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Psalms 56-60: A Packet–Psalm 56

 

 

RECAP:  Based upon the evidence of the superscriptions, or titles, placed before the body of the psalms by an unknown editor from antiquity, the reader is justified in considering Psalms 56-60 as a packet, especially in the Greek version known as the Septuagint. Alone of all the psalms, these five psalms contain both the phrase, “for the end, εἰς τὸ τέλος” and “for a memorial, εἰς στηλογραφίαν.” (See Psalms 56-60: A Packet–Part 1, The Superscriptions.) The meanings of these two unique phrases were explored in the article at the just named link. Further, an extended study of “for the end” can be found at Psalms 56-60: “For the End”–Its New Testament Meaning. Additionally, the reader might want to recall that the premise of this blog is that many, if not most or even all, of the psalms are prophetic of the life, death, resurrection, and kingship of the Lord Jesus Christ (1).

PSALM 56

Although there is a single speaker throughout the psalm, Psalm 56 (see also Septuagint) has three characters: the speaker, his enemies, and God. Verses 1 and 11 identify the enemy as “man, ἄνθρωπος,” verses 2 and 9 as “enemies” and “many warring against me,” verse 4 as “flesh,” and verse 7 as “people, λαός.” Additionally, verses 3, 5, and 6 refer to the enemy in the singular or plural pronoun forms, he, they, and their. Every verse except verses 2, 5, and six make reference to God. The presence of God and the enemies are inextricably interwoven throughout this prayer by the faith of the protagonist, the speaker.

Craig C. Broyles describes the enemies with these words, “…lurkers who hound and press their attack. (NIV ‘slanderers who hotly pursue…lurk’) They conspire, hide and watch the speaker’s steps…social prowlers hiding in secret.” (2)

How does Psalm 56 match the life of Christ? Compare the three verses below, which are the only three verses in Psalm 56 that make no mention of God, with the New Testament verses that follow them.

2 Mine enemies have trodden me down all the day from the dawning of the day; for there are many warring against me.

5 All the day long they have abominated my words; all their devices are against me for evil.

6 They will dwell near and hide themselves; they will watch my steps, accordingly as I have waited patiently in my soul. 

–Septuagint, Brenton’s English Translation (LXE)

Matthew 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate him. (NET)

Matthew 22:15 Then the Pharisees went and plotted how to entangle him in his words. (ESV)

Matthew 26:59 Now the chief priests and the whole council were seeking false testimony against Jesus that they might put him to death,
(ESV)

Mark 14:1 Now the Passover and the Festival of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were scheming to arrest Jesus secretly and kill him. (NIV)

Luke 5:17 One day Jesus was teaching, and Pharisees and teachers of the law were sitting there. They had come from every village of Galilee and from Judea and Jerusalem. And the power of the Lord was with Jesus to heal the sick. (NIV)

John 12:9 Now a large crowd of Judeans learned that Jesus was there, and so they came not only because of him but also to see Lazarus whom he had raised from the dead. 10 So the chief priests planned to kill Lazarus too, (NET)

Clearly, Psalm 56 is descriptive of the enemies who hounded Jesus throughout every step of his public ministry. Psalm 56 also describes well the faith of Messiah, Jesus. Compare these verses from Psalm 56 with the gospel accounts of Jesus’s faith and trust in God.

3 They shall be afraid, but I will trust in thee.
4 In God I will praise my words; all the day have I hoped in God; I will not fear what flesh shall do to me.  (LXE)

 9 Mine enemies shall be turned back, in the day wherein I shall call upon thee; behold, I know that thou art my God.
 10 In God, will I praise his word; in the Lord will I praise his saying.
 11 I have hoped in God; I will not be afraid of what man shall do to me. (LXE)

John 11:41 So they took away the stone. Jesus looked upward and said, “Father, I thank you that you have listened to me. 42 I knew that you always listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.” 43 When he had said this, he shouted in a loud voice, “Lazarus, come out!” (NET)

John 17:1 When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, 2 since you have given him authority over all flesh, to give eternal life to all whom you have given him. (ESV)

Matthew 26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? 54 How then would the scriptures that say it must happen this way be fulfilled?” (NET)

John 19:30 When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit. (ESV) (3)

The last verse of Psalm 56, verse 13, prophesies the resurrection:

13 For thou hast delivered my soul from death, and my feet from sliding, that I should be well-pleasing before God in the land of the living. (LXE) (4)

And what of the enemies? They will be punished by God.

