Death of the אלהים in Psalm 82

As has frequently been noted in the substantial literature on Psalm 82, there are few psalms that have raised more interpretive debate, despite the high degree of certainty about the text.¹ Hans-Joachim Kraus highlights the interpretive difficulties with the following statement: "Psalm 82 is of such exceptional character in the Psalter that it could well be impossible to provide interpretations that are in every respect satisfactory."² The identity of the אלהים in vv. 1 and 6 is central to these interpretive difficulties. These אלהים, who are condemned to die for their failure to maintain justice in the realm of human affairs, have been a contentious issue in the translation and interpretation of this psalm at least since the time of the ancient versions. I will propose here that the identification of these אלהים as divine kings ruling over the nations provides a better explanation for the content of the psalm than previously proposed identifications of these figures as human judges, tyrannical foreign rulers abusing subjugated Israel/Judah, or deities of the pantheon other than Yahweh. There are three issues that are central to any interpretation of this psalm: first, the setting for the event described in the psalm; second, Yahweh's role in the event; and third, the identity of the אלהים mentioned in vv. 1 and 6. Although the last of these issues is the primary focus here, the other issues are so integral to the identity of the אלהים that they will also be discussed in some detail.

I. The Setting: בעדת אל

Psalm 82:1 locates the events of the psalm בעדת אל. Due in large part to the discoveries of similar language describing divine assemblies in texts from Mesopotamia and Ugarit over the last ca. 150 years, most scholars today interpret this reference to the עדת אל as an example of this broader ancient Near Eastern phenomenon.

Divine council scenes in ancient Near Eastern texts are the location for discussion, decision making, and vital activities of the gods (such as creation). In Mesopotamian texts there are numerous references to divine council scenes. Almost all of the key events and decisions in Enuma elish, for example, are discussed, planned, and affirmed in the context of a council of gods. Similarly, in response to the crisis created by the refusal of the Igigi to continue their hard labor, the gods gather in the assembly in Atrahasis to discuss the issue and create a solution (tablet I). In Ugaritic texts also, the gods gather in the divine council or the council of El for comparable activities. For example, there is an extended narrative set in the divine council (phr.mʿd) in the Baal Cycle (KTU 1.2.I; cf. 1.4.III). The gods are also depicted gathering in an assembly to decree their judgment on humanity in the Balaam texts from Deir vAlla. These depictions of divine council scenes from other ancient Near Eastern texts provide the cultural context for understanding the council scene presented in Psalm 82.

There are also several similar depictions of divine council scenes in the Hebrew Bible. In 1 Kings 22 and Job 1-2, the chief deity is seated on a throne and the other members of the council come into his presence and stand before him (1 Kgs 22:19; Job 1:6; 2:1). The scene in Zech 3:1-6:8 is depicted in divine council imagery. Both the supplicant and the accuser come and stand before Yahweh/the angel of Yahweh to receive the deity's judgment. In the divine council scene of Isaiah's temple vision report (ch. 6), Yahweh is seated on a throne surrounded by seraphim. These scenes from both biblical texts and a variety of ancient Near Eastern literature provide clear parallels with Psalm 82 and a firm basis for the judgment that the psalm represents a similar divine council scene. It is still necessary, however, to determine the leadership of the council as it is presented in this text.

The precise meaning of the phrase עדת אל hinges on the significance of the term אל, which can be both a generic noun used in reference to any god and the personal...