Judith Gärtner Exodus Psalm 114 – the hermeneutical centre of the so-called Egyptian ?

Remembering salvation – the affirmation of one′sown history is aperspective which becomes increasingly important in the late . Especiallythe Exodus, respectively the salvation at the Reed Sea, is vividlyremembered in the Psalms. In this respect,the remembrance of is like no other remembrance constitutive for the self-conception of Israel. Therefore, it comesasnosurprise that not onlyclassical Psalms of history like 78;106;135 and 136,but alsoPsalms like Ps 74;77; 79;95and 114refertothis event and fall back on the memoriesof the “gründende Anfänge” like they can be found in the greater narrative contexts of the Pentateuch.¹ This “relectureder Tora in poetischer Form”² in the Psalms is away of interpreting history by receiving the events narratedinthe Pentateuch and modifying them for the present time of the person engaginginprayer. In this form of interpretation, not the historicity of the events is of importance, but the fact thatthey give meaning to the identity of the community coram Deo. This identity-forming interpretation of historicalevents has been described by Eric Voegelin and his distinction between pragmatic history (history) and paradigmatic history (story) in the 1950s.³ Implicitly, this distinction is at the very foundation of the late debate initiated by Janand Aleida Assmann about the culturalmemory.⁴ While Eric Voegelin focused on paradigmatic history and its cultural-historical development,the cultural-science debate of today

 Regarding the Psalms of history and their reception of the consolidatingsalvationhistoryasit is told in the Pentateuch, see the interpretations of Pröbstl, Nehemia; Mathias,Geschichts- theologie; Mathys,Dichter und Beter; Kreuzer,FrühgeschichteIsraels; regarding the latedebate see Gärtner,Geschichtspsalmen; Klein, Geschichte.  Hartenstein, ZurBedeutungder Schöpfung, –,especially .  See Voegelin, Israel und die Offenbarung. Regarding the distinction between pragmatic and paradigmatic history cf. especiallypages –.According to Eric Voegelin pragmatic historyis acritical account of history,which he describesashistory,whereasaparadigmatic account of history (story)interprets history as constituting meaningbyinterpreting historical events within atranscendental reference framework. Regarding the remembrance of the Exodus within the Psalms it is particulary important that Eric Voegelin develops this distinction by interpretinghis- tory Psalm  and by tracingthe waythe Old Testaments tells of history according to that Psalm.  Regarding the concept of cultural memory according to Janand Aleida Assmann see their summary in: Assmann/Assmann, Gestern, –;orthe monographbyAssmann, Gedächt- nis.

DOI 10.1515/9783110418279-005, © 2018 Judith Gärtner, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. 72 Judith Gärtner

(Wulf Kansteiner,Marcus Sandl and Astrid Erll) focuses on the processofrecep- tion itself, respectively,the question how individual interpretations of history arise and how they create identities.⁵ In this context,two aspects are relevant regardingour question about the meaning of history in the Psalms. Firstly,the selection of events is crucial for the function of history in the Psalms to shape and affirm identity.⁶ Theselection results in avariety of interpretations, which reflect different context conditions and perspectivesregardingthe construction of history.Atthe sametime,these constructions implythe possibilityofanon-going modificationand actualisation due to changingcontexts of reception. Significantly, in the context of Exodus re- membrance in the Psalms, narrativesofthe Pentateuch are chosen (Ex 13–15), which alreadyhavethe status of paradigmatic events. Secondly, in the process of reception the different tenses of past,present and future interlacewith each other.⁷ The narrativesabout the past are perceivedaspast events and at the same time made available anew for the remembering subjects in their rele- vancefor their present situation. Thiscreates asituation in which the remember- ing subjects share in the events of paradigmatic history while at the sametime being aware thatthese events are of the time of origin and not experiences of their own present time. The aspect of future is present by the fact that the process of reception and interpretation is targeted on the coherence of the remembering community not onlybyforming its identity in the present but also in the future. Insofar,the reception and interpretation of paradigmatic history resultsinaco- presenceofthe three tenses of past,present and future.

 Regarding the theory of Wulf Kansteiner see especiallyhis focused presentation in Kansteiner, Historismus, –.Inregards to the debateabout the shareofstorywithin the critical sci- enceofhistory initiated by Marcus Sandl see Sandl, Historizität, –.Regarding the collec- tive memory in the late debateofthe cultural studies see especiallyErll, KollektivesGedächtnis, –.  EspeciallyKansteiner,Historismus,  (n. ), who, followingAleida Assmann, distinguishes between the potential collective memory,inwhich the accounts of history arecollected,and the present collective memory,inwhich the events which consolidatethe identity of the respective community arepresent.  See especiallyWelzer,Gedächtnis und Erinnerung, –,especially .The interlacings of time have particulary been analysed in the context of festivities.The festivity is seen as an enactment of adifferent time, by which aco-presenceofdifferent times is created.This co-pres- encebrings to mind the events which consolidatethe identity of the respective community.From the wealth of literaturesee Eliade, Das Heilige, –;Assmann, Der zweidimensionale Mensch, –,aswell as the research survey by Berlejung, HeiligeZeiten, –. Exodus Psalm 114 – the hermeneuticalcentreofthe so-called Egyptian Hallel? 73

