Introduction

The traditional Hebrew text of Ps. 118:27c reads as follows:

אִסְרוּ־חַ֥ג בַּעֲבֹתִ֑ים עַד־קַ֝רְנ֗וֹת הַמִּזְבֵּֽחַ׃

This verse has been described as an "exegetical crux"^[1] because of three difficulties. First, does the noun חַג (hag) refer to a "sacrifice" or a "procession"? Second, does the noun עֲבֹתִים (avotim) refer to "cords" or "branches"? Finally, how is the verb אסר ("bind") to be understood?

To illustrate, let us contrast the following two translations:

Bind the festal sacrifice with cords, up to the horns of the altar! (ESV, cf. NASB, KJV, NET, NLT, ASV, CSB, RSV)

Bind the festal procession with branches, up to the horns of the altar. (NRSV, cf. NIV, JPS, CEV, GNB, TLV, REB)

The first interpretation reflects a setting where a thanksgiving ceremony takes place in the Jerusalem temple, "which culminated in the sacrifice of the thank offering."^[2] However, according to the second interpretation, the psalm does not climax with a sacrifice on the altar but rather "a sacred dance around the altar",^[3] probably linked to a branch-carrying procession of the Sukkoth festival.^[4]

First the semantics of אסר ("bind") will be addressed. Second, the meaning of חַג (hag) shall be examined ("sacrifice" or "procession"). Finally, the meaning of עֲבֹתִים (avotim) will be examined ("cords" or "branches").

Argument Maps

אסר: "Bind an Animal" vs "Bind a procession"

Appearing 70 times in the Hebrew Bible, the semantic core of the verbal root אסר is clearly "to bind" or "to tie up" (cf. DCH, HALOT and BDB). It has been shown thus far that "חַג בַּעֲבֹתִים..." can possible mean either "...a sacrificial animal with cords" or "...a festival procession with branches". Attaching now the verb אִסְרוּ to these expressions, the first interpretation involves an animal being bound with cords before being sacrificed on the altar, whereas the second involves a festival procession being somehow bound together with branches.

Bind an animal


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["Bind an Animal"]: The verb אסר (bind) is best read as referring to the binding of an animal.
 + <Significant Precedent>: Of the 70 occurrences of this verbal root, a significant number of them explicitly referring to the "binding","tying up", or "harnessing" of animals.
  + [Significant Precedent]: Cf. Gen. 49:11; 1 Sam. 6:7, 10; 2 Kgs. 7:10; Jer. 46:4; Hos. 7:12.
 + <Common Collocation with עֲבֹתִים (cords)>: The combination of the verb אסר ("bind") and עֲבֹתִים ("cords") is common in Biblical Hebrew, used to describe "binding with cords/ropes" (e.g. 3 times in the Samson story). 
  + [e.g. Jdg. 16:10]: וַיֹּ֣אמֶר אֵלֶ֔יהָ אִם־אָס֤וֹר יַאַסְר֙וּנִי֙ בַּעֲבֹתִ֣ים חֲדָשִׁ֔ים | And he (Samson) said to her (Delilah), “If they bind me with new ropes/cords... (see also Judg. 15:13, 16:12, Ezek. 3:25).
 + <Default and Clear Meaning>: Although not commonly associated with sacrificial animals, the idea of "binding an animal with cords" is clear and aligns with the most common and default meaning of the verb אסר (cf. DCH :L:).

Bind a procession


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["Bind a Procession"]: The verb אסר is best read as referring to the binding together of a ritual procession. #dispreferred
 - <No Clear Precedent>: In its 70 occurrences, nowhere else is the verb אסר used to describe the binding together of a dance/procession, or anything similar (cf. HALOT :L: DCH :L: BDB :L:).
 + <Similar Idiom>: "As to the idiom אִסְרוּ חַג meaning "link the dance", cf. the similar idiom, 1 Kings 20:14, מִֽי־יֶאְסֹ֥ר הַמִּלְחָמָ֖ה "Who shall lead the attack?" (Buttenwieser 1938: 677 :C:). #dispreferred
  - <Unclear Connection>: It is not clear how the idiom of אסר + מִלְחָמָה provides a helpful precedent. It also occurs in 2 Chron. 13:3 where it seems to imply that one army "binds" the battle together by sending forth their soldiers to engage the opponents. Other than the abstract idea of "binding" there is no clear precedent for linking a dance together with branches.