 7 Thou wilt on no account save them; thou wilt bring down the people in wrath. (LXE)

Conclusion

Psalm 56 is not a happy psalm. It describes a faithful worshipper hounded by many enemies who seek to harm him. It prophesies God’s punishment upon those enemies (verse 7). But nevertheless, on the bright side, it shares the great faith of the speaker, who believes in God, trusts him, and thanks him for salvation from death, even before all this comes to pass.

Note: Footnote 4 contains a brief word study from verse 13.

__________

1 See Psalm 2, A Royal Psalm, Psalm 2, Blessings to the King, and Christ in the Psalms: An Annotated Bibliography. 

2 Broyles, Craig C. Understanding the Bible Commentary Series: Psalms. Grand Rapids: Baker Books, 1999, 241.

3 In John 19:30, the original (Greek) word for the phrase, “It is finished,” or, “It is completed!” (NET), is τετέλεσταιfrom the verb form of the noun found in the superscriptions of Psalms 56-60 (and so many other psalms, as well). When Jesus said, “It is finished,” the reader might ask, What is finished? According to the word studies of the prior two posts, Jesus’s many statements in the gospels concerning the fulfillment of the Scripture concerning him (see for example Luke 4:21 and Matthew 26:54 above), the New Testament letters, and Acts, what has been “finished” or “completed” is the sum total of all the Old Testament prophecies concerning the life and death of Messiah, the King. That which had been continuing–i.e., the prophesies concerning Messiah up to the point of his death–had reached their conclusion, their fulfillment, and were now at a close. Everything that needed to be done had been done, and this is the ending, the close, the completion, of that portion of prophecy that had been in place for many hundreds of years. Psalm 56 was written to prophesy of Messiah’s public ministry, and the events of Jesus’s life fulfilled those prophecies.

4 A Note on translations: “…that I should be well-pleasing before the Lord” in the Greek is equivalent to “that I may walk before God” in the Hebrew. The latter translation is the closest in meaning to the Hebrew idiom, while the former accurately translates the Greek. Each of these phrases implies faithful obedience that pleases God. This is much more than the phrase to “serve God” (NET) allows for, since many people throughout both biblical and secular history have in their own minds “served God,” while performing tremendous acts of evil. Saul, who later became Paul the apostle, “served God” with his whole heart in the days when he went from town to town persecuting and murdering Christians. (Galatians 1:11-14) Did not the chief priests and Pharisees of Jesus’s day think that they were serving God when they forced Pilate to crucify him? (See John 11:49-50.) Examples from post-biblical history are prolific; the reader can think of many.

Further, the phrase, “in the land of the living,” (LXE) and “in the light of life,” (ESV) mean “not dead,” as opposed to “as I enjoy life.” (NET) The context of the complete verse requires the meaning, “not dead.”

Psalm 56:13 For you have delivered my soul from death, yes, my feet from falling, that I may walk before God in the light of life. (LXE)

Psalm 56:13 For thou hast delivered my soul from death, and my feet from sliding, that I should be well-pleasing before God in the land of the living.  (ESV)
Albert Pietersma, when translating the Greek into English (NETS, New English Testament Septuagint) writes, “because you rescued my soul from death and my feet from slipperiness so that I may be pleasing before God in the light of the living.” (Available at http://ccat.sas.upenn.edu/nets/edition/24-ps-nets.pdf, accessed October 14, 2019.)

 

Psalms 56-60: “For the End”–Its New Testament Meaning

 

Introduction

In the prior post (The Superscriptions), we learned that the phrase, “for the end,” or “εἰς τὸ τέλος” in Greek, pronounced ice-toe-telos, means that something that was formerly continuing comes to an end. Apart from the  Psalter, this exact phrase is infrequent in Scripture. Only three examples outside Psalms can be found. In Joshua 3:16, a river of water quits flowing, allowing the Israelites to cross the Jordan. In Daniel 11:3 a period of years comes to an end. And in 2 Corinthians 3:13 the visible shining on the face of Moses faded away and ceased. Although the meaning of this three word phrase in the superscriptions to the psalms cannot be known with certainty, due to the lack of context in the titles, it is possible that the phrase carries the same sense in the psalmic superscriptions as it does in the three passages mentioned just above. If the meaning is the same, then the reader needs to ask, What is coming to an end that was formerly continued?