On the background of these cultural-hermeneutical preliminary considera- tions the following analysis will focus on Ps 114, the Exodus Psalm par excel- lence. The following considerations willfocus on two questions. Firstly, the remem- brance of the Exodus with its ability to create and affirm identity will be emphas- ised as paradigmatic history with reference to Eric Voegelin. Secondly, the ques- tion will be asked to what extent the concept of history interpretation, as it is found in Ps 114, is embeddedwithin the literarycontext of Psalm group 113– 118 and to what extent it is relevant to the understanding of the formation of this group. On this basis, the significanceofthis group for the history of theology and the formation of the will be highlighted. The following considera- tions regardingthe formation of the Psalter are basedonthe latest studies of Frank-Lothar Hossfeld, Erich Zenger and Martin Leuenberger. By different means, they all confirmed aformal break following the two wisdom-orientated acrostic Psalms 111–112.⁸

1Becoming the peopleofGod – Ps 114

Ps 114isalreadynoticeable because of its form. The Psalm is afragment,without abeginning and without an ending.Thisled to textual changes in the and , which combined Ps 114and 115 resulting in one Psalm, by begin- ning Ps 114(MT)with the ending Hallel from Ps 113 (MT) and combiningit with Ps 115 (MT) resulting in one Psalm,Ps113 (LXX).⁹ The obvious fact that the Psalmisafragment accordingtoMT, will be analysed in the following con- siderations regardingthe redaction of the Psalter.¹⁰ Apart from that,the Psalm

 See Hossfeld/Zenger, Psalmen, –;Leuenberger, Konzeptionen, –,and for fur- ther discussionsee Millard, Komposition, – and Hayes, Unity, –.For adifferent vote see Ballhorn, Telos, f., who emphasizes the compositionalcoherence of Psalm group –.  Regarding the history of research see Witte, Psalm , –,especially f. Regarding the textual history of Ps  and Ps  see also Prinsloo, Psalms, –.For the attemptto understand Ps  and Ps  as one coherent Psalm see Lubsczyk,Einheit, –.  Foradifferent assessment see Witte, Psalm , – (n. ), who, due to historical tex- tual and historical liturgical reasonsaswellasform and content reasons (analogies to Ps ; ; )considers Ps  as an initial part of acomposition which encompassed Ps :–:, even if thereisnodirect textual indication. By this thesis Markus Witte tries to fill the gaps in Ps ,like the multiperspectivity of the suffix in :,the missingbeginning and endingaswell as the textual history of the Psalm group. The question remains if this observation regarding the coherence of the Psalm group is not rather to be established on the level of Psalter redaction, 74 Judith Gärtner shows acohesive structure, which is divided into four bicola: v. 1– 2; v. 3 – 4; v. 5 – 6and v. 7– 8. The first stanza (v.1–2) begins with the fundamental event of salvation his- tory,the salvation of Israel from Egypt and the election of Israel, respectively Judah, as the people of . In this account,the Exodus event is summarized by salvation and election. The praying people remember their foundationinsal- vation history,which – in referencetoHermann Spieckermann – can be called a “kaum zu überbietende Abbreviatur der Heilsgeschichte”¹¹.The chain of events of the Exodus and electionofIsrael as cultic community,asheritageofYHWH, as it is presented here in condensed form, refers back to Ex 15 and transforms it in such away that the imagery of temple is transferred to Israel and Judah.¹² YHWH does not appoint his people as his heritageatthe sanctuary (Ex 15:17), but Judah itself becomes his sanctuary and Israel itself becomes his territory so that the presenceofthe king’sGod can paradigmaticallybeseen in the wayGod acts towards his people in history.¹³ These observations are accompanied by the striking designation of the peo- inv.1( בקעיתיב ) and house of (ישׂ לאר ) ple of God in the first stanza as Israel inv.2.Bytheseindividual designations(ישׂ לאר )and Israel(י הדוה ) and as Judah the manifold aspectsofthe identity-community are connected, in which YHWH’s power has become visible. From acomposition-critical point of view,itisnotice- able thatthe suffix of the 3. p. sg.grammaticallyshows no point of reference, thereby not designatingwhose sanctuary Judah becomes and whose territory Is-

