The flagship journal of the Society of Biblical Literature, The Journal of Biblical Literature promotes critical and academic biblical scholarship and brings the highest level of scholarly expertise to bear on the study of biblical literature. The Logos edition of The Journal of Biblical Literature gives you access to nearly 20,000 pages of articles, reviews, and news published between 1981 and 2006, written by top scholars from the past two decades of biblical scholarship.
The powerful search tools in Logos give you instant access to all of the content in The Journal of Biblical Literature. You can search by author, topic, and Scripture passage—and find it all instantly. What’s more, Scripture texts are linked to the Greek and Hebrew texts—and the wealth of language resources in your digital library—and links within each volume of the journal allow you to quickly move from the table of contents to the index to the articles you need and back again. Save yourself from turning pages, cross-referencing citations, and unnecessarily complex research projects. The Logos edition of The Journal of Biblical Literature also allows you to cut and paste the content you need for citations—and automatically create footnotes in your document using your preferred style guide.
With The Journal of Biblical Literature, combined with the power of Logos, you have the most important tools you need for your research projects, sermon preparation, and biblical study!
“To summarize: God speaks to his divine court, from which various voices respond, in a manner similar to what is depicted in 1 Kings 22 (‘and one said one thing, and another said another’). Plural imperatives are used, directed to a plural audience (vv. 1–2). A divine attendant takes up the commission and delivers his own charge, again in the plural (vv. 3–5). The rest of the heavenly entourage appears to be addressed. Then the heavenly voice addresses someone individually (v. 6a). The single imperative is employed: ‘Cry!’ There is an objection (vv. 6b–7). The objection is overridden (v. 8). A new charge is delivered to the mĕbaśśeret (vv. 9–11).” (Page 235)
“ the role of the king involves a keen discernment that helps him judge between good and evil.” (Page 42)
“clearly the intended object and not the addressee of the speaking of v. 1b” (Page 230)
“genre designation ‘call narrative’ is all but required by the theory of” (Page 231)
“The plural imperatives are directed to a plural audience of divine attendants, called at other points in the OT ‘holy ones’ (qĕdôšîm), ‘seraphim,’ angels/messengers (malʾākîm), or divine beings (literally, ‘sons of the gods,’ bĕnê ʾēlîm).” (Pages 231–232)