The way the New Testament uses the Old Testament can be fascinating yet puzzling to many. For instance, careful readers of the English Bible may notice something odd when the book of Hebrews quotes Psalm 40. In Hebrews 10:5 we read, “a body have you prepared for me,” but Psalm 40:6 says, “you have given me an open ear.” Is the author of Hebrews making a blatant error by misquoting the psalm, or is the author intentionally adapting his text to make a larger point? To answer this question, we must first address how the author of Hebrews may have read Psalm 40. This is what I aim to address in this article. I propose that the author of Hebrews saw a paradigm of salvation and a Davidic type of “the promised obedient one” based on the chiastic structure1 of Psalm 40 in his quotation of it in Hebrews 10:5–7 to unfold the great salvation anticipated by David and fulfilled in Jesus Christ in an escalated way.
1. Chiastic structure (or chiasmus) refers to a pattern of inverted parallelism, in which words or ideas are presented and then repeated in a reverse order, mirrored around a central point (for example, the structure may look like A-B-C-B’-A’, where the C element is the central point).
The Textual Problem of Psalm 40
Scholars have noticed that the quotation in the Greek text of Hebrews 10:5–7 is different from the Hebrew text of Psalm 40 (MT 40:7–9a).2 They observe four differences the first of which I have already mentioned: (1) At Hebrews 10:5, the Greek reads, “you prepared a body (sōma) for me.” But the Hebrew of Psalm 40:7 translates to, “you have dug ears for me.” (2) At Hebrews 10:6, the Greek says, “burnt offerings” (plural). But the MT Psalm 40:7 says, “burnt offering” (singular). (3) At Hebrews 10:6, the Greek says, “you did not enjoy.” The Hebrew of Psalm 40:7 translates to, “you did not request.” (4) At Hebrews 10:7, the Greek reads, “Then I said, ‘Behold, I am coming, in the scroll of the book it is written about me, to do, O God, your will.'” But the Hebrew of Psalm 40:8–9a translates to, “Then I said, ‘Behold, I came, in the scroll of the book it is written about me. To do your will, O my God, I delighted.'”
2. The Hebrew text of the Old Testament refers to the Masoretic Text (abbreviated MT), a collective Hebrew text tradition consisting of manuscripts primarily dating from the eighth to the early eleventh centuries AD. Most English translations of the Old Testament are based on MT. Differences in verse numbering between the Hebrew text of the quotation in Psalm 40 (MT Ps. 40:7–9a) and the English versions (Ps. 40:6–8a) arise because the psalm title is counted as verse one in the MT, but not in English translations. For an introduction to the Old Testament text traditions, see Ellis R. Brotzman and Eric J. Tully, Old Testament Textual Criticism: A Practical Introduction, Second edition (Grand Rapids: Baker Academic, 2016).
Many suggest that the author of Hebrews cited Psalm 40 from the Old Greek version—the Septuagint (LXX)3—which differs from the Masoretic Text, and that he may also have made intentional changes of the text of Psalm 40 in his quotation.4 Regarding variant (4) (Heb 10:7), I agree with many that the author of Hebrews changed his LXX text in the quotation.5 Regarding variants (2) and (3), most scholars rightly consider them to be minor and affirm that these are not intentional changes made by the author of Hebrews.6 Concerning variant (1), no consensus has been reached. According to the evidence of extant LXX manuscripts, many argue that the author of Hebrews adopted “body” (sōma) from his LXX text.7 Meanwhile, some argue that he changed “ears” (ōtia) in the LXX to “body” (sōma) in the quotation.8 Yet it is also possible that he intentionally chose “body” (sōma) over “ears,” if both texts of “body”(LXX sōma) and “ears” (LXX ōtia or ōta9 or Hebrew ōznayim) are available to him. It is beyond the scope of this article to determine which option is most likely. In the discussion that follows, these options on variant (1) will be kept open. In short, the author of Hebrews likely made intentional choices and even changes of the text of Psalm 40 (variants [1] and [4]) in his quotation of it. If that is the case, why did he do that?
3. The ancient Greek translations of the Old Testament are known as the Septuagint (abbreviated LXX), produced by translating the Biblical Hebrew into Koine Greek beginning in the third century BC in Alexandria, Egypt. The numbering of the psalms differs between the MT and the LXX beginning with Psalm 9, since the LXX Psalm 9 combines Hebrew Psalm 9 and 10 into one Psalm. As a result, Psalm 40 in the MT corresponds to Psalm 39 in the LXX. For a helpful introduction to the Septuagint, see Karen H. Jobes and Moisés Silva, Invitation to the Septuagint, Second edition (Grand Rapids: Baker Academic, 2015).