which creates an individual composition with Psalter group –,see also for this position Hossfeld/Zenger, Psalmen, f. (n. ).  Spieckermann, Heilsgegenwart, .  Hossfeld/Zenger, Psalmen,  (n. ), suggest to understand the connection of the stammer- which describesthe Babylonian diaspora, as a ,( בקעיתיב ) with house Jacob( לםע זע ) ing people reference to the second Exodus from Exile, which by that means becomes connectedwith the -see Gel( לםע זע ) first ExodusfromEgypt.For the detailed discussion of this difficultexpression ler,Language, –,here –.  With Lohfink, Land, –,especially ,itcan be assumed that the parallel terms sanctuary and rule belongtogether in the sense that the rule originates fromthe sanctuary. Therefore, Norbert Lohfink linguisticallyassumes adouble expression “sanctuary of his rule”, which was split up by the parallelism. The attempts to split up the parallelism of Judah and Is- rael by assumingthat Judah is the placeofthe sanctuary and Israel is the placeofpolitical rule, in my opinion go against the intention of the text to proclaim the encompassingunity of the peo- ple of God as the placeofthe presenceofYHWH. See also Ballhorn, Telos,  (n. ), who un- derstands the designations Israel and house Jacob as designations for the ethnicity of Israel. In contrast,Judah and Israel in v.  are used as territorial designations,likethe usage of the fem- –suggests,see also Geller,Language  (n. ), and Prinsloo, Tremble,  היה inine form of ,here . Exodus Psalm 114 – the hermeneutical centreofthe so-called Egyptian Hallel? 75 rael becomes.This problem is often solvedbymeans of literary criticism and by viewing v. 2asaredactional addition.¹⁴ But,due to the syntacticaland argumen- tative connection of v. 1and v. 2, it seems rather unlikelythat v. 1could syntacti- callybeconnected with v. 3. In fact,the grammatical vagueness on the one hand creates suspense within the dynamic of the Psalm, which connects the beginning with the ending,since onlyinthe last stanza (v.7)the point of referenceofthe inregards( בקעיתיב ) suffix is identified by resumingthe designation house Jacob to the people of God. It is the God of Jacob, who elected Judah and Israel.¹⁵ On the otherhand,the multiperspectivity of the suffix pointstothe integration of Ps 114inits literary context,since Ps 114bythis means refers back to Ps 113. By means of inverted verbal clauses, the second stanza describes the reac- tion of the sea, the Jordan (v.3), the mountainsand hills(v. 4). These extraordi- nary natural phenomena are described in the past tense and referbacktov.1–2 with their focus on salvation history.They describe the immediate reaction of the Jordan (v.3), the mountains and hills (v.4)regardingthe identity-formingaction of God concerning Israel. The particularity of this wording is duetothe person- ification of the sea and the Jordan. The sea sawand fled (cf. Ps 104:5 – 9).¹⁶ The Jordan took to flight.Bythese wordingsthey become permeable for the idea of the fight of YHWH against the powers of chaos,aconcept by which the salvation at the ReedSea (Ex 15:6–18) was alreadyinterpreted.¹⁷ In this respect,the cos- mic reactions of the sea and the Jordan recall YHWH’ssalvific action at the Reed Sea (Ex 13–15) and at the Jordan (Jos 3–4).¹⁸ By means of the imagery of water the beginning and the ending of the identity-forming and identity-affirming re- membrance of the Exodus is remembered. In its own waythis imagery forms ” דקר “ an “Abbreviatur der Heilsgeschichte”.¹⁹ The reaction of the mountains (to leap /todance) in v. 4istobeviewedinthis context,since the leaping, re- spectively dancing,points to the onlyotherusageofthis wording within the Psalter (Ps 29:6). Especiallyincomparison with Ps 29:6,inwhich the thunder- like voice of YHWH makes the Lebanon skip like acalf and Sirion like a

 Forexample Seybold, Die Psalmen, f. or Ruppert,Einheitlichkeit, –.  See Hossfeld/Zenger, Psalmen,  (n. ). Klein, Geschichte, f. (n. ), votesaswellfor the literary consistencyofthe Psalm and the embedding of v.  in its context.  Forthe conceptional closeness of the fleeingwater in Ps :– and Ps :f. see Geller, Language, – (n. ), as wellasthe detailed account by Klein, Geschichte, – (n. ).  Regarding the interpretation of Ex :– see Jeremias,Königtum, –,and Klein, Geschichte, – (n. ).  See Isa :f., wheresalvation history and myth blend. Forfurther references see Prinsloo, Tremble,  (n. ).  See also Ballhorn, Telos,  (n. ). 76 Judith Gärtner young wild ox,itbecomes obvious thatindeedboth Psalms refer to the same tra- to leap /todance) is not a) ” דקר “ dition of the kingdom of Baal. But in Ps 114:4 reaction of the mountainsdue to the thunder-likevoice of the royal God, but an immediate responsetohis salvific action. Not God’senthronement over the floods like in Ps 29:10,²⁰ but his paradigmatic action within history is regarded as amanifestation of his kingship abovethe whole world.²¹ Thus, the subject of the Psalmcan alreadybesummarized after the first two stanzas: The subject of the Psalm is the foundation of the history of salvation, namelythe salvation from Egypt and its cosmic implications. The third stanza (v.5–6) inquires about the relevance of the cosmic respons- es regarding the salvific action of God for the present time.For this purpose the stanza changes from the past to the present tenseand asks the water and the mountains: “Whywas it,sea,that youfled?Why,Jordan, did youturn back? Why, mountains, did youleap like rams, youhills, like lambs?” (NIV)This ques- tion implies that the responses of natureare of continuing validity.Itisnot a nonrecurringresponseofwater and mountains, but abasic inner attitude of na- ture regarding the uniqueness of God as the lord of the world. The last stanza (v. 7–8) makes it clear thatthe responses of nature in the present are not justarep- etition of the cosmic effects of the past.²² Thisstanza wants to be understood as an answer to v. 5 – 6. The fourth stanza begins with arequest to the earth to trem- inv.7.Itisthe God of Jacobwho(א בקעיהול the God ,(א וד ן ) ble before the lord stands abovethe forces of nature, who commands them and demonstrates his exclusive power over these forces of nature.²³ By using the term God of Jacob