The Ending of Prophecy

Peter in the New Testament identifies David, to whom Psalms 56-60 are attributed, as being a prophet. (See Acts 2:29-30.) Many, if not most, of the psalms prophesy of Messiah.

A genuine prophecy has two parts: 1) the prophetic statement, and 2) its fulfillment. If a prophecy never arrives at its goal (telos), then it has no completion (telos). Goal (or aim), completion, and fulfillment are all meanings within the semantic range of definition of the word “τέλος, telos.” 

Deuteronomy 18:22 when a prophet speaks in the name of the LORD, if the word does not come to pass or come true, that is a word that the LORD has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him. (ESV)

So, “εἰς τὸ τέλος” (ice-toe-telos) can indicate that the period of prophecy is coming to an end by means of its fulfillment. In this sense, the focus would be on the ending of the prophecy, upon that which fulfills it, upon its termination.

Luke 22:37 For I tell you that this Scripture must be fulfilled (verb form τελέω) in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.” (ESV) (Literally, “the things concerning me have an end.” KJV, τὸ περὶ ἐμοῦ τέλος ἔχει.)

The Person or Thing that Fulfills a Prophecy

Under the first definition “end” of “τέλος” Joseph Thayer in his lexicon writes, “equivalent to he who puts an end to:  τέλος νόμου Χριστός, [the end of the law is Christ]. “Romans 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes (NET). The Orthodox Church appears to have adopted this sense of the word in the Septuagint, which is the Bible of the Old Testament this church uses. The Orthodox Study Bible writes for example, under Psalm 56 (57), “Ps 56 prophesies the death and Resurrection of Christ (the End, v. 1).”

Christ the End

In addition to Luke 22:37 and Romans 10:4 (see above for both), there are two verses in Revelation in which Christ is “the end.”

Revelation 21:6 And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. (ESV)

Revelation 22:13 I am the Alpha and the Omega, the first and the last, the beginning and the end.” (ESV)

So we see that Christ is the goal of prophecy, the fulfillment of prophecy, and the termination of prophecy. All Scripture is wrapped up and completed in Christ.

What in Scripture Finds Its Ending in Christ?

In this section we will combine Luke 22:37 and 2 Corinthians 3:13.

Luke 22:37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. (KJV)

2 Corinthians 3:13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: (KJV)

Comparing these two verses, the verse in Luke seems straightforward and easier to understand. NET Bible expands the more literal KJV, “For I tell you that this scripture must be fulfilled in me, ‘And he was counted with the transgressors.’ For what is written about me is being fulfilled.” In this prequel to his crucifixion, Christ tells his disciples that the Old Testament prophecies about his sacrificial death are shortly going to happen. That is, they are about to be fulfilled, part two of a genuine prophecy (see above, under “The Ending of Prophecy”).

Jesus in Luke quoted Isaiah:

Isaiah 53:12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors. (ESV)

When Christ stated, “the things concerning me have an end,” his primary meaning is that Isaiah’s prophesy is about to be fulfilled. NET Bible captures this nicely, “what is written about me is being fulfilled.” A secondary meaning within the context of the theology of the New Testament is that the ending itself, which was Christ’s passion followed by his resurrection, had a purpose, a goal, and a result beyond the mere fact of fulfillment. This ending Paul explores in 2 Corinthians 3. The phrase used so frequently in Psalms, “εἰς τὸ τέλος” (ice-toe-telos) appears in verse 13, where it is translated as “at the outcome” in the ESV, and “at the result” in the NET, and “the end” in the NIV.

Printed below from BibleGateway’s ESV is the portion of the passage concerning us. Please read this passage. 2 Corinthians 3:3, 6-18.

And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.

who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.

Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, will not the ministry of the Spirit have even more glory? For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. 10 Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. 11 For if what was being brought to an end came with glory, much more will what is permanent have glory.

12 Since we have such a hope, we are very bold, 13 not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome [εἰς τὸ τέλος (ice-toe-telos)] of what was being brought to an end. 14 But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. 15 Yes, to this day whenever Moses is read a veil lies over their hearts. 16 But when one turns to the Lord, the veil is removed. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (2 Corinthians 3:3, 6-18 ESV)

Note: This author prefers Thayer’s primary lexical definition (1a) of τέλος, (telos) in verse 13, as opposed to that used in the translation above. Thayer writes the meaning of τέλος as, “1. end, i. e. (a.) termination, the limit at which a thing ceases to be.” This author believes Paul’s intended meaning to be, “… 13 not like Moses, who would put a veil over his face so that the Israelites might not gaze at the final disappearance [termination] of what was being brought to an end.” In other words, because the visible glory of the Lord’s presence, which came with the giving of the Law, was fading away with time, Moses, not being as bold as Paul, placed a veil over his face, so that the Israelites might not witness the final disappearance of that glory. But Paul has hope, because the glory which comes from the Lord, who is the Spirit, increases with time. This results in boldness of preaching for Paul.

The following chart summarizes the main point of Paul’s passage: the glorious New Covenant of Spirit righteousness through Christ has replaced the less glorious Old Covenant of condemnation through the Law, which even in Moses’s day could have been perceived as fading away and ending, that is, coming “to an end (εἰς τὸ τέλος, ice-toe-telos)”, if Moses had been bold enough not to cover his face with a veil to hide this fact (verses 12-13).

 

 

The Significance of “εἰς τὸ τέλος, for the end in the Psalter

First, seen in the light of the New Testament, a light which opens one’s eyes as though a veil had been lifted, psalms that bear in their titles the phrase, “εἰς τὸ τέλος, for the end, describe how the end of the era current at the time of their writing would come about. That is, these psalms describe how events would unfold in the life of Messiah that would bring an end to all that went before, including the era of those readers. A large part of what went before was the Law of Moses.

Romans 8:2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. (ESV)

Paul said it, not this author. This is not a harsh overstatement. Consider, the Lord of life, the King, the Anointed Messiah, and Son of Jehovah Almighty in Psalm 2, the Lord who sits at the right hand of God in Psalm 110, the eternal Creator of Psalm102–consider that this One died a shameful death by cruel crucifixion. Nothing in existence could possibly be harsher than that death on a cross. Such a poignant death must have had poignant reasons and results. Among these was the end of the old death-bringing order of Law given by Moses and the replacing of it with the new life-giving order of righteousness in the Spirit through Christ (2 Corinthians 3:4-18).

Colossians 2:14 [He canceled]…the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. (ESV)

“For the end” also signifies Christ himself. Christ is the end of the Old Covenant and the foundation of the New. He is the end toward which the history of Israel moved. The packet of psalms, 56-60, foretell what he did in order to merit the identity and name, The End.

Revelation 21:6 And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment.” (ESV)

Revelation 22:13 I am the Alpha and the Omega, the first and the last, the beginning and the end.” (ESV)

What if “for the end” means “for the chief musician,” as many Bibles translate?

Christ is the Chief Musician. As speaker of most of the first person psalms and as head of his worshiping body, Christ leads the congregation in praise and thanksgiving to his most wonderful Lord, the God who saved him. He leads his people in worshiping faith.

Conclusion:

“For the end” is a beautiful way of alerting the reader that the psalms which follow this superscription are special psalms to which the reader should pay special attention. As we continue to travel through this packet of five psalms, 56-60, which all bear this three word title and the words, “for a memorial,” I pray that the Lord would bless us so as to remove the veil that lies by nature over our hearts before we turn to Christ.

 

 

 

Psalms 56-60: A Packet–Part 1, The Superscriptions

Photo by Christina Wilson

 

Introduction

Psalms 56-60 in the Septuagint (LXX in Greek and LXE in Brenton’s English translation) form a packet that tells a story. Demonstrating the coherence of these psalms as a unit, then developing the story they tell, will require more than one post. This first post will focus on the superscriptions of these psalms as an indication of their coherence.