4. For useful surveys of the interpretive options, see Aubrey Maria Sequeira, “The Hermeneutics of Eschatological Fulfillment in Christ: Biblical-Theological Exegesis in the Epistle to the Hebrews” (PhD diss., Southern Baptist Theological Seminary, 2017), 163-240; Martin Karrer, “LXX Psalm 39:7–10 in Hebrews 10:5–7” in Psalms and Hebrews: Studies in Reception, T & T Clark Library of Biblical Studies, ed. Dirk J. Human and Gert Jacobus Steyn (New York: T & T Clark, 2010), 126-146; Georg Walser, Old Testament Quotations in Hebrews: Studies in their Textual and Contextual Background, Wissenschaftliche Untersuchungen Zum Neuen Testament; 356 (Tübingen, Germany: Mohr Siebeck, 2013), 90-140; Kenneth J. Thomas, “The Old Testament Citations in Hebrews” in Studies in the Septuagint: Origins, Recensions, and Interpretations: Selected Essays, Library of Biblical Studies, ed. Sidney. Jellicoe, (New York: Ktav Pub. House, 1974), 507-29.
5. See Aubrey Maria Sequeira, “The Hermeneutics of Eschatological Fulfillment in Christ,” 186; Kenneth J. Thomas, “The Old Testament Citations in Hebrews,” 518; Karen H. Jobes, “Rhetorical Achievement in the Hebrews 10 ‘Misquote’ of Psalm 40,” Biblica 72, no. 3 (1991): 387–96; Karen H. Jobes, “The Function of Paronomasia in Hebrews 10:5-7,” Trinity Journal, no. ns 13.2 (Fall 1992): 181–91.
6. Martin Karrer, “LXX Psalm 39:7–10 in Hebrews 10:5–7,” 139-140; Aubrey Maria Sequeira, “The Hermeneutics of Eschatological Fulfillment in Christ,” 183-185.
7. For example, Madison N. Pierce, Divine Discourse in the Epistle to the Hebrews: The Recontextualization of Spoken Quotations of Scripture, Monograph Series (Society for New Testament Studies); 178 (Cambridge, United Kingdom: Cambridge University Press, 2020), 119-121.
8. Karen H. Jobes, “Rhetorical Achievement in the Hebrews 10 ‘Misquote’ of Psalm 40,” 388.
9. See Martin Karrer, “LXX Psalm 39:7–10 in Hebrews 10:5–7,” 142.
The Chiastic Structure of Psalm 40
The chiastic structure of Psalm 40 is essential for understanding its message. The noticeable differences between its MT and LXX texts do not affect this chiastic structure. The chiastic structure, moving from the outer to the inner elements, is presented as follows.
Figure 1. The Chiastic Structure of Psalm 40
- A. I waited patiently for the Lord. He heard my cry. (Ps. 40:1)
- B. The Lord saved me and put a new song in my mouth. Many will trust in the Lord. (Ps. 40:2–4)
- C. The Lord’s wondrous deeds and thoughts toward us are many. (Ps. 40:5)
- D. You have prepared me. I came and delighted to do your will. (Ps. 40:6–10)
- C’. You will not restrain your mercy, for evils and my iniquities are many. (Ps. 40:11–12)
- B’. Deliver me. Let the enemies be ashamed. May all who seek you praise you. (Ps. 40:13–16)
- A’. You are my help and my deliverer. Do not delay. (Ps. 40:17)
The first (Ps. 40:1) and last verses (Ps. 40:17) create an inclusio. In verse 1, David recounts that he waited patiently for the Lord and that the Lord heard his cry. In 40:17, David pleads for the Lord’s help again in his affliction. The patience in verse 1 (“I waited patiently”) and the urgency in verse 17 (“do not delay”) echo each other, creating a sense of tension.
Psalm 40:2–4 and 13–16 correspond to each other. In verses 2–4, David recounts the Lord’s deliverance and his praise to the Lord. He distinguishes those who trust in the Lord from those who go astray after a lie. In verses 13–16, he pleads with the Lord to deliver him again. He distinguishes his enemies from those who seek the Lord and love the Lord’s salvation.
