Psalm when israel went out of egypt

Tremble at the Presence of the Lord. Israel his dominion. O Jordan, that you turn back? O hills, like lambs? Read more Share Copy. Ex Ps Ge Ps Ps Ex Ex Ps Jos — Ps Ps Ex Hab Nu Ps Dt Why, Jordan, did you turn back?

Thou Jordan, that thou wast driven back? At about the age of forty, however, he became dissatisfied with his life, gave away his possessions, freed his slaves, and entered the monastery of St. Sabas in the desert near Jerusalem. One of the last of the Greek fathers, John became a great theologian in the Eastern church. Neale's gifts came to expression early—he won the Seatonian prize for religious poetry eleven times while a student at Trinity College, Cambridge, England. He was ordained in the Church of England in , but ill health and his strong support of the Oxford Movement kept him from ordinary parish ministry.

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Since these providers may collect personal data like your IP address we allow you to block them here. Please be aware that this might heavily reduce the functionality and appearance of our site. Changes will take effect once you reload the page. Psalms There is no general scholarly consensus about what is meant by the expression "exodus psalm" other than a psalm in which elements of the exodus tradition play an important role.

Recently David Emanuel defined an "exodus psalm" as being one in which clear reference is made how Yhwh "actively" brings Israel out of Egypt and into the land of promise. He is correct in identifying a cluster of related exodus motifs and not privileging one or two aspects, presupposing what he quaintly refers to as a "monolithic whale. The psalms that focus on what has been identified as characteristic elements of the exodus tradition seem to be grouped in pairs: Pss 77 and 78; 80 and 81; and ; and In the following discussion of these paired exodus psalms, a dialogue with the perceptive studies by Gillingham and Emanuel of these psalms will be obvious.

The lament in Ps 77 ends with a hymn about God as Creator with elements suggesting some orientation towards the northern tribes of Israel. There is a striking combination of exodus and Zion traditions in the judgment liturgy found in Ps After a description of how God called his people out of Egypt, the rejection of Joseph and Ephraim representing the northern tribes of Israel?

Psalm 80 can be considered as a communal lament about the fall of the Northern Kingdom. The exodus tradition is found in v. The exodus tradition also plays an important role in the judgment oracle found in Ps In the hymn found in Ps the references to the exodus in vv. Those who were "brought out" are also referred to as "his chosen ones" in v. Er vollzieht sich unter Wonne und Jubel wie die neue Exodus nach Jes f; As with several of the previous "twin psalms" the hymn in Ps is followed by a lament in Ps , and in this case it reflects "the disappointed hopes of the earliest returned exiles.

In between is an extended lamenting discussion of sinful events that took place during the exodus in vv. These miracles were quickly forgotten and followed in rapid succession with a catalogue of sins like the envy towards Moses in vv. This catalogue is concluded by sins not related to specific named persons or localities in vv. Lament is singularly absent in the last set of Exodus psalms, the hymns and , that forms part of the growing doxological crescendo in fifth book of the Psalter.

The following third strophe in vv. Psalm starts with a threefold praise of Yhwh "as the God of gods" in vv. In vv. According to Gillingham the reinterpretation of the exodus tradition that took place during the exile changed from the first exodus out of Egypt that had as main goal "the protection of a wandering, landless people," to a second exodus out of a Babylonian exile with an emphasis "on the ratifying and legitimizing of a settled, established people.

Adele Berlin is correct in pointing out several similarities between Ps and so-called Second Isaiah that combine exodus and creation motifs: the provision of water in the wilderness in Isa and , and the splitting of the sea in Isa Emanuel identified three "aspects of the exodus motif" that were expressed in the "exodus psalms" studied by him: 79 the exodus as "a miraculous event in which Yhwh intervened directly into the lives of men" sic ; it is typical of the exodus motif that "the benefits of the intervention were exclusively bestowed to Israel"; in all these examples there is agreement that "the interventions on Israel's behalf were undeserved.

Each of these generalised depictions of the so-called "exodus motif" must be verified by a study of its individual literary and historical contexts. I am therefore reluctant to use an expression like "the exodus motif" because it might create the impression that "there was a single core exodus story that emphasized enslavement in Exodus followed by movement out of Egypt to the promised land.

This aspect of exodus traditions was combined with traditions of Yhwh as Creator and King that enabled a reinterpretation of existing exodus traditions by relating it to a future transformation when all nations will be of one voice praising the Lord. Within what literary and historical contexts would a reinterpretation of the exodus, as argued for in Ps , make sense?

