention, especially in relation to what the headings can tell one about the editing of the Psalter as a whole. Two good examples of this approach are the works of Wilson (1985) and Millard (1994). They are interested in the redaction of the Psalter as a whole and treat the headings of the psalms within this context. As far as the Septuagint is concerned, Pietersma (1980:214) cautioned that one must not take the edition of Rahlfs (1979) as

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representing the Old Greek of the Psalter in every instance. Pietersma has written important contributions to the study of the headings of the psalms in the Septuagint. In 1980 he pointed to the development of the ascriptions of psalms to David in the development of the text of the Septuagint. This process of adding superscriptions continued in the Septuagint and was not only restricted to the role of David (Pietersma, 2000:29–31). I have published a number of studies on the headings of the psalms in the Syro-Hexapla, the headings in the Syriac versions of the commentary of Athanasius on the Psalms and in the Dead Sea Scrolls (Van Rooy, 1999a, 2001, 2002, 2004 and 2005).53 After the preceding chronological survey of the research, some concluding remarks about the headings of the psalms in the Peshitta and the contribution of Theodore are in order at this point. With regard to the division of the headings in different groups, the fourfold division proposed by Bloemendaal is still the most convincing. One can, however, add the different sets of headings contained in manuscript 12t4 (the Hebrew, Athanasius and Eusebius in addition to the headings ascribed to Theodore), as well as the Syro-Hexaplaric headings in manuscript 12t3 to these four groups. The origin of the headings contained in the editions of Sionita, Lee and the polyglots need further investigation, as well as that of the headings contained in the Codex Ambrosianus and related manuscripts. The study of these headings will probably have to wait for the publication of the great commentary of Daniel of Ṣalaḥ. It is now generally accepted that the headings of the Eastern traditions are related to the commentary on the Psalms by Theodore of Mopsuestia. The rejection of the original titles by Theodore was noted early in the nineteenth century by Fritzsche (1836:31–32) in his discussion of the life and work of Theodore, and this is a recurring theme in the literature. The first study on the headings of the psalms in the Peshitta was done by Prager in his work on the Peshitta. Unfortunately, he used only the headings of The material for the study of the headings of the psalms in the Dead Sea Scrolls was collected by Flint (1991:116–134). 53

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the psalms in the printed editions, as noted by Nestle in his review of Prager’s book. Nestle was the first to note the relationship between the Eastern headings and the exegesis of Theodore. Baethgen was the first to study the headings in the Codex Ambrosianus as well as the Eastern headings and the headings in the printed editions. He stated that the different sets of headings must be related to the interpretation of the early fathers. In his study on the manuscript Sachau 215, Baethgen dealt with the headings of the psalms in that manuscript as well and showed that the headings must be regarded as summaries of Theodore’s introductions to the individual psalms. The work of Vandenhoff on another Syriac commentary followed the approach of Baethgen. Although the manuscript he used is lost, it is clearly related to the commentary contained in the manuscript Mingana 58 used by Bloemendaal in his edition, and to the commentary contained in Sachau 215, studied by Baethgen. The work on these commentaries related to Theodore was supplemented by the work of Nau in 1906. The Western headings received some attention in the work done by Diettrich, but much still needs to be done. As far as the influence of Theodore on Syriac interpretation of the psalms is concerned, the commentary of Išô‘dâdh received special attention. Work in this regard was done by Diettrich as well in his work on Išô‘dâdh. Fritzsche has remarked about the four groups of psalms distinguished by Theodore, viz., historical, prophetical, ethical and messianic. Baethgen did ground-breaking work with relation to the influence that the work of Theodore had on the interpretation of the psalms in the Syriac Churches. His work on the manuscript Sachau 215 pointed the way to demonstrate the influence of Theodore on the interpretation of the psalms in the East Syriac Church. In his study of the seventeen Maccabean psalms of Theodore, Baethgen expressed a deep appreciation for the work of Theodore. Theodore dated the psalms into different periods according to his interpretation of the contents of the psalms. The next very important study of the headings of the psalms in the Eastern tradition was the work of Vosté, published in 1944. His study formed the basis for many of the conclusions made by Bloemendaal, including the division of the headings in the printed editions and the manuscripts in four groups. Vosté discusses the headings in the editions, as well as in the Eastern and Western traditions in some detail. He dates the Eastern headings back to the

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sixth century at the latest and states that it might even have originated in the fifth century. Manuscript 18>8dt, which was unknown to Vosté, with the original from which this manuscript was copied dating from the eighth century, already connects the headings to Theodore. Bloemendaal’s publication on the headings of the psalms in the Eastern tradition is the most extensive work on these headings up to date. His publication of the headings in three commentaries as well, has paved the way for the study of Theodore’s influence in the Syriac interpretation of the psalms. This is not limited to commentaries from the Eastern tradition, but is also clear in the work of, for example, Bar Hebraeus. Ryan demonstrated this influence in the work of Dionysius bar Salibi as well. Bloemendaal agrees with Vosté that the headings of the Eastern tradition had not changed much with the passing of time, with some abbreviations in some of the manuscripts. After the publication of Bloemendaal’s dissertation, the most important contributions as far as the headings are concerned, are works dealing with commentaries on the psalms, such as the commentary of Išô‘dâdh and Dionysius, as well as the fragments of the Syriac translation of Theodore’s commentary. As far as the study of Antiochene interpretation of the Bible is concerned, the work of Kihn from 1880 remains important. He studied Antiochene exegesis in relation to its opposition to the allegorical approach of the Alexandrians from Origen onwards. He preferred the historical approach of the Antiochenes. The recovery of part of the commentary of Theodore on the Psalms received impetus from the work done by Lietzmann in 1902, dealing with a catena manuscript in Paris with references to Theodore. The publication of the reconstructed commentary of Theodore on Psalms 1–80 was an important step forward in the study of the work of Theodore. This monumental work of Devreesse remains the most important source for the study of Theodore’s interpretation of the psalms and for his exegetical approach. The commentary gives the interpretation of Theodore, as summarised in his introductions, on which the East Syriac headings were based. At the same time as Devreesse, Vosté published a number of studies on the work of Theodore. His evaluation of Theodore is quite negative, while Devreesse gave a more positive appraisal. As far as the study of the Antiochene

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51

exegetical approach is concerned, the work of Schäublin still remains invaluable. His linking of their approach to a GreekChristian culture and the method used in schools of that time is very important. The influence of Theodore on later commentaries has been demonstrated by Van Rompay in a number of important studies. This is also the subject of Leonhard’s significant contribution, dealing in detail with the influence of Theodore on Išô‘dâdh. The influence of Diodore on Theodore has been pointed out by Mariés and Hill, but more work can be done in this regard. This will be dealt with in Chapter 5.

2

MANUSCRIPTS AND EDITIONS USED

The following manuscripts and editions were used for this edition: 6t1 18>8dt1 12t1 12t4

13t1 13t2 13t3 13t4 16t2 17t1 17t2 17t3 M25 M428 M507 U UP M

London, British Library, Add. Manuscript 17,110 Manchester, John Rylands Library, Rylands Syriac Manuscript 4 London, British Library, Add. Manuscript 14,674, I°, fols. 1a–78b Baghdad, Library of the Chaldean Patriarchate, Manuscript 1113, folios 11a–118b (formerly Mossoul, Library of the Chaldean Patriarchate, Manuscript 1113) London, British Library, Add. Manuscript 14,675 London, British Library, Add. Manuscript 14,677 London, British Library, Add. Manuscript 17,219 Leiden, Peshitta Institute, Manuscript 5 Jerusalem, Greek Patriarchate Syriac Manuscript 27 Cambridge, University Library, Manuscript Oo.1.22 London, British Library, Add. Manuscript 7156 Paris, National Library, Syriac Manuscript 24 Birmingham, University Library, Mingana Syriac Manuscript 25 Birmingham, University Library, Mingana Syriac Manuscript 428 Birmingham, University Library, Mingana Syriac Manuscript 507 Old Testament published in Urmia in 1852 Psalter published in Urmia in 1891. Syriac Bible published in Mosul between 1886 and 1891.

53

54

THE EAST SYRIAC PSALM HEADINGS

The description of each manuscript commences with the information contained in the description of the manuscript in the list of manuscripts published by the Peshitta Institute (1961a). Information about the manuscript, mainly from the relevant catalogue, will be added. In the case of manuscripts used for the edition of the Psalms in the Leiden edition, the number given to that manuscript in the list of manuscripts published by the Peshitta Institute will be used.

MANUSCRIPT 6T1: LONDON, BRITISH LIBRARY, ADD. MANUSCRIPT 17,110 This manuscript dates from not later than AD 600. It is written on vellum and consists of 77 folios. Folio 1, 47, 61 and 73–76 are of a later date. Its size is 9 by 5,5 inches, with one column per folio and between 27 and 31 lines per folio. It contains the Psalms on folio 2b–72b and the Canticles I, III and II on folio 73a–75 (Peshitta Institute, 1961a:23). It was given the number 7t1 in the list, but that has been changed to 6t1 (Walter, 1980:VIII). The manuscript is almost complete, lacking Psalm 95, inscription to 97:11 and 119:88–132 (Walter, 1980:VIII). Wright (1870:116–119) published the first complete description of this manuscript, which contains the Psalms according to the Peshitta version (Wright, 1870:116). Wright notes that the headings differ from those in the edition of Lee, as well as in additional manuscripts 14,4361 and 17,109.2 He gives the headings for Psalms 1–10, as well as a number of headings referring to the Maccabees (Wright, 1870:116–117). Folio 47 and 61 are from a later manuscript. The orthography of the manuscript is Western, while the headings are from the Eastern tradition (Bloemendaal, 1960:13). This manuscript was used as the basic text for Bloemendaal’s diplomatic edition of the headings (Bloemendaal, 1960:13). This manuscript was read on microfilm at the Peshitta Institute in Leiden. The microfilm is of a very good quality, 1 2

This manuscript contains both 9t2 and 10t3. 9t3

MANUSCRIPTS AND EDITIONS USED

55

although in some instances words or letters in the headings are indistinct. In some instances errors occur, especially the omission of single words or letters, as indicated in the edition.

MANUSCRIPT 188dt1, 12t4, 13t1, 13t3, 16t2, 17t2, 17t3, M428, U, UP, M

.‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܬܪܕܦ ܡܢ ܐܒܫܠܘܡ‬ Spoken by David when he was pursued by Absalom.

‫ ܐܡܝܪܐ ] ܐܡܝܪ‬13t3 ║ ‫ ]ܐܒܫܠܘܡ‬add ‫ ܒܪܗ‬12t4 PSALM 4 6t1, 12t4, 13t1, 13t3, 16t2, 17t1, 17t2, 17t3, M428, U, UP, M

‫ܡܟܣܢܘܬܐ ܕܠܘܩܒܠ ܐܝܠܝܢ ܕܡܡܪܚܝܢ ܘܐܡܪܝܢ ܕܠܝܬ‬ .‫ܡܕܒܪܢܘܬܐ ܒܗܠܝܢ ܕܡܬܚܙܝܢ‬ Rebuke against those who ventured to say that there was no providence in the things that are visible.

A CRITICAL EDITION OF THE PSALM HEADINGS

71

‫ ]ܡܟܣܢܘܬܐ‬m 13t3, 16t2 ║ ‫ ܠܘܩܒܠ ] ܕܠܘܩܒܠ‬16t2, 17t2, M428, UP, M ║ ‫ ܕܡܡ̈ܪܚܝܢ ]ܕܡܡܪܚܝܢ‬13t1; m 13t3 ║ ‫]ܒܗܠܝܢ‬ ̈ ‫ ܒܐܝܠܝܢ‬M428 ║ ‫ܕܡܬܚܙܝܢ ]ܕܡܬܚܙܝܢ‬ 13t1, 13t3, 17t1, 17t2, 17t3, M428, U, UP, M PSALM 5 6t1, 18>8dt1, 12t4, 13t1, 16t2, 17t1, 17t2, 17t3, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 16t2, 17t1, 17t2, 17t3, M507, U, UP, M

‫ܡܬܢܒܐ ܥܠ ܡܬܬܘܝܢܘܬܐ ܕܥܡܐ ܐܝܣܪܠܝܐ ܕܒܒܒܠ‬ He prophesies about the penitence of the Israelite people in Babel.

‫ ܡܬܬܘܝܢܘܬܗ ]ܡܬܬܘܝܢܘܬܐ‬17t1 ║ ‫ܝܣܪܠܝܐ ]ܐܝܣܪܠܝܐ‬ 18>8dt1, 12t4, 17t1, 17t2, 17t3, U, UP, M ║ ‫ ]ܕܒܒܒܠ‬om 17t2; ‫ ܕܒܒܠ‬6t13 M428

.‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܝܣܪܠܝܐ‬ He prophesies about the Israelite people.

PSALM 6 6t1, 12t4, 13t1, 13t2, 16t2, 17t2, 17t3, M428, U, UP, M

̈ ‫ܒܥܩܬܐ ܕܥܠ‬ ̈ ‫ܗܘܐ‬ ‫ܐܦܝ‬ ܼ ‫ܬܟܫܦܬܐ ܕܕܘܝܕ ܟܕ ܐܝܬܘܗܝ‬ .‫ܚܛܝܬܗ‬

Supplication of David when he experienced adversities because of his sin.

̈ ] ̈ ] om sey 6t1 ║ ‫ ]ܕܥܠ‬m 13t1, 13t2; ‫ ܥܠ‬6t1 ║ ‫ܐܦܝ‬ ‫ܒܥܩܬܐ‬ ̈ om 17t3 ║‫ ]ܐܦܝ ܚܛܝܬܗ‬m 13t1 (prob = 6t1)

Bloemendaal (1960:36) reads ‫( ܕܒܒܠ‬prob) in the case of 13t1. The manuscript is not very clear, but it is more probable that there were three ‫’ܒ‬s. 3

72

THE EAST SYRIAC PSALM HEADINGS

PSALM 7 6t1, 18>8dt1, 12t4, 13t1, 13t2, 16t2, 17t2, 17t3, M428, U, UP, M

.‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܫܡܥ ܥܠ ܚܢܘܩܝܗ ܕܐܚܝܬܘܦܠ‬ Spoken by David when he heard of the hanging of Ahitophel.

‫ ] ܥܠ‬m 13t2 PSALM 8 6t1, 18>8dt1, 12t4, 13t2, 16t2, 17t2, 17t3, M25, M428, M507, U, UP, M4

‫ܡܬܢܒܐ ܥܠ ܡܫܝܚܐ ܡܪܢ ܘܡܘܕܥ ܠܢ ܐܦ ܥܠ ܦܘܪܫܢܐ‬ ̈ .‫ܕܟܝܢܐ‬ He prophesies about the Messiah our Lord and he makes known to us the distinction of the natures.

‫ ] ܡܫܝܚܐ‬om M428; m 18>8dt1 ║ ‫ ] ܡܪܢ‬om M507; m 18>8dt1 ║ ‫ ܕܡܘܕܥ ] ܘܡܘܕܥ‬13t2; m 18>8dt1 ║‫ ]ܐܦ‬om 13t2 ̈ 13t2; m 18>8dt1 ̈ ] ‫ܕܒܢܝܐ‬ ║ ‫ ܦܘܪܩܢܐ ] ܦܘܪܫܢܐ‬18>8dt15 ║‫ܕܟܝܢܐ‬ PSALM 9 6t1, 18>8dt1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

̈ ‫ܐܦܝ ܙܟܘܬܗ ܕܥܡܐ ܘܚܘܝܒܐ‬ ‫ܬܘܕܝܬܗ ܕܕܘܝܕ ܕܥܠ‬ ̈ .‫ܕܥܡܡܐ ܕܒܚܕ̈ܪܝܗܘܢ‬ Thanksgiving of David for the victory of the people and condemnation of the nations surrounding them.

]

‫ ܬܘܕܝܬܐ ] ܬܘܕܝܬܗ‬6t1, 12t4, 13t1 ║‫ ]ܕܕܘܝܕ‬om 13t1 ║ ‫ܕܥܠ‬ ‫ ܥܠ‬13t2, 17t1, 17t3 ║ ‫ ] ܕܥܡܐ‬om 12t4 ║ ‫ܘܚܘܒܐ ]ܘܚܘܝܒܐ‬

Of the heading in 13t1 only ‫ ܥܠ ܡܫܝܚܐ‬can be read. This word occurs in the heading of this psalm in the commentary of Denḥa, cf. Bloemendaal (1960:37). 4 5

A CRITICAL EDITION OF THE PSALM HEADINGS

73

6t16; m M507 ║ ‫ ] ܕܒܚܕ̈ܪܝܗܘܢ‬om M25; abbreviated ‫ ܕܒܚܕ̈ܪܝ‬17t3 with line above ‫ܝ‬ M428, M

̈ .‫ܐܦܝ ܙܟܘܬܗ ܕܥܡܐ‬ ‫ܬܘܕܝܬܗ ܕܕܘܝܕ ܕܥܠ‬ Thanksgiving of David for the victory of the people.

PSALM 10 6t1, 18>8dt1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M

̈ ‫ܥܠ ܥܬܝ̈ܪܐ ܕܒܥܡܐ ܕܡܥܘܠܝܢ ܗܘܘ‬ ‫ܒܡܣܟܢܐ‬ .‫ܕܒܝܢܬܗܘܢ‬

About the rich among the people who committed injustices against the poor among them.

̈ ] ‫ ] ܥܠ‬praem ‫ ܡܬܢܒܐ‬6t1, 13t1 ║ ‫ ܗܘ ] ܗܘܘ‬U ║ ‫ܒܡܣܟܢܐ‬

sing U

PSALM 11 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1

‫ܟܕ ܐܬܪܕܦ ܕܘܝܕ ܡܢ ܫܐܘܠ ܘܡܠܟܝܢ ܗܘܘ ܠܗ ܕܥܡܗ‬ .‫ܠܡܥܪܩ ܡܢ ܩܕܡܘܗܝ‬ When David was pursued by Saul and those who were with him counselled him to flee before Saul.

18>8dt1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܬܪܕܦ ܡܢ ܫܐܘܠ ܘܡܠܟܝܢ ܗܘܘ ܠܗ‬ .‫ܐܝܠܝܢ ܕܥܡܗ ܠܡܥܪܩ ܩܕܡܘܗܝ‬ Spoken by David when he was pursued by Saul and those who were with him counselled him to flee before Saul. Bloemendaal (1960:36) reads ‫ ܘܚܘܝܒܐ‬for 6t1 as well. This is an error, as 6t1 clearly reads the same as in the text-critical note above. This reading of 6t1 is, however, probably an error. 6

74

THE EAST SYRIAC PSALM HEADINGS

‫( ܐܡܕܪ ] ܐܡܝܪ‬read ‫ )ܐܡܝܪ‬17t3 ║ ‫ܫܐܘܠ ܒܪ ܩܝܫ ]ܫܐܘܠ‬ M25, U, UP ║‫ ]ܗܘܘ ܠܗ ܐܝܠܝܢ ܕܥܡܗ ܠܡܥܪܩ ܩܕܡܘܗܝ‬m M507 ║ ‫ ]ܐܝܠܝܢ‬om 17t2 ║ ‫( ܠܡܥܪܥ ]ܠܡܥܪܩ‬read‫ )ܠܡܥܪܩ‬17t2 ║ ‫ ܩܕܡܘ ]ܩܕܡܘܗܝ‬abbr, with line above ‫ܘ‬17t1 13t3, M428, M

.‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܬܪܕܦ ܡܢ ܫܐܘܠ‬ Spoken by David when he was pursued by Saul.

‫ ܟܕ ܐܬܪܕ ] ܟܕ ܐܬܪܕܦ‬m 13t3 ║ ‫ ܫܐܘܠ ܒܪ ܩܝܫ ]ܫܐܘܠ‬M PSALM 12 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܡܟܣܢܘܬܐ ܕܠܘܩܒܠ ܐܝܠܝܢ ܕܡܒܐܫܝܢ ܘܢܟܝܠܝܢ ܠܘܬ‬ .‫̈ܪܚܡܝܗܘܢ‬ Rebuke against those who do evil and are deceitful towards their friends.

‫ ܠܘܩܒܠ ] ܕܠܘܩܒܠ‬13t3, 17t2 ║ ‫ ]ܐܝܠܝܢ‬m 13t3 ║ ‫]ܕܡܒܐܫܝܢ‬ ‫ ܕܣܩܪܝܢ‬13t3; with sey 13t2 ║ ‫ ܘܢܟܠܝܢ ]ܘܢܟܝܠܝܢ‬17t1, M25, M428, M507, U, UP, M ║ ‫ ܠ̈ܪܚܡܝܗܘܢ ]ܠܘܬ ̈ܪܚܡܝܗܘܢ‬17t1, M507, U, UP, M ║ ‫ ] ̈ܪܚܡܝܗܘܢ‬m 13t3 PSALM 13 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M7

̈ ‫ܒܥܘܬܗ ܕܕܘܝܕ ܕܥܠ‬ .‫ܐܦܝ ܚܛܝܬܗ ܗܝ ܕܣܥܪ‬

Petition of David because of the sin that he had committed.

‫ ] ܕܕܘܝܕ‬add ‫ ܕܠܘܬ ܐܠܗܐ‬12t4 ║ ‫ܕܥܠ‬ ̈ ] ‫ ܥܠ‬18>8dt1, 12t4, 13t1, 17t1, 17t2, 17t3, M25, U, UP, M ║ ‫ ] ܐܦܝ‬om sey 17t1 ║ ‫] ܗܝ‬ om 13t2, 17t1, 17t3 Of the heading in 18>8dt1 only ‫ܬܗ ܕܕܘܝܕ ܥܠ‬.. can be read; the variant ‫ ܥܠ‬is noted below. 7

A CRITICAL EDITION OF THE PSALM HEADINGS

75

PSALM 14 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M

‫ܥܠ ܪܘܫܥܗ ܘܡܪܚܘܬܗ ܕܣܢܚܪܝܒ ܘܕܪܒ ̈ܫܩܐ ܘܥܠ ܡܣܡ‬ .‫ܒܪܫܐ ܕܩܒܠܘ‬

About the impiety and presumption of Sennacherib and the Rabshakeh and the punishment that they received.

heading ] om 17t3 ║ ‫ ]ܥܠ‬m 13t3 ║ ‫ܥܠ ܪܘܫܥܗ ܘܡܪܚܘܬܗ‬ ] m 18>8dt1 ║ ‫ ܘܡܪܚܘܬܐ ] ܘܡܪܚܘܬܗ‬17t2 (with small correction to ‫ ܗ‬next to ‫ ܕܣܢܚܝܪܝܒ ] ܕܣܢܚܪܝܒ ║ )ܐ‬6t1; m 13t3 ̈ ║ ‫ ] ܘܕܪܒ‬m 13t3 ║ ‫ܘܕܪܒܫܩܐ] ܘܕܪܒ ̈ܫܩܐ‬ 13t1, 17t1, M428, UP, M ║ ‫ ] ܘܥܠ‬om 13t3, M; ‫ ܥܠ‬13t2 ║ ‫ ]ܡܣܡ ܒܪܫܐ‬om M; ‫ܘܕܡܣܡ ܒܪܫܐ‬13t3; ‫ ܡܣܡܒܪܫܐ‬M428; ‫ ܡܣܡܒܪܝܫܐ‬13t1, 13t28 ║ ‫ ] ܕܩܒܠܘ‬om M; m 13t3

PSALM 15 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP

‫ܡܠܦ ܠܥܡܐ ܕܐܠ ܢܬܬܟܠܘܢ ܥܠ ܕܐܬܦܨܝܘ ܡܢ ܐܬܘ̈ܪܝܐ‬ .‫ܐܐܠ ܝܬܝܪܐܝܬ ܢܕܚܠܘܢ ܘܢܐܨܦܘܢ ܕܙܕܝܩܘܬܐ‬ He teaches the people not to be confident because they were delivered from the Assyrians, but to fear all the more and to be concerned with righteousness.

heading ] om 17t3 ║ ‫ ] ܡܠܦ ܠܥܡܐ ܕܐܠ‬m 13t4 ║ ‫ ] ܥܠ‬om 12t4, M428 ║‫ ]ܕܐܬܦܨܝܘ ܡܢ‬m 18>8dt1 ║ ‫ ] ܐܬܘ̈ܪܝܐ‬with sey 12t4 (app); without sey 6t1, 18>8dt ║ ‫ܕܝܬܝܪܐܝܬ ] ܝܬܝܪܐܝܬ‬ 13t2; m 18>8dt1 ║ ‫ ] ܢܕܚܠܘܢ‬om 17t2; add ‫ܠܡܪܝܐ‬12t4, 13t2 ║ ‫ ܢܐܨܦܘܢ ] ܘܢܐܨܦܘܢ‬M428 ║ ‫ ܙܕܝܩܘܬܐ ] ܕܙܕܝܩܘܬܐ‬17t2; ‫ ܕܙܕܝܩܘ‬abbr in 16t2

8

13t1.2 not listed by Bloemendaal (1960:39).

76

THE EAST SYRIAC PSALM HEADINGS

13t3

.‫ܡܠܦ ܠܥܡܐ‬ He teaches the people.

M

‫ܡܠܦ ܠܥܡܐ ܕܐܠ ܢܬܬܟܠܘܢ ܥܠ ܕܐܬܦܨܝܘ ܡܢ‬ .‫ܐܬܘ̈ܪܝܐ‬ He teaches the people not to be confident because they were delivered from the Assyrians.

PSALM 16 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP

̈ ‫ܡܚܘܐ ܕܒܐܝܠܝܢ ̈ܡܐܠ ܙܕܩ ܕܢܬܚܫܚܘܢ‬ ‫ܒܢܝ ܝܣܪܝܠ ܚܠܦ‬ ̈ .‫ܕܒܥܠܕܒܒܝܗܘܢ ܕܒܚܕ̈ܪܝܗܘܢ‬ ‫ܦܘܪܩܢܗܘܢ ܘܡܛܠ ܚܪܒܐ‬

He shows what words the children of Israel ought to employ for the sake of their salvation and because of the slaughter of their enemies surrounding them.

‫ ] ܡܚܘܐ‬om 17t3, M25 ║ ‫ ܕܐܝܠܝܢ ] ܕܒܐܝܠܝܢ‬13t2, M25 ║ ̈ ] om sey 18>8dt1 ║ ‫ ] ̈ܡܐܠ‬om sey 17t2 ║ ‫ ] ܙܕܩ‬m 18>8dt1 ║‫ܒܢܝ‬ ‫ ] ܝܣܪܝܠ‬m 13t2; ‫ ܐܝܣܪܐܝܠ‬6t1, 13t1 ║ ‫ܦܘܪܩܢܗܘܢ ܘܡܛܠ‬ ‫ ] ܚܪܒܐ‬m 18>8dt1 ║ ‫ ܦܘܪܩܢܐ ] ܦܘܪܩܢܗܘܢ‬6t1 ║ ‫] ܘܡܛܠ‬ ‫ ܡܛܠ‬13t4 13t3, M

̈ ‫ܡܚܘܐ ܕܒܐܝܠܝܢ ̈ܡܐܠ ܙܕܩ ܕܢܬܚܫܚܘܢ‬ ‫ܒܢܝ ܝܣܪܝܠ ܚܠܦ‬ .‫ܦܘܪܩܢܗܘܢ‬

He declares what words the children of Israel ought to employ for the sake of their salvation.

‫ ܒܐܝܠܝܢ ] ܕܒܐܝܠܝܢ‬13t3 ║ ‫ ] ܝܣܪܝܠ‬m 13t3 PSALM 17 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M

A CRITICAL EDITION OF THE PSALM HEADINGS

77

.‫ܨܠܘܬܗ ܕܕܘܝܕ ܟܕ ܐܬܪܕܦ ܡܢ ܫܐܘܠ‬ Prayer of David when he was pursued by Saul.

‫ ] ܨܠܘܬܗ‬m 13t3 PSALM 18 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP

̈ ‫ܙܡܝܪܬܐ ܕܩܘܒܠ ܛܝܒܘܬܐ ܕܕܘܝܕ ܕܐܘܕܝ ܒܚܪܬܐ‬ ‫ܕܚܝܘܗܝ‬ ̈ ̈ .‫ܛܝܒܘܬܗ ܕܠܘܬܗ‬ ‫ܐܦܝ ܟܠܗܝܢ‬ ‫ ܥܠ‬.‫ܐܠܠܗܐ‬ A psalm of thanksgiving by David, who gave thanks to God at the end of his life for all God’s goodness towards him.

̈ ‫ ܙܡܪܬܐ ] ܙܡܝܪܬܐ‬12t1; ‫ܡܐܠ‬ 16t2, M25, U; m 18>8dt1 ║ ‫ ܕܩܘܒܠܛܝܒܘܬܐ ] ܕܩܘܒܠ ܛܝܒܘܬܐ‬12t4, 13t4, M25, U, UP; m 18>8dt1 ║ ‫ ] ܕܕܘܝܕ‬m 18>8dt1 ║ ‫ ] ܒܚܪܬܐ‬add ‫ )!( ܕܚܪܬܐ‬13t1 ║ ̈ 12t1, 17t1 ║ ‫ܐܦܝ‬ ̈ ] om sey 18>8dt1; ‫ܕܝܘܡܘܗܝ‬ ̈ ‫ܕܚܝܘܗܝ‬ ̈ ̈ ‫ܥܠ‬ ̈ ‫ ] ܟܠܗܝܢ‬om ‫ ܐܦܝ‬13t4; m 18>8dt1 ║ ‫ܕܛܝܒܘܬܗ ] ܛܝܒܘܬܗ‬ 12t1; without sey 6t1, 13t1; m 18>8dt1 13t3

̈ ‫( ܕܘܝܕ ܒܚܪܬܐ‬app) .‫ܕܐܘܕܝ‬. ‫ܕܝܘܡܘܗܝ ܐܠܠܗܐ‬ (app)‫ܙܡܝܪܬܐ ܕܩܘܒܠ ܛܝܒܘܬܐ‬ A psalm of thanksgiving when David gave thanks to God at the end of his days.

M428

.‫ܙܡܝܪܬܐ ܕܩܘܒܠ ܛܝܒܘܬܐ ܕܕܘܝܕ‬ A psalm of thanksgiving by David.

M

̈ ̈ ‫ܡܐܠ ܕܩܘܒܠܛܝܒܘܬܐ ܕܕܘܝܕ ܕܐܘܕܝ ܒܚܪܬܐ‬ ‫ܕܚܝܘܗܝ‬ .‫ܐܠܠܗܐ‬ Words of thanksgiving by David, who gave thanks to God at the end of his days.

78

THE EAST SYRIAC PSALM HEADINGS

PSALM 19 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܥܠ ܥܒܘܕܘܬܐ ܘܡܠܚܡܘܬܐ ܕܒ̈ܪܝܬܗ ܕܐܠܗܐ ܘܥܠ‬ .‫ܡܕܒܪܢܘܬܗ ܕܠܘܬ ܟܠ‬ About the construction and the harmony of God’s creation and his providence regarding all.

‫ ] ܥܠ‬om M428 ║ ‫ ܥܒܕܘܬܐ ] ܥܒܘܕܘܬܐ‬12t1, 13t1, 17t2 ║ ‫ ] ܕܒ̈ܪܝܬܗ‬om 16t2, 17t2 ║ ‫ ] ܕܐܠܗܐ‬om 16t2, 17t2 ║ ‫ ܡܕܒܪܢܘܬܐ ] ܡܕܒܪܢܘܬܗ‬17t2 PSALM 20 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M heading ] om 13t3 6t1

.‫ܨܠܘܬܐ ܕܚܠܦ ܚܙܩܝܐ ܟܕ ܐܬܦܨܝ ܡܢ ܐܬܘܪܝܐ‬

Prayer for Hezekiah when he was delivered from the Assyrians.

18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M

.‫ܨܠܘܬܗ ܕܥܡܐ ܕܚܠܦ ܚܙܩܝܐ ܟܕ ܐܬܐܠܨ ܡܢ ܐܬܘ̈ܪܝܐ‬ Prayer of the people for Hezekiah when he was oppressed by the Assyrians.

‫ ܨܠܘܬܐ ܕܥܡܐ ] ܨܠܘܬܗ ܕܥܡܐ‬18>8dt1, 12t1, 12t4; ‫ ܨܠܘܬܐ‬17t1 ║ ‫( ܕܚܠ ] ܕܚܠܦ‬read ‫ )ܕܚܠܦ‬18>8dt1 ║ ‫] ܚܙܩܝܐ‬ ‫ ܙܕܩܝܐ‬12t1 ║‫ ܐܬܠܨ ]ܐܬܐܠܨ‬12t1;‫ ܐܬܐܠܨܘ‬12t4, M428 ║ ‫ ] ܐܬܘ̈ܪܝܐ‬m 18>8dt1 (sey can be seen); without sey M428 PSALM 21 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M

A CRITICAL EDITION OF THE PSALM HEADINGS

79

‫ܡܒܕܩ ܥܠ ܚܙܩܝܐ ܡܢ ܒܬܪ ܕܐܬܦܨܝ ܡܢ ܐܬܘ̈ܪܝܐ‬ .‫ܘܐܓܗܝ ܡܢ ܟܘܪܗܢܗ‬ He refers to Hezekiah after he had been delivered from the Assyrians and escaped from his sickness.

heading ] om 13t3 ║ ‫ܐܡܝܪ ] ܡܒܕܩ‬16t2, 17t2, M428 ║ ‫ܡܢ‬ ║ ‫ ܐܬܦܨܝ ] ܕܐܬܦܨܝ‬12t4 ║ ‫ ] ܐܬܘ̈ܪܝܐ‬12t4 ̈ looks the same; without sey 6t1, 13t4; add ‫ܘܐܠܘܨܘܗܝ‬12t4 ║ ‫ ] ܘܐܓܗܝ‬om M; ‫ܘܐܬܐܓܗܝ‬13t2 ║ ‫ ] ܡܢ ܟܘܪܗܢܗ‬om M

‫ܟܕ ] ܒܬܪ‬12t4 PSALM 22

6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M

.‫ܐܡܝܪ ܠܕܘܝܕ ܚܠܦ ܨܠܘܬܐ ܟܕ ܐܬܪܕܦ ܡܢ ܐܒܫܠܘܡ‬ Spoken by David as a prayer when he was pursued by Absalom.

‫ ] ܐܡܝܪ‬m 13t3 ║ ‫ ] ܠܕܘܝܕ ܚܠܦ‬m 18>8dt1 ║ ‫ܚܠܦ ܨܠܘܬܐ‬ ] om 12t4, 13t3, 17t1 ║ ‫ ] ܐܒܫܠܘܡ‬add ‫ ܚܠܦ ܨܠܘܬܐ‬12t4; 17t3 had ‫ ܫܐܘܠ‬corrected to ‫ܐܒܫܠܘܡ‬. PSALM 23 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M heading ] om 13t3 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP

̈ ‫ܢܝܚܐ ܕܦܔܥܝܢ‬ ‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܘܡܫܬܥܐ ܥܠ‬ .‫ܒܗܘܢ ܟܕ ܣܠܩܝܢ ܡܢ ܒܒܠ‬

He prophesies about the return of the people and narrates the pleasures that will happen upon them when they ascend from Babel.

‫ ] ܘܡܫܬܥܐ‬om 12t4; add ‫ ܐܦ‬13t2, 13t4 ║ ‫ ܥܠܘ ] ܥܠ‬12t4 ̈ ] om sey 13t1, M428; m 13t2 ║ ‫ ] ܕܦܓܥܝܢ‬m 13t2; ‫ܕܦܥܓ‬ ║ ‫ܢܝܚܐ‬ (read ‫ )?ܕܦܓܥ‬M428 ║ ‫ ܒܒܒܠ ] ܒܒܠ‬corrected to ‫ ܒܒܠ‬in 17t3 M

.‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ‬

80

THE EAST SYRIAC PSALM HEADINGS He prophesies about the return of the people.

PSALM 24 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M heading ] om 13t3 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP

‫ܡܪܬܝܢܘܬܐ ܕܠܘܬ ܥܡܐ ܕܒܒܒܠ ܕܐܠ ܢܦܣܩܘܢ ܣܒܪܐ‬ .‫ܕܦܘܢܝܗܘܢ‬ An admonition for the people in Babel not to despair about their return.

‫ ܡܟܣܢܘܬܐ ] ܡܪܬܝܢܘܬܐ‬UP ║ ‫ ܕܠܘܩܒܠ ] ܕܠܘܬ‬13t29, 17t3, M25, UP ║ ‫ ܕܒܒܠ ] ܕܒܒܒܠ‬17t3 ║ ‫ܢ ] ܢܦܣܩܘܢ‬om 18>8dt1 ║‫ܢ ] ܦܘܢܝܗܘܢ‬om 18>8dt1; ‫ ܕܦܘܢܝܐ‬17t2, M507, U; ‫ ܕܦܘܢܝܗ‬6t1 M

.‫ܡܪܬܝܢܘܬܐ ܕܠܘܬ ܥܡܐ ܕܒܒܒܠ‬ An admonition for the people in Babel.

PSALM 25 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

.‫ܡܬܢܒܐ ܥܠ ܬܟܫܦܬܗ ܕܥܡܐ ܕܒܒܒܠ‬

He prophesies about the request of the people in Babel.

‫ ] ܡܬܢܒܐ ܥܠ‬om 12t4 ║ ‫ ܬܟܫܦܬܐ ] ܬܟܫܦܬܗ‬17t2, M25, M507, U, M; ‫( ܫܬܟܫܦܬܗ‬read‫ )ܬܟܫܦܬܗ‬12t1; m 13t2 ║ ‫ܕܥܡܐ‬ ‫ ] ܕܒܒܒܠ‬m 13t2

9

Not listed by Bloemendaal (1960:43).

A CRITICAL EDITION OF THE PSALM HEADINGS

81

PSALM 26 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܥܠ ܒܥܘܬܐ ܕܒܦܪܗܣܝܐ‬ ‫ܕܐܢܫܐ ܡܝܬ̈ܪܐ ܕܗܘܘ ܒܥܡܐ‬ .‫ܕܒܒܒܠ‬

About the public request of the outstanding men that were among the people in Babel.

‫ܥܠ ܦܪܗܣܝܐ ̈] ܥܠ ܒܥܘܬܐ ܕܒܦܪܗܣܝܐ‬17t1 ║ ‫ ܕܦܪܗܣܝܐ ] ܕܒܦܪܗܣܝܐ‬13t2 ║ ‫ܕܐܢܫܐ‬ ] om sey 6t1, 18>8dt1, 17t1, 16t2, 17t3, M507, U, M ║ ‫ ] ܡܝܬ̈ܪܐ‬om sey 6t1 ║ ‫] ܕܗܘܘ‬ om UP ║ ‫ܕܒܥܡܐ ] ܒܥܡܐ‬UP ║ ‫ ] ܕܒܒܒܠ‬om 12t1; abbr ‫ܕܒܒ‬ 17t2

PSALM 27 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

.‫ܬܘܕܝܬܗ ܕܚܙܩܝܐ ܡܢ ܒܬܪ ܡܘܬܗܘܢ ܕܐܬܘ̈ܪܝܐ‬ Thanksgiving of Hezekiah after the death of the Assyrians.

‫ܐܡܝܪ ܠܕܘܝܕ )ܡܢ ܦܪܨܘܦܗ( ] ܬܘܕܝܬܗ‬13t2; ‫ ܬܘܕܝܬܐ‬16t2, ‫ ܕܡܢ‬18>8dt1, 12t4, 13t4, 16t2, 17t2, 17t3, M25, M428,

U ║ ‫] ܡܢ‬ U, UP

PSALM 28 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ ܕܐܝܟܢܐ ܐܬܢܟܠܘ ܥܠܘܗܝ‬ .‫ܘܚܕܝܘ ܐܢܫܐ ̈ܪܫܝܥܐ ܕܐܝܬ ܗܘܘ ܒܥܡܗ ܒܙܒܢܐ ܕܟܘܪܗܢܗ‬ Spoken by David in the person of Hezekiah how evil men that were among his people acted deceitfully against him and were glad in the time of his sickness.

‫ ] ܠܕܘܝܕ‬om 12t4 ║ ‫( ܡܢ ܦܪܨܦ ] ܡܢ ܦܪܨܘܦ‬read ‫ܡܢ‬ ‫ )ܦܪܨܘܦ‬13t1 ║ ‫ ] ܕܐܝܟܢܐ‬om 12t4; ‫ ܘܕܐܝܟܢܐ‬6t1, 13t1 ║

82

THE EAST SYRIAC PSALM HEADINGS

‫ ܘܕܐܬܢܟܠܘ ] ܐܬܢܟܠܘ‬12t4; ‫ܘ‬d 18>8dt1; ‫ ܐܬܐܢܟܠܘ‬corrected to ‫ ܐܬܢܟܠܘ‬17t3 ║ ‫ ] ܐܬܢܟܠܘ ܥܠܘܗܝ‬add ‫ ̈ܪܚܡܘܗܝ‬16t2, 17t1 (supralin), 17t2, 17t3, M25, M507, U, UP ║ ‫ܥܠܘܗܝ ܘܚܕܝܘ ܐܢܫܐ‬ ‫ ] ̈ܪ‬m 18>8dt1 ║ ‫ ] ܘܚܕܝܘ‬add ‫ ܠܗ‬12t1, 13t2, 13t4, 17t1, 17t210, 17t3, M25, M507, U, UP ║ ‫ ] ܐܢܫܐ‬with sey 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t2, M25, UP ║ ‫ ܥܡܗ ] ܒܥܡܗ‬12t4 ║ ‫ܒܙܒܢܐ‬ ‫ ܒܙܒܢ ܟܘܪܗܢܗ ] ܕܟܘܪܗܢܗ‬12t1, 17t1 M428

‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ ܕܐܝܟܢܐ ܥܠܘܗܝ ܐܬܢܟܠܘ‬ .‫̈ܪܚܡܘܗܝ‬ Spoken by David in the person of Hezekiah about how his friends acted deceitfully against him.

M

.‫ܐܡܝܪ ܠܕܐܘܝܕ ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ‬ Spoken by David in the person of Hezekiah.

PSALM 29 6t1, 18>8dt1, 12t1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

̈ ‫ܐܬܘܕܝܐ ܦܐܐ ܗܘܐ‬ ‫ܡܠܦ ܕܡܢ ܒܬܪ ܕܐܓܗܝ ܚܙܩܝܐ ܡܢ‬ ̈ ‫ܠܗ ܕܢܙܡܢ ܠܥܡܐ ܠܡܝܬܝܘ‬ .‫ܕܒܚܐ ܐܠܠܗܐ ܚܠܦ ܦܘܪܩܢܗܘܢ‬ He teaches that after Hezekiah had escaped from the Assyrians, it was proper for him to summon the people to bring sacrifices for God for their salvation.

‫ܕܒܬܪ ] ܕܡܢ ܒܬܪ‬12t4; ‫ ܡܢ ܒܬܪ‬13t4 ║ ̈ ‫ ] ܕܐܓܗܝ‬om 13t4 (err); ‫( ܕܐܗܓܝ‬read ‫ )ܕܐܓܗܝ‬M25 ║ ‫ ] ܐܬܘܕܝܐ‬without sey 6t1 ║ ‫ ܦܝܐ ] ܦܐܐ‬13t4 ║ ‫ ] ܗܘܐ‬om 13t2 ║ ‫ ] ܠܗ‬om 12t4, 17t1 ̈ ] m partially 18>8dt1 ║ ‫ ] ܚܠܦ ܦܘܪܩܢܗܘܢ‬om M ║ ‫ܕܒܚܐ‬ 10

Not listed by Bloemendaal (1960:44).

A CRITICAL EDITION OF THE PSALM HEADINGS M428

83

̈ .‫ܐܬܘܕܝܐ‬ ‫ܡܠܦ ܕܡܢ ܒܬܪ ܕܐܓܗܝ ܚܙܩܝܐ ܡܢ‬

He teaches that after Hezekiah had been delivered from the Assyrians.

PSALM 30 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U

̈ ‫ܬܘܕܝܬܗ ܕܚܙܩܝܐ ܕܥܠ‬ ‫ܦܘܪܩܢܗ ܘܓܗܝܬܐ ܕܡܢ‬ ‫ܐܦܝ‬ ̈ .‫ܟܘܪܗܢܗ ܘܚܠܦ ܬܘܪܨܐ ܕܣܟܠܘܬܗ‬

Thanksgiving of Hezekiah for his salvation and his deliverance from his sickness and because of the correction of his transgressions.

‫ ܬܘܕܝܬܐ ] ܬܘܕܝܬܗ‬17t2, 17t3; ‫ܥܠ ܬܟܫܦܬܗ ܕܥܡܐ‬13t2 ║ ‫ ] ܕܚܙܩܝܐ‬prob ‫ ܘܕܚܙܩܝܐ‬13t2 ║ ‫ ] ܕܥܠ‬m 13t2; ‫ ܥܠ‬17t2, 17t3 ̈ ║‫ ] ܐܦܝ‬m 13t2 ║ ‫ ܦܘܪܩܢܗܘܢ ] ܦܘܪܩܢܗ‬13t2 ║ ‫] ܘܓܗܝܬܐ‬ ‫ ܘܓܗܝܬܗ‬12t1, 16t2, 17t1, M507, Ü ║ ‫ܐܬܘ̈ܪܝܐ ] ܟܘܪܗܢܗ‬12t4 ║ ‫ ܬܘܪܨ ] ܬܘܪܨܐ‬13t2 ║ ‫ ] ܕܣܟܠܘܬܗ‬om sey 12t4, 13t1, 13t2, 13t4, 17t1, 17t2, 18>8dt1, M25; add?? 13t2; ‫ ܕܡܢ ܣܟܠܘܬܗ‬M507, U M428, UP

̈ ‫ܬܘܕܝܬܐ ܕܚܙܩܝܐ ܥܠ‬ ‫ܐܦܝ ܦܘܪܩܢܗ ܘܓܗܝܬܐ ܕܡܢ‬ .‫ܟܘܪܗܢܗ‬

Thanksgiving of Hezekiah for his salvation and his deliverance from sickness.

‫ܬܘܕܝܬܗ ] ܬܘܕܝܬܐ‬ ‫ ܘܓܗܝܬܗ‬UP 13t3, M

UP ║

‫ܕܥܠ ] ܥܠ‬

UP ║

‫ܘܓܗܝܬܐ‬

]

̈ ‫ܬܘܕܝܬܐ ܕܚܙܩܝܐ ܕܥܠ‬ .‫ܐܦܝ ܦܘܪܩܢܗ‬

Thanksgiving of Hezekiah for his salvation.

‫ ܬܘܕܝܬܗ ] ܬܘܕܝܬܐ‬M ║ ‫ ܥܠ ] ܕܥܠ‬M

84

THE EAST SYRIAC PSALM HEADINGS

PSALM 31 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

.‫ܥܠ ܬܟܫܦܬܗ ܕܥܡܐ ܘܦܘܢܝܗ ܕܡܢ ܒܒܠ‬ About the request of the people and their return from Babel.

‫ ] ܥܠ‬om 13t3, 18>8dt111 ║ ‫ ܘܥܠ ܦܘܢܝܗ ] ܘܦܘܢܝܗ‬12t4 ║ ‫ܡܢ ] ܕܡܢ‬13t1 PSALM 32 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

‫ܡܒܕܩ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܚܙܩܝܐ ܘܥܠ ܓܗܝܬܗ‬ .‫ܕܡܢ ܟܘܪܗܢܐ‬ He refers to the things that were done to Hezekiah and his deliverance from sickness.

‫( ܕܐܣܬܥܣܪ ] ܕܐܣܬܥܪ‬read ‫ )ܕܐܣܬܥܪ‬12t1; ‫ܕܐܣܬܥܪܘ‬ ‫ ܕܐܣܬܥ̈ܪܝ‬UP ║‫ ܘܓܗܝܬܗ ] ܘܥܠ ܓܗܝܬܗ‬17t1 ║ ‫ ܟܘܪܗܢܗ ] ܟܘܪܗܢܐ‬12t1, 13t1, 13t2, 17t2, U, UP 13t1;

13t3, M428, M

.‫ܡܒܕܩ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܚܙܩܝܐ‬ He points out the things that were done to Hezekiah.

‫ ] ܡܒܕܩ‬m ‫ ܕܐܣܬܥܪܘ‬M428

13t3 (last word on folio) ║

‫ܕܐܣܬܥܪ‬

]

17t2 had the first two words in the wrong order, but corrected it by putting ‫ ܒ‬above ‫ ܬܟܫܦܬܗ‬and ‫ ܐ‬above ‫ܥܠ‬. 11

A CRITICAL EDITION OF THE PSALM HEADINGS

85

PSALM 33 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

̈ ‫ܕܒܝܘܡܝ ܚܙܩܝܐ ܘܡܪܬܐ‬ ‫ܡܬܢܒܐ ܥܠ ܙܟܘܬܗ ܕܥܡܐ‬ ̈ ‫ܠܡܙܡܪܘ‬ ‫ܬܫܒܚܬܐ ܐܠܠܗܐ ܚܠܦ‬ ‫ܠܗܘܢ ܕܢܬܐܡܢܘܢ‬ .‫ܦܘܪܩܢܗܘܢ‬ He prophesies about the victory of the people in the days of Hezekiah and admonishes them to persist in singing hymns to God for their salvation.

‫ ] ܡܬܢܒܐ‬om 12t1, 17t1 ║ ‫ܥܡܐ ܘܙܟܘܬܗ ] ܙܟܘܬܗ‬17t2, ̈ M507 ║ ‫ ] ܕܥܡܐ‬om 17t2, M507; m 13t2 ║ ‫ܕܒܝܘܡܝ‬ ‫ܕܥܡܐ‬ ‫ ] ܚܙܩܝܐ‬m 13t2 ║ ‫ ܠܟܠܗܘܢ ] ܠܗܘܢ‬12t1 ║ ‫ ] ܕܢܬܐܡܢܘܢ‬om 12t1, 13t1, 17t1 ║‫ ܠܡܙܡܪ ] ܠܡܙܡܪܘ‬12t4, 13t1, 17t1; m 13t2 ║ ̈ ] ‫ ܬܫܒܘܚܬܐ‬12t4, 13t2, 17t1 ‫ܬܫܒܚܬܐ‬ 13t3, M428, M

̈ .‫ܕܒܝܘܡܝ ܚܙܩܝܐ‬ ‫ܡܬܢܒܐ ܥܠ ܙܟܘܬܗ ܕܥܡܐ‬ He prophesies about the victory of the people in the days of Hezekiah.

‫ ] ܡܬܢܒܐ‬om 13t3 ║ ‫ ܕܥܡܗ ] ܕܥܡܐ‬13t3 PSALM 34 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

̈ ‫ܡܐܠ ܕܩܘܒܠ ܛܝܒܘܬܐ ܕܐܡܝ̈ܪܢ ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ ܥܠ‬ ̈ ̈ .‫ܐܦܝ ܛܝܒܘܬܐ ܕܐܣܬܥܪ ܠܘܬܗ ܡܢ ܐܠܗܐ‬

Words of thanksgiving that were spoken in the person of Hezekiah for the favours that were shown to him by God.

‫ܕܩܘܒܠܛܝܒܘܬܐ ] ܕܩܘܒܠ ܛܝܒܘܬܐ‬13t4, 17t1, M25, ̈ M507, U, UP ║ ‫ ] ܕܐܡܝ̈ܪܢ‬m 13t2 ║ ‫ ] ܚܙܩܝܐ‬abbr ‫ ܚܙܩ‬17t2 ║‫ ]ܐܦܝ‬om ̈ ̈ ‫ ܟܠܗܝܢ‬12t1, 17t1; sing 13t1, 17t1 ║ ‫ܛܝܒܘܬܐ‬ ] om 17t2;‫ܛܒܬܐ‬

86

THE EAST SYRIAC PSALM HEADINGS

16t2, 17t3, M25, U; m 13t2 ║‫( ܕܐܣܥܪ ] ܕܐܣܬܥܪ‬read ‫ )ܕܐܣܬܥܪ‬13t1;‫ ܕܐܣܬܥܪܬ‬U;‫ ܕܐܣܬܥ̈ܪܝ‬UP ║ ‫ܕܐܣܬܥܪ‬ ‫ ܕܣܥܪ ܐܠܗܐ ܠܘܬܗ] ܠܘܬܗ ܡܢ ܐܠܗܐ‬17t1 13t3, M428, M

.‫̈ܡܐܠ ܕܩܘܒܠ ܛܝܒܘܬܐ ܕܐܡܝ̈ܪܢ ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ‬

Words of thanksgiving that were spoken in the person of Hezekiah.

‫ ܕܩܘܒܠܛܝܒܘܬܐ ] ܕܩܘܒܠ ܛܝܒܘܬܐ‬M428, M ║ ‫ܕܐܡܝ̈ܪܢ‬

] om 13t3

PSALM 35 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

‫ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܡܢ ܥܡܐ ܠܘܬ ܐܪܡܝܐ ܡܩܕܡ ܡܒܕܩ‬ .‫ܕܘܝܕ ܐܝܟ ܕܡܢ ܦܪܨܘܦܗ‬ David speaking beforehand as though in the person of Jeremiah about the things that were done by the people to Jeremiah.

‫ ܕܐܣܬܥ̈ܪܝ ] ܕܐܣܬܥܪ‬UP ║ ‫ ] ܡܢ ܥܡܐ‬om 17t2, M507, U, ║ ‫ ] ܐܪܡܝܐ‬add‫ ܡܢ ܥܡܐ‬17t2, M507, U, UP ║ ‫ ] ܡܩܕܡ‬om 12t1, 17t1; ‫ ܟܕ‬17t2, M507; praem ‫ ܟܕ‬U, UP ║ ‫ ܐܡܪ ] ܡܒܕܩ‬6t1, 13t4 ║ ‫ ] ܕܘܝܕ‬om 12t1, 17t1; praem ‫ܛܘܒܢܐ‬16t2, 17t3, M25, UP ║ ‫ ] ܐܝܟ ܕܡܢ ܦܪܨܘܦܗ‬m 13t1; ‫ܕܡܢ ܦܪܨܘܦܗܘܢ‬13t4, M507 ║ ‫ ] ܦܪܨܘܦܗ‬om 6t1 err UP

13t3, M428, M

.‫ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܡܢ ܥܡܐ ܠܘܬ ܐܪܡܝܐ‬ About the things that were done by the people to Jeremiah.

‫ ] ܡܢ ܥܡܐ‬om M ║ ‫ ] ܐܪܡܝܐ‬add ‫ ܡܢ ܥܡܐ‬M PSALM 36 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

A CRITICAL EDITION OF THE PSALM HEADINGS

87

6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

‫ܐܡܝܪ ܠܕܘܝܕ ܥܠ ܪܕܘܦܝܗ ܘܢܟܠܗ ܕܫܐܘܠ ܕܨܐܕܘܗܝ ܘܥܠ‬ .‫ܛܝܒܘܬܗ ܕܐܠܗܐ ܕܠܘܬܗ ܘܕܠܘܬ ܟܠ ܐܢܫ‬ Spoken by David about the persecution and deceit of Saul towards him and about the goodness of God towards him and everybody.

heading ] om 13t3 ║ ‫ ] ܠܕܘܝܕ‬om 17t2 ║ ‫ܪܘܫܥܗ ] ܪܕܘܦܝܗ‬ 13t2 ║ ‫ ] ܘܢܟܠܗ‬om 17t3 ║ ‫ ] ܕܨܐܕܘܗܝ‬with sey 13t2, 17t2 ║ ‫ ] ܛܝܒܘܬܗ‬with sey 18>8dt1,12t1, 12t4, 13t1, 13t2, 16t2, 17t2, 17t3, M25 ║ ‫ ] ܘܕܠܘܬ‬om 17t2, M507, U, UP ║ ‫ ] ܟܠ ܐܢܫ‬om 17t2, M507, U, UP; ‫ ܟܠܢܫ‬12t1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t3, M25 M428, M

.‫ܐܡܝܪ ܠܕܘܝܕ ܥܠ ܪܕܘܦܝܗ ܘܢܟܠܗ ܕܫܐܘܠ ܕܨܐܕܘܗܝ‬ Spoken by David about the persecution and deceit of Saul towards him.

PSALM 37 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

.‫ܡܪܬܝܢܘܬܐ ܘܡܠܦܢܘܬܐ ܕܠܘܬ ܟܠܢܫ‬ Admonition and teaching towards everybody.

17t2

̈ 12‫ܟܠܗܘܢ‬13t3; ‫( ܟܠܫܥ‬read ‫)ܟܠܢܫ‬ ‫ܐܢܫܟܠ ] ܟܠܢܫ‬6t1; ‫ܒܢܝܢܫܐ‬

PSALM 38 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

12

of ‫ܒ‬.

Bloemendaal (1960:48) has a printing error here, with ‫ ܟ‬instead

88

THE EAST SYRIAC PSALM HEADINGS

‫ܒܥܘܬܗ ܕܕܘܝܕ ܕܠܘܬ ܐܠܗܐ ܡܛܠ ܚܛܝܬܗ ܕܠܘܬ‬ .‫ܒܬܫܒܥ‬ Petition of David to God on account of his sin with Bathsheba.

‫ ] ܕܠܘܬ ܐܠܗܐ‬m 13t2 ║ ‫ ܥܠ ܐܦܝ ] ܡܛܠ‬12t1, 17t1 ║ ‫ ] ܕܠܘܬ‬om 13t3 ║ ‫ ] ܒܬܫܒܥ‬om 13t3; m 13t2; ‫ ܒܪܬ ܫܒܥ‬17t1, 17t2, M507, UP, M; ‫ ܒܪܬܫܒܥ‬16t2, M428, U; ‫ ܕܒܒܪܬ ܫܒܥ‬13t4 PSALM 39 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP

‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܝܬܘܗܝ ܗܘܐ ܒܐܘܠܨܢܐ ܕܡܣܒܠ‬ ‫ܗܘܐ ܠܗ ܫܐܘܠ ܘܡܪܬܐ ܠܟܠ ܐܢܫ ܕܐܠ ܢܬܬܟܠܘܢ ܥܠ‬ .‫ܟܗܝܢܘܬܗܘܢ ܕܒܥܠܡܐ ܗܢܐ‬ Spoken by David when he was in the distress that Saul inflicted upon him, and admonishing everybody not to trust on their prosperity in the world.

‫( ܒܐܠܨܢܐ ] ܒܐܘܠܨܢܐ‬read ‫ )ܒܐܘܠܨܢܐ‬12t1; with sey ̈ 12t4, 13t1, 16t2, 17t1, 18>8dt1;‫ܒܥܩܬܐ‬ 13t2, 13t4 ║ ‫ ] ܠܗ‬om 17t3 ║ ‫ ܠܟܠܢܫ ] ܠܟܠ ܐܢܫ‬18>8dt1, 12t4, 13t4, 16t2, 17t1, 17t2, M25, UP, prob 13t2 ║ ‫ܢ ] ܢܬܬܟܠܘܢ‬m 18>8dt1 ║ ‫] ܕܒܥܠܡܐ‬ ‫ ܒܥܠܡܐ‬6t113 13t1, M428, M507, M

‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܝܬܘܗܝ ܗܘܐ ܒܐܘܠܨܢܐ ܕܡܣܒܠ‬ .‫ܗܘܐ ܠܗ ܫܐܘܠ‬ Spoken by David when he was in distress inflicted by Saul upon him.

13t3

13

Bloemendaal (1960:48) did not note this variant.

A CRITICAL EDITION OF THE PSALM HEADINGS

89

.‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܝܬܘܗܝ ܗܘܐ ܒܐܘܠܨܢܐ‬ Spoken by David when he was in distress.

PSALM 40 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܘܡܘܕܐ ܐܝܟ ܕܡܢ ܦܪܨܘܦܗ ܚܠܦ‬ .‫ܓܗܝܬܗ ܕܡܢ ܫܒܝܐ‬ He prophesies about the people and affirms as if in person about its deliverance from exile.

‫ ] ܘܡܘܕܐ‬om M; ‫ ܘܡܘܕܥ‬13t2 ║ ‫ ] ܐܝܟ ܕܡܢ ܦܪܨܘܦܗ‬om 17t1, M ║ ‫ ܘܥܠ ] ܚܠܦ‬13t4 ║ ‫ ܓܗܝܬܐ ] ܓܗܝܬܗ‬13t2, 13t4 ̈ 17t1 ║ ‫ ] ܫܒܝܐ‬with sey 16t2; ‫ܒܝܫܬܐ‬ 13t3

.‫ܡܬܢܒܐ ܥܠ ܥܡܐ‬ He prophesies about the people.

PSALM 41 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܐܡܝܪ ܠܕܘܝܕ ܥܠ ܚܙܩܝܐ ܘܕܐܝܠܝܢ ܐܣܬܥܪ ܠܘܬܗ ܡܢ‬ .‫̈ܪܚܡܘܗܝ ܒܙܒܢܐ ܕܟܘܪܗܢܗ‬ Spoken by David about Hezekiah and the things done to him by his friends in the time of his sickness.

‫ ] ܠܕܘܝܕ‬om 6t1 ║ ‫ ܕܐܝܠܝܢ ] ܘܕܐܝܠܝܢ‬12t1, 13t1, 17t1 ║ ‫ ܕܐܣܬܥܪ ] ܐܣܬܥܪ‬12t1, 17t1; ‫ ܐܣܬܥܪܘ‬UP ║ ‫ܠܘܬܗ ܡܢ‬ ‫ ܠܘܬܗ ܡܢ ܐܠܗܐ ̈ܪܚܡܘܗܝ ] ̈ܪܚܡܘܗܝ‬13t4; add ‫ ܘܡܪܢ‬17t3 ║ ‫ ] ܒܙܒܢܐ‬om 13t3, M428; ‫ ܒܙܒܢ‬17t1 ║ ‫ ܟܘܪܗܢܗ ] ܕܟܘܪܗܢܗ‬17t1; om 13t3, M428; ‫ ܕܐܘܠܨܢܐ‬12t1; ‫ ܕܐܘܠܨܢܗ‬18>8dt1, 12t4, M25

90

THE EAST SYRIAC PSALM HEADINGS

PSALM 42 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 17t1, 17t3

̈ ‫ܕܠܚܡܢ‬ ̈ ‫ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܐܡܝܪ ܠܕܘܝܕ ܐܝܠܝܢ‬ ‫ܗܘܝ‬ .‫ܠܗܘܢ ܕܢܐܡܪܘܢ ܒܙܒܢܐ ܕܫܒܝܐ‬

Spoken by David, in the person of the people in Babel, telling them what words to use in the time of their exile.