Verse 5 and verses 11–12 share the theme of “too many to count.” In verse 5, David says that the Lord’s wondrous deeds and thoughts toward them are “more than can be told.” In verses 11–12, the evils that encompassed David are beyond number, and his own iniquities10 are more than the hairs of his head. As David faces countless threats (Ps. 40:12), he affirms that the Lord’s wonders and thoughts toward His people are countless (Ps. 40:5).
The center of the chiasmus (Ps. 40:6–10) depicts David as someone who delighted to do God’s will. Verse 6 forms a small chiasmus, as shown in the figure below.
Figure 2. The Chiastic Structure of Psalm 40:6
- A. In sacrifice and offering you did not delight
- B. You have dug ears (or prepared ears or a body) for me
- A’. Burnt offering and sin offering you did not request
Elements A and A’ form an inclusio, which affirms that the Lord neither delighted in nor requested sacrifice and offering. Considering the various textual options, the author of Hebrews may have perceived verse 6 with different nuances. If his text reads, “you prepared a body,” he may connect “body” to “belly” (Ps. 40:8), “lips” (Ps. 40:9), and “heart” (Ps. 40:10) and understood that the Lord prepares David’s body to do God’s will (Ps. 40:8–10). If his text reads, “you dug or prepared ears,” he may understand verse 6 in light of 1 Samuel 15:22, where sacrifice contrasts with obeying the voice of the Lord. In either option, he would have perceived the similar message: the Lord did not delight in sacrifice and offering, but instead prepared David to do God’s will. Then, in verses 7–10, David describes himself as someone who has come as it is written in the scroll of the book, that is, according to God’s promise. David delighted or desired11 to do God’s will; God’s law is within his heart; he carried out the mission to proclaim the good news of the Lord’s salvation.
10. LXX Rahlfs Ps 39:13 reads, “lawlessness” (anōmiai).
11. LXX Rahlfs Ps 39:9 reads, “desired” (eboulēthēn).
A Paradigm of Salvation and a Davidic Type
The chiastic structure of Psalm 40 reveals a paradigm of salvation consisting of “Plead–Be Delivered and praise–Obey–Struggle–Plead again,” which is reflected both in the personal experience of David and the collective experience of the people of Israel.
- Plead (Ps. 40:1): Psalm 57 and 59 record David’s prayer for deliverance from Saul.
- Be Delivered and praise (Ps. 40:2–5): Psalm 18 describes David’s praise to the Lord when he was rescued from all his enemies, and from Saul.
- Obey (Ps. 40:6–10): David pleads with the Lord to “lead me in your truth and teach me” (Ps. 25:5). He commanded Solomon to keep the charge of the Lord (1 Kings 2:3).
- Struggle (Ps. 40:11–16): David’s life is marked by conflict with enemies such as Saul and Absalom (2 Sam. 15–18; Ps. 3). He also suffers from his own iniquities and pleads with God to cleanse him from his sin (Ps. 51:2).
- Plead again (Ps. 40:17): multiple psalms (Pss. 5; 6; 7; 12; 13; 70) testify that David repeatedly appeals to the Lord for deliverance.
David, who has God’s law within his heart (Ps. 40:8), would have recognized this paradigm in the collective experience of the people of Israel, to whom God’s law was given.
- Plead (Ps. 40:1): the Lord heard David’s cry (Ps. 40:1) just as He heard the cry of His people in Egypt (Exod. 2:23–24).
- Delivered and praise (Ps. 40:2–5): the Lord saved His people from the hand of the Egyptians (Exod. 14:30). The people of Israel praised the Lord (Exod. 15:1–21).
- Obey (Ps. 40:6–10): the people of Israel received the Torah through Moses and said that all the words that the Lord has spoken they will do (Exod. 24:3).
- Struggle (Ps. 40:11–16): they rebelled against the Lord in the Wilderness (Exod. 32; Num. 11; 14). They faced external enemies (e.g. Num. 14:43–45).
- Plead again (Ps. 40:17): Moses repeatedly pleaded for the people after their rebellion (Exod. 32:11–14; Num. 14:13–19).
The center of the paradigm reveals “the promised obedient one” as a Davidic type (Ps. 40:6–10). God prepares his ears to obey God’s voice or his body to do God’s will. He delights (the MT) or desires (the LXX) to do God’s will. He has God’s law within his heart and carries out the mission to proclaim the good news of the Lord’s salvation. The tension between “I delighted (desired) to do your will” (Ps. 40:8) and “my iniquities have overtaken me” (Ps. 40:12) indicates that this Davidic type points to and demands its fulfillment beyond David.
