The Society of Biblical Literature is circulating an email announcing new “course packs” offered through University Readers. Basically, the packs collect a series of representative readings from publications within a specific field and allows the student to read them at a discounted rate (an article in an edited volume appears to average about $4). It appears to be aimed at instructors trying to put together curricula. Check it out.
Tag Archives: SBL
The Society of Biblical Literature has just launched a new Texts and Resources page for members that provides access to PDFs and online versions of the Biblia Hebraica Stuttgartensia (BHS), the UBS Greek New Testament (UBS4), the Rahlf’s edition of the Septuagint, and the Biblia Sacra luxta Vulgatam. Here is the page’s description:
The decades-long commitment of the German Bible Society has produced the staples that have nourished generations of biblical scholars and translators. The booklet Textual Research on the Bible highlights this work. Through a partnership with the German Bible Society, the reading texts (upper texts, without critical apparatus) of four editions are available to SBL members in several formats for download and personal use.
The PDFs of the full documents are quite large, but you can download one book at a time, or use the online version to copy and paste text into other applications. Here’s a screenshot of the page for the BHS:
I’m preparing the following proposal to submit to the SBL annual meeting’s Israelite Religion in Its West Asian Environment program unit:
“My Name is In Him”: The Messenger of YHWH and Distributed Agency in the Hebrew Bible and the Ancient Near East
This paper examines the nature and function of the Hebrew Bible’s “messenger of YHWH,” focusing particularly on the blending of the messenger’s identity with that of YHWH. It will argue that the earliest appearances of the messenger in the biblical narratives arise from the textual interpolation of the word malak in the interest of obscuring YHWH’s physical presence and activity among the Israelites. These interpolations will be shown to have predated other narrative traditions within the Hebrew Bible, but as a result of cognitive mechanisms related to the conceptualization of divine agency and its communicability that had long been in place within Israelite and Assyro-Babylonian cult practices, later authors were equipped to seamlessly adopt the notion of the mediation of a semi-autonomous divine agent who could speak and act in the very name of the God of Israel. This distributable divine agency would become conceptualized in one influential iteration as YHWH’s “name,” which could indwell architecture as well as anthropomorphic agents, extending the deity’s presence well beyond the conceptual confines of earlier tradition and cult. The implications of this understanding of the Israelite conceptualization of divine agency are far reaching.
Israel Finkelstein’s 2013 contribution to the SBL series Ancient Near East Monographs, The Forgotten Kingdom: The Archaeology and History of Northern Israel, is available in PDF format on SBL’s website. It’s definitely worth a close reading.
I just submitted two proposals for the annual meeting of the Society of Biblical Literature. Here they are:
מלאך יהוה: The Textual Origins of God’s Divine Agent
Two theories are current regarding the earliest appearances of the mâlaḵ YHWH, in which his identity is not clearly distinguished from that of God. The more prominent theory is that the messenger is an aspect of God, a hypostasis, or some other extension of his identity. Alternatively, some scholars view the word mâlaḵ as a textual interpolation meant to obscure theologically problematic passages. There are later appearances of the mâlaḵ YHWH that are demonstrably original to their literary context, however, and even if the interpolation theory is correct, these appearances reflect the theological accommodation of the messenger as in some way identifiable with the God of Israel.
The present study will examine text-critical considerations that demonstrate the priority of the interpolation theory. It will then go on to examine the later biblical conceptualization of the relationship of the messenger to YHWH, emphasizing the concept of divine agency over and against that of divine identity. Textual, linguistic, and literary evidence will contribute to the conclusion that the messenger of YHWH was a secondary divine agent authorized to represent God and speak on his behalf in virtue of the indwelling of his name. The implications of this notion of communicable divine agency extend into Greco-Roman period Judaism and early Christianity.
YHWH and El: The Conceptual Blending of Their Divine Profiles
The point of departure for this paper is the theory that the patriarchal and exodus traditions represent originally independent traditions of Israel’s ethnogenesis. The most explicit—and perhaps original—attempt to link the two traditions and their concepts of God (Exod 6:3) acknowledges distinct divine names associated with the two traditions, namely YHWH and El Shaddai. Quite different theological profiles emerge from the disentangling of the traditions most closely connected with those names, but by the time of the composition of Exod 6:3, those profiles were fusing. Within the resulting composite view of Israel’s God, certain concepts associated with the earlier profiles were emphasized while others were marginalized. New concepts also developed out of the process and the socio-religious exigencies of the authors and editors. The complex and tensile conceptualization of YHWH found in the Hebrew Bible’s final form represents several centuries of conceptual blending and innovation against the backdrop of Israel’s scriptural heritage.
Scholars of early Israelite religion have dedicated a great deal of attention to the socio-religious impetuses for and results of the conflation of YHWH and El, but there is little that examines the cognitive processes that may have attended and influenced that conflation. This study seeks to fill that need. It will first isolate and schematize each tradition’s conceptualizations of its central deity, paying close attention to the centrality of the imagery to that deity’s representation. It will then evaluate the conceptual blending of the two schemas, highlighting the analogous and complementary concepts that facilitated that blending, as well as the conditions that contributed to the development of new divine conceptualizations. The fundamental goal is insight into why God was represented in the texts the way he was.
Jim Linville has some thoughts to share about SBL and its “unhealthy (and too ‘damn’ ‘holy) dalliances” with Bible thumpin’ organizations. See ‘em here. Plenty to chew on, especially the questions at the end regarding what biblical studies brings to the table as a discipline. Most people working in humanities have had to defend their craft multiple times in their lives, but biblical studies has the added benefit of piggybacking into cultural relevance on the back of religious conviction. Does it still have anything to offer if we take that away? Watch Fox News tonight or you’ll never know, and it could kill your family!
I didn’t buy a lot of books this year.
I got Pongratz-Leisten’s edited volume the first day, even though I already have two of the articles and two others are early versions of books I own. The other articles looked interesting, and I’ve really enjoyed the volume so far. I hope to review it once I get on the other side of Christmas. Peppard’s book, The Son of God in the Roman World, is a great find, and I got it on the last day for 50% off. I bought the book primarily because I’m interested in the “Son of God” epithet in early Christianity, but it also has discussion in it that is helpful to my thesis, which is a bonus. Miller’s book, Oral Tradition in Ancient Israel, is one I picked up from Wipf & Stock. Having read Ong and a few other articles on orality and literacy, I was interested in seeing what contemporary scholarship had to say on the topic as it bore on early Israel. I haven’t cracked the book yet, but it looks promising. Lastly, I’ve always wanted a JPS Hebrew-English Tanakh, and these were $15 at the little JPS booth.
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.
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.
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!