Tag Archives: Psalm 82

Gods Die

I’m working on a section of my thesis wherein I inductively try to piece together common ideas from the ancient Near East regarding the nature and function of divinity. The portion on I worked on yesterday had to do with the common idea that divinity is distinguished from humanity by immortality. Gilgamesh’s famous lament is that the gods made humans mortal and kept immortality for themselves. We find this distinguishing mark of divinity just about everywhere in the ancient Near East. We also find exception to this rule, though. Gilgamesh would later fall in with Utnapishtim and his wife, who were the divinized Mr. and Mrs. Noah of Assyria-Babylon. They were going to live forever. Psalm 82 has the gods condemned to mortality. The Kirta Epic has Ilhau wonder how it is possible that his father, a son of Ilu, could die. Marduk kills Tiamat and Qingu to create the universe and humanity. God died.

Jonathan Z. Smith, in his insightful article on dying and rising gods for the Encyclopedia of Religion, states that immortality cannot be considered one of the chief attributes of divinity:

Despite the shock this fact may deal to modern Western religious sensibilities, it is commonplace within the history of religions that immortality is not a prime characteristic of divinity: gods die.

I think Smith is wrong here, and I’m not the only one. In The Origins of Biblical Monotheism, Mark Smith comments that, in addition to modern sensibilities, such a notion would have also been a shock to ancient readers. He cites Ilhau’s comments as a sign that immortality certainly was a fundamental expectation vis-à-vis divinity. I would expound on this a bit and say that it has to be a fundamental characteristic of divinity, otherwise the death of the gods is rhetorically weak. The very notion that some gods die is what creates the literary tension that captures a reader or listener’s attention and produces the desired rhetorical effect. It’s the reason writers have bad guys doing good, good guys doing bad, etc. For a biblical example, compare Exod 33:20, which says no man can see God and live, to the numerous examples of people seeing God and marveling that they did not die (Gen 16 and 32, Exod 3, Judg 6 and 13). Exceptions to rules are what mark specific narratives or characters as significant. Jonathan Z. Smith is usually sensitive to these literary dynamics, but I think he’s overlooked them here. Immortality is a fundamental attribute of divinity, even if exceptions abound.

 


Psalm 82 in the Contemporary Latter-day Saint Tradition

I’m making my paper from the LDS and the Bible section available a bit early. It is entitled “Psalm 82 in the Contemporary Latter-day Saint Tradition.” You can access the PDF here. The paper is in my own presentation format, which means there are minimal references and the paper is written in a less formal voice (contractions, etc.). I’m interested in your thoughts.


SBL Paper Handout – LDS and the Bible

This is an extended bibliography with links to complement the handout distributed during my SBL paper, Psalm 82 in the Contemporary Latter-day Saint Tradition (which will be available later).

Ackerman, James S. “An Exegetical Study of Psalm 82.” Th.D. dissertation, Harvard University, 1966.

————-. “The Rabbinic Interpretation of Psalm 82 and the Gospel of John.” Harvard Theological Review 59.2 (1966): 186–91.

Alexander, Philip. “The Targumim and Early Exegesis of ‘Sons of God’ in Genesis 6.” Journal of Jewish Studies 23 (1972): 60–71.

Barlow, Philip. “Unorthodox Orthodoxy: The Idea of Deification in Christian History.” Sunstone 8.5 (1983): 13–19.

Bokovoy, David. “‘Ye Really Are Gods’: A Response to Michael Heiser concerning the LDS Use of Psalm 82 and the Gospel of John.” FARMS Review 19.1 (2007): 267–313. (link)

————-. “שמעו והעידו בבית יעקב: Invoking the Council as Witnesses in Amos 3:13.” Journal of Biblical Literature 127.1 (2008): 37–51.

Budde, Karl. “Ps. 82,6f.” Journal of Biblical Literature 40 (1921): 39–42.

Burnett, Joel S. A Reassessment of Biblical Elohim. Society of Biblical Literature Dissertation Series 183; Atlanta, Ga.: Society of Biblical Literature, 2001.

Chalmers, R. Scott. “Who is the Real El? A Reconstruction of the Prophet’s Polemic in Hosea 12:5a.” Catholic Biblical Quarterly 68.4 (2006): 611–30.

Cho, Sang Youl. Lesser Deities in the Ugaritic Texts and the Hebrew Bible: A Comparative Study of Their Nature and Roles. Deities and Angels of the Ancient World 2; Piscataway, NJ: Gorgias Press, 2007.

