Next Week’s BYU Studies Symposium

This notice is likely too late for anyone not living in Utah, but I wanted to share this info anyways. Next Friday and Saturday (March 12 & 13), there will be a great symposium at the Hinckley Alumni and Visitor’s Center at Brigham Young University.

This symposium celebrates the 50th anniversary of BYU Studies and will have a very broad range of presenters and topics.  Of special interest (to me, anyways):

Jeffrey Bradshaw will be presenting on Saturday morning at 9:35am (in the N. Assembly room). His paper is called “The Ezekiel Mural at Dura Europos and the Mysteries of Aaron, Moses, and Melchizedek.” I worked with him a bit on this project and I can tell you that it is very exciting material.

Also, in that same session, starting at 9am, John Hall (BYU professor of Classics) will be giving a presentation entitled “The Anointing of the Gods: Sanctification and Authority from Egyptian Pharaohs to Hebrew Priest-Kings and Beyond.” I heard a version of this paper in London at the Temple Studies Group conference and it was awesome.  You can see my notes on it here.

I also recommend Lynn Wilson’s paper at 1:35pm in the same room. Lynn did her PhD in Theology at Marquette University and is a great scholar. I heard her speak at SBL two years ago and she has done some very interesting research.

There are many other papers that look very interesting. I just wish I could be there! If you are planning to attend, it would probably be good to register at their website (registration is free and open to the public). See their website below.

The following is some more specific info regarding the symposium, copied from their official website: http://byustudies.byu.edu/symposium.aspx

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The Jewish Legends of Jacob vs. Esau: The Birthright and the Blessing

I have had a crazy week, so all I have to offer on this week’s Old Testament Lesson 10 (“Birthright Blessings; Marriage in the Covenant) is two excerpts from Ginzberg’s Legends of the Jews. Now I realize that this work is not the best resource for reliable or primary-source material, but it is very interesting and entertaining; and it preserves (in an indirect fashion) some important ancient Jewish traditions regarding the biblical texts.

Note especially how the legends seek to defensively portray Isaac’s decision to bless Jacob — Isaac is not deceived, but comes to the inspired realization that Jacob is the correct son to bless. And that conclusion is reached by many other parties as well — not just Rebekah (who is depicted as adding her own blessing), but also Abraham blesses Jacob before his death. The text makes a point to demonstrate that this is all done with the clear approval of God and his angels.  The narrative also plays up the idea that Esau really was a bad guy, more so than is depicted in the biblical story.

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“God Will Provide Himself a Lamb” (Old Testament Lesson 9)

The Aqedah (“binding”) of Isaac was an important part of both early Jewish and early Christian understanding of God’s plan for mankind’s salvation. Although the biblical version of the story of Abraham’s sacrifice of Isaac is told in a way in which the similarities to Christ’s atoning sacrifice are only subtle, many ancient traditions, including Jewish ones, present the story in a way that many very clear parallels are easily noticed. The biblical narrative makes this a trial of Abraham’s faith (Gen. 22:1), whereas a number of other ancient traditions make it clear that this was also a trial of Isaac’s faithfulness, and that he went knowingly and willingly to the altar to be offered as a vicarious sacrifice.

In the minds of the Book of Mormon prophets, the story of the Aqedah was clearly related to the atoning sacrifice of the only-begotten Son of God. See Jacob 4:5 (place your mouse pointer over the scripture reference to see text). Where did these people, who left Jerusalem in 600 BC, get this idea that Isaac was supposed to represent the Son of God? There is no such idea expressed in the biblical text as we have it.  All we have is a God who, for some reason, thinks it appropriate to test Abraham by asking him to kill his only son, through whom God had promised Abraham innumerable descendants.  In the biblical story, there is no parallel to be drawn between God and Abraham, and certainly no comparison between Isaac and any “Son” of God.  Any comparison between Isaac and Jesus has traditionally been considered a creation of the post-New Testament Christian imagination.

Even for early Christian exegetes, however, the connection between Isaac and Jesus, if one is reading the Masoretic version of the story, is a bit strained.  First of all, according to our text, Isaac was not sacrificed, but only nearly so. This doesn’t pose much of a problem for us, in hind-site, because we recognize in this God’s compassion by not requiring Abraham to actually kill his son, while God, on the other hand, had to suffer through his Son’s actual death.  However, the absence of the son’s sacrifice and the fact that it was not presented as serving to vicariously atone for the sins of the people to avert destruction disconnects it from the theology of the Day of Atonement, the Suffering Servant, and the events of the death of Jesus Christ.

