''When Gods Were Men'': The Embodied God in Biblical and Near Eastern Literature (Beihefte zur Zeitschrift fur die Alttestamentliche Wissenschaft)

Esther J. Hamori “When Gods Were Men”

Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft Herausgegeben von John Barton · Reinhard G. Kratz Choon-Leong Seow · Markus Witte

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≥ Walter de Gruyter · Berlin · New York

Esther J. Hamori

“When Gods Were Men” The Embodied God in Biblical and Near Eastern Literature

≥ Walter de Gruyter · Berlin · New York

앝 Printed on acid-free paper which falls within the guidelines of the ANSI 앪 to ensure permanence and durability.

ISBN 978-3-11-020348-6 ISSN 0934-2575 Library of Congress Cataloging-in-Publication Data A CIP catalogue record for this book is available from the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.d-nb.de. 쑔 Copyright 2008 by Walter de Gruyter GmbH & Co. KG, D-10785 Berlin All rights reserved, including those of translation into foreign languages. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording or any information storage and retrieval system, without permission in writing from the publisher. Printed in Germany Cover design: Christopher Schneider, Berlin

To my dear parents, Andras and Ruth Hamori and to Daniel Fleming, teacher and friend

Acknowledgments This book is dedicated to my parents, who listened to me work through these ideas for years over walks in Central Park, paint rollers in Ithaca, and everything bagels in Princeton; and to Daniel Fleming, whose integration of rigorous critique and unwavering support was instrumental in the growth of the project. He is the most wonderful mentor a young scholar could ask for. I am grateful to several people for reading drafts of various chapters, including Mark Smith, whose constructive challenges helped me to sharpen my own views, and Katharyn Waidler, whose philosophical critiques propelled me into exciting new territory. I would like to thank my colleagues and students at Union Theological Seminary, my former colleagues at Cornell University and Sarah Lawrence College, and the faculty of the Department of Hebrew and Judaic Studies at New York University.

—Isaac Ibn Ghiyath

Š‹•Žȱ˜ȱ˜—Ž—œȱȱ Š‹•Žȱ˜ȱ˜—Ž—œȱ

Œ”—˜ •Ž–Ž—œȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ  Š‹•Žȱ˜ȱ˜—Ž—œȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ  ‹‹›ŽŸ’Š’˜—œȱŠ—ȱ’•Šȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ  ˜˜”œǰȱ ˜ž›—Š•œǰȱŠ—ȱŽ›’Žœȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ —Œ’Ž—ȱŠ—ȱŽ’ŽŸŠ•ȱ˜ž›ŒŽœȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ’—ž’œ’Œǰȱ ’œ˜›’ŒŠ•ǰȱŠ—ȱŽŒ‘—’ŒŠ•ȱŽ›–œȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ’•Šȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ

ǯ ȱ ȱ ǯ ȱ ȱ

ŗǯ —›˜žŒ’˜—DZȱ‘Žȱ)|<s]ȱ ‘Ž˜™‘Š—¢ȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ŗ ŗǯŗȱ ‘Žȱ‘Ž˜™‘Š—¢ȱ˜ȱ Ž—Žœ’œȱŗŞDZŗȬŗśȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ śȱ ŗǯŘȱ ‘Žȱ‘Ž˜™‘Š—¢ȱ˜ȱ Ž—Žœ’œȱřŘDZŘřȬřřȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ŗřȱ Řǯ Š›’Ž’Žœȱ˜ȱ—‘›˜™˜–˜›™‘’œ–ȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ŘŜ Řǯŗȱ Š›’Ž’Žœȱ˜ȱ‘¢œ’ŒŠ•ȱ—‘›˜™˜–˜›™‘’œ–ȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ŘŞȱ ŘǯŘȱ  ’¡Žȱ›Š’’˜—ȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ řřȱ řǯ ‘’•˜œ˜™‘’ŒŠ•ȱ™™›˜ŠŒ‘Žœȱ˜ȱ—‘›˜™˜–˜›™‘’œ–ȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ řś řǯŗȱ ‘ŽȱŽŸŽ•˜™–Ž—ȱ˜ȱ™™˜œ’’˜—ȱȱ ˜ȱ—‘›˜™˜–˜›™‘’œ–ȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ řśȱ řǯŘȱ •Ž›—Š’ŸŽȱ™™›˜ŠŒ‘Žœȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ śřȱ řǯřȱ —Ž›™›ŽŠ’˜—ȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ŜŖȱ Śǯ —‘›˜™˜–˜›™‘’ŒȱŽŠ•’œ–ȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ Ŝś Śǯŗȱ ‘ŽȱŽ¡ȱ˜ȱ Ž—Žœ’œȱŗŞDZŗȬŗśȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ŚǯŘȱ œ›ŠŽ•’Žȱ—‘›˜™˜–˜›™‘’ŒȱŽŠ•’œ–ȱŠ—ȱœȱŽ•Š’˜—ȱȱ ˜ȱȃŠ—ŠŠ—Ȅ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ Śǯřȱ ‘ŽȱŽ¡ȱ˜ȱ Ž—Žœ’œȱřŘDZŘřȬřřȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ŚǯŚȱ —‘›˜™˜–˜›™‘’ŒȱŽŠ•’œ–ȱ’—ȱ Ž—Žœ’œȱřŘȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ

ǯ ǯ ǯ ǯ ǯ Ŝśȱ ǯ ǯ ǯ ǯ ǯ ŝŞȱ ǯ ǯ ǯ ǯ ǯ şŜȱ ǯ ǯ ǯ ǯ ŗŖŗȱ

śǯ ‘Žȱ)|<s] ȱ‘Ž˜™‘Š—¢ȱŠ—ȱ’Ÿ’—Žȱ˜Œ’Ž¢ȱ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ǯ ŗŖŚ

X

Table of Contents

5.1 Mal)a4k{|<m . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104 5.2 The Divine World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118 5.3 The )|<s] Theophany and Divine Society . . . . . . . . . . . . . . . 125 6. Anthropomorphic Realism and the Ancient Near East . . . . . . . 129 6.1 6.2 6.3 6.4

Anthropomorphism in Mesopotamian Mythology Anthropomorphism in Ugaritic Mythology . . . . . Anthropomorphism in Egyptian Mythology . . . . . Anthropomorphism in Hittite Mythology . . . . . . .

. . . .

. . . .

. . . .

. . . .

. . . .

. . . .

129 144 146 148

7. Conclusions: The Embodied God . . . . . . . . . . . . . . . . . . . . . . . 150 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156 Index of Biblical References . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

174

Index of Names and Subjects . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181

Abbreviations and Sigla Abbreviations and Sigla Books, Journals, and Series Books, Journals, and Series

AB

Anchor Bible

ALASP

Abhandlungen zur Literatur Alt-Syrien-Palästinas und Mesopotamiens

ANET

Ancient Near Eastern Texts Relating to the Old Testament. Edited by J. B. Pritchard. 3d ed. Princeton: Princeton University Press, 1969.

ANETS

Ancient Near Eastern Texts and Studies

AnOr

Analecta orientalia

AnSt

Anatolian Studies

AOAT

Alter Orient und Altes Testament

ARM

Archives royals de Mari

BA

Biblical Archaeologist

BASOR

Bulletin of the American Schools of Oriental Research

BBB

Bonner biblische Beiträge

BDB

The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon. F. Brown, S. R. Driver, and C. A. Briggs. Peabody, Mass: Hendrickson, 1979.

BerOl

Berit Olam

BH

Biblia Hebraica Stuttgartensia. Edited by R. Kittel. Stuttgart: Deutsche Bibelgesellschaft, 1990.

Bib

Biblica

BibInt

Biblical Interpretation

BibOr

Biblica et Orientalia

BJS

Brown Judaic Studies

BM

Beth Miqra

BSac

Bibliotheca sacra

XII

Abbreviations and Sigla

CAD

The Assyrian Dictionary of the Oriental Institute of the University of Chicago. Edited by Ignace J. Gelb et al. Chicago: Oriental Institute, 1956-

CAT

The Cuneiform Alphabetic Texts from Ugarit, Ras Ibn Hani and Other Places. Edited by M. Dietrich, O. Loretz, and J. SanG $: $ H Die keilalphabetischen Texte aus Ugarit 6CB;I$ , ' $ &J 7+ !5 6CC9$

4

4

4D CBQ

4

D*

Catholic Biblical Quarterly * 7

$, %

4 4

*

& !

%

D

D

EphC

Ephemerides Carmelitica

< ,

4 68C;!

&


=$

The Theophany of Genesis 32:23-33

23

ously, Gunkel’s suggested parallels include Icelandic, German, AngloSaxon and Lithuanian stories, and include both tests of heroes against demons and monsters, and circumstances in which humans compel deities to grant them something they desire.90 However, as these two simultaneously-suggested motifs are very different, one must regard this—as in so many other cases—as the search for a literary template, not an analysis of the Genesis text itself. Many of the preceding interpretations add unnecessary complexity to the text. In Genesis 32:25, after sending his family and all that he has across the Jabbok, Jacob is left alone. The text is blunt and concise regarding what follows: “a man ()|<s] ) wrestled with him.” The ensuing description leaves no room for ambiguity regarding the man’s physical form. He cannot prevail against Jacob—that is, he is not supernaturally strong, but is fully tied to the realistic human form. He therefore resorts to dislocating Jacob’s hip. Yet even now he is not stronger than Jacob, but rather must ask to be let go! It is clear that he is in physical form concretely a man, and not simply a disguised divinity with superhuman strength. It is in the subsequent dialogue that his divine identity becomes equally clear. Jacob requests a blessing, and the man responds by renaming him, an act which reflects his divine nature. A similar concept is seen in Hosea 1:6-2:3 (Eng. 1:6-2:1). Yahweh tells Hosea to name his daughter Lo4) ruh[a4ma= (“She has not received compassion”), and explains, “for I will no longer have compassion on the house of Israel.” He then tells Hosea to name his son Lo4) (amm|< (“Not my people”), and explains, “for you are not my people.” Both explanations of the new names begin with a k|< formula, as in Genesis 32:29. Immediately following this, Yahweh proclaims hope for the children of Israel, saying, “In the place where it is said to them, ‘You are not my people (lo4)(amm|< )attem), it will be said to them, ‘Sons of the living God!’” Yahweh then instructs Hosea, “Say to your brothers, ‘(Amm|