Special attention will be given to judgments in the OT that incorporate the exposure to a foreign language as part of punitive suffering. Each of these exposures to a foreign language will be related to places of oppression in the OT, such as Egypt, Babylonia and Persia. The reference to being exposed to a foreign language in Deut , 82 "a nation whose language you do not understand," forms part of a collection of threats or curses that "deals with conquest by other nations and its consequences.

This is followed by domestic curses in vv. The effect of the curses is summarised in v. According to McConville "the iron yoke placed on Israel's neck symbolizes subjugation by Babylon in Jer An unnamed enemy, that is so "utterly alien to Israel" that Israel "will be unable to communicate with them" and it might be significant that corresponding terminology "is used by the prophets to describe Assyria and an unnamed nation that turned out to be Babylonia. A similar depiction of an enemy of Israel as an "eagle" or "griffon vulture" can be found in the exilic and post-exilic texts of Jer 90 and Hab 91 where it probably refers to the Chaldeans or Babylonians.

Later in v. The reference to punishment or judgment by the Lord through a foreign nation with "foreign lips" and "strange tongues" in Isa 94 is preceded by woe-sayings against Samaria in vv. This is followed in v. Isaiah 33 anticipates a future "in which the rule of Yahveh and his human representative are finally manifested. The last example of a judgment in which exposure to a foreign nation with a strange language plays an important part is found in Jer This judgment by a foreign nation is further elaborated in v.

It seems to be a frequent characteristic of judgments against Israel and Judah that it entails being confronted by a strange language they did not comprehend. The reference to being exposed to such a strange and incomprehensible language forms part of a stereotypical depiction of an oppressive and threatening foreign nation. In the four examples discussed at some length, Assyria and Babylonia, seem to be the most likely candidates for being the agents of divine judgment, with the possibility that Persia might have been implied during a process of reinterpretation after the exile.

When one considers the Persian Empire as a possible context for the interpretation of Ps , one must keep recent archaeological evidence about Yehud in mind. Amidst vigorous discussions about the relative importance of postexilic Yehud, some consensus is slowly evolving: "archaeological finds from Jerusalem can only be interpreted as evidence of a meagre settlement, confined to the City of David, between the late Iron Age and the Hasmonaean period early sixth to second centuries b.

This does not preclude later references to the Persian Empire from Hellenistic contexts, references that became more critical about the previous pervasive Persian influence - as might be reflected by the Aramaic and Greek translations of the "strange language" as "barbaric language. Egypt is obviously absent and indicates the extent of theological innovation in Ps to combine independent memories and traditions in a remarkable new way.

One of the reasons for the omission of Egypt from the list of oppressive foreign nations might be the ambiguous Jewish attitude towards Egypt that prevailed for centuries.

Diana Lipton came to the unexpected conclusion that Egypt was not seen by all as "the evil empire par excellence. Psalm is an exquisitely structured hymn commemorating the transformative power of God that manifests itself in both the rescue from Egypt as symbol of foreign oppression and in the recreation of different elements of nature.

The use of the verb "going out" from Egypt resembles the exodus but the parallelism with "from a people of strange language" is unique in the whole of the OT.

This psalm does not describe the exodus as a form of liberation from socio-economic or political oppression. The exodus in Ps is depicted as an escape from a foreign nation whose oppressive presence is reflected in the strange sounding language However, the exodus in this psalm is also a movement towards Judah as a divine sanctuary and towards Israel as the dominion of God - probably metaphors for the presence of God During the continuation of the exodus the sea and the Jordan responded to the commands of God during the crossing of the Re e d Sea and the Jordan River, while the mountains and hills came in motion during the theophany on Sinai Up to this point it seems to be the commemorative celebration of different elements of the exodus.

Then, quite dramatically, the response of sea and river, as well as mountains and hills are questioned: "Why? The reason provided for the response of the elements of nature embedded in the memories of the exodus is the presence of the Lord and the God of Jacob. The impact of the transformative and authoritative presence of God as Creator and King is not only apparent in the initial exodus from Egypt but also in the lifetime of the author and in the subsequent contexts of the singers of the psalm It is likely that the metaphors employed in Ps combined elements of the exodus and creation in such a manner that it opened up new possibilities for the future due to the transformative power of God.

According to Zeph a vision is formulated according to which a transformation is promised - a vision that includes the transformation of their languages that will enable all nations to call the Name of Yhwh. Psalm is also formulated in such a way that it transcends only one historical context. The reference to a foreign nation with a strange language resonates with several judgments in which Assyria and Babylonia feature prominently as an agent for punishing the disobedient Israel and Judah; with the distinct possibility of a process of reinterpretation after the exile in the Persian and Hellenistic periods.