Cole, Robert L. The Shape and Message of Book III (Psalm 73–89). JSOTSup 307; Sheffield: Sheffield Academic Press, 2000.

Collins, John J. “Jewish Monotheism and Christian Theology.” Pages 81–96 in Aspects of Monotheism: How God is One. Edited by Hershel Shanks and Jack Meinhardt; Washington, D.C.: Biblical Archaeology Society, 1997.

————-. “Powers in Heaven: God, Gods, and Angels in the Dead Sea Scrolls.” Pages 9–28 in Religion in the Dead Sea Scrolls. Grand Rapids, MI; Cambridge, U.K.: Eerdmans, 2000.

Collins, John J., and Adela Yarbro. King and Messiah as Son of God. Grand Rapids, Mich.: Eerdmans, 2008.

Connerton, Paul. How Societies Remember. Cambridge: Cambridge University Press, 1989.

Diez, Sebastian. “‘Nun sag, wie hast du’s mit den Göttern?’ Eine Forschungsgeschichte zu Ps 82.” Ph.D. dissertation, Julius-Maximilians-Universität Würzburg, 2009. (link)

Dunn, James D. G. Did the First Christians Worship Jesus? The New Testament Evidence. London: SPCK, 2010.

Eissfeldt, Otto. “El and Yahweh.” Journal of Semitic Studies 1.1 (1956): 1–30.

Emerton, James A. “The Interpretation of Ps lxxxii in John x.” Journal of Theological Studies 11 (1960): 329–32.

Frankel, David. “El as the Speaking Voice in Psalm 82:6–8.” Journal of Hebrew Scriptures (2010): 2–24. (link)

Gieschen, Charles A. Angelomorphic Christology: Antecedents and Early Evidence. Leiden: Brill, 1998.

Goulder, Michael D. The Psalms of Asaph and the Pentateuch. Studies in the Psalter, III. JSOTSup 233; Sheffield,: Sheffield Academic Press,1996.

————–. “Asaph’s History of Israel (Elohist Press, 725 BCE).” Journal for the Study of the Old Testament 65.1 (1995): 71–81.

Hanson, Anthony. “John’s Citation of Psalm LXXXII Reconsidered.” New Testament Studies 13 (1966): 363–67.

Hadley, Judith M. “The De-deification of Deities in Deuteronomy.” Pages 157–74 in The God of Israel. Robert P. Gordon, ed.; Cambridge: Cambridge University Press, 2007.

Handy, Lowell K. “Sounds, Words and Meanings in Psalm 82.” Journal for the Study of the Old Testament 47.1 (1990): 47–56.

Hannah, Darrell D. “Guardian Angels and Angelic National Patrons in Second Temple Judaism and Early Christianity.” Pages 413–35 in Angels: The Concept of Celestial Beings—Origins, Development and Reception. Edited by Friedrich V. Reiterer, Tobias Niklas, Karin Shöpflin; Berlin: Walter de Gruyter, 2007.

Heiser, Michael S. “Deuteronomy 32 and the Sons of God.” Bibliotheca Sacra 158.1 (2001): 52–74. (link)

————-. “The Divine Council in Late Canonical and Non-Canonical Second Temple Jewish Literature.” PhD diss., University of Wisconsin – Madison, 2004. (link)

————-. “Are Yahweh and El Distinct Deities in Deut. 32:8–9 and Psalm 82?” Hiphil 3 (2006): 3–9. (link)

————-. “You’ve Seen One Elohim, You’ve Seen Them All: A Critique of Mormonism’s Use of Psalm 82.” FARMS Review 19.1 (2007): 221–66. (link)

————-. “Israel’s Divine Council, Mormonism, and Evangelicalism: Clarifying the Issues and Directions for Future Study.” FARMS Review 19.1 (2007): 315–23. (link)

————-. “Monotheism, Polytheism, Monolatry, or Henotheism? Toward an Assessment of Divine Plurality in the Hebrew Bible.” Bulletin of Biblical Research 18.1 (2008): 1–30. (link)

————-. “Jesus’ Quotation of Psalm 82:6 in John 10:34: A Different View of John’s Theological Strategy.” Paper presented at the Pacific Northwest Regional Meeting of the Society of Biblical Literature, 13 May 2011, Spokane, WA. (link)

Himbaza, Innocent. “Dt 32,8, une correction tardive des scribes Essai d‘interprétation et de datation.” Biblica 83.4 (2002): 527–48. (link)

Hossfeld, Frank-Lothar, and Erich Zenger. “The So-Called Elohistic Psalter: A New Solution for an Old Problem.” Pages 35–51 in A God So Near: Essays on Old Testament Theology in Honor of Patrick D. Miller. Edited by Brent A. Strawn and Nancy R. Bowen; Winona Lake, Ind.: Eisenbrauns, 2003.

