Abstract
The purpose of this paper is to, on the one hand, point out the importance of Psalm 118 in the setting of the Book of Psalms and its use in Judaism and to deal, on the other hand, with its usage in the Gospel of Mark in connection with the presentation of the person of Jesus and his significance. Psalm 118 (117 LXX), which is the magnificent closing Psalm of the group of Ps 113–118 entitled the Hallel, which praises God for various aspects of his saving power, is the most frequently referred to Psalm in the New Testament with 11 direct quotations and 9 allusions. The Gospel of Mark contains two explicit quotations from Psalm 118 (117 LXX). Both quotations appear in the textual unit concerning the activity of Jesus in Jerusalem and both quotations are understood as prophecies about Jesus. The acclamation of the crowd in Mark 11:9b–10, which includes the words of Psalm 118:25–26 (Mark 11:9b), discloses the identity of Jesus and his status as the Messiah. The second explicit quotation from Psalm 118 in the Gospel of Mark, the prophetic reading of Ps 118:22–23 in Mark 12:10–11, serves as Jesus’ announcement of his own death and resurrection found elsewhere in the Gospel of Mark (Mark 8:31; 9:30–31; 10:34). One could argue that the two explicit quotations from Psalm 118 (117) in the Gospel of Mark contribute to a better understanding of Jesus as the rejected and exalted Messiah.
Highlights
Psalm 118 (117 LXX), which is the magnificent closing Psalm of the group of Ps 113–118 entitled the Hallel, which praises God for various aspects of his saving power, is the most frequently referred to Psalm in the New Testament with 11 direct quotations and 9 allusions
One could argue that the two explicit quotations from Psalm 118 (117) in the Gospel of Mark contribute to a better understanding of Jesus as the rejected and exalted Messiah
Že dvě explicitní citace žalmu 118 (117 LXX) v Markově evangeliu přispívají k lepšímu chápání Ježíše jako odmítnutého a vyvýšeného Mesiáše
Summary
I když Marek není tak explicitní jako ostatní tři evangelisté, jeho interpretace může být též mesiánská, jelikož v jeho evangeliu provolání: „Požehnaný, který přichází ve jménu Hospodinově“ (Mk 11,9c), vytváří paralelu s prohlášením: „Požehnáno buď přicházející království našeho otce Davida.“ (Mk 11,10a). Text Žl 118 (117 LXX),[22,23] musí být v Mk 12,10–11 interpretován s ohledem jak na podobenství o zlých vinařích, tak na výpovědi o Ježíšově smrti a vzkříšení v Markově evangeliu.
Sign-in/Register to view highlights & summary Sign-in/Register to access full text options 
Free) 
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a call