חַג: "Sacrifice" vs "Procession"

The most common meaning of the noun חַג (hag) is a feast or a festival, as seen for example in its first occurrence referring to the Passover feast/festival (Ex. 10:9, 12:14, 13:6, 23:15). However, this meaning does not fit with the context of Ps. 118:27, leading to the alternative possibilities of "sacrifice" and "procession".

Sacrifice


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["Sacrifice"]: The noun חַג is best understood as referring to the animal sacrifice to be presented on the altar. 
 + <Precedent>: In Ex. 23:18 (and possibly also Mal. 2:3) חַג probably refers to the sacrificial animal presented during a festival (cf. DCH :L: and SDBH :L:)
  + [Exodus 23:18]: לֹֽא־תִזְבַּ֥ח עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹֽא־יָלִ֥ין חֵֽלֶב־חַגִּ֖י עַד־בֹּֽקֶר׃ | “You must not offer the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. (NET)
  + [Mal. 2:3]: הִנְנִ֨י גֹעֵ֤ר לָכֶם֙ אֶת־הַזֶּ֔רַע וְזֵרִ֤יתִי פֶ֨רֶשׁ֙ עַל־פְּנֵיכֶ֔ם פֶּ֖רֶשׁ חַגֵּיכֶ֑ם וְנָשָׂ֥א אֶתְכֶ֖ם אֵלָֽיו׃ | “Because of you I will rebuke your descendants; I will smear on your faces the dung from your festival sacrifices, and you will be carried off with it. (NIV)
 + <Context>: A number of elements in Ps. 118 suggest a thanksgiving ceremony in which a thanksgiving-sacrifice (todah) would be offered on the altar. 
  + [Thanksgiving Chorus]: Vv. 1-4 and 29 contain a refrain which developed originally as an introduction formula for the todah offering, the sacrificial thank-offering. Jer. 33:11 explicitly ties this thanksgiving chorus together with a thanksgiving sacrifice (cf. Sakenfield 1978: 165-168 :M:). 
   + [Jer. 33:11]: ק֣וֹל שָׂשׂ֞וֹן וְק֣וֹל שִׂמְחָ֗ה ק֣וֹל חָתָן֮ וְק֣וֹל כַּלָּה֒ ק֣וֹל אֹמְרִ֡ים הוֹדוּ֩ אֶת־יְהוָ֨ה צְבָא֜וֹת כִּֽי־ט֤וֹב יְהוָה֙ כִּֽי־לְעוֹלָ֣ם חַסְדּ֔וֹ מְבִאִ֥ים תּוֹדָ֖ה בֵּ֣ית יְהוָ֑ה | ...the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voices of those saying, "Give thanks to YHWH of hosts, for YHWH is good, for his loyalty is forever!" as they bring thank offerings to the house of YHWH.
  + [The root ידה]: The root ידה (give thanks) from which comes the name of the thanksgiving sacrifice (תּוֹדָה - todah) is a key term occurring five times (vv. 1, 19, 21, 28, 29). The specific form אוֹדֶה (I will give thanks), which appears three times here (19, 21, 28), also appears in Ps. 54:6 as accompanying a sacrifice to YHWH.
  + [Mention of Altar]: The closing words of v. 27 ("up to the horns of the altar") mention the altar, the place where sacrifices were performed.  
  + [Salvation Response]: The central theme of the whole psalm (esp. vv. 5, 10-16, 18, 21, 22-24, 28) is YHWH's salvation from a distressful situation. In ancient Israel the bringing of thanksgiving sacrifices was an expected response to YHWH's salvation (e.g. Jer. 17:26; 2 Chron. 20:28, 29:31, 33:16. Cf. NIDOTTE-VanGemeren 1997: 406 :D:). 
 - <Unusual Association>: Nowhere else do we have evidence of an animal sacrifice being bound with cords or ropes (Allen 2002: 163 :C:). #dispreferred
  - <Only Reference>: There is no clear reason to exclude this being the only reference to this practice. 
 - <No explicit festival context>: The word חַג refers specifically to a sacrificial animal presented at a festival (חַג). No festival context is explicit in this psalm. #dispreferred
  - <Semantic Range of חגג>: Although the noun חַג most often refers to one of the major festivals, the root חגג can also have a more generic meaning of a celebration (BDB :L:).
   + [E.g. 1 Sam. 30:16]: וַיֹּ֣רִדֵ֔הוּ וְהִנֵּ֥ה נְטֻשִׁ֖ים עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ אֹכְלִ֤ים וְשֹׁתִים֙ וְחֹ֣גְגִ֔ים בְּכֹל֙ הַשָּׁלָ֣ל הַגָּד֔וֹל אֲשֶׁ֥ר לָקְח֛וּ מֵאֶ֥רֶץ פְּלִשְׁתִּ֖ים וּמֵאֶ֥רֶץ יְהוּדָֽה׃ | And when he had taken him down, behold, they were spread abroad over all the land, eating and drinking and dancing, because of all the great spoil they had taken from the land of the Philistines and from the land of Judah.
 + <Ancient Support>: Although most versions just use a generic translation of חַג (i.e. "festival"), the Targum explicitly reads חַג with reference to a sacrifice.
  + [Targum]: כְּפִיתוּ טַלְיָא לְנִיכְסַת חַגָא | Bind the lamb/young animal/child for a festal sacrifice. (טלי can refer either to a lamb, young animal, or small child CAL :L: and נִכְסָה refers explicitly to an animal sacrifice CAL :L:).