 Regarding the interpretation of Ps  see Jeremias,Königtum, – (n. ).  In my opinion, the linguistic and conceptional references to Ps  suggest that the reaction of the mountains has to be seen in the context of the theophanyimagery,sincethe leaping of the mountains expresses not onlythe sovereignty of YHWH abovenature but also the aweofnature towards his royal power. See also Spieckermann, Heilsgegenwart, f. (n. ). Foradifferent interpretation see Hossfeld/Zenger, Psalmen, f., f. (n. ), whoreject aconnection to the theophanyimagery and instead suggest an antithetical understanding of v.  and v.  by inter- as adance of joy of the mountainsand hills,asanexpression of their liveliness ” דקר “ preting contrary to the fleeingsea. Regarding the context of theophanyofv.f. see Leuenberger, Kon- zeptionen, f. (n. )and Bauer,Analyse, –,here f.  Regarding the syntatical unity of v.  –  see Witte,Psalm ,  (n. )aswellasBauer, Analyse, f., f. (n. ).  According to Lohfink, Land,  (n. ), and – followinghis position – also accordingto in Ps :f.; Ps :;Ps: ” ליח “ Hossfeld/Zenger, Psalmen,  (n. ), the references of (all of these Psalms show close references to Ps )aswell as Ps : suggest atranslation of the term with “to dance”,representing ajoyful reaction of natureanaloguetothe reaction of the mountains in v. .However,especiallythe lateand Deutero-Isaiah orientated Ps :, which praises the kingshipofYHWH, suggests to interpretthe trembling of the earth as a Exodus Psalm 114 – the hermeneutical centreofthe so-called Egyptian Hallel? 77

-v.7explicitlyrefers back to v. 1– 2.²⁴ Thus, the missing point of refer(א בקעיהול ) ence of the suffix in v. 2isformallynamed. With the term Jacob the foundation of salvation history of the people of God from v. 1iscalled to mind. This God is pres- ent within the historical saving acts like they paradigmaticallyoccurred in the (refers to the Song of the Sea (Ex 15(א וד ן ) Exodus.²⁵ The second termlord which is also in the background of v. 1– 4, by referringtothe formationofthe people of God at his sanctuary in Ex 15:17. This results in aback referenceto the first stanza by pointing to the formation of Israel and Judah as places of the presenceofGod as king in v. 2. Likewise, the function of the water in v. 8 presents the God of Jacob as the lord of the cosmos and thereby as aunique God. Forthis reason, the imagery of water from v. 3isincorporatedand now in- cludes the aspect of fertility-spending and life-supporting water in v. 8. It is the God of Jacob, who turned the rock into apool and the hard rock into springsof ²⁶.( ךפה ) water Thus, the imagery of water from v. 8becomespermeable for aperspective of salvation history.She refers backtothe tradition of God’scare for Israel in the desert and the rock that poured out its water (Ex 17:1– 7; Num20:1– 13).²⁷ The uni- versalpower of the lord of the world manifests itself in its historical-salvific and creational-theologicalaspect.The praying persons remind themselvesofthis life-supportingcare of God and thereby they remember at the same time the ori- gins of their identity as the people of God. Remembering salvation according to Ps 114means thatthe salvific action of God in the Exodus kept its absolute and encompassingvalidity in creation and history for the experience of the praying person.

signofreverence,sincethe parallelism proclaims “Werft euch nieder vorJHWH in (seiner)hei- ligen Majestät,bebt vorihm, alle (Länder)der Erde.” (regarding the translation see Jeremias,Kö- nigtum,  [n. ]). It is noticable that the earth is asked – likeinPs: – with the imper- ative pl., see Geller,Language, f. (n. ).  Regarding the connection between v.  –  and v.  –  see also Geller,Language,  (n. ).  See also Ballhorn, Telos, f. (n. ). He emphasises that the statements fromv.f. and v.  ultimatelymean the same just viewed fromdifferent directions so that both together form are- formulation of the Bundesformel. Regarding this connection see Prinsloo, Tremble,  (n. ).  Regarding the biblical texts in the background see Ballhorn, Telos, f. (n. ), whoespe- ciallyrefers to Isa : and Dtn :.  Regarding the parallels see Spieckermann, Heilsgegenwart, f. 78 Judith Gärtner