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More on Melchizedek and Abraham and More Old Testament Resources

Sorry about the odd title, but I just wanted to post some further musings I had on the hypothesis that Melchizedek, as a translated being, could have been (along with two others) the visitor to Abraham at Mamre. I would also like to alert you to some great resources that I have found to augment your study of the Old Testament.

In my last post, on (LDS) Old Testament Lesson 8, I speculated that perhaps, as a way of mediating the problem of Abraham’s angelic visitors performing physical acts (eating, getting their feet washed), we should consider the possibility that they were translated beings, who, as Joseph Smith taught, could be called as “ministering angels.” I wanted to expound further on this idea.

Before I continue, I would like to add to the discussion the fact, as was recalled to my attention by my friend Pierre Arnaudin, that the author of Hebrews seems to refer to Abraham’s visitors when he says that “some have entertained angels unawares” (Heb. 13:2).  If this is indeed one of the episodes he is thinking of, this is quite an authoritative statement that Abraham’s visitors were angels.  We should take into account, however, that the author was likely reading from the Greek, which would have read aggelos in Gen. 19, a word which, as we discussed, does not distinguish between human and divine “messengers.” It is interesting to note that in the LDS edition of the Bible, footnote c (on the word “angels”) to Heb. 13:2 refers readers to the subject “Translated Beings” in the topical guide!

Anyways, as we were studying chapter 18 in Sunday School this last Sunday, it struck me that there were a number of other passages in Gen. 18 that could be seen as supporting this idea that the three visitors, including even the one addressed as the Lord, were translated beings.  First of all, there are the “physical activities” they engage in, that I discussed in my last post: such as letting their feet be washed, eating, etc. These actions are performed only by mortals, translated beings, and resurrected beings — and not by spirits, as the resurrected Jesus informed his apostles (Luke 24:39).

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The Three Men Who Appeared to Abraham: The Godhead, Angels, or Human Beings? (Old Testament Lesson 8)

In Genesis 18, we read that the Lord appeared to Abraham in Mamre, and also, in the same verse, that three “men” visited him.  This has to be one of the most debated passages of all time.  The big question is whether these three were divine beings (and if one of the three was the Lord, Yahweh), and if so, why are they described in these verses as “men” engaging in very human activities such as washing their feet and eating regular food (Gen. 18:4-8)? This is a very complicated matter, especially because the text is so vague, not providing the details that we would need to sort this out.  In fact, it is really impossible to come to a conclusion based on the biblical text. So why do I bother? Because divine theophanies are a serious matter and a correct understanding (or as close as we can get to it) of these narratives helps us understand the early Israelite beliefs concerning the nature of God.

But before I get into that, I want to point out that the blog Joel’s Monastery (which I’ve mentioned  here recently) has a great in-depth commentary on the scriptural passages covered in this Old Testament Lesson #8.  He does a good job of covering the material for the entire lesson, including a treatment of the Melchizedek tradition that is quite comprehensive.  My post is necessarily more limited, but, if you would like, please see some of my previous posts on Melchizedek as well:

Melchizedek: Priest, King, and God

Joseph Smith and the Genealogy of Melchizedek

Back to the question of who visited Abraham — we are specifically told in Gen. 18:1 that the Lord (YHWH) appeared to him (Abraham) near the trees/oaks of Mamre.  The Hebrew makes it perfectly clear that Yahweh himself appeared, at least at some point in the story. The Greek translators confirm, albeit somewhat more generically, that it was God (ho theos) that appeared.

This seemingly random appearance of Yahweh to Abraham was not an isolated occurrence. God had appeared to him a number of times previously (see Gen. 12:7; Gen. 17:1-3, 22).  These theophanies are not described with any detail, but relate in a rather nonchalant, non-spectacular fashion the idea that Yahweh descended from heaven to speak with Abraham (and then “went up” from him, Gen. 17:22).

So, in chapter 18, we are informed of another appearance of Yahweh to Abraham.  Many commentators make a point distinguish this appearance from that of chapter 17.  The open (blank) space in the Hebrew text between the two chapters is an indicator that we are starting a new, unrelated narrative.  Some commentators identify this first clause of verse 1 as an introduction to the following chapters, which are characterized by their narrative of divine contact with mortals.  Although this may indicate that we should understand this line apart from the following verses — that perhaps this is just the “heading” and not the actual beginning of the story–we will have to answer more questions before coming to any conclusion.

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