̈ ] without sey 6t1 17t3 ‫ ܐܡܪ ܕܘܝܕ ]ܐܡܝܪ ܠܕܘܝܕ‬6t1 ║ ‫ܕܠܚܡܢ‬ ̈ ║ ‫ ]ܗܘܝ‬without sey 6t1 17t3 ║ ‫ ܢ ]ܠܗܘܢ‬m 18>8dt1 ║ ‫ ܠܡܐܡܪ ]ܕܢܐܡܪܘܢ‬6t1, 17t3 ║ ‫ ܒܙܒܢ ܫܒܝܐ]ܒܙܒܢܐ ܕܫܒܝܐ‬12t4 ║ ‫ ܕܫܒܝܗܘܢ ]ܕܫܒܝܐ‬12t1, 13t2, 17t1 16t2, 17t2, M25, M507, U, UP, M

̈ ‫ܕܠܚܡܢ‬ ̈ ‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܐܝܠܝܢ‬ ‫ܗܘܝ‬ .‫ܠܗܘܢ ܕܢܐܡܪܘܢ ܒܙܒܢܐ ܕܫܒܝܐ‬

Spoken by David on behalf of the people in Babel, telling them what words were fit for them to speak in the time of their exile.

̈ ] without sey 17t2 ‫ ܐܝܟ ] ܐܝܠܝܢ‬M507 ║ ‫ܕܠܚܡܢ‬ 13t3, M428

‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ‬ Spoken by David on behalf of the people in Babel.

PSALM 43 6t1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M 6t1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

̈ ‫ܫܐܠܬܗ ܕܥܡܐ ܕܒܒܒܠ ܥܠ‬ ‫ܐܦܝ ܓܗܝܬܗܘܢ ܕܡܢ‬ ̈ .‫ܒܝܫܬܐ‬

A petition from the people in Babel for their deliverance from evil.

A CRITICAL EDITION OF THE PSALM HEADINGS

91

̈ ̈ ‫ ] ܫܐܠܬܗ‬with sey 6t1 ║ ‫ ܕܥܠ ܐܦܝ ] ܥܠ ܐܦܝ‬13t4 ║ ‫ܥܠ‬ ̈ ‫ ܕܢܓܗܐ ] ܐܦܝ ܓܗܝܬܗܘܢ‬12t414 ║ ‫ܓܗܝܬܗ ]ܓܗܝܬܗܘܢ‬ 12t1, 13t1, 16t2, 17t1, 17t2, 17t3, UP; ‫ ܓܗܝܬܐ‬13t2, 13t4 ║ ‫ܕܡܢ‬ ̈ ] without sey 6t1, 12t4; ‫ ܫܒܝܐ‬17t3 ] ‫ ܡܢ‬12t4 ║ ‫ܒܝܫܬܐ‬ 13t3

.‫ܫܐܠܬܗ ܕܥܡܐ ܕܒܒܒܠ‬ A petition from the people in Babel.

PSALM 44 6t1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܬܟܫܦܬܐ‬ ‫ܕܡܩܒܝܐ ܟܕ ܐܬܐܠܨܘ ܡܢ ܐܢܛܝܟܣ ܕܢܕܒܚܘܢ‬ .‫ܠܦܬܟ̈ܪܐ‬

Request of the Maccabees when they were compelled by Antiochus to sacrifice to the idols.

‫ ܐܬܠܨܘ ] ܐܬܐܠܨܘ‬12t1, ‫ ] ܕܢܕܒܚܘܢ ܠܦܬܟ̈ܪܐ‬om 6t1, M 13t3

M507;

‫ܐܬܠܨ‬

16t2, 17t2 ║

̈ ‫ܬܟܫܦܬܐ‬ .‫ܕܡܩܒܝܐ‬ Request of the Maccabees.

PSALM 45 6t1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܡܬܢܒܐ ܥܠ ܡܫܝܚܐ ܡܪܢ ܘܥܠ ܩܘܝܡܗ ܕܥܕܬܐ‬ .‫ܡܗܝܡܢܬܐ‬

Cf. the heading in the commentary of Bar Hebraeus, Bloemendaal (1960:51). 14

92

THE EAST SYRIAC PSALM HEADINGS He prophesies about the Messiah our Lord and about the establishment of the faithful Church.

‫ ܡܫܝ ] ܡܫܝܚܐ‬17t1 abbr at end of line, line above ║ ‫ܩܘܝܡܗ‬ ] ‫ ܩܘܝܡܐ‬6t1, U ║ ‫ ] ܡܗܝܡܢܬܐ‬om 13t3; m 13t2; ‫ ܩܕܝܫܬܐ‬U, UP, M PSALM 46 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1

‫ܥܠ ܚܙܩܝܐ ܘܕܒܝܬ ܝܗܘܕܐ ܕܐܫܬܘܙܒܘ ܡܢ ܕ̈ܪܡܘܣܩܝܐ‬ .‫ܘܡܢ ܕܒܝܬ ܐܦܪܝܡ‬

About Hezekiah and those of the house of Judah that were delivered from the Damascenes and from those of the house of Ephraim.

18>8dt1, 12t1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܥܠ ܐܚܙ ܘܕܒܝܬ ܚܙܩܝܐ ܕܐܫܬܘܙܒܘ ܡܢ ܕ̈ܪܡܘܣܩܝܐ ܘܡܢ‬ .‫ܕܒܝܬ ܐܦܪܝܡ‬ About Ahaz and those of the house of Hezekiah that were delivered from the Damascenes and from those of the house of Ephraim.

‫ ܘܒܝܬ ] ܘܕܒܝܬ‬12t1 ║ ‫ ܕܐܫܬܘܙܒ ] ܕܐܫܬܘܙܒܘ‬13t2 ║ ‫] ܡܢ‬ om 18>8dt1 ║ ‫ ܕ̈ܪܡܣܩܝܐ ] ܕ̈ܪܡܘܣܩܝܐ‬13t2, 17t2; om sey 18>8dt1 ║ ‫ ] ܘܡܢ‬om 16t2 (err?) ║‫ ] ܘܡܢ ܕܒܝܬ ܐܦܪܝܡ‬om M ║ ‫ ܕܡܢ ܒܝܬ ] ܘܡܢ ܕܒܝܬ‬M507 13t3

‫ܥܠ ܐܚܙ ܘܕܒܝܬ ܚܙܩܝܐ ܕܐܫܬܘܙܒ‬ About Ahaz and those of the house of Hezekiah that were delivered.

PSALM 47 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܡܒܕܩ ܥܠ ܙܟܘܬܐ ܘܢܨܚܢܐ ܕܒܝܬ‬ .‫ܡܩܒܝ ܕܒܩܪܒܐ‬

A CRITICAL EDITION OF THE PSALM HEADINGS

93

He points out the victory and triumph of the house of the Maccabees in the war.

‫ ] ܡܒܕܩ‬om 13t1 ║ ‫ ] ܘܢܨܚܢܐ‬pl 12t1, 16t2, 17t3, M25, ̈ ̈ M428, M507, U, UP, M; ‫ܕܢܨܚܢܐ‬ 13t3 ║ ‫ ] ܕܒܝܬ‬om 17t1 ║ ‫ܡܩܒܝ‬ ̈ ̈ ] ‫ ܡܩܒܝܐ‬13t2, 17t2; ‫ ܕܡܩܒܝܐ‬17t1; om sey 18>8dt1, 12t4, 13t4, 16t2, 17t3, M25, M428, M507, U, UP, M ║ ‫ ] ܕܒܩܪܒܐ‬pl 12t1, 12t4, 13t2, 17t1, 17t3, M25, M507, U, UP, M PSALM 48 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

‫ܥܘܕܪܢܗ ܕܐܠܗܐ ܘܕܬܡܝܗܐܝܬ‬15 ‫ܡܫܬܥܐ ܥܠ ܪܒܘܬ‬ .‫ܫܘܙܒ ܐܢܘܢ ܠܕܒܝܬ ܚܙܩܝܐ ܡܢ ܐܬܘ̈ܪܝܐ‬ He tells about the greatness of the aid of God and that He had admirably saved those of the house of Hezekiah from the Assyrians.

‫ ] ܡܫܬܥܐ‬om 13t2 ║ ‫ ܪܒܘܬܗ ] ܪܒܘܬ‬17t3 (read ‫ܪܒܘܬ‬, as the next word does not start with ‫] ܘܕܬܡܝܗܐܝܬ ║ )ܕ‬ ‫( ܘܕܬܡܗܐܝܬ‬read ‫ )ܘܕܬܡܝܗܐܝܬ‬12t4; ‫ ܕܬܡܝܗܐܝܬ‬M507 ║ ‫ ܠܒܝܬ ] ܠܕܒܝܬ‬12t4; om 17t2 ║ ‫ ] ܚܙܩܝܐ‬om 17t2; 12t1 has the word twice, in the first instance the letters ‫ ܩܝ‬are erased ║ ‫ ] ܡܢ‬om 13t1 ║ ‫ ] ܐܬܘ̈ܪܝܐ‬om 13t1; without sey 6t1 13t3, M428, M

.‫ܡܫܬܥܐ ܥܠ ܪܒܘܬ ܥܘܕܪܢܗ ܕܐܠܗܐ‬ He speaks about the greatness of the aid of God.

PSALM 49 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

15

In this instance 18>8dt1 omitted the dots in the ‫ ܕ‬and above the ‫ܪ‬.

94

THE EAST SYRIAC PSALM HEADINGS

6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܡܪܬܝܢܘܬܐ ܕܠܘܬ ܟܠܗܘܢ‬ ‫ܒܢܝܢܫܐ ܘܡܠܦܢܘܬܐ ܕܐܠ‬ .‫ܢܬܬܟܠܘܢ ܥܠ ܥܘܬܪܐ‬ Admonition towards all men with a teaching that they should not rely on wealth.

‫ ]ܡܪܬܝܢܘܬܐ‬add ‫ ܘܡܠܦܢܘܬܐ‬13t4, 17t1 ║ ‫ܟܠܗܘܢ‬ ̈ ] ‫ܟܠܢܫ‬17t1 ║ ‫ܒܢܝܢܫܐ‬ ̈ ]‫ܒܢܝ ܐܢܫܐ‬ ̈ ‫ܒܢܝܢܫܐ‬ 6t1; om 13t416 ║ ‫ ]ܘܡܠܦܢܘܬܐ‬om 13t4, 16t2, 17t1, 17t2, M428, M507, U, UP, M ║ ‫ ܥܘܬܪܗܘܢ ]ܥܘܬܪܐ‬M507, U, UP, M 13t3

̈ ‫ܡܪܬܝܢܘܬܐ ܕܠܘܬ ܟܠܗܘܢ‬ ‫ܒܢܝܢܫܐ‬ Admonition towards all men.

PSALM 50 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܝܗܘܕܝܐ ܥܠ‬ ̈ ‫ܡܟܣܢܘܬܐ ܕܠܘܬ‬ ‫ܐܦܝ ܡܒܣܪܢܘܬܗܘܢ ܕܥܠ‬ .‫ܘܠܝܬܐ‬

Rebuke to the Judeans on account of their contempt about what is right.

‫ܠܘܬ ] ܕܠܘܬ‬

̈

13t2; ‫ܕܠܘܩܒܠ‬13t4, 17t1 ║ ‫ ] ܐܦܝ‬om M428; without sey 18>8dt1 ║ ‫ ܡܣܝܒܪܢܘܬܗܘܢ ] ܡܒܣܪܢܘܬܗܘܢ‬17t2; ‫ ܡܣܒܪܢܘܬܐ‬17t3; ‫ ܡܣܒܪܢܘܬܗܘܢ‬M428; ‫ ܡܒܣܪܢܘܬܐ‬13t4 (at end of line) ║ ‫ ] ܘܠܝܬܐ‬with sey 13t2 13t3

̈ ‫ܡܟܣܢܘܬܐ ܕܠܘܬ‬ .‫ܝܗܘܕܝܐ‬

The reading as in the majority of other manuscripts was added in an open space in the line, in a different colour. 16

A CRITICAL EDITION OF THE PSALM HEADINGS

95

Rebuke to the Judeans.

̈ ] m 13t317 ‫ܝܗܘܕܝܐ‬ PSALM 51

6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1

‫ܡܪܬܝܢܘܬܐ ܕܥܠ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܘܕܝܢ ܕܚܛܘ‬ .‫ܘܫܐܠܝܢ ̈ܪܚܡܐ‬ Admonition about the people in Babel when they confessed that they had sinned and asked for mercy.

18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܘܕܝܢ ܕܚܛܘ‬ .‫ܘܫܐܠܝܢ ̈ܪܚܡܐ‬ He prophesies about the people in Babel when they confessed that they had sinned and asked for mercy.

‫ܫܘܒܩܢܐ ] ̈ܪܚܡܐ‬17t118 13t3

.‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ‬ He prophesies about the people in Babel.

This word should have been in a damaged part of the manuscript at the beginning of a page. The heading begins at the bottom of the previous page, with the first two words of the heading. There is enough space for this word and the first one and a half words of the first verse missing from the manuscript in its current form. 18 This reading appears in the commentary of Denḥa and in the anonymous commentary in manuscript Sachau 215, cf. Bloemendaal (1960:54). 17

96

THE EAST SYRIAC PSALM HEADINGS

PSALM 52 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܥܠ ܓܘܡܕܢܘܬܗ ܘܡܪܚܘܬܗ ܕܪܒ‬ .‫ܫܩܐ ܕܚܣܕ ܠܚܙܩܝܐ‬

About the impudence and presumption of the Rabshakeh who insulted Hezekiah.

‫ܥܘܠܘܬܗ ] ܓܘܡܕܢܘܬܗ‬M25, M507, U, UP, M ║ ̈ ‫ܪܒܫܩܐ ] ܕܪܒ‬ ̈ ‫ ] ܘܡܪܚܘܬܗ‬om 12t4, 17t1 ║‫ܫܩܐ‬ ‫ ܕ‬13t2, 17t2, M428, M507, UP, M

PSALM 53 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܡܚܘܐ ܥܠ ܚܪܡܢܘܬܗ ܕܣܢܚܪܝܒ ܘܕܪܒ‬ .‫ܫܩܐ‬

He demonstrates the harshness of Sennacherib and the Rabshakeh.

‫ ܡܫܬܥܐ ] ܡܚܘܐ‬13t1; om 17t1 ║ ‫ܚܪܡܘܬܗ ] ܚܪܡܢܘܬܗ‬ 12t4, 13t1, 13t4, 17t3, 18>8dt1, M428, M507; ‫ ܚܪܡܘܬܐ‬13t3; ‫ ܡܪܚܘܬܗ‬13t2, U, UP ║ ‫ ܕܣܢܚܝܪܝܒ ] ܕܣܢܚܪܝܒ‬6t1, M507; 12t4 ̈ ‫] ܘܕܪܒ‬ is unclear but it looks as if agrees with the majority ║ ‫ܫܩܐ‬ ̈ ‫ ܘܕܪܒܫܩܐ‬13t1, 17t2; ‫ ܘܕܪܒܫܩܐ‬13t2, 16t2, 17t1, M428, M507, UP ̈ ] add ‫ ܕܚܣܕ ܐܠܠܗܐ‬6t119 ║ ‫ܫܩܐ‬ PSALM 54 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

.‫ܫܐܠܬܗ ܕܚܙܩܝܐ ܕܢܬܦܨܐ ܡܢ ܐܬܘ̈ܪܝܐ‬ Petition of Hezekiah to be delivered from the Assyrians. Bloemendaal (1960:54) does not indicate that 13t1 does not have the addition of 6t1. 19

A CRITICAL EDITION OF THE PSALM HEADINGS

‫ ܫܐܠܬܐ ] ܫܐܠܬܗ‬17t3 ║ ‫ܕܢܬܢܦܨܐ ] ܕܢܬܦܨܐ‬ ‫)ܕܢܬܦܨܐ‬13t120 ║ ‫ ]ܐܬܘ̈ܪܝܐ‬without sey 6t1, 12t1 13t3

97 (read

.‫ܫܐܠܬܗ ܕܚܙܩܝܐ‬ Petition of Hezekiah.

PSALM 55 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܚܘܢܝܐ ܕܩܒܠ ܐܠܠܗܐ ܥܠ ܢܟܐܠ‬ ̈ ‫ܕܩ̈ܪܝܒܘܗܝ ܕܠܘܬܗ ܘܥܠ‬ ̈ ‫ܒܝܫܬܐ ܕܡܣܬܥ̈ܪܢ‬ ‫ܗܘܝ ܒܥܡܗ ܡܛܠ‬ .‫ܝܥܢܘܬܗܘܢ‬ Spoken in the person of Onias, who complained to God about the treason of his kinsmen towards him and the evil that was done by the people because of their greed.

‫ ] ܐܡܝܪ‬add ‫ܠܕܘܝܕ‬12t4, 16t2, 17t2, 17t321, M507, U, UP ║ ‫ ܚܘܝܐ ] ܚܘܢܝܐ‬12t1 (err, read ‫ ;)ܚܘܢܝܐ‬add ‫ ܟܗܢܐ‬13t4 ║ ‫] ܕܩܒܠ‬ ‫ ܟܕ ܩܒܠ‬13t1, 16t2, 17t2, 17t3, M25, U, UP; add ‫ܗܘܐ‬12t4, 13t4, M507, U, UP; ‫( ܕܩܒܠ ܩܒܠ‬second ‫ ܩܒܠ‬err) 16t2 ║ ‫ ] ܐܠܠܗܐ‬om 12t4, 13t4 ║ ‫ ] ܢܟܐܠ‬with sey 13t1, 13t2, 18>8dt1, M25, M507, U, ̈ ] without sey 6t1; UP ║ ‫ ] ܕܩ̈ܪܝܒܘܗܝ‬without sey 17t3 ║ ‫ܒܝܫܬܐ‬ ̈ add ‫ ܕܠܘܬܗ‬U ║ ‫ ] ܕܡܣܬܥ̈ܪܢ‬om U; ‫ܢ‬m 18>8dt1 ║ ‫ܗܘܝ‬ ] om 13t1, 13t2, U; without sey 17t2, 17t3 ║ ‫ ] ܒܥܡܗ ܡܛܠ‬om U ║ ‫ ] ܝܥܢܘܬܗܘܢ‬om U; ‫( ܝܥܢܬܗܘܢ‬read ‫ )ܝܥܢܘܬܗܘܢ‬12t1; ‫ ܝܥܢܘܬܗ‬13t2, 17t3; ‫ ܢܟܝܠܘܬܗܘܢ‬6t1 13t3

.‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܚܘܢܝܐ‬ Spoken by David in the person of Onias.

Bloemendaal (1960:54) does not have the ‫ ܐ‬at the end of the word. It is an error on his side. 21 After ‫ ܐܡܝܪ‬17t3 had ‫ܡܢ‬, erased as an error. 20

98

THE EAST SYRIAC PSALM HEADINGS

M428, M

‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܚܘܢܝܐ ܟܕ ܩܒܠ ܗܘܐ ܐܠܠܗܐ‬ .‫ܥܠ ܢܟܐܠ ܕܩ̈ܪܝܒܘܗܝ‬ Spoken by David in the person of Onias, who complained to God about the treason of his kinsmen.

‫ ] ܢܟܐܠ‬pl M ║ ‫ ] ܕܩ̈ܪܝܒܘܗܝ‬add ‫ ܕܠܘܬܗ‬M PSALM 56 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܬܟܫܦܬܐ‬ ‫ܕܡܩܒܝܐ ܕܫܐܠܝܢ ܡܢ ܐܠܗܐ ܕܢܓܗܘܢ ܡܢ‬ ̈ .‫ܒܝܫܬܐ ܕܚܕܝ̈ܪܢ ܠܗܘܢ‬

Request of the Maccabees who asked God that they may escape from the evil that surrounded them.

̈ ] ‫ܡܩܒܝ‬ ̈ ‫ ܕܒܝܬ‬12t1, ‫ ] ܬܟܫܦܬܐ‬add ‫ ܕܕܘܝܕ‬M428 ║ ‫ܕܡܩܒܝܐ‬ 12t4, 13t2, 13t4, M25;‫ ܕܒܝܬ ܡܩܒܝ‬18>8dt1, 13t1, 17t1, 17t3, ̈ ‫ ܕܥܠ‬M428;‫ ܕܡܩ‬17t2 (abbr) ║ ‫ܕܫܐܠܝܢ‬ M507, U, UP, M; ‫ܡܩܒܝܐ‬ ] ‫ ܘܫܐܠܝܢ‬M25 (err?) ║ ‫ܓܗܝܬܐ ] ܕܢܓܗܘܢ‬16t2, 17t2, M428; ̈ ] om ‫ ܦܘܪܩܢܐ‬M ║ ‫ ] ܡܢ‬om M; ‫ ܕܡܢ‬16t2, 17t2, M428 ║ ‫ܒܝܫܬܐ‬ M ║‫ ] ܕܚܕܝ̈ܪܢ ܠܗܘܢ‬om M25, M 13t3

̈ ‫ܬܟܫܦܬܐ‬ .‫ܕܡܩܒܝܐ‬ Request of the Maccabees.

PSALM 57 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܬܘܕܝܬܐ ܕܒܝܬ ܡܩܒܝ ܘܒܥܘܬܐ ܕܡܫܡܠܝܐܝܬ ܢܬܦܨܘܢ‬ ̈ .‫ܒܥܠܕܒܒܝܗܘܢ‬ ‫ܡܢ‬ Thanksgiving of the house of the Maccabees and request to be completely delivered from their enemies.

A CRITICAL EDITION OF THE PSALM HEADINGS

99

̈ ‫ ] ܡܩܒܝ‬with sey 6t1, 121, 13t2; ‫ܡܩܒܝܐ‬ 13t122, 13t4 ║ ‫( ܘܒܒܥܘܬܐ ] ܘܒܥܘܬܐ‬read ‫ )ܘܒܥܘܬܐ‬12t1; ‫ ܘܫܐܠܝܢ‬17t2, M428 ║ ‫( ܕܡܫܡܐܠܝܬ ] ܕܡܫܡܠܝܐܝܬ‬read ‫ )ܕܡܫܡܠܝܐܝܬ‬12t1 13t3

̈ ‫ܬܘܕܝܬܐ ܕܒܝܬ‬ .‫ܡܩܒܝ ܘܒܥܘܬܐ‬ Thanksgiving of the house of the Maccabees and request.

PSALM 58 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t3, 17t1, 17t2, 17t3, M25, M507, U, UP, M

̈ ‫ܡܒܕܩ ܥܠ‬ ̈ ‫ܕܥܡܡܐ ܕܐܨܛܢܥܘ ܠܘܩܒܠ‬ ‫ܢܟܐܠ ܘܦܘ̈ܪܣܐ‬ ̈ .‫ܡܩܒܝܐ‬

He points out the treacheries and plots that the nations contrived against the Maccabees.

̈ ] without sey 6t1, 17t2 ║ ‫ܘܒܘܕܩܐ ] ܘܦܘ̈ܪܣܐ‬6t1; ‫ܢܟܐܠ‬ ̈ ̈ ‫ܘܟܡܐܢܐ‬17t2, M507 ║ ‫ܕܥܡܡܐ‬ ] ‫ ܕܥܡܐ‬13t1, 13t3, U; ‫ܕܐܢܫܐ‬ ̈ ‫ܒܝܫܐ‬17t2, M507; om 17t1; without sey 18>8dt1 ║ ‫] ܕܐܨܛܢܥܘ‬ ̈ ] without sey 13t1 ‫( ܕܐܣܛܢܥܘ‬read ‫ )ܕܐܨܛܢܥܘ‬12t1 ║ ‫ܡܩܒܝܐ‬ 13t2, 16t2, M428

̈ ‫ܡܒܕܩ ܥܠ ܦܘ̈ܪܣܐ‬ ̈ ‫ܕܥܡܡܐ ܕܐܨܛܢܥܘ ܠܘܩܒܠ‬ ‫ܘܢܟܐܠ‬ ̈ .‫ܡܩܒܝܐ‬

He points out the plots and treacheries of the nations in contriving against the Maccabees.

̈ ‫ܕܥܡܡܐ‬ ] ‫ ܕܥܡܐ‬M428 PSALM 59

6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

22

Bloemendaal (1960:54) did not note this reading.

100

THE EAST SYRIAC PSALM HEADINGS

6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ .‫ܡܩܒܝܐ ܐܝܟ ܡܢ ܕܫܐܠܝܢ ܦܘܪܩܢܐ‬

Spoken in the person of the Maccabees when they asked for salvation.

‫ ] ܐܡܝܪ‬add ‫ܠܕܘܝܕ‬12t1 ║ ‫ ] ܦܘܪܩܢܐ‬add ‫ܠܢܦܫܗܘܢ‬UP; praem ‫ܥܘܕ̈ܪܢܐ ܐܦ‬17t3 13t3

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ .‫ܡܩܒܝܐ‬ Spoken in the person of the Maccabees.

PSALM 60 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܡܬܢܒܐ ܥܠ ܕܒܝܬ‬ ‫ܡܩܒܝ ܐܝܟ ܡܢ ܕܡܗܝܡܢܐܝܬ ܫܐܠܝܢ‬ .‫̈ܪܚܡܐ‬

He prophesies about the house of the Maccabees when they faithfully asked for mercy.

̈ ] om sey 18>8dt1, 13t4, 16t2, ‫ ] ܕܒܝܬ‬om 12t4, M25 ║ ‫ܡܩܒܝ‬ ̈ 12t4 ║ ‫ܕܡܗܝܡܢܐܝܬ‬ 17t1, 17t2, M428, M507, U, UP, M; ‫ܡܩܒܝܐ‬ ] om 13t2; ‫ ܡܗܝܡܢܐܝܬ‬12t1; ‫( ܕܡܗܡܝܢܐܝܬ‬err? read ‫ )ܕܡܗܝܡܢܐܝܬ‬16t2; ‫( ܕܡܗܡܝܡܢܐܝܬ‬read ‫ )ܕܡܗܝܡܢܐܝܬ‬M428 ║ ‫ܕܫܐܠܝܢ ] ܫܐܠܝܢ‬13t2 13t3

̈ ‫ܡܬܢܒܐ ܥܠ ܕܒܝܬ‬ .‫ܡܩܒܝ‬ He prophesies about the house of the Maccabees.

PSALM 61 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t2, 17t3, M25, M428, M507, U, UP

A CRITICAL EDITION OF THE PSALM HEADINGS

101

‫ܡܚܘܐ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܒܒܒܠ ܘܐܝܟ‬ .‫ܡܢ ܕܫܐܠܝܢ ܥܘܕܪܢܐ‬ He relates the things done to the people in Babel and how they asked for help.

‫ ܕܐܣܬܥܪܘ ] ܕܐܣܬܥܪ‬UP ║ ‫ ܕܒܒܠ ] ܕܒܒܒܠ‬6t1, 13t3, 16t2, M507 ║ ‫ ܐܝܟ ] ܘܐܝܟ‬12t1, 12t4, 17t2 ║ ‫ ] ܕܫܐܠܝܢ‬add ‫ܕܢܩܒܠܘܢ‬6t1, 13t1, 13t4 ║‫̈ܪܚܡܐ ] ܥܘܕܪܢܐ‬13t3 M

.‫ܡܚܘܐ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܒܒܒܠ‬ He relates the things done to the people in Babel.

PSALM 62 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܡܩܒܝܐ ܟܕ ܐܬܐܠܨܘ ܡܢ ܐܢܛܝܟܘܣ‬ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ .‫ܕܢܕܒܚܘܢ ܠܦܬܟ̈ܪܐ‬ Spoken in the person of the Maccabees when they were forced by Antiochus to sacrifice to the idols.

̈ ‫ ] ܐܡܝܪ‬add ‫ܠܕܘܝܕ‬12t1 ║ ‫ܡܩܒܝܐ‬ ] without sey 13t3 ‫ ܐܬܠܨܘ ] ܐܬܐܠܨܘ‬12t1, 12t4; ‫ ܐܬܐܠܨ‬13t1, 17t2 ‫ܢ ] ܕܢܕܒܚܘܢ‬d 18>8dt1

║ ║

PSALM 63 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

.‫ܡܬܢܒܐ ܥܠ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ‬ He prophesies about the excellent ones amongst the people in Babel.

‫ ] ܡܝܬ̈ܪܐ‬without sey 17t2 ║ ‫ ܕܒܒܠ ] ܕܒܒܒܠ‬17t2 PSALM 64 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

.‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܬܪܕܦ ܡܢ ܫܐܘܠ‬

102

THE EAST SYRIAC PSALM HEADINGS Spoken by David when he was pursued by Saul.

PSALM 65 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

.‫ܥܠ ܥܡܐ ܕܒܒܒܠ ܕܡܬܝܐܒܝܢ ܠܦܘܢܝܐ‬ About the people in Babel who longed for the return.

‫ ] ܥܠ‬praem ‫ ܡܒܕܩ‬13t1 ║ ‫( ܕܡܐܬܝܐܒܝܢ ] ܕܡܬܝܐܒܝܢ‬read ‫ )ܕܡܬܝܐܒܝܢ‬13t2 PSALM 66 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ .‫ܬܡܝܡܐ ܕܒܗܘܢ‬ ‫ܐܡܝܪ ܥܠ ܦܘܢܝܐ ܡܢ ܦܪܨܘܦ‬ Spoken about the return in the person of the perfect ones among them.

‫ ] ܐܡܝܪ‬add ‫ܠܕܘܝܕ‬UP ║ ‫ ܡܢ ܒܬܪ ] ܥܠ‬M428, M507 ║ ‫ܡܢ‬ ̈ ̈ ‫ܬܡܝܡܐ ܦܪܨܘܦ] ܦܪܨܘܦ ܬܡܝܡܐ‬ ‫ ܡܢ‬16t2 (err; read like all ̈ the others; 16t2 indicates the error with a small ‫ܒ‬above ‫ܬܡܝܡܐ‬ ̈ and a small ‫ܐ‬above ‫ ] ܬܡܝܡܐ ║ )ܦܪܨܘܦ‬without sey 6t1, 16t2, ̈ M428; ‫ܡܝܬ̈ܪܐ‬17t2, UP;‫ܬܡܝܗܐ‬ U PSALM 67 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP

̈ ‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܘܡܠܦ‬ ‫ܠܟܗܢܐ ܕܗܝܕܝܢ‬ ̈ ‫ܝܬܝܪܐܝܬ ܦܐܐ ܠܗܘܢ ܕܢܬܚܫܚܘܢ ܒܡܐܠ ܕܒܘ̈ܪܟܬܐ ܐܝܟ‬ .‫ܦܘܩܕܢܐ ܐܠܗܝܐ ܡܐ ܕܦܢܘ ܐܠܬܪܗܘܢ‬ He prophesies about the return of the people and teaches the priests that it would then be especially proper for them to use words of blessings in accordance with the divine commandment when they returned to their country.

A CRITICAL EDITION OF THE PSALM HEADINGS

103

‫ܦܘܢܝܐ ] ܦܘܢܝܗ‬

12t4, 17t1, M25, M507, U, UP ║ ‫] ܕܥܡܐ‬ om 12t4, 17t1, M25, M507, U, UP; add small above ‫ܡܢ ܒܒܠ‬13t4 ║ ‫( ܕܗܐܕܝܢ ] ܕܗܝܕܝܢ‬read ‫ )ܕܗܝܕܝܢ‬M507 ║ ‫ ] ܝܬܝܪܐܝܬ‬om 12t4, 17t1, M507, U, UP; ‫ ܕܝܬܝܪܐܝܬ‬17t2 ║ ‫ ] ܦܐܐ‬add ‫ܗܘܐ‬12t1, 13t2 ║ ‫ ] ܠܗܘܢ‬add ‫( ܦܘܩܪܢܐ‬read prob ‫ )ܦܘܩܕܢܐ‬13t1 ║ ‫( ܕܢܬܚܫܘܢ ] ܕܢܬܚܫܚܘܢ‬read ‫ )ܕܢܬܚܫܚܘܢ‬U ║ ‫]ܐܠܗܝܐ‬ ‫ )!( ܐܠܗܠܝܐ‬12t1; ‫ ܕܐܠܗܐ‬12t4, M507, U, UP 13t3

.‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܘܡܠܦ ̈ܡܐܠ ܕܒܘ̈ܪܟܬܐ‬ He prophesies about the return of the people and teaches words of blessings.

M428

.‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ‬

He prophesies about the return of the people.

M

̈ ‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܐ ܘܡܠܦ‬ ̈ ‫ܠܟܗܢܐ ܕܢܬܚܫܚܘܢ‬ ‫ܒܡܐܠ‬ .‫ܕܒܘ̈ܪܟܬܐ ܡܐ ܕܦܢܘ ܐܠܬܪܗܘܢ‬ He prophesies about the return and teaches the priests to use words of blessings when they returned to their country.

PSALM 68 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP

‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܡܣܩ ܗܘܐ ܩܒܘܬܗ ܕܡܪܝܐ ܡܢ ܒܝܬܗ‬ ‫ܕܥܘܒܪ ܐܕܘܡ ܓܬܝܐ ܘܗܘ ܩܕܡܝܗ ܡܪܩܕ ܗܘܐ ܘܕܐܨ‬ ̈ ‫ܡܬܚܫܚ ܕܝܢ‬ ‫ܕܡܘܫܐ ܘܕܝܫܘܥ ܐܝܟ ܡܢ ܕܡܫܬܥܝܢ‬ ‫ܒܡܠܘܗܝ‬ ̈ .‫ܬܕܡ̈ܪܬܐ ܕܐܣܬܥܪ ܒܝܘܡܬܗܘܢ‬ Spoken by David when he brought the ark of the Lord up from the house of Obed23 Edom the Gattite and he was

23

The Syriac has corrupted the Hebrew “Obed” to “Obar”.

104

THE EAST SYRIAC PSALM HEADINGS dancing before it and jumping while using the words of Moses and Joshua when they were telling about the miracles that were done in their days.

‫ ܒܝܬ ܥܘܒܪ ] ܒܝܬܗ ܕܥܘܒܪ‬U24 ║ ‫ܓܬܝܐ‬25 ] om 6t1, 12t1, 13t1, 13t2, 13t4 ║ ‫ ] ܩܕܡܝܗ‬om 12t4, 17t1 ║ ‫( ܗܘܐ‬2) ] ‫ ܗܘ‬U; add ‫ ܩܕܡܝܗ‬12t4, 17t1 ║ ‫( ܘܕܐܢ ] ܘܕܐܨ‬read ‫ )ܘܕܐܨ‬12t4; add ‫ ܗܘܐ‬6t1 ║ ‫ ] ܐܝܟ ܡܢ‬om U, UP ║ ‫ ܬܕܡ̈ܪܬܗ ] ܬܕܡ̈ܪܬܐ‬13t1 ║ ‫ ܕܐܣܬܥ̈ܪ ]ܕܐܣܬܥܪ‬18>8dt1; ‫ ܕܐܣܬܥܪܝ‬M428; ‫ ܕܐܣܬܥ‬UP ̈ ̈ ║ ‫ ܒܝܘܡܝܗܘܢ ] ܒܝܘܡܬܗܘܢ‬13t1; ‫ ܒܝܘܡܬܗ‬13t4 (at end of ̈ line); ‫ܒܝܢܬܗܘܢ‬13t2; ‫ܒܐܝܕܝܗܘܢ‬ 12t4, 17t1; ‫ ܢ‬m 18>8dt1; ̈ ‫ ܒܝܘܡܬܗ‬17t3 abbr, with inverted T as sign of abbreviation 13t3, M

‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܡܣܩ ܗܘܐ ܩܒܘܬܗ ܕܡܪܝܐ ܡܢ ܒܝܬܗ‬ .‫ܕܥܘܒܪ ܐܕܘܡ ܓܬܝܐ ܘܗܘ ܩܕܡܝܗ ܡܪܩܕ ܗܘܐ ܘܕܐܨ‬

Spoken by David when he brought the ark of the Lord up from the house of Obed Edom the Gattite and he was dancing and jumping before it.

‫ ܡܣܩܘܐ ] ܡܣܩ ܗܘܐ‬13t3 with elision of ‫ ܗ‬at end of line

║ ‫ ]ܓܬܝܐ‬om M

PSALM 69 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

̈ ‫ܡܫܬܥܐ ܡܢ ܦܪܨܘܦ‬ ‫ܥܠ ܪܒܘܬܐ‬ ‫ܡܩܒܝܐ‬ ̈ ̈ ‫ܕܐܘܠܨܢܝܗܘܢ ܕܒܩ̈ܪܒܐ ܘܥܠ ܢܟܐܠ ܕܡܢ ܩ̈ܪܝܒܝܗܘܢ‬ .‫ܘܕܡܬܝܐܒܝܢ ܠܬܒܥܬܐ ܕܡܢܗܘܢ‬

Bloemendaal (1960:60) did not note this reading. This reading is not quite clear in 18>8dt1, but it seems to agree with the majority of manuscripts. 24 25

A CRITICAL EDITION OF THE PSALM HEADINGS

105

He tells in the person of the Maccabees of the greatness of their calamities in the battles and of the plots by their kinsmen and that they longed for vengeance on them.

‫ ܡܛܠ ] ܥܠ‬U ║ ‫ ܪܒܘܬ ] ܪܒܘܬܐ‬18>8dt1, 12t1, 12t4, 13t1, ̈ 16t2, 17t1, M507 ║ ‫ܕܐܘܠܨܢܝܗܘܢ‬ ] ̈ ‫ܐܘܠܨܢܝܗܘܢ‬18>8dt1, 12t1, 12t4, 13t1, 16t2, 17t1, M507; ‫ܚܫܐ‬ 13t2 ║ ‫ ] ܕܒܩ̈ܪܒܐ‬om 12t4, 17t1, M428; ‫ ܕܡܢ ܩ̈ܪܒܐ‬13t2; without ̈ sey 6t1, 18>8dt1, 13t4 ║ ‫ ] ܢܟܐܠ‬without sey 6t1, 17t1, 17t2 ║ ‫ ܕܡܬܝܐܒܝܢ ] ܘܕܡܬܝܐܒܝܢ‬M25, U, UP, M;‫ ܟܕ ܡܬܝܐܒܝܢ‬12t1, 13t2,

17t2 13t3

̈ ‫ܡܫܬܥܐ ܡܢ ܦܪܨܘܦ‬ ̈ ‫ܐܘܠܨܢܝܗܘܢ‬ ‫ܡܩܒܝܐ ܥܠ ܪܒܘܬ‬ .‫ܕܒܩܪܒܐ‬ He tells in the person of the Maccabees of the greatness of their calamities in the war.

M428

̈ ‫ܡܫܬܥܐ ܡܢ ܦܪܨܘܦ‬ .‫ܡܩܒܝܐ‬

He relates in the person of the Maccabees.

PSALM 70 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܨܠܘܬܗ ܕܕܘܝܕ ܟܕ ܐܝܬܘܗܝ ܗܘܐ‬ ‫ܒܥܩܬܐ ܕܡܣܒܠ ܗܘܐ‬ .‫ܠܗ ܐܒܫܠܘܡ‬

Prayer of David when experiencing the distress that Absalom was inflicting upon him.

‫( ܨܠܘܬ ܕܕܘܝܕ ] ܨܠܘܬܗ ܕܕܘܝܕ‬read ‫ )ܨܠܘܬܗ ܕܕܘܝܕ‬13t126 ̈ ‫ ] ܗܘܐ‬om M428 ║ ‫ܒܥܩܬܐ‬ ] without sey 6t1, 13t4, 17t3 ║ ‫ܫܐܘܠ ] ܐܒܫܠܘܡ‬12t4 ║

26

Bloemendaal (1960:61) did not list this error of 13t1.

106

THE EAST SYRIAC PSALM HEADINGS

13t3

̈ ‫ܨܠܘܬܗ ܕܕܘܝܕ ܟܕ ܐܝܬܘܗܝ ܗܘܐ‬ .‫ܒܥܩܬܐ‬ Prayer of David when he was experiencing distress.

PSALM 71 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

̈ ‫ܐܘܠܨܢܐ ܕܥܬܝܕ ܠܡܣܒܠ ܥܡܐ ܕܒܒܒܠ‬ ‫ܡܒܕܩ ܥܠ‬ ̈ ‫ܪܒܘܬ‬ ̈ ‫ܗܘܝܢ ܗܠܝܢ ܡܥܝܩܢܝܬܐ ܪܡܙ ܕܝܢ ܠܗܘܢ ܐܦ‬ ‫ܘܕܠܬܘܪܨܗܘܢ‬ .‫ܥܠ ܦܘܢܝܗܘܢ‬ He points out the greatness of the calamities that were about to be inflicted upon the people in Babel and that these afflictions happened for their correction and hints about their return.

̈ ‫ܐܘܠܨܢܐ‬ ] without sey 6t1, 18>8dt1, 13t4, U, UP ║ ‫] ܕܥܬܝܕ‬ ‫ ܕܥܬܝܕܝܢ‬M25, M ║ ‫ ܠܡܣܒ ] ܠܡܣܒܠ‬13t2 ║ ‫ܒܒܒܠ ] ܕܒܒܒܠ‬ 17t3 ║ ‫ ] ܘܕܠܬܘܪܨܗܘܢ‬om M507; ‫ ܘܠܬܘܪܨܗܘܢ‬13t1, M25; ‫( ܘܕܠܬܘܪܨܘܗ‬sic) abbr,̈ with inverted T to indicate abbreviation at end of line 17t3 ║ ‫ ] ܗܘܝܢ‬om M507; without sey 6t1, 12t4, M25; add ‫ܠܗܘܢ‬12t1, 12t4, 17t2, M25, U, UP, M ║ ‫ ] ܗܠܝܢ‬om 12t4, ̈ M507; ‫ ܗܢܝܢ‬12t1, 13t1, 13t4, 16t2, M25; ‫ ܗܢܝܢ‬17t3, U, UP, M ║ ̈ ‫ܡܥܝܩܢܝܬܐ‬ ] om M507 ║‫ ܘܡܙܡܢ] ܪܡܙ ܕܝܢ‬6t1, 17t1;‫ܘܪܡܙ‬ M507;‫ ܘܪܡܙ ܕܝܢ‬UP; add ‫ܠܗܘܢ‬6t1 ║‫ ] ܐܦ‬om 13t4 13t3, M428

̈ ‫ܐܘܠܨܢܐ ܕܥܬܝܕ ܠܡܣܒܠ ܥܡܐ‬ ‫ܡܒܕܩ ܥܠ ܪܒܘܬ‬ .‫ܕܒܒܒܠ‬ He points out the greatness of the calamities that were about to be inflicted upon the people in Babel.

PSALM 72 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

A CRITICAL EDITION OF THE PSALM HEADINGS

107

‫ܡܬܢܒܐ ܥܠ ܫܠܝܡܘܢ ܘܥܠ ܟܗܝܢܘܬܗ ܕܥܡܐ ܕܡܛܠܬܗ‬27 ̈ ‫ܘܡܨܐܠ ܕܡܫܡܠܝܐܝܬ ܢܬܢܛ̈ܪܢ ܠܘܬܗܘܢ‬ .‫ܛܒܬܐ‬ He prophesies about Solomon and of the wealth of the nation on account of him and he prays that the good things will be completely preserved for them.

‫( ܫܠܡܝܘܢ ] ܫܠܝܡܘܢ‬read ‫ )ܫܠܝܡܘܢ‬17t3 ║ ‫] ܕܡܛܠܬܗ‬ ‫ܡܛܠܬܗ‬6t1, M507; ‫ ܘܡܛܠܬܗ‬UP ║ ‫ ܡܨܐܠ ] ܘܡܨܐܠ‬12t4, UP ║ ‫ ܕܡܫܡܐܠܝܬ ] ܕܡܫܡܠܝܐܝܬ‬13t2, 18>8dt1 (vid) ║ ‫] ܢܬܢܛ̈ܪܢ‬ om sey 18>8dt1; ‫ ܢܬܢܛܪܘܢ‬13t4 (sic) ║ ‫ ܠܘܬܗ ] ܠܘܬܗܘܢ‬13t4, ̈ ] om sey 13t1, 18>8dt1; om 17t228, 17t3, M25, U, UP, M ║ ‫ܛܒܬܐ‬ 6t1 (err?)

13t3, M428

.‫ܡܬܢܒܐ ܥܠ ܫܠܝܡܘܢ ܘܥܠ ܟܗܝܢܘܬܗ ܕܥܡܐ‬

He prophesies about Solomon and of the wealth of the nation.

PSALM 73 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܡܢ ܒܬܪ ܦܘܢܝܗܘܢ ܥܠ‬ ‫ܐܦܝ‬ ‫ܡܬܬܘܝܢܘܬܗܘܢ ܕܐܬܥܕܠܘ ܡܪܚܐܝܬ ܒܐܠܗܐ ܥܒܕ‬ ̈ .‫ܛܒܬܗܘܢ ܒܙܒܢܐ ܕܫܒܝܗܘܢ‬

Spoken on in the person of the people after their return concerning their contrition for boldly blaming God, their benefactor, in the time of their captivity.

‫ ] ܐܡܝܪ‬add ‫ ܠܕܘܝܕ‬16t2 ║ ‫ ] ܥܡܐ‬add ‫ܕܒܒܒܠ‬13t2 ║ ‫] ܡܢ‬ 13t2 ║ ‫( ܡܬܘܝܢܘܬܗܘܢ ] ܡܬܬܘܝܢܘܬܗܘܢ‬read ‫ )ܡܬܬܘܝܢܘܬܗܘܢ‬12t1; ̈ ‫ ܡܬܦܢܝܢܘܬܗܘܢ‬16t2 ║ ‫ܕܥܠ ] ܥܠ‬12t4 ║ ‫ ] ܥܠ ܐܦܝ ܡܬܬܘܝܢܘܬܗܘܢ‬om 18>8dt1 (but has + where it om

should have been with the three words added in the margin. This is 27 28

The ‫ ܡ‬of ‫ ܡܬܢܒܐ‬and the final ‫ܢ‬of ‫ ܫܠܝܡܘܢ‬lack in 18>8dt1. Bloemendaal (1960:62) did not note this reading.

108

THE EAST SYRIAC PSALM HEADINGS

̈

an indication of the faithfulness of the facsimile.) ║ ‫ܐܦܝ‬ ‫ ]ܡܬܬܘܝܢܘܬܗܘܢ‬om 13t4 ║ ‫ܘܕܐܬܥܕܠܘ ] ܕܐܬܥܕܠܘ‬12t1; ‫ ܘܐܬܥܕܠܘ‬17t2; praem ‫ ܘܥܠ‬12t4, 16t2, M25, UP, M; praem ‫ܥܠ‬ ̈ ] without sey 12t4 ║ ‫ ] ܒܙܒܢܐ‬om 13t2 ║ 13t4 ║ ‫ܛܒܬܗܘܢ‬ ‫ ] ܕܫܒܝܗܘܢ‬om 13t2; with sey 6t1, 12t1 13t3

.‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ‬ Spoken in the person of the people.

M428, M507

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܡܢ ܒܬܪ ܦܘܢܝܗܘܢ ܥܠ‬ ‫ܐܦܝ‬ .‫ܡܬܬܘܝܢܘܬܗܘܢ‬

Spoken in the person of the people after their return concerning their contrition.

PSALM 74 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

̈ ‫ܡܒܕܩ ܥܠ ܪܒܘܬ‬ ̈ ‫ܕܡܩܒܝܐ ܐܝܟ ܡܢ‬ ‫ܐܘܠܨܢܝܗܘܢ‬ ̈ ‫ܕܡܬܢܝܢ‬ ‫ܒܝܫܬܐ ܕܚܕܝ̈ܪܢ ܠܗܘܢ ܘܫܐܠܝܢ ܡܢ ܐܠܗܐ ܓܗܝܬܐ‬ .‫ܕܡܢܗܘܢ‬ He points to the greatness of the calamities of the Maccabees when they narrated the evil that surrounded them and they asked of God deliverance from them.

̈ ̈ ̈ ‫ܐܘܠܨܢܝܗܘܢ‬ ] ‫ ܐܘܠܨܢܐ‬M25, UP, M ║ ‫ܕܡܩܒܝܐ‬ ] ‫ ܕܒܫܒܝܐ‬17t2 ║ ‫ ܘܐܝܟ ] ܐܝܟ‬6t1 ║ ‫ ܡܐ ] ܡܢ‬17t2 ║ ‫] ܕܡܬܢܝܢ‬ ̈ ] ‫ ܕܬܢܝܢ‬6t1, 13t2; ‫ ܕܡܝܬܝܢ‬corrected to ‫ ܕܡܬܢܝܢ‬17t3 ║ ‫ܒܝܫܬܐ‬ without sey 17t2 ║ ‫ ] ܕܚܕܝ̈ܪܢ‬add ‫ܗܘܝ‬13t4 ║ ‫ܐܠܗܝܬܐ ] ܐܠܗܐ‬ (read ‫ )ܐܠܗܐ‬12t1 ║ ‫ ] ܕܡܢܗܘܢ‬om 16t2; ‫ ܕܡܢܗܝܢ‬12t1, 13t1, 17t1 13t2

.‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܚܪܒ ܗܘܐ ܡܐܠܟܐ ܠܥܡܐ‬ Spoken by David when the angel was ravaging the people.

13t3

A CRITICAL EDITION OF THE PSALM HEADINGS

109

̈ ‫ܡܒܕܩ ܥܠ ܪܒܘܬ‬ ̈ .‫ܕܡܩܒܝܐ‬ ‫ܐܘܠܨܢܝܗܘܢ‬ He points to the greatness of the calamities of the Maccabees.

M428, M507

̈ ‫ܡܒܕܩ ܥܠ ܪܒܘܬ‬ ̈ ‫ܕܡܩܒܝܐ ܐܝܟ ܡܢ‬ ‫ܐܘܠܨܢܝܗܘܢ‬ ̈ ‫ܕܡܬܢܝܢ‬ .‫ܒܝܫܬܐ ܕܚܕܝ̈ܪܢ ܠܗܘܢ‬

He points to the greatness of the calamities of the Maccabees when they narrated the evil that surrounded them.

̈ ‫ܕܡܩܒܝܐ‬ ] ‫ ܕܒܫܒܝܐ‬M507 PSALM 75 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܬܘܕܝܬܗ ܕܥܡܐ ܕܥܠ‬ ‫ܐܦܝ ܙܟܘܬܗܘܢ ܕܡܢ ܐܬܘ̈ܪܝܐ‬ ̈ .‫ܕܒܝܘܡܝ ܚܙܩܝܐ‬

Thanksgiving of the people for their victory against the Assyrians in the days of Hezekiah.

‫ ] ܕܥܡܐ‬add ‫ܕܒܒܒܠ‬12t1; ‫ܕܥܡܐ ܕܥܡܐ‬17t3 (repetition at end of one line and beginning of next line, uncorrected) ║ ‫] ܕܥܠ‬ ̈ ] om 6t1 ║ ‫ ] ܐܬܘ̈ܪܝܐ‬without sey 6t1; ‫ ܥܠ‬13t2 ║ ‫ܐܦܝ‬ ̈ ‫ܕܐܬܘ̈ܪܝܐ ܒܬܪ ܡܘܬܗܘܢ‬12t4, 16t2, 17t1 (‫ܡܘܬܗܘܢ‬ ), M507 ║ ̈ ‫ܕܒܝܘܡܝ‬ ] om 13t2, M507; without sey 18>8dt1 ║ ‫ ] ܚܙܩܝܐ‬om 13t2, M507 13t3

̈ ‫ܬܘܕܝܬܗ ܕܥܡܐ ܕܥܠ‬ .‫ܐܦܝ ܙܟܘܬܗܘܢ‬ Thanksgiving of the people for their victory.

PSALM 76 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܡܬܢܒܐ ܥܠ ܙܟܘܬܐ ܕܗܘܬ ܠܥܡܐ ܠܘܩܒܠ ܐܬܘ̈ܪܝܐ‬ ̈ .‫ܒܝܘܡܬܗ ܕܚܙܩܝܐ‬

110

THE EAST SYRIAC PSALM HEADINGS He prophesies about the victory of the people over the Assyrians in the days of Hezekiah.

̈ ‫( ܐܬ̈ܪܘܝܐ ] ܐܬܘ̈ܪܝܐ‬read ‫ )ܐܬܘ̈ܪܝܐ‬13t4 ║ ‫ܒܝܘܡܬܗ‬ ‫ ܒܙܒܢܐ‬12t1; om 13t3; without sey 18>8dt1 ║ ‫ ] ܕܚܙܩܝܐ‬om 13t3

]

PSALM 77 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܡܫܬܥܐ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܐܝܠܝܢ ܫܟܝ̈ܪܬܐ ܐܬܪܥܝܘ‬ ̈ .‫ܐܠܘܨܝܗܘܢ‬ ‫ܥܠ ܐܠܗܐ ܒܫܒܝܗܘܢ ܟܕ ܐܬܥܨܝܘ ܡܢ‬ He narrates in the person of the people what dishonourable things against God they thought during their captivity when they were hard-pressed by their oppressors.

‫ ܡܬܢܒܐ ] ܡܫܬܥܐ‬13t2 ║ ‫ ] ܫܟܝ̈ܪܬܐ‬om 16t2 ║ ‫ܒܙܒܢܐ ܕܫܒܝܗ ] ܒܫܒܝܗܘܢ‬13t1, 13t2, 17t2; ‫ܒܙܒܢܐ ܕܫܒܝܗܘܢ‬ 12t4, 16t2, 17t1; ‫ )ܒܙܒܢܐ ܕܫܒܝܗܘܢ ( ܒܙܒܢܐ ܒܫܒܝܗܘܢ‬M50729; with sey 6t1 ║ ‫ ] ܟܕ ܐܬܥܨܝܘ ܡܢ‬om M428 ║ ‫] ܐܬܥܨܝܘ‬ ̈ ̈ ‫ ܐܬܦܨܝܘ‬16t2 ║ ‫ܐܠܘܨܝܗܘܢ‬ ] ‫ ܐܘܠܨܢܝܗܘܢ‬6t1, 13t2; om M428 13t3

‫ܡܫܬܥܐ ܡܢ ܦܪܨܘܦ ܥܡܐ‬ He narrates in the person of the people.

PSALM 78 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ ܒܙܒܢܐ‬is in the margin following on ‫ܕܐܠܗܐ‬, an attempt to a correction, but the copyist did not change the initial ‫ ܒ‬of ‫ ܒܫܒܝܗܘܢ‬to ‫ܕ‬. 29

A CRITICAL EDITION OF THE PSALM HEADINGS

111

‫ܡܪܬܝܢܘܬܐ ܕܠܘܬ ܥܡܐ ܟܕ ܡܠܦ ܠܗܘܢ ܠܡܛܪ ܢܡܘܣܐ‬ ̈ ‫ܘܡܥܗܕ ܠܗܘܢ ܕܐܝܠܝܢ‬ ‫ܛܝܒܘܬܐ ܐܣܬܥܪ ܡܢ ܐܠܗܐ ܠܘܬ‬ .‫ܓܢܣܗܘܢ‬ Admonition to the people teaching them to observe the law, reminding them of the favors that God had done for their nation.

‫ ] ܡܪܬܝܢܘܬܐ‬abbr ‫ ܡܪܬܝܢܘ‬with line above ‫ܢܘ‬, at end of line 13t4 ║ ‫ܠܘܬ ] ܕܠܘܬ‬12t1 ║ ‫ ܘܡܠܦ ] ܟܕ ܡܠܦ‬6t1 ║ ‫ ] ܠܡܛܪ‬om ̈ 13t2 ║ ‫ܘܢܡܘܣܐܦܘܩܕܢܐ ] ܢܡܘܣܐ‬ 13t2; with sey 18>8dt1, 12t4, 13t4, 17t1, 17t3, M25, UP ║ ‫ ܐܝܠܝܢ ] ܕܐܝܠܝܢ‬M25, M428, U, UP, M ̈ 12t4, 13t1, 13t2, 13t4, 17t1; without sey ̈ ] ‫ܛܒܬܐ‬ ║ ‫ܛܝܒܘܬܐ‬ 18>8dt1, 17t3 ║ ‫ܐܣܬܥ̈ܪܝ ] ܐܣܬܥܪ‬13t4c30, UP ║ ‫ܨܝܕ ] ܠܘܬ‬ 12t4 ║ ‫ܨܝܕ ܓܢܣܢ ] ܠܘܬ ܓܢܣܗܘܢ‬16t2 13t3

.‫ܡܪܬܝܢܘܬܐ ܕܠܘܬ ܥܡܐ ܟܕ ܡܠܦ ܠܗܘܢ ܠܡܛܪ ܢܡܘܣܐ‬ Admonition to the people teaching them to observe the law.

PSALM 79 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ ‫ܡܩܒܝܐ ܟܕ ܡܟܪܙܝܢ ܘܡܬܢܝܢ ܐܠܠܗܐ‬ ̈ ̈ ‫ܕܐܝܠܝܢ‬ ‫ܒܝܫܬܐ ܐܣܒܠܘ ܐܢܘܢ ܐܢܛܝܟܘܣ ܘܕܡܛܪܝܘܣ ܠܒܢܝ‬ .‫ܥܡܗܘܢ ܘܫܐܠܝܢ ܥܘܕܪܢܐ‬ Spoken in the person of the Maccabees when they announced and narrated to God those evil things that Antiochus and Demetrius had done to them, to the children of their people, asking for help.

The original hand from the 13th century had the same reading as 6t1, but it was corrected by a later hand in a different colour (blue) by adding a second dot to the ‫ ܪ‬and a ‫ܝ‬. 30

112

THE EAST SYRIAC PSALM HEADINGS

‫( ܡܟܪܝܢ ] ܡܟܪܙܝܢ‬read ‫ )ܡܟܪܙܝܢ‬12t1 (sic), 17t1 (sic), 17t3 (sic); ‫ ܩܒܠܝܢ‬13t2 ║ ‫( ܐܠܗܐ ] ܐܠܠܗܐ‬read ‫ )ܐܠܠܗܐ‬12t1; om 6t1 ║ ̈ ] without sey 6t1 ║ ‫ ܐܣܒܠ ] ܐܣܒܠܘ‬12t1, 16t2, 17t1, ‫ܒܝܫܬܐ‬ M25 ║ ‫ ܠܗܘܢ ] ܐܢܘܢ‬12t1 ║ ‫ ] ܘܫܐܠܝܢ‬add ‫ ܡܢ ܐܠܗܐ‬6t1, 18>8dt1 ║ ‫ ] ܥܘܕܪܢܐ‬with sey 6t1, 17t1 M428

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ .‫ܡܩܒܝܐ‬

Spoken in the person of the Maccabees.

M507

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ ‫ܡܩܒܝܐ ܟܕ ܡܟܪܙܝܢ ܘܡܬܢܝܢ ܐܠܠܗܐ‬ ̈ ‫ܕܐܝܠܝܢ‬ .‫ܒܝܫܬܐ ܐܣܒܠܘ ܐܢܘܢ ܐܢܛܝܟܘܣ ܘܕܡܛܪܝܘܣ‬

Spoken in the person of the Maccabees when they announced and narrated to God those evil things that Antiochus and Demetrius had done to them.

PSALM 80 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

̈ ‫ܡܬܢܒܐ ܥܠ‬31 ‫ܡܩܒܝܐ ܐܝܟ ܡܢ ܕܡܬܟܫܦܝܢ ܐܠܠܗܐ‬ .‫ܘܫܐܠܝܢ ̈ܪܚܡܐ‬32

He prophesies about the Maccabees when they entreated God and asked for mercy.

̈ ] without sey 13t1 ║ ‫ ] ܐܠܠܗܐ‬om 17t2 ║ ‫] ̈ܪܚܡܐ‬ ‫ܡܩܒܝܐ‬ without sey 13t1; add ‫ ܐܠܗܐܡܢ‬17t2 M428

̈ ‫ܡܬܢܒܐ ܥܠ‬ .‫ܡܩܒܝܐ‬

He prophesies about the Maccabees. The text of 12t4 is damaged. Of ‫ܕܡܬܟܫܦܝܢ‬,‫ ܟܫܦܝܢ‬cannot be read. In 18>8dt1 the ‫ ܫ‬looks more like a ‫ܢ‬, but it is impossible to read it thus. The original must have been unclear to the copyist. 31 32

A CRITICAL EDITION OF THE PSALM HEADINGS

113

PSALM 81 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

.‫ܡܒܕܩ ܥܠ ܦܘܢܝܐ ܘܡܦܢܐ ܠܟܠܢܫ ܠܬܘܕܝܬܐ‬ He points out the return and brings back everybody to praise.

om 13t3 ║ ‫ ܘܡܙܡܢ ]ܘܡܦܢܐ‬M507 ║ ‫ܠܟܠ ]ܠܟܠܢܫ‬ M25 ║ ‫ ܬܘܕܝܬܐܠܘܬ ]ܠܬܘܕܝܬܐ‬6t1; ‫ܕܐܠܗܐܠܬܘܕܝܬܐ‬ 17t2, M25, UP, M; ‫( ܠܬܝܒܘ‬abbr, line above‫ܘ‬, for ‫ )ܠܬܝܒܘܬܐ‬16t2

‫ܐܢܫ‬

‫]ܡܒܕܩ‬

PSALM 82 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 17t1, 17t3, U, UP

‫ܡܬܥܕܠ ܒ̈ܪܫܢܘܗܝ ܕܥܡܐ ܕܒܡܣܒ ܒܐ ̈ܦܐ ܕܝܢܝܢ ܐܠܝܠܝܢ‬ .‫ܕܡܥܘܠܝܢ‬

He reproaches the rulers of the people for judging with partiality those who did wrong.