2Remembering salvation in Ps 114inits meaning forthe neighbouring Psalms 113 and 115

By its fragmentary character and multiperspectivity of the suffix in v. 2, the iden- tity-affirming remembrance of the Exodus in Ps 114establishes arelation to its context.Inorder to specify it,itisnecessary to identify textual characteristics which link –115 on amacro-structurallevel. These markers make it possibletooutline the profile of this Psalm group. The lexematic links between Ps 113–115 can be presented like this:

Ps  Ps  Ps  v... v. (שׁ ים הוה ) Name of YHWH v... v. .( ללה ) praise v. v. ...( ךרב ) bless/praise v.. v. ..(שׁ םימ ) heaven v. v. ( םיוג ) nations v. v. (כ דוב )abundance/glory v.v.  v. .( ץרא ) earth/land v. v. (עו ־ד םלוע )and forevermore

It is immediatelyevident that the lexematic links connect Ps 113 and Ps 115,with Ps 114being mostlyexcluded from this lexematic system of references.²⁸ Thereby, it becomes obvious that Ps 113 and Ps 115 provide aframework for the Exodus Psalm.This framework has now to be specifiedaccordingtoits formal and con- ceptual characteristics.²⁹ Firstly, and regardingits formal characteristics,itcan be observedthat Ps 113 and Ps 115 are connected at their edgesand thereby con- stitute aframework around Ps 114.³⁰ Thisisemphasised by the redactionally added signatures, respectivelyheadlines in Ps 113:1.9 and Ps 115:18 and the same applies to most of the otherlinks. Forexample, the two verbs

-can also be found in Ps :,but thereitisconceptionallydif( ץרא ) ” The usage of “earth ferentlyconnoted.While the earth in Ps : and Ps : and  is part of the merism “heav- en and earth” and therefore designates the overall reality,itisnot used as apart of the merism in Ps : and insteaddesignates the earth as the domain of the God of Jacob.  Regarding the lexematical references between Ps – see also Hayes, Unity, f.,  (n. ).  Regarding the frame function of Ps  and Ps  see also Ballhorn, Telos, f. (n. )and Hossfeld/Zenger, Psalmen, f. (n. )aswellasLeuenberger, Konzeptionen,  (n. ). Exodus Psalm 114 – the hermeneuticalcentre of the so-called Egyptian Hallel? 79

-are usedinPs113:1– 3inorder to ex( ךרב ) ”and “bless /praise( ללה ) ”praise“ press the temporaland spatial expansion of the praising of God and reappear can be found in the last( ללה ) ”at the ending of Ps 115.The keyword “praise two verses 17 and 18 of Ps 115,thereby concluding the Psalmwith the praise of God, whereas Ps 113 begins with it.Similarly,the second verb “bless /praise” isused.³¹( ךרב ) This createsaHallelujah-framework, which goes beyond the signatures and headlines and begins in Ps 113 and ends in Ps 115 with the praise of God and thereby explicitlyqualifies the whole Psalm group as apraise of God. Secondly, regardingthe conceptual characteristics, two thematicallinks are notable: The use of the name of YHWH in Ps 113:1– 3and Ps 115:1 as well as the use of the theme of the nations. By means of amonotheistic credo both aspects aim to substantiatethe rule of YHWH over creation and history,which is implic- itlypresent in the remembrance of the Exodus.EspeciallyPs113 is ahymn-like whose encompassing effective force ,(שׁ ים הוה ) explication of the name of YHWH is praised in heavenand on earth.³² His sole power is emphasised by the rhetor- ical question of Ps 113:5: “Who is like YHWHour God…?”.His glory stretches ver- tically, into the highs and depths (113:6), as well as horizontally, from the rising of the sun to its setting (113:3), and aboveall nations (113:4). The people of God experience this encompassing power in God’sspecific intervention on behalf of the needy, the poor and infertile (113:7 f.). While the praying persons wereable to envision YHWH as the lord of creation and history in Ps 114bymeans of Exodus remembrance, this visualisationissubstantiated in Ps 113 to that effect that it is proven by maintaining asocial lifestyle accordingtothe divinelyestablished justice.³³ שׁם) Like Ps 113:1– 3, Ps 115 begins with an explication of the name of YHWH -and adds to this perspective,which is directed at the people of God, the uni(י הוה versalpower of YHWH.³⁴ The mockery of the nations from Ps 115:2, “Whyshould the nations say: ‘Where is their God?’”,reacts to the glory of YHWH over the na-

