In this book the varied and important reception is traced which the story of the revelation of YHWH's name to Moses received in Judaism, early Christianity, and the pagan Graeco-Roman world.
In this book the varied and important reception is traced which the story of the revelation of YHWH’s name to Moses received in Judaism, early Christianity, and the pagan Graeco-Roman world.
The obvious riddles and difficulties in Exod 3:13–15 and Exod 6:2–8 have attracted an overwhelming amount of attention and comment. These texts make important theological statements about the divine name YHWH and the contours of the divine character. From the enigmatic statements in Exod 3:13–15, most scholars reconstruct the original form of the name as “Yahweh,” which is thought to describe YHWH’s creative power or self-existence. Similarly, Exod 6:3 has become a classic proof-text for the Documentary Hypothesis and an indication of different aspects of God’s character as shown in history. Despite their seeming importance for “defining” the divine name, these texts are ancillary to and preparatory for the true revelation of the divine name in the book of Exodus. This book attempts to move beyond atomistic readings of individual texts and etymological studies of the divine name toward a holistic reading of the book of Exodus. Surls centers his argument around in-depth analyses of Exod 3:13–15, 6:2–8 and Exod 33:12–23 and 34:5–8. Consequently, the definitive proclamation of YHWH’s character is not given at the burning bush but in response to Moses’ later intercession (Exod 33:12–23). YHWH proclaimed his name in a formulaic manner that Israel could appropriate (Exod 34:6–7), and the Hebrew Bible quotes or alludes to this text in many genres. This demonstrates the centrality of Exod 34:6–7 to Old Testament Theology. The character of God cannot be discerned from an etymological analysis of the word yhwh but from a close study of YHWH’s deliberate ascriptions made progressively in the book of Exodus.
This collection of essays, published on the occasion of Gerard Luttikhuizen’s retirement, highlights the Egyptian subject-matter, background or provenance of many Jewish, Early Christian, and Gnostic texts. It covers a broad spectrum of themes, genres, and traditions. It shows that Egypt was a vibrant point of reference, sometimes even a focal point and cradle for Jews, Christians, and Gnostics and their thought. The first part of this book examines various aspects of the relation between Judaism and Egypt, mainly in the Graeco-Roman period. The second part deals with several connections between early Christianity and Egypt, whereas the third part considers Egypt as the place where many Gnostic texts were found. This collection pays homage to Gerard Luttikhuizen’s life-long interest in Egypt and Gnosticism.
How were holidays chosen and taught in biblical Israel, and what did they have to do with the creation narrative? Michael LeFebvre considers the calendars of the Pentateuch, arguing that dates were added to Old Testament narratives not as journalistic details but to teach sacred rhythms of labor and worship. LeFebvre then applies this insight to the creation week, finding that the days of creation also serve a liturgical purpose.
Few phrases in Scripture have occasioned as much discussion as has the “I am who I am” of Exodus 3:14. What does this phrase mean? How does it relate to the divine name, YHWH? Is it an answer to Moses’ question (v. 13), or an evasion of an answer? The trend in late-nineteenth- and twentieth-century scholarly interpretations of this verse was to superimpose later Christian interpretations, which built on Greek and Latin translations, on the Hebrew text. According to such views, the text presents an etymology of the divine name that suggests God’s active presence with Israel or what God will accomplish for Israel; the text does not address the nature or being of God. However, this trend presents challenges to theological interpretation, which seeks to consider critically the value pre-modern Christian readings have for faithful appropriations of Scripture today. In “Too Much to Grasp”: Exodus 3:13?15 and the Reality of God, Andrea Saner argues for an alternative way forward for twenty-first century readings of the passage, using Augustine of Hippo as representative of the misunderstood interpretive tradition. Read within the literary contexts of the received form of the book of Exodus and the Pentateuch as a whole, the literal sense of Exodus 3:13–15 addresses both who God is as well as God’s action. The “I am who I am” of v. 14a expresses indefiniteness; while God reveals himself as YHWH and offers this name for the Israelites to call upon him, God is not exhausted by this revelation but rather remains beyond human comprehension and control.
This compendium examines the origins of the God Yahweh, his place in the Syrian-Palestinian and Northern Arabian pantheon during the bronze and iron ages, and the beginnings of the cultic veneration of Yahweh. Contributors analyze the epigraphic and archeological evidence, apply fundamental considerations from the cultural and religious sciences, and analyze the relevant Old Testament texts.
The present volume contains essays dealing with the Second Temple Jewish traditions and documents preserved solely in their Slavonic translations. It examines these Slavonic pseudepigraphical materials in the context of their mediating role in the development of early Jewish mystical traditions from Second Temple apocalypticism to Merkabah mysticism attested in rabbinic and Hekhalot materials. The book represents the first attempt to study Slavonic pseudepigrapha collectively as a unique group of texts that share common theophanic and mediatorial imagery crucial for the development of early Jewish mysticism. The study demonstrates that mediatorial traditions of the exalted patriarchs and prophets played an important role in facilitating the transition from apocalypticism to early Jewish mysticism.