Encountering the Divine: Theophany in Biblical Narrative

Encountering the Divine: Theophany in Biblical Narrative. By George Savran. JSOTSup 420. London and New York: T & T Clark, 2005, viii + 280 pp., $135.00.

The title of this monograph defines both its focus (divine encounter) and scope (biblical narrative). In its broadest sense, the term "theophany" refers to a divine appearance that may occur in the form of a dream or vision. This study has a unique focus upon actual contact and interaction between the human and the divine. What began as the author's fascination with the idea of divine encounter led to an examination of biblical narratives and eventually to the recognition and identification of an overall pattern associated with such encounters. These narratives merit special attention because they reveal something about the participants, the possibility for interaction between the two distinct spheres (human and divine), as well as the effects one sphere has upon the other.

To develop his thesis, Savran employs Robert Alter's concept of type-scene. By doing so, he is able to overcome deficiencies inherent within earlier form-critical studies where an earlier prototypical text served as the basis for diachronic analysis of other texts within the same genre. Though theophany narratives exhibit call narrative elements, the theophany theme so transforms them that the term "call narrative" cannot sufficiently describe them. Instead, the call narrative itself is better seen as a subset within the broader context of the narrative theophany. It is here, then, that Savran promotes the type-scene as a more effective tool for exposing the interrelationships between these stories as he applies it to a variety of texts. For example, in chapter 2, "Preparing for the Theophany," he investigates "set patterns of behavior" that precede divine-human encounters (p. 31). One element of this pattern involves the separation of the protagonist from human company prior to the theophany, even though the person is not aware it is about to happen. This often takes the form of flight (e.g. Jacob, Genesis 28). The other element, occurring less often, involves the protagonist's willful approach, seeking physical and/or ritual contact with YWHW (e.g. Moses, Exodus 33-34). Yet still others occur as a hybrid of the two.

Chapter 3, "The Visual Representation of the Divine," looks at various ways theophanic texts depict YHWH and delineate the distance between YHWH and humans, including the degree of flexibility, as well as ways this gap is bridged. Some texts emphasize a gradual revelation and recognition of the divine, while others present a sudden appearance. Still others present combinations or variations of these. In all cases, visual aspect and content of revelation hold pride of place over the process of revelation.

Chapter 4, "Human Responses to Theophany," analyzes the range of human responses to the divine encounter-from positive acknowledgment of the power of the divine to various expressions of hesitation and anxiety. Particular emphasis is placed upon the importance of the interactive elements of the theophany, including YHWH's response to the initial human response. But it is chapter 5, "Transformation and Externalization," that stands out as marking an important peak in the analysis, because it explains how the protagonist is transformed by the experience. At times, the protagonist comments on his experience, as do both Ezekiel (3:15) and Daniel (chap. 7). But in reality, the most productive results come from identifying ways by which the protagonist rejoins the community he has momentarily left and how it then shapes his new role in the community. Subsequently, chapter 6, "On the Lethal Nature of the Divine Presence," focuses on the imminent danger to the human participant. However, it is chapter 7, "Sinai Revisited: Theophany and Intertextuality," that develops the heart of the book's thesis by performing intertextual analyses on theophany narratives. For example, Elijah's theophany experience at Horeb (1 Kings 19) alludes to Moses' earlier theophany experience at Sinai (Exodus 33) which in turn serves as a basis for comparison regarding similarities and differences.

The final chapter, "From Theophany Narrative to Divine Journey," investigates post-exilic narrative theophanies and suggests a significant shift has occurred. The ease associated with pre-exilic divine-human communication is now absent, having been replaced with a less personal aspect of the divine. Personal piety now displaces group revelation as seen, for example, in the book of Job. There, the audience is privy to many scenes within the divine counsel but Job does not participate in any of these, and neither do any of the other characters except Satan (p. 232). Like a countermeasure, the idea of Torah emerges to bridge this ever-widening distance between divine-human contact. For the rabbis, Psalm 119 now becomes a proof-text for elevating Torah to a new status where it is the essential means for communicating God's will. The psalmist's statement, "Open my eyes that I may look upon the wonders of your Torah" (Ps 119:18) is now taken to mean "a search for interpretation by inspired means." The primary significance of this theophanic shift for Savran is the idea that Psalm 119 has supplanted the private nature of theophany in such a way that its personal piety now democratizes the "inspired relationship" (pp. 234-36).