.isthe decisive key word of the last two sections of Ps  (v( ךרב ) ” “to bless/praise ...). However,the perspective changes. While “to bless” describes the action of the prayingpersons in Ps :,itdescribesthe action of YHWH in Ps .Furthermore, the de- can( עו ־ד םלוע ) ”scription of the temporal extension of the praise of YHWH “bis in fernste Zeit be found in Ps : at the beginning of the Psalm and in Ps : at the ending.  Regarding the interpretation of Ps  see Müller, .Psalm, – (n. ), and Ball- horn, Telos, – (n. ).  Regarding the discussion of the imagery of the poor in Ps :f. see Bremer, Strukturbeo- bachtungen, –,here –.  Regarding the interpretation of Ps  see also Zenger, Götter- und Götterbildpolemik, – . 80 Judith Gärtner tions as it is stated in Ps 113:4 and makes the question regarding YHWH′spower over the nations the actual theme of the Psalm.³⁵ At the sametime,Ps115:1 con- which shows ,(כ דוב ) nects the name of YHWH with the idea of the glory of YHWH that Ps 115:1 refers back to Ps 113:4.InPs113:4 YHWH′skabod is abovethe heav- ens likeheisaboveall nations, whereby his domain is verticallyand horizontally exemplified. In Ps 115:1 the lexeme of YHWH′skabod is slightlydifferent nuanced. In Ps 115 it is perceivedless as ahypostasis of YHWH like in Ps 113:4,but more as aqualityofhis name, from which the praying persons are ask- ing that it shall be shown to its advantage.³⁶ The almighty and universal power of YHWH is summarized in the words: “he does whatever pleases him” (Ps 115:3).³⁷ This is followed by asection describing the powerlessness of the idols (v.4–8), which are confronted with the life-giving blessing of the sole Creator God (v.12–15). Thislife-giving blessingofYHWH is now also bestowed on persons belongingtothe nations, who have been con- .( רי ייא הוה ) vinced by the uniqueness of YHWH and now fear him In this sense, the remembrance of the Exodus from Ps 114isexpandedinits nor the(שׁ ים הוה ) meaning for the nations. In contrast,neither the name of YHWH and God(א וד ן ) Tetragrammaton is used in Ps 114. Instead, the designations lord .inv.7serveasthe salvific foundation of Ps 114(א בקעיהול ) of Jacob In the context of the Psalmgroup 113–115,Ps114 is framedbythe use of the name of YHWH in Ps 113:1– 3and Ps 115:1.Then again, this makesitpossible to understand the salvific foundation of Ps 114asanexplication of the name of YHWH.³⁸ Regarding the understanding of the composition, this means that Ps 113 and Ps 115,byfocussing on the sole reign of YHWH in creation and history,frame the salvific explanation of Ps 114. Thereby,the identity-affirming remembrance of the Exodus is twofold substantiated for the present of the prayingpersons by its for- mallyand conceptuallyrelated framing Psalms. Ps 113 expressesaninternal per- spective by focusingthe relevance of the reign of YHWH on the preservation of the social order.Asthe counterpart, Ps 115 provides the external perspective of the uniqueness of YHWH by answering the question regarding the nations. The prominent profile of Ps 114isemphasised by the structure of its argumentation. Ps 114begins with its salvific foundation from which the universal perspective is

 Regarding the nations in Ps  and the Psalter-compositional link between Ps : and Ps : see Zenger, Götter-und Götterbildpolemik,  (n. ).  See also Hossfeld/Zenger, Psalmen, f. (n. ).  Regarding this formula see Beyerlin, Licht, ,aswellasHurvitz, History, –. for Psalm group(שׁ ים הוה )  Regarding the Psalter-compositional relevance of the YHWH-name – see also Hayes, Unity,  (n. ), as wellasBallhorn, Telos, f. (n. ). Exodus Psalm 114 – the hermeneuticalcentre of the so-called Egyptian Hallel? 81 derived. The cosmic reactions of the mountains and the sea are thereforeneces- sary reactions to the exclusiveness of the God of Jacob as it manifests itself in history.From this salvific point of view,which is designed as an explication of the name of YHWH by its contextualization with Ps 113 and Ps 115,the praying persons are able to praise the exclusiveness of YHWH and substantiate it for their current social situation and the question regarding the nations. This means: The salvific foundation of Ps 114isultimatelythe actual hermeneutical precondition for the experience of the uniqueness of God in the present,like it is presented in the framing Psalms113 and 115.Hence, Ps 114has aspecial for- mal and conceptual character and constitutes the deliberate designed centreof the Psalm group 113–115.