What Is a Superscription?

As regards the Psalter, a superscription is the writing (script) above (super) the first verse. It could be thought of as a title, or sub-title, an overview, or a description of the purpose or contents of the psalm. In the Hebrew Bible, they are often thought to carry musical directions. Not every psalm has a superscription, but most of them do. Those who follow my blog regularly will know that I frequently ignore the superscriptions. Scholars generally agree that the superscriptions were added by an editor or editors some time after the psalm itself was written, perhaps when the psalms were gathered and arranged in one or more collections (1). As additions, they are not part of the psalm proper. For purposes of shining light on the presence and voice of Christ in the Psalms, rather than on any specific, historic occasion in the Old Testament, I find that many of the superscriptions are a distraction, rather than an aid. For this reason, I most often do not mention them in my comments. This time, however, I find that the superscriptions of Psalms 56-60 help tie these psalms together.

The Superscriptions above Psalms 55-61

I am including the psalms just before and after our packet to show that those in our packet have elements in common unique to themselves. Here are the superscriptions for Psalms 55-61 from Brenton’s Septuagint English translation (LXE).

Psalm 55:1 For the end, among Hymns of instruction by David. (LXE)

Psalm 56:1 For the end, concerning the people that were removed from the sanctuary, by David for a memorial, when the Philistines caught him in Geth. (LXE)

Psalm 57:1 For the end. Destroy not: by David, for a memorial, when he fled from the presence of Saul to the cave. (LXE)

Psalm 58:1 For the end. Destroy not: by David, for a memorial. (LXE)

Psalm 59:1 For the end. Destroy not: by David for a memorial, when Saul sent, and watched his house to kill him. (LXE)

Psalm 60:1 For the end, for them that shall yet be changed; for an inscription by David for instruction, when he had burned Mesopotamia of Syria, and Syria Sobal, and Joab had returned and smitten in the valley of salt twelve thousand. (LXE)

Psalm 61:1 For the end, among the Hymns of David. (LXE)

Three Elements in Common

There are three repetitive elements in the superscriptions: 1) “For the end,” present in every psalm listed; 2) “by David” or “of David,” present in every psalm listed; and 3) “for a memorial,” or “for an inscription,” present only in Psalms 56-60.

For a Memorial: A Unique Phrase

The complete phrase “for a memorial” (εἰς στηλογραφίαν, pronounced “ice stylographian”) is present only in the superscriptions of Psalms 56-60, while Psalm 16:1 (LXX 15:1) bears in its superscription just the word translated “writing” (στηλογραφία), without an article or preposition. The Greek word στηλογραφία (stylographia) only occurs anywhere at all in the Bible in these six psalms: 16, 56, 57, 58, 59, and 60. It occurs nowhere else. Because the entire phrase, “For a memorial,” occurs only in these five psalms, the conclusion is that the phrase “εἰς στηλογραφίαν, ice stylographian” ties these five psalms, 56-60, together.

The word στηλογραφία (stylographia), “a memorial,” has three parts: 1) style, 2) logos, and 3) graphia. A style in Greek (στήλη) is a block of stone or a slab often used as a buttress to a wall, as a monument, or as a pillar. (See Genesis 35:20 and Joshua 4:5-7). It may contain writing, as on a gravestone or tablet recording military victory, a treaty, dedication, or decree (2). Logos in Greek means “word” (see Matthew 8:8), and graphy means “writing” or “a thing written.” Putting these parts together, a stylography is a writing of words on a stone monument or pillar.

Isaiah 19:19 In that day there shall be an altar to the Lord in the land of the Egyptians, and a pillar to the Lord by its border. 20 And it shall be for a sign to the Lord for ever in the land of Egypt…(LXE)

As a superscription in a psalm, “for a memorial” indicates that the psalm is to function as though it were written in stone as a sign to be remembered by a future generation. (3)

For the End: An Infrequent Three Word Phrase in Scripture

The three word phrase “For the end” in English (4), which is “εἰς τὸ τέλος” in Greek, pronounced “ice-toe-telos,” is relatively rare in Scripture, when compared to all uses of τέλος, either alone or in prepositional phrases. Just counting the word τέλος itself, it occurs 146 times without the Apocryphal books, and 176 times with the Apocrypha, while the phrase, “εἰς τὸ τέλος” occurs 59 times, including the Apocrypha. Of these 59 occurrences of the three word phrase, “εἰς τὸ τέλος,” all but three occurrences are found in the superscriptions of various psalms. That is, Scripture uses these exact three words only three times apart from psalmic superscriptions. What are these three occurrences?