Psalm 40 and Hebrews 10:5–7
It is likely that the author of Hebrews takes the above interpretive perspective of Psalm 40 because he approaches God’s great salvation through a paradigmatic lens. He affirms that good news came (euangelizō) to the wilderness generation but that they rebelled (Heb. 3:14–4:6). So long afterward, God says through David to remind the people to hear God’s voice and not harden their hearts (Heb. 4:7). The author of Hebrews affirms that, “good news came (euangelizō) to us just as to them [namely, the wilderness generation]” (Heb. 4:2). The same verb euangelizō describes David who proclaimed the good news of the Lord’s salvation in Psalm 40 (LXX 39:10–11). Such parallels among the wilderness generation, David’s generation, and the recipients of Hebrews testify that the author of Hebrews recognized patterns in God’s salvific history. Therefore, when he read Psalm 40, he would have projected David in God’s salvific history and identified the paradigm of salvation in the psalm.
Taking such an interpretive perspective, the author of Hebrews made intentional choices and changes to the text of Psalm 40 in his quotation to unfold the great salvation anticipated by David and fulfilled in Jesus Christ in an escalated way.
Psalm 40 states that the Lord neither delighted in nor requested sacrifice and offering, and that the Lord prepared David’s body to do God’s will (or ears to obey God’s voice) (Ps. 40:6–10). Hebrews proclaims that Christ, through the offering of His body, offered for all time a single sacrifice for sins (Heb. 10:5–12). From David’s body (or ears) in Psalm 40 to Christ’s body in Hebrews 10, from the offering in Psalm 40 to Jesus Christ’s offering of His body, the author of Hebrews made intentional choices of his quotation to demonstrate that the escalated revelation of the great salvation reaches its climax and fulfillment at Jesus Christ.
David says that “I am coming. To do your will, O my God, I desired” (LXX Ps. 39:9a). When Christ came into the world, Christ said, “I am coming to do, O God, your will” (Heb. 10:7). From “I desired (or delighted [MT]) to do your will” by David to “I am coming to do your will” by Jesus, the author of Hebrews made intentional changes of his LXX text to highlight that the type—”the promised obedient one”—is perfectly fulfilled in its antitype: Jesus Christ. David desired to do God’s will, but his lawlessness (anōmiai) overtook him (LXX Ps. 39:13). Jesus Christ did God’s will and no sin was found in him (cf. Heb. 4:15). As a result, God will no longer remember the sins and lawlessness (anōmiai) of those who are in Christ on account of his once for all sacrifice (Heb. 10:17). The lawlessness (anōmiai) of David, who is the type of the promised obedient one, was taken away through the offering of the body of Jesus Christ, the antitype.
As this Davidic type is fulfilled in Jesus, the paradigm of salvation is actualized. For the Wilderness generation and David, that paradigm entails a cycle of pleading for deliverance from enemies and their own iniquities repeatedly. While they desired to do God’s will, they failed repeatedly. But by a single offering, Jesus has perfected for all time those who are being sanctified (Heb. 10:14). Therefore, they have confidence to enter the holy places by the blood of Jesus (Heb. 10:19) and they can do the will of God (Heb. 10:36; 13:21).
Conclusion
What seems to be a misquotation of Psalm 40 in Hebrews 10:5–7 may puzzle many believers. Exploring how the author of Hebrews read Psalm 40 brings clarity. I have argued that the author of Hebrews did not misquote Psalm 40, instead he may have perceived the chiastic structure, the paradigm of salvation, and the Davidic type of “the promised obedient one” in Psalm 40. Reading Psalm 40 in this way, he quoted it in Hebrews 10:5–7, making intentional choices and changes to his text to unfold the great salvation anticipated by David and fulfilled in Jesus Christ in an escalated way. Recognizing his intentional choices and alterations of the text of Psalm 40 helps us read the psalm as he did, and it enables us to perceive the great salvation that unfolds throughout Scripture and finds its fulfillment in Jesus Christ. As followers of Christ, we are encouraged by the truth that although David desired to do God’s will and was overtaken by his iniquities, Jesus fulfilled God’s will; therefore, through Jesus Christ, we can do God’s will. May God help us follow our Lord Jesus Christ and faithfully do His will.12