3The Psalter-compositional implicationsof remembered salvation in Ps 114for the so-called Egyptian Hallel (Ps113–118)

With these salvific foundations at its centre, we wereable to highlight Psalm group 113–115 as adeliberate composition, whose thematicallines are of rele- vancenot onlyfor its close context,but also for Psalm group 113–118.³⁹ This es-

 Hossfeld/Zenger, Psalmen, – (n. ), aredescribing the link between Psalter group – with the followingPsalms as well, but they assume atwofold composition (Ps – and Ps –)which is theocentric, respectively monotheistic in the first part (Ps –), while focusingonIsrael/the nations,respectively beinguniversal anthropological in the secondpart (Ps –). Instead of such aprominent division of the composition the followingconsiderations will focus on the links between the Psalms of the whole Psalm group –.However,Hayes, Unity, –,pleads for adiscursive structureofPsalm group –,inthe sense of asynchronic reading process,which comprises different high- lights likethe praise of the nations in Ps  but also the confrontation with the idols in Ps . Klein, Geschichte, – (n. ), in her reconstruction of Psalm group – presumes a three-step editingprocess and atwofold composition with Ps ;  on the one hand and Ps ;  on the other hand beingthe foundation. As afirst step in the editingprocess,Ps  was added to this Psalm group, expanding Ps – to aliterary trio. The reason for addingPs was the quotation of Ps :. in Ex :.ByaddingPs the Exodus ref- erence of Ps  was emphasised and made the main topicofthe Psalm group. The fact that the editordid not placePs directlyinfront of Ps  is seen as asign that he accepted the re- latedness of Ps  and Ps .According to Klein, Ps  was then added in the contextofthe “Hallelujah-redaction” (Ps :; :; :). Foradifferent approach see Hossfeld, Gott, –,who focuses on the theological ideas of Psalm group –.Hehighlights two dif- 82 Judith Gärtner pecially pertains to the relevanceofthe YHWHname and the question regarding the nations.⁴⁰ In Ps 116⁴¹ the confirmation of the saving intervention of YHWH is transformed into the form of an individual song of thanksgiving (Danklieddes Einzelnen).⁴² Not the community like in Ps 114, but the paradigmatic individual remembers its saving from mortal danger.Ps116 is linked with Ps 113–115 by the theologyof“name” (Namenstheologie). Thistheologyconnects the beginning of Ps 113:1– 3with the beginning of Ps 115:1 and thereby encompasses Ps 114asthe interpretation of the name. Ps 116:4,13,17 is about the constant invocation of the name of YHWH in mortal danger,inconnection with the cup ritual v. 13⁴³ and the todah v. 17 as the answer to beingdelivered from imminent death. In Ps 113:1– 3 and Ps 115:1 the name of YHWH is found in the context of statements of his uniqueness, while he represents the personal attentiveness of God concerning the prayingperson in the individual song of thanksgiving.The praying person consistentlyturns to the name of YHWH and invokes it.Regarding the composi- tion of the Psalter this presupposes the monotheistic theologyofname as it is presented in Ps 113–115.While the power of the sole God in creation and history is connected in Ps 113–115 with the name of YHWH, it now becomestransformed onto the level of the individual experience of salvation, this means the individual -our God”,which is another Psal “ לא יה ונ history.⁴⁴ The same applies to the credo ter-compositional line by which Ps 116 is connected with Psalmgroup 113–115. -our God” can be found in all threePsalms in an exposed po “ לא יה ונ The credo sition: In Ps 113:5 the question: “Who is likeYHWH,our God?” results in the de- scription of the sole power of YHWH in the whole cosmos. In Ps 115:2 f. the mock- ery of the nations: “Where is theirGod?” resultsinPs115:3,analogous to Ps 113, in the credo to the sole power of YHWH as creator.InPs116:5 the credo is found in connection with the so-called Gnadenformel. Like the theologyofname, this is related to the mode of action of the sole God, who proves himself in terms of the so-called Gnadenformel as merciful.

ferent concepts of how human beings areperceived: aroyal concept in wisdom-priestlytradition in Ps ;  and aconcept which focuses on the theology of the poor in Ps ;  and .  The manifold creation-theology based links between Ps ;  and  can hereonlybe mentioned in passing, but see in parts Ballhorn, Telos, f. (n. ).  Regarding the interpretation of Ps  see Janowski, Dankbarkeit, –;Spieckermann, Liebe, –,aswell as Prinsloo, Psalm, –.  See also Leuenberger, Konzeptionen,  (n. ).  Regarding the cup ritual see Ehlers,JHWH, –,here –.  See also Hays,Unity, f. (n. ). Exodus Psalm 114 – the hermeneuticalcentre of the so-called Egyptian Hallel? 83

