Original Research Psalm 118 (117 lxx) in luke-acts: application of a ‘new exodus motif’ Author: Hyuk J. Kwon1 AbsTrACT This contribution explores the presence of Psalm 118 (117 LXX) in Luke-Acts. The Affiliation: Wirkungsgeschichte of Psalm 118 will be traced by means of a twofold approach: from a 1Department of New traditional-historical and a hermeneutical angle with regard to the reception history of Psalm Testament, University of 118. Firstly, in terms of a traditional-historical, otherwise known as a diachronic, approach, the Pretoria, South Africa background of Psalm 118 and evidence of the use and application of Psalm 118 in the tradition (namely in the ancient Jewish materials, such as the Dead Sea Scrolls, the Targums, and Rabbinics, Correspondence to: and the New Testament books of Mark, Matthew, Luke, Acts, John, Romans, 2 Corinthians, Hyuk Kwon Ephesians, 1 Peter, Hebrews, Revelation, as well as in terms of Church Fathers 1 Clement and Barnabas and the Apocryphon Thomas) will be discussed. Secondly, on the hermeneutical level, e-mail: otherwise known as the synchronic approach, the function and interpretation of the quotations [email protected] of Psalm 118 in its new context of Luke-Acts will be examined. In terms of the latter approach, attention will be paid to investigating a possible underlying ‘New Exodus Motif’. Postal address: Department of New Testament Studies, Faculty InTroDuCTIon of Theology, University of There are numerous psalm quotations in the New Testament.1 Among such quotations, the use of Pretoria, Pretoria, Gauteng, Psalm 118 in the New Testament is conspicuous. According to the tables of quotation of the United 0002, South Africa Bible Societies (UBS 3rd edn.) and Nestle-Aland 27th edn., Psalm 118 is one of the most quoted psalms in the New Testament, and perhaps the most quoted Old Testament chapter.2 However, the Keywords: same amount of attention has not been paid to the occurrence of Psalm 118 in the New Testament. Luke-Acts; New Exodus Such a situation calls for closer investigation into the use and interpretation of Psalm 118 in the New Motif; Psalm 118; New Testament. Testament hermeneutics; Targum Psalm 118 belongs to the so-called ‘Egyptian Hallel Psalms’ (Ps 113–118). These psalms were praises sung as part of the liturgy during the major Jewish feasts of the Passover, the Pentecost and the Dates: Tabernacles. Psalm 118 was especially related to the feast of the Passover, which serves as a reminder EcclesiaVerbum et Received: 16 Feb. 2009 of the Exodus from Egypt. During the festival, pilgrims recounted the deeds performed by Yahweh to Article #59 Accepted: 04 Apr. 2009 save the Jewish people during their exodus from Egypt, under the leadership of Moses. The question Published: 09 Dec. 2009 is whether the early Christian writers, especially the New Testament authors, had the New Exodus Motif3 in mind when they quoted from Psalm 118. How to cite this article: Kwon, H.J., 2009, ‘Psalm THe TraditionAL-HIsTorical AsPect of PsALM 118 118 (117 lxx) in Luke-Acts: The background of Psalm 118 Application of a “New As with many of the psalms, when and under what circumstances Psalm 118 was composed still Exodus Motif”’, Verbum remains a matter of scholarly controversy. The majority view today is that the psalm was composed et Ecclesia 30(2), Art. #59, in the post-exilic era as a liturgy intended as part of a festival of thanksgiving (Kraus 1989:395). 6 pages. DOI: 10.4102/ ve.v30i2.59 Psalm 118 forms part of the Hallel Psalms,4 which were specifically composed for festivals and pilgrimages (West 1981:440). Hallel Psalms 113–118, as a unit, are called the so-called ‘Egyptian Hallel’, since they recount the saving deeds of Yahweh performed during the Exodus from Egypt under the This article is available leadership of Moses (to whom the authorship of the psalms was traditionally attributed) (Swanson at: 1992:30). Hence, they were customarily related to the Passover (Schaefer 2001:288). The Hallel was http://www.ve.org.za first sung at the Feast of the Lights (also known as the Hanukkah), as is made clear by the inclusion of Psalm 118:27, which states ‘Yahweh is God, he is our light’. The liturgical use of Psalm 118 was later extended to the three great festivals of the Passover, the Pentecost and the Tabernacles (De Vaux 1980:512). Psalm 118 is a bridging psalm, as it not only forms the conclusion of the Egyptian Hallel group of psalms, but also belongs to the opening of the Great Hallel, consisting of Psalms 118–136. Psalm 118 and its motifs Psalm 118, as the climax of the Egyptian Hallel, includes a number of Exodus parallels and connections which make it very suitable for use during Passover. Firstly, many similarities exist in the vocabulary of Exodus 14 and Psalm 118. Mays (1988:304) notes the stark verbal contrast between ‘die’ in Ex 14:11– 12 and ‘not die’ in Psalm 118:17–18. Prinsloo (2003:415) also mentions the verbal similarities existing 1.The UBS3 lists 79 different verses taken from 40 psalms as being cited in the New Testament. New Testament citations from the Old Testament come mainly from the Pentateuch (51), the Psalter (40) and Isaiah (38) (Ellis 2000:52; Swete 1900:386). 