̈ ‫ܒܐܦܐ‬ ] without sey 18>8dt1 17t1; add ‫ ܗܘܘ‬12t4, 18>8dt1

║

‫ܕܝܢܝܢ‬

] with sey 6t1, 12t4

16t2, 17t2, M25, M507, M

‫ܐܡܝܪ ܡܢ ܕܘܝܕ ܟܕ ܡܬܥܕܠ ܒ̈ܪܫܢܘܗܝ ܕܥܡܐ ܕܒܡܣܒ‬ ̈ .‫ܒܐܦܐ ܕܝܢܝܢ ܐܠܝܠܝܢ ܕܡܥܘܠܝܢ ܟܕ ܡܙܛܡ ܠܗܘܢ ܢܒܝܐ‬ Spoken by David when he condemned the rulers of the people who with partiality judged those who did wrong when the prophet accused them.

‫ ܡܢ ̈ܪܝܫܢܘܗܝ ] ܒ̈ܪܫܢܘܗܝ‬17t2 ║ ‫ ] ܕܝܢܝܢ‬add ‫ ܗܘܘ‬M507, with ‫ ] ܟܕ ܡܙܛܡ ܠܗܘܢ‬om M507; ‫ܟܕ ܡܙܛܡ ܠܗܘܢ‬

sey 6t1 ║‫ܢܒܝܐ‬ 16t2 M428

.‫ܡܬܥܕܠ ܒ̈ܪܫܢܘܗܝ ܕܥܡܐ‬

He condemns the rulers of the people.

114

THE EAST SYRIAC PSALM HEADINGS

PSALM 83 6t1, 18>8dt1, 12t4, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t2, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

̈ ‫ܡܩܒܝܐ ܡܢ ܒܬܪ ܕܐܓܗܝܘ ܡܢ‬ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ ̈ ‫ܐܢܛܝܟܘܣ ܘܐܬܟܢܫܘ ܥܠܝܗܘܢ ܒܚܣܡܐ ܥܡܡܐ‬ .‫ܕܒܚܕ̈ܪܝܗܘܢ ܕܢܓܡܪܘܢ ܐܢܘܢ‬

Spoken in the person of the Maccabees after they escaped from Antiochus and when the surrounding nations gathered in envy against them to destroy them.

̈ ‫ܘܡܢ‬ ‫ܒܬܪ‬ ‫ ܕܡܢ ܒܬܪ ] ܡܢ‬12t4 ║ ‫ ] ܐܢܛܝܟܘܣ‬add ‫ܥܡܡܐ‬ ̈ ‫ܕܒܚܪܕܝܗܘܢ‬17t233 ║ ‫ ܐܬܟܢܫܘ ] ܘܐܬܟܢܫܘ‬12t4, 16t2, 17t2, U ║ ̈ ‫ ] ܒܚܣܡܐ‬om 13t2, 17t2, U, UP ║ ‫ܥܡܡܐ ܕܒܚܕ̈ܪܝܗܘܢ‬ ] om 17t2 ║ ‫ ] ܕܒܚܕ̈ܪܝܗܘܢ‬without sey 16t2 13t3, M428

̈ .‫ܡܩܒܝܐ‬ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬

Spoken in the person of the Maccabees.

M507

̈ ‫ܡܩܒܝܐ ܡܢ ܒܬܪ ܕܓܗܝܘ ܡܢ‬ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ .‫ܐܢܛܝܟܘܣ‬

Spoken in the person of the Maccabees after they had escaped from Antiochus.34

PSALM 84 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M Bloemendaal (1960:66) mentions this addition, but fails to mention the manuscript in which it occurs. 34 This heading agrees with the first part of the heading in the three commentaries used by Bloemendaal. Cf. Bloemendaal (1960:66). 33

A CRITICAL EDITION OF THE PSALM HEADINGS

115

‫ܡܘܕܥ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܘܕܝܐܝܒܐܝܬ ܡܬܒܩܝܢ ܒܕܘܟܬܗ‬ ̈ ‫ܩܕܡܝܬܐ ܘܡܬܕܡܪܝܢ‬ ‫ ܘܡܬܕܟܪܝܢ‬.‫ܕܗܝܟܐܠ ܒܬܪ ܦܘܢܝܗܘܢ‬ .‫ܒܗܝܢ‬ He makes known the return of the people, that they eagerly observed the place of the temple after their return, remembered the former things and marvelled at them.

‫ܐܡܝܪ ] ܡܘܕܥ‬12t4, 16t2, 17t2, M507 ║ ‫ܦܘܢܝܐ ] ܦܘܢܝܗ‬ 17t3 ║‫ ] ܦܘܢܝܗ ܕܥܡܐ ܘܝܐܝܒܐܝܬ‬The middle of this section is almost illegible in 12t4, but it seems to agree with the text above. ║ ̈ ‫ܒܕܘܟܝܬܗ ] ܒܕܘܟܬܗ‬ 6t1, 12t4 ║ ‫ܡܢ ] ܒܬܪ‬13t1;‫ ܡܢ ܒܬܪ‬12t4, ̈ 16t2, 17t2, M507 ║ ‫ܩܕܡܝܬܐ‬ ] om 12t4; prob om 13t1 ║ ‫ ܡܪܡܪܡܝܢ ] ܘܡܬܕܡܪܝܢ‬16t2 ║ ‫ ] ܒܗܝܢ‬om 16t2; add ‫ܘܐܡܪܝܢ‬ 17t2, M25, M507, M 13t2

‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܘܕܝܐܝܒܐܝܬ ܡܬܒܩܝܢ ܗܘܘ‬ .‫ܒܕܘܟܬܗ ܕܗܝܟܐܠ ܡܢ ܒܬܪ ܦܘܢܝܗܘܢ‬ He points out the return of the people and that they eagerly observed the place of the temple after their return.

13t3, M428

.‫ܡܘܕܥ ܥܠ ܦܘܢܝܗ ܕܥܡܐ‬

He makes known the return of the people.

PSALM 85 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M

‫ܐܝܟ ܡܢ ܕܢܣܒ ܥܡܐ ܡܦܣܢܘܬܐ ܡܢ ܟܘܪܫ ܕܢܦܢܘܢ‬ .‫ܐܠܬܪܗܘܢ ܘܫܐܠܝܢ ܡܢ ܐܠܗܐ ܕܢܫܬܡܐܠ ܣܘܟܝܗܘܢ‬ As though when the people received permission from Cyrus to return to their country and asked God to fulfil their expectation.

‫ ܕܢܣܒܘ ] ܕܢܣܒ‬12t4, 17t2, 17t3, M25, M ║ ‫] ܕܢܦܢܘܢ‬ ‫( ܕܢܗܟܘܢ‬read ‫ )ܕܢܦܢܘܢ‬16t2 ║‫ ܐܠܠܗܐ ] ܡܢ ܐܠܗܐ‬6t1, 13t1 ║ ‫ ܕܢܫܡܐܠ ] ܕܢܫܬܡܐܠ‬16t2, 17t2, 17t3, M ║ ‫] ܣܘܟܝܗܘܢ‬ ‫ ܣܘܥܪܢܗܘܢ‬13t1; ‫ ܣܘܥ̈ܪܢܝܗܘܢ‬13t2

116

THE EAST SYRIAC PSALM HEADINGS

13t3, M428, M507, U, UP

‫ܐܝܟ ܡܢ ܕܢܣܒ ܥܡܐ ܡܦܣܢܘܬܐ ܡܢ ܟܘܪܝܫ ܕܢܬܦܢܘܢ‬ .‫ܐܠܬܪܗܘܢ‬ As though when the people received permission from Cyrus to return to their country.

‫ ] ܡܢ‬add ‫ ܕܐܡܝܪ‬M507 ║ ‫ ܕܢܣܒܘ ] ܕܢܣܒ‬M428, M507, U, UP ║ ‫ ܟܘܪܫ ] ܟܘܪܝܫ‬M428, M507, U, UP ║ ‫ܕܢܦܢܘܢ ] ܕܢܬܦܢܘܢ‬ M428, M507, U PSALM 86 6t1, 18>8dt1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M507, U, UP

‫ܨܠܘܬܗ ܕܚܙܩܝܐ ܟܕ ܚܕܝܪܝܢ ܗܘܘ ܠܗ ܐܬܘ̈ܪܝܐ ܘܫܐܠ ܡܢ‬ .‫ܐܠܗܐ ܓܗܝܬܐ ܕܡܢܗܘܢ‬ Prayer of Hezekiah when the Assyrians surrounded him and he asked God to deliver him from them.

̈ ‫ ] ܐܬܘ̈ܪܝܐ‬without sey 6t1, 18>8dt1; praem ‫ܒܥܠܕܒܒܐ‬ 12t4 ║ ‫ ܘܒܥܐ ] ܘܫܐܠ‬U ║‫ ] ܡܢ ܐܠܗܐ‬om U ║ ‫ܡܢܗܘܢ ]ܕܡܢܗܘܢ‬ U

M25, M

‫ܐܡܝܪ ܠܕܘܝܕ ܐܝܟ ܨܠܘܬܐ ܡܕܡ ܡܢ ܦܘܡ ܕܚܙܩܝܐ ܡܠܟܐ‬ ‫ܟܐܢܐ ܟܕ ܚܕܝܪܝܢ ܗܘܘ ܠܗ ܐܬܘ̈ܪܝܐ ܘܫܐܠ ܡܢ ܐܠܗܐ‬ .‫ܓܗܝܬܐ ܕܡܢܗܘܢ‬ Spoken by David as a sort of prayer from the mouth of Hezekiah, the just king, when the Assyrians surrounded him and he asked God to deliver him from them.

‫ ܚܙܩܝܐ ] ܕܚܙܩܝܐ‬M25 M428

.‫ܨܠܘܬܗ ܕܚܙܩܝܐ ܟܕ ܚܕܝܪܝܢ ܗܘܘ ܠܗ ܐܬܘ̈ܪܝܐ‬ Prayer of Hezekiah when the Assyrians surrounded him.

A CRITICAL EDITION OF THE PSALM HEADINGS

117

PSALM 87 6t1, 18>8dt1, 12t4, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t2, 16t2, 17t1, 17t2, 17t3, M25, UP, M

‫ܡܒܕܩ ܥܠ ܦܘܪܩܢܗ ܕܐܘܪܫܠܡ ܡܢ ܒܬܪ ܕܫܒܘ ܐܬܘ̈ܪܝܐ‬ ̈ ‫ܠܥܣܪܐ‬ ‫ܫܒܛܝܢ ܘܐܬܘ ܐܦ ܥܠܝܗ ܕܢܚܪܒܘܢܗ ܘܩܒܠܘ ܡܣܡ‬ .‫ܒܪܫܐ‬ He points out the salvation of Jerusalem after the Assyrians had taken the ten tribes into captivity and then also attacked this city in order to destroy it and they [the Assyrians] were punished.

‫ ] ܡܒܕܩ‬om 13t2 ║ ‫ ܕܡܢ ܒܬܪ ] ܡܢ ܒܬܪ‬12t4; ‫ ܘܕܡܢ ܒܬܪ‬17t1 ║ ‫ ] ܐܬܘ̈ܪܝܐ‬without sey 6t1 ║ ‫ )!( ܥܣܪܐ ] ܠܥܣܪܐ‬17t2, 17t3 ║ ̈ ] ‫ܫܒܛܐ‬ ̈ 6t1; without sey 17t2, 17t3, M25 ║ ‫] ܘܐܬܘ‬ ‫ܫܒܛܝܢ‬ ‫ ܐܬܘ‬12t4, 17t1 ║‫ܘܐܦ ] ܐܦ‬6t1 ║ ‫ܥܠܝܗ ] ܥܠܝܗ ܕܢܚܪܒܘܢܗ‬ ‫ ܕܢܚܪܒܘܢ‬abbr at end of line 17t2 ║ ‫ ܘܩܒܠ ] ܘܩܒܠܘ‬13t2, 16t2, 17t3, M25 ║ ‫ ܡܣܡ ܒܪܝܫܐ ] ܡܣܡ ܒܪܫܐ‬12t4, 13t2, 17t2; ‫ ܡܣܡܒܪܫܐ‬17t2; ‫ ܡܣܡܒܪܝܫܐ‬18>8dt1 U

‫ܡܒܕܩ ܥܠ ܦܘܪܩܢܗ ܕܐܘܪܫܠܡ ܡܢ ܒܬܪ ܕܫܒܘ ܐܬܘ̈ܪܝܐ‬ ̈ ‫ܠܥܣܪܐ‬ .‫ܫܒܛܝܢ ܘܩܒܠܘ ܡܣܡ ܒܪܫܐ‬ He speaks about the salvation of Jerusalem after the Assyrians had taken the ten tribes into captivity and were consequently punished.

M507

‫ܡܒܩܕ ܥܠ ܦܘܪܩܢܗ ܕܐܘܪܫܠܡ ܕܡܢ ܒܬܪ ܕܫܒܘ ܐܬܘ̈ܪܝܐ‬ .‫ܠܥܣܪܐ ܫܒܛܝܢ‬

He points out the salvation of Jerusalem after the Assyrians had taken the ten tribes into captivity.

13t3, M428

.‫ܡܒܕܩ ܥܠ ܦܘܪܩܢܗ ܕܐܘܪܫܠܡ‬

He points out the salvation of Jerusalem.

118

THE EAST SYRIAC PSALM HEADINGS

PSALM 88 6t1, 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

̈ ‫ܥܠ‬ ̈ ‫ܝܗܘܕܝܐ ܘܫܐܠܝܢ ܡܢ‬ ‫ܐܘܠܨܢܐ ܕܣܒܠܘ ܒܒܒܠ ܡܬܢܝܢ‬ .‫ܐܠܗܐ ܓܗܝܬܐ ܕܡܢܗܘܢ‬

The Jews are commenting on the calamities that they had suffered in Babel and are asking God to deliver them from the Babylonians.

̈ ] without sey 6t1 ║ ‫ ] ܒܒܒܠ‬om 12t4, UP ║ ‫ܡܬܢܝܢ‬ ‫ܐܘܠܨܢܐ‬ ̈ ] ‫( ܡܗܠܝܢ‬read ‫ )ܡܬܢܝܢ‬13t2 ║ ‫ܝܗܘܕܝܐ‬ ] without sey 6t1 ║ ‫ܡܢ‬ ‫ ] ܐܠܗܐ‬om 13t2 ║ ‫ ܕܡܢܗ ] ܕܡܢܗܘܢ‬16t2 13t3, M507

̈ .‫ܝܗܘܕܝܐ‬ ‫ܥܠ ܐܘܠܨܢܐ ܕܣܒܠܘ ܒܒܒܠ ܡܬܢܝܢ‬

The Jews narrate the calamity that they had suffered in Babel.

‫ ] ܐܘܠܨܢܐ‬with sey M507 M428

̈ ‫ܡܒܕܩ ܥܠ‬ .‫ܐܘܠܨܢܐ ܕܣܒܠܘ ܒܒܒܠ‬

He tells about the calamities that they had suffered in Babel.

PSALM 89 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

‫ܕܡܥܗܕܝܢ‬ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ‬ ̈ ̈ ‫ܡܠܟܐ ܕܡܢܗ‬ ‫ܫܘܘܕܝܘܗܝ ܕܠܘܬ ܕܘܝܕ ܕܥܠ ܥܡܐ ܘܥܠ‬ ‫ܐܠܠܗܐ‬ ̈ ‫ܘܫܐܠܝܢ ܡܢܗ ܡܛܠ ܗܕܐ ܢܬܒܣܡܘܢ ܒܛܒܬܐ‬ ‫ܠܗ‬ ‫ܘܡܛܢܝܢ‬ ̈ .‫ܠܡܘܠܟܢܘܗܝ‬ ‫ܕܫܘܝܢ‬ Spoken on behalf of the people in Babel when they reminded God of his promise to David and about the people and the kings descending from him. The people provoked him to

A CRITICAL EDITION OF THE PSALM HEADINGS

119

jealousy and they asked from him on this account to enjoy the good things that correspond to his promises.

‫ ] ܐܡܝܪ‬m 13t1; om 16t2, U ║ ‫ ] ܡܢ ܦܪܨܘܦ ܥܡܐ‬m 13t1; om UP ║ ‫ ] ܕܒܒܒܠ‬add ‫ ܐܡܝܪ‬U; om UP ║ ‫ ] ܐܝܟ ܡܢ‬om U; om ‫ ܡܢ‬12t4; ‫ ܘܐܝܟ ܡܢ‬18>8dt1 ║ ‫ ] ܕܡܥܗܕܝܢ‬om U ̈║ ‫] ܐܠܠܗܐ‬ ̈ om U ║ ‫ܫܘܘܕܝܘܗܝ‬ ] om U; ‫ ܫܘܘܕܝܐ‬6t1; ‫ ܫܘܘܕܝܐ‬13t235; ‫ܫܘܕܝܘܗܝ‬ 17t3 ║ ‫ ܡܢ ܦܪܨܘܦ ] ܕܠܘܬ‬U ║ ‫ ܘܥܠ ] ܕܥܠ‬UP ║ ̈ ‫ܡܠܟܐ‬ ] without sey 6t1, 18>8dt1, 17t3 ║ ‫ܘܡܛܥܝܢ ] ܘܡܛܢܝܢ‬ 13t2, 17t2 ║ ‫ ܘܠܗ ܡܛܢܝܢ ] ܘܡܛܢܝܢ ܠܗ‬17t3 ║ ‫ ] ܘܫܐܠܝܢ‬add ‫ܠܗ‬ 17t236 ║ ‫ ܕܡܢܗ ] ܡܢܗ‬13t237 ║ ‫ ܕܡܛܠ ] ܡܛܠ‬18>8dt1, 12t4, 13t1, 13t4, 16t2, 17t2, M25, M; ‫ ܕܡܛܠܗܢܐ‬7t2 ║ ‫] ܢܬܒܣܡܘܢ‬ ̈ ‫ ܕܢܬܒܣܡܘܢ‬UP; ‫ ܢ‬m 18>8dt1 ║ ‫ܒܛܒܬܐ‬ ] without sey P 18>8dt1 ║ ‫ ] ܕܫܘܝܢ‬om U, U ; with sey 12t4, 13t1, 13t2, 13t4, 16t2, ̈ 17t1, 17t2, 17t3 ║ ‫ ܠܡܘܠܟܢܐ ] ܠܡܘܠܟܢܘܗܝ‬12t4 (at end of line); ̈ om U, UP; add ‫ ܡܠܝܟܐ ܘܫܪܝ̈ܪܐ‬M38, M25; without sey 18>8dt1 13t3

39

‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܗܕܝܢ‬ .‫ܐܠܠܗܐ ܫܘܘܕܝܘܗܝ ܕܠܘܬ ܕܘܝܕ‬

Spoken in the person of the people in Babel when they reminded God of his promise to David.

M507

‫ܕܡܥܗܕܝܢ‬ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ‬ ̈ ̈ .‫ܡܠܟܐ ܕܡܢܗ‬ ‫ܫܘܘܕܝܘܗܝ ܕܠܘܬ ܕܘܝܕ ܕܥܠ ܥܡܐ ܘܥܠ‬ ‫ܐܠܠܗܐ‬ Spoken in the person of the people in Babel when they reminded God of his promise to David about the people and the kings.

‫ ܥܠ ] ܕܥܠ‬corrected with small ‫ ܕ‬below to ‫ܕܥܠ‬ Bloemendaal (1960:68) does not mention this variant. Bloemendaal (1960:69) has this addition for 13t2, but that is an error. In this instance and in the remainder of the heading Bloemendaal seems to have confused 13t2 and 17t2. 37 Not listed by Bloemendaal (1960:69). 38 Not listed by Bloemendaal (1960:69). 39 This could have been a writing error, with the omission of the ‫ܥ‬. 35 36

120

THE EAST SYRIAC PSALM HEADINGS

M428

.‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ‬

Spoken in the person of the people in Babel.

PSALM 90 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 16t2, 17t1, 17t2, 17t3, M25, UP, M

̈ ‫ܬܟܫܦܬܗ ܕܥܡܐ ܕܒܒܒܠ ܟܕ ܡܥܗܕܝܢ ܐܠܠܗܐ‬ ‫ܛܝܒܘܬܗ‬ ̈ ‫ܩܕܡܝܬܐ ܕܠܘܬܗܘܢ ܘܫܐܠܝܢ ܡܢܗ ܕܢܫܬ̈ܪܝܢ‬ ̈ ‫ܒܝܫܬܐ‬ .‫ܕܫܒܝܗܘܢ‬40 Supplication of the people in Babel, reminding God about his former kindnesses towards them, asking him to bring the evils of their exile to an end.

‫ ] ܬܟܫܦܬܗ‬m 13t1; ‫ ܬܟܫܦܬܐ‬12t4, 13t2, M507; with sey M ║ ‫ ] ܕܥܡܐ‬m 13t1 ║ ‫ ܕܒܒܠ ] ܕܒܒܒܠ‬17t2 (at end of line, with ̈ ] without above a +, used to indicate abbreviations41) ║ ‫ܛܝܒܘܬܗ‬ ̈ sey 6t1; without sey but vocalised as pl 17t3 ║ ‫ ] ܩܕܡܝܬܐ‬without sey 6t1, 18>8dt1 ║ ‫ܢ ] ܕܠܘܬܗܘܢ‬d 18>8dt1 ║ ‫ ] ܕܢܫܬ̈ܪܝܢ‬without ̈ 12t4 ║ ̈ ] without sey 18>8dt1; ‫ܥܩܬܐ‬ sey 18>8dt1 ║ ‫ܒܝܫܬܐ‬ ‫ ] ܕܫܒܝܗܘܢ‬with sey 6t1; ‫ܢ‬d 18>8dt1 13t3, M428

.‫ܬܟܫܦܬܗ ܕܥܡܐ ܕܒܒܒܠ‬

Supplication of the people in Babel.

M507, U

̈ ‫ܬܟܫܦܬܗ ܕܥܡܐ ܕܒܒܒܠ ܟܕ ܡܥܗܕܝܢ ܐܠܠܗܐ‬ ‫ܛܝܒܘܬܗ‬ ̈ .‫ܩܕܡܝܬܐ ܕܠܘܬܗܘܢ‬

Bloemendaal (1960:69) has a ‫ ܘ‬at the beginning of this word in his text (not in his footnote), but that is an error. 41 Not listed by Bloemendaal (1960:69). 40

A CRITICAL EDITION OF THE PSALM HEADINGS

121

Supplication of the people in Babel when they reminded God of his former kindnesses towards them.

̈ ‫ܩܕܡܝܬܐ‬ ] om U PSALM 91 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t142, 18>8dt1, 12t1, 12t4, 13t1, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M

‫ܡܢ ܙܟܘܬܐ ܕܗܘܬ ܠܥܡܐ ܠܘܩܒܠ ܐܬܘ̈ܪܝܐ ܡܛܠ‬ ̈ ‫ܟܠܗܘܢ‬ ‫ܒܢܝ‬ ‫ܡܪܬܝܢܘܬܐ ܠܘܬ‬ ‫ܡܝܬܪܘܬܗ ܕܚܙܩܝܐ ܥܒܕ ܕܘܝܕ‬ ̈ ‫ܗܠܝܢ‬ ‫ܗܘܝܢ ܠܘܬܗܘܢ ܐܢ ܢܨܦܘܢ‬ ‫ܐܢܫܐ ܘܡܫܬܘܕܐ ܕܕܐܝܟ‬ ̈ ‫ܕܙܕܝܩܘܬܐ ܗܠܝܢ‬ .‫ܕܗܘܝ ܠܘܬܗ‬ David composed an exhortation for all people after the victory of the people against the Assyrians because of the virtue of Hezekiah and he promised that they will receive the same if they have a concern for righteousness, with respect to those things which happened to him.

‫ ] ܡܢ ܙܟܘܬܐ ܕܗܘܬ ܠܥܡܐ ܠܘܩܒܠ‬m 13t1 ║ ‫] ̈ܐܬܘ̈ܪܝܐ‬ without sey 6t1 ║ ‫ ] ܕܘܝܕ‬om M25, M; praem ‫ ܛܘܒܢܐ‬12t4 ║ ‫ܒܢܝ‬ ̈ 18>8dt1, 12t4, 13t1, 16t2, 17t1, 17t2, 17t3, M25, ‫ܒܢܝܢܫܐ ] ܐܢܫܐ‬ M ║ ‫ ܕܐܝܟ ] ܕܕܐܝܟ‬17t1, 17t3 ║ ‫ ] ܠܘܬܗܘܢ‬praem ‫ܐܦ‬ 18>8dt1, 13t1, 16t2, 17t1, 17t2, 17t3, M, M24; ‫( ܠܬܗܘܢ‬read ‫ )ܠܘܬܗܘܢ‬17t1; ‫ܢ‬d 18>8dt1 ║ ‫ ܢܐܨܦܘܢ ] ܢܨܦܘܢ‬18>8dt1, 12t4, 13t1, 16t2, 17t1, 17t2, 17t3, M25, M ║ ‫] ܕܙܕܝܩܘܬܐ‬ ‫ ܙܕܝܩܘܬܐ‬M ║ ‫ ] ܗܠܝܢ‬om M43; ‫ ܗܢܝܢ‬12t4, 13t1; ‫̈ܗܢܝܢ‬ 18>8dt1;‫ ܐܝܟ ܗܢܝܢ‬16t2, 17t2, 17t3, M25; praem ‫ ܗܢܝܢ‬17t1 ║ ̈ ] om M44; without sey 13t1 ║ ‫ ] ܠܘܬܗ‬om M45; ‫ܠܘܬ ܗܘ‬ ‫ܕܗܘܝ‬ The heading is not very clear in 6t1, specifically with some letters and words not very distinct. Bloemendaal (1960:69) indicated the parts he was unsure about, but the readings seem to be as given below. 43 Not listed by Bloemendaal (1960:70). 44 Not listed by Bloemendaal (1960:70). 45 Not listed by Bloemendaal (1960:70). 42

122

THE EAST SYRIAC PSALM HEADINGS

̈

12t4, 13t1 18>8dt1; ‫ܠܘܬ ܗܘ ܕܗܘܝܢ ܠܘܬܗܘܢ‬17t2; ‫ܠܘܬ ܗܘ‬ ̈ 17t3, M25; ‫ ܠܘܬ ܗܢܘܢ‬16t2; ‫ ܠܘܬܗܘܢ‬17t1 ‫ܢܗܘܝܢ ܠܘܬܗܘܢ‬ 13t2, M507

‫ܡܢ ܙܟܘܬܐ ܕܗܘܬ ܠܥܡܐ ܠܘܩܒܠ ܐܬܘ̈ܪܝܐ ܡܛܠ‬ ‫ܡܝܬܪܘܬܗ ܕܚܙܩܝܐ ܥܒܕ ܛܘܒܢܐ ܕܘܝܕ ܡܪܬܝܢܘܬܐ ܠܘܬ‬ ̈ ‫ܟܠܗܘܢ‬ .‫ܒܢܝ ܐܢܫܐ‬ After the victory of the people against the Assyrians because of the virtue of Hezekiah the blessed. David composed an exhortation for all people.

̈ ] ‫ܒܢܝܢܫܐ‬ ̈ 13t2 ‫ )!( ܡܝܬܪܘܬ ]ܡܝܬܪܘܬܗ‬13t2 ║ ‫ܒܢܝ ܐܢܫܐ‬ U, UP

‫ܥܠ ܙܟܘܬܐ ܕܗܘܬ ܠܥܡܐ ܡܛܠ ܡܝܬܪܘܬܗ‬ ̈‫ܕܚܙܩܝܐܢ ܒܢܝ‬ ‫ܠܘܩܒܠ ܐܬܘ̈ܪܝܐ ܥܒܕ ܕܘܝܕ ܡܪܬܝܢܘܬܐ ܠܘܬ ܟܠܗܘ‬ .‫ܐܢܫܐ‬ David composed an exhortation for all people about the victory that was for the people against the Assyrians because of the virtue of Hezekiah.

̈ ] ‫ܒܢܝܢܫܐ‬ ̈ UP ‫ܒܢܝ ܐܢܫܐ‬ 13t3, M428

.‫ܡܢ ܙܟܘܬܐ ܕܗܘܬ ܠܥܡܐ ܠܘܩܒܠ ܐܬܘ̈ܪܝܐ‬ About the victory that was for the people against the Assyrians.

PSALM 92 6t1, 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t3, U, UP

̈ ‫ܬܘܕܝܬܗ ܕܥܡܐ ܕܥܠ‬ ‫ܐܦܝ ܙܟܘܬܗ ܕܚܙܩܝܐ ܕܠܘܩܒܠ‬ .‫ܐܬܘ̈ܪܝܐ‬

Thanksgiving of the people for the victory of Hezekiah over the Assyrians.

A CRITICAL EDITION OF THE PSALM HEADINGS

123

‫ܬܘܕܝܬܗ ܬܘܕܝܬܗ] ܬܘܕܝܬܗ‬8>8dt1 (error, repetition at end and beginning of two consecutive lines); ‫ ܬܘܕܝܬܐ‬M507 ║ ‫ܕܥܡܐ‬ ] m 13t3 ║ ‫ ] ܐܬܘ̈ܪܝܐ‬without sey 6t1 12t4, 17t2, M25, M428, M507, M

̈ ‫ܬܘܕܝܬܗ ܕܥܡܐ ܕܥܠ‬ .‫ܐܦܝ ܙܟܘܬܗ ܕܚܙܩܝܐ‬

Thanksgiving of the people for the victory of Hezekiah.

PSALM 93 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

.‫ܡܒܕܩ ܥܠ ܪܒܘܬ ܥܘܪܕܢܗ ܕܐܠܗܐ ܕܒܝܕ ܦܘܢܝܗ ܕܥܡܐ‬ He points out the greatness of the help of God during the return of the people.

‫ܡܬܢܒܐ ] ܡܒܕܩ‬U, UP ║ ‫ ܒܝܕ ] ܕܒܝܕ‬13t2 13t3, M428

.‫ܡܒܕܩ ܥܠ ܪܒܘܬ ܥܘܪܕܢܗ ܕܐܠܗܐ‬

He points out the greatness of the help of God.

‫ ܡܬܢܒܐ ]ܡܒܕܩ‬M428 PSALM 94 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M507, M

̈ ‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ ܕܡܬܢܝܢ‬ ‫ܚܫܝܗܘܢ ܕܣܒܠܘ‬ .‫ܒܙܒܢܐ ܕܫܒܝܗܘܢ‬ He prophesies about the people in Babel who told of the sufferings which they had experienced during the time of their captivity.

124

THE EAST SYRIAC PSALM HEADINGS

‫ ܕܒܒܠ ] ܕܒܒܒܠ‬13t3; add ‫ ܕܦܢܘ‬7t3; ‫ ܕܦܢܘ ܡܢ ܒܒܠ‬M507, M ║ ‫ܕܡܬܢܝܢ‬46 ] ‫ ܘܡܬܢܝܢ‬13t1, 13t4 (‫ ܘ‬written as correction above by the first hand in red), 18>8dt1; ‫( ܕܬܡܢܝܢ‬read ‫ )ܕܡܬܢܝܢ‬17t247; ̈ M507, M; without sey ̈ ] ‫ܥܩܬܐ‬ ‫ܘܡܫܬܥܐ ܥܠ‬6t1 ║ ‫ܚܫܝܗܘܢ‬ 17t248, 18>8dt1 ║ ‫ ] ܒܙܒܢܐ‬om 13t3, M507 ║ ‫ ] ܕܫܒܝܗܘܢ‬om 13t3, M507; with sey 6t1, 17t3; add sey 13t4c in later hand U, UP

̈ ‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ ܕܦܢܘ ܘܡܬܢܝܢ‬ ‫ܚܫܝܗܘܢ ܕܡܢ‬ .‫ܫܒܝܐ‬

He prophesies about the people in Babel who returned and told of their sufferings during captivity.

12t4, M25

̈ ‫ܥܠ ܥܡܐ ܕܦܢܘ ܡܢ ܒܒܠ ܕܡܬܢܝܢ‬ ‫ܥܩܬܐ ܕܣܒܠܘ ܒܙܒܢ‬ .‫ܫܒܝܗܘܢ‬

About the people who returned from Babel and told about the adversities they had experienced during the time of their captivity.

M428

.‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ‬

He prophesies about the people in Babel.

PSALM 95 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 18>8dt1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, M

̈ ‫ܥܠ‬ ‫ܝܗܘܕܝܐ ܕܒܒܒܠ ܡܬܢܒܐ ܘܡܢ ܐܝܠܝܢ ܕܐܣܬܥܪ‬ .‫ܡܪܬܐ ܠܗܘܢ ܘܩܪܐ ܠܬܘܕܝܬܐ‬

For 13t2 Bloemendaal (1960:71) had a wrong reading: ‫ܕܡܫܬܥܝܢ‬. Not listed by Bloemendaal (1960:71), which had a wrong reading: ‫ܕܡܫܬܥܝܢ‬. 48 Not listed by Bloemendaal (1960:71). 46 47

A CRITICAL EDITION OF THE PSALM HEADINGS

125

He prophesies about the Jews in Babel, instructs them from the things that had been done and calls on them to give thanks.

̈ ‫ ] ܥܠ‬m 12t4 ║ ‫ܝܗܘܕܝܐ‬ ] m 12t4; without sey M ║‫] ܕܒܒܒܠ‬ m 12t4 ║ ‫ ] ܡܬܢܒܐ‬om 13t2 ║ ‫ ܡܢ ] ܘܡܢ‬M25, M; ‫ܘܥܠ‬12t4 ║ ‫ ] ܐܝܠܝܢ‬m 12t4 ║ ‫ ] ܕܐܣܬܥܪ‬m 12t4; with sey 13t2; add sey as correction 13t4c49; ‫ ܕܐܣܬܥܪܘ‬M ║ ‫ ] ܡܪܬܐ‬om 12t4; ‫ܡܝܬܐ‬ 13t2, 13t4; ║ ‫ ] ܠܗܘܢ‬om 12t4, 13t2; 18>8dt1 m final ‫ܘܩܪܐ ║ܢ‬ ] add ‫ ܠܗܘܢ‬12t4, 17t3 ║ ‫ ܠܬܝܒܘܬܐ ] ܠܬܘܕܝܬܐ‬M507, UP; ‫ ܠܬܘܕ‬abbr 17t2; praem ‫ ܘܩܪܐ‬12t4 (indicated as an error by dots above) U, UP

̈ ‫ܥܠ‬ .‫ܝܗܘܕܝܐ ܕܒܒܒܠ ܡܬܢܒܐ ܘܩܪܐ ܠܗܘܢ ܠܬܘܕܝܬܐ‬

He prophesies about the Jews in Babel and he calls on them to give thanks.

‫ ]ܥܠ‬praem ‫ܡܬܢܒܐ‬ ‫ ܠܬܝܒܘܬܐ‬UP 13t3, M428

UP ║

‫]ܡܬܢܒܐ‬

om UP ║

‫]ܠܬܘܕܝܬܐ‬

̈ ‫ܥܠ‬ .‫ܝܗܘܕܝܐ ܕܒܒܒܠ ܡܬܢܒܐ‬

He prophesies about the Jews in Babel.

‫ ] ܥܠ‬praem ‫ ܡܬܢܒܐ‬M428 ║ ‫ ] ܡܬܢܒܐ‬om ‫ ܡܬܢܒܐ‬M428 PSALM 96 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

‫ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ ܡܬܢܒܐ ܒܕܡܘܬ‬ .‫ܬܫܒܘܚܬܐ ܕܬܘܕܝܬܐ‬ The original hand from the 13th century had the same reading as the majority of the manuscripts, but it was corrected by a later hand in blue by adding a second point to the ‫ ܪ‬and by adding a ‫ܝ‬. 49

126

THE EAST SYRIAC PSALM HEADINGS He prophesies about the return of the people from Babel in the form of a hymn of thanksgiving.

‫ ] ܥܠ‬praem ‫ ܡܬܢܒܐ‬UP ║ ‫ ] ܕܡܢ‬add in small letters above ‫ ܕܚܠܦ ܦܘܢܝܗܘܢ‬13t4 ║ ‫ ] ܡܬܢܒܐ‬om UP ║ ‫ܒܕܘܟܬ ] ܒܕܡܘܬ‬ 16t2 ║ ‫ ] ܬܫܒܘܚܬܐ‬abbr ‫ ܬܫܒܘ‬at end of line, with line above ‫ ܒܘ‬13t4 ║ ‫ ܘܬܘܕܝܬܐ ] ܕܬܘܕܝܬܐ‬13t3, 16t2, 17t1, 17t2, M25, M507, U, UP, M M428

.‫ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ‬

About the return of the people from Babel.

PSALM 97 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 18>8dt1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t3, M428, U, UP

‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܟܕ ܡܪܟܒ ܙܡܝܪܬܐ ܕܙܟܘܬܐ‬ .‫ܘܥܒܕ ܐܣܟܡܐ ܠܬܘܩܢܗ ܕܐܠܗܐ‬ He points to the return of the people when he composes a hymn of victory and describes the manner of the work of God.

‫ ܡܬܢܒܐ ] ܡܒܕܩ‬small above line 13t4 ║ ‫ ] ܕܥܡܐ‬add ‫ܕܒܒܒܠ‬13t2, M428 ║ ‫( ܙܡܟ̈ܪܬܐ ] ܙܡܝܪܬܐ‬read ‫ )ܙܡܝ̈ܪܬܐ‬M428; with sey 13t2, 16t2 ║ ‫ ܐܣܟܝܡܐ ] ܐܣܟܡܐ‬18>8dt1, 13t4 (correction in first hand), 16t2, 17t1, 17t3, M428, U, UP 17t2, M25, M

‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܟܕ ܡܪܟܒ ܙܡܝܪܬܐ ܕܙܟܘܬܐ‬ ‫ܘܥܒܕ ܐܣܟܝܡܐ ܠܬܘܩܢܗ ܕܐܠܗܐ ܘܠܩܝܡܬܐ ܓܘܢܝܬܐ ܟܕ‬ .‫ܐܡܪ ܘܡܫܘܕܥ‬ He points to the return of the people while he composes a hymn of victory and describes the manner of the work of God and of the general resurrection.

‫ ] ܙܡܝܪܬܐ‬with sey 17t2 ║ ‫ ܐܣܟܡܐ ] ܐܣܟܝܡܐ‬M ║ ‫ܟܕ‬ ‫ ] ܐܡܪ ܘܡܫܘܕܥ‬om M 13t3, M507

.‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܟܕ ܡܪܟܒ ܙܡܝ̈ܪܬܐ ܪܙܟܘܬܐ‬

A CRITICAL EDITION OF THE PSALM HEADINGS

127

He shows the return of the people when he composes hymns of victory.

‫ ] ܡܒܕܩ‬om 13t3 ║ ‫ ] ܙܡܝ̈ܪܬܐ‬without sey M507 PSALM 98 6t1, 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

‫ܥܠ ܦܘܢܝܗ ܬܡܝܗܐ ܕܥܡܐ ܕܡܢ ܒܒܠ ܡܒܕܩ ܘܡܙܡܢ‬ .‫ܠܟܠܢܫ ܠܬܘܕܝܬܐ ܕܐܠܗܐ‬ He points out about the amazing return of the people from Babel and he summons everybody to praise God.

‫ ] ܥܠ‬praem ‫ ܡܒܕܩ‬UP ║ ‫ ] ܬܡܝܗܐ‬om U, UP ║ ‫] ܕܥܡܐ‬ om M25 ║ ‫ ] ܡܒܕܩ‬om UP ║ ‫ ] ܕܐܠܗܐ‬om 13t4 13t3

.‫ܥܠ ܦܘܢܝܗ ܬܡܝܗܐ ܘܡܙܡܢ ܠܟܠܢܫ ܠܬܘܕܝܬܐ ܕܐܠܗܐ‬ About the amazing return, summoning everybody to praise God.

M428, M507

.‫ܥܠ ܦܘܢܝܗ ܬܡܝܗܐ ܕܥܡܐ ܕܡܢ ܒܒܠ ܡܒܕܩ‬

He tells about the amazing return of the people from Babel.

‫ ] ܡܒܕܩ‬om M428 PSALM 99 6t1, 18>8dt1, 12t4, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, M

̈ ‫ܩܕܡܝܬܐ‬ ‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ ܘܡܢ‬ .‫ܕܐܣܬܥܪ ܡܪܬܐ ܠܗܘܢ ܠܬܫܒܘܚܬܐ ܕܐܠܗܐ‬ He prophesies about the return of the people from Babel and on the basis of the prior things that had been done, he admonishes them to praise God.

128

THE EAST SYRIAC PSALM HEADINGS

‫ ] ܡܬܢܒܐ‬om 6t1, 12t4, 13t2 ║ ‫ ܦܘܢܝܐ ] ܦܘܢܝܗ‬12t4, 13t3 ║ ‫ ] ܕܥܡܐ‬m 12t4 ║ ‫ ܡܢ ] ܕܡܢ‬17t2; om 12t4, 13t4 ║ ‫ ] ܒܒܠ‬add ‫ ܡܬܢܒܐ‬13t2; ‫( ܒܒܒܠ‬read ‫ )ܒܒܠ‬M428; om 12t4, 13t4 (err, jumps ̈ from ‫ ܕܡܢ‬to ‫ ] ܘܡܢ ║ )ܘܡܢ‬om 12t4, 13t4 (cf. above) ║ ‫ܩܕܡܝܬܐ‬ ̈ ] without sey 6t1; ‫ ܩܕܡܝܢ‬17t3 ║ ‫ ] ܕܐܣܬܥܪ‬with sey 13t250 ║ ‫ ] ܡܪܬܐ‬add‫ܘܩܪܐ‬3t4 ║ ‫ ] ܠܬܫܒܘܚܬܐ ܕܐܠܗܐ‬om 13t3; ‫ ܠܬܘܕܝܬܐ ܕܐܠܗܐ‬13t4 U, UP

‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ ܘܡܪܬܐ ܠܗܘܢ‬ .‫ܠܬܫܒܘܚܬܐ ܕܐܠܗܐ‬

He prophesies about the return of the people from Babel and admonishes them to praise God.

M428

.‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ‬

He prophesies about the return of the people from Babel.

PSALM 100 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M

‫ܕܦܢܘ ܡܢ ܫܒܝܐ ܢܥܠܘܢ‬ ‫ܡܪܬܐ ܠܥܡܐ ܕܐܝܟ‬ ̈ ‫ܐܢܫܐܥܠ‬ ̈ ‫ܬܡܝܗܬܐ ܕܣܥܪ‬ ‫ܐܦܝ‬ ‫ܠܗܝܟܐܠ ܘܢܘܕܘܢ ܐܠܠܗܐ‬ .‫ܠܘܬܗܘܢ‬ He admonishes the people that they have to enter the temple like men who have returned from captivity and to praise God on account of the wondrous things He had done for them.

‫ ܡܫܬܥܐ ] ܡܪܬܐ‬13t4 ║ ‫ ] ܠܥܡܐ‬om 13t4 ║ ‫ ] ܕܐܝܟ‬om 13t2; ‫ ܐܝܟ‬13t4, 17t1, 17t2, 17t3, M25, M ║ ‫ ] ܐܢܫܐ‬om 13t2; with sey 12t4 (vid), 13t1, 13t4, M25 ║ ‫ ] ܫܒܝܐ‬with sey 6t1; ‫ܒܒܠ‬ 12t4 ║ ‫ ] ܢܥܠܘܢ‬om 17t2; ‫ ܢܥܘܠ‬13t2; ‫ ܕܢܥܠܘܢ‬17t3, M25, M;‫ܢ‬m 13t4 has a correction by a later hand in blue by adding a second point to the ‫ ܪ‬and by adding a ‫ܝ‬. 50

A CRITICAL EDITION OF THE PSALM HEADINGS

129

̈

18>8dt1 ║ ‫ ܘܕܢܘܕܘܢ ] ܘܢܘܕܘܢ‬13t4 ║ ‫ ] ܐܦܝ‬without sey ̈ 18>8dt1; om 13t4 ║ ‫ܬܡܝܗܬܐ‬ ] without sey 18>8dt1 ║ ‫] ܕܣܥܪ‬ ‫ܕܐܣܬܥܪ‬13t2, 17t1 ║ ‫ ] ܠܘܬܗܘܢ‬om 6t1; m ‫ ܢ‬18>8dt1; ‫ ܨܐܕܝܗܘܢ‬12t4, 13t4 13t3, M507, U, UP

‫ܐܢܫܐ ܕܦܢܘ ܡܢ ܫܒܝܐ ܢܥܠܘܢ‬ ‫ܡܪܬܐ ܠܥܡܐ ܕܐܝܟ‬ .51‫ܠܗܝܟܐܠ ܘܢܘܕܘܢ ܐܠܠܗܐ‬ He admonishes the people that as men who have returned from captivity they have to enter the temple and praise God.

M428

.‫ܡܪܬܐ ܠܥܡܐ ܐܝܟ ܐܢܫܐ ܕܦܢܘ ܡܢ ܫܒܝܐ‬

He admonishes the people as men who have returned from captivity.

PSALM 101 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

‫ܐܡܝܪ ̈ܡܢ ܦܪܨܘܦ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ ܒܙܒܢܐ‬ .‫ܕܥܩܬܗܘܢ‬ Spoken in the person of the outstanding men among the people in Babel during the time of their adversities.

̈ 13t4 ║ ‫ ] ܕܒܥܡܐ‬om 12t4; ‫ܕܥܡܐ‬13t4 ‫ ] ܦܪܨܘܦ‬add ‫ܐܢܫܐ‬ 13t3, M428

.‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܡܝܬ̈ܪܐ ܕܒܥܡܐ‬

Spoken in the person of the outstanding men among the people.

‫ ] ܕܒܥܡܐ‬om M428 Bloemendaal (1960:73) did not mention that 13t3 omitted ̈ ‫ܬܡܝܗܬܐ ܕܣܥܪ‬ as well. 51

̈ ‫ܥܠ‬ ‫ܐܦܝ‬

130

THE EAST SYRIAC PSALM HEADINGS

PSALM 102 6t1, 18>8dt1, 12t4, 13t152, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, UP, M

̈ ‫ܡܫܬܥܐ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ‬ ‫ܐܘܠܨܢܝܗܘܢ‬ .‫ܕܒܫܒܝܐ ܘܡܒܕܩ ܠܗܘܢ ܐܦ ܥܠ ܦܘܢܝܗܘܢ‬

He narrates in the person of the people in Babel about the calamities they had endured during the captivity and he indicates to them also about their return.

‫ ܡܬܢܒܐ ] ܡܫܬܥܐ‬13t4 ║ ‫ܡܢ ܦܪܨܘܦܗ ] ܡܢ ܦܪܨܘܦ‬ 18>8dt1, 13t1, 13t4, 17t1, 17t2, 17t3, M25, M428, M ║ ‫] ܥܡܐ‬ ‫ܕܥܡܐ‬18>8dt1, 13t1, 13t4, 17t1, 17t2, M428, M̈ ║ ‫ ] ܕܒܒܒܠ‬om 17t2, M25, M; add ‫ ܘܡܘܕܥ‬16t2 ║ ‫ ] ܐܘܠܨܢܝܗܘܢ‬praem ‫ ܥܠ‬F, UP; add ‫ ܕܣܒܠܘ‬17t2, 17t3, M25, M428, M ║ ‫ܒܫܒܝܐ ] ܕܒܫܒܝܐ‬ 17t2, 17t3, M25, M428, M ║ ‫ ] ܘܡܒܕܩ‬m 6t153 ║ ‫ ] ܠܗܘܢ‬add ‫ܬܘܒ‬17t2, M25, M ║ ‫ ] ܐܦ‬om 17t1, 17t3 ║ ‫ܦܘܢܝܐ ] ܦܘܢܝܗܘܢ‬ 17t1 13t3, M507, U

̈ ‫ܡܫܬܥܐ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ‬ ‫ܐܘܠܨܢܝܗܘܢ‬ .‫ܕܒܫܒܝܐ‬

He narrates on behalf of the people in Babel about the calamities they had endured during their captivity.

PSALM 103 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t2, 17t3, M25, M428, M507, U, UP, M

According to Bloemendaal (1960:74) 13t1 omitted quite a number of words. This is not in agreement with the manuscript. He must have confused this manuscript with another one. 53 The word is unclear on the microfilm, although there is sufficient space for it. 52

A CRITICAL EDITION OF THE PSALM HEADINGS

131

6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t2, 17t3, M25, M507, U, UP, M

‫ܡܪܬܐ ܠܥܡܐ ܕܢܘܕܘܢ ܐܠܠܗܐ ܕܕܐܠ ܣܘܟܝ ܩܒܠܘ ܡܢܗ‬ ̈ .‫ܕܒܝܫܬܗܘܢ ܒܝܕ ܦܘܢܝܗܘܢ ܬܡܝܗܐ‬ ‫ܫܪܝܐ‬ He admonishes the people to praise God because they had received unexpected acquaintance from God of their evils through their amazing return.

̈ ‫ܠܥܡܡܐ ] ܠܥܡܐ‬ M25, M ║ ‫ ܢ ] ܕܢܘܕܘܢ‬m 18>8dt1 ║ ‫ ] ܐܠܠܗܐ‬m 13t2 ║ ‫ ܒܐܠ ] ܕܕܐܠ‬16t2 ║ ‫ ] ܫܪܝܐ‬m 13t2 ║ ‫] ܩܒܠܘ‬ ̈ ‫ ܩܒܠ‬M507 ║ ‫ܕܒܝܫܬܗܘܢ‬ ] ‫ ܢ‬m 18>8dt1; without sey 17t2; ‫ ܕܒܝܫܘܬܗܘܢ‬13t4, M507, U, UP ║‫ ] ܒܝܕ‬om U ║ ‫ܢ ] ܦܘܢܝܗܘܢ‬ m 18>8dt1; om U; ‫ ܦܘܢܝܗ‬13t2; ‫ ܦܘܢܝܐ‬16t2 ║ ‫ ] ܬܡܝܗܐ‬om U 13t3, M428

.‫ܡܪܬܐ ܠܥܡܐ ܕܢܘܕܘܢ ܐܠܠܗܐ‬

He admonishes the people to praise God.

PSALM 104 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 16t2, 17t1

‫ܡܫܬܥܐ ܥܠ ܪܒܘܬ ܥܘܕܪܢܗ ܕܐܠܗܐ ܡܢ ܡܦܬܟܘܬܐ‬ ‫ܕܥܒܘܕܘܬܗ ܘܡܘܕܥ ܕܟܠ ܚܕܐ ܡܢ ܒ̈ܪܝܬܗ ܬܡܝܗܐܝܬ‬ .‫ܐܬܬܩܢܬ ܡܢܗ‬ He narrates about the greatness of the help of God in the variety of his (creative) activity and says that God had formed every one of his creatures admirably.

‫ܟܠ ] ܕܟܠ‬17t1 ║ ‫ܚܕܐ‬ ‫ ] ܐܬܬܩܢܬ‬invers 6t1

] add

‫ܚܕܐ‬

16t2, 17t1 ║

‫ܡܢܗ‬

18>8dt1, 12t4, 13t1, 13t2, 13t4, 17t2, 17t3, M25, M507 U, UP, M

‫ܡܫܬܥܐ ܥܠ ܪܒܘܬܗ ܕܐܠܗܐ ܡܢ ܡܦܬܟܘܬܐ‬ ‫ܕܥܒܘܕܘܬܗ ܘܡܘܕܥ ܕܟܠ ܚܕܐ ܡܢ ܒ̈ܪܝܬܗ ܬܡܝܗܐܝܬ ܡܢܗ‬ .‫ܐܬܬܩܢܬ‬

132

THE EAST SYRIAC PSALM HEADINGS He speaks about the greatness of God in the variety of his (creative) activity and says God had formed every one of his creatures admirably.

‫ ] ܪܒܘܬܗ‬add supralin ‫( ܘܥܕ ܒܪ (ܘ)ܝܘܬܗ‬read ‫ܘܥܠ‬ ‫ )ܒܪܘܝܘܬܗ‬13t454 ║ ‫ ] ܡܢ‬om 12t4, 13t2 ║ ‫] ܡܦܬܟܘܬܐ‬ ‫ ܘܡܦܬܟܘܬܐ‬12t4; add ‫ ܕܒ̈ܪܝܬܗ‬12t4 ║ ‫ ] ܕܥܒܘܕܘܬܗ‬om 12t4, U ║ ‫ ] ܘܡܘܕܥ‬om U, UP ║ ‫ ] ܚܕܐ‬add ‫ ܚܕܐ‬13t2, 17t2, M25, M (13t4 add supralin) M428

.‫ܥܠ ܪܒܘܬܗ ܕܐܠܗܐ ܡܢ ܡܦܬܟܘܬܐ ܕܥܒܘܕܘܬܗ‬

About the greatness of the help of God in the variety of his (creative) activity.

13t3

.‫ܡܫܬܥܐ ܥܠ ܪܒܘܬ ܥܘܕܪܢܗ ܕܐܠܗܐ‬ He narrates about the greatness of God’s help.

PSALM 105 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t2, 17t3, M25, M

‫ܡܪܬܐ ܠܥܡܐ ܠܡܝܬܪܘܬܐ ܘܡܠܦ ܠܗܘܢ ܕܢܘܕܘܢ‬ ̈ ‫ܛܝܒܘܬܐ‬ ̈ ‫ܐܠܠܗܐ ܟܕ ܡܥܗܕ ܠܗܘܢ‬ ‫ܩܕܡܝܬܐ ܕܐܣܬܥܪ ܡܢܗ‬ ̈ .‫ܐܒܗܝܗܘܢ‬ ‫ܠܘܬ‬ He admonishes the people about virtue and he teaches them to praise God by reminding them of the former favours which had been done by him to their fathers.

‫ܢ ] ܠܗܘܢ‬d 18>8dt1 ║ ‫ ܘܡܥܗܕ ] ܟܕ ܡܥܗܕ‬13t4, 17t2, 17t3, ̈ ] om 12t4; M25, M ║‫] ܠܗܘܢ‬om 6t1; ‫ܢ‬d 18>8dt1 ║ ‫ܛܝܒܘܬܐ‬ ̈ ‫ ܛܝܒܘܬܗ‬13t1, 13t2, 17t2, 18>8dt1, M; ‫ ܛܝܒܘܬܗ‬17t3 ║ ̈ ‫ܩܕܡܝܬܐ‬ ] without sey 17t2 ║ ‫ ܕܐܣܬܥ̈ܪ ] ܕܐܣܬܥܪ‬13t2 ║ ̈ ‫ ] ܐܒܗܝܗܘܢ‬om 6t1 (err, at end of line) 54

Cf. the commentaries listed by Bloemendaal (1960:75).

A CRITICAL EDITION OF THE PSALM HEADINGS U, UP

133

̈ ‫ܡܪܬܐ ܠܥܡܐ ܠܡܝܬܪܘܬܐ ܘܡܠܦ ܠܗܘܢ‬ ‫ܛܝܒܘܬܗ‬ ̈ ̈ .‫ܐܒܗܝܗܘܢ‬ ‫ܩܕܡܝܬܐ ܕܐܣܬܥ̈ܪܝ ܠܘܬ‬

He admonishes the people about virtue and he reminds them of the earlier favours that were done to their fathers.

̈ ‫ ] ܕܐܣܬܥ̈ܪܝ‬om U ║ ‫ܐܒܗܝܗܘܢ‬ ‫ ] ܠܘܬ‬om U 13t3, M428, M507

‫ܡܪܬܐ ܠܥܡܐ ܠܡܝܬܪܘܬܐ ܘܡܠܦ ܠܗܘܢ ܕܢܘܕܘܢ‬ .‫ܐܠܠܗܐ‬ He admonishes the people about virtue and teaches them to praise God.

‫ ] ܠܡܝܬܪܘܬܐ‬om M428 PSALM 106 6t1, 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M 6t1, 18>8dt1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M

‫ܥܡܐ ܕܒܒܒܠ ܕܡܘܕܝܢ ܕܐܣܟܠܘ ܘܫܐܠܝܢ ܡܢ‬ ‫ܡܬܢܒܐ ܥܠ‬ ̈ ̈ ‫ܐܠܗܐ ܪܚܡܐ ܐܝܟ ܡܢ ܕܐܦ ܐܠܒܗܝܗܘܢ ܚܢ ܐܢܘܢ‬ .‫ܒܛܝܒܘܬܗ‬ He prophesies about the people in Babel who acknowledged that they went astray and asked God’s mercy as he had also shown mercy to their fathers in his grace.

‫( ܥܠ ܥܠ ] ܥܠ‬read ‫ )ܥܠ‬13t4 (end one line, beginning next) ║ ‫ ܕܒܒܠ ] ܕܒܒܒܠ‬13t4; ‫( ܕܒܟܠ‬read ‫ )ܕܒܒܠ‬M25 ║ ‫ ܐܦ ]ܕܐܦ‬13t2 ║ ‫ܢ ] ܐܢܘܢ‬d 18>8dt1 ║ ‫ܒܛܝܒܘܬܗ‬55 ] with sey 6t1 13t3, UP

55

‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ ܕܡܘܕܝܢ ܕܐܣܟܠܘ ܘܫܐܠܝܢ‬ .‫̈ܪܚܡܐ ܡܢ ܐܠܗܐ‬

In his notes to this heading Bloemendaal (1960:75) reads

̈ ̈ ‫ܒܬܝܒܘܬܗ‬ instead of ‫ܒܛܝܒܘܬܗ‬ .

134

THE EAST SYRIAC PSALM HEADINGS He prophesies about the people in Babel who acknowledged that they went astray and asks God to have mercy on them.

‫ ܕܒܒܠ ] ܕܒܒܒܠ‬13t3 M428, U

‫ܥܠ ܥܡܐ ܕܒܒܒܠ ܡܬܢܒܐ ܕܐܣܟܠܘ ܘܫܐܠܝܢ ̈ܪܚܡܐ ܡܢ‬ .‫ܐܠܗܐ‬ About the people in Babel who went astray and asks God for mercy.

PSALM 107 6t1, 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M 6t1, 18>8dt1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t2, M25, U, UP, M

‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ ܘܡܪܬܐ ܠܗܘܢ‬ ̈ ‫ܕܢܘܕܘܢ ܐܠܠܗܐ ܕܦܪܩ ܐܢܘܢ ܡܢ ܡܦܬܟܘܬܐ‬ .‫ܕܒܝܫܬܗܘܢ‬ He indicates concerning the return of the people from Babel and he instructs them to praise God, who had saved them from a variety of their evil deeds.

‫ ] ܕܡܢ ܒܒܠ‬om 12t4; ‫ ܡܢ ܒܒܠ‬13t4 ║ ‫ ܢ ] ܕܢܘܕܘܢ‬m ̈ ] without sey 18>8dt1 ║ ‫ܢ ] ܐܢܘܢ‬m 18>8dt1 ║ ‫ܕܒܝܫܬܗܘܢ‬ P 13t4, U, U , M 13t3

‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ ܡܪܬܐ ܠܗܘܢ‬ .‫ܕܢܘܕܘܢ ܐܠܠܗܐ‬ He indicates concerning the return of the people from Babel and instructs them to praise God.

17t3

‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܘܡܪܬܐ ܠܗܘܢ ܕܢܘܕܘܢ‬ .‫ܐܠܠܗܐ ܥܠ ܕܦܪܩ ܐܢܘܢ‬ He indicates concerning the return of the people from Babel and instructs them to praise God, because he had saved them.

M428

A CRITICAL EDITION OF THE PSALM HEADINGS

135

‫ܡܪܬܐ ܠܗܘܢ ܕܢܘܕܘܢ ܐܠܠܗܐ ܕܦܪܩ ܐܢܘܢ ܡܢ‬ ̈ .‫ܒܝܫܬܗܘܢ‬ He admonishes them to praise God, who had saved them from their evils.

PSALM 108 6t1, 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t3, M428, U, UP

̈ ‫ܕܡܩܒܝܐ ܕܥܠ‬ ̈ ‫ܬܘܕܝܬܐ‬ .‫ܐܦܝ ܙܟܘܬܗܘܢ‬

Thanksgiving of the Maccabees for their victory.

‫ܬܟܫܦܬܐ ]ܬܘܕܝܬܐ‬13t4 ║ ‫ ܥܠ ]ܕܥܠ‬U 17t2, M25, M507, M

̈ ‫ܕܡܩܒܝܐ ܕܥܠ‬ ̈ ‫ܬܘܕܝܬܐ‬ ‫ܐܦܝ ܙܟܘܬܗܘܢ ܕܚܣܢܘ‬ .‫ܠܣܩܘ̈ܪܝܗܘܢ‬

Thanksgiving of the Maccabees for their victory when they prevailed over their enemies.

‫ ] ܠܣܩܘ̈ܪܝܗܘܢ‬abbr in 17t2: ‫ܠܣܩܘ̈ܪܝ‬ PSALM 109 6t1, 18>8dt1, 12t4, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

̈ ‫ܟܕ ܡܬܢܝܢ‬ ̈ ‫ܡܩܒܝܐ ܕܟܡܐ‬ ‫ܒܝܫܬܐ ܣܒܠܘ ܡܢ ܢܘܟ̈ܪܝܐ‬ ‫ܘܟܡܐ ܡܢ ̈ܒܢܝ ܥܡܗܘܢ ܘܡܬܟܫܦܝܢ ܐܠܠܗܐ ܕܢܝܬܐ ܡܣܡ‬ .‫ܒܪܫܐ ܥܠ ܐܝܠܝܢ ܕܐܣܒܠܘ ܐܢܘܢ‬ When the Maccabees tell about how much evil they had suffered from foreigners and from the children of their people and entreat God to bring punishment on those who had made them suffer.

