Use of the Third Person for Self-Reference by Jesus and Yahweh: A Study of Illeism in the Bible and Ancient Near Eastern Texts and Its Implications for Christology by Roderick Elledge

Abstract

Reviewed by: Use of the Third Person for Self-Reference by Jesus and Yahweh: A Study of Illeism in the Bible and Ancient Near Eastern Texts and Its Implications for Christologyby Roderick Elledge Izaak Connoway Elledge, Roderick. 2017. Use of the Third Person for Self-Reference by Jesus and Yahweh: A Study of Illeism in the Bible and Ancient Near Eastern Texts and Its Implications for Christology. The Library of New Testament Studies575. New York: Bloomsbury T&T Clark. Hardback. ISBN 978-0567671431. Pp 182. $118.53. Elledge has reworked his Ph.D. dissertation (xii) for this volume and he "addresses an issue in Biblical texts often neglected by scholarship" (back cover). Elledge "provides a fresh perspective on the divine use of the third person" and his analysis contributes substantially "to the ongoing discussion of Jesus' divinity and self-understanding" (back cover). As a dissertation, it starts with an introduction to the study and concludes with the findings that were made. The other chapters inspect illeism in classical antiquity, the OT, ancient Near Eastern texts and the NT. [End Page 205] (1) "Introduction" (1–14). Illeism, which is a third person self-reference, seems odd today, but it pervades the Bible, which raises important questions. Why was it used? Who else used it and why? Was it common in the ancient Near East (1)? The main thesis that Elledge presents is that the use of illeism by both Jesus and Yahweh reflects divine and royal themes (2). His study is limited to direct speech (1). He follows a literary approach, focusing on the final form of the text (2). His "History of Research" (2–13) claims that no research exists on a possible link between the use of illeism by Yahweh and Jesus respectively (2). Scholarship on the meaning and significance of illeism in the Bible varies (2–5), with some regarding these references as trinitarian in nature (4). Scholarship on Jesus's illeism has revolved around the Son of Man issue (5). Elledge sets out to discuss the deity of Christ, in particular his self-understanding, divinity and preexistence (7–9). He reviews some prominent articles on illeism in the Bible (10–11) and also shows that it ought to be studied linguistically (11–14). (2) "Illeism in Classical Antiquity" (15–24). Illeism first appears in Homer's Iliad(c. 850 BCE, 16) and was popular with historians from the fifth century BCE (15). Homer's use of it is potentially early proof that illeism can have a rhetorical effect (17). Illeism was fairly common in antiquity, so questioning the significance of Jesus's use of illeism is fair (15). However, Elledge argues that its commonality does not render Jesus's use of it insignificant (21–23). (3) "Illeism in the Old Testament" (25–84). Illeism was used deferentially to emphasise a speaker's low status (25), and also when a messenger wished to distance him- or herself from a negative message (27, 28). It also occurs in oath formulas (29), when summoning someone to listen to a prophecy or pronouncement (35), and within a trial or historical setting, drawing attention away from the speaker and toward the events (43). With humans, uses other than the differential use are rare (39). Next to Jesus and Yahweh, kings use illeism the most. They use it most often in direct speech (44). They are referenced by name, name and title, title and state, royal title or sacral title (44). Illeism is used in questions, commands and requests, but mostly in statements (44). With kings, the various uses all have the same rhetorical effect (44). For David (49) and Solomon (50), it serves as dynastic affirmation. Other kings who use illeism in this way include Jehu (54), Jeroboam (55), Sennacherib (57), Artaxerxes (58), Darius (59), Ahasuerus (60) and Zedekiah (60). It is important to note who uses it, but also who does not use it. Nehemiah never uses it, neither does any of the prophets (45). [End Page 206] Some regard references with illeism as trinitarian, but it makes more sense to regard these as self-references (67). God uses illeism a total of 178 times in direct speech, including...