  1. The end of a river of water

LXE (Septuagint) Joshua 3:16 then the waters that came down from above stopped; there stood one solid heap very far off, as far as the region of Kariathiarim, and the lower part came down to the sea of Araba, the salt sea, till it completely failed (ἕως εἰς τὸ τέλος ἐξέλιπεν); and the people stood opposite Jericho.

ESV  Joshua 3:16 the waters coming down from above stood and rose up in a heap very far away, at Adam, the city that is beside Zarethan, and those flowing down toward the Sea of the Arabah, the Salt Sea, were completely cut off. And the people passed over opposite Jericho. (ESV)

NET Joshua 3:16 the water coming downstream toward them stopped flowing. It piled up far upstream at Adam (the city near Zarethan); there was no water at all flowing to the sea of the Arabah (the Salt Sea). The people crossed the river opposite Jericho. [NET translation note: “Heb ‘the [waters] descending toward the sea of the Arabah (the Salt Sea) were completely cut off.’”]

Notice that all three translations place the focus upon the ending of the flow of the water, “and the lower part [of the waters] came down…till it completely failed LXE.” The point of the narrative is that at some time and place the water quit flowing, and that’s when and where the people crossed over. While we might say a phrase such as, “The water completely stopped flowing,” the visual focus is where the water stops and the dry ground begins, because that’s where Joshua and the people crossed over.

In Joshua 3:16 “εἰς τὸ τέλος” (ice-toe-telos) refers to the time and place where the river quit flowing.

  1. The end of a set time of years

LXE  Daniel 11:13 For the king of the north shall return, and bring a multitude greater than the former, and at the end of the times of years an invading army shall come with a great force, and with much substance. (based upon Theodotian’s Septuagint Daniel)

ESV  Daniel 11:13 For the king of the north shall again raise a multitude, greater than the first. And after some years he shall come on with a great army and abundant supplies. 

NET  Daniel 11:13 For the king of the north will again muster an army, one larger than before. At the end of some years he will advance with a huge army and enormous supplies.

Notice that the above verse is a prophecy, and its focus is upon its occurrence. When will the invading army come? The answer is that it will take place at the “end” of a set time of years. Implied, of course, is that the full period of time will have been “completed;” however, the point of the passage is that the king of the north will come at the end of this time.

In Daniel 11:3 “εἰς τὸ τέλος” (ice-toe-telos) means the end of a period of years.

  1. The end of the visible glory on Moses’s face

ESV 2 Corinthians 3:13 not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. [Based upon the narrative of Moses bringing down the two Tablets of the Covenant from the mountain, found in Exodus 34:29-35]

NIV 2 Corinthians 3:13 We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away. [Personally, for simplicity and clarity, I prefer this translation.]

NET 2 Corinthians 3:13 and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective. (5)

For those who might want to see the Greek: 2 Corinthians 3:13 καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου. (Bibleworks GT)

Paul’s thought throughout 2 Corinthians 3:6-18 is not necessarily easy to follow. Yet notice that the point of the phrase “εἰς τὸ τέλος” in verse 13 is that the glory on Moses’s face was fading away (τοῦ καταργουμένου), and Moses didn’t want the sons of Israel to gaze “upon the end” of that fading, that is, to see it finally disappear. In this case, I believe that the NIV gives the more literal translation and that this literal understanding is preferable to others which seek to pack too much nuance into too small a space. I believe Paul’s point was that the Old Covenant, as represented by the shining on Moses’s face, was passing away. Those who veiled their own hearts in Paul’s day were the ones refusing to recognize this change.

In 2 Corinthians 3:13 “εἰς τὸ τέλος” (ice-toe-telos) refers to the end of the process of fading away–i.e., the termination–of the visible shining on the face of Moses.