‫ ܐܡܝܪ ܥܠ ] ܟܕ ܡܬܢܝܢ‬17t2, M25; ‫ ܡܫܬܥܐ ܥܠ‬U, UP, M; ̈ ] without sey 18>8dt1; add ‫ܟܕ ܡܬܢܝܢ‬ om ‫ ܟܕ‬17t1, 17t3 ║ ‫ܡܩܒܝܐ‬

136

THE EAST SYRIAC PSALM HEADINGS

̈ ‫ ] ܕܟܡܐ‬without sey 18>8dt1 17t2 ║ ‫ ] ܕܟܡܐ‬om 17t3 ║ ‫ܒܝܫܬܐ‬ ║‫ ] ܣܒܠܘ‬om 17t3; ‫ ܣܒܠ‬13t4 ║ ‫ܡܢ ܢܘܟ̈ܪܝܐ ܘܟܡܐ ܡܢ ̈ܒܢܝ‬ ‫ ܡܢ ̈ܒܢܝ ܥܡܗܘܢ ܘܟܡܐ ܡܢ ܢܘܟ̈ܪܝܐ] ܥܡܗܘܢ‬13t4 ║ ‫ܡܢ‬ ‫ ] ܢܘܟ̈ܪܝܐ‬om M25; without sey 18>8dt1 ║ ‫ ] ܘܟܡܐ ܡܢ‬om 17t1, M25; ‫ ܘܡܢ‬12t4, 17t3 ║ ‫ ] ̈ܒܢܝ ܥܡܗܘܢ‬without sey 18>8dt1; om 17t1, M2556 ║ ‫ ܡܬܟܫܦܝܢ ] ܘܡܬܟܫܦܝܢ‬6t157; ‫ ܫܐܠܝܢ‬12t4 ║ ‫ ܡܢ ܐܠܗܐ ] ܐܠܠܗܐ‬12t4 ║ ‫ ] ܕܢܝܬܐ‬add ‫ܠܗܘܢ‬17t3 ║ ‫ܡܣܡ‬ ‫ܒܪܫܐ‬ ‫ ܡܣܡ ܒܪܝܫܐ‬12t4, 13t4, 18>8dt1; ‫ ܡܣܡܒܪܫܐ‬17t2; ̈ ] 16t2 ‫ܒܝܫܬܐ‬ ║ ‫ ] ܥܠ‬om 17t3 ║ ‫ ] ܐܝܠܝܢ ܕܐܣܒܠܘ ܐܢܘܢ‬om 17t3; add ‫ ܘܫܡܥ ܡܪܝܐ ܒܩܠܗܘܢ‬17t2 ║ ‫ܢ ] ܐܢܘܢ‬m 18>8dt1 13t3, M507

̈ ‫ܟܕ ܡܬܢܝܢ‬ ̈ ‫ܡܩܒܝܐ ܕܟܡܐ‬ ‫ܒܝܫܬܐ ܐܣܒܠܘ ܡܢ ܢܘܟ̈ܪܝܐ‬ .‫ܘܡܢ ̈ܒܢܝ ܥܡܗܘܢ‬

When the Maccabees tell about how much evil they had suffered from foreigners and from the children of their people.

̈ ] add ‫ܟܕ ܡܬܢܝܢ‬ ‫ ܐܡܝܪ ܥܠ ] ܟܕ ܡܬܢܝܢ‬M507 ║ ‫ܡܩܒܝܐ‬ M507 ║ ‫ ܣܒܠܘ ] ܐܣܒܠܘ‬M507 ║ ‫ ܘܟܡܐ ܡܢ ] ܘܡܢ‬M507 M428

̈ ‫ܬܟܫܦܬܐ‬ ‫ܕܡܩܒܝܐ ܕܫܐܠܝܢ ܡܢ ܐܠܗܐ ܕܢܝܬܐ ܡܣܡ‬ .‫ܒܪܫܐ ܡܢ ܐܝܠܝܢ ܕܐܣܒܠܘ ܐܢܘܢ‬

A supplication from the Maccabees asking God to bring punishment on those who had made them suffer.

PSALM 110 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, M This manuscript is the only one leaving out the phrase “from strangers and from the children of their people”. This may be an error, perhaps leaving out a line from its original. 57 Bloemendaal has the same reading for 6t1 as for the majority of the other manuscripts. However, the ‫ ܘ‬is clearly not in the manuscript. This could be regarded as an error. 56

A CRITICAL EDITION OF THE PSALM HEADINGS

137

.‫ܡܬܢܒܐ ܥܠ ܡܕܒܪܢܘܬܗ ܕܦܪܘܩܢ ܡܫܝܚܐ‬ He prophesies about the dispensation of our Saviour the Messiah.

‫ ] ܡܬܢܒܐ‬om 6t1 ║ ‫ ] ܡܕܒܪܢܘܬܗ‬with sey 17t2 ║ ‫ܕܦܪܘܩܢ‬ ‫ ܕܡܫܝܚܐ ܦܪܘܩܢ ] ܡܫܝܚܐ‬13t3; ‫ ܕܡܪܢ‬17t1; ‫ ܕܡܫܝܚܐ‬17t3 U, UP

‫ܡܬܢܒܐ ܥܠ ܡܕܒܪܢܘܬܗ ܕܦܪܘܩܢ ܡܫܝܚܐ ܘܡܘܕܥ ܠܢ ܐܦ‬ ̈ ‫ܥܠ ܦܘܪܫܢܐ‬ .‫ܕܟܝܢܐ‬

He prophesies about the dispensation of our Saviour the Messiah and he also makes known to us the distinction of the natures.

PSALM 111 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܡܠܦ ܠܥܡܐ‬ ‫ܕܒܡܐܠ ܕܬܘܕܝܬܐ ܕܐܝܟ ܗܠܝܢ ܢܬܚܫܚܘܢ‬ .‫ܚܠܦ ܛܝܒܘܬܗ ܕܐܠܗܐ ܕܠܘܬܗܘܢ‬

He teaches the people that words of thanksgiving such as these they should use for God’s kindness towards them.

̈ ‫ܕܒܡܐܠ‬ ] add ‫ ܫܦܝ̈ܪܬܐ‬13t4 ║ ‫ ] ܕܬܘܕܝܬܐ‬m 13t2; om M428 ║ ‫ ] ܕܐܝܟ ܗܠܝܢ‬om 17t3, U, UP ║ ‫ ܢܘܕܘܢ ] ܢܬܚܫܚܘܢ‬U ║ ‫ܥܠ ] ܚܠܦ‬17t3 ║ ‫ ] ܛܝܒܘܬܗ‬with sey 12t4, 13t1, 13t258, 17t2, ̈ 17t1 ║ ‫] ܕܠܘܬܗܘܢ‬ 18>8dt1, M25, M428, M507, U, M; ‫ܛܒܬܗ‬ ‫ܢ‬m 18>8dt1; om 16t2 13t3

̈ ‫ܡܠܦ ܠܥܡܐ‬ .‫ܕܒܡܐܠ ܕܬܘܕܝܬܐ‬ He teaches the people words of thanksgiving.

58

Not noted by Bloemendaal (1960:77)

138

THE EAST SYRIAC PSALM HEADINGS

PSALM 112 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܡܪܬܝܢܘܬܐ ܕܠܘܬ ܟܠܗܘܢ‬ ‫ܒܢܝܢܫܐ ܕܢܐܨܦܘܢ‬ .‫ܕܡܝܬܪܘܬܐ‬ Admonition to all men that they should be concerned for virtue.

‫ ܘܡܪܬܝܢܘܬܐܡܠܦܢܘܬܐ ] ܡܪܬܝܢܘܬܐ‬12t1 ║ ‫ܢ ] ܟܠܗܘܢ‬ ̈ ]‫ܒܢܝ ܐܢܫܐ‬ ̈ 6t1, 17t1 ║ ‫] ܕܢܐܨܦܘܢ‬ m 18>8dt1 ║ ‫ܒܢܝܢܫܐ‬ ̈ ‫ ܒܟܠ‬17t2, M507 ‫ ܕܢܨܦܘܢ‬13t3 ║ ‫ ] ܕܡܝܬܪܘܬܐ‬add ‫ܙܒܢܐ ܕܥܠܡ‬ PSALM 113 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, M25, M

̈ ‫ܡܠܦ‬ ‫ܠܝܗܘܕܝܐ ܕܢܬܐܡܢܘܢ ܠܬܫܒܘܚܬܐ ܕܐܠܗܐ ܐܝܟ‬ .‫ܡܢ ܕܪܒܐ ܐܝܬܘܗܝ ܘܐܦ ܡܨܐ ܕܢܥܕܪ‬

He teaches the Judeans to persevere in the praise of God as he is great and is also able to help.

̈ ‫ܠܝܗܘܕܝܐ‬ ] without sey 18>8dt1 ║ ‫ܠܬܫܒܘܚܬܐ‬59 ] ̈ ̈ ‫ ܠܬܫܒܘܚܬܗ‬12t4, 17t1, 17t2; ‫ܠܬܫܒܘܚܬܐ‬ 13t1; ‫ܒܬܫܒܘܚܬܐ‬ M; m 18>8dt1 ║ ‫ ܕܐܝܟ ] ܐܝܟ‬13t2; add ‫ ܗܝ‬17t1 ║ ‫ ] ܡܢ‬om 13t2 ║ ‫ ܕ̈ܪܒܐ ] ܕܪܒܐ‬17t1 (err) ║ ‫ ] ܘܐܦ ܡܨܐ‬om M25, M; ‫ ܘܡܨܐ‬6t1 ║ ‫ ] ܕܢܥܕܪ‬om M25, M; add ‫ ܒܟܠܙܒܢ‬17t2 13t3, 17t3, M507

̈ ‫ܡܠܦ‬ .‫ܠܝܗܘܕܝܐ ܕܢܬܐܡܢܘܢ ܠܬܫܒܘܚܬܗ ܕܐܠܗܐ‬

He teaches the Judeans to persevere in the praise of God.

59

Bloemendaal (1960:77) has a wrong reading for 6t1. He has

‫ܠܬܫܒܚܬܐ‬, instead of ‫ܠܬܫܒܘܚܬܐ‬.

A CRITICAL EDITION OF THE PSALM HEADINGS

‫ܕܢܬܦܢܘܢ ] ܕܢܬܐܡܢܘܢ‬ ̈ ‫ܠܬܫܒܚܬܐ‬ 17t3 U, UP

13t3; om 17t3 ║

139

‫ܠܬܫܒܘܚܬܗ‬

]

̈ ‫ܡܠܦ‬ ̈ ‫ܠܬܫܒܚܬܐ ܕܐܠܗܐ‬ ‫ܠܝܗܘܕܝܐ ܕܢܬܐܡܢܘܢ‬ .‫ܕܡܨܐ ܘܦܪܩ ܠܗܘܢ‬

He teaches the Judeans to persevere in the praise of God, who had been able to save them.

M428

‫ܚܦܝܛܘܬܐ ܕܥܠ ܬܫܡܫܬܐ ܕܐܕܘܢܝ ܒܥܕܢ ܨܦܪܐ ܡܢ‬ ̈ .‫ܟܗܢܐ‬

Exhortation about the service of Adonay at the time of daybreak by the priests.

PSALM 114 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2,17t1, 17t3

̈ ‫ܩܕܡܝܬܐ ܕܐܣܬܥܪ ܡܪܬܐ ܠܥܡܐ ܕܐܠ ܢܣܓܕܘܢ‬ ‫ܒܝܕ‬ ̈ ‫ܠܦܬܟ̈ܪܐ ܐܐܠ ܐܠܠܗܐ ܥܒܕ ܛܒܬܗܘܢ ܐܡܪ ܠܗܝܢ ܕܝܢ ܐܝܟ‬ .‫ܕܡܢ ܦܪܨܘܦܗܘܢ‬ By reminding them of former things that had been done, he admonishes the people not to worship idols, but God their benefactor. He told these things as in their person.

̈ ‫ܕܗܘܝ ] ܕܐܣܬܥܪ‬ 12t4, 17t1 ║ ‫ ܡܢ ] ܒܝܕ‬13t4 ║ ‫ܐܡܪ ܠܗܝܢ‬ ̈ ‫ ] ܕܝܢ‬add ‫ ܠܡܐܠ‬12t4 ║ ‫ ܠܗܘܢ ] ܠܗܝܢ‬13t4, 16t2 ║ ‫ ] ܕܝܢ‬om 16t2 ║ ‫ ܡܢ ] ܕܡܢ‬13t2 ║ ‫ ܦ̈ܪܨܘܦܝܗܘܢ ] ܦܪܨܘܦܗܘܢ‬6t1, 17t1; ‫ ܦܪܨܘܦܗ‬16t2 17t2, M25, M

̈ ‫ܩܕܡܝܬܐ ܕܐܣܬܥܪ ܡܪܬܐ ܠܥܡܐ ܕܐܠ ܢܣܓܕܘܢ‬ ‫ܒܝܕ‬ ̈ .‫ܠܦܬܟ̈ܪܐ ܐܐܠ ܐܠܠܗܐ ܥܒܕ ܛܒܬܗܘܢ‬ By reminding the people of former things that had been done, he admonishes them not to worship idols, but God, their benefactor.

U, UP

140

THE EAST SYRIAC PSALM HEADINGS

̈ ‫ܩܕܡܝܬܐ ܕܐܣܬܥܪ ܡܪܬܐ ܠܥܡܐ ܕܐܠ ܢܣܓܕܘܢ‬ ‫ܒܝܕ‬ .‫ܠܦܬܟ̈ܪܐ ܐܐܠ ܐܠܠܗܐ‬ By reminding the people of former things that were done he admonishes them not to worship idols, but God.

13t3, M507

̈ ‫ܩܕܡܝܬܐ ܕܐܣܬܥܪ ܡܪܬܐ ܠܥܡܐ ܕܐܠ ܢܣܓܕܘܢ‬ ‫ܒܝܕ‬ .‫ܠܦܬܟ̈ܪܐ‬

Through the former things that were done he admonishes the people not to worship idols.

M428

‫ ܠܢ ܕܝܠܢ ܩܪܝܬܐ‬.‫ܥܠ ܡܘܫܐ ܕܫܒܚ ܗܘܐ ܥܠ ܝܡܐ‬ .‫ܕܐܘܢܓܠܝܘܢ‬

About Moses who was praising beside the sea. To us, indeed us, it is the calling of the Gospel.

PSALM 115 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 17t2, M25, M

‫ܡܒܕܩ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܒܒܒܠ ܘܡܘܕܝܢ‬ ̈ ‫ ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ ܟܕ‬.‫ܐܦܝ ܦܘܢܝܗܘܢ‬ ‫ܐܠܠܗܐ ܥܠ‬ .‫ܐܬܟܪܗ ܥܠ ܕܐܫܬܩܠ‬ He points out the things that were done to the people in Babel and they praised God about their return. Spoken in the person of Hezekiah when he was sick about what had been taken away.

‫ ܕܐܣܬܥܪܘ ] ܕܐܣܬܥܪ‬M ║ ‫ ] ܥܡܐ‬om 13t2 ║ ‫] ܕܒܒܒܠ‬ ‫ ܒܒܒܠ‬12t1, 13t1, 18>8dt1; ‫ ܒܒܠ‬13t2; ‫ ܕܒܒܠ‬13t4 ║ ‫] ܘܡܘܕܝܢ‬ ̈ ‫ ܘܕܡܘܕܝܢ‬6t1 ║ ‫ ܐܡܝܪ ܡܢ‬.‫ܐܦܝ ܦܘܢܝܗܘܢ‬ ‫ܐܠܠܗܐ ܥܠ‬ ̈ ‫ ] ܦܪܨܘܦ ܚܙܩܝܐ‬m up to ‫ )ܚܙ( ܩܝܐ‬13t4 ║‫ܐܦܝ‬ ] om 12t1 ║ ‫ ] ܦܘܢܝܗܘܢ‬with sey 17t3; add ‫ ܪܝܫ ܦܠܓܗ‬6t1 ║ ‫ܘܐܡܝܪ ] ܐܡܝܪ‬ 12t1, 12t4, 13t1, 13t2, 17t2, 18>8dt1, M25, M ║ ‫ܟܕ ܐܬܟܪܗ ܥܠ‬ ‫ ] ܕܐܫܬܩܠ‬om 13t4 16t2, 17t1, M507

A CRITICAL EDITION OF THE PSALM HEADINGS

141

‫ܡܒܕܩ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܒܒܒܠ ܘܡܘܕܝܢ‬ ̈ .‫ܐܦܝ ܦܘܢܝܗܘܢ‬ ‫ܐܠܠܗܐ ܥܠ‬ He points out the things that were done to the people in Babel and they praised God about their return.

‫ ܐܘܠܨܢܐ ] ܐܝܠܝܢ‬16t2 ║ ‫ ܕܡܘܕܝܢ ] ܘܡܘܕܝܢ‬17t1 U, UP

̈ ‫ܡܒܕܩ ܥܠ‬ ‫ܐܘܠܨܢܐ ܕܐܣܬܥܪܘ ܠܘܬ ܥܡܐ ܕܒܒܒܠ‬ .‫ܘܐܡܝܪ ܐܦ ܥܠ ܚܙܩܝܐ ܟܕ ܐܬܟܪܗ ܥܠ ܕܐܫܬܩܠ‬

He points out the calamities that the people had endured in Babel and also speaks about Hezekiah, who became ill about what had been taken away.

13t3

̈ ‫ܡܒܕܩ ܥܠ‬ .‫ܐܘܠܨܢܐ ܕܐܣܬܥܪܘ ܠܘܬ ܥܡܐ ܕܒܒܒܠ‬ He points out the calamities that the people in Babel had to endure.

M428

.‫ܐܡܝܪ ܥܠ ܚܙܩܝܐ ܟܕ ܐܬܟܪܗ ܥܠ ܕܐܫܬܩܠ‬

Spoken about Hezekiah, when became ill about what had been taken away.

142

THE EAST SYRIAC PSALM HEADINGS

17t3

̈ ‫ܥܠ‬ ‫ܐܘܠܨܢܐ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܒܒܒܠ ܘܡܘܕܝܢ ܥܠ‬ ̈ ‫ ܘܐܡܝܪ ܐܦ ܥܠ ܚܙܩܝܐ ܟܕ ܐܬܟܪܗ‬.‫ܐܦܝ ܦܘܢܝܗܘܢ ܐܠܠܗܐ‬ .‫ܥܠ ܕܐܫܬܩܠ‬ About the calamities that the people in Babel had endured, praising God for their return and about Hezekiah, who became ill because of what had been taken away.

PSALM 116 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25

̈ ‫ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ ܡܪܬܐ ܠܟܠܗܘܢ‬ ‫ܒܢܝܢܫܐ ܕܢܘܕܘܢ‬ ̈ ‫ܐܠܠܗܐ ܘܢܬܕܡܪܘܢ ܒܗ ܥܠ‬ .‫ܐܦܝ ܐܝܠܝܢ ܕܣܥܪ ܡܛܠܬܗ‬ In the person of Hezekiah he admonishes all the people to praise God and to be amazed about him for all the things he had done on their account.

̈ ‫ ܒܢܝ‬6t1 ║ ‫ ] ܕܢܘܕܘܢ‬add ‫ܒܢܝܢܫܐ‬ ̈ ] om 17t3; ‫ܐܢܫܐ‬ ̈ ‫ܒܢܝܢܫܐ‬ 17t3 ║ ‫ ] ܘܢܬܕܡܪܘܢ‬om M25 ║ ‫ ] ܒܗ‬om 12t1, M25 ║ ‫] ܐܝܠܝܢ‬ om 12t1 ║ ‫ ܕܐܣܬܥ̈ܪ ] ܕܣܥܪ‬17t260; ‫ ܕܐܣܬܥܪ‬16t2, 17t1, 17t3, M25 ║ ‫ ܡܛܠܬܗܘܢ ] ܡܛܠܬܗ‬6t1, 16t2; ‫ ܡܢܗ‬M25 M507, U, UP, M

̈ ‫ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ ܡܪܬܐ ܠܟܠܗܘܢ‬ ‫ܒܢܝܢܫܐ ܕܢܘܕܘܢ‬ .‫ܐܠܠܗܐ‬ In the person of Hezekiah he admonishes all the people to praise God.

13t3

̈ ‫ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ ܡܪܬܐ ܠܟܠܗܘܢ‬ .‫ܒܢܝܢܫܐ‬ In the person of Hezekiah he admonishes all the people.

60

Also as a correction in 13t4.

A CRITICAL EDITION OF THE PSALM HEADINGS M428

143

.‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ‬

Spoken in the person of Hezekiah.

PSALM 117 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M

̈ ‫ܐܦܝ ܙܟܘܬܗܘܢ ܕܡܢ ܒܬܪ‬ ‫ܬܘܕܝܬܐ ܕܥܡܐ ܕܥܠ‬ ̈ ‫ܦܘܢܝܗܘܢ ܟܕ ܐܬܟܢܫܘ ܥܠܝܗܘܢ ܥܡܡܐ ܕܒܚܕ̈ܪܝܗܘܢ ܘܚܣܢܘ‬ .‫ܐܢܘܢ‬ Thanksgiving after their return by the people for their victory when the surrounding nations assembled against them and they subdued them.

̈ ‫ ܬܘܕܝܬܗ ] ܬܘܕܝܬܐ‬13t4 ║ ‫ܕܥܡܐ ] ܕܥܡܐ‬ 17t3 ║ ‫] ܕܥܠ‬ ̈ ‫ ܥܠ‬17t1; om 13t4 (add supralin) ║ ‫ܐܦܝ ܙܟܘܬܗܘܢ‬ ] m 18>8dt1; ̈ om 13t4 (add supralin) ║ ‫ ܡܢ ] ܕܡܢ‬13t4 ║ ‫ܦܘܢܝܗܘܢ ] ܦܘܢܝܗܘܢ‬ ̈ 17t3; ‫ܦܘܢܝ‬abbr 17t2 (at end of line) ║ ‫ ܥܡܐ ] ܥܡܡܐ‬17t3; ̈ 13t4 (corr by later hand) ║‫ܥܡܡܐ ܕܒܚܕ̈ܪܝܗܘܢ ܘܚܣܢܘ‬ ̈ ] ‫ܥܡܐ‬ m partly 18>8dt161 ║ ‫ ] ܕܒܚܕ̈ܪܝܗܘܢ‬add ‫ ܕܢܓܡܪܘܢ ܐܢܘܢ‬12t1, 12t4 ║ ‫ ] ܘܚܣܢܘ ܐܢܘܢ‬om 12t4; add ‫ ܡܢ ܒܬܪ ܙܟܘܬܗܘܢ‬13t4 M507

̈ ‫ܐܦܝ ܙܟܘܬܗܘܢ ܕܡܢ ܒܬܪ‬ ‫ܬܘܕܝܬܐ ܕܥܡܐ ܕܥܠ‬ .‫ܦܘܢܝܗܘܢ‬

Thanksgiving by the people after their return for their victory.

13t3, M428, U, UP

̈ .‫ܐܦܝ ܙܟܘܬܗܘܢ‬ ‫ܬܘܕܝܬܐ ܕܥܡܐ ܕܥܠ‬

Thanksgiving by the people for their victory.

‫ ܬܘܕܝܬܗ ] ܬܘܕܝܬܐ‬U ‫ܚܢܘ‬...‫ ܥܡܡ‬can be read.

61

144

THE EAST SYRIAC PSALM HEADINGS

PSALM 118 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܬܫܥܝܬܐ ܕܡܪܬܝܢܘܬܐ ܕܠܘܬ ܟܠ ܐܢܫ ܕܐܡܝܪܐ ܡܢ‬ .‫ܦܪܨܘܦ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ‬ Account of an admonition towards everybody that was spoken in the person of the excellent people that were among the people in Babel.

‫ ܘܡܪܬܝܢܘܬܐ ] ܕܡܪܬܝܢܘܬܐ‬M25, M428, M507, M; ‫ ܕܡܪܬܝܢܘ‬abbr 13t3 ║ ‫ ܟܠܢܫ ] ܟܠ ܐܢܫ‬13t2, 13t3, 13t4, 16t2, 17t1, ̈ ‫ ܟܠܗܘܢ‬12t4 17t2, 17t3, 18>8dt1, M25, M507, U, UP, M;‫ܒܢܝܢܫܐ‬ 62 ║ ‫ ܕܐܡܝܪ ] ܕܐܡܝܪܐ‬6t1 , M507, M; ‫ ܐܡܝܪܐ‬13t2, 16t2, U; ‫ ܐܡܝܪ‬13t3, 17t3; ‫ ܘܐܡܝܪܐ‬13t4 ║ ‫ ] ܡܝܬ̈ܪܐ‬without sey 18>8dt1; om M25 ║ ‫ ܕܥܡܐ ] ܕܒܥܡܐ‬12t4, 13t3, 16t2, 17t2; ‫ ܥܡܐ‬M25; om 13t4, U, UP PSALM 119 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t263, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܬܪܕܦ ܡܢ ܫܐܘܠ ܘܐܬܥܨܝ ܕܢܥܡܪ ܒܝܬ‬ .‫ܢܘܟ̈ܪܝܐ‬ Spoken by David when he was pursued by Saul and he was compelled to dwell among strangers.

‫ ] ܐܡܝܪ‬praem ‫ ܕܡܣܩܢܐ‬6t1 ║ ‫ ] ܫܐܘܠ‬om 13t4 (err at end of folio) ║ ‫ ܘܐܬܠܨܘ ] ܘܐܬܥܨܝ‬12t1, 13t164; ‫ ܘܐܬܐܠܨ‬17t2, M507; om 17t3, M25, M428, M ║ ‫ ܕܥܡܪ ] ܕܢܥܡܪ‬12t1; om M428; ‫ ܘܥܡܪ‬17t3, M25, U, UP, M ║ ‫ ] ܒܝܬ ܢܘܟ̈ܪܝܐ‬om M428

62

error.

Bloemendaal (1960:80) had

‫ ܕܐܡܝܪܐ‬for 6t1 as well, but that is an

This manuscript is not completely legible, but agrees with 6t1 as far as can be discerned. 64 Bloemendaal (1960:80) does not have this reading. 63

A CRITICAL EDITION OF THE PSALM HEADINGS

145

PSALM 120 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, UP

‫ܢܒܝܘܬܐ ܕܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ ܘܡܪܬܝܢܘܬܐ‬ .‫ܕܠܘܬ ܟܠܗܘܢ ̈ܒܢܝܢܫܐ‬ Prophecy about the return of the people from Babel and an admonition toward all men.

‫ ] ܢܒܝܘܬܐ‬praem ‫ ܕܡܣܩܢܐ‬6t1; ‫ ܢܒܝܘܬܗ‬6t1, 17t3 ║ ‫] ܕܡܢ‬ om 12t4, 13t3 ║ ‫ ] ܒܒܠ‬om 13t3; ‫ ܒܒܝܠ‬12t1; ‫ ܕܒܒܒܠ‬12t4 ║ ‫ ܘܡܪܬܝܢܘܬ ] ܘܡܪܬܝܢܘܬܐ‬13t4 (abbr, stroke above ‫;)ܘܬ‬ ‫ ܘܡܪܬܝܢܘ‬17t1 (abbr at end of line, stroke above ‫ܡܪܬܝܢܘܬܐ ;)ܘ‬ M25 ║ ‫ ܠܘܬ ] ܕܠܘܬ‬6t1 ║ ‫ ̈ܒܢܝ ܐܢܫܐ ] ̈ܒܢܝܢܫܐ‬6t1 M428

.‫ܢܒܝܘܬܐ ܕܥܠ ܥܡܐ‬

Prophecy about the people.

U, M

.‫ܢܒܝܘܬܐ ܕܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ‬

Prophecy about the return of the people from Babel.

PSALM 121 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, UP, M

̈ ‫ܥܬܝܩܐ ܕܒܥܡܐ ܕܒܒܒܠ ܐܝܟ‬ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܐܢܫܐ‬ .‫ܡܢ ܕܚܕܝܢ ܒܦܘܢܝܗܘܢ‬

Spoken in the person of the old men among the people in Babel and about how glad they were about their return.

146

THE EAST SYRIAC PSALM HEADINGS

‫ ] ܐܡܝܪ‬praem ‫ ܕܡܣܩܢܐ‬6t1 ║ ‫ ] ܐܢܫܐ‬with sey 12t1, 13t1, 13t2, 13t465, M25, UP; om 12t4 ║ ‫ ܕܥܡܐ ] ܕܒܥܡܐ‬17t1 ║ ‫ ܕܒܒܠ ] ܕܒܒܒܠ‬13t4 ║ ‫ ܒܦܘܢܝܐ ] ܒܦܘܢܝܗܘܢ‬17t3 (at end of line) 13t3, U

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ ̈ .‫ܥܬܝܩܐ ܕܒܥܡܐ ܕܒܒܒܠ‬ ‫ܐܢܫܐ‬

Spoken in the person of the old men among the people in Babel.

̈ ] without sey U ‫ܐܢܫܐ‬ PSALM 122

6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

‫ܐܝܟ ܡܢ ܕܢܓܝܪܐܝܬ ܫܐܠ ܥܡܐ ܒܗܝܡܢܘܬܐ ܡܢ‬ .‫ܐܠܗܐ ܕܢܦܢܐ ܐܢܘܢ ܡܢ ܒܒܠ‬ How the people in faith patiently asked God to bring them back from Babel.

‫ ] ܐܝܟ‬praem ‫ ܕܡܣܩܢܐ‬6t1; praem ‫ ܐܡܝܪ‬16t2; praem ‫ ܐܡܝܪ ܠܕܘܕ‬M25, M ║ ‫ ܕܚܬܝܬܐܝܬ ] ܕܢܓܝܪܐܝܬ‬13t4 (with ‫ ܕܢܓܝܪܐܝܬ‬in the same hand in margin, with mark above lemma) ║ ‫ ܫܐܠܝܢ ] ܫܐܠ‬13t3, 16t2 ║ ‫ ] ܒܗܝܡܢܘܬܐ‬om 13t4 ║‫ ܡܢ ܐܠܗܐ ܒܗܝܡܢܘܬܐ ] ܒܗܝܡܢܘܬܐ ܡܢ ܐܠܗܐ‬18>8dt1 ║ ‫ ܕܡܢ ] ܡܢ‬13t4 ║ ‫ ܕܢܦܢܘܢ ] ܕܢܦܢܐ‬M25, M; om M507 ║ ‫ܐܢܘܢ‬ ] om M507, M ║ ‫ ] ܡܢ ܒܒܠ‬om 13t4, M507 M428

.‫ܥܠ ܕܢܦܢܘ ܡܢ ܒܒܠ‬

About those that returned from Babel. 13t4 adds in the margin ‫ ܡܝ̈ܪܐ‬13t4, it then adds a ‫ ܘ‬in the margin, ̈ before ‫ܥܬܝܩܐ‬ . This can be compared to the reading in the commentaries used by Bloemendaal (1960:81). It then adds another section agreeing with the commentaries: ‫ܕܐܫܬܒܝܘ ܒܛܠܝܘܬܗܘܢ ܘܦܢܘ ܒܣܝܒܘܬܗܘܢ‬. 65

A CRITICAL EDITION OF THE PSALM HEADINGS

147

PSALM 123 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦܗ ܕܥܡܐ ܕܦܢܘ ܡܢ ܒܒܠ ܐܝܟ ܡܢ‬ ̈ ‫ܥܩܬܐ ܕܣܒܠܘ ܡܢ‬ ̈ ‫ܕܡܬܕܟܪܝܢ‬ ‫ܒܒܠܝܐ ܘܡܘܕܝܢ ܕܐܓܗܝܘ‬ .‫ܡܢܗܝܢ ܒܚܝܐܠ ܕܐܠܗܐ‬ Spoken by David in the person of the people that returned from Babel who remembered the adversities they had suffered from the Babylonians, affirming that they escaped from them (i.e. the adversities) by the power of God.

‫ ] ܐܡܝܪ‬praem ‫ ܕܡܣܩܢܐ‬6t1; om M25, M ║ ‫ ] ܠܕܘܝܕ‬om 12t4, M25, M ║ ‫ ܦܪܨܘܦ ] ܦܪܨܘܦܗ‬12t1, 12t4, 13t4, 17t2, 17t3, M25, U, UP, M ║ ‫ ܥܡܐ ] ܕܥܡܐ‬12t4, 17t2, 17t3, M25, U, UP, M66; ̈ 12t1 ║ ‫ ] ܐܝܟ ܡܢ‬om M25, M ║ ‫ܕܡܬܢܝܢ ] ܕܡܬܕܟܪܝܢ‬ ‫ܥܡܐ‬ ̈ ] without sey 6t1; add ‫ܩܕܡܝܬܐ‬ ̈ 12t1; ‫ ܘܡܬܢܝܢ‬M25, M ║‫ܥܩܬܐ‬ ̈ 13t4 ║‫ ] ܕܣܒܠܘ ܡܢ ܒܒܠܝܐ‬without sey 18>8dt1; om U, UP ║ ‫ ] ܘܡܘܕܝܢ‬add ‫ ܗܘܘ‬12t1; add ‫ܥܠ‬13t4 ║ ‫] ܕܐܓܗܝܘ‬ ‫ ܕܐܬܓܗܝܘ‬13t2 ║ ‫ ] ܡܢܗܝܢ‬add sey (read ‫ )ܡܢܗܝܢ‬13t1, 18>8dt1; ‫ ܡܢܗܘܢ‬17t2, 17t3, M25, U, UP, M ║ ‫ ] ܕܐܠܗܐ‬add ‫ ܡܥܕܪܢܗܘܢ‬M25, M; ‫( ܐܠܗܐ‬read ‫ )ܕܐܠܗܐ‬13t4 13t3, M428, M507

.‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܦܢܘ ܡܢ ܒܒܠ‬ Spoken by David on behalf of the people that returned from Babel.

‫ ] ܕܦܢܘ ܡܢ ܒܒܠ‬om M428

13t4 should have had this reading, because it dropped the suffix to the previous noun and erroneously retained the relative. 66

148

THE EAST SYRIAC PSALM HEADINGS

PSALM 124 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M heading m M507 6t1

‫ ܡܬܢܐ ܠܥܡܐ ܥܠ ܙܟܘܬܗ ܕܡܢ ܐܠܗܐ ܕܡܢ‬.‫ܕܡܣܩܢܐ‬ ̈ ‫ܠܒܥܠܕܒܒܝܗܘܢ ܕܒܚܕ̈ܪܝܗܘܢ ܟܕ‬ ‫ܒܬܪ ܦܘܢܝܗܘܢ ܕܚܣܢܘ‬ .‫ܐܬܟܢܫܘ ܥܠܝܗܘܢ‬ Of degrees. He tells the people about his victory through God after their return, that they prevailed over their enemies surrounding them and assembling against them.

‫ ܥܡܐ ] ܠܥܡܐ‬6t1 (err, first word on folio, read ‫)ܠܥܡܐ‬ 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

‫ܡܬܢܒܐ ܥܠ ܙܟܘܬܗ ܕܥܡܐ ܕܡܢ ܐܠܗܐ ܕܡܢ ܒܬܪ‬ ̈ ‫ܠܒܥܠܕܒܒܝܗܘܢ ܕܒܚܕ̈ܪܝܗܘܢ ܟܕ ܐܬܟܢܫܘ‬ ‫ܦܘܢܝܗܘܢ ܕܚܣܢܘ‬ .‫ܥܠܝܗܘܢ‬ He prophesies about the victory of the people through God after their return, that they had prevailed over their surrounding enemies who had assembled against them.

‫ ] ܡܬܢܒܐ‬m 13t4 ║ ‫ ]ܥܠ‬m 13t2 ║ ‫ ] ܙܟܘܬܗ‬m 13t2 ║ ‫ܕܡܢ‬ ‫ ] ܐܠܗܐ‬om 16t2, 17t2, 18>8dt1, M25, M67 ║ ‫ ] ܕܡܢ‬m 13t4 (added by later hand) ║ ‫ ] ܕܡܢ ܒܬܪ‬m 13t2;‫ ܘܡܢ ܒܬܪ‬U, UP ║ ‫ ] ܦܘܢܝܗܘܢ‬add ‫ ܕܥܡܐ‬17t3 ║ ‫ ܣܢܘ ] ܕܚܣܢܘ‬13t1 (perhaps err); ‫ ܚܣܢܘ‬12t4, 13t2, 17t1, 18>8dt1; looks like ‫ܕܚܣܢܘ‬in 13t4 ║ ̈ ‫ܠܒܥܠܕܒܒܝܗܘܢ‬ ] without sey 13t2; add supralin ‫ܠܕܒܝܬ ܓܘܓ‬ 13t468 ║ ‫ ] ܕܒܚܕ̈ܪܝܗܘܢ‬om U, UP, M; without sey 13t1 ║ ‫ܟܕ‬ ‫ ] ܐܬܟܢܫܘ ܥܠܝܗܘܢ‬om U, UP, M; ‫ ܕܐܬܟܢܫܘ ܥܠܝܗܘܢ‬12t4, M25

67 68

Not mentioned by Bloemendaal (1960:82). Cf. the commentary of Bar Hebraeus; Bloemendaal (1960:82).

A CRITICAL EDITION OF THE PSALM HEADINGS 13t3, M428

149

.‫ܡܬܢܒܐ ܥܠ ܙܟܘܬܐ ܕܥܡܐ‬

He prophesied about the acquittal of the people.

PSALM 125 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

‫ܥܠ ܥܡܐ ܕܒܒܒܠ ܕܫܐܠܝܢ ܦܘܢܝܐ ܡܢ ܐܠܗܐ ܘܡܫܬܘܕܝܢ‬ .‫ܕܐܝܠܝܢ ܣܥܪܝܢ ܐܢ ܢܬܦܪܩܘܢ‬ About the people in Babel who asked God to take them back, promising what they would do if they were to be delivered.

‫ܥܠ‬

] praem ‫ ܕܡܣܩܢܐ‬6t1; praem ‫ܡܬܢܒܐ‬12t1, 13t4, 17t1, M25, UP, M ║ ‫ ܥܡܡܐ ] ܥܡܐ‬13t4 (err) ║ ‫ܥܡܐ ܕܒܒܒܠ‬ ] add ‫ ܡܬܢܒܐ‬17t3, U ║ ‫ ] ܕܫܐܠܝܢ‬m 13t2 ║ ‫] ܦܘܢܝܐ ܡܢ ܐܠܗܐ‬ ‫ ܡܢ ܐܠܗܐ ܦܘܢܝܐ‬12t4 ║ ‫ ] ܣܥܪܝܢ‬with sey 13t2 ║ ‫ ] ܐܢ‬om 13t4; ‫ ܐܢܗܘ‬17t2; add ‫ ܗܘ‬M25, M; add ‫ ܠܘܬܗܘܢ‬13t4 ║ ‫ ] ܢܬܦܪܩܘܢ‬m 13t2; ‫ ܕܢܬܦܪܩܘܢ‬13t4, 17t2, M25, M 17t269,

13t3

.‫ܥܠ ܥܡܐ ܕܒܒܒܠ ܕܫܐܠܝܢ ܦܘܢܝܐ ܡܢ ܐܠܗܐ‬ About the people in Babel who asked God to take them back.

M428

.‫ܥܠ ܥܡܐ ܕܦܢܝܢ ܡܢ ܒܒܠ‬

About the people who returned from Babel.

69

Not mentioned by Bloemendaal (1960:83).

150

THE EAST SYRIAC PSALM HEADINGS

PSALM 126 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t3, M428

‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܡܢ ܒܬܪ ܦܘܢܝܗܘܢ ܟܕ ܡܥܘܟܝܢ‬ ̈ .‫ܒܥܠܕܒܒܝܗܘܢ‬ ‫ܗܘܘ ܠܗܘܢ‬ Spoken in the person of the people after their return when their enemies impeded them.

‫ ] ܐܡܝܪ‬praem ‫ ܕܡܣܩܢܐ‬6t1 ║ ‫ ] ܥܡܐ ܡܢ ܒܬܪ‬m 13t2 ║ ‫ ܕܡܢ ܒܬܪ ] ܡܢ ܒܬܪ‬12t4 ║ ‫ ] ܟܕ‬om 12t4 ║ ‫ ] ܡܥܘܟܝܢ‬om M428; ‫ ܕܡܥܘܟܝܢ‬12t4 ‫ܡܢܥܝܢ‬13t4 (err?; add supralin ‫ ;)ܡܥܘܟܝܢ‬m 13t2 ║ ‫ ] ܗܘܘ‬om 12t4, 13t2, 13t3, 16t2; supralin 17t1 ║ ‫ ] ܠܗܘܢ‬add? ̈ 13t170; add ‫ܡܢ ܒܢܝܢܗ ܕܗܝܟܐܠ‬16t2 ║ ‫ܒܥܠܕܒܒܝܗܘܢ‬ ] add ‫ܡܢ‬ ‫ ܒܢܝܢܗ ܕܗܝܟܐܠ‬12t4, 13t1, 13t2, 13t3, 13t4, 17t1, 17t3, 18>8dt1; without sey 17t271

17t2, M25, U, UP, M

‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܥܡܐ ܡܢ ܒܬܪ ܦܘܢܝܗܘܢ‬ ̈ ‫ܕܒܐܝܕܝ‬ ‫ܕܡܥܘܟܝܢ ܠܗܘܢ ܒܥܠܕܒܒܝܗܘܢ ܡܢ ܒܢܝܢܗ ܕܗܝܟܐܠ‬ .‫ܙܘܪܒܒܠ ܕܡܢ ܫܒܛܐ ܕܝܗܘܕܐ‬ Spoken by David in the person of people after their return when their enemies prevented them from building the temple by the hands of Zerubbabel from the tribe of Judah.

‫ ] ܠܕܘܝܕ‬om U, UP ║ ‫ ܕܡܢ ܒܬܪ ] ܡܢ ܒܬܪ‬U; ‫ ܒܬܪ‬UP ║ ‫ ܟܕ ܡܥܘܟܝܢ ] ܕܡܥܘܟܝܢ‬U, UP; add ‫ ܗܘܘ‬M25, U, UP M ║ ̈ ̈ 72 ] ‫ܒܐܝܕܝ‬ ‫ ] ܒܥܠܕܒܒܝܗܘܢ‬with sey M25, U, UP, M ║ ‫ܕܒܐܝܕܝ‬ U, UP

The addition here is illegible. Perhaps the same as in 16t2? Bloemendaal (1960:83) says that the seyame has probably been omitted in 13t2 as well, but the seyame is legible on the microfilm used. 72 Bloemendaal (1960:83) did not note this reading in 17t2 and M. 70 71

A CRITICAL EDITION OF THE PSALM HEADINGS M428

151

.‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܥܡܐ‬

Spoken by David in the person of the people.

PSALM 127 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

‫ܠܗܢܘܢ ܕܦܢܘ ܡܢ ܒܒܠ ܡܪܬܐ ܕܢܐܨܦܘܢ ܕܡܝܬܪܘܬܐ‬ ̈ .‫ܒܛܒܬܗ ܕܐܠܗܐ‬ ‫ܐܝܟ ܕܢܬܒܣܡܘܢ‬ He admonishes those who returned from Babel that they must be concerned to seek virtue so that they may take delight in the benevolence of God.

‫ ] ܠܗܢܘܢ‬praem ‫ ܕܡܣܩܢܐ‬6t1 ║ ‫ܕܝܩܘܬܐ ] ܕܡܝܬܪܘܬܐ‬ ‫ )(ܕܙ‬13t4 (add supralin ‫ ] ܐܝܟ ║ )ܕܡܝܬܪܘܬܐ‬om M25, M; add ̈ 73 ] without sey 18>8dt1; ‫ܒܛܝܒܘܬܐ‬ supralin ‫ ܡܢ‬13t4 ║ ‫ܒܛܒܬܗ‬ 17t3 ║ ‫ ] ܕܐܠܗܐ‬m 13t2; add ‫ ܡܪ ܟܠ‬17t2, M25 13t3, M428

.‫ܠܗܢܘܢ ܕܦܢܘ ܡܢ ܒܒܠ ܡܪܬܐ‬

He admonishes those who returned from Babel.

‫ ܡܪܬܐ ] ܠܗܢܘܢ‬praem M428 ║ ‫ ]ܡܪܬܐ‬om M428 PSALM 128 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M507, UP

‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܘܡܠܦ ܠܗܘܢ ܕܢܬܕܟܪܘܢ‬ ̈ .‫ܩܕܡܝܬܐ ܘܢܘܕܘܢ ܥܠ ܟܗܝܢܘܬܗܘܢ‬ Bloemendaal (1960:83) marked this word as m (illegible) in 13t2, but it is clearly visible on the microfilm. 73

152

THE EAST SYRIAC PSALM HEADINGS He prophesies about the return of the people and teaches them to remember the former events and to acknowledge their prosperity.

̈ heading ] m M507 up to ‫ܩܕܡܝܬܐ‬ ║ ‫ ] ܡܬܢܒܐ‬praem ‫ ܕܡܣܩܢܐ‬6t1 ║ ‫ ܦܘܢܝܐ ] ܦܘܢܝܗ‬12t4, 13t4; ‫( ܟܘܢܝܐ‬read‫)ܦܘܢܝܐ‬ ̈ 16t2 ║ ‫ ] ܕܥܡܐ‬om 12t4 ║ ‫ܩܕܡܝܬܐ‬ ‫ ] ܕܢܬܕܟܪܘܢ‬add supralin ̈ between the two words ‫ ܛܝܒܘܬܗ‬13t474 ║ ‫ ] ܘܢܘܕܘܢ‬om 13t3; add ‫ ܐܠܠܗܐ‬13t4 ║ ‫ ] ܥܠ ܟܗܝܢܘܬܗܘܢ‬om 6t1, 13t3; ̈ ‫ ܒܟܗܝܢܘܬܗܘܢ‬16t2 ║ ‫ܐܦܝܗܘܢ ] ܟܗܝܢܘܬܗܘܢ‬ substitute supralin 13t4 M428

.‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܗ ܕܥܡܐ‬

He prophesies about the return of the people.

M25

̈ .‫ܩܕܡܝܬܐ‬ ‫ܡܒܕܩ ܥܠ ܦܘܢܝܐ ܘܕܢܬܕܟܪܘܢ‬ He prophesies about the return and that they should remember the former things.

U, M

‫ܡܬܢܒܐ ܥܠ ܦܘܢܝܐ ܕܥܡܐ ܘܡܠܦ ܠܗܘܢ ܥܠ‬ .‫ܟܗܝܢܘܬܗܘܢ‬

He prophesies about the return of the people and he teaches them about their prosperity.

‫ܡܒܕܩ ] ܡܬܢܒܐ‬ ‫ ] ܟܗܝܢܘܬܗܘܢ‬om M

M ║

‫ܦܘܢܝܐ‬

]

‫ܦܘܢܝܗ‬

M ║

‫ܥܠ‬

PSALM 129 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ .‫ܙܕܝܩܐ ܕܒܥܡܐ ܕܒܒܒܠ‬

74

Cf. the commentary of Bar Hebraeus; Bloemendaal (1960:84).

A CRITICAL EDITION OF THE PSALM HEADINGS

153

Spoken in the person of the righteous ones among the people in Babel.

̈ ‫ܦܪܨܘܦܐ ] ܦܪܨܘܦ‬ ‫ ] ܐܡܝܪ‬praem ‫ ܕܡܣܩܢܐ‬6t1 ║ ‫ܙܕܝܩܐ‬ ̈ ̈ ] abbr ‫ ܙܕܝܩ‬13t4; add supralin ‫ ܡܝܬ̈ܪܐ‬13t475 ‫ܕܙܕܝܩܐ‬ 6t1 ║ ‫ܙܕܝܩܐ‬ ║ ‫ ܕܥܡܐ ] ܕܒܥܡܐ‬17t1; om M25 ║ ‫ ] ܕܒܒܒܠ‬om 13t3, M25; ‫ ܕܒܒܠ‬13t4 PSALM 130 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, M

‫ ܟܕ ܡܘܕܥ‬.‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ‬ ̈ ‫ܙܢܝܗܘܢ ܒܝܕ ܦܪܗܣܝܐ‬ ̈ ‫ܥܠ‬ .‫ܕܡܠܝܗܘܢ‬ Spoken in the person of the excellent ones among the people in Babel, when he made their ways known through the boldness of their words.

‫ ] ܐܡܝܪ‬praem ‫ ܕܡܣܩܢܐ‬6t1; om 12t4, 16t2, 17t1, M507; m 13t2, 18>8dt176; add‫ ܠܕܘܝܕ‬17t2, M25, M ║ ‫ ] ܡܢ‬m 13t2 ║ ‫ܦܪܨܘܦܗܘܢ ] ܦܪܨܘܦ‬6t1, 18>8dt1, 13t1, 13t4; m 13t2; ‫ ܦ̈ܪܨܘܦܝܗܘܢ‬16t2 ║ ‫ ܕܡܝܬ̈ܪܐ ] ܡܝܬ̈ܪܐ‬6t1, 18>8dt1, 13t1, 13t2; om 13t4 (err at end of folio?) ║ ‫ ] ܕܒܥܡܐ‬om 16t2, 17t2, M25, M507, M ║ ‫ ] ܕܒܒܒܠ‬om 12t4, 16t2, 17t2, M25, M507, M ║ ‫ ] ܟܕ‬praem ‫ ܐܡܝܪ‬12t4, 17t1, 18>8dt1 ║ ‫ ܡܘܕܥܢ ] ܡܘܕܥ‬13t4 ̈ ] without sey 17t2, 18>8dt1 ║ ‫] ܒܝܕ‬ (err, read ‫ܙܢܝܗܘܢ ║ )?ܡܘܕܥ‬ ‫ ܕܒܝܕ‬13t4 ║ ‫ ܒܦܪܗܣܝܐ ] ܒܝܕ ܦܪܗܣܝܐ‬12t4, M25 ║ ‫] ܦܪܗܣܝܐ‬ ̈ ] add supralin in blue following with sey 13t4 ║ ‫ܕܡܠܝܗܘܢ‬ heading: ‫ܠܚܡ ܕܝܢ ܠܕܒܝܬ ܚܢܢܝܐ ܘܕܢܝܐܝܠ‬13t477

Cf. the commentaries referred to by Bloemendaal (1960:84). There is an open space in the manuscript where the copyist was probably unable to read the original. 77 Cf. the commentaries used by Bloemendaal (1960:85,) especially Bar Hebraeus. 75 76

154

THE EAST SYRIAC PSALM HEADINGS

13t3, M428, U, UP

.‫ܐܡܝܪ ܡܢ ܦܪܨܘܦܗܘܢ ܕܡܝܬ̈ܪܐ‬

Spoken in the person of the excellent ones.

‫ ] ܐܡܝܪ‬add ‫ ܠܕܘܝܕ‬M428 ║ ‫ ܦܪܨܘܦ ] ܦܪܨܘܦܗܘܢ‬M428, U, UP ║ ‫ ܡܝܬ̈ܪܐ ] ܕܡܝܬ̈ܪܐ‬M428, U, UP; add ‫ܕܒܥܡܐ ܕܒܒܒܠ‬ U, UP

PSALM 131 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, M25, M507, M

‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܥܗܕܝܢ ܐܠܠܗܐ‬ ‫ܚܘܒܗ ܕܕܘܝܕ ܕܨܐܕܘܗܝ ܘܫܐܠܝܢ ܡܢܗ ̈ܪܚܡܐ ܡܛܠ‬ ̈ .‫ܡܘܠܟܢܘܗܝ ܕܠܘܬܗ‬ He prophesies about the people in Babel when they reminded God of David’s love for him and they asked his mercy because of his promises to him.

‫ ] ܡܬܢܒܐ‬praem ‫ ܕܡܣܩܢܐ‬6t1 ║ ‫ܐܡܝܪ ܡܢ ] ܡܬܢܒܐ ܥܠ‬ ‫ܦܪܨܘܦ‬12t4 ║ ‫ ܕܒܒܠ ] ܕܒܒܒܠ‬13t4 (at end of line) ║ ‫] ܚܘܒܗ‬ add ‫ ܪܒܐ‬17t2, M25, M ║ ‫ ܕܠܘܬ ܕܘܝܕ ] ܕܕܘܝܕ‬17t2, M25, M ║ ‫ ] ܕܨܐܕܘܗܝ‬om 17t2, M25, M; add sey 13t2, 13t4;̈ ‫ܨܐܕܘܗܝ‬ 12t4; m final ‫ ܝ‬18>8dt1 ║ ‫ ] ܡܢܗ‬om 16t2 ║ ‫ ] ܡܘܠܟܢܘܗܝ‬without ̈ sey 17t2; add ‫ ܘܫܘܘܕܝܘܗܝ‬17t2, M25, M ║ ‫ ] ܕܠܘܬܗ‬m final ‫ܗ‬ 18>8dt1 13t3

‫ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܥܗܕܝܢ ܐܠܠܗܐ‬ ‫ܡܬܢܒܐ ܥܠ‬ ̈ .‫ܕܨܐܕܘܗܝ‬ ‫ܚܘܒܗ ܕܕܘܝܕ‬ He prophesies about the people in Babel who reminded God of David’s love for him.

M428

.‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ‬

He prophesies about the people in Babel.

17t3, M507, U, UP

A CRITICAL EDITION OF THE PSALM HEADINGS

155

‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܥܗܕܝܢ ܐܠܠܗܐ‬ .‫ܚܘܒܗ ܕܕܘܝܕ ܕܨܐܕܘܗܝ ܘܫܐܠܝܢ ܡܢܗ ̈ܪܚܡܐ‬ He prophesies about the people in Babel when they reminded God of David’s love for him and they asked his mercy.

‫ܕܠܘܬ ܕܘܝܕ ] ܕܕܘܝܕ‬M507 ║‫ ] ܕܨܐܕܘܗܝ‬om M507 PSALM 132 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP

‫ܡܒܕܩ ܡܢ ܒܬܪ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ ܐܟܚܕܐ ܥܬܝܕܝܢ‬ .‫ܠܡܥܡܪ ܕܒܝܬ ܝܣܪܝܠ ܘܝܗܘܕܐ‬ He points out that after their return from Babel, the House of Israel and Judah were going to dwell together.

‫ ] ܡܒܕܩ‬praem ‫ ܕܡܣܩܢܐ‬6t1; om U ║ ‫ܕܡܢ ܒܬܪ ] ܡܢ ܒܬܪ‬ 12t4, 13t1, 13t2, 17t1, 17t2, 17t3, M25, U, UP ║ ‫] ܕܥܡܐ‬ add‫ ܡܒܕܩ‬U ║ ‫ ܕܐܟܚܕܐ ] ܐܟܚܕܐ‬16t2 ║ ‫ ] ܥܬܝܕܝܢ‬add ‫ܗܘܘ‬17t2, M25 ║ ‫( ܠܡܥܒܪ ]ܠܡܥܡܪ‬read ‫ )ܠܡܥܡܪ‬U ║ ‫]ܝܣܪܝܠ‬ ‫ܐܝܣܪܐܝܠ‬ 6t1 ║ ‫( ܕܝܗܘܕܐ ] ܘܝܗܘܕܐ‬read ‫ )ܘܝܗܘܕܐ‬M25; ̈ ‫ܘܝܗܘܕܝܐ‬ 13t1; ‫ ܘܕܝܗܘܕܐ‬13t2;‫ ܥܡ ܕܒܝܬ ܝܗܘܕܐ‬13t4; add ‫ ܕܒܝܬ‬supralin between ‫ ܘ‬and ‫ ܝܗܘܕܐ‬12t4 13t3

‫ܡܒܕܩ ܕܐܟܚܕ ܥܬܝܕܝܢ ܠܡܥܡܪ ܕܒܝܬ ܝܣܪܝܠ ܘܝܗܘܕܐ ܡܢ‬ .‫ܒܬܪ ܦܘܢܝܐ ܕܥܡܐ ܕܡܢ ܒܒܠ‬ He points out that the House of Israel and Judah going to dwell together after the return of the people from Babel.

M428

.‫ܡܒܕܩ ܠܡܥܡܪ ܝܣܪܝܠ ܘܝܗܘܕܐ ܐܟܚܕܐ‬

He points out that Israel and Judah were to dwell together.

M507

.‫ܡܒܕܩ ܕܡܢ ܒܬܪ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ‬

He points out that after the return of the people from Babel.

M (heading similar to Psalm 131)

156

THE EAST SYRIAC PSALM HEADINGS

‫ܡܒܕܩ ܥܠ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܥܗܕܝܢ‬ ̈ ‫ܐܠܠܗܐ‬ ‫ܡܘܠܟܢܘܗܝ‬ ‫ܚܘܒܗ ܪܒܐ ܕܠܘܬ ܕܘܝܕ ܘܫܐܠܝܢ ܡܢܗ ̈ܪܚܡܐ ܡܛܠ‬ .‫ܘܫܘܘܕܘܗܝ ܕܠܘܬܗ‬ He points out about the people in Babel who reminded God of his great love towards David and asked his mercy on account of his promises and his declarations to him (David).

PSALM 133 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, UP, M

̈ ‫ܡܠܦ ܠܥܡܐ ܕܡܢ ܒܬܪ ܦܘܢܝܗܘܢ ܕܡܢ ܒܒܠ‬ ‫ܬܫܒܚܬܐ‬ .‫ܕܐܠ ܫܠܘܐ ܢܣܩܘܢ ܐܠܠܗܐ‬

He teaches the people that after their return from Babel they must unceasingly offer hymns to God.

‫ ܡܢ ܒܬܪ ] ܕܡܢ ܒܬܪ‬16t2 ║ ‫ܦܘܢܝܗܘܢ‬ 12t4; ‫ܕܦܢܘ‬ ̈ ]] m‫ܦܘܢܝܐ‬ M507 ║ ‫ ] ܕܡܢ ܒܒܠ‬om M507 ║ ‫ܬܫܒܚܬܐ‬ 13t2; without sey ̈ 18>8dt1; ‫ ܬܫܒܘܚܬܐ‬13t4, 17t1, 17t3, UP; ‫ܕܬܫܒܚܬܐ‬ 16t2 ║ ‫ ܣܟܐ ] ܫܠܘܐ‬12t4 ║‫ܢ ] ܢܣܩܘܢ‬m 18>8dt1 ║ ‫ ] ܐܠܠܗܐ‬m 13t2 13t3, M428

̈ ‫ܡܠܦ ܠܥܡܐ‬ .‫ܬܫܒܚܬܐ ܕܐܠ ܫܠܘܐ ܢܣܩܘܢ ܐܠܠܗܐ‬

He teaches the people that they must unceasingly offer hymns to God.

‫ ] ܡܠܦ ܠܥܡܐ‬om M428 ║ ‫ ܣܟܐ ] ܫܠܘܐ‬M428 U

.‫ܡܠܦ ܠܥܡܐ ܕܡܢ ܒܬܪ ܦܘܢܝܗܘܢ ܕܡܢ ܒܒܠ‬ He teaches the people after their return from Babel.

PSALM 134 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

A CRITICAL EDITION OF THE PSALM HEADINGS

157

‫ܡܪܬܐ ܠܥܡܐ ܕܦܢܘ ܡܢ ܒܒܠ ܕܐܘܝܐܝܬ ܢܘܕܘܢ ܐܠܠܗܐ‬ ̈ ‫ܥܒܕ‬ .‫ܛܒܬܗܘܢ‬ He admonishes the people who returned from Babel that they should unanimously give thanks to God, their benefactor.

‫ ܕܐܡܝܢܐܝܬ ] ܕܐܘܝܐܝܬ‬13t4, 17t2, M25, M507, M ║ ̈ ‫ܥܒܕ‬ ‫ ܕܢܘܕܘܢ ] ܢܘܕܘܢ‬M428; ‫ ܢܫܒܚܘܢ‬17t3, U, UP ║ ‫ܛܒܬܗܘܢ‬ ] om M507, U, UP 13t3

.‫ܡܪܬܐ ܠܥܡܐ‬ He admonishes the people.

M428

.‫ܡܪܬܐ ܐܢܘܢ ܕܢܘܕܘܢ ܐܠܠܗܐ‬

He admonishes them to give thanks to God.

PSALM 135 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M78 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t3

‫ܒܒܠ ܡܠܦ ܠܗܘܢ ܕܢܘܕܘܢ‬ ‫ܕܦܢܐ ܥܡܐ‬ ‫ܐܝܟ‬ ̈ ‫ܡܢ‬ ̈ ‫ܡܢܥܠ‬ ‫ܩܕܡܝܬܐ ܘܐܚ̈ܪܝܬܐ ܕܣܥܪ‬ ‫ܐܦܝ ܟܠܗܝܢ‬ ‫ܐܠܠܗܐ‬ .‫ܨܐܕܝܗܘܢ‬ As if when the people returned from Babel he teaches them to praise God for all the former and later things he did for them.

̈ ] om 13t1; ‫ ܕܦܢܘ ] ܕܦܢܐ‬6t1, 16t2 ║ ‫ ] ܥܡܐ‬om 16t2 ║ ‫ܐܦܝ‬ ̈ without sey 18>8dt1; add‫ ܛܝܒܘܬܗ‬17t1 ║ ‫ ] ܟܠܗܝܢ‬om 13t4, 16t2, 17t3 ║ ‫ ܕܣܥܪܝܢ ] ܕܣܥܪ‬13t4 ║ ‫ ] ܨܐܕܝܗܘܢ‬with sey 13t4; ‫ ܠܘܬܗܘܢ‬13t2, 18>8dt1; ‫ ܨܕܝܗܘܢ‬17t3 13t3

‫ܐܝܟ ܡܢ ܕܦܢܘ ܥܡܐ ܡܢ ܒܒܠ ܡܠܦ ܠܗܘܢ ܕܢܘܕܘܢ‬ .‫ܐܠܠܗܐ‬

Only the last two words of the heading in 12t1 can be read. They agree with 6t1. 78

158

THE EAST SYRIAC PSALM HEADINGS Is if when the people returned from Babel, he teaches them to praise God.

17t2, M25, M507, M

‫ܐܝܟ ܡܢ ܕܦܢܘ ܡܢ ܒܒܠ ܡܠܦ ܠܗܘܢ ܕܢܘܕܘܢ ܐܠܠܗܐ ܥܠ‬ ̈ ̈ ‫ܐܦܝ‬ .‫ܛܝܒܘܬܗ‬ As if when they returned from Babel, he teaches them to praise God for all his favours.

̈ ] om M507 ‫ ] ܕܦܢܘ‬add ‫ ܥܡܐ‬M25, M ║ ‫ܐܦܝ‬ M428

̈ ‫ܡܠܦ ܠܗܘܢ ܕܢܘܕܘܢ ܐܠܠܗܐ ܥܠ‬ ̈ ‫ܐܦܝ‬ .‫ܛܝܒܘܬܗ‬

He teaches them to praise God for all his favours.

U, UP

̈ ‫ܝܗܘܕܝܐ ܡܢ ܒܒܠ ܡܠܦ ܠܗܘܢ ܕܢܘܕܘܢ‬ ‫ܐܝܟ ܡܢ‬ ̈ ‫ܕܦܢܘ‬ ̈ .‫ܐܦܝ ܛܝܒܘܬܗ ܕܨܐܕܝܗܘܢ‬ ‫ܐܠܠܗܐ ܥܠ‬

As if when the Jews returned from Babel he teaches them to praise God for all his favours towards them.