Procession


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["Procession"]: The noun חַג is best understood as referring to some form of festival procession around the altar, probably during the Sukkot (tabernacles) festival (Petuchowski 1955:268 :A:). #dispreferred
 + <Precedent>: Although nowhere else does the noun חַג explicitly refer to a procession, the root חגג often has associations with a procession of joyful dancing in a feast or festival. #dispreferred
  + [E.g. Ps. 42:5]: אֵ֤לֶּה אֶזְכְּרָ֨ה ׀ וְאֶשְׁפְּכָ֬ה עָלַ֨י ׀ נַפְשִׁ֗י כִּ֤י אֶֽעֱבֹ֨ר ׀ בַּסָּךְ֮ אֶדַּדֵּ֗ם עַד־בֵּ֥ית אֱלֹ֫הִ֥ים בְּקוֹל־רִנָּ֥ה וְתוֹדָ֗ה הָמ֥וֹן חוֹגֵֽג׃. | These things I remember, as I pour out my soul: how I would go with the throng and lead them in procession to the house of God with glad shouts and songs of praise, a multitude keeping festival. #dispreferred
 + <חַג as Sukkot>: The Sukkot festival was often referred to simply as the חַג (cf. Lev. 23:39; Num. 29:12; 1 Kings 8:2, 65; Ezek. 45:23, 25). #dispreferred
 + <Ancient Sukkot Procession>: Later Rabbinic literature associates a plausible Sukkot procession around the altar directly with Ps. 118 (deClaissé-Walford 2014: 869). See also Josephus Ant. 3.10.4.  #dispreferred #dispreferred
  + [Mishnah: Sukkah 4:5]: מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ... בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. What was the rite of the willow branch? There was a place below Jerusalem called Motsa. They went down there and collected young willow branches, and they came and set them up right along the sides of the Altar with their tops bent over the top of the Altar... Each day they walked in procession once around the Altar and say: "Please, Lord, grant salvation. Please, Lord, grant success" (Ps. 118:25). #dispreferred 
  <_ <Late Witness>: This is a later tradition that, although it might represent a very ancient usage/reception of Ps. 118, cannot in itself indicate the original events of the psalm.

