(Psalm 118:26) Can “Blessed is he who comes in the name of the Lord” be reconciled with other Old Testament texts or is it a later theological addition? I. Introduction to Psalm 118:26 Psalm 118:26 states: “Blessed is he who comes in the name of the LORD. From the house of the LORD we bless you.” This verse appears within a psalm that has long been treasured in Jewish and Christian communities alike. It is part of the Hallel (Psalms 113–118), traditionally sung during major Jewish festivals. Some question whether the reference to “Blessed is he who comes in the name of the LORD” might be a later theological addition, potentially inserted to align with messianic ideas. However, when placed in its broader literary and historical context—and when examined alongside other Old Testament passages and manuscript evidence—this phrase emerges as fully consistent with the theology and textual history of the Hebrew Scriptures. Below is a comprehensive exploration of this verse, its Old Testament connections, and the textual transmission that supports it as an integral part of the original psalm. II. Literary Context and Original Setting Psalm 118 is one of the “Egyptian Hallel” psalms (Psalms 113–118), which were sung during feasts such as Passover (see Mishnah Pesachim 5:7 for references to Hallel usage). These psalms celebrate deliverance, protection, and the covenant faithfulness of the LORD. 1. Structure of Psalm 118 • It begins and ends with a call to gratitude—“Give thanks to the LORD, for He is good…” (Psalm 118:1, 29). • The middle sections recount the steadfast love of God in rescuing His people. • Verses 19–29 focus on procession imagery and worship, culminating in a declaration of God’s salvation and kingship. 2. The Festal Procession In verses 25–27, the psalm evokes a scene where worshipers approach the temple, shouting words that honor the one arriving on behalf of or in the name of the LORD. This celebratory context indicates ancient Israelite worship themes rather than late additions. 3. “Blessed Is He Who Comes” in Broader Worship Practices The phrase reflects a blessing upon the one who leads the people in worship or upon the worshipers themselves seeking God’s presence. This is consistent with the custom of priestly or communal blessings (Numbers 6:24–26) and parallels other psalms that anticipate God’s presence among the people (cf. Psalm 24:7–10). III. Corroboration with Other Old Testament Texts Though unique in its wording, Psalm 118’s language resonates with multiple passages throughout the Old Testament: 1. Reference to Divine Name • Exodus 3:14–15 establishes the significance of God’s revealed name. • Being blessed “in the name of the LORD” denotes legitimate authority and divine empowerment (1 Samuel 17:45; 2 Chronicles 14:11). 2. Messianic and Royal Implications • Psalm 2:2, 6–7 addresses the LORD’s Anointed, whom the LORD installs as King. • Psalm 110:1 prophesies about the enthroned figure at God’s right hand. • These references harmonize with a theme of a God-appointed figure who embodies or represents divine authority. Psalm 118:26’s willingness to bless the one who “comes in the name of the LORD” aligns naturally with these royal-messianic concepts. 3. Covenantal Themes • The repeated refrain “His loving devotion endures forever” (Psalm 118:1, 2, 3, etc.) appears in other Psalms (e.g., Psalm 136), emphasizing an everlasting covenant. • Those commissioned by God within this covenantal framework receive blessings, reinforcing consistency with broader Old Testament theology. IV. Textual Evidence and Manuscript Consistency Numerous Hebrew manuscripts, including the Masoretic Text tradition, attest to Psalm 118 in nearly identical wording. In addition: 1. Dead Sea Scrolls • While not all psalms are perfectly preserved, extant scrolls (for example, 4QPsᶠ and 11QPsa) include portions of the Hallel psalms. • Scholars who have examined these fragments have found no evidence of a missing or altered “Blessed is he who comes…” phrase. 2. Septuagint (LXX) • The Greek translation from around the 3rd–2nd century BC includes Psalm 118:26, evidencing that this phrase was recognized in Jewish Scripture centuries before the New Testament era. 3. Historic Jewish Liturgy • References to Psalm 118 with this wording appear in rabbinic literature and traditional temple worship practices, indicating its authentic place in the psalm well before the first century AD. Thus, from textual witnesses in Hebrew, Greek, and liturgical tradition, there is no basis to consider “Blessed is he who comes in the name of the LORD” a later addition. It appears in all major streams of manuscript transmission. V. Theological Harmony in Old and New Testament Usage 1. New Testament Echoes • All four Gospels record the crowd honoring Jesus with the words of Psalm 118:26 during His triumphal entry into Jerusalem (Matthew 21:9; Mark 11:9; Luke 19:38; John 12:13). • Rather than shoehorning foreign language into the Hebrew text, the New Testament usage draws upon a well-known Hebrew worship phrase. 2. Nature of Fulfillment • The thematic fullness occurs when the psalm becomes newly relevant to Jesus’ entry, but this does not negate its original Old Testament meaning. • The Old Testament context of a celebratory procession into the temple seamlessly transitions into the New Testament portrayal of Jesus as the ultimate, divine King entering His holy city. 3. Consistency with Prophetic Hope • Prophets like Zechariah speak of a future royal figure riding humbly into Jerusalem (Zechariah 9:9). • Psalm 118:26 fits naturally into prophetic expectations for a God-sent deliverer. The phrase “Blessed is he who comes in the name of the LORD” in the Gospel accounts is consistent with Hebrew anticipations already present in the text of Psalm 118. VI. Scholarly Perspectives and Archaeological Insights 1. Archaeological Discoveries Supporting the Hebrew Bible • Excavations in Israel (e.g., in the region of the City of David or near the Temple Mount) have uncovered artifacts referencing temple worship. While they may not cite Psalm 118 explicitly, they confirm a historical context where pilgrims and worshipers would have used processional rites. • The broader cultural practice of blessing worshipers or rulers approaching the temple gates underscores the authenticity of Psalm 118:26 as part of ancient Israel’s liturgical fabric. 2. Consensus Among Textual Critics • Specialists in the Dead Sea Scrolls and Hebrew philology confirm consistency across ancient manuscripts. • Psalm 118 has been studied extensively in the main textual traditions (Masoretic, Septuagint, Samaritan Pentateuch for the Torah portion, etc.), and none suggests a postexilic insertion or later scribal gloss for verse 26. 3. Use in Jewish Liturgy and Festivals • Historic Jewish texts, such as the Talmud and other rabbinic writings, frequently reference Psalms 113–118 in their original forms as part of festival celebrations. • This further demonstrates that Psalm 118:26 was intact long before Christian theological interpretations arose, dispelling the idea that it is a later Christian-influenced addition. VII. Conclusion “Blessed is he who comes in the name of the LORD” (Psalm 118:26) not only aligns firmly with the surrounding verses and overall structure of Psalm 118 but is also echoed throughout subsequent Jewish and Christian traditions. Every major textual witness—from the Masoretic Text to the Septuagint to early liturgical references—includes this important blessing. The phrase harmonizes with Old Testament themes of divine covenant, rightful kingship, and God-ordained authority. Furthermore, its appearance in the Gospels as a declaration of welcome for Jesus does not indicate a later retroactive addition. Rather, it demonstrates how Jesus’ contemporaries applied an existing and revered liturgical pronouncement to the One they saw as fulfilling Israel’s hope. The strength of manuscript, archaeological, and liturgical evidence overwhelmingly supports the view that Psalm 118:26 is original to the Hebrew text, flowing naturally from the ancient Israelite practice of blessing those who come in God’s name. No credible textual or historical analysis suggests these words were appended in a later era. Instead, they stand as a genuine, inspired declaration, consistent with the broader witness of Scripture, united by its central message of worshiping and blessing the LORD who provides salvation and deliverance for His people. |
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