————-. Psalms 2: A Commentary on Psalms 51–100. Hermeneia Commentary Series; Minneapolis, Min.: Augsburg Fortress, 2005.

Hurtado, Larry. “New Testament Christology: A Critique of Bousset‘s Influence.” Theological Studies 40 (1979): 306–17.

————-. One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism, Second Edition. Edinburgh: T&T Clark, 2003.

————-. “Monotheism, Principal Angels, and the Background of Christology.” In the forthcoming Oxford Handbook of the Dead Sea Scrolls, 2010.

Hwang, Won-Ha and J. G. van der Watt, “The Identity of the Recipients of the Fourth Gospel in the Light of the Purpose of the Gospel.” HTS Theological Studies/Teologiese Studies 63.2 (2007): 683–98. (link)

Jones, Christine. “The Psalms of Asaph: A Study of the Function of a Psalm Collection” (Ph.D. dissertation, Baylor University, 2009).

Joosten, Jan. “Une théologie de la septante? Réflexions méthodologiques sur l‘interpétation de la version grecque.” Revue de théologie et de philosophie 132.1 (2000): 31–46.

————-. “A Note on the Text of Deuteronomy xxxii 8.” Vetus Testamentum 57.4 (2007): 548–55.

Jüngling, Hans-Winfried. Der Tod der Götter: Eine Untersuchung zu Psalm 82. Stuttgart: Katholisches Bibelwerk, 1969.

Kaminsky, Joel, and Anne Stewart. “God of All the World: Universalism and Developing Monotheism in Isaiah 40–66.” Harvard Theological Review 99.2 (2006): 139–63.

Kee, Min Suc. “The Heavenly Council and Its Type-Scene.” Journal for the Study of the Old Testament 31.3 (2007): 259–73.

Kharlamov, Vladimir. “Theosis in Patristic Thought.” Theology Today 65 (2008): 158–68. (link)

Kirk, Alan. “Social and Cultural Memory.” Pages 1–24 in Memory, Tradition, and Text: Uses of the Past in Early Christianity. Semeia 52; Alan Kirk and Tom Thatcher, eds.; Atlanta, Ga.: Society of Biblical Literature, 2005.

Klink, Edward W., III, The Sheep of the Fold: The Audience and Origin of the Gospel of John. Society for New Testament Studies Monograph Series 141; Cambridge: Cambridge University Press, 2007.

Larson, Stan. “The King Follett Discourse: A Newly Amalgamated Text.” BYU Studies 18.2 (1978): 193–208.

MacDonald, Nathan. “Aniconism in the Old Testament.” Pages 20–37 in The God of Israel. Robert P. Gordon, ed.; Cambridge: Cambridge University Press., 2007.

————-. Deuteronomy and the Meaning of ‘Monotheism.’ Forschungen Zum Alten Testament 2. Reihe 1; Tübingen: Mohr Siebeck.

Machinist, Peter. “How Gods Die, Biblically and Otherwise: A Problem of Cosmic Restructuring.” Pages 189–240 in Reconsidering the Concept of Revolutionary Monotheism. Edited by Beate Pongratz-Leisten; Winona Lake, Ind.: Eisenbrauns, 2011.

McClellan, Daniel O. “What is Deity in LXX Deuteronomy?” Paper presented at the Annual Meeting of the Society of Biblical Literature, 22 November 2010, Atlanta, GA. (link)

————-. “Monotheism—Still a Misused Word in Jewish Studies?” Paper Presented at the Annual Meeting of the Canadian Society of Biblical Studies, 29 May 2011, Fredericton, New Brunswick. (link)

Meier, Samuel A. “Angel I מלאך.” Pages 81–90 in Dictionary of Deities and Demons in the Bible. Second Edition, Extensively Revised. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst, eds.; Leiden: Brill, 1999.

————-. “Angel of Yahweh מלאך יהוה.” Pages 96–108 in Dictionary of Deities and Demons in the Bible. Second Edition, Extensively Revised. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst, eds.; Leiden: Brill, 1999.

Mosser, Carl. “The Earliest Patristic Interpretations of Psalm 82, Jewish Antecedents, and the Origin of Christian Deification.” Journal of Theological Studies 56 (2005): 30–74.