עֲבֹתִים: "Cords" vs "Branches"

Verbal usage of the Hebrew root עבת indicates an association with the process of weaving or twisting together (BDB. cf. Job 2:7 and Mic. 7:3). It is likely that from this semantic core two derivatives appear in Biblical Hebrew. The first is the noun עֲבֹת/עֲבֹתִים (avot/avotim), meaning "cords" or "ropes", which are twisted/woven together (e.g. Ex. 28:22). The second is the morphologically identical noun עֲבֹת/עֲבֹתִים (avot/avotim), with its corresponding adjective עָבוֹת/עֲבֻתָּה (avot/avutah), which refers to the interwoven branches and foliage of trees (e.g. Lev. 23:40; Ezek. 6:13). The noun עֲבֹתִים (avotim) in this verse could therefore mean either "cords" or "branches".

Cords


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=== 
["Cords"]: The noun עֲבֹתִים is best understood as referring to cords or ropes used to tie the animal for the sacrifice. 
 + <Common Collocation>: The combination of the verb אסר ("bind") and עֲבֹתִים ("cords") is common in Biblical Hebrew, used to describe "binding with cords/ropes" (e.g. 3 times in the Samson story). 
  + [Common Collocation]: e.g. Jdg. 16:10 וַיֹּ֣אמֶר אֵלֶ֔יהָ אִם־אָס֤וֹר יַאַסְר֙וּנִי֙ בַּעֲבֹתִ֣ים חֲדָשִׁ֔ים | And he (Samson) said to her (Delilah), “If they bind me with new ropes/cords... (see also Judg. 15:13, 16:12, Ezek. 3:25).
 + <Precedent with Animals>: Although never explicitly for an animal sacrifice, animals in general were often bound (אסר), presumably with cords or ropes (עֲבֹתִים). 
  + [Precedent with Animals]: E.g. 2 Kings 7:10, Jer. 46:4, 1 Sam 6:7. 
 + <Ancient Support>: The Targum and Syriac Peshitta translate עֲבֹתִים with references to "chains"/"cords" (ܒܫܫ̈ܠܬܐ܂/בשׁושׁלוון).
  <_ <Greek Versions/Jerome>: Other versions seem to render עֲבֹתִים with reference to branches (τοῖς πυκάζουσιν/πυκάσματα/frondosis). #dispreferred.

