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Encyclopedia Britannica - Main :: MOS-NAN |
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MSS . AND TExrs.Before the publication of Swete's second edition and the edition of von Gebhardt, only five MSS., A, H, V, M, P (of which H represents the Copenhagen MS.) were known, and these were utilized to the full in the splendid edition of Ryle and James (sbaXol Eoao s pros, Psalms of the Pharisees commonly called the Psalms of Solomon, the Text newly revised from all the MSS.. 1891), In Swete's edition (The Old Testament in Greek,' 1894) there was given in addition to the above a collation of the Vatican MS. R. Finally in 1895, von Gebhardt published from five MSS. his edition entitled'aaot 10tol.a5 ros, Die Psalmen Salomos zum erstenmale mit Benutzung der Athoshandschriften and des Cod. Casanatensis herausgegeben. The five MSS. used by this last editor are C, H, J, L, R, of which C, T, L are exploited for the first time and represent respectively the MSS. Casanatensis, Iberiticus and Laura-Kloster. He represents the affinities of the MSS. in the following table, where Z stands for the archetype: z _ J R H L C V j M f' Thus H is the only MS. common to this edition and that of Ryle and James; for Gebhardt regards the secondary MSS. V, M, P as not deserving consideration. Notwithstanding there is a much finer critical training for the student in the textual discussions and retroversions in the latter edition than in the former.TRAxsLATI0Ns.Wellhausen, Die Phariseer and die Sadducaer (1874), 131 sqq. This translation is unfortunately based on the editio princeps of De la Cerda published in 1626. Pick's translation which appeared in the Presbyterian Review for October 1883, pp. 775-813, is based on the same text and is imperfect owing to a faulty knowledge of English. Ryle and James (op. cit.). Kittel's translation (Kautzsch, Apokr. u. Pseudep. i. 1900, ii. I27 sqq.) was made from von Gebhardt's text. The Original
call
musical symbol btiu//aXa (min) is inserted in xvii. 31 and xviii. to, a fact which points to their use in the divine worship in the synagogue
great
=1pHS a corruption of -op5 or 1'pn5 " to change ," " turn " (Wellhausen). Thus we arrive at the sense required, " To turn the pride
dragon into dishonour. (iii.) Finally, there are several passages where the text exhibits the future tense, when it ought to give the past imperfect. This phenomenon can easily be explained as a false rendering of the Hebrew imperfect.'Date.The date can be determined from references to con-temporary events. Thus the book opens with the alarms of war (i. 2, viii. I), in the midst of a period of great
dragon who conquered Jerusalem (ii. 29), and thought himself to be morethan man (ii. 32, 33), at last meets with shameful death on the shores of Egypt (ii. 3o, 31). The above allusions are easy to interpret. The usurping kings who are not descended from David are the Maccabeans. The " mighty striker " is Pompey. The princes who welcomed his approach are Aristobulus II. and Hyrcanus II. Pompey carried off princes and people to the west, and finally perished on the coast of Egypt in 48 B.c. Thus Ps. ii. was written soon after 48 B.C., while Ps. i., viii., xvii. fall between 63 and 48 B.C., for they presuppose Pompey's capture of Jerusalem, but show no knowledge of his death. Ps. v., vii., ix., xiii., xv. ' In addition to Ryle and James, Introd. pp. lxxvii. lxxxvii., see Perles, " Die Erklarung der Psalm. Sal." (Oriental. Litteraturzeit., 1902, v. 7-I0).belong apparently to the same period, but iv. and xii. to an earlier one. On the whole Ryle and James are right in assigning 7040 B.C. as the limits within which the psalms were written. Authorship.The authors were Pharisees. They divide their countrymen into two classes" the righteous " (ii. 3839, iii. 35, 7, 8), and" the sinners " (ii. 38, iii. 13, iv. 9) ; " the saints " (iii. lc)) and " the transgressors " (iv. I I). The former are the Pharisees; the latter the Sadducees. The authors protest against the Asmonaean (i.e. the Maccabees) for usurping the throne of David and laying violent hands on the high priest-hood (xvii. 5, 6, 8), and proclaim the coming of the Messiah, the true son of David (xvii. 23-25), who is to set all things right and establish the supremacy of Israel . The Messiah is to be pure from sin (xvii. 41), purge Jerusalem from the defilement of sinners and of the Gentiles (xvii. 29, 30, 36), destroy the hostile nations and extend his righteous rule over all the remaining peoples of the earth (xvii. 27, 31, 32, 34, 38).2Ps. xvii., xviii. and i.xvi. can hardly be assigned to the same authors. The hopes of the Messiah are confined to the former, and a somewhat different eschatology underlies the two works (see Charles, Eschatology: Hebrew, Jewish and Christian, 220-225). In addition to the literature mentioned above, also in Ryle and James's edition and Schiirer, Gesch. des fad. Volkes, 3rd ed., iii. 15o sqq, see Ency. Bib. i. 241245. (R. H. C.) End of Article: MSS If you wish, you can link directly to this article.
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