02_Booij_351_351_374 30/10/15 13:01 Pagina 356 356 THIJS BOOIJ 356 and at the end (v. 29), the alternation is simply responsive. Elsewhere it is related to specific liturgical situations (see vv. 19.26). The psalm, moreover, is marked by an abundance of repetitions. This feature, by causing emphasis, strengthens the impact of a text addressed to a large audience 23. It can hardly be doubted that Psalm 118 was composed for a religious festival. For several reasons, the psalm can be assumed to have been recited during Succoth, the Festival of Booths 24: (1) In the celebration of Succoth the refrain in Ps 118,1-4.29 — “for his kindness endures for ever” — must have been sung over and over again (see 2 Chr 5,3.13; 7,3.6). (2) As mentioned, verses 19-20.26-27 presuppose a procession into the sanctuary. Other psalms referring to such processions associate them with YHWH’s universal kingship (see Pss 24,7-10; 47,2-3.6-10; 68,19.25.30.32-33), a notion essential to the cele- bration of Succoth (see Zech 14,16-17). That the procession would fit in with this festival is confirmed by 1 Kgs 8,1-2. (3) Towards the end of the Second Temple period, the words of v. 25 still had a place in the celebration of Succoth. Rabbinical tradition tells us that on the successive days of the festival the priests went in procession round the altar, saying, “Please, YHWH, do send help! Please, YHWH, do send prosperity!” Hearing these words, all the people would shake their lulavs (“palms”) 25. (4) Verse 27 is best understood as referring to a ritual carried out at Succoth 26. On account of Exod 23,18 and Mal 2,3 it is argued 23 J.P.M. VAN DER PLOEG, Psalmen (BOT VII; Roermond 1971-1974) II, 295. 24 Thus e.g. F. BAETHGEN, Die Psalmen (HKAT II/2; Göttingen 31904) 350; OESTERLEY, Psalms, 479; J. EATON, The Psalms. A Historical and Spiritual Commentary with an Introduction and New Translation (London – New York 2003) 404. M. MARK, Meine Stärke und mein Schutz ist der Herr. Poetologisch-theologische Studie zu Psalm 118 (Würzburg 1999), considers the psalm to be a theological “creed” framed as the liturgy of an eschatological Succoth. It is presupposed in this interpretation that Psalm 118 is dependent on future-oriented or eschatological prophetic texts (Isaiah 12; 24-27; Jeremiah 33), although this is far from evident. The structural analysis supporting Mark’s understanding appears to be debatable on several points. 25 See m. Sukkah 4:5; 3:9. See H. BORNHÄUSER, Sukka (Laubhüttenfest) (Die Mischna II.6; Berlin 1935) 115; Str-B II (München 1924) 794-797. 26 Cf. e.g. BAETHGEN, Psalmen, 356; OESTERLEY, Psalms, 485; A. COHEN, The Psalms. Hebrew Text & English Translation, with an Introduction and Commentary (London – Bournemouth 1950) 393.