2.According to UBS,3 with Exodus 20, Psalm 118 is the most frequently quoted Old Testament chapter in the New Testament. According to NA27, Psalm 118 is found 24 times in the New Testament (11 quotations and 13 allusions). 3.It is necessary to distinguish between ‘the Exodus Motif’ and ‘the New Exodus Motif’. The former is based on ‘the Exodus from the © 2009. The Authors. Egyptian Exile.’ The latter finds its model in the Exodus from the Babylonian Exile. In the process of salvation history, there is also Licensee: OpenJournals development in the Exodus Motif. The prophets transformed the first Exodus into a New Exodus. As God delivered the Israelites Publishing. This work from Egypt in the past, he will save them in the future from slavery in Exile (Ryken, Wilhoit & Longman 1998:254). Accordingly, the term ‘Exodus Motif’ mainly refers to the Exodus idea in the Pentateuch tradition, and the reference to a ‘New Exodus’ points to the is licensed under the eschatological concept of a New Exodus in the book of Isaiah, especially in Isaiah 40–66. Creative Commons Attribution License. 4.The name ‘Hallel Psalms’ has been variously used to describe the following psalm groups: 104–106, 111–118, 120–136, and 146–150 (Swanson 1992:30). http://www.ve.org.za Vol. 30 No. 2 Page 1 of 6 Verbum et Ecclesia 50 (page number not for citation purposes) Original Research Kwon between Exodus 14:30–31 and Psalm 118 as follows: ‘saved’ Davidic emphasis of the Dead Sea Scrolls may suggest an (Ex 14:30a) and ‘save’ (Ps 118:14b, 15a, 21b, 25a); ‘that day’ (Ex eschatological reading of Psalm 118. Brunson (2003:88) supports 14:30b) and ‘this day’ (Ps 118:24a); ‘saw’ (Ex 14:30–31a) and ‘look Wacholder’s view, arguing that the combination of psalms in down upon’ (Ps 118:7b); ‘Yahweh did’ (Ex 14:31b) and ‘the deeds Fragment E would have promoted eschatological aspirations, of Yahweh’ (Ps 118:17b); and ‘[t]he people feared Yahweh’ (Ex since Psalms 118, 104 and 105 contain references to the Exodus, 14:31c) and ‘those who fear Yahweh’ (Ps 118:4a). and Psalm 147 mentions the future gathering of the Exiles. Secondly, several scholars see intertextual links between Psalm Another compelling explanation for the unusual arrangement 118 and the so-called Song of Moses (Ex 15:1–21). Dahood of 11QPsa is that it is arranged according to liturgical (1970:156) has, for instance, emphasised the verbal similarities considerations. Whether or not the compiler borrowed phrases between Psalm 118 and the ancient victory hymn in Exodus from Psalm 118 to shape a new psalm, it seems that the Catena 15:14 with Exodus 15:2;5 Exodus 15:15–16 with Exodus 15:6; and was an intentional grouping, liturgical in purpose,10 and so the Exodus 15:28 with Exodus 15:2. Prinsloo (2003:415) also notes fact that the psalm provides material for the liturgical complex the strong verbal connection: Exodus 15:2ab is cited verbally implies that it was well-known and adaptable, and that it played in Psalm 118:14ab. Furthermore, Exodus 15:2b is alluded to in an important liturgical role. The occurrence of Psalm 118:25–29 Psalm 118:21b, with Exodus 15:2bc being alluded to in Psalm in Fragment E might suggest the use of the Hallel as a unit, or, 118:28bc. alternatively, might have served to shape the part of another liturgical complex. Therefore, it is probable that the Dead Sea The intertextual relationships existing between Psalm 118 and Scrolls largely provide examples of the liturgical use of Psalm the New Exodus passages reflect the eschatological expectation 118, rather than a simple copying of the psalm in its biblical 6 of the restoration of Israel. Isaiah 26 and Zechariah 10, both of order (Brunson 2003:86–87). which were composed in the context of Judah’s eschatological restoration, include striking parallels with Psalm 118 (Prinsloo 2003:416–417): ‘that day…salvation’ (Is 26:1) versus ‘this day’ Psalm 118 in the Targum (Ps 118:24a), ‘save’ (Ps 118:14b, 15a, 21b); ‘open the gates that Compared with Masoretic Text Psalm 118:22, the Aramaic the righteous nation…enter’ (Is 26:2) versus ‘open for me the tradition interprets ‘stone’ as ‘a youth’.