PSALM 136 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t179, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

̈ ‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܬܢܝܢ‬ .‫ܥܩܬܗܘܢ‬

He prophesies about the people in Babel when they narrated their adversities.

‫ ܐܡܝܪ ܠܕܘܝܕ ] ܡܬܢܒܐ‬13t4; add supralin 13t4: ‫ܒܨܚܚܐ‬ ̈ ‫ܐܡܝܪ ܐܠܪܡܝܐ ܢܒܝܐ ܥܠ‬ ̈ ‫ܫܒܝܐ ܕܠܒܒܝܠ ܘܒܟܝܐ ܕܩܕܝܫܐ‬ ̈ ‫ ܕܒܒܠ ] ܕܒܒܒܠ ║ ܒܫܒܝܐ‬16t2 ║ ‫ ܘܐܝܟ ] ܐܝܟ‬6t1, 13t1 ║ ̈ ] add ‫ܘܐܘܠܨܢܝܗܘܢ‬ ̈ ‫ ] ܕܡܬܢܝܢ‬with sey 13t2 ║ ‫ܥܩܬܗܘܢ‬ This manuscript is not very clear, but it is probably the same as 12t1 for this heading; cf. Bloemendaal (1960:87). 79

A CRITICAL EDITION OF THE PSALM HEADINGS

159

̈ ‫ ܕܣܒܠܘ ܡܢ‬17t2, M25; add ‫ܒܒܠܝܐ‬ ̈ ‫ ܕܣܒܠܘ ܡܢ‬M507; add ‫ܒܒܠܝܐ‬ ̈ ‫ ܘܒܟܝܢ‬12t4, 17t3, U, UP, M; add ‫ ܘܐܘܠܨܢܝܗܘܢ‬17t2 13t3

.‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ‬ He prophesies about the people in Babel.

M428

̈ ‫ܡܬܢܒܐ ܥܠ‬ ̈ ‫ܐܘܠܨܢܐ ܕܣܒܠܘ ܡܢ‬ .‫ܒܒܠܝܐ‬

He prophesies the adversities which they suffered from the Babylonians.

PSALM 137 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t3, U, P U

‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܒܒܒܠ ܘܐܝܟ ܡܢ ܕܡܘܕܝܢ ܥܠ‬ ̈ .‫ܐܦܝ ܦܘܪܩܢܗܘܢ‬ He narrates the return of the people from Babel and how they praised for their salvation.

‫ ܦܘܢܝܐ ] ܦܘܢܝܗ‬12t4 ║ ‫ ] ܕܥܡܐ‬om 12t4 ║ ‫ܕܡܢ ] ܕܒܒܒܠ‬ 6t1, 13t2, 13t4; om 12t4 ║ ‫ ܐܝܟ ] ܘܐܝܟ‬13t2, 13t4, 16t2, 17t1, 17t3, U, UP ║ ‫ ] ܡܢ‬om 12t1 ║ ‫ ] ܕܡܘܕܝܢ‬add ‫ ܐܠܠܗܐ‬13t4 ║ ‫ ܦܘܢܝܗܘܢ ] ܦܘܪܩܢܗܘܢ‬16t2 ‫ܒܒܠ‬

17t2, M25, M507, M

‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܡܢ ܒܒܠ ܘܡܘܕܝܢ ܐܠܠܗܐ ܥܠ‬ ̈ .‫ܐܦܝ ܦܘܪܩܢܗܘܢ‬ He indicates the return of the people from Babel and how they praised God for their salvation.

13t3, M428

.‫ܡܒܕܩ ܥܠ ܦܘܢܝܗ ܕܥܡܐ ܕܒܒܒܠ‬ He indicates the return of the people in Babel.

‫ ] ܕܒܒܒܠ‬om M428

160

THE EAST SYRIAC PSALM HEADINGS

PSALM 138 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M

‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ‬ ̈ ‫ܕܒܥܝܢ ܓܗܝܬܐ ܕܡܢ‬ ‫ܒܝܫܬܐ ܡܢ ܐܠܗܐ ܘܡܫܬܥܝܢ ܐܦ ܥܠ‬ .‫ܟܝܢܗ‬ Spoken in the person of the excellent ones among the people in Babel and how they asked deliverance of God from evil as well as speaking about God’s nature.

‫ ] ܦܪܨܘܦ‬om 13t2 ║ ‫ ] ܡܝܬ̈ܪܐ‬without sey 18>8dt1 ║ ‫ ܒܥܡܐ ] ܕܒܥܡܐ‬16t2; ‫ ܕܥܡܐ‬13t4 ║ ‫ ] ܕܒܒܒܠ‬add infralin ‫ܕܫܐܠܝܢ ܦܘܢܝܐ ܘܡܫܬܥܝܢ ܥܠ ܪܒܘܬܗ ܘܝܕܥܬܗ ܐܠ‬ ‫ ܡܬܕܪܟܢܝܬܐ‬13t480 ║ ‫ ] ܐܝܟ ܡܢ‬om 12t4 ║ ‫ ] ܕܒܥܝܢ‬with sey ̈ ] 13t2; add ‫ ܡܢ ܐܠܗܐ‬13t4 ║ ‫ ] ܕܡܢ‬om 12t4; ‫ ܡܢ‬17t3 ║ ‫ܒܝܫܬܐ‬ ̈ ̈ ‫ ܕܒܝܫܬܐ‬12t4; ‫ ܒܝܫܐ‬12t1; add ‫ ܘܫܐܠܝܢ‬17t2, M25, M ║ ‫ ] ܡܢ‬om 13t4 ║ ‫ ] ܐܠܗܐ‬om 13t4; add ‫ ܚܢܢܐ‬17t2, M25, M; add‫ܫܐܠܝܢ‬ 16t281 ║ ‫ ܕܡܫܬܥܝܢ ] ܘܡܫܬܥܝܢ‬M25, M ║ ‫ ] ܐܦ‬om 12t1, 16t2, 17t2, M25, M ║ ‫ ܦܘܢܝܗ ] ܟܝܢܗ‬13t2; ‫ ܐܝܬܘܬܗ‬12t4; add ‫ ܫܒܝܚܐ‬17t2, M25, M 13t3, M428, M507

.‫ܡܢ ܦܪܨܘܦ ܡܝܬ̈ܪܐ ܒܥܡܐ ܕܒܒܒܠ‬

Spoken in the person of the excellent ones among the people in Babel.

‫ ] ܡܢ ܦܪܨܘܦ‬praem ‫ ܐܡܝܪ‬M428, M507 ‫ ܕܒܥܡܐ‬M507; om M428 ║ ‫ ] ܕܒܒܒܠ‬om M428

║

‫ܒܥܡܐ‬

]

This addition corresponds to a large degree with the heading in the commentary of Bar Hebraeus; cf. Bloemendaal (1960:88). 81 This addition does not make sense and is probably the result of a ̈ after last ‫ ܡܢ‬corrected to ‫)ܐܠܗܐ‬ corrected error (repetition of ‫ܒܫܝܬܐ‬ in this manuscript earlier in the heading. The correction probably wanted to read this heading as in 17t2, M25 and M above. 80

A CRITICAL EDITION OF THE PSALM HEADINGS U, UP

161

‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ‬ ̈ ‫ܕܒܥܝܢ ܓܗܝܬܐ ܕܡܢ‬ .‫ܒܝܫܬܐ‬

Spoken in the person of the excellent ones among the people in Babel and how they asked deliverance from evil.

PSALM 139 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t3, UP

̈ ‫ܘܢܟܝܐܠ‬ ‫ܨܠܘܬܗ ܕܕܘܝܕ ܕܢܬܦܪܩ ܡܢ ܫܐܘܠ ܘܡܢ ܡ̈ܪܡܝܢܐ‬ .‫ܕܥܡܗ‬ David’s prayer to be delivered from Saul and from slanderers and the treacherous ones among his people.

‫ ܟܕ ܐܬܪܕܦ ] ܕܢܬܦܪܩ‬17t3 ║ ‫ ] ܡܢ‬om UP ║ ‫ ] ܫܐܘܠ‬om UP ̈ ║ ‫ ] ܘܡܢ‬om 13t1; ‫ ܡܢ‬UP ║ ‫ ] ܡ̈ܪܡܝܢܐ‬add ‫ܕܥܡܐ‬13t4 ║ ‫ܘܢܟܝܐܠ‬ ̈ ̈ ]‫ܘܡܢ ܢܟܝܐܠ‬6t1; without sey 18>8dt1; ‫ ܘܢܦܝܐܠ‬13t1 ║ ‫] ܕܥܡܗ‬ om 13t4

13t3, M25, M428, M507, U, M

.‫ܨܠܘܬܗ ܕܕܘܝܕ ܕܢܬܦܨܐ ܡܢ ܫܐܘܠ‬ Prayer of David to be delivered from Saul.

‫ ܕܢܬܦܪܩ ] ܕܢܬܦܨܐ‬M428, M507, M; ‫ ܟܕ ܐܬܪܕܦ‬M25, U 17t2

‫ܨܠܘܬܗ ܕܕܘܝܕ ܕܢܬܦܪܩ ܡܢ ܫܐܘܠ ܘܚܙܐ ܠܟܠܢܫ ܕܢܬܢܝܘܗܝ‬ .‫ܒܠܒܐ ܫܪܝܪܐ‬ Prayer of David to be delivered from Saul and asking82 all people to repeat it with a faithful heart.

82

Literally “seeing”.

162

THE EAST SYRIAC PSALM HEADINGS

PSALM 140 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܘܡܒܕܩ ܥܠ‬ ‫ܡܠܝܗܘܢ‬ ̈ ‫ܥܠ ܬܘܪܨܐ‬ .‫ܕܙܢܝܐ ܕܩܢܘ ܡܢ ܥܠܬܐ ܕܫܒܝܐ‬ Spoken in the person of the people in Babel, indicating about their words with regard to the correction of the manners they had acquired from their captors.

‫ ] ܐܡܝܪ‬add ‫ ܠܕܘܝܕ‬16t2 ║ ‫ ] ܡܢ‬m 13t4 ║ ‫ ܡܢ ] ܥܠ‬12t1, 12t4, 13t1, 13t4, 16t2, 17t3, 18>8dt1, M25, M; om 17t2 ║ ‫] ܡܠܝܗܘܢ‬ om 17t2 ║ ‫ ] ܥܠ‬om 12t1; m 13t2 ║ ‫ ] ܬܘܪܨܐ‬m 13t2 ║ ‫ܕܩܢܘ ܡܢ‬ ̈ 17t2, ] m 12t1 ║ ‫ ܥܠ ] ܡܢ‬13t4 ║ ‫ ] ܥܠܬܐ‬m 12t1, 13t2; ‫ܥܠܠܬܐ‬ 16t2 ║ ‫ ] ܕܫܒܝܐ‬with sey 6t1, 12t4; m 13t2 13t3

.‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ‬ Spoken in the person of the people in Babel.

M428

̈ ‫ܡܒܕܩ ܥܠ ܬܘܪܨܐ‬ .‫ܕܙܢܝܐ‬

He points out the correction of the manners.

M507

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܥܠ ܬܘܪܨܐ‬ .‫ܕܙܢܝܐ‬

Spoken in the person of the people in Babel about the correction of the manners.

U, UP

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܘܡܒܕܩ ܡܢ‬ ‫ܡܠܝܗܘܢ‬ ̈ ‫ܥܠ ܬܘܪܨܐ‬ .‫ܕܙܢܝܐ‬

Spoken in the person of the people in Babel and pointing about out the correction of the manners.

PSALM 141 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

A CRITICAL EDITION OF THE PSALM HEADINGS

163

6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܬܟܫܦܬܗ ܕܥܡܐ ܕܒܒܒܠ ܕܒܥܝܢ ܡܢ ܐܠܗܐ ܫܪܝܐ‬ ̈ .‫ܕܒܝܫܬܗܘܢ‬ Supplication of the people in Babel, asking God to release them from their misfortunes.

‫ ܬܟܫܦܬܐ ] ܬܟܫܦܬܗ‬12t1, 12t4, 13t1, 17t1, 17t3, 18>8dt1, U ║ ‫ ] ܕܒܒܒܠ‬om M507 ║ ‫ ] ܡܢ ܐܠܗܐ‬om 17t2, M428, M507, M ̈ ║ ‫ ] ܫܪܝܐ‬m 13t2 ║ ‫ܕܒܝܫܬܗܘܢ‬ ] without sey 17t3; ‫ ܕܒܝܫܘܬܗܘܢ‬M507, U, UP 13t3

.‫ܬܟܫܦܬܐ ܕܥܡܐ ܕܒܒܒܠ‬ Supplication of the people in Babel.

PSALM 142 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

‫ܥܠ ܥܡܐ ܕܒܒܒܠ ܕܡܬܟܫܦ ܘܫܐܠ ܡܢ ܐܠܗܐ ̈ܪܚܡܐ‬ .‫ܘܦܘܪܩܢܐ‬ Concerning the people in Babel, who prayed and asked God for mercy and salvation.

‫ ] ܥܠ‬praem ‫ ܡܬܢܒܐ‬12t1, 17t1, M25, U, UP; praem ‫ܐܡܝܪ‬ ‫ ܠܕܘܝܕ‬17t2, M507, M ║ ‫ ] ܕܡܬܟܫܦ‬m 13t2 ║ ‫] ܕܡܬܟܫܦ ܘܫܐܠ‬ ‫ ܕܡܬܟܫܦܝܢ ܐܠܠܗܐ ܘܫܐܠܝܢ‬13t4 ║ ‫ ] ܘܫܐܠ‬m 13t2 ║ ‫ܡܢ‬ ‫ ܡܢܗ ] ܐܠܗܐ‬13t4 ║ ‫̈ܪܚܡܐ ܡܢ ܐܠܗܐ ]ܡܢ ܐܠܗܐ ̈ܪܚܡܐ‬ 17t3, M25, U, UP, M ║ ‫ ] ܘܦܘܪܩܢܐ‬om 13t3, 17t1, 17t2, M507, U, UP, M; m 13t2 M428

.‫ܡܬܟܫܦ ܘܫܐܠ ̈ܪܚܡܐ ܡܢ ܐܠܗܐ‬

He prays and asks mercy from God.

164

THE EAST SYRIAC PSALM HEADINGS

PSALM 143 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

̈ ‫ܕܡܩܒܝܐ ܕܥܠ‬ ̈ ‫ܬܘܕܝܬܐ‬ ‫ܐܦܝ ܙܟܘܬܗܘܢ ܕܚܣܢܘ‬ ̈ .‫ܠܒܥܠܕܒܒܝܗܘܢ ܘܫܐܠܝܢ ܡܢ ܐܠܗܐ ܦܘܪܩܢܐ ܡܫܡܠܝܐ‬

Thanksgiving of the Maccabees for their victory when they prevailed over their enemies, asking God for complete deliverance.

̈ ‫ܠܒܥܠܕܒܒܝܗܘܢ‬ ‫ ] ܕܚܣܢܘ‬without sey 18>8dt1; om 17t2, U, UP ║ ‫ ] ܐܠܗܐ‬add ‫ ܚܢܢܐ‬17t2, M507 13t3, M428

̈ ‫ܕܡܩܒܝܐ ܥܠ‬ ̈ ‫ܬܘܕܝܬܐ‬ .‫ܐܦܝ ܙܟܘܬܗܘܢ‬

Thanksgiving of the Maccabees for their victory.

‫ ܕܥܠ ] ܥܠ‬M428 PSALM 144 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, U, UP, M

‫ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܘܕܝܢ‬ ‫ܐܡܝܪ‬ ̈ ‫ܡܢܥܠ‬ ̈ ‫ܐܦܝ ܓܗܝܬܐ ܕܡܢ‬ .‫ܒܝܫܬܐ‬ ‫ܐܠܠܗܐ‬ Spoken in the person of the people in Babel who praised God for their deliverance from evil.

‫ ] ܐܡܝܪ‬om 13t4 ║ ‫ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ] ܥܡܐ‬17t283, M507, M; ‫ ܡܝܬ̈ܪܐ ܕܥܡܐ‬17t1 ║ ‫ܓܗܝܬܘܢ ]ܓܗܝܬܐ‬6t1 ║ ‫] ܕܡܢ‬ ̈ ] om U ‫ ܕܡܢܗܘܢ‬U ║ ‫ܒܝܫܬܐ‬ Bloemendaal (1960:90) has this reading without the seyame, but the seyame is clearly visible on the microfilm. 83

A CRITICAL EDITION OF THE PSALM HEADINGS 13t3, M507

165

‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܘܕܝܢ‬ .‫ܐܠܠܗܐ‬

Spoken in the person of the people in Babel when they praised God.

‫ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ] ܥܡܐ‬M507 M428

̈ ‫ܐܘܕܝܘ ܐܠܠܗܐ ܥܠ ܕܐܓܗܝܘ ܡܢ‬ .‫ܒܝܫܬܐ‬

They praised God because they were delivered from evil.

PSALM 145 6t1, 18>8dt1, 12t4, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t2, 16t2, 17t1, 17t3, M25, U, UP, M

‫ ܐܡܝܪ ܡܢ ܦܪܨܘܦܗܘܢ‬.‫ܐܝܟ ܡܢ ܕܦܢܘ ܥܡܐ ܡܢ ܒܒܠ‬ ̈ ‫̈ܡܐܠ ܐܝܠܝܢ‬ ‫ܕܠܚܡܢ ̈ܗܘܝ ܠܗܘܢ ܘܚܫܚܢ ܐܦ ܠܡܠܦܢܘܬܐ ܕܟܠ‬ .‫ܐܢܫ‬ As if when the people returned from Babel; spoken in their person words that were fit for them and useful as well for the teaching of everybody.

‫ ] ܡܢ‬om 17t3 ║ ‫ ܕܦܢܐ ] ܕܦܢܘ‬12t4, 17t3, M25, M ║ ‫] ܐܡܝܪ‬ ‫ ܐܡܪ‬12t4, 16t2, M25, U, UP, M ║ ‫ ܦܪ ] ܦܪܨܘܦܗܘܢ‬m 18>8dt1; ‫ ܦܪܨܘܦ ܡܝܬ̈ܪܐ‬13t2; ‫ ܦ̈ܪܨܘܦܝܗܘܢ‬U, UP ║ ‫ ] ̈ܡܐܠ‬without sey 18>8dt1; praem prob ‫ ܕܩܪܝܢ‬13t2 ║ ‫ ] ܐܝܠܝܢ‬om 13t2, U, UP ║ ̈ ] without sey 6t1 ║ ‫ ] ̈ܗܘܝ ܠܗܘܢ‬om 18>8dt1 ║ ‫] ܘܚܫܚܢ‬ ‫ܕܠܚܡܢ‬ add sey 12t4, 13t2, 16t2, 17t1, 17t3, M25, M ║ ‫ ] ܐܦ‬om U, UP ║ ‫ ܠܡܠܦܢܘ ] ܠܡܠܦܢܘܬܐ‬17t3 (abbr at end of line with inverted T above ‫ ;)ܘ‬om U, UP; ‫ ܡܠܦܢܘܬܐ‬13t2 ║ ‫ ] ܕܟܠ ܐܢܫ‬om U, UP; ‫ ܕܟܠܢܫ‬12t4, 13t1, 17t1, 17t3, 18>8dt1, M25, M; ‫ ܠܟܠܢܫ‬13t2 13t3

.‫ܐܝܟ ܡܢ ܕܦܢܘ ܥܡܐ ܡܢ ܒܒܠ‬ As if when the people on their return from Babel.

17t2, M507

‫̈ܡܐܠ ܕܚܫܚܢ ܠܡܠܦܢܘܬܐ ܡܢ ܦܪܨܘܦ ܥܡܐ ܕܦܢܘ ܡܢ‬ .‫ܒܒܠ‬

166

THE EAST SYRIAC PSALM HEADINGS Words that were fit for teaching in the person of the people who returned from Babel.

‫ ] ̈ܡܐܠ‬om M507 M428

.‫ܡܠܦܢܘܬܐ ܕܠܘܬ ܟܠܢܫ‬

Teaching for everybody.

PSALM 146 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M507, U, UP, M

‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ ܘܡܘܕܐ ܡܢ ܦܪܨܘܦܗܘܢ ܥܠ‬ ̈ .‫ܐܦܝ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬܗܘܢ ܡܢ ܐܠܗܐ‬ He prophesies about the people in Babel and gives praise in their person for that that was done for them by God.

‫ ܥܠ ܥܠ ] ܥܠ‬13t1 (err read ‫ ] ܥܡܐ ║ )ܥܠ‬om M507 ║ ‫ ܘܡܗܕܐ ] ܘܡܘܕܐ‬13t4 (err read ‫ ] ܡܢ ║ )?ܘܡܘܕܐ‬prob praem ‫ ܐܝܟ‬13t2; ‫ ܐܝܟ ܕܡܢ‬17t2, M507 ║ ‫] ܦܪܨܘܦܗܘܢ‬ ̈ ‫ܦܪܨܘܦܝܗܘܢ‬ 17t2; ‫ܦܪܨܘܦܝܗܘܢ‬ 16t2, M507, U, UP ║ ‫ܥܠ‬ ̈ ̈ ‫ ] ܐܦܝ‬om M507; om ‫ܐܦܝ‬18>8dt1 ║ ‫ ] ܐܝܠܝܢ‬om 17t2, M507; ‫ ܟܠܗܝܢ‬16t2, 17t2; ‫ ܗܠܝܢ‬12t4 ║ ‫ ] ܕܐܣܬܥܪ‬om M507; ‫ ܕܐܣܬܥܪܘ‬UP ║ ‫ ] ܠܘܬܗܘܢ‬om 17t2, M507 ║ ‫ ] ܐܠܗܐ‬om M507; add ‫ ܥܒܘܕܐ ܕܟܠ‬12t4, 13t1, 13t4, 16t2, 17t1, 17t3, 18>8dt1, M25; add ?? 13t2; add ‫ܨܐܕܝܗܘܢ‬17t2 13t3, M428

.‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ‬

He prophesies about the people in Babel.

‫ ܡܬܢܐ ] ܡܬܢܒܐ‬M428 PSALM 147 6t1, 18>8dt1, 13t1, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 13t1, 16t2, 17t1, 17t2, 17t3, M25, M

A CRITICAL EDITION OF THE PSALM HEADINGS

167

‫ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܦܢܘ ܡܢ ܒܒܠ ܡܘܕܐ ܡܢ‬ .‫ܦܪܨܘܦܗܘܢ ܐܠܠܗܐ ܐܚܝܕ ܟܠ‬ For all the things that He had done for the people who returned from Babel he praises in their person God the Omnipotent.

̈ 6t1 ║ ‫ ] ܒܒܠ‬add ‫ܘܪܡܙ ܒܗ ܬܘܒ ܥܠ ܥܕܬܐ‬ ‫ ] ܥܠ‬add ‫ܐܦܝ‬ ‫ ܓܒܝܬܐ‬17t284 ║ ‫ ܘܡܘܕܐ ] ܡܘܕܐ‬17t2; ‫ܡܬܢܒܐ ܘܡܘܕܐ‬ 16t2 ║ ‫ ܦܪܨܘܦܝܗܘܢ ] ܦܪܨܘܦܗܘܢ‬6t1, 16t2, M25 ║ ‫ܐܠܠܗܐ‬ ] om 16t2 ║ ‫ ] ܐܚܝܕ ܟܠ‬om 16t2 13t3, M507, U, UP

̈ ‫ܥܠ‬ .‫ܐܦܝ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܦܢܘ ܡܢ ܒܒܠ‬

About the things that God had done for the people who returned from Babel.

̈ ] om M507, U, UP ║ ‫( ܕܣܬܥܪ ] ܕܐܣܬܥܪ‬read ‫ܐܦܝ‬ ‫ )ܕܐܣܬܥܪ‬U; ‫ ܕܐܣܬܥܪܘ‬UP ║ ‫ ] ܒܒܠ‬add ‫ܘܪܡܙ ܒܗ ܬܘܒ ܐܦ‬ ‫ ܥܠ ܥܕܬܐ ܓܒܝܬܐ‬M507 M428

.‫ܥܠ ܬܘܕܝܪܐ ܕܥܡܐ ܕܦܢܘ ܡܢ ܒܒܠ‬

About the thanksgiving of the people who returned from Babel.

PSALM 148 6t1, 18>8dt1, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t1, 18>8dt1, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M

‫ܡܙܡܢ ܘܡܛܝܒ ܠܟܠܗܝܢ ܒ̈ܪܝܬܐ ܠܬܫܒܘܚܬܗ ܕܐܠܗܐ ܥܠ‬ ̈ .‫ܐܦܝ ܥܒܘܕܘܬܗ ܕܠܘܬ ܟܠ‬ He calls on and prepares all creatures to praise God for all his actions towards all.

84

Cf. the reading of M507 below.

168

THE EAST SYRIAC PSALM HEADINGS

‫ ] ܘܡܛܝܒ‬om M ║ ‫ܠܬܫܒܘܚܬܐ ] ܠܬܫܒܘܚܬܗ‬ 13t1, 13t2, ̈ 13t4, 16t2, 17t2, 17t3, 18>8dt1, M428 ║ ‫ ] ܐܦܝ‬without sey 18>8dt1 ║ ‫( ܠܟܢܫ ] ܟܠ‬err, read ‫ )ܟܠܢܫ‬17t285 13t3, M507

.‫ܡܙܡܢ ܘܡܛܝܒ ܠܟܠܗܝܢ ܒ̈ܪܝܬܗ ܠܬܫܒܘܚܬܐ ܕܐܠܗܐ‬ He calls on and prepares all creatures to praise God.

‫ ܒ̈ܪܝܬܐ ]ܒ̈ܪܝܬܗ‬M507 PSALM 149 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M 6t186, 18>8dt1, 12t4, 13t1, 13t4, 17t1

̈ ‫ܡܪܬܐ ܠܥܡܐ ܕܥܠ‬ ‫ܐܦܝ ܦܘܢܝܗܘܢ ܕܡܢ ܒܒܠ ܘܥܠ‬ ̈ ‫ܒܥܠܕܒܒܝܗܘܢ ܕܡܢ ܒܬܪ ܦܘܢܝܗܘܢ ܕܐܠ ܫܠܘܐ‬ ‫ܙܟܘܬܐ ܕܥܠ‬ .‫ܢܘܕܘܢ ܐܠܠܗܐ‬ He admonishes the people that they should praise God unceasingly for their return from Babel and for their victory over their enemies.

̈ ‫ ܥܠ ] ܕܥܠ‬13t4 ║ ‫ܐܦܝ ܙܟܘܬܐ ] ܘܥܠ ܙܟܘܬܐ‬ ‫ ܘܥܠ‬12t4; ‫ ܘܐܦ ܥܠ ܙܟܘܬܗܘܢ‬13t4 ║ ‫ ] ܕܥܠ‬om 12t4; ‫ ܕܡܢ‬13t1, 13t4, ̈ ̈ 17t1 ║ ‫ܒܥܠܕܒܒܝܗܘܢ‬ ] ‫ܕܒܥܠܕܒܒܝܗܘܢ‬ 12t487 ║ ‫ ܡܢ ] ܕܡܢ‬6t1 ║ ‫ܥܠܬܐ ] ܫܠܘܐ‬13t4 (‫ ܫܠܘܐ‬supralin in a different hand) ║ ‫ ܕܢܘܕܘܢ ] ܢܘܕܘܢ‬13t4 13t2, 16t2

Bloemendaal (1960:92) has a different reading (‫)ܠܟܠܢܫ‬, but the second ‫ ܠ‬read by him is not on the microfilm. The error is plain methathesis. 86 The last four words are not that clear in 6t1, but the reading is certain on account of the other manuscripts with a similar reading. 87 Bloemendaal (1960:92) says that 13t1 omitted the seyame, but it is visible on the microfilm. 85

A CRITICAL EDITION OF THE PSALM HEADINGS

169

̈ ‫ܡܪܬܐ ܠܥܡܐ ܕܥܠ‬ ‫ܐܦܝ ܦܘܢܝܗܘܢ ܕܐܠ ܫܠܘܐ ܢܘܕܘܢ‬ .‫ܐܠܠܗܐ‬ He admonishes the people that they should praise God unceasingly for their return.

17t3, M25, UP, M

̈ ‫ܡܪܬܐ ܠܥܡܐ ܕܥܠ‬ ‫ܐܦܝ ܦܘܢܝܗܘܢ ܕܡܢ ܒܒܠ ܘܥܠ‬ ̈ .‫ܒܥܠܕܒܒܝܗܘܢ ܕܐܠ ܫܠܘܐ ܢܘܕܘܢ ܐܠܠܗܐ‬ ‫ܙܟܘܬܐ ܕܥܠ‬

He admonishes the people that they should praise God unceasingly for their return from Babel and for their victory over their enemies.

‫ ܥܠ ] ܕܥܠ‬M ║ ‫ ܕܡܢ ] ܕܥܠ‬17t3, M25 ║ ‫ ܕܕܐܠ ] ܕܐܠ‬UP, M ║ ‫( ܫܠܡܐ ] ܫܠܘܐ‬read ‫ )ܫܠܘܐ‬UP 13t3, M428

.‫ܡܪܬܐ ܠܥܡܐ ܕܐܠ ܫܠܘܐ ܢܘܕܘܢ ܐܠܠܗܐ‬

He admonishes the people that they should praise God unceasingly.

17t2

̈ ‫ܡܪܬܐ ܠܥܡܐ ܥܠ‬ ‫ܐܦܝ ܦܘܢܝܗܘܢ ܕܡܢ ܒܒܠ ܘܥܠ ܙܟܘܬܐ‬ 88 ̈ ‫ܒܥܠܕܒܒܝܗܘܢ ܕܡܢ ܒܬܪ ܦܘܢܝܗܘܢ ܕܕܐܠ ܫܠܘܐ ܢܘܕܘܢ‬ ‫ܕܡܢ‬ ̈ ‫ܦܬܓܡܐ ܥܠ ܒܪ ܐܒܕܢܐ‬ ‫ ܘܪܡܙ ܒܗ ܐܦ ܬܠܬܐ‬.‫ܐܠܠܗܐ‬ .‫ܐܝܟ ܕܣܒܪܢܐ‬ He admonishes the people that they should praise God unceasingly for their return from Babel and for their victory over their enemies. And he indicates through it also three phrases about the son of perdition as I suppose.

M507

‫ܡܪܬܐ ܠܥܡܐ ܥܠ ܦܘܢܝܗܘܢ ܕܡܢ ܒܒܠ ܘܪܡܙ ܒܗ ܬܠܬ‬ ̈ .‫ܦܬܓܡܐ ܥܠ ܒܪ ܐܒܕܢܐ‬

According to Bloemendaal (1960:92), the seyame is omitted, but it is clearly visible on the microfilm. 88

170

THE EAST SYRIAC PSALM HEADINGS He admonishes the people on account of their return from Babel. And he indicates through it also three phrases about the son of perdition.

U

̈ ‫ܡܪܬܐ ܠܥܡܐ ܕܥܠ‬ ‫ܐܦܝ ܦܘܢܝܗܘܢ ܕܡܢ ܒܒܠ ܘܪܡܙ ܒܗ‬ ̈ .‫ܦܬܓܡܐ ܥܠ ܐܒܕܢܐ ܐܝܟ ܕܣܒܪ ܐܢܐ‬ ‫ܬܠܬ‬ He admonishes the people that on account of their return from Babel. And he indicates through it also three phrases about the perdition as I suppose.

PSALM 150 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 16t2, 17t1, 17t2, 17t3, M25, M428, M507, U, UP, M

‫ܡܪܬܝܢܘܬܐ ܕܠܘܬ ܥܡܐ ܕܒܟܠ ܙܢܝ ܙܡܪܐ ܢܫܒܚܘܢ‬ .‫ܐܠܠܗܐ ܥܕܘܪܗܘܢ‬ Admonition to the people that they should praise God, their helper, with all kinds of instruments.

‫ ] ܥܡܐ‬add ‫ ܕܒܒܒܠ‬13t3, 16t2, 17t2, 17t3, M25, U, UP89 ║ ‫ܙܢܝ‬ ] add sey 12t4, 13t1, 13t2, 16t2, 17t2, 17t3, M428, M25, M507, U, ̈ 13t3, 17t1 ║ ‫ ܕܒܙܡܪܐ ] ܙܡܪܐ‬17t1 ║ ‫ ] ܐܠܠܗܐ‬om UP, M; ‫ܙܢܝܢ‬ 12t4 ║ ‫ ] ܥܕܘܪܗܘܢ‬om 12t4, 13t3, M507; ‫ ܥܒܘܕܗܘܢ‬13t1, 13t2, 16t2, 17t1, 17t3, M25, M428, U, UP; ‫ ܥܕܘܪܐ ܕܟܠ‬17t2, M; add ‫ ܘܢܘܕܘܢ ܠܗ ܥܠ ܬܕܡ̈ܪܬܗ‬17t2; ‫ܢ‬m 18>8dt1

In his text Bloemendaal (1960:92) had ‫ ܕܒܒܠ‬as the reading of 6t1. This is, however, incorrect. The word does not appear in the manuscript. Neither does it appear in 13t1, which was not listed for one of the variants by Bloemendaal. 89

4

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION: FORM, CONTENT AND COMPARISON

In this chapter the headings of the Psalms in the East Syrian tradition will be discussed with regard to structure and contents, also focusing on the differences that occur in individual headings. The next chapter will deal with the headings and the interpretation of the psalms, as well as the influence of these headings on later interpretations of the psalms. The different headings of the psalms in the East Syrian tradition do not have a uniform structure or introduction. This is different from the headings in the major representative of the West Syrian tradition, the Codex Ambrosianus (7a1). The headings in 7a1 mostly have a similar introduction, with not much variety. Two major introductions appear in 7a1, as illustrated by the headings of Psalms 1 and 3: Psalm 1:

ܿ ܿ ‫ܗܘܿܐ ܒܐܘܪܚܐ‬ ‫ܐܡܝܪ‬ ܼ ‫ܠܕܘܝܕ ܥܠ ܫܐܘܠ ܿܡܠܟܐ ܕܐܙܠ‬ ܿ ‫ܕܥܕܘܥܝܪ‬ ‫ܠܡܿܣܩܘ ܠܫܡܘܐܠ ܒܙܟܘ̈ܪܐ ܘܝܬܒ ܒܡܘܬܒܐ‬ .‫ܕܐܢܬܬܐ ܕܡܣܩܐ ܒܙܟܘ̈ܪܐ‬

Spoken by David about King Saul, who went on the road to Adoir to raise Samuel and sat in the house of the woman who raised familiar spirits.

Psalm 3:

ܿ .‫ܐܒܫܠܘܡ ܒܪܗ‬ ‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܿܥܪܩ ܗܘܐ ܡܢ ܩܕܡ‬

Spoken by David when he fled before his son Absalom.

The headings in 7a1 begin with ‫ܐܡܝܪ ܠܕܘܝܕ‬, followed by either ‫ ܥܠ‬and a noun phrase, or by ‫ ܟܕ‬and a verbal phrase, with very few 171

172

THE EAST SYRIAC PSALM HEADINGS

exceptions. The same is true of the headings in the manuscripts 9t2 and 9t3, checked for this purpose. These three manuscripts, 7a1, 9t2 and 9t3, differ far more from one another as far as the contents of the headings are concerned as is the case in the East Syrian headings, while the structure of the headings follows a far more consistent pattern. In the remainder of this chapter matters related to the structure, vocabulary and contents of the headings will be discussed, specifically with a view to determining whether groups of manuscripts with similarities can be distinguished.

DAVID IN THE EAST SYRIAN HEADINGS Although Theodore ascribed all the psalms to David, the name of David is not mentioned in the majority of the psalm headings in the East Syrian tradition. His name appears in only forty-two of the psalms. In the following psalms his name occurs in all the available manuscripts and editions used: 3, 6, 7, 11, 13, 17, 18, 22, 28, 38, 39, 42, 64, 68, 70, 891, 119, 1312 and 139. In the following psalms his name does occur in the majority of the psalms, but was omitted in one or more of the manuscripts:3 9 (13t1), 35 (12t1, 13t3, 17t1, M428, M), 36 (17t2), 41 (6t1), 55 (6t1, 18>8dt1, 12t1, 13t1, 13t2, 13t4, 17t1, M254), 91 (M25, M) and 123 (12t4, M25, M). In the following psalms his name does not occur in the majority of the psalms, but is added in one or more of the manuscripts: 27 (13t2), 56 (M428), 59 (12t1), 62 (12t1), 66 (UP), 73 (16t2), 74 (13t2), 82 (16t2, 17t2, M25, M507, M5), 86 (M25, M), 122 (M25, M), 126 (17t2, M25, M), 130 (17t2, M25, M428, M), 132 (M,

In this instance David is not mentioned as the author, but reference is made to the promises made to David. 2 In this instance David is not mentioned as the author, but reference is made to the love of David. 3 The manuscripts that do not have his name are listed in brackets. 4 In this instance ten witnesses have David and eight do not have David. 5 In this instance eleven manuscripts do not have David and five have. 1

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 173 with a heading similar to that of psalms 131), 136 (13t4), 140 (16t2) and 142 (17t2, M507, M). There are twenty-three psalms with variants related to the name of David, as indicated above. In thirteen of these instances (psalms 9, 36, 41, 27, 56, 59, 62, 66, 73, 74, 132, 136 and 140) only one manuscript contains the variant (such as the omission of the name of David by 13t1 in Psalm 9 and by 17t2 in Psalm 36), making it impossible to make any deductions from these instances. The following list gives all the instances where two or more manuscripts share a variant: Psalm 86, 91, 122: M25, M Psalm 123: 12t4, M25, M Psalm 126: 17t2, M25, M Psalm 130: 17t2, M25, M428, M Psalm 82: 16t2, 17t2, M25, M507 Psalm 142: 17t2, M507, M Psalm 35: 12t1, 13t3, 17t1, M428, M Psalm 55: 6t1, 18>8dt1, 12t1, 13t1, 13t2, 13t4, 17t1, M25 All the manuscripts have variants related to the name of David, as well as the edition of Mosul and the Urmia Psalter. Only the edition of Urmia has no variants. 18>8dt1, 12t4, 13t3, 13t4, 17t3 and the Urmia Psalter each has only one variant. The edition of Mosul has the most variants (ten), followed by M25 (eight) and 17t2 (five). M and M25 share six variants (in Psalms 86, 91, 122, 123, 126 and 130). Two of those are shared by 17t2, and 17t2 shares one variant with each of M25 and M as well. In the case of Psalm 55, the older manuscripts 6t1, 18>8dt1 and 12t1 share a variant with manuscripts mainly from the thirteenth century, while the majority of manuscripts are mainly younger manuscripts. In this instance the minority of manuscripts probably represent the older reading.

THE INTRODUCTION ‫ܐܡܝܪ ܠܕܘܝܕ‬ The name of David is frequently linked at the beginning of headings (and in a few occasions later on in the heading) to the passive participle of the verb ‫ ܐܡܪ‬in the phrase ‫ܐܡܝܪ ܠܕܘܝܕ‬. As pointed out above, this introduction appears in almost all of the headings of the manuscripts 7a1, 9t2 and 9t3. This phrase appears

174

THE EAST SYRIAC PSALM HEADINGS

in the following East Syrian headings: Psalms 3, 7, 11 (not in 6t1), 22, 27 (only in 13t2), 28 (David omitted by 12t4), 36 (David omitted by 17t2), 39, 41 (David omitted by 6t1), 42 (6t1 has ‫ܐܡܪ‬ ‫)ܕܘܝܕ‬, 55 (only in 12t4, 13t3, 16t2, 17t2, 17t3, M25, M428, M507, U, UP and M; the other manuscripts omit David), 59 (only 12t1, the others omit David), 62 (only 12t1, the others omit David), 64, 66 (only UP, the others omit David), 68, 73 (only 16t2, the others omit David), 74 (only 13t2), 86 (only M25 and M), 119, 122 (only M25 and M), 123 (except 12t4, M25 and M), 126 (only 17t2, M25, M428, U, UP and M), 130 (only 17t2, M25, M428, M), 136 (only 13t4), 140 (only 16t2) and 142 (only 17t2, M507 and M). A related phrase, ‫ܐܡܝܪ ܡܢ ܕܘܝܕ‬, occurs in Psalm 82 in 16t2, 17t2, M25, M507 and M. It is quite clear from this list that this introduction does not occur in the majority of the East Syrian headings. It occurs in all the witnesses only in the following psalms: 3, 7, 22, 39, 64, 68 and 119. It occurs in the majority of the witnesses in the following psalms: 11 (not in 6t1), 28 (David omitted by 12t4), 36 (David omitted by 17t2), 41 (David omitted by 6t1), 42 (6t1 has ‫ܐܡܪ‬ ‫ )ܕܘܝܕ‬and 55 (only in 12t4, 13t3, 16t2, 17t2, 17t3, M25, M428, M507, U, UP and M; the other manuscripts omit David). In quite a number of instances this phrase occurs in only one or a few witnesses: Psalm 27 (only in 13t2), (only 12t1, the others omit David), Psalm 62 (only 12t1, the others omit David), Psalm 66 (only UP, the others omit David), Psalms 68 and 73 (only 16t2, the others omit David), Psalm 74 (only 13t2), Psalm 86 (only M25 and M), Psalms 119 and 122 (only M25 and M), Psalm 126 (only 17t2, M25, M428, U, UP and M), Psalm 130 (only 17t2, M25, M428, M), Psalm 136 (only 13t4), Psalm 140 (only 16t2) and Psalm 142 (only 17t2, M507 and M). It is remarkable that many of the instances where this phrase is added, occur in the editions and in younger manuscripts. It can be noted that M and M25 frequently have the same reading. This can be kept in mind in the further discussion.

OTHER VERBS USED TO INTRODUCE HEADINGS Other verbs are used as well to introduce different psalms. The most common of these is the Ethpaal of the verb ‫( ܢܒܐ‬to prophesy), occurring thirty-four times. It is used without the name of David being added.

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 175 This verb occurs in all the witnesses in the following psalms: 2, 5, 8, 23, 40, 45, 60, 63, 67, 72, 76, 80, 96 (the verb is at the beginning of the heading only in UP, while the other witnesses have it after a prepositional phrase referring to the return of the people from Babel), 131 and 146. It occurs in the majority of witnesses in the following psalms, being omitted by one or more witnesses (listed in brackets): 25 (12t4), 33 (12t1, 13t3, 17t1), 51 (6t1 has ‫ ܡܪܬܝܢܘܬܐ‬for the verb), 94 (12t4, M25), 95 (the verb is at the end of the first phrase of the heading and is omitted by 13t2), 99 (6t1, 12t4, 13t2), 106 (M428, U), 110 (6t1), 124 (6t1 has ‫ ܡܬܢܐ‬in its place), 128 (M25 has ‫ ܡܒܕܩ‬in its place) and 136 (13t4 has ‫ ܐܡܝܪ ܠܕܘܝܕ‬in its place). Of these eleven instances, seven occur in only one witness each. 6t1 has four variants and 12t4 three. There is no discernable pattern in these variants. This verb is added by one or more witnesses in the following psalms: 10 (6t1, 13t1), 77 (13t2 has it in the place of ‫ܡܫܬܥܐ‬ occurring in all the other witnesses), 93 (U, UP and M428 have it in the place of ‫ ܡܒܕܩ‬in all the other witnesses), 97 (added above the line by 13t4), 102 (13t4 has it in the place of ‫ ܡܫܬܥܐ‬in all the other witnesses), 125 (12t1, 13t4, 17t2, M25, UP, M add it at the beginning of the heading, while 17t3, U add it after an initial prepositional phrase and nine witnesses do not have it), 142 (12t1, 17t1, M25, U, UP), 147 (16t2, near the middle of the heading. Of these eight examples, four occur in only one witness. U and UP have the most variants, three each, and they agree with regard to the psalms where the additions occur. Only the addition in Psalm 125 has substantial support, although the addition does not occur in the same position in all the witnesses. The addition in Psalm 142 is supported by a number of witnesses, but mostly younger witnesses. Again, no real pattern is discernable. The verb ‫( ܒܕܩ‬Pael, to point out) occurs in all the witnesses in Psalms 32, 58, 71, 93, 97, 102 and 137. It occurs in the majority of the psalms: In Psalms 21 (except 16t2, 17t2 and M428), 35, 47 (except 13t1), 74 (except 13t2), 81 (except 13t3), 87 (except 13t2), 107 (except M428), 115 (except M428) and 132 (except U). It occurs in only one or a few witnesses in Psalms 65 (only 13t1), 84 (only 13t2), 88 (only M428), 98 (only UP), 128 (only M25) and 140 (only M428). Here again there is no discernable pattern. It is,

176

THE EAST SYRIAC PSALM HEADINGS

however, notable that M428 has the most exceptions of all the manuscripts. The verb ‫( ܫܥܐ‬Ethpaal, to relate, to narrate) occurs in Psalms 48 (all except 13t2), 53, 68, 69, 77 (all except 13t2), 94, 100 (only 13t4), 102 (all except 13t4), 104 (all except M428), 109 (only U, UP and M) and 138. The shared variant of the three editions in Psalm 109 is noteworthy. The verb ‫( ܬܢܐ‬Pael, to narrate, repeat) occurs in Psalms 74, 79, 88, 94, 109, 123, 124 (only in 6t1, the other witnesses have ‫)ܡܬܢܒܐ‬, 136, 139 and 146. The verb ‫( ܝܕܐ‬Aphel, to confess, give thanks, affirm) occurs in Psalms 18, 40, 51, 100, 103, 105–107, 111, 115, 116, 123, 128, 134, 135, 137, 144, 146, 147, 149, 150. The Eshtaphal of this verb (to promise) occurs in Palms 91 and 125. The verb ‫( ܝܕܥ‬Aphel, to make known) occurs in Psalms 8, 40, 84 (all except 13t2, 12t4, 16t2, 17t2 and M507), 102, 104, 110 and 130. It occurs in the Shaphel (to predict) in Psalm 97. The verb ‫( ܪܬܐ‬Aphel, to admonish) occurs in Psalms 33, 39, 95, 99, 100 (all except 13t4), 103 (all), 105, 107 (only M428), 114 (all except M428), 116, 127, 133 and 149. The verb ‫( ܫܐܠ‬to ask, request, petition) occurs in Psalms 51, 56, 57, 59–61, 74, 79, 80, 85, 86, 88–90, 106, 109, 122, 125, 131, 132, 138, 142 and 143. The verb ‫( ܝܠܦ‬Pael, to teach) occurs in Psalms 15, 29, 67, 78, 105, 111, 113 (all except M428), 128, 133 and 135. The verb ‫( ܒܥܐ‬to request) occurs in Psalms 86, 138 and 141. The verb ‫( ܒܩܐ‬Ethpaal, to observe) occurs only in Psalm 84. The verb ‫( ܙܡܢ‬Pael, to call, summon) occurs in Psalms 29, 71, 81, 98 and 148. ‫( ܙܡܪ‬to sing) occurs only in Psalm 33. ‫( ܚܘܐ‬Pael, to show, demonstrate) occurs in Psalms 16 (all except 17t3 and M25), 53 (all except 17t1 and 13t1) and 61. ‫( ܟܪܙ‬to announce) occurs only in Psalm 79. ‫( ܟܫܦ‬Ethpaal, to entreat) occurs in Psalms 80, 109 and 142. ‫( ܥܕܠ‬Ethpaal, to condemn) occurs in the majority of the manuscripts in Psalm 82. Five manuscripts (16t2, 17t2, M25, M507 and M) have ‫ܐܡܝܪ‬ ‫ܡܢ ܕܘܝܕ‬. The use of the preposition ‫ܡܢ‬, instead of the normal ‫ܠ‬ probably indicates that this variant must be regarded as quite late.

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 177

‫( ܥܗܕ‬Aphel, to remind) occurs in Psalms 2, 78, 89, 90, 105, 131 and 132. ‫( ܨܐܠ‬Pael, to pray) occurs only in Psalm 72. ‫( ܩܪܐ‬to call) occurs in Psalms 95, 99, and 145. ‫( ܪܟܒ‬to write, compose) occurs only in Psalm 97. ‫( ܪܡܙ‬to indicate) occurs in Psalms 71, 147 and 149. ‫( ܫܒܚ‬Pael, to praise) occurs in Psalms 114, 134 and 150. NOUNS USED TO INTRODUCE HEADINGS Many of the headings are not introduced by verbs, but by nouns. ‫( ܒܥܘܬܐ‬a request, petition) occurs in Psalms 13, 26, 38 and 57. In Psalms 13 and 38 the name of David is added to the noun (a petition of David). ‫ܙܡܝܪܬܐ‬or ‫( ܙܡܪܬܐ‬psalm, hymn) occurs in Psalms 18 (all except M) and 97. ‫( ܡܟܣܢܘܬܐ‬admonition) occurs in Psalms 4, 12, 24 (only UP) and 50. ‫( ܡܠܦܢܘܬܐ‬teaching, doctrine) occurs in Psalm 37 (as the second word of the heading, with ‫ܘ‬, following on ‫ ܡܪܬܝܢܘܬܐ‬at the beginning of the heading), Psalm 49 (similar to Psalm 37 in two instances), Psalm 112 (only 12t4) and Psalm 145 (only M428). ‫( ܡܪܬܝܢܘܬܐ‬admonition) occurs in Psalms 1 (second word in heading), 24 (all except UP), 37, 49, 51 (only 6t1), 78, 91, 112, 118 (all except 12t4), 120 and 150. ‫( ܢܒܝܘܬܐ‬prophecy) occurs in Psalm 120. The noun ‫( ܨܠܘܬܐ‬prayer) is frequently qualified as a prayer of David. It occurs in Psalms 17 (with David), 20 (of the people), 22 (with David, the noun is omitted by 12t4, 13t3 and 17t1), 70 (with David), 86 (of Hezekiah; M25 and M has “Spoken by David as a prayer”) and 139 (with David). ‫( ܫܐܠܬܐ‬a request, petition) occurs in Psalms 43 and 54. ‫( ܬܘܕܝܬܐ‬thanksgiving, praise) occurs in Psalms 9, 27 (all except 13t2), 30 (all except 13t2), 57, 75, 81 (not at the beginning of the heading), 92, 95, 96, 98, 99, 108 (all except 13t4), 111, 117, 143 and 147. ‫( ܬܟܫܦܬܐ‬supplication) occurs in Psalms 6, 25, 44, 56, 90, 108 (only 13t4), 109 (only M428) and 141. ‫( ܬܫܥܝܬܐ‬account) occurs in Psalm 1 (followed by ‫ܘܡܪܬܝܢܘܬܐ‬/‫ )ܕ‬and Psalm 118 (followed by ‫ܘܡܪܬܡܘܬܐ‬/‫)ܕ‬

178

THE EAST SYRIAC PSALM HEADINGS

‫( ܡܠܬܐ‬word) occurs in Psalm 34 in the phrase “words of thanksgiving”. OTHER INTRODUCTIONS TO HEADINGS A number of other constructions are used to introduce headings. The most common of these is a prepositional phrase introduced by ‫ܥܠ‬. This occurs in Psalms 10 (6t1 and 13t1 has ‫ ܡܬܢܒܐ‬before the preposition), 14, 19 (all except M), 26, 31, (all except 13t3 and 18>8dt1 that omit the preposition), 35, 46, 52, 65 (all except 13t1), 88 (all except M428), 91 (only U, UP, the others have ‫)ܡܢ‬, 94 (only 12t4 and M25, the others have ‫ ܡܬܢܒܐ‬at the beginning), 95, 96, 98 (all except UP, with ‫ ܡܒܕܩ‬at the beginning), 106 (only M428 and U, the others have ‫ ܡܬܢܒܐ‬at the beginning), 114 (only M428 with a unique heading), 122 (only M428), 125 (the majority of witnesses, seven witnesses — 12t1, 13t4, 17t1, 17t2, M25, UP and M — have ‫ ܡܬܢܒܐ‬at the beginning), 142 (‫ ܡܬܢܒܐ‬is inserted at the beginning by 12t1, 17t1, M25, U and UP; ‫ ܐܡܝܪ ܠܕܘܝܕ‬is inserted by 17t2, M507 and M at the beginning) and 147. In Psalm 11 only 6t1 has a phrase with ‫ ܟܕ‬at the beginning. The phrase ‫ ܐܝܟ ܡܢ‬occurs in Psalms 85, 122 (16t2 inserts ‫ ܐܡܝܪ‬at the beginning and M 25 and M insert ‫ ܐܡܝܪ ܠܕܘܝܕ‬at the beginning), 135 (all except M428, which omits the first part of the heading) and 145 (17t2, M428 and M507 omit the first part of the heading, containing this phrase). ‫ ܡܢ‬occurs at the beginning of Psalm 91 (with the exception of U and UP). The phrase ‫ ܡܢ ܦܪܨܘܦ‬occurs in Psalm 116 (except M428 with ‫ ܐܡܝܪ‬at the beginning), Psalm 138 (only 13t3, M428 and M507, that omit the verb at the beginning of the heading) and Psalm 144 (only 13t4, omitting the verb at the beginning in the other witnesses). Psalms 127 starts with ‫ܠܗܢܘܢ‬.

THE HISTORICAL SETTING OF THE DIFFERENT HEADINGS The majority of the headings are linked to specific historical circumstances in the different headings, mostly in agreement with the exegesis of Theodore of Mopsuestia. This will be discussed in detail in the next chapter. Here the different historical settings

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 179 pictured in the headings will be listed, to show the lack of variety in the headings among the different witnesses. Many of the headings are linked to for example David or Hezekiah, but then specifying specific circumstances in their lives.  Headings without a direct historical setting, frequently with an ethical content: psalms 1, 4, 12, 19, 37, 49, 50, 78, 82, 104, 105, 111, 112, 113 (this Psalm is aimed at the Jews/Judeans, but without a specific historical setting), 114, 148 and 150.  Headings linking the psalm to the Messiah frequently connected to the Passion: Psalms 2, 8 (related to the division of the two natures of Christ), 45 and 110.  David, specifically his persecution by Saul: Psalms 11, 17, 36, 39, 64, 119 and 139.  David, specifically his persecution by Absalom: Psalms 3, 22 and 70.  David, specifically the death of Ahithophel: Psalm 7.  David’s sin, especially with Bathsheba: Psalms 6, 13 and 38.  David, giving thanks at the end of his life: Psalm 18.  David, on the victory of the people: Psalm 9.  David, on the ark of the covenant: Psalm 68.  Solomon: Psalm 72.  The Assyrians, Sennacherib and the Rabshakeh in the time of Hezekiah: Psalms 14, 15, 20, 27, 29, 52, 53, 54, 86, 87, 91 and 116.  The victory in the time of Hezekiah: Psalms 33, 34, 48, 75, 76 and 92.  Hezekiah and/or Ahaz: Psalm 46.  Hezekiah’s illness and related matters: Psalms 21, 28, 30, 32 and 41.  Jeremiah: Psalm 35.  The exiles in Babylon: Psalms 5 42, 43, 61, 63, 65, 71, 77, 88, 89, 90, 94, 95, 101, 102, 106, 118, 129, 130, 131, 136, 138, 140, 141, 142, 144 and 146.  The return or deliverance from exile or from Babylon: Psalms 23, 24, 25, 26, 31, 40, 66, 67, 73, 81, 84, 85, 93, 96, 97, 98, 99, 100, 103, 107, 117, 120, 121, 122, 123, 124,

180

THE EAST SYRIAC PSALM HEADINGS

   

125, 126, 127, 128, 132, 133, 134, 135, 137, 145, 147 and 149. Babylon and Hezekiah combined: Psalm 115 (mainly in the older witnesses). The Maccabees: Psalms 44, 47, 55, 56, 57, 58, 59, 60, 62, 69, 74, 79, 80, 83, 108, 109 and 143. The wealthy oppressing the poor (without a more specific historical indication): Psalm 10. The salvation of Israel (without a more specific historical indication): Psalm 16.

GENERAL REMARKS ABOUT THE VARIANTS IN THE HEADINGS It will be practically impossible to discuss all the variants in all the manuscripts in detail. In this section of the chapter some general remarks will be made about the variants, with emphasis on those headings where important variants occur in one or more manuscripts. In the following section attention will be paid to the variants among the three editions used. The next section will focus on the variants related to the three most important and older manuscripts, 6t1, 12t4 and 18>8dt1.Variants related to ‫ܘ‬, ‫ܕ‬, seyame and the genitive will normally not be discussed. Shorter and longer headings In many of the headings only a few variants occur, such as in Psalms 1, 3. 4. 6–8, 12, 13, 17, 22, 25, 27, 31, 37, 38, 62–66, 118 and 129. A number of psalms have longer and shorter headings, where the shorter headings cannot merely be ascribed to smaller variants. If a witness omits one or two words of the regular heading, that cannot be regarded as a shorter heading. A substantial part must be omitted for a shorter heading or a substantial addition must be made to regard a heading as a longer heading. In this section these longer and shorter headings will be discussed in some detail.

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 181 In his edition of these headings, Bloemendaal discusses the shorter headings in a section of his study.6 He states that the headings have remained almost unchanged through the centuries. He mentions the shorter headings that occur in his manuscript B (9m1, a Masoretic manuscript not used for this edition). His manuscripts E (13t3) and H (M428) frequently have abbreviated headings, but retained the heading as concisely as possible. He gives two examples, Psalms 48 and 105, but does not discuss the shorter headings in any detail. Before discussing the shorter and longer headings, a number of examples will illustrate the variety that occurs. The first example is the heading of Psalm 82. In this instance three basic forms of the heading can be distinguished. 6t1, 18>8dt1, 12t4, 13t1, 13t2, 13t3, 17t1, 17t3, U and UP have, with minor variants:

̈ ‫ܒܐܦܐ ܕܝܢܝܢ ܐܠܝܠܝܢ‬ ‫ܡܬܥܕܠ ܒ̈ܪܫܢܘܗܝ ܕܥܡܐ ܕܒܡܣܒ‬ .‫ܕܡܥܘܠܝܢ‬

He reproaches the rulers of the people for judging with partiality those who did wrong.

A much longer heading occurs in 16t2, 17t2, M25, M507 and M:

‫ܐܡܝܪ ܡܢ ܕܘܝܕ ܟܕ ܡܬܥܕܠ ܒ̈ܪܫܢܘܗܝ ܕܥܡܐ ܕܒܡܣܒ‬ ̈ .‫ܒܐܦܐ ܕܝܢܝܢ ܐܠܝܠܝܢ ܕܡܥܘܠܝܢ ܟܕ ܡܙܛܡ ܠܗܘܢ ܢܒܝܐ‬ Spoken by David when he condemned the rulers of the people who with partiality judged those who did wrong when the prophet accused them.

M428 has a very short heading:

.‫ܡܬܥܕܠ ܒ̈ܪܫܢܘܗܝ ܕܥܡܐ‬ He condemns the rulers of the people.

M428 has, as frequently is the case, an abbreviated heading. The older manuscripts, including 6t1, 18>8dt1 and 12t4 and some younger witnesses have a shorter heading than the younger 6

Bloemendaal (1960:20–21).

182

THE EAST SYRIAC PSALM HEADINGS

witnesses 16t2, 17t2, M25, M507 and M. This heading is one of a number of headings where the older manuscripts have a shorter form of the heading than the younger manuscripts. This may be an indication of a longer form of a heading being younger than the shorter form in certain instances. A very interesting example is Psalm 115, with quite a number of variant forms. 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 17t2, M25 and M have the following heading, with some variants:

‫ܡܒܕܩ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܒܒܒܠ ܘܡܘܕܝܢ‬ ̈ ‫ ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܚܙܩܝܐ ܟܕ‬.‫ܐܦܝ ܦܘܢܝܗܘܢ‬ ‫ܐܠܠܗܐ ܥܠ‬ .‫ܐܬܟܪܗ ܥܠ ܕܐܫܬܩܠ‬ He points out the things that were done to the people in Babel and they praised God about their return. Spoken in the person of Hezekiah when he was sick about what had been taken away.

This heading refers to two historical circumstances, in the time of Hezekiah and in the time of the exile. The heading in U, UP is shorter, but retains the double reference. 17t3 has the double reference as well, but with different details (About the calamities that the people in Babel had endured, praising God for their return and about Hezekiah, who became ill because of what had been taken away). 16t2, 17t1 and M507 retain only the reference to the exile:

‫ܡܒܕܩ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܒܒܒܠ ܘܡܘܕܝܢ‬ ̈ .‫ܐܦܝ ܦܘܢܝܗܘܢ‬ ‫ܐܠܠܗܐ ܥܠ‬ He points out the things that were done to the people in Babel and they praised God about their return.

13t3 has the reference to the exile, but omits the last part about praising God.

̈ ‫ܡܒܕܩ ܥܠ‬ .‫ܐܘܠܨܢܐ ܕܐܣܬܥܪܘ ܠܘܬ ܥܡܐ ܕܒܒܒܠ‬

He points out the calamities that the people in Babel had to endure.

M428 has only a reference to Hezekiah:

.‫ܐܡܝܪ ܥܠ ܚܙܩܝܐ ܟܕ ܐܬܟܪܗ ܥܠ ܕܐܫܬܩܠ‬

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 183 Spoken about Hezekiah when he was sick about what had been taken away.