Branches


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=== 
["Branches"]: The noun עֲבֹתִים is best understood as referring to branches or boughs used in a ritual procession connected with the altar, probably during Sukkot.  #dispreferred
 + <Association with Sukkot>: The word חַג by itself, as it appears in Ps. 118:27c, can often refer to the Sukkot festival.   #dispreferred
  + [Association with Sukkot]: cf. Lev. 23:39; Num. 29:12; 1 Kings 8:2, 65; Ezek. 45:23, 25). #dispreferred
 + <Association with Branches of Sukkot>: A singular form of the word עֲבֹתִים appears in Lev. 23:40, which lists four plants used in the Sukkot festival, one of which is עֲנַ֥ף עֵץ־עָבֹ֖ת (branch of branchy/leafy trees).   #dispreferred
  + [Lev. 23:40]: וּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיּ֣וֹם הָרִאשׁ֗וֹן פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַעֲנַ֥ף עֵץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛י יְהוָ֥ה אֱלֹהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים׃ | And you shall take on the first day the fruit of splendid trees, branches of palm trees and boughs of leafy trees and willows of the brook, and you shall rejoice before the LORD your God seven days. #dispreferred
  <_ <Different form>: The form in Lev. 23:40 is the adjective עָבוֹת/עֲבֻתָּה, whereas in Ps. 118 the plural noun עֲבֹתִים appears. This plural form עֲבוֹתִים/עֲבֹתִים never explicitly refers to branches in a literal way. It appears 8 times in the Hebrew Bible, four times with reference to cords/ropes (Jdg. 15:13, 16:12; Ezek. 3:25, 4:8) and four times with reference to clouds (Ezek. 19:11; 31:3, 10, 14). 
   <_ <Clouds are Branches>: The references to clouds in Ezekiel 19:11; 31:3, 10, 14 are probably a semantic extension of thick branches that look like clouds. #dispreferred
 + <Later Witnesses>: The New Testament and other Second Temple literature associates this psalm with carrying branches (cf. Vaillancourt 2019:733 :A: and Brunson 2001: 201-209 :M:, esp. 203). #dispreferred
  + <New Testament>: The crowd takes up palm branches during Jesus triumphal entry, with explicit associations with other verses in Ps. 118 (e.g. "Blessed is he who comes...". #dispreferred
   + [John 12:12-19, esp. v.12-13]: "...the great crowd that had come to the festival heard that Jesus was coming to Jerusaelem. So they took branches of palm trees and went out to meet him, shouting, "Hosanna! Blessed is the one who comes in the name of the Lord..." (see also Mt. 21:1-11, Mk. 11:1-11, Lk. 19:28-40). #dispreferred
  + <Other>: Other references, especially in Maccabean literature, connect entry to Jerusalem and/or royal processions with branches (cf. Guenter 2016: 444 :A:). #dispreferred
   + [e.g. 1 Mac. 13:49-53]: Simon... cleansed the citadel from its pollutions. On the twenty-third day of the second month... the Jews entered (Jerusalem) with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs... (cf. 2 Mac. 10:7). #dispreferred
  <_ <Late Evidence>: Although the association with branches is a noteworthy feature of Ps. 118's reception history, and may reflect a reading of עֲבֹתִים as branches, it does not prove this to be the original meaning. 
  <_ <Targum>: The Targum explicitly reads this as an animal sacrifice with no reference to branches. This shows that later Jewish tradition and reception history does not exclusively support reading branches. 
 + <Incoherent with Likely Meaning of חַג>: If חַג refers to a sacrificial animal, understanding עֲבֹתים as branches (to bind an animal sacrifice) would be incoherent.
 + <Ancient Support>: Ancient Greek and Latin versions seem to render עֲבֹתִים with reference to branches (LXX - τοῖς πυκάζουσιν/Symmachus - πυκάσματα/Jerome - frondosis). #dispreferred. 
  <_ <Targum/Syriac Peshitta>: The Targum and Syriac Peshitta translate עֲבֹתִים with references to "chains"/"cords" (ܒܫܫ̈ܠܬܐ܂/בשׁושׁלוון).

Conclusion

The most plausible translation of Ps. 118:27c is as follows:

אִסְרוּ־חַ֥ג בַּעֲבֹתִ֑ים עַד־קַ֝רְנ֗וֹת הַמִּזְבֵּֽחַ׃ | Bind the festival sacrifice with cords, up to the horns of the altar!

In the above argument maps three difficulties were considered. First, it was shown, based on common usage and lexical resources, that it is far more plausible to read אסר as referring to the binding of an animal with cords than as the binding together of a dance/procession with branches. Secondly, it was shown that חַג (hag) is best translated as "sacrifice", referring to a sacrificial animal, and not as "procession", referring to some kind of ritual dance/procession. The main reasons for this conclusion were the clear precedent for חַג (hag) referring to a sacrificial animal in Ex. 23:18 and the many other elements of Ps. 118 that suggest a thanksgiving ritual which would have included a thanksgiving sacrifice. Finally, it was shown that עֲבֹתִים (avotim) was best translated as "cords" and not as "branches". This was established in light of the common collocation of אסר and עֲבֹתִים (avotim) meaning "bind with cords" and the overall coherence with חַג (hag) as a sacrifice, despite the fact that nowhere else are sacrificial animals described as being bound with cords.