Neusner, Jacob. “Conversation in Nauvoo about the Corporeality of God.” BYU Studies 36.1 (1996–97): 7–31. (link)

Neyrey, Jerome H. “‘I Said: You Are Gods’: Psalm 82:6 and John 10.” Journal of Biblical Literature 108.4 (1989): 647–63.

Nasuti, Harry P. Tradition History and the Psalms of Asaph. Atlanta, Ga.: Scholars Press, 1988.

Niehr, Herbert. “Götter oder Menschen—eine falsche Alternative. Bemerkungen zu Ps 82.” Zeitschrift für die alttestamentliche Wissenschaft 99.1 (1987): 94–98.

Nispel, Mark D. “Christian Deification and the Early Testimonia.” Vigiliae Christianae 53 (1999): 289–304.

Oosting, Reinoud. “The Counsellors of the Lord in Isaiah 40–55: A Proposal to Understand their Role in the Literary Composition.” Journal for the Study of the Old Testament 32.3 (2008): 353–82.

Ong, Walter. Orality and Literacy: The Technologizing of the Word. New York: Routledge, 2002.

Parker, Simon B. “The Beginning of the Reign of God—Psalm 82 as Myth and Liturgy.” Revue Biblique 102.4 (1995): 532–59.

Paulsen, David L. “Early Christian Belief in a Corporeal Deity: Origen and Augustine as Reluctant Witnesses.” Harvard Theological Review 83.2 (1990): 105­–16.

Peterson, Daniel C. “‘Ye are Gods’: Psalm 82 and John 10 as Witnesses to the Divine Nature of Humankind.” Pages 516–53 in The Disciple as Scholar. Edited by Stephen D. Ricks, et al.; Provo: FARMS, 2000. (link)

Porter, Larry C. and Milton V. Backman, Jr. “Doctrine and the Temple in Nauvoo.” BYU Studies 32.1 (1992): 41–56. (link)

Prinsloo, W. S. “Psalm 82: Once Again, Gods or Men?” Biblica 76 (1995): 222–28.

Reimer, Andy M. “Rescuing the Fallen Angels: The Case of the Disappearing Angels at Qumran.” Dead Sea Discoveries 7.3 (2000): 334–53.

Rösel, Martin. “Theologie der Griechischen Bible zur Wiedergabe der Gottesaussagen im LXX-Pentateuch.” Vetus Testamentum 48.1 (1998): 49–62.

———–. “Towards a ‘Theology of the Septuagint.’” Pages 239–52 in Septuagint Research: Issues and Challenges in the Study of the Greek Jewish Scriptures. Wolfgang Kraus and R. Glenn Wooden, eds.; Septuagint and Cognate Studies 53; Atlanta, Ga.: Society of Biblical Literature, 2006.

Sanders, Paul. Provenance of Deuteronomy 32. Leiden: Brill, 1996.

Schneider, Thomas. “The First Documented Occurrence of the God Yahweh? (Book of the Dead Princeton ‘Roll 5’).” Journal of Ancient Near Eastern Religions 7.2 (2008): 113–20.

Scott, James M. Adoption as Sons of God. Tübingen: Mohr Siebeck, 1992.

Segal, Alan F. Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism. Leiden: Brill, 1997.

Smith, Mark S. The Origins of Biblical Monotheism: Israel‘s Polytheistic Background and the Ugaritic Texts. Oxford: Oxford University Press, 2001.

————-. The Early History of God: Yahweh and the Other Deities of Early Israel. Second Edition. Grand Rapids, Mich.: Eerdmans, 2002.

————-. God in Translation: Deities in Cross-Cultural Discourse in the Biblical World. Tübingen: Mohr Siebeck, 2008.

Strawn, Brent A. “The Poetics of Psalm 82: Three Notes (and a Plea for the Poetic).” Unpublished manuscript.

Stuckenbruck, Loren T. “‘Angels’ and ‘God’: Exploring the Limits of Early Jewish Monotheism.” Pages 45–70 in Early Jewish and Christian Monotheism. Loren T. Stuckenbruck and Wendy E. S. North, eds.; London: T&T Clark, 2004.

Tsevat, Matitiahu. “God and the Gods in Assembly, an Interpretation of Psalm 82.” Hebrew Union College Annual 40/41 (1969–70): 123–37.

