Prayer Tents Bible References - Prayer Tents

THEOPHANY

Technical term for the appearance of God in the OT. The term, which is Greek in origin (from the festival at Delphi; Herodotus Hist. 1.51), is a compound of théos (“God”) and phaínein (“to appear”). Although there is no exact Hebrew equivalent for Gk. theophánia, a niphal form of the common Hebrew root rʾh comes closest. “Theophany” may be translated as the “appearing,” “revealing,” “shining forth,” or simply “vision” of God.

Theophanies take many forms in the OT and function within different contexts in distinct ways. Pentateuchal narratives contain numerous stories of God, or God’s manifestation (“glory,” “messenger,” or “face”), appearing to individuals at moments of narrative tension when the divine promises of land, progeny, and relationship are in doubt (cf. Gen. 12:7; 17:1; 18:1; 26:2, 24; 32:24-32; 35:9; Exod. 3:2; Num. 12:5). In Gen. 12:4-9, e.g., Abram departs Haran under the care of the divine promises, only to discover that the Promised Land is inhabited by Canaanites; at that moment (v. 7) Yahweh appears to reassure the promise of land.

On rarer occasions Yahweh appears to groups as at Sinai (Exod. 19:16-25; cf. 16:10), or when the 70 elders of Israel are vouchsafed a vision of God that is described in uncharacteristically direct terms (24:9-18).

Theophanies in narrative traditions ordinarily bring divine communication and only rarely describe what is seen (cf. Exod. 33:21-23; Ezek. 1). Many texts include language that symbolizes God’s nearness, yet emphasizes that direct access to God’s presence is limited if not impossible. Earthquake, thunder, lightning, storm wind, shofar blasts, brightness, and darkness suggest God’s nearness (Exod. 19:16, 18-19). God tells Moses, “You cannot see my face; for no one shall see me and live” (Exod. 33:20; but cf. Num. 12:8). The extraordinary nature of theophanies is often stressed by the awe or fear of those vouchsafed divine encounters (cf. Gen. 16:13; 32:30; Exod. 3:6; 24:11; Judg. 13:20).

Other contexts for theophanies include prophetic call experiences (cf. 1 Kgs. 22:19; Isa. 6:1, 5; Ezek. 1:1, 27-28; Amos 9:1) and later visions including the hope that Yahweh will appear at a future time to restore Israel (Isa. 35:2; 40:5; 60:2; Zech. 9:14) or to judge (Mal. 3:2-5). Yahweh’s appearing is sometimes specifically related to the cult or worship (Lev. 9:4, 6, 23-24; 16:2; Ps. 63:2[MT 3]; 84:7[8]).

Some scholars find the original life-setting of OT theophany in the Song of Deborah (Judg. 5:4-5), a victory hymn following the “Yahweh war.” Although the hymn includes the response of nature to Yahweh’s presence, it does not include direct divine communication to humans as in other contexts. Perhaps the literary type became dissociated from its original setting with the end of the Yahweh wars during the Monarchy and was freed to move into narrative compositions and be adapted into prophetic oracles.

The theological language of theophany is taken over in certain NT texts that suggest the divine presence in Jesus including the announcement to Joseph (Matt. 1:18-25), baptism (Mark 1:9-11), Transfiguration (9:2-8), and Ascension (Acts 1:6-11; cf. 9:1-9) narratives.

Bibliography. J. K. Kuntz, The Self-Revelation of God (Philadelphia, 1967); C. P. Staton, “And Yahweh Appeared”: A Study of the Motifs of “Seeing God” and of “God’s Appearing” in Old Testament Narratives (diss., Oxford, 1988).

Cecil P. Staton, Jr.

Prayer Tents Bible References - Prayer Tents

THEOPHANY

Eerdmans Dictionary of the Bible (2000)