The significance of this conclusion can be seen in light of how one reads the closing moment of the whole psalm. According to this reading the psalm does not conclude with all the participants joining together in a processional dance, probably at the Sukkot festival, but rather the psalm closes with the actual offering of a physical thanksgiving sacrifice (todah) on the temple altar. This closing moment brings to mind other references to the joyful offering of thanksgiving sacrifices in the temple, like Jeremiah 33:11, which also includes the "Give-thanks-to-YHWH" chorus which is repeated five times in Ps. 118 (vv. 1-4, 29):

Jer. 33:11


ק֣וֹל שָׂשׂ֞וֹן וְק֣וֹל שִׂמְחָ֗ה		the voice of mirth and the voice of gladness,
ק֣וֹל חָתָן֮ וְק֣וֹל כַּלָּה֒		the voice of the bridegroom and the voice of the bride,
ק֣וֹל אֹמְרִ֡ים		the voices of those saying,
הוֹדוּ֩ אֶת־יְהוָ֨ה צְבָא֜וֹת כִּֽי־ט֤וֹב יְהוָה֙		“Give thanks to YHWH of hosts, for YHWH is good,
כִּֽי־לְעוֹלָ֣ם חַסְדּ֔וֹ		for his steadfast love endures forever!"
מְבִאִ֥ים תּוֹדָ֖ה בֵּ֣ית יְהוָ֑ה		as they bring thank offerings to the house of the LORD.

Research

Translations

Ancient

LXX: συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν ἕως τῶν κεράτων τοῦ θυσιαστηρίου.
- Arrange a feast with the thick ones/garlands, up to the horns of the altar. (NETS)
Aq.: δήσατε ἑορτὴν ἐν πιμελέσιν...
Sym.: συνδήσατε ἐν πανηγύρει πυκάσματα...
Syr.: ܘܐܣܘܪ ܥܕܥܐ̈ܕܝܢ ܒܫܫ̈ܠܬܐ܂ ܥܕܡܐ ܠܩܪ̈ܢܬܗ ܕܡܕܒܚܐ܂
- Bind the festivals with chains/fetters up to the horns of the altar. (Antioch Bible, Richard A. Taylor (trans.) 2020).
Tg.: כפיתו טליא לניכסת חגא בשׁושׁלוון עד די תקרבוניה ותדון אדמיה בקרנת מדבחא אמר שׁמואל נבייא׃
- “bind the child for a festal sacrifice with chains until you sacrifice him, and sprinkle his blood on the horns of the altar,” said Samuel the prophet. (Targums English 2015 Oaktree Software)
Jer.: frequentate sollemnitatem in frondosis usque ad cornua altaris
- "Appoint a solemn day, with shady boughs, even to the horn of the altar." (Douay-Rheims)

Modern

Sacrifice

ESV: Bind the festal sacrifice with cords, up to the horns of the altar!
NASB: Bind the festival sacrifice with cords to the horns of the altar.
KJV: bind the sacrifice with cords, even unto the horns of the altar.
NET: Tie the offering with ropes to the horns of the altar!
NLT: Take the sacrifice and bind it with cords on the altar.
ASV: Bind the sacrifice with cords, even unto the horns of the altar.
CSB: Bind the festival sacrifice with cords to the horns of the altar.
GB: binde the sacrifice with cordes unto the hornes of the altar.

Procession

NIV: With boughs in hand, join in the festal procession up to the horns of the altar.
JPS: order the festival procession with boughs, even unto the horns of the altar.
CEV: Start the celebration! March with palm branches all the way to the altar.
GNB: With branches in your hands, start the festival and march round the altar.
GW: March in a festival procession with branches to the horns of the altar.
NCV: With branches in your hands, join the feast. Come to the corners of the altar.
TLV: Join the festival with branches, up to the horns of the altar.
NRSV: Bind the festal procession with branches, up to the horns of the altar.

Other

REB: Link the pilgrims with cords as far as the horns of the altar.
Dahood: Deck the shrine with leafy boughs, adorn the horns of the altar.