Tuschling, R. M. M. Angels and Orthodoxy: A Study in their Development in Syria and Palestine from the Qumran Texts to Ephram the Syrian. Studien und Texte zu Antike und Christentum 40; Tübingen: Mohr Siebeck, 2007.

Van Winkle, D. W. “The Relationship of the Nations to YHWH and to Israel in Isaiah 40–55.” Vetus Testamentum 35 (1985): 446–58.

Wernick, Nissim. “A Critical Analysis of the Book of Abraham in Light of Extra-Canonical Jewish Writings.” Ph.D. dissertation, Brigham Young University, 1968. (link)

Widtsoe, John A. A Rational Theology: As Taught by the Church of Jesus Christ of Latter-day Saints. Salt Lake City, 1915.

Zakovitch, Yair. “Psalm 82 and Biblical Exegesis.” Pages 213–28 in Sefer Moshe. The Moshe Weinfeld Jubilee Volume: Studies in the Bible and the Ancient Near East, Qumran, and Post-Biblical Judaism. Edited by Chaim Cohen, Avi Hurvitz, and Shalom M. Paul; Winona Lake, Ind.: Eisenbrauns, 2004.

Zenger, Erich. “Psalm 82 im Kontext der Asaf-Sammlung: Religionsgeschichtliche Implikationen.” Pages 272–92 in Religionsgeschichte Israels. Gütersloh; Gütersloh: Kaiser, 1999.


Eine Forschungsgeschichte zu Ps 82

I recently ran across a very helpful resource while gathering research for my two SBL papers on Psalm 82. The text is a condensed version of a 2009 Würzburg PhD dissertation by Sebastian Diez entitled “‘Nun sag, wie hast du’s mit den Göttern': Eine Forschungsgeschichte zu Ps 82.” It briefly summarizes over 170 years of the academic interpretation of Psalm 82. There is also a helpful chart at the end that breaks down the way each scholar has dated the psalm. Check it out!


Both SBL Proposals Accepted

I was notified today that both my SBL paper proposals were accepted. The first will be presented in the Book of Psalms section and is entitled “Psalm 82 within the Psalms of Asaph.” The second will be presented in the Latter-day Saints and the Bible section and is entitled “Psalm 82 in the Modern Latter-day Saint Tradition.” I will have to track down the abstracts, but when I do I will post them here.


Cosmic Kingship and Political Kingship

In a paper I recently wrote on Psalm 82’s form and function, I very briefly touched upon a distinction between a deity’s political kingship and their cosmic kingship. I haven’t seen this discussed much, but it seems to me an important distinction to make. Yhwh, for instance, is understood exclusively as the deity of Israel well into the exile (Ps 79:1, 6; Amos 3:2; etc.), but he is asserted to be the High God and king well before (Ps 18:13; 29:10). Even the name יהוה אלהים suggests his creation of the gods (according to some).

Many scholars equate kingship over the gods and heaven/earth with political universalization (see, for instance, Heiser, “The Divine Council in Late Canonical and Non-Canonical Second Temple Jewish Literature,” 77), but I think this is a mistake. When Baal and Marduk accede to their divine kingships in the Baal Epic and Enuma Elish, respectively, there is no indication they do not remain national deities. Kemosh remained the national deity of Moab, and Yhwh the deity of Israel, even in the Mesha inscription, where Yhwh’s temple vessels are dragged before Kemosh. I would point out, too, that in the ancient Near Eastern pantheons there was nothing problematic about multiple “kings.” Baal’s accession to his “eternal kingship” (KTU 1.2.4.10) did not undue El’s sovereignty.

For this reason I see nothing in the Hebrew Bible that undermines the conclusion that Yhwh was politically universalized during the Exile as a means of rationalizing Israel’s deportation and protecting Israel’s relationship with Yhwh and her national identity. Yhwh’s kingship over the gods in pre-exilic periods does not complicate that theory.


Psalm 82 Paper Online

I recently submitted a term paper on Psalm 82 that I’ve put online here. I hope to further develop the paper (my term papers are usually only half-baked), so I appreciate any feedback. I would point out that I have shifted positions on what I think to be one of the more important aspects of modern study of the psalm, namely the distinction in the psalm between Yhwh and Elyon. I have concluded that the psalm likely comes from the exilic period, which is much too late for Yhwh to be distinguished from Elyon. Rather, I feel the author has drawn his narrative framework from an older northern tradition that likely made the distinction, but understood the two deities to be identical, and organized the content of the psalm accordingly. I also provide what I believe to be a rather unique discussion of the psalm’s genre. I hope you are able to get something useful out of it.


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