In this instance he fact that the longer heading occurs in all the older manuscripts except 13t3 indicates that the double heading was probably original, with different shortened headings occurring in the younger manuscripts. Some psalms have only one or a few manuscripts with shorter and longer headings and some have a greater number. As far as the manuscripts are concerned, there are two manuscripts with a large number of shorter headings, namely 13t3, with 85, and M428, with 78. In many instances they agree, but not in all instances. The standard heading, with minor variations, occurs in the manuscripts 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 17t1 and 17t3, with a few exceptions. One must keep in mind that although all the headings do not occur in all the manuscripts, a large number of manuscripts, and mainly older manuscripts, have few major differences. In a few instances manuscripts may have headings different from the standard heading. The headings where differences occur in 6t1, 18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 17t1 and 17t3 will be discussed first of all. It is interesting to note that 18>8dt1 does not differ substantially from the standard headings, stressing the importance of this manuscripts as a witness to the earliest form of the East Syriac headings. The same can be said of 12t1 and 13t4. In Psalm 11, a much shorter heading occurs in 13t3, M428 and M, while 6t1 has a slightly shorter heading than the standard heading. The difference is related to the beginning of the heading, with the main content being the same. The standard heading begins with ‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܬܪܕܦ ܡܢ ܫܐܘܠ‬, while 6t1 has ‫ܟܕ‬ ‫ܐܬܪܕܦ ܕܘܝܕ ܡܢ ܫܐܘܠ‬. 6t1 is the only manuscript with this reading. In Psalm 51 6t1 also has a different beginning, while the remainder of the heading is the same. 6t1 begins with ‫ܡܪܬܝܢܘܬܐ‬ ‫ ܕܥܠ ܥܡܐ‬and the standard heading with ‫ܡܬܢܒܐ ܥܠ ܥܡܐ‬. A difference in the beginning occurs in Psalm 124 as well. 6t1 has ‫ܡܬܢܐ ܠܥܡܐ ܥܠ ܙܟܘܬܗ‬, and the standard heading is ‫ܡܬܢܒܐ‬ ‫ܥܠ ܙܟܘܬܗ ܕܥܡܐ‬. In Psalm 20 the heading refers to a prayer. In the standard heading the people prayed for Hezekiah, while 6t1 has Hezekiah

184

THE EAST SYRIAC PSALM HEADINGS

praying. Hezekiah prayed after he was delivered from the Assyrians, while the people prayed for Hezekiah while he was oppressed by the Assyrians. In this instance the exact setting is a bit different, while still in the time of Hezekiah. The heading of 6t1 is slightly shorter than the standard heading. Manuscript 12t4 contains only one important example of a shorter heading, in Psalm 94. In this instance the heading in 12t4 agrees with the heading in M25, while U and UP also have a slightly different heading and M428 a much shorter heading. The setting of the heading is the same, with a slight difference. The standard heading is ascribed to the people in Babylon, who spoke about their sufferings during their captivity. The other four witnesses speak about the people that returned from Babylon, also referring ̈ , to the captivity, whereas the other witnesses refer to ‫ܚܫܝܗܘܢ‬ ̈ 12t4 and M25 refer to ‫ܥܩܬܐ‬, sufferings versus distress. 12t4 and M428 omit the introductory ‫ ܡܬܢܒܐ‬as well. There is one instance where 13t1 has a shortened heading. This is in Psalm 39, where the standard heading consists of two sections, one referring to the time when David was in distress caused by Saul and the second one has an admonition not to trust in prosperity. 13t1 agrees with M428, M507 and M in omitting the second part. It is interesting to note that the shorter variant occurring in these four witnesses does not have any variants. This is an instance where one of the older witnesses (although one from the Thirteenth Century) agrees with a number of younger ones. Manuscript 13t2 has three instances of a shortened heading in Psalms 84, 91 and 149. In Psalm 84 it omits the last part of the normal heading. It retains the reference to the return and the temple, but omits the reference to the former things remembered by the returned exiles. In Psalm 91 it again omits the last part of a fairly long heading, in this instance agreeing with M507. In Psalm 149 it omits a central section of the heading, agreeing with 16t2. As far as 17t1 is concerned, it has one example of a shorter heading, in Psalm 115, one of the examples discussed above, where it agrees with 16t2 and M507 in omitting the second part of the heading, referring to Hezekiah. 17t3 has its own variant of this heading, a bit shorter than the standard heading. Manuscript 17t3 contains five shorter headings, namely in Psalms 115, 107, 113, 131 and 149. Psalm 115 was mentioned above. In Psalm 107, 17t3 is one of three manuscripts (with 13t3

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 185 and M428) that have shorter headings. However, they each have a different shorter heading. Of the three, the heading of 17t3 is the longest, omitting only the last three words from the standard heading. In Psalm 113, 17t3 shares a shorter heading with 13t3 and M507, with some variants between the three of them. 17t3 has the shortest heading of all. In Psalm 131 it shares a slightly shorter heading with M507, U and UP. It omits only the last three words of the standard heading. In Psalm 149 it again has a slightly shorter heading, agreeing with M25, UP and M. As indicated above, there are two manuscripts with a substantial number of shorter headings, 13t3 and M428. Bloemendaal says that although the headings in these two manuscripts are frequently quite short, they still give the main point of Theodore’s exegesis.7 They often agree, but not always. 13t3 has the most, and the headings are frequently very short. In many instances one can agree with the view of Bloemendaal that although the headings are shorter, they still give the main thrust of Theodore’s exegesis. The heading of Psalm 11 is a good example of this. The heading of 6t1 is as follows:

‫ܟܕ ܐܬܪܕܦ ܕܘܝܕ ܡܢ ܫܐܘܠ ܘܡܠܟܝܢ ܗܘܘ ܠܗ ܕܥܡܗ‬ .‫ܠܡܥܪܩ ܡܢ ܩܕܡܘܗܝ‬ The majority of manuscripts have

‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܬܪܕܦ ܡܢ ܫܐܘܠ ܘܡܠܟܝܢ ܗܘܘ ܠܗ‬ .‫ܐܝܠܝܢ ܕܥܡܗ ܠܡܥܪܩ ܩܕܡܘܗܝ‬ When David was pursued by Saul and those who were with him counselled him to flee before Saul.

13t3 and M428 have

.‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܬܪܕܦ ܡܢ ܫܐܘܠ‬

Spoken by David when he was pursued by Saul.

The shorter heading is exactly the same as the first part of the standard heading, while the second part has been omitted. In this instance, the linking of the psalm with David’s persecution by Saul 7

Bloemendaal (1960:20–21).

186

THE EAST SYRIAC PSALM HEADINGS

has been retained, while the link to the specific instance of the advice he received, has been omitted. Psalm 15 is an example of a very short heading in 13t3, while M428 has the standard heading. 13t3 has just two words, namely that David teaches the people, while the Assyrian context of the heading and all important information included in the heading have been omitted. In this instance one cannot say that the main thrust of Theodore’s exegesis has been retained. In Psalm 114 five different forms of the heading can be distinguished: 17t2, M25 and M share a heading, as do U and UP and 13t3 and M507. In Psalm 135 five different forms can again be distinguished. 13t3 and M 428 each has their own variant, while variants are shared by U and UP and by 17t2, M25, M507 and M. The last four manuscripts share a short addition to the heading of Psalm 137 as well. 17t2 and M507 have almost the same shortened heading in Psalm 145 as well. Of the three Mingana manuscripts used in this study, M428 has already been mentioned in conjunction with 13t3 and the large number of shortened headings. M25 has a number of shorter headings as well. It shares a shorter heading with 12t4 in Psalm 94. Psalm 128 has four different forms as far as the length is concerned. U and M share a shorter heading, M25 has a shorter one, with the shortest heading in M428. Psalms 135 and 137 have already been mentioned. In Psalm 139, M25 shares a short heading with 13t3, M428, M507, U and M. This is another example of a second part of a heading being omitted. In Psalm 149, M25 shares a shorter heading with 17t3, UP and M. Manuscript M507 has a large number of shorter headings, with only 13t3 and M428 having more. Many of them have already been touched upon in the discussion, where M507 agrees with other manuscripts, such as Psalm 39. In Psalms 73, 74, 98 it agrees with M428. It has a unique shorter form in Psalms 79, 83, 87, 89, 117, 140 and 149. In Psalm 85, it agrees with 13t3, M428, U and UP. In Psalms 88, 97, 101, 109, 114, 144, 148 it agrees with 13t3. In Psalm 90 it agrees with U, in Psalm 91 with 13t2, in Psalm 100 with 13t3, U and UP, in Psalm 102 with 13t3 and U, in Psalms 105, 123 and 138 with M428 and 13t3, in Psalm 113 with 13t3 and 17t3, in Psalm 115 with 16t1 and 17t2, in Psalm 116 with the three editions, in Psalm 131 with 17t3, U and UP, in Psalm 135 with 17t2, M25 and M, in Psalm 145 with 17t2, and in Psalm 147 with 13t3, U and

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 187 UP. In many instances it agrees with one or both of 13t3 and M428. There is, however, no set pattern in this regard. As has been indicated above, the manuscripts with the largest number of shorter headings are 13t3 and M428. M507 and the three editions used also have quite a number of shorter headings. In the case of 13t3 and M428, the many shorter headings and their occurrence do not show a set pattern. They may shorten long headings, but they may also shorten fairly short headings. They may also retain some longer headings where other manuscripts have shorter headings. In most of the shorter headings, at least one of them appears, and frequently both. What is more interesting is to look at the shorter forms of headings consisting of two distinct parts. As expected, 13t3 and M428 frequently omit one of the two parts in shortening the heading, such as in Psalm 16. There are examples where only one of them has the shorter form, such as Psalms 28 (only M428) and 77 (only 13t3). However, other manuscripts do the same in some instances. M507 and the three editions do this in some cases as well. Some of the more interesting examples will be discussed below, especially examples of other manuscripts than 13t3 and M428. Psalm 115, discussed above, is one of the very interesting examples. There are a number of examples where M428 and M agree in omitting the second part of a heading, such as Psalms 2, 9 and 36. M and 13t3 agree in some instances as well, such as Psalms 16 and 68. M may agree with both of 13t3 and M428 as well, such as in Psalms 32–35. M may even be the only witness to do so, such as in Psalms 15 and 61 (ignoring the very short heading of 13t3 in the case of Psalm 15). M507 may agree with all three of these witnesses, or one or two of them as well, such as in Psalms 39 and 73. M may also be the only example, such as in Psalm 83. In these examples the headings in the four witnesses may not be identical, although they do demonstrate the same trend. Except for 13t3, the older manuscripts do not frequently have shorter headings. Of the manuscripts before the sixteenth century, 13t1 omits the second part of the heading of Psalm 39, agreeing with M428, M507 and M. 13t2 omits the last part of the heading of Psalm 84. This is a unique variant. 13t2 agrees with M507 in omitting the last part of the long heading of Psalm 91.

188

THE EAST SYRIAC PSALM HEADINGS

Headings showing important differences from the standard heading Psalm 82 is one of the instances where the older manuscripts have a shorter heading than the younger manuscripts. The longer heading appears in 16t2, 17t2, M25, M507 and M. They add an introduction referring to David and a final section referring to a rebuke by the prophet. This example is contrary to the statement of Bloemendaal that originally longer headings were abbreviated. The same happens in Psalm 97, where 17t2, M25 and M add a section about the general resurrection. In Psalm 108, 17t2, M25, M507 and M again have a longer heading where it is added that the Maccabees prevailed over their enemies. In Psalm 112, 17t2 and M507 have an addition at the end as well. A long addition appears in the heading of Psalm 126 in 17t2, M25, U, UP and M. The standard heading refers to the acts of the enemies of the people after the return that impeded them. It does not state what was affected by those actions. The addition specifies that they were impeded from rebuilding the temple in the time of Zerubbabel. In this instance, this additional information makes the heading more specific. It is interesting to note that the reference to the rebuilding of the temple appears in the commentary of Išô‘dâdh on this psalm.8 The fact that this commentary proceeds from the problems with the rebuilding of the temple makes it clear that this reference cannot just be regarded as a later addition to the heading in some young manuscripts. It was part of the tradition. In Psalm 149, 17t2 contains a long addition (partly shared with M507 and U) and another unique addition in Psalm 150. In Psalm 104, 6t1 has a slightly longer heading, with 16t2 and 17t1. The standard heading refers to ‫ܪܒܘܬܗ ܕܐܠܗܐ‬, while 6t1 and the others have ‫ܪܒܘܬ ܥܘܕܪܢܗ ܕܐܠܗܐ‬. With regard to Psalm 58, 6t1 has a slightly different heading than the standard heading, agreeing with 16t2 and M428 in ̈ switching the word order of ‫ܢܟܐܠ ܘܦܘ̈ܪܣܐ‬. In Psalm 139, 17t2 has a unique addition.

8

Cf. Van der Eynde (1981b:192).

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 189 M25 contains a large number of longer headings. The headings of Psalms 83, 97, 108 and 126 have already been mentioned. In Psalm 86 it shares a longer heading with M. An introduction (spoken by David) was added. The heading describes Hezekiah as a just king, saying that the psalm was spoken by David “from the mouth of Hezekiah”. This is the only instance in all the headings where this expression is used. In Psalm 74, 13t2 is the only manuscript with a totally different heading than the others, as a psalm spoken by David when the angel was ravaging the people, a reference to 1 Samuel 24. This is the heading occurring in 7a1 for this psalm. In Psalms 113 and 114, M428 has unique heading. In Psalm 113 the heading refers to the service of Adonay by the priest at daybreak. This agrees partly with the heading of this psalm in 7a1. 7a1 has a shorter heading, without the reference to the daybreak. Psalm 114 has a reference to Moses and the Gospel (about Moses who was praising beside the sea. To us, indeed us, it is the calling of the Gospel). The first part, the reference to Moses, agrees with the heading of 7a1. These two headings must have been taken over by M428 from a manuscript containing Western headings. In Psalm 149, a long addition referring to the son of perdition occurs in 17t2, M507 and U, although not in exactly the same words. The son of perdition is a reference to Judas in John 17:12. The headings in the three editions used In this edition of the headings of the psalms in the East Syriac tradition, the headings contained in three important editions of the nineteenth century were included, namely the headings in the editions of Urmia and Mosul, as well as the headings in the Psalter from Urmia. Bloemendaal included them as well. The importance of the headings in these three editions lies in the fact that they were used in all studies of these headings up to the publication of the edition of Bloemendaal. The headings in these editions can shed some light on the history of these editions as well. The headings of the psalms in these editions will be discussed in a number of groups. It is interesting to note that all three editions have a large number of shorter headings. In the comparison, minor variants, especially orthographic variants, will be ignored.

190

THE EAST SYRIAC PSALM HEADINGS

Similar headings in the three editions As one would expect, in quite a number of instances, the three editions have exactly the same headings. A list of these examples will be given, followed by a discussion of some important examples. The same procedure will be followed in the discussion of the other groups as well. This group contains 39 headings: Psalms 1, 3, 5, 6, 7, 8, 12, 13, 17, 19, 20, 22, 31, 37, 42, 47, 49, 50, 51, 54, 57, 60, 62, 63, 64, 65, 70, 75, 76, 77, 79, 80, 101, 107, 109, 112, 116, 129 and 136. In many of these psalms, the three editions have the same heading as the standard heading (3, 6, 7, 8, 17, 19, 20, 22, 31, 37, 50, 51, 54, 57, 62, 63, 64, 65, 70, 75, 76, 77, 79, 80, 101, 112, 129), with some minor variants in some instances (1, 5, 12, 13, 47, 49, 60, 107). These examples do not need more discussion. In Psalm 42 the heading in the three editions has a word order differing from the standard heading, but in agreement with the younger manuscripts 16t2, 17t2, M25 and M507. In Psalm 109 the editions have a unique introduction, but for the remainder of the heading they agree with the standard heading. In Psalm 116 the editions have a shorter heading, agreeing with M507. In Psalm 136 the three editions have a small plus at the end of the heading, agreeing with 12t4 and 17t3. In this instance the variant in the editions agrees with one of the older manuscripts. In most of the instances the variants contained in all three of the editions agree with younger manuscripts, with the most important exception in Psalm 136.

Similar headings in the three editions with minor orthographic and similar differences There are nineteen examples in this group, namely Psalms 4, 10, 25, 26, 27, 38, 41, 43, 45, 52, 58, 69, 71, 72, 74, 78, 96, 122 and 146. In some instances, the differences are related to minor matters such as seyame, word division in proper names, the addition of ‫ ܕ‬and the absolute state or suffix on a noun before ‫ ܕ‬in the genitive construction. Examples occur in Psalms 4, 10, 25, 26, 27 (twice), 38, 41, 45, 52, 58, 69, 71, 72, 74, 78, 96 and 146.

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 191 In Psalm 26, U omits the copula (‫)ܗܘܘ‬. In Psalm 43, UP agrees with a number of manuscripts in having a third person masculine suffix, while most witnesses have a plural. In Psalm 45, the three editions share a unique variant at the end of the heading, while with regard to Psalm 52, the three editions share a variant with M25 and M507. In Psalm 96, UP has moved the verb ‫ ܡܬܢܒܐ‬to the beginning of the heading. This is the normal position for the word, and probably an example of harmonizing.

U and UP agreeing, against M As one would expect, there is a large number of headings where the two editions from Urmia agree against the edition of Mosul. This happens in Psalms 2, 9, 11, 14, 15, 16, 18, 21, 23, 24, 28, 29, 32, 33, 34, 35, 36, 39, 40, 44, 46, 48, 53, 56, 61, 67, 68, 82, 83, 84, 85, 91, 92, 93, 94, 95, 97, 99, 100, 108, 110, 113, 114, 115, 117, 119, 123, 124, 126, 127, 130, 131, 132, 134, 135, 137, 138, 140, 141, 142, 143, 145, 147 and 148. There are 64 psalms in this group, the largest of all the groups. What is interesting to note are the correspondences between the variants in the editions and in the other manuscripts. In a substantial number of headings, M has a shorter heading than the other two editions. In Psalm 2, U and UP have the standard heading, with M having a short heading, much like M428. The same is true of Psalm 9. In Psalm 36, M has the same heading as M428. For both Psalms 11 and 48, the heading of M is similar to that of 13t3 and M428. In the case of Psalm 11, M has a unique plus, with Saul being described as the son of Kish. Psalms 32, 33, 34 and 35 have short headings, very similar to 13t3 and M428. For Psalms 16 and 68, the short heading in M is similar to the heading in 13t3. In Psalm 18 it agrees to some extent with 13t3, with the same content, but not stated in exactly the same way. In Psalm 39, M has the same short heading as 13t1, M428 and M507. At the end of Psalm 44, M omits the last two words. This is an interesting variant, because this variant is shared with 6t1. In Psalm 92, M shares a shorter heading with 12t4, 17t2, M25, M428 and M507. In Psalm 137, M shares a shorter heading with 17t2, M25 and M507.

192

THE EAST SYRIAC PSALM HEADINGS

In Psalm 135, U and UP have a unique variant heading, while M agrees with 17t2, M25 and M507. In Psalm 82, the heading of M is much longer than the standard heading. Here M agrees with 16t2, 17t2, M25 and M507, mainly younger witnesses. This example runs against the general idea of Bloemendaal, that the younger manuscripts abbreviated psalm headings. In Psalm 84, M adds a word at the end, with 17t2, M25 and M507. In Psalm 85, M again has the longer heading, whereas the other two editions have a shorter heading, in agreement with 13t3, M428 and M507. In Psalm 97, U and UP have the standard heading, and M has a longer heading shared with 17t2 and M25. In Psalm 108, U and UP have the standard heading, while M shares a longer heading with 17t2, M25 and M507. Unique short headings occur in M in Psalms 14, 15, 21, 23, 24, 28, 29, 39, 40, 46, 56, 61 and 67. In Psalm 28, where M has a unique very short heading, U and UP share two variants with a large number of manuscripts, including some of the oldest manuscripts. In Psalm 35, UP has a plus shared with 16t2, 17t3 and M25, calling David “blessed”. In Psalm 36, U and UP share two minuses with 17t2 and M507. In Psalm 67, U and UP share a number of variants with some other manuscripts, including 12t4 and some younger manuscripts. In Psalm 53, M differs from the other two with regard to one word, where U and UP agree with only 13t2. The same is true of Psalm 83, where U and UP omit one word, agreeing only with 13t2 and 17t2. In Psalm 93, U and UP have a different introductory verb, agreeing only with M428, although M428 has a shorter heading. In Psalm 91, M again agrees with the standard heading, while U and UP have a unique shorter heading. In Psalm 94, M has the standard heading, with some variants shared by M507. In this instance, U and UP have a unique shorter heading. With regard to Psalms 95, 99, 110, 113, 115, 140, 143 and 145, U and UP also have a unique shorter heading, with M representing the standard heading. In Psalm 100, M has the standard heading, while U and UP share a shorter heading with 13t3 and M507. In Psalms 117 and 130 (with 17t2 and M25), M has the standard heading, while U and UP share a shorter heading with 13t3 and M428. In Psalm 131, M has a shorter heading, sharing variants with 17t2 and M25, while U and UP have a unique shorter heading. In Psalm 134, M has the standard heading (with one variant with 13t4, 17t2, M25 and

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 193 M507), while the other two editions omit the last two words of the heading (with M507). In Psalm 138, M has the standard heading, sharing some variants with 17t2 and M25, while U and UP have a unique shorter heading. In Psalm 147, M has the standard heading, while U and UP share a shorter heading with 13t3 and M507. In Psalm 114, M shares a shorter heading with 17t2 and M25, while U and UP have a unique heading, shorter than the one of M. In Psalm 119, M agrees with U and UP, except for the omission of one word. In Psalm 123, M shares a large number of variants with M25. In Psalm 124, M shares a number of variants with U and UP, but has another two variants in agreement with M25. In Psalm 126, M is part of a group with longer headings, with 17t5, M25 and U and UP. It shares two variants with U and UP, but disagrees with them in three instances. In Psalm 127, M shares one omission with M25. In Psalm 141, M shares a minus with 17t2, M428 and M507, and agrees with the standard heading against U and UP in two instances. In Psalm 142, M shares a number of variants with U and UP, but has a different introductory statement. M agrees with 17t2 and M507, while U and UP agree with 12t1, 17t1 and M25. In Psalm 132, M repeats the heading of Psalm 131, while U and UP have the standard heading, with two minor variants in U. In Psalm 148, M alone has one omission.

UPand M agreeing against U There are seven psalms in this group, namely Psalms 73, 81, 87, 90, 121, 133, and 149. In Psalm 73, UP and M have a small plus, with 12t4, 16t2 and M25. They have a small plus in Psalm 81, with 17t2 and M25. In Psalms 87 and 133, U has unique shorter headings. In Psalm 90 it has a shorter heading with M507. In Psalm 121, it has a shorter heading with 13t3. In Psalm 149 it has a shorter heading with a unique plus at the end.

U and M agreeing against UP Three psalms fall into this category, namely Psalms 59, 88 and 120. In Psalm 59, UP has a unique small plus. It has a small minus in Psalm 88. In Psalm 120 UP has the standard heading, while U and M have a unique short heading.

194

THE EAST SYRIAC PSALM HEADINGS

Headings where all three editions differ There are eighteen psalms in this group, namely Psalms 30, 55, 66, 86, 89, 98, 102, 103, 104, 105, 106, 111, 118, 125, 128,139, 144 and 150. In Psalm 30, U has the standard heading, UP a shorter heading with M428 and M the shortest heading with 13t3. In Psalm 55, the three editions share a number of variants. UP is, however, close to the standard reading, U somewhat shorter and M still shorter, with M428. In Psalm 86, UP has the standard heading, P has three variants to that and M a longer reading with M25. In Psalm 102, UP has the standard heading, M a number of variants, frequently with M25 and M528, and U has a short heading, with 13t3 and M507. In Psalm 128, UP has the standard heading, U a shorter heading and M a still shorter one. In Psalm 139, UP is close to the standard heading, while the other two have shorter headings, with M agreeing with M428 and M507 and U with M25. In Psalm 103, M has one variant from the standard heading, U and UP share one variant with 13t4 and M507 and U omits the last three words of the heading. This variant of U is unique. In Psalm 66, the differences are small. M has the standard heading, UP adds the name of David, and U and UP have different variants to the same word. In Psalm 98, M has the standard heading, U one omission and UP the same omission and a unique word order. In Psalm 105, M has the standard heading, with UP having a short heading and U a still shorter one. In Psalm 106, M has the standard heading, UP a shorter heading with 13t3 and U the shortest heading with M428. In Psalms 89, 111, 118, 125, 144 and 150, the three editions all have a number of small individual variants, with no clear pattern. In Psalm 104, U and UP share a variant, while U and M each has a different variant. When looking at the whole picture, it is clear that the headings in the three editions come from the same broad tradition, shared with many of the younger manuscripts. The three editions agree in 58 instances, with some minor differences in nineteen instances. The close relationship between the headings in U and UP can be seen in the additional 64 instances where they agree against M. It is probably the case that the headings of U were used by UP, with some modifications from another manuscript or manuscripts

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 195 available. As far as M is concerned, it has a larger number of headings where it agrees with some of the younger manuscripts, especially M25.

THE HEADINGS IN THE THREE IMPORTANT MANUSCRIPTS 6t1, 18>8dt1 AND 12t4 In this section, special attention will be paid to the headings in the three important manuscripts 6t1, 18>8dt1 and 12t4, that were described with the other manuscripts in Chapter 2. They are especially important as they represent the oldest manuscript with the East Syriac headings (6t1, a Western manuscript with Eastern headings), the oldest set of headings in an Eastern manuscript (18>8dt1) and the manuscript described as the most important Eastern Psalms manuscript (12t4). In the following sections, a number of important variants in 6t1, 18>8dt1 and 12t4 will be discussed in different groups. Longer reading in 6t1 supported by 18>8dt1 and 12t4 In many instances, 6t1 has a longer reading than some of the younger manuscripts, especially 13t3, M428 and M. In most of these instances this reading is supported by 18>8dt1 and/or 12t4. Examples of this occur in many psalms, such as Psalms 2, 9, 15, 16, 18, 23, 24, 29, 30, 32, 33, and many more. Psalm 2 is a typical example. The difference between the two headings is very typical of this kind of variant, with the longer heading consisting of more than one phrase, while only the first phrase is retained in the shorter heading. Such variants led Vosté, followed by Bloemendaal, to conclude that the main variants in the East Syriac headings are shortened versions of the original heading. This kind of variant occurs frequently, but is not the only kind of variant. There are about 30 psalms where the headings remained fairly consistent in all the manuscripts. In the instances where shorter headings can be found, they are in most instances restricted to a number of manuscripts. There are 44 instances where the shorter heading occurs in 13t3 and M428, in some instances with one or a few other manuscripts having shorter headings as well. In 31 instances the shorter heading occurs in 13t3, with some other manuscripts in some instances, except M428. In 25 instances shorter headings occur in M428 and some other manuscripts, but

196

THE EAST SYRIAC PSALM HEADINGS

not in 13t3. Although these shorter headings are important, the fact that they are restricted to just a small number of manuscripts, make them of less importance than some of the other possibilities discussed below. Longer reading in 6t1, with shorter reading supported by 18>8dt1 and 12t4 There are a few headings where 6t1 has a longer reading than the majority of manuscripts, with the shorter reading supported by 18>8dt1 and 12t4. For Psalm 10, only 6t1 and 13t1 have ‫ܡܬܢܒܐ‬ at the beginning of the heading. In Psalm 61, 6t1 adds ‫ܕܢܩܒܠܘܢ‬ (to receive) after ‫ܕܫܐܠܝܢ‬, with 13t1 and 13t4 (He relates the things done to the people in Babel and how they asked for help). Psalm 104 is a very interesting example. 6t1 has a slightly longer reading than the majority of manuscripts (with 16t2 and 17t1) while 18>8dt1 and 12t4 (with 13t1, 13t2, 13t4, 17t2, 17t3, M25, M507 U, UP, M) do not have the reference to “help”. In these instances, where the shorter heading is found in 12t4 and 18>8dt1, the shorter heading cannot be regarded as a late variant, but must be evaluated in its own right. In these instances, the shorter heading may be more original than the heading of 6t1. 6t1 has the same information as the other manuscripts, but with a different construction In some instances, 6t1 has a unique reading, with the same basic information as the other headings, but phrased in a different way. Psalm 11 is a good example, where only 6t1 does not have the introduction “spoken by David”. Psalm 42 has two examples where 6t1 had a different construction with the same content as the other manuscripts. It has ‫ ܐܡܪ ܕܘܝܕ‬for ‫ ܐܡܝܪ ܠܕܘܝܕ‬in the other manuscripts, and ‫ ܠܡܐܡܪ‬for ‫( ܕܢܐܡܪܘܢ‬Spoken by David, in the person of the people in Babel, telling them what words to use in the time of their exile). The heading of Psalm 51 in 6t1 begins with ‫ܡܪܬܝܢܘܬܐ‬ ‫( ܕܥܠ‬admonition about), while the others start with ‫ܡܬܢܒܐ ܥܠ‬ (he prophesies about). At the end of Psalm 55, 6t1 has ‫( ܢܟܝܠܘܬܗܘܢ‬their fraud) for the ‫( ܝܥܢܘܬܗܘܢ‬their greed) in the other manuscripts (Spoken in the person of Onias, who complained to God about the treason of his kinsmen towards him and the evil that was done by the people because of their greed).

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 197 In Psalm 74, 6t1 has the verb ‫ ܕܬܢܝܢ‬for ‫ ܕܡܬܢܝܢ‬in the other witnesses (He points to the greatness of the calamities of the Maccabees when they narrated the evil that surrounded them and they asked from God deliverance from them). In Psalm 77, 6t1, as ̈ ̈ well as 13t2, has ‫( ܐܘܠܨܢܝܗܘܢ‬oppressions) for ‫ܐܠܘܨܝܗܘܢ‬ (oppressors) in the other manuscripts. In Psalm 84, 6t1 and 12t4 ̈ have ‫ ܒܕܘܟܝܬܗ‬for ‫ ܒܕܘܟܬܗ‬of the other manuscripts (He makes known the return of the people, that they eagerly observed the place of the temple after their return, remembered the former things and marvelled at them). In Psalm 94, the majority of manuscripts read in the middle of the heading ‫( ܕܡܬܢܝܢ‬He prophesies about the people in Babylon who told of the sufferings that they had experienced during the time of their captivity). 18>8dt1, together with 13t1 and 13t4, has ‫ܘܡܬܢܝܢ‬, while only 6t1 has ‫( ܘܡܫܬܥܐ ܥܠ‬and narrated about). The reading of 18>8dt1 is problematic, because of the change of subject. At the beginning of Psalm 124, 6t1 has ‫ܡܬܢܐ ܠܥܡܐ ܥܠ‬ ‫( ܙܟܘܬܐ‬the ‫ ܠ‬before ‫ ܥܡܐ‬has been left out in error), while the other manuscripts have ‫( ܡܬܢܒܐ ܥܠ ܙܟܘܬܗ ܕܥܡܐ‬He prophesies about the victory of the people through God after their return, that they had prevailed over their surrounding enemies who had assembled against them). In these instances, the heading of 6t1 should not necessarily be taken as closer to the original. 6t1 has a variant that sets this psalm apart In Psalm 20, 6t1 has the verb ‫( ܐܬܦܨܝ‬to be delivered), while the other manuscripts have‫( ܐܬܐܠܨ‬to be oppressed). The heading of Psalm 41 refers to the sickness (‫ )ܟܘܪܗܢܗ‬of Hezekiah in 6t1. This is the reading of the majority of the witnesses as well. However, 18>8dt1, 12t1, 12t4 and M25 refer to his affliction (‫)ܐܘܠܨܢܗ‬. In the commentary of Theodore, reference is made to his illness in this psalm,9 making it possible that 6t1 had retained the original heading. 9

Cf. Hill (2006:506–509).

198

THE EAST SYRIAC PSALM HEADINGS

Psalm 46 is one of the instances where 6t1 goes its own way, with the following heading:

‫ܥܠ ܚܙܩܝܐ ܘܕܒܝܬ ܝܗܘܕܐ ܕܐܫܬܘܙܒܘ ܡܢ ܕ̈ܪܡܘܣܩܝܐ‬ .‫ܘܡܢ ܕܒܝܬ ܐܦܪܝܡ‬ About Hezekiah and those of the house of Judah who were delivered from the Damascenes and from those of the house of Ephraim.

With a few minor variations, the following heading occurs in the majority of the other witnesses:

‫ܥܠ ܐܚܙ ܘܕܒܝܬ ܚܙܩܝܐ ܕܐܫܬܘܙܒܘ ܡܢ ܕ̈ܪܡܘܣܩܝܐ ܘܡܢ‬ .‫ܕܒܝܬ ܐܦܪܝܡ‬ About Ahaz and those of the house of Hezekiah that were delivered from the Damascenes and from those of the house of Ephraim.

In this instance, the introduction of Theodore to this psalm refers to Ahaz and not to Hezekiah at all. In the commentary on this psalm, no reference is made to Hezekiah as well.10 6t1 has a shorter heading than the other manuscripts In Psalm 20, 6t1 starts with ‫ ܨܠܘܬܐ‬while the other manuscripts have ‫ܨܠܘܬܗ ܥܡܐ‬. In Psalm 41, 6t1 omits ‫ܠܕܘܝܕ‬. In Psalm 44, 6t1 does not have the phrase ‫ ܕܢܕܒܚܘܢ ܠܦܬܟ̈ܪܐ‬at the end of the heading (Request of the Maccabees when they were compelled by Antiochus to sacrifice to the idols). This is the case in the edition from Mosul as well. In Psalm 68, 6t1 omits the word “the Gattite”, as do 12t1, 13t1, 13t2, 13t3 and 13t4 (Spoken by David when he brought the ark of the Lord up from the house of Obed Edom the Gattite and he was dancing before it and he was jumping while he was using the words of Moses and Joshua when they were telling the miracles that were done in their days). In Psalm 82, 6t1, 18>8dt1 and 12t4 (with some other witnesses as well) have a much shorter heading than a number of 10

Cf. Hill (2006:600–613).

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 199 younger witnesses. In Psalm 86, M25 and M has a much longer heading than the older manuscripts. At the beginning of the heading of Psalm 99, 6t1 and 18>8dt1 omit ‫ܡܬܢܒܐ‬. Psalm 108 is an example where 6t1, 18>8dt1 and 12t4, with other manuscripts, have a shorter heading than many younger manuscripts. 6t1 omits the ‫ ܡܬܢܒܐ‬at the beginning of the heading of Psalm 110 (He prophesies about the dispensation of our Saviour the Messiah). In Psalm 110, 6t1, 18>8dt1, 12t4 and the majority of manuscripts have a shorter heading than some late witnesses. In Psalm 126, 6t1 has the following heading:

‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ ܥܡܐ ܡܢ ܒܬܪ ܦܘܢܝܗܘܢ ܟܕ ܡܥܘܟܝܢ‬ ̈ ‫ܗܘܘ ܠܗܘܢ ܒܥܠ‬. .‫ܕܒܒܝܗܘܢ‬ Spoken in the person of the people after their return when their enemies impeded them.

Manuscripts 18>8dt1 and 12t4 add ‫ ܡܢ ܒܢܝܢܗ ܕܗܝܟܐܠ‬to this (as do 13t1, 13t2, 13t3, 13t4, 17t1 and 17t3). 17t2, M25, U, UP, M have a much expanded heading:

‫ܐܡܝܪ ܠܕܘܝܕ ܡܢ ܦܪܨܘܦ ܥܡܐ ܡܢ ܒܬܪ ܦܘܢܝܗܘܢ‬ ̈ ̈ ‫ܕܒܐܝܕܝ‬ ‫ܒܥܠܕܒܒܝܗܘܢ ܡܢ ܒܢܝܢܗ ܕܗܝܟܐܠ‬ ‫ܕܡܥܘܟܝܢ ܠܗܘܢ‬ .‫ܙܘܪܒܒܠ ܕܡܢ ܫܒܛܐ ܕܝܗܘܕܐ‬ Spoken by David in the person of the people after their return when their enemies prevented them from the building of the temple by the hands of Zerubbabel from the tribe of Judah.

This is a very important example. The additional phrase occurring in 12t4, 18>8dt1 and a number of other manuscripts make perfect sense. The omission in 6t1 makes the exact context of the heading unclear. In this instance, the shortened heading of 6t1 must be an early revision of the slightly longer original heading. In Psalm 128, 6t1 omits the last two words (‫ ;ܥܠ ܟܗܝܢܘܬܗܘܢ‬He prophesies about the return of the people and he teaches them to remember the former things and to acknowledge their prosperity). This is omitted in the edition from Mosul as well, although it has a shortened version of the heading. In Psalm 137, some of the younger witnesses (17t2, M25, M507, M) add “God” after the verb “to praise” (He narrates the return of the people in Babylon and how they praised on account of their salvation).

200

THE EAST SYRIAC PSALM HEADINGS

At the end of the heading of Psalm 146, 18>8dt1 and 12t4 add ‫ܥܒܘܕܐ ܕܟܠ‬, as do 13t1, 13t4, 16t2, 17t1, 17t3 and M25 (He prophesies about the people in Babel and gives praise in their person for that that was done for them by God). ̈ In Psalm 105, 6t1 omits the final word (‫ܐܒܗܝܗܘܢ‬ ). This is a scribal error at the end of a line, where the noun was omitted that should have followed the preposition “to” (He admonishes the people about virtue and he teaches them to praise God by reminding them of the former favours which had been done by him to their fathers). It omits the “them” after “he teaches” as well. These examples go against the view of Bloemendaal and Vosté that original longer headings were shortened by later manuscripts. One must remember that many of the headings were quite short, in 6t1 and all the other witnesses, such as Psalms 22, 25 and 27. It may be quite possible that in some instances 6t1 has an expanded heading, with the shorter heading being the original. 18>8dt1 and 12t4 have minuses, plusses or variants In a number of instances, 18>8dt1 or 12t4 has unique variants. This is especially true of 12t4. In Psalm 28, 12t4 omits ‫ܠܕܘܝܕ‬. In Psalm 43, 12t4 has ̈ ‫ ܥܠ‬in the other manuscripts.11 ‫ ܕܢܓܗܐ‬for ‫ܐܦܝ ܓܗܝܬܗܘܢ‬ In Psalm 55, 12t4 omits‫ܐܠܠܗܐ‬. In Psalm 60, 12t4 omits ‫ܕܒܝܬ‬ (He prophesies about the house of the Maccabees when they faithfully asked for mercy). In Psalm 69, 12t4 omits ‫( ܕܒܩ̈ܪܒܐ‬in the battles) (He tells in the person of the Maccabees of the greatness of their calamities in the battles and of the plots by their kinsmen and that they longed for vengeance on them). In Psalm 70, 12t4 has Saul in the place of Absalom (Prayer of David when experiencing the distress that Absalom was inflicting upon him). In Psalm 75, 12t4 has, with 16t2 and 17t1, ‫ܒܬܪ ܡܘܬܗܘܢ‬ ‫( ܕܐܬܘ̈ܪܝܐ‬after the death of the Assyrians), where the other manuscripts only have a reference to the Assyrians. In Psalm 77, 12t4 has ‫( ܒܙܒܢܐ ܕܫܒܝܗܘܢ‬with 16t2 and 17t1) for ‫ܒܫܒܝܗܘܢ‬ Cf. the heading in the commentary of Bar Hebraeus, Bloemendaal (1960:51). 11

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 201 in the other manuscripts (He narrates in the person of the people what dishonourable things against God they thought during their captivity when they were hard-pressed by their oppressors). In Psalm 84, 12t4 has ‫( ܐܡܝܪ‬with 16t2, 17t2 and M507) for ̈ for the ‫ܫܒܛܝܢ‬ ̈ in the ‫ܡܘܕܥ‬. In Psalm 87, only 12t4 has ‫ܫܒܛܐ‬ other manuscripts (He makes known the return of the people, that they eagerly observed the place of the temple after their return, remembered the former things and marvelled at them). In Psalm 91, it adds ‫( ܛܘܒܢܐ‬blessed) before David. In Psalm 100, 12t4 (with 13t4) has ‫ ܨܐܕܝܗܘܢ‬for ‫ ܠܘܬܗܘܢ‬at the end of the heading (He admonishes the people that they have to enter the temple like men who have returned from captivity and to praise God on account of the wondrous things He had done for them). In Psalm 101, 12t4 omits ‫ܕܒܥܡܐ‬ (Spoken in the person of the outstanding men among the people in Babylon during the time of their adversities). In Psalm 117, 12t4 has ‫ ܕܢܓܡܪܘܢ ܐܢܘܢ‬for ‫ܘܚܣܢܘܢ‬ ‫ ܐܢܘܢ‬at the end of the heading (Thanksgiving after their return by the people for their victory when the surrounding nations assembled against them and they subdued them). In Psalm 125, 12t4 has a different word order for the phrase “a return from God” (About the people in Babel who asked God to take them back, promising what they would do if they were to be delivered). In Psalm 131, the majority of the manuscripts have ‫ܡܬܢܒܐ‬ ‫ ܥܠ‬at the beginning of the heading. 12t4 has ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ (He prophesies about the people in Babel when they reminded God of David’s love for him and they asked his mercy because of his promises to him). At the end of the heading of Psalm 136, 12t4 adds ‫ܘܒܟܝܢ‬, with 17t3, U, UP and M (He prophesies about the people in Babylon when they narrated their adversities). In Psalm 122, 18>8dt1 has a different word order for the phrase “in faith from God”, namely “from God in faith” (How the people in faith patiently asked God to bring them back from Babel). Manuscripts 18>8dt1 and 12t4 have a number of additions, in some instances unique. In Psalm 3, 12t4 adds “his son” to “Absalom”. In Psalm 55, 12t4 adds ‫ ܠܕܘܝܕ‬after ‫ܐܡܝܪ‬, with the majority of the younger manuscripts. In Psalm 86, 12t4 has a

202

THE EAST SYRIAC PSALM HEADINGS

̈ unique reading, inserting ‫ܒܥܠܕܒܒܐ‬ before ‫( ܐܬܘ̈ܪܝܐ‬Prayer of Hezekiah when the Assyrians surrounded him and he asked God to deliver him from them). It is quite clear from the examples discussed that in many instances 6t1, supported by 18>8dt1 and 12t4, has a longer reading than some of the younger manuscripts, and especially 13t3, M428 and M. It is this kind of heading that led Vosté to conclude that the main variants in the headings are shortened versions of the original heading. Because these shorter headings occur in only a few of the manuscripts, one must not use this phenomenon to make conclusions about a general trend. There are a number of examples where 6t1 (supported by one or two younger manuscripts) has a slightly longer heading than most of the other manuscripts, such as in Psalms 10, 16 and 104. The longer heading in these instances have just one word more than the more general heading. This may reflect a change from the original heading in 6t1, with 18>8dt1 and 12t4 reflecting the more original heading. The same is probably true of those instances where the heading in 6t1 has the same information as the other manuscripts, but phrased in a slightly different way. Psalm 11 is a good example in this regard. In three instances, 6t1 has a different heading than the other manuscripts, with a slightly different setting. The heading of Psalm 20 is as follows: 6t1

.‫ܨܠܘܬܐ ܕܚܠܦ ܚܙܩܝܐ ܟܕ ܐܬܦܨܝ ܡܢ ܐܬܘ̈ܪܝܐ‬

Prayer for Hezekiah when he was delivered from the Assyrians.

18>8dt1, 12t1, 12t4, 13t1, 13t2, 13t4, 16t2, 17t1, 17t2, 17t3, M25, M428, U, UP, M

.‫ܨܠܘܬܐ ܕܥܡܐ ܕܚܠܦ ܚܙܩܝܐ ܟܕ ܐܬܐܠܨ ܡܢ ܐܬܘ̈ܪܝܐ‬ Prayer of the people for Hezekiah when he was oppressed by the Assyrians.

In this instance, 6t1 has no support from any manuscript. The same is true of the variant in Psalm 46. In this instance, the commentary of Theodore had no reference to Hezekiah, as discussed above. In Psalm 41, 6t1 has a reading occurring in other

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 203 manuscripts as well, but not in 18>8dt1 and 12t4. In these instances, 6t1 probably also reflects an early revision of the heading. In a number of instances 6t1 has a shorter heading. Some of these instances are related to a single word, such as in Psalms 20 and 41. In Psalm 44 it omits the final phrase of the heading (with M). As the reference to Antiochus compelling the people was part of the summary of Theodore12 and the heading makes more sense with the addition, the heading of 6t1 is probably secondary. Compare Psalm 128, where 6t1 omits the last two words. More important are examples such as Psalm 82, where 6t1 is substantially shorter. In this instance the reading of 6t1 has substantial support, and the shorter heading was probably the original one. The same is true of the headings of Psalms 108 and 110. Psalm 126 is an interesting example. Some younger witnesses have a much longer heading. A somewhat shorter heading occurs in the majority of manuscripts. 6t1 has a shortened heading, omitting the phrase “from building the temple”. This phrase occurs in 12t4, 13t1, 13t2, 13t3, 13t4, 17t1, 17t3, 18>8dt1. In this instance, 18>8dt1 and 12t4 probably have the original heading, with 6t1 having undergone an early revision and the younger witnesses a much later revision, as discussed above. The same is true of Psalm 146. As far as other variants in 12t4 and 18>8dt1 are concerned, 18>8dt1 has only one unique reading (Psalm 86), while 12t4 has quite a number of variants, sometimes supported by other manuscripts. This testifies to the probability that 12t4 is much closer to the original than both 6t1 and 12t4. The examples discussed lead one to the conclusion that 6t1 must not be regarded as the paradigmatic witness in all instances. Where 6t1 is supported by both 12t4 and 18>8dt1, the reading can be regarded as at least close to the original. When 18>8dt1 supports 6t1, and 12t4 has variants, the reading of 6t1 and 18>8dt1 can be regarded as closer to the original. When 12t4 and 18>8dt1 have a different reading than 6t1, the reading of these two manuscripts is probably more original. 12

Hill (2006:538–539).

204

THE EAST SYRIAC PSALM HEADINGS

THE ORIGIN OF THE EAST SYRIAC PSALM HEADINGS The exact origin of the wording of the headings of the Psalms in the East Syriac tradition is shrouded in mystery. It is known that these headings are related to the commentary of Theodore of Mopsuestia. This commentary was translated into Syriac in the fifth century. The headings must date from some time after this. The oldest manuscript containing these headings is manuscript 6t1, dating from before 600 CE. The headings must thus have been compiled during the late fifth or early sixth century. 6t1 is the only Western manuscript containing the East Syriac headings, using the Western orthography as well. 18>8dt1 reflects the oldest Eastern manuscript containing these headings, with an Eastern orthography. Both these manuscripts explicitly link the headings to Theodore. The headings relate most of the psalms to historical circumstances in the life of Ancient Israel, up to the time of the Maccabees. It is fairly certain that the headings were adopted from the Syriac translation of Theodore’s commentary. The best place to start this discussion on the origin of the Eastern headings, is the Syriac translation of Theodore’s commentary, published by Van Rompay. The manuscript he published contains fragments of the commentary on Psalm 118, and 138–148. Some of these fragments contain a translation of Theodore’s introduction to that psalm. The introduction to Psalm 118 is broken at the end, but the part remaining is quite extensive (Van Rompay, 1982a14–15 and 1982b:18–19). The introduction states that the psalm was composed by David about the people in Babylon. The heading of the psalm is as follows:

‫ܬܫܥܝܬܐ ܕܡܪܬܝܢܘܬܐ ܕܠܘܬ ܟܠ ܐܢܫ ܕܐܡܝܪܐ ܡܢ‬ .‫ܦܪܨܘܦ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ‬ Account of an admonition towards everybody that was spoken in the person of the excellent people that were among the people in Babel.

Of the words in the heading, the following words occur in the translation of the commentary: ‫ܡܪܬܝܢܘܬܐ‬, ‫ܟܠ ܐܢܫ‬, (‫ ܟܠܢܫ‬in the commentary), ‫( ܦܪܨܘܦ ܡܝܬ̈ܪܐ‬the commentary has ‫ܐܢܫܐ‬ between the two words) and ‫ܕܒܥܡܐ ܕܒܒܒܠ‬.

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 205 Theodore’s introduction to Psalm 141 is also extant in the commentary (Van Rompay, 1982a:61 and 1982b:75). This introduction is fairly brief. The heading is as follows:

‫ܬܟܫܦܬܗ ܕܥܡܐ ܕܒܒܒܠ ܕܒܥܝܢ ܡܢ ܐܠܗܐ ܫܪܝܐ‬ ̈ .‫ܕܒܝܫܬܗܘܢ‬ Supplication of the people in Babel, asking God to release them from their misfortunes.

The following words in the heading occur in the introduction: ̈ ‫ܕܥܡܐ ܕܒܒܒܠ‬, ‫ܕܒܝܫܬܗܘܢ‬ (without the suffix in the commentary) and ‫ܡܢ ܐܠܗܐ‬. The commentary and introduction has two different words for “asking” (‫ ܒܥܝܢ‬and ‫)ܫܐܠܝܢ‬. The same word as in Theodore’s commentary occurs also in the commentary of Denḥa and the commentary in the manuscript Sachau 215 (cf. Bloemendaal, 1960:89). The introduction to the commentary on Psalm 142 says that the psalm deals with the same subject as the previous psalm, and then gives some detail about the people in Babylon (Van Rompay1982a:64 and 1982b:78–79). The heading of the psalm is as follows:

‫ܥܠ ܥܡܐ ܕܒܒܒܠ ܕܡܬܟܫܦ ܘܫܐܠ ܡܢ ܐܠܗܐ ̈ܪܚܡܐ‬ .‫ܘܦܘܪܩܢܐ‬ Concerning the people in Babel, who prayed and asked God for mercy and salvation.

The following words in the heading occur in the introduction as well: ‫ ܥܠ ܥܡܐ ܕܒܒܒܠ‬and ‫( ܫܐܠ‬in the plural in the commentary as in 13t4). For the last two words in the heading the commentary has only ‫ܓܗܝܬܐ‬, a word that occurs frequently in other headings. What is interesting to note, however, is that the verb occurring early in the heading (‫ )ܡܬܟܫܦ‬does not appear in the commentary, but in the first line of the previous Psalm. The commentary of Theodore links Psalm 143 to the Maccabees (Van Rompay 1982a:68 and 1982b:82–83). The heading is as follows:

̈ ‫ܕܡܩܒܝܐ ܕܥܠ‬ ̈ ‫ܬܘܕܝܬܐ‬ ‫ܐܦܝ ܙܟܘܬܗܘܢ ܕܚܣܢܘ‬ ̈ .‫ܠܒܥܠܕܒܒܝܗܘܢ ܘܫܐܠܝܢ ܡܢ ܐܠܗܐ ܦܘܪܩܢܐ ܡܫܡܠܝܐ‬

206

THE EAST SYRIAC PSALM HEADINGS Thanksgiving of the Maccabees for their victory when they prevailed over their enemies, asking God for complete deliverance.

The following words of the heading occur in the commentary: ̈ , ‫( ܙܟܘܬܗܘܢ‬in the plural and without suffix in the ‫ܡܩܒܝܐ‬ commentary), ‫ܘܫܐܠܝܢ ܡܢ ܐܠܗܐ‬, ‫ ܡܫܡܠܝܐ‬and ̈ ‫ܒܥܠܕܒܒܝܗܘܢ‬ . Psalm 144 is also linked to the Maccabees in the commentary (Van Rompay, 1982a:73 and 1982b:88). The heading is as follows:

‫ܦܪܨܘܦ ܥܡܐ ܕܒܒܒܠ ܐܝܟ ܡܢ ܕܡܘܕܝܢ‬ ‫ܐܡܝܪ‬ ̈ ‫ܡܢܥܠ‬ ̈ ‫ܐܦܝ ܓܗܝܬܐ ܕܡܢ‬ .‫ܒܝܫܬܐ‬ ‫ܐܠܠܗܐ‬ Spoken in the person of the people in Babel who praised God for their deliverance from evil.

The following words in the heading occur in the commentary: ̈ ‫( ܥܠ‬the last word has the suffix ‫ܥܡܐ ܕܒܒܒܠ‬, ‫ܐܦܝ ܓܗܝܬܐ‬ three masculine plural in the commentary), ‫ ܕܡܘܕܝܢ ܐܠܠܗܐ‬and ̈ ‫ܕܡܢ‬. The dependence of the heading from the ‫ܒܝܫܬܐ‬ commentary is very evident in this instance, although the words do not occur in exactly the same order as in the commentary. The introduction to the commentary on Psalm 146 does not mention the people in Babylon explicitly, as is done in the heading (Van Rompay 1982a:77 and 1982b:92–93). It says, however, that it is dealing with the same subject as the previous one. The heading makes the reference to the people in Babylon explicit. The heading is as follows:

‫ܡܬܢܒܐ ܥܠ ܥܡܐ ܕܒܒܒܠ ܘܡܘܕܐ ܡܢ ܦܪܨܘܦܗܘܢ ܥܠ‬ ̈ .‫ܐܦܝ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬܗܘܢ ܡܢ ܐܠܗܐ‬ He prophesies about the people in Babel and gives praise in their person for that that was done for them by God.

The following words of the heading occur in the commentary:

‫ܡܬܢܒܐ‬, ‫( ܡܘܕܐ‬in the plural in the commentary, where it has ̈ the people as subject, not David as here), ‫ܥܠ ܐܦܝ ܐܝܠܝܢ ܕܐܣܬܥܪ‬ (the commentary has ‫ ܗܠܝܢ‬for ‫ܐܝܠܝܢ‬, agreeing with 12t4) and ‫ܐܠܗܐ‬.

Psalm 147 also deals with the people in Babylon, although Babylon is not explicitly mentioned in the introduction (Van

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 207 Rompay 1982a:80–81 and 1982b:96–97). The heading of the psalm is as follows:

‫ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܠܘܬ ܥܡܐ ܕܦܢܘ ܡܢ ܒܒܠ ܡܘܕܐ ܡܢ‬ .‫ܦܪܨܘܦܗܘܢ ܐܠܠܗܐ ܐܚܝܕ ܟܠ‬ For all the things that He had done for the people who returned from Babel he praises in their person God the Omnipotent.

The following words of the heading occur in the introduction to the commentary: ‫ ܥܡܐ‬and ‫( ܡܘܕܐ‬in the plural in the commentary, with the people as subject). ‫ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ‬ ‫ܠܘܬ‬, is a paraphrase of a section of the introduction, which says that it is about what he did to everybody. The introduction to Psalm 148 is only partially preserved (Van Rompay 1982a:83 and 1982b:100). The heading of the Psalm is as follows:

‫ܡܙܡܢ ܘܡܛܝܒ ܠܟܠܗܝܢ ܒ̈ܪܝܬܐ ܠܬܫܒܘܚܬܗ ܕܐܠܗܐ ܥܠ‬ ̈ .‫ܐܦܝ ܥܒܘܕܘܬܗ ܕܠܘܬ ܟܠ‬ He calls on and prepares all creatures to praise God for all his actions towards all.

The following words in the heading occur in the introduction: ‫ ܠܬܫܒܘܚܬܗ ܕܐܠܗܐ‬and ‫ܒ̈ܪܝܬܐ‬, (in the singular in the commentary). It is quite evident from this comparison that the headings were composed as a summary of the introductions as in the Syriac translation of Theodore’s commentary. Although we do not have the original Greek of the commentary, the correspondence between the headings and the introductions in the commentary is such that this conclusion is warranted. The agreement between the introductions to the Psalms in the Syriac translation of Theodore’s commentary also makes it evident that the East Syriac headings can be regarded as abbreviations of these introductions of Theodore. On the other hand, it could be possible that the wording of a specific heading was influenced by the contents of the relevant psalm in the Syriac, or, in the case of headings giving a historical setting, the wording of that setting in the Peshitta. However, this seems not to be the case. It is probable that the wording of the specific psalm rarely play a role in the choice of the terminology of

208

THE EAST SYRIAC PSALM HEADINGS

the heading. This can be demonstrated with a number of examples, where the heading contains a certain word, with a synonym of that word occurring in the psalm. In Psalm 1 the headings refers to “two ways”. The heading ̈ . In the psalm itself, verses 1 and 6 (twice) refer uses the word ‫ܙܢܝܐ‬ to a way, the way of the sinners in verse 1 and the ways of the wicked, using the word ‫ܐܘܪܚܐ‬. In this instance one can see that the heading is related to the contents of the psalm, but the wording of the heading was not taken from the psalms. Psalm 19 is a good example of how the introduction of Theodore determined the Syriac heading, but with the wording of the heading not taken from the psalm. The heading is as follows:

‫ܥܠ ܥܒܘܕܘܬܐ ܘܡܠܚܡܘܬܐ ܕܒ̈ܪܝܬܗ ܕܐܠܗܐ ܘܥܠ‬ .‫ܡܕܒܪܢܘܬܗ ܕܠܘܬ ܟܠ‬ About the construction and the harmony of God’s creation and his providence regarding all.

The three basic nouns in the heading (construction, harmony and providence), do not occur in the psalm, but summarise the contents of Theodore’s introduction. Providence is mentioned three times in the introduction, order (harmony) once and it refers to the order created by God (cf. Hill, 2006:232–233). As far as the historical headings are concerned, many of them are formulated in general terms, making it impossible to decide on a specific passage from the Bible which a heading presupposes. Many are, however, such that a specific passage can be identified. Seventeen headings are connected to events in the life of David, as can be seen from the summary above. Psalms 11, 17, 36, 39, 64, 119 and 139 refer to the persecution of David by Saul. Different sections of 1 Samuel 18–27 are relevant in this connection. As far as Psalm 11 is concerned, Hill refers to 1 Samuel 23–26, where there are different episodes related to David’s persecution by Saul (Hill, 2006:129). In Psalm 11:1 the companions told (‫ )ܐܡܪ‬David to flee (‫)ܥܪܩ‬, while the heading uses different verbs for counsel (‫ )ܡܠܟ‬and flee (‫)ܢܘܕ‬. The heading is not clearly connected to any single episode in those passages in 1 Samuel, while it is clearly as summary of Theodore’s introduction, which refers to people counselling David to flee. Some of these psalms, such as Psalm 17, have only a general reference to David being pursued by Saul. In

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 209 some instances, such as Psalm 36, Theodore has an extensive introduction, briefly summarized in the heading (Hill, 2006:386– 389). In Psalm 39 the heading connects the psalm to the persecution by Saul, but adds a very interesting second part to the heading:

‫ܐܡܝܪ ܠܕܘܝܕ ܟܕ ܐܝܬܘܗܝ ܗܘܐ ܒܐܘܠܨܢܐ ܕܡܣܒܠ‬ ‫ܗܘܐ ܠܗ ܫܐܘܠ ܘܡܪܬܐ ܠܟܠ ܐܢܫ ܕܐܠ ܢܬܬܟܠܘܢ ܥܠ‬ .‫ܟܗܝܢܘܬܗܘܢ ܕܒܥܠܡܐ ܗܢܐ‬ Spoken by David when he was in the distress that Saul inflicted upon him, and admonishing everybody not to trust on their prosperity in the world.

The last part of the heading is related to Theodore’s interpretation of verse 7, where he says that David realised the futility of man’s wealth and achievements (Hill, 2006:480–483). This summarised in the heading, but not in words used in Psalm 39:7. Three Psalms are linked to David’s persecution by Absalom (3, 22 and 70), with another one to the death of Ahitophel during the same episode, described in 2 Samuel 15–19. Psalm 3 is also linked to Absalom in the Hebrew (“When he fled before Absalom”). The East Syriac heading is brief (Spoken by David when he was pursued by Absalom). Psalm 22 and 70 are prayers at the time of the persecution by Absalom. They do not give any detail, but agree with Theodore’s identification of these two psalms as prayers. The death of Ahitophel (Psalm 3) is based in 2 Samuel 17:23. In his introduction, Theodore summarises the events and discusses them in more detail in the commentary on the psalm (Hill, 2006:70–83). In 2 Samuel 17:23 the Peshitta uses the verb ‫ ܚܢܩ‬for Ahithophel’s hanging of himself. The headings use a noun derived from that verb (‫)ܚܢܘܩܝܐ‬. In this instance the choice of the noun was possibly influenced by the verb used in 2 Samuel 17. Even in those instances where a specific passage can be identified, influence from the Peshitta on the headings in these instances is rare. This supports the view that the headings were summarized from the Syriac translation of Theodore’s commentary. The other historical psalms are mostly connected to three periods from the history of Israel, namely the time of Hezekiah, the exile and return and the Maccabees. A few examples will be

210

THE EAST SYRIAC PSALM HEADINGS

discussed from each of the three groups to indicate the scriptural background of these headings. Quite a number of headings are related to the time of Hezekiah and the Assyrians. Some of them mention Hezekiah and the Rabshakeh. Psalm 14 is a good example. The heading is as follows:

‫ܥܠ ܪܘܫܥܗ ܘܡܪܚܘܬܗ ܕܣܢܚܪܝܒ ܘܕܪܒ ̈ܫܩܐ ܘܥܠ ܡܣܡ‬ .‫ܒܪܫܐ ܕܩܒܠܘ‬

About the impiety and presumption of Sennacherib and the Rabshakeh and the punishment that they received.

This heading presupposes the events described in 2 Kings 18 and 19. The words of 2 Kings 19:6 are especially relevant, as Isaiah criticizes the servants of the King of Assyria for blaspheming the Lord. However, the heading uses other words to describe the action of Sennacherib and his servants. The heading can be regarded as a summary of Theodore’s introduction (Hill, 2006:156– 159; cf. also Psalm 20). Some of the headings speak in general terms of the deliverance of the people, presupposing 2 Kings 19, but using general terms. Psalm 15, for example, uses a different verb for the Lord rescuing his people than the one in the heading (‫ ܦܪܩ‬versus ‫)ܦܨܝ‬. The heading of Psalm 29 agrees with the introduction of Theodore in referring to Hezekiah’s summoning of the people to bring sacrifices to the Lord after the death of the Assyrians (Hill, 2006:264–267). This is not mentioned in 2 Kings 19 or 2 Chronicles 32. This is typical of the way in which Theodore decided on a historical background for a psalm, and then he used that background as key for his interpretation. The same kind of background is used for Psalm 33 and 34. The heading of Psalm 30 speaks of Hezekiah’s sickness:

̈ ‫ܬܘܕܝܬܗ ܕܚܙܩܝܐ ܕܥܠ‬ ‫ܦܘܪܩܢܗ ܘܓܗܝܬܐ ܕܡܢ‬ ‫ܐܦܝ‬ ̈ .‫ܟܘܪܗܢܗ ܘܚܠܦ ܬܘܪܨܐ ܕܣܟܠܘܬܗ‬

Thanksgiving of Hezekiah for his salvation and his deliverance from his sickness and because of the correction of his transgressions.