Secondary Literature

Commentaries

Allen WBC 2002:163 - Alternatively, אסרו־חג בעבתים עד־קרנות המזבח may be rendered “begin the procession with branches as far as the altar’s horns” (cf. NRSV, NIV, NJB, RNAB). The horns were projections at the four corners at the top of the altar of burnt offering. The line is an exegetical crux because of the ambiguity of two of the nouns and the uncertain meaning of the verb. (1) While עבת means “rope,” עבות means “branch.” Which is intended here? Proponents of the latter sense (e.g., Schmidt, ZAW 40 [1922] 14; Petuchowski, VT 5 [1955] 268–70) link the psalm with the use of the lulab branches at the Feast of Tabernacles (Lev 23:40). (2) חג apparently means “festal offering” in Exod 23:18 (B. S. Childs, Exodus: A Commentary [OTL; Philadelphia: Westminster, 1974] 446). A reference to sacrifice, here a thank offering, is ritually appropriate, but a practice of tying a sacrifice to the horns of the altar is not attested elsewhere. (3) Alternatively, חג can mean a festal procession or dance, but the verb אסר, normally “bind,” is then employed in an unusual sense. P. Haupt (ZAW 35 [1915] 102–9) compared its use with מלחמה as “join battle” and claimed the support of LXX and Hier. Gunkel (510), followed by Kraus ([1989] 400), envisioned dancers roped together and to the altar. G. R. Driver (Textus 7 [1969] 130–31) and NEB read a pass. ptcp. אֲסֻרֵי (cf. 11QPsa אסורי [Flint, Dead Sea Scrolls, 101]) “(us pilgrims) lined up (beside the horns of the altar),” but REB reverts to an imper., “Link the pilgrims with cords.”
Buttenwieser 1938: 677 - With green boughs in your hands, link the dance up to the horns of the altar. The verse presents no difficulty, its meaning being very plain. Ḥag is the "sacred dance" around the altar. As to the idiom isru hag meaning link the dance, cf. the similar idiom, 1 Kings 20:14... "Who shall lead the attack?" Further, as to 'abothim, meaning green boughs, note that for the celebration of the Sukkot festival, which is throughout biblical literature, pre-Exilic as well as Exilic and post-Exilic, spoken of simply as the hag because the sacred dance or procession forms the chief feature of the celebration..., Lev 23:40-41 prescribes that the people take branches of the palm, the myrtle, and the river willow, and that from later sources, namely Josephus Antiquities III.10.4; 13.5 and Mishna Sukka III.4, we know the people carried these branches in their hands while walking in procession around the altar on each of the seven days of the festival...
deClaissé-Walford NICOT 2014: 869 - The Mishnah, a Jewish commentary on the Scriptures, associates the words of v. 27 with the Feast of Tabernacles, the annual autumn celebration commemorating the wilderness wanderings and the giving of the torah to Moses on Sinai. The words Bind the festal procession with branches up to the horns of the altar are explained as follows: What was the rite of the willow branch? There was a place below Jerusalem called Motsa. They went down there and collected young willow branches, and they came and set them up right along the sides of the Altar with their tops bent over the top of the Altar. They then sounded a prolonged blast, a quavering note, and a prolonged blast. Each day they walked in procession once around the Altar.

Lexicons

DCH:

חַג n.m. festival—cstr. חַג; sf. חַגִּי, חַגֶּֽךָ, חַגָּהּ, חַגֵּ֫נוּ; pl. חַגִּים; sf. חַגַּ֫יִךְ, חַגֵּיכֶם—festival, feast, in ref. to festivals of passover and unleavened bread (e.g. Ex 23:15; 34:18; Lv 23:6; Dt 16:16; 2 C 8:13), booths (e.g. Lv 23:34; Dt 16:13; Zc 14:16), etc.; festival offering (Ps 118:27).

יְמֵי־הֶחָג days of the feast Ezk 45:23, יוֹם חַג day of feast of Ho 9:5, יוֹם חַגֵּנוּ day of our feast Ps 81:4, חֵלֶב־חַגִּי fat of my festival, i.e. festival sacrifice Ex 23:18, פֶּרֶשׁ חַגֵּיכֶם refuse of your feasts Ml 2:3.

References

118:27

↑ Allen 2002: 163.
↑ Allen 2002: 164.
↑ Buttenwieser 1938: 677.
↑ Buttenwieser 1938: 677.

[1] Allen 2002: 163.

[2] Allen 2002: 164.

[3] Buttenwieser 1938: 677.

[4] Buttenwieser 1938: 677.

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The Meaning of Ps. 118:27c