Like the statements in Ps 113:4 and 115:3,the Gnadenformel constitutes one of the central theological statements of these monotheisticPsalms.⁴⁵ The question regardingthe nations, which characterises Ps 115,reappears and is expatiated in the close context of this Psalm group. In Ps 117the nations, after acknowledging the nullity of their idols, are invited to praise God. By using kindness and faithfulness”,Ps117:2 terminologically“ תמא and דסח the wordpair connects with Ps 115:1.Asaresult, Ps 117:2explicitlyconfirms thatthe ones that .from Ps 115:11,13 are the pious persons from the nations( רי ייא הוה ) fear YHWH Thus, the universal perspective of Ps 115 is transferred into the praise of YHWH by the nations.⁴⁶ -creates another compo( רי ייא הוה ) The reference to the ones who fear YHWH sitional connection to Ps 118.⁴⁷ Ps 118:1– 4assimilates the triad “Israel, house Aaron and thosewho fear YHWH” from Ps 115:9,11,12.Inhis article (2000) re- garding Ps 136 as atwofold closing doxologyofthe Psalter,Christoph Levin showed clearlythat Ps 118:1– 4has to be understood as an introduction to Ps 136,which concluded apreliminary version of the Psalter.⁴⁸ Aconnection emerg- es, which points from Ps 113–115 to Ps 118 to Ps 136.Regarding the theologyof the Psalter,this connection is meaningful because Ps 136 displays anew the uniqueness of YHWH in creation and history and for this purpose assimilates thematic aspectsfrom Ps 113–115.⁴⁹ SimilartoPs114,Ps136 emphasises that the miracles of YHWH in creation and history convergeinthe dailycare of the Creation God (Ps 136:25).⁵⁰ Another aspect of Ps 113,the saving intervention on behalf of the degraded persons, can be found in Ps 136:24and belongsto the credo of the one and onlyGod.Insofar,the Psalmgroup 113–115 gains rele- vancefor the composition of the Psalter,which far exceeds its closer context and conceptuallyinfluenced the formation of the Psalter.

 Regarding the Gnadenformel in Ps  see especiallySpieckermann, Liebe, f. (n. ).  Regarding the interpretation of Ps  and the lexematic inclusion of the topic of the nations from Ps  in Ps  see Ballhorn, Telos, – (n. ).  Regarding Ps  see the monographic interpretation of Ps  by Mark, Stärke.  Levin, Psalm, –.  Regarding the Psalter-compositional relevanceofPs see Gärtner,Geschichtspsalmen, – (n. ).  Regarding Ps  see Macholz, Psalm, –. 84 Judith Gärtner

4Conclusion – the relevanceofhistory within Psalmgroup 113 –118 forthe historyof theologyand the composition of the Psalter

Remembering salvation, as it is depicted in Ps 114, means for the praying persons to affirm their identity as the people of God.Inthis sense, their foundational his- tory of salvation proves to be paradigmatic. This process of remembrance is in- tegrated within atheological context,inwhich the relevance of their history emergesfor their present time. In this regard, four aspectsare especiallyimpor- tant: 1. Their foundinghistory of salvation, like it is rememberedinPs114,isthe starting point,respectively,the hermeneutical position for the collective identity.From this position, the theological questions of the present come into view. 2. ForPsalm group 113–115 the crucial theological aspect is the uniqueness of the God of Israel, respectively,his sole power.This question is modified from the reflection of history.For that purpose, tworanges of experience of the praying persons are expanded: The guarantee of the social life and the ques- tion regarding the nations. The question regardingthe nations entails on the one hand the question regarding the universal extension of YHWH′spower and on the other hand the question regardingthe affiliation to the people of God, as was evident by the compositional link from Ps 113:4 to Ps 115:2 to Ps 117, respectivelybythe ones who fear YHWH in Ps 115:11.13 and then in Ps 118:4. 3. In the course of the composition of Psalmgroup 113–118, the affirmation of identity,asitwas obtainedbythe remembrance of the Exodus in Ps 114, be- comes interlaced with the individual identity of aparadigmatic individual from the songsofthanksgiving Ps 116 and Ps 118. She is transformed on the level of an exemplary biographyofapraying person and thereby turns into the individual remembrance of salvation from mortal danger (Ps 116 and 118). This was exemplarilyshown by means of the modificationof the theologyofname from Ps 113:1– 4toPs115:1 to Ps 116:4,13,17aswell as by means of the credo “YHWH, our God”.This identity-affirming reflec- tion on history makes it possible to understand the monotheistic credo to YHWH as the one and onlyGod in its relevance for the present time. By be- comingthe sanctuary of YHWH, Judah is able to be sure of the care of this one and onlyGod in the past,the present and the future. Exodus Psalm 114 – the hermeneuticalcentre of the so-called Egyptian Hallel? 85

4. Regarding the composition of the Psalter,the triad “house Israel, house Aaron and the ones, who fear YHWH” creates alink that connects Ps 115 with Ps 118 with Ps 136,which influenced the formation of the Psalter.

Thereby,the theme of this Psalm group, the affirmation of the uniqueness of YHWH, becomes apart of the presumablyfirst closing of the Psalter and at the same time is givenexpression anew in acredo-like form in Ps 136.Inregards to Psalm group 113–118 remembering salvation means asking oneself again and again: “Who is like YHWH, our God…?” (Ps 113:5).

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