This heading presupposes 2 Kings 20 and Isaiah 38. Theodore refers in his introduction to 2 Chronicles 32:23, about Hezekiah’s conceit after his healing (Hill, 2006:270–271). Even in this instance,

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 211 the direct words of the text in Chronicles are not used in the heading, but the heading is clearly a summary of Theodore’s introduction. A very large group of headings is related to the exile, either the people during the exile or about the return from exile. These headings presuppose passages like 2 Chronicles 36:22–23 and Ezra 1. The heading of Psalm 5 speaks about the penitence of the people in Babylon. This is a general remark, not easily linked to a specific passage from the Hebrew Bible. Many of these headings deal with the return of the people from exile. It is often done in very general terms, such as in Psalm 40, where the return is mentioned, but without any detail. The introduction of Theodore also uses a general description, without specific detail (Hill, 2006:489). The calamities of the people in exile are often mentioned, but again in general terms, such as in the heading of Psalm 71. The heading and the introduction states that these things happened to bring about the correction of the people (Hill, 2006:922–925). A group of psalms is linked to the Maccabees. Psalm 44 refers to the time when Antiochus compelled the people to sacrifice to the idols, presupposing 1 Maccabees 1. The statement that Antiochus compelled the people to sacrifice to the idols is taken from the introduction of Theodore (Hill, 2006:538–539). The closest statement to this in 1 Maccabees can be found in verse 51, where it says that he commanded the cities to sacrifice (using the verb ‫)ܦܩܕ‬. The heading uses ‫ܐܬܐܠܨ‬. The heading of Psalm 47 refers to the victory of the Maccabees, a general reference that cannot be linked to a specific passage in 1 or 2 Maccabees. The same word as in the heading is used for victory in 1 Maccabees 3:19. It is, however, a common word, occurring frequently in 2 Maccabees as well. The same setting is given for Psalm 62. Some of the other Maccabean psalms are also very general in nature, such as Psalm 56, 57,13 58, 59, 60, 69, 74 and 80.

In Psalm 51 the introduction of Theodore contains information about Demetrius, but this was not included in the heading. Cf. Hill, 2006:750–751. 13

212

THE EAST SYRIAC PSALM HEADINGS

The heading of Psalm 55 deals with Onias. According to Hill, Theodore quotes extensively from 2 Maccabees 3–4 in his introduction and interpretation of this psalm. However, the heading refers to greed, something not explicitly mentioned in 2 Maccabees, but indeed in Theodore’s introduction (Hill, 2006:706– 707). The heading is a very brief summary of Theodore’s extensive introduction. The heading of Psalm 79 is quite extensive:

̈ ‫ܐܡܝܪ ܡܢ ܦܪܨܘܦ‬ ‫ܡܩܒܝܐ ܟܕ ܡܟܪܙܝܢ ܘܡܬܢܝܢ ܐܠܠܗܐ‬ ̈ ̈ ‫ܕܐܝܠܝܢ‬ ‫ܒܝܫܬܐ ܐܣܒܠܘ ܐܢܘܢ ܐܢܛܝܟܘܣ ܘܕܡܛܪܝܘܣ ܠܒܢܝ‬ .‫ܥܡܗܘܢ ܘܫܐܠܝܢ ܥܘܕܪܢܐ‬ Spoken in the person of the Maccabees when they announced and narrated to God those evil things that Antiochus and Demetrius had done to them, to the children of their people, asking for help.

It links the psalm to Antiochus and Demetrius. In this instance Theodore states his high regard for the books of the Maccabees and show that they quote from this psalm (Hill, 2006:1085). The heading is again a summary of these events, but the wording cannot be linked to a specific passage from 1 or 2 Maccabees. The headings of Psalms 83, 108 and 109 refer to the Maccabees as well, but the introductions of Theodore are not extant, making a comparison impossible. No clear dependence on the wording of 1 or 2 Maccabees can be discerned. Taking all these instances discussed above into consideration, the history of the compilation of the headings can be briefly summarised. Theodore rejected the headings of the Septuagint. He, following Diodore in most instances, defined the historical background of each psalm as he saw fit. He then wrote an introduction for each psalm and used the setting of the psalm as a key for its interpretation. His commentary on the Psalms was translated into Syriac in the course of the fifth century. Not long after this, and before the end of the sixth century, the East Syriac headings were compiled by an unknown person, summarising the contents of Theodore’s introductions. The source of the headings was these introductions in Syriac. It seems as if the wording of the specific psalm and the biblical base for the introductions played no major part in the wording of the headings. The variants that do

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 213 exist can be ascribed to summarising or expanding of the original headings. There are more instances of abbreviated headings, especially in manuscripts such as 13t3, 17t1 and M507. No clear pattern or reason for these abbreviations can be discerned at this stage of the research.

5

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION AND THE INTERPRETATIONS OF THE PSALMS

INTRODUCTION Since the publication of the work of Baethgen in 1885, the importance of the work of Theodore of Mopsuestia for the interpretation of the psalms in the Syriac Churches, and especially in the Eastern tradition, is well known (cf. Baethgen, 1885:15). The relationship between his commentary, the East Syriac headings and the interpretation of the psalms is just as well known. Vosté (1944b), among many others, had already discussed this in detail in 1944. This work of Vosté had an important influence on the later work of Bloemendaal on the headings of the psalms. Bloemendaal (1960:24–30) discusses the headings of the psalms in the commentary of Išô‘dâdh, but without paying detailed attention to the influence of the headings on Išô‘dâdh’s interpretation of the psalms. He points out that Išô‘dâdh did not always follow the Theodorian tradition, for example in the Maccabean Psalms 44, 47 and 62 (Bloemendaal, 1960:26). This is, however, the only reference to the exegesis of Išô‘dâdh in relation to Theodore by Bloemendaal. In this chapter the influence of Theodore and the headings on later interpretations will be discussed, illustrated with a selection of examples. In the survey of the research in Chapter 1, attention was paid to important matters that are relevant to this chapter. These issues will be briefly referred to, without repeating what has been discussed there in some detail. Some examples of the influence of Theodore and the headings on the later interpretation will be discussed in more detail. 215

216

THE EAST SYRIAC PSALM HEADINGS

Van Rompay has discussed the Syriac tradition of Biblical interpretation in some detail in different publications, as well as the commentary tradition in Syriac, as discussed in Chapter 1. Leonhard discussed the Syriac commentary tradition as well, paying specific attention to commentaries on the psalms, as discussed in Chapter 1 as well. Different aspects related to Syriac commentaries on the psalms were discussed in that chapter 1 as well, with emphasis on the works of Theodore, Daniel of Ṣalaḥ, Dionysius bar Salibi and Išô‘dâdh. Against the background of the survey of the literature, the relationship between the interpretations of the psalms by Diodore and Theodore will be illustrated by discussing their interpretations of a number of psalms. This will be followed by a discussion of the influence of Theodore on Syriac interpretation of the psalms.

THE INTERPRETATION OF THE PSALMS BY DIODORE AND THEODORE In the survey of the literature in Chapter 1, reference was made to the discussion of the exegesis of the Antiochene School by Hidal (1996). He refers to the commentary on the psalms ascribed to Diodore as a good example of Antiochene exegesis (Hidal, 1996:546). He discusses a fragment of Diodore’s commentary on Psalm 118 as well. In this fragment Diodore distinguishes between historia, theoria and allegoria. The task of the interpreter is directed specifically at the historia, the historical sense of the Biblical text. The text is placed in its historical context and the goal of the text, its skopos, must be defined. In this effort the hypothesis played an important role. This functioned as an introduction to the exegesis of a psalm, and detailed its historical context and skopos (Hidal, 1996:547). Diodore’s commentary on Psalms 1–50 was published by Olivier in 1980. He included an extensive discussion of the manuscripts used and the identification of Diodore as the author of this commentary. Hill (2005:xii–xiv), who published a translation of this part of the commentary, agrees with Olivier and finds it a pity that more of the commentary has not been published. The commentary begins with a brief introduction, outlining Diodore’s approach to the interpretation of the psalms (Hill, 2005:1–5; cf. Olivier, 1980:3–9). Diodore accepts that the Psalms are part of the inspired Scripture (Hill, 2005:1; Olivier, 1980:3). He distinguishes a

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 217 moral and doctrinal part in the psalms. The moral part can be aimed at an individual, to the Jews in particular or to people in general. The doctrinal part can be aimed at two groups of people, those who do not believe that God created everything and those who do not accept the idea of the providence of God (Hill, 2005:2; Olivier, 1980:4). As far as the historical setting of the psalms is concerned, Diodore connects specific psalms to the Babylonian captivity, to the exodus from Egypt, to the Maccabees, Jeremiah, Hezekiah and in general to the Jews suffering persecution (Hill, 2005:2–3; Oliver, 1980:5). He regards the headings as later additions to the individual psalms. The psalms got lost during the time of the exile and were recovered in groups of not more than three in the time of Ezra. The current ordering is haphazard (Hill, 2005:3–4; Olivier, 1980: 5–6). He regards the historical as the basis for a spiritual and more elevated insight in the psalms, and rejects an allegorical understanding of the psalms (Hill, 2005:4–5; Olivier, 1980:7–8). While Theodore rejected the headings and did not touch on them in his commentary, Diodore did discuss them. No comparable introduction of Theodore on the psalms is available, but it is clear that his interpretation followed the same lines as that of Diodore, including the historical setting of the psalms. McLeod (2009:17–23) attempts to describe Theodore’s approach by using remarks of Theodore from different locations in his works. Firstly, he accepted that the Bible was the inspired Word of God. That was stated in the commentary on the psalms as well, where the psalmist was nothing more than an instrument of God, the recorder of the word, so to speak (McLeod, 2009:17–18). Secondly, Theodore firmly rejected the allegorical interpretation of the Alexandrians, especially of Origen. The interpretation of Scripture must be argued in a rational way, while allegorical interpretations cannot be tested in this way (McLeod, 2009:18–19). What the Spirit wanted to reveal is made clear in the written text. This is the reason why Theodore wanted to determine the literal meaning of the text. When talking of historia, he means what actually happened, against allegory that teaches something that can be imagined (McLeod, 2009:19). McLeod (2009:20) thinks that the historical approach of the Antiochenes can be linked to the attack of the emperor Julian on the Gospels, namely that they contained myths and not history. He points out that Theodore’s restriction of

218

THE EAST SYRIAC PSALM HEADINGS

the messianic interpretation of the psalms can also be linked to this approach. Because the messianic interpretation of many psalms moved away from a historical interpretation, they cannot be substantiated. The historical interpretation then formed the basis for any higher or spiritual interpretation (McLeod, 2009:20–21). He accepted the idea of typology, but then the type must in some way be similar to the antitype (McLeod, 2009:21–22). Although McLeod (2009:22–23) accepts that Theodore used techniques learned from Libanius’ academy, but does not think that this makes his approach Aristotelian. What McLeod says about Theodore’s approach is in agreement with what has been generally accepted, but he illustrates these points by referring to specific statements of Theodore himself. The agreement with this approach and the approach stated by Diodore is very evident. As far as the influence of Theodore on East Syriac interpretation is concerned, the work of Van Rompay of 1987 was dealt with in Chapter 1. He made an important contribution to the study of the development of the Syriac commentaries in general, as well as the contribution of Theodore in this regard as well. This has also been discussed in Chapter 2 (cf. Van Rompay, 1996 & 2000). As far as the commentaries on the Psalms is concerned, a number of them can be regarded as summaries or adaptations of the work of Theodore, such as the commentary discussed by Baethgen in 1885 and the commentary of Denḥa (cf. Baethgen, 1885 and Vandenhoff, 1899). For the study of the original Greek commentary of Theodore, the works of Devreesse (1939) and Hill (2006) are important. In Chapter 1 the publication of the Syriac fragments of the commentary of Theodore on the Psalms by Van Rompay (1978, 1982a and b) was discussed in detail. There is no doubt about the authorship of these fragments, on account of information in the manuscript as well as the agreement with the work of Diodore. In his introduction to the translation, Van Rompay (1982b:XXVII) discusses the introductions to the different psalms in some detail. This is very important for the discussion in this chapter, as the text published by Van Rompay deal with psalms not included in the edition by Devreesse. As is well known, Theodore had these long introductions to the commentary on each psalm, and the East Syriac headings are related to these introductions. From his study of the introductions in these fragments, Van

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 219 Rompay made three important conclusions. They are that the contents of these headings and the agreement with Diodore make it clear that this commentary is Antiochene in character, the agreement of these introductions with the later headings supports the idea of Theodorian authorship, but they are of an older date than the later abbreviated headings. It is interesting to note the agreement between the introduction to these fragments and the East Syriac headings. Van Rompay illustrates the relationship by referring to the introductions in commentaries that can be regarded as an abbreviated version of the work of Theodore, such as the commentary ascribed to Denḥa, but it will be good to compare them with the headings as well. The introduction to Psalm 118 is in a good state (Van Rompay, 1982a:14–15 and 1982b:XX–XXI). The heading of this psalm is as follows:

‫ܬܫܥܝܬܐ ܕܡܪܬܝܢܘܬܐ ܕܠܘܬ ܟܠ ܐܢܫ ܕܐܡܝܪܐ ܡܢ‬ .‫ܦܪܨܘܦ ܡܝܬ̈ܪܐ ܕܒܥܡܐ ܕܒܒܒܠ‬ Account of an exhortation towards everybody that was spoken in the person of the excellent people that were among the people in Babel.

This heading can be regarded as a summary of the first part of the introduction of Theodore. The introduction refers to David that prophesied about the people in Babylon. The introduction and heading both use the words ‫ ܡܪܬܝܢܘܬܐ‬and ‫ ܟܠ ܐܢܫ‬/ ‫ܟܠܢܫ‬. The introduction specifies in more detail what the admonition is about. It specifies who the excellent people were (Daniel, Ezekiel, Zechariah and the house of Ananias). These elements are retained in the abbreviated commentaries discussed by Van Rompay (1982b:XXI) as well. The introductions to Psalms 138, 139 and 140 are missing in the manuscript. The contents will be discussed below, in conjunction with the influence of Theodore on Išô‘dâdh. The East Syriac heading of Psalm 141 is as follows:

‫ܬܟܫܦܬܗ ܕܥܡܐ ܕܒܒܒܠ ܕܒܥܝܢ ܡܢ ܐܠܗܐ ܫܪܝܐ‬ ̈ .‫ܕܒܝܫܬܗܘܢ‬ Supplication of the people in Babel, asking God to release them from their misfortunes.

220

THE EAST SYRIAC PSALM HEADINGS

The introduction to Psalm 141 in the commentary of Theodore is quite brief. It says that this psalm was spoken about the people in Babylon that groaned on account of the evil that held them and asked God deliverance from them. The relation between the heading and the introduction of Theodore is again quite evident. The introduction of Psalm 142 says that it is quite similar to the previous one. This is true of the East Syriac heading as well. The introduction to Psalm 143 is more extensive. It refers to the victories of the Maccabees over the army of Antiochus and that they asked for complete deliverance. The heading is much shorter, but summarizes the introduction (Thanksgiving of the Maccabees for their victory when they prevailed over their enemies, asking God for complete deliverance). The introduction of Psalm 144 is fairly brief, about the people in Babylon that praised God on account of the deliverance from evil. The heading agrees to a large extent, using much the same words (Spoken in the person of the people in Babel who praised God for their deliverance from evil). The introduction to Psalm 145 is missing. The introduction to Psalm 146 is interesting when compared to the heading. The heading says explicitly that the psalm is about the people in Babylon. The contents of the heading agree with the introduction, except that the introduction does not refer to Babylon. The commentary of Denḥa also refers to Babylon (Van Rompay, 1982b:XXVI). The situation is much the same for Psalm 147. The introduction is more general, while the heading links it to the people that returned from captivity. That of Denḥa is the same. The situation with regard to the introduction to Psalm 148 is uncertain, because it is not complete, although it looks similar to the heading with a more general statement without a specific historical setting. (He calls and prepares all creatures to the praise of God for all of his actions towards all.) From this discussion it is quite clear that the headings are related to the introductions of Theodore, usually abbreviated, but with some additional information in some instances. In the discussion below about the influence of the exegesis of Theodore on later East Syriac exegesis, three psalms regarded by Theodore as messianic will be treated, namely Psalms2, 8and 45. The relationship between Theodore and Diodore can be seen in these three psalms as well. Psalm 22 will be discussed as well, as this psalm is frequently also regarded as messianic.

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 221 The East Syriac heading of Psalm 2 is as follows:

̈ ‫ܡܬܢܒܐ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܒܚܫܗ ܕܡܪܢ ܡܢ‬ .‫ܝܗܘܕܝܐ‬ .‫ܘܡܥܗܕ ܠܢ ܐܦ ܥܠ ܐܢܫܘܬܗ‬

He prophesies about the things that were to be done by the Jews during the Passion of our Lord and he reminds us of his human nature as well.

This heading refers to the Passion and human nature of Christ. In his commentary Diodore begins with a short introduction, stating that this psalm is a prophecy regarding the Lord. In the first verses he mentions the frenzy of the Jews against him. The nations and peoples referred to could be the Jews and the people of Herod. Verse 2 he sees as a reference to Herod and Pilate. In the commentary on verse 8 he rejects a view of the Arians. In the whole of the commentary Diodore uses his acceptance of the messianic nature of the psalm as a key for understanding the detail of the psalm (cf. Hill, 2005:2–10 and Olivier, 1980:11–17). In his commentary on this psalm, Theodore has a much longer and detailed introduction (Hill, 2006:14–33). The same is also true of the commentary as a whole. In the introduction he gives more details about the plotting of the Jews against Christ. He touches on his human nature in the introduction, in talking about his resurrection as a human being, after which He was taken up by God and given power of control. Theodore links the psalm to the actions of Pilate and Herod as well, and rejects the idea that the psalm could refer to David or Zerubbabel. Herod and Pilate were the Gentiles rising up against Jesus, the nations, while the Jews were the people handing Christ over to Pilate. The leaders of verse 2 are the scribes and the Pharisees. The approach is typically Antiochene in using the setting and aim of the psalm as described in the introduction as key for understanding the detail thereof. The heading of Psalm 8 is as follows:

‫ܡܬܢܒܐ ܥܠ ܡܫܝܚܐ ܡܪܢ ܘܡܘܕܥ ܠܢ ܐܦ ܥܠ ܦܘܪܫܢܐ‬ ̈ .‫ܕܟܝܢܐ‬

He prophesies about the Messiah our Lord and makes known to us the distinction of the natures.

As far as this psalm is concerned, Diodore discusses the heading of the psalm in the Septuagint (cf. Hill, 2005:25–29 and Olivier,

222

THE EAST SYRIAC PSALM HEADINGS

1980:43–50). He rejects the heading as not being related to the contents of the psalm at all. He regards the psalm as a hymn of praise for God the Word made man. He says that the reason for this identification is the fact that the Lord used this psalm in this way about himself. He elaborates on this theme by stating that the Lord brought infants at the breasts of their mothers to praise him, referring to the events of Matthew 21:8–17 and Luke 19:37–40 (Hill, 2005:26). He says that the psalm refers to everything that was placed under man’s command, but that was only done because man was created in the image of God the Word. For Diodore this psalm refers to the incarnation. This is again the key to Diodore’s understanding of the contents of the psalm. For example, that man was for a while made less than the angels, is a direct reference to the incarnation. Theodore calls this psalm a prophecy about Christ (Hill, 2006:84–99). He says in his introduction that this psalm speaks about children and infants singing the Lord’s praises in the temple. He rejects the title of the Septuagint as well. He states that this psalm makes clear the difference between God the Word and the man assumed. From this psalm the distinction of the natures of God the Word can be clearly seen. It is also the man (i.e. the human nature of Christ) that was made less than the angels. In this respect Theodore agrees with Diodore, although the latter makes this point more explicit. Theodore says that Jesus received glory and honor, but that is again as the man assumed, not as God the Word. This psalm is clearly used by Theodore to expound his view on the two natures of Christ. After the ascension this human being was united with God the Word. The heading of this psalm identifies the main point of the interpretation of Theodore. The heading of Psalm 45 is as follows:

‫ܡܬܢܒܐ ܥܠ ܡܫܝܚܐ ܡܪܢ ܘܥܠ ܩܘܝܡܗ ܕܥܕܬܐ‬ .‫ܡܗܝܡܢܬܐ‬

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 223 He prophesies about the Messiah our Lord and about the establishment of the faithful Church.1

In his commentary, Diodore discusses the heading of this psalm in the Septuagint as well (cf. Hill, 2005:142–148 and Olivier, 1980:268–278). He says that the reference “For those to be changed” refers to those to be changed for the better at the coming of the Messiah. As Hill (2005:142) points out, he did not understand that that part of the heading was a musical clue. In this instance, the wrong understanding of the heading kept him from rejecting it. On account of the reference to the king as God in the psalm, Diodore accepts that this psalm refers to the coming of the Son of God. He accepted suffering as a human being, and received commendation for his humanity as well. Christ is God incarnate, referring to his father as God as well. The reference in verse 10 to the daughter is taken as referring to the Church. The members of the Church were pagans and Jews. They had to break with their idolatry to serve God. The maidens following the bride are the virgins serving the Church. The heading correctly identifies the two main points of this interpretation that the psalm deals with the Messiah and the Church. These two matters are also stated by Theodore at the beginning of his introduction to this psalm (cf. Hill, 2006:554–599). Like Diodore, he rejects the idea ascribed to the Jews that the psalm refers to the marriage of Solomon and his wife. Theodore comments extensively on this psalm, although the two matters stated at the beginning of the introduction function as a key for understanding the psalm as a whole. The king of the psalm is Christ and his work is especially his inspired instruction to the believers. The wife is the Church, established from the Jews and the nations. Theodore agrees with Diodore’s interpretation of the maidens as well. Even though his commentary is much longer than that of Diodore, his main points are in agreement with him.

As indicated in Chapter 1, this psalm was used as an example by Albert to illustrate the way in which Syriac commentators approached the psalms. 1

224

THE EAST SYRIAC PSALM HEADINGS

Psalm 22 is the final example to be discussed here. It is a psalm that is often regarded as messianic, but not by the Antiochenes. The heading is as follows:

.‫ܐܡܝܪ ܠܕܘܝܕ ܚܠܦ ܨܠܘܬܐ ܟܕ ܐܬܪܕܦ ܡܢ ܐܒܫܠܘܡ‬ Spoken by David as a prayer when he was pursued by Absalom.

Diodore’s introduction starts with a reference to the events mentioned in the heading above (cf. Hill, 2005:142–148 and Olivier, 1980:69–74). He mentions the heading of the Septuagint again, especially the phrase “On support at dawn”, that refers to rapid and immediate support. The persecution was on account of David’s sin with Bathsheba. He says that there are similarities between this psalm and the Passion of the Lord, causing some commentators to link this psalm to Christ as well. The fact that David attributes his suffering to his sin cannot be applied to Christ. The first verse led people to link this psalm to Christ, while it is incorrect according to Diodore to link the first verse to Christ while the rest of the psalm cannot be linked to him. The events in David form the factual base for this psalm, although there may be resemblances to events in the life of Christ. Those resemblances may even appear in greater detail, but that does not remove the factual basis in the life of David. Theodore’s introduction to this psalm is very brief, but still mentions the troubles brought upon David by Absalom because of his sin with Bathsheba (cf. Hill, 2006:240–245). The commentary is also quite brief, while the original may have been longer. He mentions that Christ used the first verse on the cross, but that does not link the psalm specifically to Christ. He used those words, just as pious people do when they suffer. He used these words; they were not a prophecy about him. In the remaining remarks the link with David is clear, although not much detail is available. In Chapter 1 the work of Leonhard was discussed in some detail. He compared the commentary of Išô‘dâdh on the Psalms with the fragments of Theodore’s commentary in Syriac published by Van Rompay. He made it clear that while Theodore had the introductions to the different psalms, Išô‘dâdh used an East Syriac version of the Peshitta with the headings providing the setting (Leonhard, 2001:235–236). As stated in Chapter 1, Išô‘dâdh did

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 225 indeed use Theodore’s work. In some instances he copied portions from Theodore, while in other instances he abbreviated or enlarged and also used material from other sources (Leonhard, 2001:243– 244).

THEODORE, EAST SYRIAC HEADINGS AND IŠÔ‘DÂDH ON PSALMS 2, 8, 45 AND 22 The influence of Theodore on East Syriac interpretation in general and the interpretation of the psalms in particular has been discussed in detail by different scholars. It is indeed true that his works were used by some later scholars of the Western tradition as well, as indicated by Van Rompay (1995, especially 235). In some instances the use may have been indirect, such as in the case of Dionysius bar Salibi, where Ryan has indicated that he made use of the work of Išô‘dâdh, who used Theodore as one of his sources. Ryan did not pay specific attention to the headings of the ten psalms of Dionysius that he discussed. They are actually quite important, as in the factual commentary he links up with the East Syriac headings of the psalms. In the case of Psalm 73 the heading is almost exactly the same as the heading used by Bar Hebraeus, linking the psalm to the people of the Babylonian captivity who blamed God for what happened to them (Ryan, 2004:111). The heading is also quite close to the heading in the commentary of Denḥa (cf. Bloemendaal, 1960:62). The East Syriac heading has the same information, but phrased a bit differently. The introduction to the mixed commentary starts with a quotation from the longer Syriac version of the commentary of Athanasius on this psalm (Ryan, 2004:145). In this instance, Išô‘dâdh does have a brief introduction to the psalm, although this is not the heading used by Dionysius. The East Syriac heading and the introduction of Išô‘dâdh mention the penitence of the people (cf. Van der Eynde, 1981a:112, 1981b:123). This is not mentioned by Dionysius. The heading of Psalm 74 in the factual commentary again agrees with the East Syriac heading, but in a shortened version, again corresponding with the commentaries used by Bloemendaal (1960:64; cf. also Ryan, 2004:114–115). Išô‘dâdh does not have a heading to this psalm (Van der Eynde, 1981a:113 and 1981b:125). A similar situation occurs with the headings of Dionysius for most of the other psalms that he discusses. In Psalm 77 the headings in the commentaries used by Bloemendaal

226

THE EAST SYRIAC PSALM HEADINGS

are slightly different from the East Syriac headings. All of them refer to the people that returned from Babylon. The commentaries refer to thanksgiving and repentance by the people, while the East Syriac heading refers to the dishonorable things they had thought against God when they were compelled by their oppressors (Bloemendaal, 1960:64; cf. also Ryan, 2004:124–125). Here the relationship to the heading in the commentaries is quite clear. In Psalm 78 the heading of Dionysius refers to the same situation as the East Syriac heading, but with some unique readings, such as a reference to the fathers at the end (Bloemendaal, 1960:64 and Ryan, 2004:128–129). The heading of Psalm 82 refers to priests and judges. The East Syriac heading refers to the leaders, while the commentaries used by Bloemendaal (1960:65–66) refer to priests and judges as well (cf. Ryan, 2004:142–143). What is clear from this discussion is that the influence of Theodore was probably carried by the shorter versions of his commentary, such as the commentary of Denḥa. The commentary of Išô‘dâdh on the four psalms that were used as examples of the relationship between Diodore and Theodore will now be discussed in comparison to their commentaries. The focus will fall on what their introductions and the East Syriac heading describe as the setting and main message of each psalm. Bloemendaal (1960:24–30) says Išô‘dâdh did not have headings for or introductions to all the psalms and gives the headings that he found in a manuscript from the British Museum. The four psalms discussed here all have introductions in the commentary. The discussion of each psalm will start with the East Syriac heading, followed by a summary of the introduction of Theodore and a discussion of the introduction of Išô‘dâdh. The contents of the commentary of Išô‘dâdh will then be briefly discussed in comparison to the commentary of Theodore. Psalm 2

̈ ‫ܡܬܢܒܐ ܥܠ ܐܝܠܝܢ ܕܐܣܬܥܪ ܒܚܫܗ ܕܡܪܢ ܡܢ‬ .‫ܝܗܘܕܝܐ‬ .‫ܘܡܥܗܕ ܠܢ ܐܦ ܥܠ ܐܢܫܘܬܗ‬

He prophesies about the things that were be done by the Jews during the Passion of our Lord and he also reminds us of his human nature.

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 227 The introduction of Theodore was described in detail above. The two elements of the heading are there, viz., he mentions Pilate and Herod and rejects the idea that the psalm could refer to David or Zerubbabel. Išô‘dâdh has a brief introduction: The Jews apply the second psalm to Zerubbabel and the house of Gog, while it is truly said about our Lord and about the exaltation of our Lord (Van der Eynde, 1981a:20 and 1981b:25). It is interesting to note that the introduction of Išô‘dâdh does not include the reference to the human nature of Christ as it appears in the heading and introduction of Theodore. The reference to Gog, however, is not in the heading, nor is it referred to by Theodore in his commentary as a whole. As far as the contents of the commentary on this psalm is concerned, the commentary of Išô‘dâdh is much more brief than the extensive commentary of Theodore. There are, however, many points in the comments of Išô‘dâdh that agree with Theodore. Both of them see the nations of verse 1 as Herod, Pilate and the soldiers, both building on Acts 4:27. In verse 2 they refer to the eclipse of the sun during the crucifixion. In this regard, Išô‘dâdh remarks on the royal archives of the Egyptians and the Romans. This remark is not found in Theodore’s commentary. Both see the leaders assembled as the scribes and the Pharisees. Regarding verse 3, Išô‘dâdh has a brief remark about the nations, removing them from the control of the Father and the Son, taken from Theodore. He connects the yoke with animals. This analogy is not mentioned by Theodore. On verses 4 and 5 Išô‘dâdh has a brief remark about the crucifixion through the Romans, not taken from Theodore. In verse 6 Išô‘dâdh includes a remark about the Greek. These remarks appear from time to time and were not taken from Theodore’s commentary. In his commentary on verse 7, Theodore has a whole section dealing with the eternal Word and the human being (Jesus), who was born in time. This relates to his view of the two natures of Christ and is not repeated by Išô‘dâdh. He says that the generation of Christ refers to his birth from the Virgin, but especially to his resurrection from death. He refers to his being born in the flesh, a statement that runs contrary to what Theodore said of the two natures of Christ. In his commentary on verse 9, Išô‘dâdh refers to the economy of Christ. At the end Išô‘dâdh has a remark about

228

THE EAST SYRIAC PSALM HEADINGS

kissing the Son, saying that it means to love him. The final part of the commentary of Išô‘dâdh does not have any parallels with what we have of the commentary of Theodore. It is clear that the setting of this psalm is the same in the commentaries of both Theodore and Išô‘dâdh and that Išô‘dâdh depends on Theodore for a substantial part of his commentary. However, he has some comments from other sources, and departs from Theodore on issues related to the natures of Christ. The East Syriac heading of Psalm 8 is as follows:

‫ܡܬܢܒܐ ܥܠ ܡܫܝܚܐ ܡܪܢ ܘܡܘܕܥ ܠܢ ܐܦ ܥܠ ܦܘܪܫܢܐ‬ ̈ .‫ܕܟܝܢܐ‬ He prophesies about the Messiah our Lord and makes known to us the distinction of the natures.

The introduction of Theodore was discussed above. He calls this psalm a prophecy about Christ and uses it to expound his view on the two natures of Christ. In this instance Išô‘dâdh has quite an extensive introduction.2 He says that the Jews apply this psalm to Adam, while according to Theodore, they apply it to man (in general). This could be a matter of translation in the Syriac version that Išô‘dâdh used. He then says that it is rather about Christ, his economy on our behalf, his two natures, his glory and universal power which he received in his humanity through his union with the Word God and about the spread of his gospel through the world. He also has a reference, like Theodore at the beginning of his introduction, to the children that sang the praise of the Lord. It is quite clear that for a large part this introduction is dependent on Theodore’s. He is, however, careful in his ideas about the two natures of Christ, again not following Theodore in all respects. His use of the expression “the Word God” reflects the terminology used by Theodore. In comparison to Theodore, Išô‘dâdh’s commentary is again brief. He says about verse 1 only that it refers to the proclamation of the gospel over the whole world, words taken from Theodore’s more extensive discussion of this verse. Like Theodore, he regards 2

Bloemendaal (1960:24–25) gives only the first part of this heading.

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 229 the enemies of verse 2 as the Jews. He adds a remark, not from Theodore, that Satan was trying to avenge him on Christ for saving the human nature from his dominion. On verse 3 he says that the nations would recognize the creator of the heavens in the place of the Jews that did not want to believe in such marvels. This is not found in Theodore. With regard to verses 4–6, Theodore has a long discussion about his view of the natures of Christ. Išô‘dâdh has a few remarks, linked to a number of quotations from the New Testament. After the incarnation Jesus was humbled when he hung for three hours on the cross till he died. With regard to verse 7, that everything, including the animals, were placed beneath his feet, Išô‘dâdh says that this teaches us about the common dignity of the human nature because the hearers of the time of David could not understand the mystery of the divinity of the Unique One with our nature. This remark is in agreement with what Theodore said on this verse. It is again clear that Išô‘dâdh depends on Theodore for a large part of the commentary, but that he is again quite careful about matters relating to the two natures of Christ. The East Syriac heading of Psalm 45 is as follows:

‫ܡܬܢܒܐ ܥܠ ܡܫܝܚܐ ܡܪܢ ܘܥܠ ܩܘܝܡܗ ܕܥܕܬܐ‬ .‫ܡܗܝܡܢܬܐ‬ He prophesies about the Messiah our Lord and about the establishment of the faithful Church.

Theodore’s introduction was discussed above. He also states the two matters in the heading, while he rejects the idea ascribed to the Jews that the psalm refers to the marriage of Solomon and his wife. In his introduction Išô‘dâdh says that the Jews connected this psalm to the marriage of Solomon with the daughter of Pharaoh. In his motivation for his rejection of this view, he links up with words used by Theodore in his commentary on verse 1, that the glorification of Solomon and his wife could not be reckoned as “good words”. Išô‘dâdh does not state in his introduction that this psalm is speaking about Christ and the Church, as the heading and Theodore do. The messianic character of the psalm is, however, the key to his commentary on the psalm. Išô‘dâdh’s commentary on this psalm is quite extensive, as is the commentary of Theodore. Išô‘dâdh uses many of the remarks of Theodore in his commentary, but uses other sources as well, for

230

THE EAST SYRIAC PSALM HEADINGS

example in his reference to the Greek of verse 1. In verse 1 he summarises Theodore’s remarks on the works referred to, that they are about the teaching and the episcopate. However, he quotes Henana as well in this verse. His remarks about the rapid scribe and the Spirit and the glory of Christ are also not taken from Theodore. In verse 2 he refers to Isaiah 53:2–3, as does Theodore. Išô‘dâdh links verse 3 to the Passion, something not done by Theodore. Also his linking of verse 5 to Jesus appearing to the Jews after his ascension does not come from Theodore. In verse 7, his remarks about the two natures of Christ again differ from what Theodore said about this verse. Van der Eynde (1981a:79 note 16) sees in these remarks a clear indication of the way in which Išô‘dâdh differed from the Miaphysites in his view on the two natures of Christ. However, he links the anointing referred to in this verse to Christ in a similar way as Theodore, also referring to the union of the two natures. He agrees with Theodore in ascribing the anointing of Christ to the Spirit, with reference to Acts 10:38. In verse 8 he agrees with Theodore in linking the myrrh, cassia and resin to the Passion of Christ, even by quoting 2 Corinthians 2:15 as Theodore did. He has, however, remarks about the Hebrew and Greek and quotes from Hebrews 10:5, independently from Theodore. He links the bride to the Church in verse 9, with the standing at the right hand indicating the special position of the Church, agreeing with Theodore. Without going into all the details of the commentary, the same trend appears as in the two psalms discussed above. Išô‘dâdh uses a vast amount of material from Theodore, including the main thrust of the commentary, but supplements this with material from other sources. He is also quite careful in his remarks about the two natures of Christ. The final example to be discussed, is Psalm 22, a psalm not regarded as messianic by Theodore and Išô‘dâdh. The East Syriac heading is as follows:

.‫ܐܡܝܪ ܠܕܘܝܕ ܚܠܦ ܨܠܘܬܐ ܟܕ ܐܬܪܕܦ ܡܢ ܐܒܫܠܘܡ‬ Spoken by David as a prayer when he was pursued by Absalom.

As indicated above, Theodore’s introduction to this psalm is very brief, but still mentions the troubles brought upon David by Absalom on account of his sin with Bathsheba. In his commentary

THE PSALM HEADINGS IN THE EAST SYRIAN TRADITION 231 on verse 1 he rejects the idea that this psalm must be regarded as messianic. Išô‘dâdh’s introduction is much longer. Bloemendaal (1960:27) gives only the first part of the introduction. In the introduction Išô‘dâdh states that this psalm is applied by some to Christ on account of one instance where it was quoted by our Lord on the cross and on account of the resemblance of verse 16 stating that his hands were pierced (with the event of the crucifixion). By quoting from 1 Peter 2:22 and John 14:10 and comparing that to verse 6 of this psalm, he rejects that interpretation. In his argument he uses passages from Theodore, such as Jesus’ willingness to suffer on our account and that these words say something about his human nature as well. As the commentary of Theodore on this psalm is not complete, it is not easy to see how Išô‘dâdh used him in the whole of his commentary. He used the beginning of the commentary in his rejection of the messianic interpretation of the psalm. A comparison of the remarks of Išô‘dâdh with the commentary of Diodore shows that at least one of his ideas is present in the remarks of Išô‘dâdh. In verse 1, the Greek has the phrase οἱ λόγοι τῶν παραπτωμάτων μου. Diodore says that this phrase refers to the failings themselves. This is the only remark that Išô‘dâdh has on this verse. Although not much can be deduced from this psalm, it is clear that Išô‘dâdh agreed with the interpretation that this psalm must not be directly applied to Christ. The comparison of the commentary of Išô‘dâdh with that of Theodore supports the conclusions made by Leonhard (2001:242– 245) with respect to the psalms contained in the Syriac translation of the commentary of Theodore. This includes the use of the work of Theodore, probably in a Syriac translation, in the way Leonhard describes it. The setting of the psalms as explained by Theodore and summarised in the East Syriac headings, gives the framework for the interpretation of the psalms by Išô‘dâdh in the psalms discussed. However, in the psalms discussed, Išô‘dâdh made more use of quotations from Scripture than indicated by Leonhard (2001:243). This may be due to the messianic character of psalms 2, 8 and 45 and the rejection of the messianic character of Psalm 22. As indicated above, Išô‘dâdh was quite careful in the passages used by Theodore to support his view on the two natures of Christ.

232

THE EAST SYRIAC PSALM HEADINGS

The few examples discussed give evidence to the influence of the interpretation of Theodore on the later interpretation of the psalms in the East Syriac tradition. The headings played a role in this respect, but the translated and abbreviated commentaries of Theodore had a more important influence.

BIBLIOGRAPHY Albert, M. 1993. “Les commentaries syriens sur les Psaumes: Un example: le Psaume 45,” in J. Irigoin et al., Le Psautier chez les Péres (Cahiers de Biblia Patristica 4; Strasbourg: Centre d’Analyse et de Documentation Patristique, 255–270). Alexander, P. S. 1998. “‘Homer the Prophet of All’ and ‘Moses our Teacher:’ Late Antique Exegesis of the Homeric Epics and of the Torah of Moses,” in L.V. Rutgers, P.W. van der Horst, H.W. Havelaar and L. Teugels, eds., The Use of Sacred Scripture in the Ancient World (Contributions to Biblical Exegesis and Theology; Leuven: Peeters, 127– 142). Amann, E. 1940. “Un nouvel ouvrage de Théodore de Mopsueste,” Revue de Sciences réligieuses 20, 491–528. Anderson, A. A. 1972. The Book of Psalms I (New Century Bible; London: Oliphants). Archbishop of Canterbury’s Mission. 1891. Mazmôrê deDawîd (Urmia: Archbishop of Canterbury’s Mission). (Urmia Psalter.) Baethgen, F. 1878. Untersuchungen über die Psalmen nach der Peschitta (Kiel: Schwere). 1882. “Der textkritische Werth den alten Uebersetzungen zu den Psalmen,” Jahrbuch für protestantische Theologie 8, 405– 459, 593–667. 233

234 1885. 1886. 1887.

THE EAST SYRIAC PSALM HEADINGS “Der Psalmencommentar des Theodorus von Mopsuestia in syrischer Bearbeitung,” Zeitschrift für die alttestamentliche Wissenschaft 5, 53–101. “Siebenzehn (sic) makkabäische Psalmen nach Theodor von Mopsuestia,” Zeitschrift für die alttestamentliche Wissenschaft 6, 261–288. “Siebenzehn (sic) makkabäische Psalmen nach Theodor von Mopsuestia (Schluss),” Zeitschrift für die alttestamentliche Wissenschaft 7, 1–60.

Barnes, W. E. 1904. The Peshitta Psalter according to the West Syrian Text (Cambridge: University Press). Baumstark, A. 1922. Geschichte de syrischen Literatur (Bonn: Marcus & Webers). Berg, J. F. 1895. The Influence of the Septuagint on the Peshitta Psalter (Ph.D. Dissertation, Columbia College, New York / Leipzig: Drugulin). Bloemendaal, W. 1960. The Headings of the Psalms in the East Syrian Church (Leiden: Brill). Brade, L. 1975. Untersuchungen zum Scholienbuch des Theodoros Bar Konai. Die Übernahme des Erbes von Theodoros von Mopsuestia in der nestoriansicher Kirche (Göttinger Orientforschungen 1. Reihe: Syriaca. Band 8; Wiesbaden: Harrassowitz). Bright, J. W. & Ramsay, R. L. 1912. “Notes on the ‘introductions’ of the West Saxon Psalms,” Journal of Theological Studies 13, 520–558. Bruns, P. 1995. Den Menschen mit den Himmel verbinden. Eine Studie zu den katechetischen Homilien des Theodor von Mopsuestia (CSCO 549. Subsisia 89; Leuven: Peeters).

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Bultmann, R. 1984. Die Exegese von Theodor von Mopsuestia posthum herausgegeben von Helmut Felde und Karl Hermann Schelkle (Stuttgart: Kohlhammer). Ceriani, A. M. 1876. Translatio Syra Pescitto Veteris Testamenti ex codice Ambrosiano sec. fere VI photolitographico edita (Milan: Angeli della Croce). Chabot, J. -B. 1894. “Notice sur les manuscrits syriaques conservés dans la bibliothèque du patriarchat orthodoxe de Jérusalem,” Journal Asiatique 9/3, 92–132. Childs, B. S. 1971. “Psalm Titles and Midrashic Exegesis,” Journal of Semitic Studies 16, 137–150. Coakley, J. F. 1993. “A Catalogue of the Syriac Manuscripts in the John Rylands Library,” BJRL 75/2, 105–207. Cowe, S. P. 1989. “Daniel of Ṣalaḥ as Commentator on the Psalter,” in E.A. Livingstone, ed., Studia Patristica XX. Papers Presented to the Tenth International Conference on Patristic Studies Held in Oxford 1987. Critica, Classica, Orientalia, Ascetica, Liturgica (Leuven: Peeters, 152–159). David, C. J. and Ebed-Jesus-Khayyat, G., eds. 1951. Biblia Sacra juxta Versionem Simplicem quae dicitur Pschitta, Mosul, 1887–1891. (Republished with correction of mistakes by J.-M. Vosté, Beirut: Typis Typographiae Catholicae). De Lagarde, P. 1879. Praetermissorum Libri duo (Göttingen: Dieterichsche Universitätsbuchhandlung). De Sacy, S. 1831. “Notice d’un manuscrit syriaque écrit à la Chine, contenant une portion de la version Syriaque de l’Ancien Testament, des Cantiques, e diverses priéres,”

236

THE EAST SYRIAC PSALM HEADINGS Notices et extraits des manuscrits de la Bibliothéque du Roi XII, Paris: Imprimerie Royale, 277–286.

De Urbina, I. O. 1965. Patrologia Syriaca2 Orientalium).

(Rome:

Pontificium

Institutum

Devreesse, R. 1928. “Le Commentaire de Theodore de Mopsueste sur les Psaumes,” Revue Biblique 37, 340–366. 1929. “Le Commentaire de Theodore de Mopsueste sur les Psaumes (Suite),” Revue Biblique 38, 35–62. 1930. “Par quelles voies nous sont parvenus les Commentaires de Théodore de Mopsueste?” Revue Biblique 39, 362–377. 1939. Le Commentaire de Theodore de Mopsueste sur les Psaumes 1– 80 (Studi e Testi 93; Cittá del Vaticano: Bibliotheca Apostolica Vaticana). 1948. Essai sur Thèodore de Mopsueste (Studi e Testi 141; Cittá del Vaticano: Bibliotheca Apostolica Vaticana). Diettrich, G. 1901. Eine jakobitische Einleitung in den Psalter in Verbindung mit zwei Homilien aus den grossen Psalmkommentar des Daniel von Salah (BZAW 5; Giessen: Ricker’sche Verlagsbuchhandlung). 1902. Išô‘dâdh’s Stellung in der Auslegungsgeschichte des Alten Testaments (BZAW 6; Giessen: Ricker’sche Verlagsbuchhandlung). 1905. Ein apparatus criticus zur Peshitto zum Propheten Jesaja (BZAW 8; Giessen: Ricker’sche Verlagsbuchhandlung). Dirksen, P. B. 1989. An Annotated Bibliography of the Peshitta of the Old Testament (Monographs of the Peshitta Institute Leiden 5; Leiden: Brill). 1995. “The Urmia Edition of the Peshitta: The Story behind the Text,” Textus 18, 157–167. Draguet, R. 1977. “Une méthode d’édition des texts syriaques,” in Fischer, R.H. ed. A Tribute to Arthur Vööbus. Studies in

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Early Christian Literature and its Environment, Primarily in the Syrian East (Chicago: University Press, 13–18). Emerton, J. A. 1967. “The Printed Editions of the Song of Songs in the Peshitta Version,” Vetus Testamentum 17, 416–429. Flint, P. W. 1991. The Dead Sea Psalms Scrolls and the Book of Psalms (Studies on the Texts of the Desert of Judah 17; Leiden: Brill). Fritzsche, O. F. 1836. De Theodori Mopsuesteni Vita et Scriptis Commentatio historica theologica (Halle: Libraria Orpanotrophei). Goshen-Gottstein, M. H. 1955. “A List of some Uncatalogued Syriac Biblical Manuscripts,” BJRL 37, 429–445. Grillmeier, A. 1951. “Devreesse, R. 1948. Essai sur Théodore de Mopsueste. (Studi e testi 141). Cittá del Vaticano. Bibliotheca Apostolica Vaticana. Scholastik 26, 427–429. Haefeli, L. 1927. Die Peschitta des A.T. mit Rücksicht auf ihre textkritische Bearbeitung und Herausgabe (Alttestamentliche Abhandlungen 11/1; Münster: Verlag der aschendorffschen Verlagsbuchhandlung). Hidal, S. 1996.

“Exegesis of the Old Testament in the Antiochene School with its Prevalent Literal and Historical Method,” in M. Saebø, C. Brekelmans and M. Haran, Hebrew Bible / Old Testament. The History of its Interpretation. Volume I From the Beginnings to the Middle Ages (Until 1300). Part 1 Antiquity (Göttingen: Vandenhoeck & Ruprecht, 543–568).

Hill, R. C. 2005. Diodore of Tarsus: Commentary on Psalms 1–51 (Writings from the Greco-Roman World 9; Atlanta: SBL).

238 2006.

THE EAST SYRIAC PSALM HEADINGS Theodore of Mopsuestia: Commentary on Psalms 1–81 (Writings from the Greco-Roman World 5; Atlanta: SBL).

Honigmann, E. 1951. “Devreesse, R. 1948. Essai sur Théodore de Mopsueste. (Studi e testi 141; Cittá del Vaticano. Bibliotheca Apostolica Vaticana.)” Traditio 8, 478–480. Kamenetzky, A. S. 1904. “Die P’šita zu Koheleth textkritisch und in ihrem Verhältnis zu dem massoretischen Text, der Septuaginta und den andern alten griechischen Versionen untersucht,” Zeitschrift für die altestamentliche Wissenschaft 24, 181–239. Kihn, H. 1880. Theodor von Mopsuestia und Junilius Africanus als Exegeten (Freiburg im Breisgau: Herder’sche Verlagshandlung). Koch, G. 1965. Die Heilsverwicklung bei Theodor van Mopsuestia (Münchener Theologische Studien, II, 31; München: Hueber). Lane, D. J. 1994. The Peshitta of Leviticus (Monographs of the Peshitta Institute Leiden 6; Leiden: Brill). 2001. “‘Come Here… and Let Us Sit and Read…’: The Use of Psalms in Five Syriac Authors”, in A. RapaportAlbert and G. Greenberg, eds. Biblical Hebrew, Biblical texts. Essays in memory of Michael P. Weitzman (Journal for the Study of the Old Testament Supplement Series 333. The Hebrew Bible and its versions 2; London: Sheffield Academic Press; 412–430.) Lazarus, L. 1895. “Ueber einen Psalmencommentar aus der ersten Hälfte des VI. Jahrhunderts p. Chr.,” Wiener Zeitschrift für die Kunde des Morgenlandes 9, 85–108, 181–224. Lee, S. 1823.

Vetus Testamentum Syriace (London: Bible Society).

BIBLIOGRAPHY

239

Leonhard, C. 2001. Ishodad of Merw’s Exegesis of the Psalms 119 and 139–147. A Study in the Light of the Syriac Translation of Theodore of Mopsuestia’s Commentary (CSCO 585, Subsidia 107; Leuven: Peeters). Lietzmann, H. 1902. “Der Psalmencommentar des Theodorus von Mopsuestia.” Sitzungsbericht der königlich Preussischen Akad. der Wissenschaften zu Berlin, Philosophisch-historische Klasse 17, 334–346. McLeod, F. G. 2009. Theodore of Mopsuestia (The Early Church Fathers; London/New York: Routledge). Macuch, R. 1976. Geschichte der spät- und neusyrischen Literatur (Berlin/New York: DeGruyter). Mariès, L. 1933. Études préliminaries a l’édition de Diodore de Tarse sur le Psaumes (Collection d’études anciennes; Paris: Les Belles Lettres). Mays, J. L. 1986. “The David of the Psalms,” Interpretation 40, 143–155. Millard, M. 1994. Die Komposition des Psalters. Ein formgeschichtliche Ansatz (Forschungen zum Alten Testament 9; Tübingen: Mohr). Mingana, A. 1925. “The Early Spread of Christianity in Central Asia and the Far East: a New Document,” BJRL 9, 297–371. 1933. Catalogue of the Mingana Collection of MSS now in the possession of the Trustees of the Woodbroke Settlement, Selly Oak, Birmingham. Vol. I. Syriac and Garshuni (Garshūni) Manuscripts (Cambridge: Heffer and Sons). Nau, F. 1906.

“Note sur un manuscript syriaque (Commentaire des Psaumes d’après Théodore de Mopsueste) appartenant

240

THE EAST SYRIAC PSALM HEADINGS à M. Delaporte,” Revue de l’Oient Chrétien Deuxième Série 1/11, 313–317.

Nestle, E. 1876. “Review of Prager, J., De veteris testamenti versione syriaca, quam Peschitto vocant, quaestiones criticai. Pars I, Göttingen, 1875, Dieterichs Verlag,” Theologisches Literaturzeitung 1, 281–284. O’Keefe, J. J. 2000. “‘A Letter that Killeth’: Toward a Reassessment of Antiochene Exegesis, or Diodore, Theodore and Theodoret on the Psalms,” Journal of Early Christian Studies, 8/1, 83–104. Olivier, J. -M. 1980. Diodori Tarsensis Commentarii in Psalmos I. Commentarii in Psalmos I–L (CCSG 6; Brepols/Leuven: Turnhout). Oppenheim, B. 1891. Die syrische Űbersetzung des fünften Buches des Psalmen (Psalm 107–150) und ihr Verhältnis zu dem Massoretischen Texte und den älteren Űbersetzungenn namentlich, den LXX, Targ. (Inaugural-Dissertation, Königsberg; Leipzig, 1891.) Penna, A. 1959. “I titoli des Salterio siriaco e S. Gerolamo,” Biblica 40, 177–187. Perkins, J. 1852. Ketābâ qaddîšâ hānaw diyatîqî cattîqtâ (Urmia: American Mission Press. Reprint 1954 London: Trinitarian Bible Society). Peshitta Institute. 1961a. List of Old Testament Peshitta Manuscripts (Preliminary Issue) (Leiden: Brill). 1961b. “Peshitta Institute Communications VII. Fourth Supplement to the List of Old Testament Peshitta Manuscripts,” VT 18, 128–143. Pietersma, A. 1980. “David in the Greek Psalter,” VT 30, 213–226.

BIBLIOGRAPHY 2000.

241

“The Present State of the Critical text of the Greek Psalter,” in A. Aejmelaeus and U. uast eds., Der Septuaginta-Psalter und seine Tochterübersetzungen (Mitteilungen des Septuaginta-Unternehmens XXIV; Göttingen: Vandenhoeck & Ruprecht, 12–32).

Prager, T. 1875. De veteris Testamenti versione syriaca quam Peschitto vocant quaestiones criticae (Göttingen: Dieterichsche Universitätsbuchhandlung). Preuss, H. D. 1959. “Die Psalmenüberschriften in Targum and Midrasch,” ZAW 71, 44–54. Rahlfs, A. 1889. “Beiträge zur Textkritik der Peschitta,” ZAW 9, 161– 169. 1979. Psalmi cum Odis3 (Vetus Testamentum Graecum X; Göttingen: Vandenhoeck & Ruprecht). Ramsay, R. L. 1912a. “Theodore of Mopsuestia and St Columban on the Psalms,” Zeitschrift für celtische Philologie 8, 421–451. 1912b. “Theodore of Mopsuestia in England and Ireland,” Zeitschrift für celtische Philologie 8, 452–497. Rondeau, J. -M. 1982. Les commentaires patristiques du Psautier (IIIe–Ve siècles). Vol. I. Les travaux des pères Grecs et Latins sur le Psautier. Recherches et Bilan (Orientalia Christiana Analecta 219; Rome: Pontificium Institutum Orientalium). 1985. Les commentaires patristiques du Psautier (IIIe–Ve siècles). Vol. II. Exégèse prosopologique et théologie (Orientalia Christiana Analecta 220; Rome: Pontificium Institutum Orientalium). Rosen, F. & Forshall, J. 1838. Catalogus codicum manuscriptorum orientalium qui in Museo Britannico assevantur. Pars prima, codices syriacos et carshunicos amplectens (London: British Museum).

242

THE EAST SYRIAC PSALM HEADINGS

Ryan, S. D. 2004. Dionysius Bar Salibi’s Factual and Spiritual Commentary on Psalms 73–82 (Cahiers de la Revue Biblique 57; Paris: Gabalda). Salmon, P. 1959. Les “tituli psalmorum” des manuscrits latin (Collectanea Biblica Latina 12; Rome/Paris: Éditions du Cerf). Schäublin, C. 1974. Untersuchungen zu Methode und Herkunft der antiochenischen Exegese (Theophaneia. Beiträe zur Religions- und Kirchengeschichte des Alterums 23; Köln/Bern: Hanstein). Scher, A. 1907. “Notice sur les manuscrits Syriaques et arabes conservés à l’archevêché Chaldéen de Diarbékir,” Journal Asiatique X/X, 331–362, 385–431. Staerk, W. 1892. “Zur Kritik der Psalmenüberschriften,” Zeitschrift für die alttestamentliche Wissenschaft 12, 91–151. Sunderland, A. 1997. “Daniel of Salah: A Sixth Century West Syrian Interpreter of the Psalms,” Byzantinische Forschungen 24, 51–61. Taylor, D. G. K. 1998. “The Manuscript Tradition of Daniel of Salah’s Psalm Commentary”, Symposium Syriacum VII (Orientalia Christiana Analecta 256; Rome: Pontificium Institutum Orientalium, 61–69). 1998/9. “The Great Psalm Commentary of Daniel of Ṣalah,’’ The Harp 11–12, 33–42. Ter Haar Romeny, R. B. 1997. “Eusebius of Emesa’s Commentary on Genesis and the origins of the Antiochene School” in J. Frishman and L. van Rompay, eds., The Book of Genesis in Jewish and Oriental Christian Interpretation (Traditio Exegetica Graeca 5; Leuven: Peeters, 125–142).

BIBLIOGRAPHY 1998/9.

243

“The Peshitta and its Rivals. On the Assessment of the Peshitta and Other Versions of the Old Testament in Syriac Exegetical Literature,” The Harp 11–12, 21–31.

Thomson, R. W. 1977a. Athanasiana Syriaca Part IV. Expositio Abbreviated version. 2. Longer version Scriptores Syri Tomus 167; Louvain: CorpusSCO. Text). 1977b. Athanasiana Syriaca Part IV. Expositio Abbreviated version. 2. Longer version Scriptores Syri Tomus 168; Louvain: CorpusSCO. Translation).

in psalmos. 1. (CSCO 386, Secrétariat du in psalmos. 1. (CSCO 387, Secrétariat du

Torjesen, K. J. 1982. “Origen’s Interpretation of the Psalms,” Studia Patristica 17/2, 944–958. Tyng, D. 1931. “Theodore of Mopsuestia as an interpreter of the Old Testament,” Journal of Biblical Literature 50, 298–303. Vaccari, A. 1942. “Il testo el Salmi nel Commento di Teodoro Mopsuesteno,” Biblica 23, 1–17. 1946. “In margine al Commento di Teodori Mopsuesteno ai Salmi,” in Miscellanea Giovanni Mercati, Volume I (Studi e testi 121; Cittá del Vaticano: Bibliotheca Apostolica Vaticana, 175–198). Vandenhoff, B. 1899. Exegesis Psalmorum, imprimis Messianicorum, apud Syros Nestorianos e codice usque adhuc inedita illustrata (Rheine: Altmeppen). Van der Eynde, C. 1981a. Commentaire d’Išo’dad de Merv sur l’Ancien Testament VI. Psaumes (CSCO 433; Scriptores Syri 185; Leuven: Secrétariat du CorpusSCO. Text). 1981b. Commentaire d’Išo’dad de Merv sur l’Ancien Testament VI. Psaumes (CSCO 434; Scriptores Syri 186; Leuven: Secrétariat du CorpusSCO. Translation).

244

THE EAST SYRIAC PSALM HEADINGS

Van Rompay, L. 1974. “A hitherto unknown Nestorian Commentary on Genesis and Exodus 1–9,32 in the Syriac Manuscript (Olim) Dijarbekr 22,” Orientalia Lovaniensia Periodica 5, 53–78. 1977. “Išô‘ bar Nun and Išô‘dâdh of Merw: new data for the study of their interdependence of their exegetical work,” Orientalia Lovaniensia Periodica 8, 229–249. 1978. “Fragments syriaques du Commentaire de Théodore de Mopsueste sur les Psaumes,” Orientalia Lovaniensia Periodica 9, 83–93. 1982a. Théodore de Mopsueste. Fragments syriaques du Commentaire des Psaumes (Psaumes 118 et Psaumes 138–149) (CSCO 435; Scriptores Syri 189; Leuven: Peeters.) (Text). 1982b. Théodore de Mopsueste. Fragments syriaques du Commentaire des Psaumes (Psaumes 118 et Psaumes 138–149) (CSCO 436; Scriptores Syri 190; Leuven: Peeters.) (Translation). 1987. “ uelques remarques sur la tradition syriaque de l’oeuvre exégétique de Théodore de Mopsueste” in H.J.W. Drijvers ed., IV Symposium Syriacum 1984 (Orientalia Christiana Analecta 229; Rome: Pontificium Institutum Orientalium, 33–43). 1995. “La littérature exégétique Syriaque et le rapprochement de traditions syrienne-occidentale etsyrienne-orientale,” Parole de l’Orient 20, 221–235. 1996. “The Christian Syriac Tradition of Interpretation” in M. Saebø, C. Brekelmans and M. Haran, Hebrew Bible / Old Testament. The History of its Interpretation. Volume I. From the Beginnings to the Middle Ages (Until 1300). Part 1 Antiquity (Göttingen: Vandenhoeck & Ruprecht, 612– 641). 1997. “Antiochene Biblical Interpretation: Greek and Syriac” in J. Frishman and L. van Rompay, eds., The Book of Genesis in Jewish and Oriental Christian Interpretation (Traditio Exegetica Graeca 5; Leuven: Peeters, 103– 123). 2000. “Development of Biblical Interpretation in the Syrian Churches of the Middle Ages” in M. Saebø, C. Brekelmans and M. Haran, Hebrew Bible / Old Testament. The History of its Interpretation. Volume I. From the Beginnings to

BIBLIOGRAPHY

245

the Middle Ages (Until 1300). Part 2. (Göttingen: Vandenhoeck & Ruprecht, 559–577). Van Rooy, H. F. 1999a. “The ‘Hebrew’ Psalm Headings in the Syriac Manuscript 12t4,” Journal of Northwest Semitic Languages 25/1, 225–237. 1999b. Studies on the Syriac Apocryphal Psalms (Journal of Semitic Studies Supplement 7; Oxford: Oxford University Press). 2001. “The headings of the Psalms in Book 1 of the Psalms in the Syro-Hexapla,” in B.A. Taylor, ed., X Congress of the International Organization for Septuagint and Cognate Studies. Oslo 1998 (SBLSCSS, 51; Atlanta: Society of Biblical Literature, 373–392). 2002. “The Headings of the Psalms in the Dead Sea Scrolls,” Journal of Northwest Semitic Languages 28, 127–141. 2004. “The Headings of the Psalms in the Two Syriac Versions of the Commentary of Athanasius,” Old Testament Essays 17, 659–677. 2005. “The Syro-Hexaplaric Headings of the Psalms in Manuscript 12t3,” Aramaic Studies 3/1, 109–126. 2008. “The Headings of the Psalms in the East Syriac Tradition Reconsidered,” Biblica 89/4, 505–525. Vian, G. M. 1978. Testi inediti dal Commento ai Salmi di Atanasio (Studia ephemerides Augustinianum 14; Rome: Institutum Patristicum Augustinianum). Vosté, J. M. 1925. “La chronologie de l’activité de Theodori de Mopsuesteni,” Revue Biblique 34, 54–81. 1929a. “L’oeuvre exégétique de Théodore de Mopsueste au IIe Concile de Constantinople,” Revue Biblique 38, 382– 395. 1929b. “L’oeuvre exégétique de Théodore de Mopsueste au IIe Concile de Constantinople (Fin),” Revue Biblique 38, 542–554. 1942a. “De versione syriaca operum Theodori Mopsuesteni,” Orientalia Christiana Periodica 8, 477–481.