Application of “for the end” to the Titles of the Psalms

Based upon the consistency of meaning in the above three verses, which once again are the only places other than psalmic superscriptions in all of Scripture where εἰς τὸ τέλος (ice-toe-telos) in this exact three word phrase occurs, I propose that εἰς τὸ τέλος in the superscriptions of 56 Septuagint psalms means the ending of something that had formerly continued. In Joshua 3:16, a flowing river quit flowing, in Daniel 11:13 a certain period of time ended, and in 2 Corinthians 3:13, a visible glowing on Moses’s face gradually faded and ended. What is it that ends in the psalms that bear this superscription? That is a topic to be explored in a future post(s) as we continue unfolding this “packet” of related psalms, Psalm 55-60.

By David: A Common Element in Messianic Psalms

Apart from the psalm titles (the superscriptions), David is mentioned in very few places in the Psalter. The psalmic superscriptions ascribe David as author 73 times. While David may have written many psalms, and while some superscriptions describe events in his life, the Psalter is not about David–it writes about Christ (see Acts 2:25-36). Therefore, the historical information given about David in the titles of some of the five psalms being considered as a packet (Psalms 56-60) will not be treated here.

Conclusion

A superscription is not part of a psalm proper, although these titles or notes have been present above many psalms for a very long time. Nevertheless, the superscriptions of Psalms 56-60 have unique features that bind them together. Two unique or rare phrases have been discussed above. The presence of these two phrases and the attribution to David in each of Psalms 56-60 helps confirm the proposal that they belong together and may be considered as a packet.

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1 See, for example, C. Hassell Bullock, who writes, “While some of the titles, perhaps most, may have been added long after the composition of the Psalms, they nevertheless must not be viewed as a haphazard exercise.” (Bullock, C. Hassell. Encountering the Book of Psalms. Grand Rapids: Baker Academic, 2001, 24.) Jennifer Dines, writing specifically about the Septuagint superscriptions in comparison with the Hebrew, states that, “There are a number of additional or expanded headings. Some of these are liturgical, but most are historicizing, especially about David. Some scholars think that the ‘historical’ expansions are subsequent to the original translation. On the whole, the translator [by which she means the one who translated from Hebrew to Greek] follows his source-text closely…Some scholars, however, demonstrate that the translation is less literalistic than often thought and that it contains many interpretational elements as well as stylistic devices that reveal a sophisticated rather than a mechanical approach to translation.” (Dines, Jennifer M. The Septuagint. London and New York: T&T Clark, 2004, 19.)

2 Information taken from Bibleworks Septuagint Supplement.

3 In Hebrew, the word that corresponds with stylographia is Miktam. The NET translation note (Psalm 59:1) states that the meaning of this word is uncertain, but “HALOT 582-83 s.v. defines it as ‘inscription.’” Miktam occurs only in Psalms 16 and 56-60.

4 I am aware that NETS (New English Translation Septuagint) translates “εἰς τὸ τέλος” as, “regarding completion.” After much study with the lexicons and concordance, I find that “for the end” most faithfully captures the complete meaning of the phrase. The Orthodox Study Bible, which also presents a modern translation, similarly writes, “for the end.”

5 The reader can decide for him or herself if the NET translation or note brings any clarity to this verse: “27 )tn Or “end.” The word τέλος (telos) can mean both “a point of time marking the end of a duration, end, termination, cessation” and “the goal toward which a movement is being directed, end, goal, outcome” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347–62); in this case the latter meaning for τέλος is more appropriate.”

Contra this unnecessarily complex interpretation, consider that BDAG itself (2nd edition, p 811) places this verse under the primary meaning of τέλος, meaning: “1. end–a. in the sense of termination, cessationthe end of the fading (splendor) 2 Cor 3:13.” Another verse BDAG lists for the second meaning in the quoted section above is 1 Timothy 1:5, “…the preaching has love as its aim.” “But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith.

Note that in the two examples given by BDAG the differences are clear and simple. The verse from 2 Corinthians refers to a literal, concrete termination of a physical phenomena (the glowing on Moses’s face), while the verse from 1Timothy nicely illustrates BDAG’s second meaning of “end, goal, outcome.”

 

 

 

 

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