246 1942b. 1944a. 1944b. 1946.

THE EAST SYRIAC PSALM HEADINGS “Théodore de Mopsuestia sur les Psaumes,” Angelicum 29, 179–198. “Mar Išo`dad de Merw sur les Psaumes,” Biblica 25, 261–296. “Sur les titres des psaumes dans le Pešitta, surtout d’aprés la recension orientale,” Biblica 25, 210–235. “La Pešittā de Mossoul et la revision catholique des anciennes versions orientales de la Bible,” in Miscellanea Giovanni Mercati, Volume I, (Studi e testi 121; Rome: Biblioteca Apostolica Vaticana, 59–94).

Walter, D. M. 1980. The Book of Psalms (The Old Testament in Syriac II 3; Leiden: Brill). Walton, B. 1657. Biblia Sacra Polyglotta. Tomus Tertius (Photomechanische Nachdruck 1965, Graz: Akademische Druck- u. Verlagsanstalt). Weitzman, M. P. 1982. “The origin of the Peshitta Psalter,” in J.A. Emerton and S.C. Reif, eds. Interpreting the Hebrew Bible: Essays in honour of EIJ Rosenthal (Cambridge: Cambridge University Press, 277–298). Wilson, G. H. 1985. The Editing of the Hebrew Psalter (Society of Biblical Literature Dissertation Series 76; Chico: SBL). Wright, W. 1870. Catalogue of Syriac MSS in the British Museum, acquired after the year 1838 I (London: British Museum). 1872. Catalogue of Syriac MSS in the British Museum, acquired after the year 1838 III (London: British Museum). 1901. A Catalogue of Syriac Manuscripts in the Library of the University of Cambridge. Vol. II (Cambridge: Cambridge University Press). Zaharopoulos, D. Z. 1989. Theodore of Mopsuestia on the Bible. A Study of his Old Testament Exegesis (New York: Paulist Press).

BIBLIOGRAPHY

247

Zotenberg, H. 1874. Catalogues des manuscrits syriaques et sabéens (mandaïtes) de la Bibliothéque Nationale (Paris: Imprimerie Nationale).

GLOSSARY This list includes all the Syriac words occurring in this work, with the exception of the conjunction, the relative particle and common prepositions. The words occurring in the critical text of the headings in Chapter 3 are referred to by the number of the Psalm. Words appearing in the headings as well as in the apparatus are included in this list. Words occurring in the other chapters (1, 2, 4 and 5) are referred to by page number.

‫ܐܒܐ‬ ‫ܐܒܕܢܐ‬ ‫ܐܒܫܠܘܡ‬ ‫ܐܕܘܡ‬ ‫ܐܕܘܢܝ‬ ‫ܐܕܡ‬ ‫ܐܕܡ‬ ‫ܐܘܝܐܝܬ‬ ‫ܐܘܠܨܢܐ‬ ‫ܐܘܢܓܠܝܘܢ‬ ‫ܐܘܪܚܐ‬ ‫ܐܘܪܫܠܡ‬ ‫ܐܙܠ‬ ‫ܐܚܕ‬ ‫ܐܚܙ‬ ‫ܐܚܝܬܘܦܠ‬ ‫ܐܚܪܝ‬ ‫ܐܚܪܢܐ‬

father: Psalm 105–6; p. 3, 200. perdition: Psalm 149 Absalom: Psalm 3, 22, 70; p. 171, 224, 230 Edom: see ‫ ܥܘܒܪ ܐܘܕܡ‬Obed Edom (Psalm 68) Adonay: Psalm 113; p. 5 Adam: p. 4 Edom: p. 2 unanimously: Psalm 134 distress, calamity, hardship: Psalm 39, 41, 69, 71, 74, 77, 88, 102, 115, 136; p. 197, 209 Gospel: Psalm 114 road, way: p. 15, 171, 208 Jerusalem: Psalm 87 to go: p. 16, 171 to hold: Psalm 147; p. 207 Ahaz: Psalm 46; p. 198 Ahithophel: Psalm 7 latter: Psalm 135 another: p. 2 249

250

‫ܐܝܕܐ‬ ‫ܐܝܟ‬ ‫ܐܝܟܢܐ‬ ‫ܐܝܢܐ‬, ‫ܐܝܠܝܢ‬ ‫ܐܝܠܝܢ ܕ‬ ‫ܐܝܣܪܐܝܠ‬ ‫ܐܝܣܪܠܝܐ‬ ‫ܐܝܬ‬ ‫ܐܝܬܘܬܐ‬ ‫ܐܟܚܕܐ‬ ‫ܐܐܠ‬ ‫ܐܠܗܐ‬

‫ܐܠܗܝܐ‬ ‫ܐܠܘܨܐ‬ ‫ܐܠܨ‬ ‫ܐܡܐ‬ ‫ܐܡܝܢܐܝܬ‬ ‫ܐܡܢ‬ ‫ܐܡܪ‬

‫ܐܢ‬

THE EAST SYRIAC PSALM HEADINGS hand: Psalm 68, 93, 103, 114, 126, 130; p. 199 like, as: Psalm 35, 40, 42, 51, 59–61, 67–8, 74, 80, 85–6, 89, 91, 100, 106, 111, 113–4, 121–123, 127, 131–2, 135–138, 144–146, 149, p. 3, 178, 206 how: Psalm 28 who, what, this: Psalm 16, 41, 77–9, 125; p. 206–7, 212 they who, the things that: Psalm 2, 4, 11–2, 32, 35, 41–2, 61, 82, 95, 109, 115–6, 145–147, p. 181–82, 185, 206–7, 221, 226 Israel: Psalm 16, 132 Israelite: Psalm 5 there is/are: Psalm 6, 28, 39, 70, 113; p. 2, 209 essence, being, substance: Psalm 138 at once: Psalm 132 but: Psalm 15, 114; p. 3 God: Psalm 13, 18–9, 29, 33–4, 36, 38, 41, 48, 53, 55–6, 67, 73–4, 77–81, 85–6, 88–90, 93, 97–100, 103–7, 109, 111, 113–6, 122–5, 127–8, 131–5, 137–8, 141–4, 146–50; p. 2, 3, 16, 182, 188, 205– 8, 212, 219 divine: Psalm 67 oppressor: Psalm 21, 77; p. 197 Ethpe be tormented, compelled: Psalm 20, 44, 62, 119; p. 197, 211 mother: p. 3, 4 continually: Psalm 134 Ethpe to persist: Psalm 33, 113 say: Psalm 3, 4, 7, 11, 21–2, 27–8, 34–6, 39, 41–2, 55, 59, 62, 64, 66, 68, 73–4, 79, 82–6, 89, 97, 101, 109, 114–6, 118–9, 121–3, 126, 129–31, 136, 138, 140, 142, 144, 145; p. 3, 4, 5, 16, 171, 173–6, 178, 181–3, 185, 196, 199, 201, 206, 208–9, 212, 224, 230 if: Psalm 91, 125

GLOSSARY

‫ܐܢܐ‬ ‫ܐܢܗܘ‬ ‫ܐܢܛܝܟܣ‬ ‫ܐܢܫܐ‬ ‫ܐܢܫܘܬܐ‬ ‫ܐܢܬ‬ ‫ܐܢܬܬܐ‬ ‫ܐܣܟܡܐ‬, ‫ܐܣܟܝܡܐ‬ ‫ܐܦ‬ ‫ܐܦܐ‬ ‫ܐܦܪܝܡ‬ ‫ܐܪܡܝܐ‬ ‫ܐܬܐ‬ ‫ܐܬܘܪܝܐ‬ ‫ܐܬܪܐ‬ ‫ܒܐܫ‬ ‫ܒܒܠ‬, ‫ܒܒܝܠ‬

‫ܒܒܠܝܐ‬ ‫ܒܕܩ‬ ‫ܒܘܕܩܐ‬ ‫ܒܘܪܟܬܐ‬ ‫ܒܝܢܝ‬, ‫ܒܝܢܬ‬

251

I: Psalm 149; p. 4 even if, when: p. 3 Antiochus: Psalm 44, 62, 79, 83; p. 212 man: Psalm 26, 28, 36, 37, 39, 49, 58, 81, 91, 100– 1, 112, 116, 118, 120, 121, 145; p. 15, 204, 209, 219 human nature: Psalm 2; p. 221, 226 you: p. 3 woman: p. 16, 171 form: Psalm 97 also: Psalm 2, 8, 23, 59, 71, 87, 91, 102, 106, 110, 113, 138, 145, 149; p. 226, 228 face: Psalm 6, 9, 13, 18, 30, 34, 38, 43, 50, 73, 75, 82, 92, 100, 108, 115–7, 128, 135, 137, 143, 144, 146–9; p. 182, 200, 205–7, 210 Ephraim: Psalm 46; p. 198 Jeremiah: Psalm 35, 136 to come, Aph to bring: Psalm 29, 87, 95, 109 Assyrian: Psalm 15, 20, 21, 27, 29, 30, 48, 54, 75, 76, 86, 87, 91, 92; p. 200, 202 place, land: Psalm 67, 85 Aph to do evil: Psalm 12 Babel: Psalm 5, 23–6, 31, 42, 43, 51, 61, 63, 65, 67, 71, 73, 75, 88–90, 94–102, 106–7, 115, 118, 120–3, 125, 127, 129–38, 140–2, 144–7, 149–50; p. 2, 204–7, 219 Babylonian: Psalm 123, 136 Pa point out: Psalm 21, 32, 35, 47, 58, 65, 71, 74, 81, 84, 87–8, 93, 97–8, 102, 107, 115, 128, 132, 137, 140; p. 175, 178, 182 searching, declaration: Psalm 58 a blessing: Psalm 67 between: Psalm 10, 68

252

‫ܒܝܫ‬ ‫ܒܝܫܘܬܐ‬ ‫ܒܝܬ‬ ‫ܒܝܬܐ‬ ‫ܒܟܐ‬ ‫ܒܟܝܐ‬ ‫ܒܠܚܘܕ‬ ‫ܒܢܝܢܐ‬ ‫ܒܣܡ‬ ‫ܒܥܐ‬ ‫ܒܥܘܬܐ‬ ‫ܒܥܠܕܒܒܐ‬ ‫ܒܩܐ‬ ‫ܒܪܐ‬ ‫ܒܪܘܝܘܬܐ‬ ‫ܒܪܝܬܐ‬ ‫ܒܪܬܫܒܥ‬ ‫ܒܬܪ‬ ‫ܒܬܫܒܥ‬ ‫ܓܒܝܬܐ‬ ‫ܓܒܪܐ‬ ‫ܓܗܐ‬

THE EAST SYRIAC PSALM HEADINGS evil, bad, wicked: Psalm 40, 43, 55, 56, 58, 74, 79, 90, 103, 107, 109, 138, 141, 144; p. 205–6, 212, 219 evil: Psalm 103, 141 between: Psalm 119 house: Psalm 46–8, 56–7, 60, 68, 124, 130, 132; p. 198, 200 to cry: Psalm 136; p. 201 weeping: Psalm 136 alone: p. 3 building: Psalm 8 (?),1 126; p. 199 Ethpa to enjoy, take delight in: Psalm 89, 127 to request: Psalm 86, 138, 141; p. 176, 205, 219 a request, petition: Psalm 13, 26, 38, 57; p. 177 enemy: Psalm 16, 57, 86, 124, 126, 143, 149; p. 199, 202, 205 Ethpa to observe: Psalm 84; p. 176 son: Psalm 3, 8, 11, 16, 37, 49, 79, 91, 109, 112, 116, 118, 120, 149; p. 5, 15, 171, 212 creative power: Psalm 104 creation, creature: Psalm 19, 104, 148; p. 207–8 Bathsheba: Psalm 38 after, following: Psalm 21, 27, 29, 66, 73, 75, 83–4, 87, 117, 124, 126, 132–3, 149; p. 199–200 Bathsheba: Psalm 38 chosen: Psalm 147 man: p. 4 escape: Psalm 83; Aph be delivered: Psalm 21, 29, 43, 56, 83, 123, 144; Ethpe to be delivered: Psalm 21, 123; p. 200

This word occurs in Psalm 8 only in 13t2. It could mean buildings or sons or builders/founders. 1

GLOSSARY

‫ܓܗܝܬܐ‬ ‫ܓܘܓ‬ ‫ܓܘܠܝܕ‬ ‫ܓܘܡܕܢܘܬܐ‬ ‫ܓܘܢܝ‬ ‫ܓܡܪ‬ ‫ܓܢܣܐ‬ ‫ܓܬܝܐ‬ ‫ܕܒܚ‬ ‫ܕܒܚܐ‬ ‫ܕܘܝܕ‬

‫ܕܘܟܬܐ‬ ‫ܕܘܢ‬ ‫ܕܘܨ‬ ‫ܕܚܠ‬ ‫ܕܝܠ‬ ‫ܕܟܪ‬ ‫ܕܡܘܬܐ‬ ‫ܕܡܛܪܝܘܣ‬ ‫ܕܡܪ‬ ‫ܕܢܚܐ‬ ‫ܕܢܝܐܝܠ‬ ‫ܕܪܡܘܣܩܝܐ‬ ‫ܗܕܐ‬ ‫ܗܕܐ‬

253

deliverance, escape: Psalm 30, 32, 40, 43, 56, 74, 86, 88, 138, 144, p. 200, 205–6, 210 Gog: Psalm 124 Goliath: p. 6 impudence, audacity, perversity: Psalm 52 general: Psalm 97 to finish, make perfect, destroy: Psalm 83, 117; p. 2, 201 nation: Psalm 78 Gattite: Psalm 68 to slaughter, sacrifice: Psalm 44, 62; p. 198, a slaughter, sacrifice: Psalm 29 David: Psalm 3, 6, 7, 9, 11, 13, 17, 18, 22, 27–8, 35–6, 38–9, 41–2, 55–6, 59, 62, 64, 66, 68, 70, 73, 74, 82, 86, 89, 91, 119, 122–3, 126, 130–2, 136, 139, 140, 142; p. 2, 3, 4, 16, 171, 173–5, 178, 181, 183, 185, 196, 199–201, 209, 224, 230 place: Psalm 84, 96; p. 197 to judge, acquit: Psalm 82; p. 181 Pa jump for joy: Psalm 68 to fear: Psalm 15, 20; p. 3 own: Psalm 114 Ethpe/Ethpa to remember: Psalm 84, 123, 128 form: Psalm 96 Demetrius: Psalm 79; p. 212 Ethpa to marvel: Psalm 84, 116 manifestation: p. 5 Daniel: Psalm 130 Damascene: Psalm 46; p. 198 Pa to lead: Psalm 89 this: Psalm 89

254

‫ܗܘ‬, ‫ܐܢܘܢ‬, ‫ܗܢܝܢ‬, ‫ܗܢܘܢ‬ ‫ܗܘܐ‬ ‫ܗܝ‬ ‫ܗܝܕܝܢ‬ ‫ܗܝܟܐܠ‬ ‫ܗܝܡܢܘܬܐ‬ ‫ܗܟܢ‬ ‫ܗܠܝܢ‬ ‫ܗܢܐ‬ ‫ܗܫܐ‬ ‫ܘܠܝܬܐ‬ ‫ܙܒܢܐ‬ ‫ܙܕܝܩ‬ ‫ܙܕܝܩܘܬܐ‬ ‫ܙܕܩ‬ ‫ܙܕܩܝܐ‬ ‫ܙܘܪܒܒܠ‬ ‫ܙܛܡ‬ ‫ܙܟܘܬܐ‬ ‫ܙܟܘܪܐ‬ ‫ܙܡܝܪܬܐ‬ ‫ܙܡܢ‬ ‫ܙܡܪ‬ ‫ܙܡܪܐ‬ ‫ܙܡܪܬܐ‬ ‫ܙܢܐ‬

THE EAST SYRIAC PSALM HEADINGS

he, they, these: Psalm 10, 48, 68, 71, 79, 83, 91, 106–7, 109, 117, 122, 125, 134, 146; p. 3, 178, 201, 212 to be: Psalm 6, 10–11, 26, 28, 29, 39, 42, 55, 67, 68, 70, 71, 74, 76, 82, 84, 86, 91, 114, 123, 126, 132, 145; p. 2, 3, 4, 16, 171, 191, 199, 209 she: Psalm 13, 113 then, at that time: Psalm 67 temple: Psalm 84, 100, 126; p. 199 faith: Psalm 122 likewise, thus: p. 4 these: Psalm 4, 71, 91, 111, 146; p. 206 this: Psalm 39, 111; p. 3, 209 now: p. 4 it is fitting, right: Psalm 50 time: Psalm 28, 41–2, 73, 76, 77, 94, 101, 112–3; p. 200 righteous: Psalm 129 righteousness: Psalm 15, 91, 127 be right, ought: Psalm 16 Zedekiah: Psalm 20 Zerubbabel: Psalm 126; p. 199 Pa to accuse: Psalm 82; p. 181 victory: Psalm 9, 33, 47, 75, 76, 91–2, 97, 108, 117, 124, 143, 149; p. 187, 197, 206 necromancy: p. 16, 171 psalm, hymn: Psalm 18, 97; p. 177 Pa to call, summon: Psalm 29, 71, 81, 98, 148; p. 176, 207 to sing: Psalm 33; p. 3, 176 music: Psalm 150 singer (f): Psalm 18 way, manner: Psalm 1, 130, 140, 150; p. 208

GLOSSARY

‫ܚܕ‬, ‫ܚܕܐ‬ ‫ܚܕܐ‬ ‫ܚܕܪ‬ ‫ܚܕ̈ܪܝ‬ ‫ܚܘܐ‬ ‫ܚܘܒܐ‬ ‫ܚܘܝܒܐ‬ ‫ܚܘܢܝܐ‬ ‫ܚܘܪ‬ ‫ܚܘܪܒܐ‬ ‫ܚܙܐ‬ ‫ܚܢܘܩܝܐ‬ ‫ܚܢܩ‬ ‫ܚܙܩܝܐ‬ ‫ܚܛܐ‬

‫ܚܛܝܬܐ‬ ̈ ‫ܚܝܐ‬ ‫ܚܝܐܠ‬ ‫ܚܠܦ‬ ‫ܚܢ‬ ‫ܚܢܢܐ‬ ‫ܚܢܢܝܐ‬ ‫ܚܣܕ‬ ‫ܚܣܡܐ‬ ‫ܚܣܢ‬ ‫ܚܦܝܛܘܬܐ‬ ‫ܚܪܒ‬ ‫ܚܪܒܐ‬ ‫ܚܪܡܘܬܐ‬ ‫ܚܪܡܢܘܬܐ‬

255

one: Psalm 104 to be glad, rejoice: Psalm 28, 121 to surround, go about: Psalm 56, 74, 86 surrounding: Psalm 9, 16, 83, 117, 124 Pa to show, demonstrate: Psalm 16, 53, 61; p. 176 love, affection, charity: Psalm 9, 131, 132 condemnation: Psalm 9 Onias: Psalm 55 to look: p. 4 desert: p. 2 see, provide: Psalm 139; be seen (Ethpe): Psalm 4 hanging: Psalm 7; p. 209 to hang: Psalm 7; p. 209 Hezekiah: Psalm 20, 21, 27–30, 32–4, 41, 46, 48, 52, 54–5, 75–6, 86, 91–2, 115–6; p. 182, 198, 202, 210 to sin: Psalm 51 sin: Psalm 6, 13, 38 life: Psalm 18 power: Psalm 123; p. 5 instead of, because of, for: Psalm 16, 20, 22, 29– 30, 33, 40, 96, 111; p. 202, 210, 224, 230 to pity, to spare: Psalm 106 compassion: Psalm 138, 143 Hananiah: Psalm 130 to revile, scorn, insult: Psalm 52, 53 envy: Psalm 83 to prevail: Psalm 108, 117, 124, 143; p. 201, 206 exhortation: Psalm 113 slaughter, destroy: Psalm 74, 87 destruction: Psalm 16 cruelty: Psalm 53 harshness: Psalm 53

256

‫ܚܪܬܐ‬ ‫ܚܫܐ‬ ‫ܚܫܚ‬ ‫ܚܬܝܬܐܝܬ‬ ‫ܛܒܐ‬ ‫ܛܘܒ‬ ‫ܛܘܒܐ‬ ‫ܛܘܒܢܐ‬ ‫ܛܝܒܘܬܐ‬ ‫ܛܢ‬ ‫ܛܥܐ‬ ‫ܝܐܒ‬ ‫ܝܐܝܒܐܝܬ‬ ‫ܝܕܐ‬

‫ܝܕܥ‬ ‫ܝܕܥܬܐ‬ ‫ܝܗܘܕܐ‬ ‫ܝܗܘܕܝܐ‬ ‫ܝܘܡܐ‬ ‫ܝܠܦ‬ ‫ܝܡܐ‬ ‫ܝܣܪܝܠ‬ ‫ܝܣܪܠܝܐ‬ ‫ܝܥܢܘܬܐ‬ ‫ܝܨܦ‬

THE EAST SYRIAC PSALM HEADINGS end: Psalm 18 suffering, Passion: Psalm 2, 69, 94; p. 184, 221, 226 to be useful: Psalm 145; Ethpa to use, employ: Psalm 16, 67, 68, 111 diligently, truly: Psalm 122 good: Psalm 34, 72–3, 78, 89, 111, 114, 127, 134 Pa to prepare: Psalm 148; p. 207 blessing: p. 4 blessed, beautified: Psalm 35, 91; p. 201 goodness, kindness, grace, favour: Psalm 18, 34, 36, 78, 90, 105–6, 111, 127, 128, 135 Aph to provoke to jealousy: Psalm 89 Aph to lead astray: Psalm 89 Ethpa to long for, desire: Psalm 65, 69 eagerly: Psalm 84 Aph to confess, give thanks, affirm: Psalm 18, 40, 51, 100, 103, 105–7, 111, 115–6, 123, 128, 134–5, 137, 144, 146–7, 149–50; p. 176, 182, 206–7; Eshtaph to promise: Psalm 91, 125 make known (Aph): Psalm 8, 40, 84, 102, 104, 110, 130; p. 176, 201, 221. Shaph to predict: Psalm 97 knowledge: Psalm 138 Judah: Psalm 46, 126, 132; p. 2, 198–9 Judean, Jew: Psalm 2, 50, 88, 95, 113, 132, 135; p. 226 day: Psalm 18, 33, 68, 75, 76; p. 5 Pa to teach: Psalm 15, 29, 67, 78, 105, 111, 113, 128, 133, 135; p. 176 sea: Psalm 114 Israel: Psalm 16, 132 Israelite: Psalm 5 greed: Psalm 55; p. 196 to be concerned about: Psalm 15, 91, 112, 127

GLOSSARY

‫ܝܫܘܥ‬ ‫ܝܬܒ‬ ‫ܝܬܝܪܐܝܬ‬ ‫ܟܐܢܐ‬ ‫ܟܐܢܘܬܐ‬ ‫ܟܕ‬

‫ܟܗܝܢܘܬܐ‬ ‫ܟܗܢܐ‬ ‫ܟܘܪܗܢܐ‬ ‫ܟܘܪܫ‬, ‫ܟܘܪܝܫ‬ ‫ܟܝܢܐ‬ ‫ܟܠ‬ ‫ܟܠܢܫ‬ ‫ܟܡܐ‬ ‫ܟܡܐܢܐ‬ ‫ܟܢܫ‬ ‫ܟܣܐ‬ ‫ܟܪܗ‬ ‫ܟܪܙ‬ ‫ܟܫܦ‬ ‫ܐܠ‬ ‫ܠܒܐ‬ ‫ܠܘܩܒܠ‬ ‫ܠܘܬ‬

257

Joshua: Psalm 68 sit, dwell: p. 3–4, 16, 171 all the more, increasingly: Psalm 15, 67 just: Psalm 86 justice: p. 4 when, as: Psalm 3, 6, 7, 11, 17, 20–3, 35, 39, 44, 55, 62, 64, 68–70, 74, 77–9, 82, 86, 90, 97, 105, 109, 115, 117, 119, 124, 126, 130, 139; p. 2–4, 171, 178, 181–3, 199, 202, 209, 212, 224, 230 abundance, affluence, prosperity: Psalm 39, 72, 128; p. 199, 209 priest: Psalm 55, 67, 113 sickness, illness, disease: Psalm 21, 28, 30, 32, 41; p. 197, 210 Cyrus: Psalm 85 nature: Psalm 8, 110, 138; p. 15, 221, 226 all, whole: Psalm 2, 18–9, 33–4, 36, 37, 39, 49, 81, 91, 104, 112–3, 116, 118, 120, 127, 135, 145– 148, 150; p. 204, 207, 208, 209, 219 everybody: Psalm 36–7, 39, 49, 81, 98, 118, 139, 145, 148; p. 204, 219 how much: Psalm 109 lying-in-wait, an ambush: Psalm 58 Ethpe/Ethpa gather, assemble: Psalm 83, 117, 124 Pe passive participle concealed: p. 5 Ethpe to be ill: Psalm 115; p. 182–3 announce: Psalm 79; p. 176, 212 Ethpa entreat: Psalm 80, 109, 142; p. 176, 205 not: Psalm 15, 24, 39, 49, 103, 114, 133, 138, 149; p. 3, 209 heart: Psalm 139 against: Psalm 4, 12, 24, 50, 58, 76, 91, 92 at, toward: Psalm 12–3, 18–9, 24, 32, 34–8, 41, 49, 50, 55, 61, 72, 78, 81, 89–91, 100, 105, 111,

258

‫ܠܚܡ‬ ‫ܠܚܡܐ‬ ‫ܠܝܬ‬ ‫ܡܐ‬ ‫ܡܐܡܪܐ‬ ‫ܡܒܣܪܢܘܬܐ‬ ‫ܡܕܒܪܐ‬ ‫ܡܕܒܪܢܘܬܐ‬ ‫ܡܕܡ‬ ‫ܡܗܝܡܢܐ‬ ‫ܡܗܝܡܢܐܝܬ‬ ‫ܡܘܐܒ‬ ‫ܡܘܠܟܢܐ‬ ‫ܡܘܫܐ‬ ‫ܡܘܬܐ‬ ‫ܡܘܬܒܐ‬ ‫ܡܙܡܘܪܐ‬ ‫ܡܛܠ‬ ‫ܡܝܬܪܐ‬ ‫ܡܝܬܪܘܬܐ‬ ‫ܡܟܣܢܘܬܐ‬ ‫ܡܠܬܐ‬ ‫ܡܐܠܟܐ‬ ‫ܡܠܚܡܘܬܐ‬ ‫ܡܠܟ‬ ‫ܡܠܟܐ‬ ‫ܡܠܟܘܬܐ‬ ‫ܡܠܦܢܘܬܐ‬

THE EAST SYRIAC PSALM HEADINGS 112, 115, 118, 120, 125, 131–2, 135, 145–148, 150; p. 3–4, 6, 182, 204, 206–8 to agree with, to be fit: Psalm 42, 145 food: Psalm 130 it is not: Psalm 4 when: Psalm 67, 74 homily: p. 16 contempt: Psalm 50 desert: p. 2, 3 providence: Psalm 4, 19, 110; p. 208 some: Psalm 86 faithful: Psalm 45; p. 4, 5, 222, 229 faithfully: Psalm 60 Moab: p. 3, 4 promise: Psalm 89, 131–2 Moses: Psalm 68, 114; p. 5 death: Psalm 27, 75; p. 200 place, seat: p. 16 psalm: p. 2, 16 because of, on account of: Psalm 16, 38, 55, 69, 72, 89, 91, 116, 131–2 excellent person: Psalm 26, 63, 66, 101, 118, 129, 130, 138, 144–5; p. 2, 204 virtue: Psalm 91, 105, 112, 127 rebuke: Psalm 4, 12, 24, 50; p. 177 a word, saying: Psalm 16, 18, 34, 67–8, 111, 114, 130, 140, 145; p. 178 messenger, angel: Psalm 74 harmony: Psalm 19; p. 208 to counsel, promise: Psalm 11, 89; p. 185 king: Psalm 86, 89; p. 3–4, 16 , 171 kingdom: p. 4 teaching, doctrine: Psalm 37, 49, 112, 145; p. 177

GLOSSARY

‫ܡܐܠ‬ ‫ܡܢ‬ ‫ܡܣܒܪܢܘܬܐ‬ ‫ܡܣܝܒܪܢܘܬܐ‬ ‫ܡܣܟܢܐ‬ ‫ܡܣܡܒܪܝܫܐ‬, ‫ܡܣܡܒܪܫܐ‬, ‫ܡܣܡ ܒܪܫܐ‬ ‫ܡܣܩܢܐ‬ ‫ܡܥܕܪܢܐ‬ ‫ܡܥܝܩܢܐ‬ ‫ܡܦܣܢܘܬܐ‬ ‫ܡܦܫܩܢܐ‬ ‫ܡܨܐ‬ ‫ܡܩܒܝܐ‬

259

Shaph: to fulfil: Psalm 85; Eshtaph to be fulfilled: Psalm 85 who, which, what: Psalm 51, 59–61, 68, 74, 80, 85, 89, 106, 113, 121–3, 127, 131–2, 135–8, 144–5; p. 178, 206 supposition: Psalm 50 patience: Psalm 50 poor, needy, miserable: Psalm 10

punishment: Psalm 14, 87, 109; p. 210 ascent: Psalm 119–132 helper: Psalm 123 grievous distressing, pl afflictions: Psalm 71 permission: Psalm 85 interpreter: p. 36 be able: Psalm 113 Maccabee: Psalm 44, 47, 56–60, 62, 69, 74, 79–80, 83, 108–9, 143; p. 205, 212 ‫ܡܪ‬ to embitter: Psalm 84, 127 ‫ܡܪܐ‬ Lord: Psalm 2, 8, 15, 41, 45, 68, 109, 110, 127; p. 4, 36, 221–2, 226, 228–9 ‫ܡܪܚ‬ Aph venture: Psalm 4 ‫ܡܪܚܐܝܬ‬ boldly, presumptuously: Psalm 73 ‫ܡܪܚܘܬܐ‬ presumption: Psalm 14, 52, 53; p. 210 ‫ܡܪܡܝܢܐ‬ slanderer: Psalm 139 ‫ ܡܪܬܝܢܘܬܐ‬admonition: Psalm 1, 24, 37, 49, 51, 78, 91, 112, 118, 120, 150; p. 175, 177, 183, 197, 204, 219 ‫ܡܫܝܚܐ‬ Messiah: Psalm 8, 45, 110; p. 4–5, 221–2, 228–9 ‫ܡܫܡܠܝܐ‬ complete: Psalm 143; p. 4, 206 ‫ ܡܫܡܐܠܝܬ‬wholly, entirely, completely: Psalm 57, 72 ‫ ܡܬܓܠܝܢܘܬܐ‬revelation: p. 4 ‫ܡܬܕܪܟܢܐ‬ comprehensible: Psalm 138 ‫ ܡܬܦܢܝܢܘܬܐ‬return, conversion: Psalm 73

260

THE EAST SYRIAC PSALM HEADINGS

‫ܡܬܬܘܝܢܘܬܐ‬ ‫ܢܒܐ‬

‫ܢܒܝܐ‬ ‫ܢܒܝܘܬܐ‬ ‫ܢܓܝܪܐܝܬ‬ ‫ܢܘܕ‬ ‫ܢܘܟܪܝܐ‬ ‫ܢܛܪ‬ ‫ܢܝܚܐ‬ ‫ܢܟܠ‬ ‫ܢܟܝܠܘܬܐ‬ ‫ܢܟܐܠ‬ ‫ܢܡܘܣܐ‬ ‫ܢܣܒ‬ ‫ܢܦܠ‬ ‫ܢܦܩ‬ ‫ܢܦܫܐ‬ ‫ܢܨܚܢܐ‬ ‫ܣܒܠ‬ ‫ܣܒܪ‬ ‫ܣܒܪܐ‬ ‫ܣܓܕ‬ ‫ܣܘܟܝܐ‬ ‫ܣܘܥܪܢܐ‬ ‫ܣܘܥܪܢܐܝܬ‬ ‫ܣܝܒܘܬܐ‬

penitence: Psalm 5, 73 Ethpa to prophesy: Psalm 2, 5, 8, 10, 23, 25, 33, 40, 45, 51, 60, 63, 67, 72, 76–7, 80, 93, 94–7, 99, 102, 106, 110, 124–5, 128, 131, 136, 142, 146–7; p. 2–5, 15, 174, 176, 178, 183, 191, 196–7, 201, 206, 221–2, 226, 228–9 prophet: Psalm 82, 136; p. 181 prophecy: Psalm 120 patiently: Psalm 122 flee: p. 208 stranger: Psalm 109, 119 to guard, keep; Etpe be preserved: Psalm 72, 78 rest, calm, pleasure: Psalm 23 pass part deceitful: Psalm 12, 28, 139 cunning, deception, deceit: Psalm 55; p. 196 guile, deceit, plot: Psalm 36, 55, 58, 69; p. 188 law: Psalm 78 ̈ to take: Psalm 71, 85; with ‫ ܒܐܦܐ‬to respect people, to take their part Psalm 82, p. 181; Etpe to be taken, understood: p. 4 to fall, part adj: fallen, deserter: Psalm 139 go out: p. 3 life, soul, self: Psalm 59 a victory, triumph: Psalm 47 to bear, carry, endure: Psalm 109, 123, 136; Aph inflict, suffer: Psalm 39, 70–1, 79, 88, 94, 102, 109; p. 209, 212 Pe to suppose, think: Psalm 149 hope: Psalm 24 to worship: Psalm 114 expectation: Psalm 85, 103 affair, deed: Psalm 85 literally: p. 4 old age: Psalm 121

GLOSSARY

‫ܣܟܐ‬ ‫ܣܟܐ‬ ‫ܣܟܠ‬ ‫ܣܟܠܘܬܐ‬ ‫ܣܠܩ‬ ‫ܣܢܚܪܝܒ‬, ‫ܣܢܚܝܪܝܒ‬ ‫ܣܥܪ‬

‫ܣܩܘܪܐ‬ ‫ܣܩܪ‬ ‫ܥܒܕ‬ ‫ܥܒܕܘܬܐ‬ ‫ܥܒܘܕܘܬܐ‬ ‫ܥܒܘܕܐ‬ ‫ܥܒܪܝܐ‬ )‫ܥܕ (ܘܥܕ‬ ‫ܥܕܘܥܝܪ‬ ‫ܥܕܘܪܐ‬ ‫ܥܕܠ‬ ‫ܥܕܢܐ‬ ‫ܥܕܪ‬ ‫ܥܕܬܐ‬ ‫ܥܗܕ‬ ‫ܥܘܒܪ ܐܘܕܡ‬ ‫ܥܘܕܪܢܐ‬ ‫ܥܘܟ‬

261

Pa wait for, expect: p. 4 end: Psalm 133 Aph go astray: Psalm 106 folly, transgression: Psalm 30; p. 210 to go up, ascend: Psalm 23; Aph bring up, raise: Ps 68, 133; p. 16, 171 Sennacherib: Psalm 14, 53; 210 to do: Psalm 13, 34, 100, 116, 125, 135; p. 182; Ethpe to be done: Psalm 2, 32–5, 41, 55, 61, 68, 78, 95, 99–100, 105, 114–6, 146–7; p. 182, 206, 207, 221, 226 enemy: Psalm 108 to envy: Psalm 12 to do, cause, bring to pass, make: Psalm 73, 91, 97, 114, 134 service: Psalm 19 maker: Psalm 19, 146, 150; p. 200 construction, work: Psalm 19, 104, 148; p. 207–8 Hebrew: p. 2 Psalm 104 corrected to ‫ܥܠ‬ Adu’er: p. 16, 171 helper: Psalm 150 Ethpa to blame: Psalm 73, 82; p. 176, 181 time, season: Psalm 113 to help: Psalm 113 assembly, Church: Psalm 45, 147; p. 4, 5, 223, 229 Aph remind: Psalm 2, 78, 89, 90, 105, 131, 132; p. 177, 221, 227 Obed Edom: Psalm 68 aid, succour, help: Psalm 48, 59, 61, 79, 93, 104; p. 188, 212 Pa to impede: Psalm 126; p. 199

262

‫ܥܘܠ‬ ‫ܥܘܠܘܬܐ‬ ‫ܥܘܬܪܐ‬ ‫ܥܠ‬ ‫ܥܠܡܐ‬ ‫ܥܠܬܐ‬ ‫ܥܡ‬ ‫ܥܡܐ‬

‫ܥܡܪ‬ ‫ܥܣܪܐ‬ ‫ܥܨܐ‬ ‫ܥܩܬܐ‬ ‫ܥܪܘܩܝܐ‬ ‫ܥܪܩ‬ ‫ܥܬܝܕܐ‬ ‫ܥܬܝܩܐ‬ ‫ܥܬܝܪܐ‬ ‫ܦܐܝ‬ ‫ܦܓܥ‬ ‫ܦܘܡܐ‬ ‫ܦܘܢܝܐ‬ ‫ܦܘܩܕܢܐ‬ ‫ܦܘܪܣܐ‬ ‫ܦܘܪܩܢܐ‬ ‫ܦܘܪܫܢܐ‬

THE EAST SYRIAC PSALM HEADINGS Aph commit wrong, injustice: Psalm 10, 82, 100?; p. 181 injustice, wrong: Psalm 52 wealth: Psalm 49 to enter: Psalm 100 eternity, world: Psalm 39, 112, p. 16, 209 cause: Psalm 140, 149 with, together with: Ps 11, 28 people, nation: Psalm 5, 9–11, 15, 20, 23–6, 28– 33, 35, 40, 42–3, 51, 55, 58, 61, 63, 65, 67, 71–9, 82–5, 89–94, 96–103, 105–7, 109, 111, 114–5, 117–8, 120–6, 128–42, 144–7, 149–50; p. 2–3, 16, 181–3, 185, 197–9, 204–7, 212, 219 to dwell: Psalm 119, 132 ten: Psalm 87 Ethpe be compelled: Psalm 77, 119 grief, distress: Psalm 6, 39, 70, 90, 94, 101, 123, 136; p. 184 flight: p. 4 to flee: Psalm 11; p. 3, 171, 185, 208 ready, prepared, to come: Psalm 71, 132 old: Psalm 121 rich, wealthy: Psalm 10 to be proper: Psalm 29, 67 to meet, happen upon: Psalm 23 mouth: Psalm 86 return: Psalm 23–4, 31, 65–7, 71, 73, 81, 84, 93, 96–9, 102–3, 107, 115, 117, 120–1, 124–6, 128, 132–3, 137–8, 149; p. 182, 199 command, decree: Psalm 67, 78 a contrivance, device, trick: Psalm 58; p. 188 redemption: Psalm 8, 16, 29–30, 33, 56, 59, 87, 137, 142, 143; p. 4, 15, 205, 210 distinction: Psalm 8, 110; p. 15, 221, 228

GLOSSARY

‫ܦܠܓܐ‬

‫ܦܢܐ‬

‫ܦܣܩ‬ ‫ܦܨܐ‬ ‫ܦܩܕ‬ ‫ܦܪܗܣܝܐ‬ ‫ܦܪܘܩܐ‬ ‫ܦܪܨܘܦܐ‬

‫ܦܪܩ‬ ‫ܦܬܓܡܐ‬ ‫ܦܬܟܘܬܐ‬ ‫ܦܬܟܪܐ‬ ‫ܨܐܕ‬, ‫ܨܝܕ‬ ‫ܨܗܐ‬ ‫ܨܚܚܐ‬ ‫ܨܐܠ‬ ‫ܨܠܘܬܐ‬ ‫ܨܢܥ‬ ‫ܨܦܪܐ‬ ‫ܩܐܒܘܬܐ‬ ‫ܩܒܠ‬ ‫ܩܕܝܫܐ‬

263

half, division: Psalm 115 to turn, return: Psalm 67, 85, 94, 100, 121–3, 125, 127, 133–5, 145, 147, p. 207; Aph to bring back: Psalm 81, 122; Ethpe to be returned, to turn back: Psalm 85, 113 to cut: Psalm 24 (idiomatic: to give up hope, despair, with ‫)ܣܒܪܐ‬ Ethpe to be delivered: Psalm 15, 20–1, 54, 57, 77, 139; p. 197, 202, 210 to command: p. 211 confidence, boldness: Psalm 26 (‫ܒܦܪܗܣܝܐ‬publicly), 130 saviour: Psalm 110 face, person: Psalm 27–8, 34–5, 40, 42, 55, 59, 62, 66, 69, 73, 77, 79, 83, 89, 101, 102, 114–6, 118, 121, 123, 126, 129–31, 138, 140, 144–7; p. 199, 204, 206–7, 212 to save: Psalm 107, 113; Ethpe to be saved: Psalm 125, 139, 192 word: Psalm 149 variety: Psalm 104, 107 idol: Psalm 44, 62, 114; p. 198 next to, beside, toward: Psalm 36, 78, 100, 131, 135, 146; p. 201 to thirst for: p. 4 manuscript: Psalm 136; p. 2 Pa pray: Psalm 72; p. 177 prayer: Psalm 17, 20, 22, 70, 86, 139; p. 177, 198, 202, 224, 230 Ethpa to act craftily, plot, scheme: Psalm 58 daybreak: Psalm 113 the ark of covenant, the ark: Psalm 68 Pa to receive, admit: Psalm 14, 55, 61, 79, 87, 103; p. 196, 210 pure, holy: Psalm 45, 136; p. 36

264

THE EAST SYRIAC PSALM HEADINGS

‫ܩܕܡ‬ ‫ܩܕܡ‬

Pa to do early, before: Psalm 35; p. 3 before, in the presence of: Psalm 11, 68; p. 4, 171, 185 ‫ܩܕܡܝܐ‬ first: p. 16 ‫ܩܕܡܝܬܐ‬ pl former things: Psalm 84, 90, 99, 105, 114, 123, 128, 135 ‫ܩܘܒܠܛܝܒܘܬܐ‬,

‫ܩܘܒܠ‬ ‫ܛܝܒܘܬܐ‬ ‫ܩܘܝܡܐ‬ ‫ܩܘܪܚ‬ ‫ܩܝܡܐ‬ ‫ܩܝܫ‬ ‫ܩܐܠ‬ ‫ܩܢܐ‬ ‫ܩܪܐ‬ ‫ܩܪܒܐ‬ ‫ܩܪܝܒܐ‬ ‫ܩܪܝܬܐ‬ ‫̈ܪܒܐ‬ ‫ܪܒ ܫܩܐ‬, ̈ ‫ܪܒܫܩܐ‬ ‫ܪܒܘܬܐ‬ ‫ܪܕܘܦܝܐ‬ ‫ܪܕܦ‬ ‫ܪܘܚܐ‬ ‫ܪܘܡ‬ ‫ܪܘܫܥܐ‬ ‫ܪܚܡܐ‬ ‫̈ܪܚܡܐ‬ ‫ܪܝܫܐ‬

thanksgiving: Psalm 18, 34; p. 2–4 establishment: Psalm 45; p. 4–5, 222, 229 Korah: p. 5 resurrection: Psalm 97 Kish: Psalm 11 voice: Psalm 109 to get, attain: Psalm 121, 140 to call: Psalm 95, 99, 145; p. 177 war, battle: Psalm 47, 69; p. 200 kinsman, neighbour: Psalm 55, 69 calling, reading: Psalm 114 great: Psalm 113, 131–2; p. 36 Rabshakeh: Psalm 14, 52–3; p. 210 greatness, majesty: Psalm 48, 69, 71, 74, 93, 104, 138; p. 188 persecution: Psalm 36 Ethpe be pursued: Psalm 3, 11, 17, 22, 64, 119, 139; p. 3, 183, 224, 230 spirit: p. 4 Palp to exalt, lift up: Psalm 84 impiety: Psalm 14, 36; p. 210 friend: Psalm 12, 28, 41 mercy, favour: Psalm 51, 60–1, 80, 106, 131–2, 142; p. 205 head: Psalm 115

GLOSSARY

‫ܪܝܫܢܐ‬ ‫ܪܟܒ‬ ‫ܪܡܙ‬ ‫ܪܥܐ‬ ‫ܪܩܕ‬ ‫ܪܫܝܥܐ‬ ‫ܪܬܐ‬ ‫ܫܐܘܠ‬ ‫ܫܐܠ‬ ‫ܫܐܠܬܐ‬ ‫ܫܒܐ‬ ‫ܫܒܚ‬ ‫ܫܒܛܐ‬ ‫ܫܒܝܐ‬ ‫ܫܒܥ‬ ‫ܫܘܐ‬ ‫ܫܘܒܩܢܐ‬ ‫ܫܘܘܕܝܐ‬ ‫ܫܘܙܒ‬ ‫ܫܟܝܪܐ‬ ‫ܫܠܘܐ‬ ‫ܫܠܝܡܘܢ‬ ‫ܫܡܘܐܝܠ‬ ‫ܫܡܥ‬

265

ruler: Psalm 82, p. 181 (without ‫)ܝ‬ to write, compose: Psalm 97; p. 177 to indicate: Psalm 71, 147, 149; p. 177 Ethpe to think: Psalm 77 to dance: Psalm 68 wicked, impious, evil: Psalm 28 Aph to admonish, instruct: Psalm 33, 39, 95, 99– 100, 103, 105, 107, 114, 116, 127, 134, 149; p. 176, 209 Saul: Psalm 11, 17, 22, 36, 39, 64, 70, 119, 139; p. 3, 4, 16, 171, 185, 209 ask, request, petition: Psalm 51, 56, 57, 59–61, 74, 79–80, 85, 86, 88–90, 106, 109, 122, 125, 131–2, 138, 142–3; p. 176, 196, 205–6, 212 a request, petition: Psalm 43, 54; p. 177 take into exile: Psalm 87; Aph to take into exile Psalm 121 Pa to praise: Psalm 114, 134, 150; Pe ps ptc glorious: Psalm 138; p. 5, 177 tribe: Psalm 87, 126; p. 199, 201 exile: Psalm 40, 42–3, 73, 74, 77, 90, 94, 100, 102, 136, 140; p. 200, 201 cf. ‫( ܒܬܫܒܥ‬Bathsheba): Psalm 38 to correspond with, agree with: Psalm 89 forgiveness: Psalm 51 promise: Psalm 89, 131–2 save: Psalm 48; Eshtaph to be delivered: Psalm 46; p. 198 dishonourable: Psalm 77 intermission, cessation: Psalm 133, 149 Solomon: Psalm 72 Samuel: p. 16, 171 hear: Psalm 7, 109

266

‫ܫܥܐ‬ ‫ܫܦܝܪܐ‬ ‫ܫܩܠ‬ ‫ܫܪܐ‬ ‫ܫܪܝܐ‬ ‫ܫܪܝܪܐ‬ ‫ܫܪܟܐ‬ ‫ܬܒܥܐ‬ ‫ܬܕܡܘܪܬܐ‬ ‫ܬܘܒ‬ ‫ܬܘܕܘܪܘܣ‬ ‫ܬܘܕܝܬܐ‬ ‫ܬܘܩܢܐ‬ ‫ܬܘܪܨܐ‬ ‫ܬܝܒܘܬܐ‬ ‫ܬܟܠ‬ ‫ܬܟܫܦܬܐ‬ ‫ܬܠܬܐ‬ ‫ܬܡܝܗܐ‬ ‫ܬܡܝܗܐܝܬ‬ ‫ܬܡܝܡܐ‬ ‫ܬܡܢ‬ ‫ܬܢܐ‬ ‫ܬܩܢ‬ ‫ܬܫܒܘܚܬܐ‬ ‫ܬܫܡܫܬܐ‬

THE EAST SYRIAC PSALM HEADINGS Ethpa to relate, to narrate: Psalm 23, 48, 53, 68–9, 77, 94, 100, 102, 104, 109, 138; p. 176, 197 good: Psalm 1, 111 Ethpe to be taken away: Psalm 115; p. 182 Ethpe to be brought to an end: Psalm 90 acquittance: Psalm 103, 141; p. 205, 219 true, sound: Psalm 89, 139 with, et cetera: p. 4 vengeance, punishment: Psalm 69 a marvel, wonder, miracle: Psalm 68, 150 again: Psalm 102, 147 Theodore: p. 36 thanksgiving, praise: Psalm 9, 27, 30, 57, 75, 81, 92, 95–6, 98–9, 108, 111, 117, 143, 147; p. 177, 205, 210 work, making: Psalm 97; p. 16 correction, emendation, uprightness: Psalm 30, 71, 140; p. 210 repentance: Psalm 81, 95 Ethpe be confident, trust, rely on: Psalm 15, 39, 49; p. 209 supplication: Psalm 6, 25, 30–1, 44, 56, 90, 108, 109, 141; p. 177, 205, 219 three: Psalm 149 amazing: Psalm 66, 98, 100, 103 admirably: Psalm 48, 104 innocent, perfect, harmless, guileless: Psalm 66 there: p. 3 Pa to narrate, repeat: Psalm 74, 79, 88, 94, 109, 123–4, 136, 139, 146; p. 175–6, 183, 197, 212 Ethpa to be formed: Psalm 104 praise, a hymn: Psalm 33, 96, 99, 113, 133, 148; p. 207 service: Psalm 113

GLOSSARY

‫ܬܫܥܝܬܐ‬

account: Psalm 1, 118; p. 177, 204

267

INDEX

Absalom, 70, 79, 105, 171, 179, 200–1, 209, 224, 230 Adam, 4, 45, 228 Adonay, 5, 139, 189 Ahaz, 19, 92, 179, 198 Ahitophel, 72, 209 Ahob atraïa, 27 Albert, M., 41, 223 Alexander, P. S, 34 Alexandrian School, 13, 28, 33– 5, 37–9, 41, 44, 45, 50, 216, 217 allegory, 11–3, 17, 19, 21, 26, 28, 33–5, 37, 39, 41, 44, 45, 50, 217 Amann, E., 28–9 Ananias, 219 Anderson, A.A., 47 Antiochene School, 12–3, 18, 22, 24, 28, 32, 33–4, 36–40, 42, 45, 47, 50, 216–7, 219, 221, 224 Antiochus, 91, 101, 111–2, 114, 198, 203, 211–2, 220 Aquila, 12, 44 Archbishop of Canterbury’s Mission, 64 Aristotle, 13, 34 Assyria, 210

Assyrian, 12, 38, 75–6, 78–9, 81–3, 93, 96, 109–10, 116–7, 121–2, 179, 184, 186, 200, 202, 210 Assyrian period, 12 Athanasius, 3, 17, 22, 32, 35, 45–6, 48, 58, 225 Augustine of Canterbury, 46 Babel, 2–3, 71, 79, 80–1, 84, 90– 1, 95, 101–2, 106, 118–21, 123–30, 133–4, 140–2, 144– 7, 149–51, 153–70, 175, 182, 196, 200–1, 204–7, 219–20 Babylon, 13, 46, 179–80, 184, 197, 199, 201, 204–6, 211, 219–20, 226 Babylonian, 118, 147, 159 Babylonian exile, 7, 12, 24, 28, 39, 47, 217, 225 Baethgen, F., vii, 8–12, 14–5, 19, 29, 49, 215, 218 Bar Hebraeus, 11, 15, 30, 32, 37, 39, 45–6, 50, 69, 91, 148, 152–3, 160, 200, 225 Barnes, W. E., 18, 64–6 Basil, 17, 58 Bathsheba, 88, 179, 224, 230 Baumstark, A., 5, 16–7 Bede, 19 Berg, J. F., 14–5

269

270

THE EAST SYRIAC PSALM HEADINGS

Bloemendaal, W., vii, 1–2, 5, 7, 11, 13–8, 26–7, 29–32, 41, 48–50, 54, 57–64, 66, 68–9, 71–3, 75, 80, 82, 87–8, 91, 95–7, 99, 104–5, 107, 114, 119–21, 124, 129–30, 132–3, 136–8, 144, 146, 148–53, 158, 160, 164, 168–70, 181, 185, 188–9, 192, 195, 200, 205, 215, 225–6, 228, 231 Brade, L., 35 Bright, J. W., 18, 20 Bruns, P., 234 Bultmann, R., 32–3 Calvin, 28 captivity, 107, 110, 117, 123–4, 128–30, 184, 197, 201, 217, 220, 225 Cassiodore, 46 Ceriani, A. M., 8 Chabot, J.-B., 60 Childs, B. S., 47 Christ, 10, 13–4, 19–21, 29, 34, 39, 42–3, 179, 221–4, 227–31 Church, 1, 4–5, 9, 17, 22, 24, 26, 29, 32, 34–5, 37, 39, 43, 49, 62–4, 92, 215, 223, 229–30 Coakley, J. F., 55–6 Codex Ambrosianus, 1, 3, 8, 9, 12, 16, 23, 45, 48, 49, 171 Council of Constantinople, 20– 3 Council of Ephesus, 25 Cowe, S. P., 45 Cyril of Alexandria, 43 Cyrus, 115–6 Daniel, 219 Daniel of Ṣalaḥ, 16, 39, 44–6, 48, 216

David, 2–7, 10–2, 17, 19–20, 24, 28, 31, 40–2, 45, 47–8, 70–4, 77, 79, 81–2, 86–90, 97–8, 102–6, 108, 113, 116, 118–9, 121–2, 144, 147, 150, 151, 154–6, 171–4, 177, 179, 181, 184–6, 188–9, 192, 194, 196, 198–201, 204, 206, 208–9, 219, 221, 224, 227, 229–30 David, C. J., 64 De Lagarde, P., 11, 30 De Sacy, S., 27, 55–6 De Urbina, I. O., 25 Demetrius, 111–12, 211–12 Denḥa, 15–6, 31–2, 36, 39, 66, 69, 72, 95, 205, 218–20, 225, 226 Devreesse, R., vii, 12, 17, 20–5, 27–9, 36, 40, 44, 50, 218 Diettrich, G., 16–7, 39, 49, 65 Diodore of Tarsus, 13–4, 24, 33, 36, 38, 39, 42–4, 51, 212, 216–24, 226, 231 Dionysius bar Salibi, 39, 46, 50, 69, 216, 225–6 Dirksen, P. B., 64, 66 distinction of the natures, 72, 137, 221–2, 228 Dorotheus, 12 Draguet, R., 69 East Syrian headings, 6, 11, 27, 29, 31, 38, 40, 44, 172, 174 Ebediesus, 24 Ebed-Jesus-Khayyat, G., 64 Edessa, 9, 24, 37 Edom, 2, 17, 103 Egypt, 217, 227 Emerton, J. A., 66 Ephraim, 92, 198

INDEX Eusebius of Caesarea, 2–4, 7, 9, 12, 15, 46, 48, 58 Eusebius of Emesa, 242 exile, 19, 89–90, 120, 179, 182, 184, 196, 209, 211, 217 Ezekiel, 219 Ezra, 26, 211, 217 Flint, P. W., 48 Forshall, J., 61 Fritzsche, O. F., 6–7, 48–9 Goshen-Gottstein, M. H., 56 Gospel, 140, 189, 217, 228 Grillmeier, A., 23 Haefeli, L., 18, 65–6 Hebrew Bible / Old Testament, xi, 2, 5–7, 13–4, 17, 21, 24, 27, 29, 34, 37, 38, 41–3, 53, 64–7, 211 Hebrew heading, 2–3, 5–6, 9– 10, 12, 14, 17, 18, 21, 26, 29, 47–8, 58, 209 Henana, 230 Herod, 221, 227 Hezekiah, 6, 10, 19, 21, 24, 28, 31, 42, 78–9, 81–6, 89, 92–3, 96–7, 109–10, 116, 121–3, 140–3, 177, 179–80, 182–4, 189, 197–8, 202, 209–10, 217 Hidal, S., 34, 216 Hill, R. C., 44, 51, 197–8, 203, 208–12, 216–18, 221–4 Hippolytus, 58 historical context, 11, 25, 41, 216 Honigmann, E., 23 human nature, 70, 221–2, 226– 7, 229, 231 Ibas of Edessa, 9 Išô‘ bar Nun, 35

271 Išô‘dâdh, 17, 21–2, 25–7, 31–2, 35–7, 39–41, 45–6, 49–51, 188, 215–6, 219, 224–31 Israel, 31, 42–3, 76, 155, 180, 204, 209 Israelite, 71 Jacobite, 16, 26 Jeremiah, 12, 86, 179, 217 Jerome, 12, 46, 47 Jerusalem, xi, 13, 24, 28, 31, 53, 60, 67, 117 Jew, 7–8, 10, 12, 14, 21, 33–4, 42, 47, 70, 118, 125, 158, 179, 217, 221, 223, 226–30 John Chrysostom, 13, 28, 33, 43, 45 Joshua, 104, 198 Judah, 2, 92, 150, 155, 198, 199 Judas, 189 Judean, 94, 95, 138–9, 179 Julian of Eclanum, 36 Junilius Africanus, 12 Kamenetzky, A. S., 65–6 Kihn, H., 12–4, 50 Koch, G., 32 Lane, D. J., 35, 65 Lazarus, L., 44–5 Lee, S., 1, 4–5, 7–8, 14, 26, 48, 54–5, 65–6 Leonhard, C., 39–40, 51, 216, 224–5, 231 Leontius of Byzantium, 10, 20– 1, 28–9, 41, 42 Libanius, 218 Lietzmann, H., 17–8, 23, 50 Lucian, 12, 13 Maccabees, 6, 10–2, 19–0, 24, 28, 31, 39, 49, 54, 91, 93, 98, 99, 100–1, 104–5, 108–9 111–2, 114, 135–6, 164, 180,

272

THE EAST SYRIAC PSALM HEADINGS

188, 197–8, 200, 204–6, 209, 211–2, 215, 217, 220 Macuch, R., 64 Mariés, L., 38–9, 51 Masoretic text, 5, 7, 12 Mays, J. L., 47 McLeod, F.G, 43–4, 217–8, 239 Messiah, 4–5, 14, 72, 92, 137, 179, 199, 221, 223, 228–9 messianic, 1, 6–7, 10, 12–4, 17, 21–4, 26, 28, 31, 39, 41–2, 49, 218, 220, 221, 224, 229, 230–1 Millard, M., 47 Mingana, A., xi, 16, 30–1, 49, 53, 55–6, 62–4, 67, 186 Moses, 5, 61, 104, 140, 189, 198 Moses bar Kepha, 45 Mosul, xi, 9, 18, 26–7, 30, 53, 58, 64–6, 68, 173, 189, 191, 198–9 Nau, F., 18, 49 Nestle, E., 7, 8, 14–5, 29, 49 Nestorius, 13, 24 New Testament, 10, 14, 212, 24, 26, 35, 38, 42–3, 65, 229 O’Keefe, J. J., 42, 43 Obed Edom, 17, 104, 198 Olivier, J.-M., 216–7, 221, 223– 4 Onias, 97–8, 196, 212 Oppenheim, B., 14 Origen, 9, 12–3, 15, 21, 43–6, 50, 58, 217 Passion, 70, 179, 221, 224, 226, 230 Paul of Tella, 17 Penna, A., 46, 47 Perkins, J., 64

Peshitta, 1–3, 5, 7–8, 10, 12, 14– 5, 17–8, 26, 29–30, 37, 40, 44, 46, 48, 54, 57–9, 64, 66, 69, 207, 209, 224 Peshitta Institute, ix, xi, 2–4, 31, 53–64, 67 Pharisee, 221, 227 Philo, 33–4 Pietersma, A., 47–8 Pilate, 221, 227 Prager, T., 7–9, 48–9 prayer, 77–9, 105–6, 116, 161, 177, 183, 200, 202, 209, 224, 230 Preuss, H. D., 8, 47 providence, 70, 78, 208, 217 Psalter of Urmia, xi, 30, 31, 53, 64–6, 68, 189 Pseudo-Bede, 27 Rabshake(h), 75, 96, 179, 210 Rahlfs, A., 47, 66 Ramsay, R. L., 18–20 return, 79–80, 84, 102–3, 106–8, 113, 115–6, 123–4, 126–31, 134, 140–52, 155–9, 165–70, 175, 179, 182, 184, 188, 197, 199, 201, 207, 209, 211, 220, 226 Rondeau, J.-M., 39 Rosen, F., 61 Ryan, S. D., 15, 46, 50, 69, 225, 226 Salmon, P., 46 Samuel, 171, 189, 208–9 Saul, 3–4, 73–4, 77, 87–8, 102, 144, 161, 171, 179, 184–5, 191, 200, 208–9 Schäublin, C., 33–4, 40, 51 Scher, A., 58 Sennacherib, 75, 96, 179, 210

INDEX Septuagint, 9–12, 14–5, 23–4, 33, 40, 44, 47–8, 212, 221–4 Solomon, 31, 107, 179, 223, 229 St. Colomba, 46 Staerk, W., 12 Sunderland, A., 45 Symmachus, 12, 44 Syro-Hexapla, 5–6, 10, 17, 26, 47–8 Targum, 8, 12 Taylor, D. G. K., 16, 29, 45–6 Ter Haar Romeny, R. B., 34, 37–8, 40 Theodore of Mopsuestia, viii, 3, 5–15, 17–51, 55, 58–9, 64, 172, 178, 185–6, 197–8, 202– 5, 207–12, 215–32. Theodoret of Cyrus, 7, 13, 28, 33, 38, 42–3, 45 Theodotion, 12, 44 Thomson, R. W., 35 Torjesen, K. J., 43 Tyng, D., 27–8 typology, 13, 21, 28, 37, 41, 44, 218 Urmia, xi, 7, 26–7, 30–1, 53, 64–8, 173, 189, 191

273 Urmia Psalter, 173 Vaccari, A., 23 Van der Eynde, C., 35, 188, 225, 227, 230 Van Rompay, L., 35–8, 40, 45, 51, 204–7, 216, 218–20, 224– 5 Van Rooy, H. F., viii, 2, 5–6, 48, 58 Vandenhoff, B., 15, 23, 29, 36, 49, 218 Vian, G. M., 22 Vosté, J. M., vii, 20–2, 24–7, 29, 31, 46, 49, 50, 65–6, 195, 200, 202, 215 Vulgate, 26 Walter, D. M., 54–5, 58, 60–2 Walton, B., 4–5 Weitzman, M. P., 37 Wilson, G. H., 47 Wright, W., 8, 54, 57–9, 61 Zaharopoulos, D. Z., 41, 42 Zechariah, 219 Zerubbabel, 10, 21, 42, 150, 188, 199, 221, 227 Zotenberg, H., 62