admiel kosman-the multilingual bibliography of names of god in the hb and in rabbinic literature.pdf

7/26/2019 Admiel Kosman-The Multilingual Bibliography of Names of God in the HB and in Rabbinic Literature.pdf

1/165

Admiel Kosman

-

:

,

,

The Multilingual

Bibliography of

Names of God in

the Hebrew Bibleand in Rabbinic

Literature:Lists,

Summaries, Notes

Potsdam University

and Abraham Geiger

College Berlin

Potsdam University

2015

,

"

"

For Researchers and

Teachers

Experimental

Edition


2/165

::

Content: The Sections of the Bibliographic Lists and the Summaries

notes:

..,1

1. Entries in Encyclopedias, Bibliographies.

.----.2

2. YHWE and General discussions on the Name of God in the Hebrew Bible and the

Biblical Period.

.---.:2

2. A. YHWH and the Names El and Elohim..---.:2

2.B: Additional Materials for the Name YHWE in the Hebrew Bible: Miscellaneous.

..:2

2. C: Philosophical Aspects of the name of God in the Hebrew Bible.

..:2

2. D: The Names of God in the different Books of the Hebrew Bible.

".---.: "2

2. E: I am YHWH.

:..2

2. F: Miscellaneous.

.---.:2

2. G. The Punctuation and the Vocalization of the Name YHWH.

..3

3. The Name Yah or Yahu in the Hebrew Bible.

..4

4. The Name El or Eloah for God in the Hebrew Bible.

..,,5

5. Shaddai, El Shaddai, God of My Abraham, God of My Fathers.

.---.6

6. Zebaoth and Jahwe Zebaoth.

..7

7. El Elyon.

,,.8 .---,,

8. The Gods of Canaan, Ugarit, Egypt, Babylon and others in the Near East versus YHWH.

.:.88. A: Samaritans.

1


3/165

..9

9. The Names of God in the Hebrew Bible in Translation.

..10

10. The Names of God in other Religions.

..:10

10. A: The Names of God in Iconographies.

..11

11. The Revelation of God to Moses in Ex. Chaper 3:

..:11

11. A: Exodus 3:14 I am that I am'.

.-.",,12

12. Rabbinic Litereture (The Sages, Talmud and Midrash), Philo, Josephus, and Later

Rabbinic Litereature General overview..:".12

12. A: The Tetragrammaton and the Thirteen Attributes:

,..:12

12. B: The Names of God At Qumran:

..13

13. Halakha.

..:13

13. A: The One who is suspicious on his Oath.

..:13

13. B: Writing the Divine Names.

"13 .".:

13. C: The Halakhic Term Azkara.

.:.13

13. D: Halkhot in regard to the Geniza.

-'-.""""14

.--

14. The Terms Shem ha-Meforash and Shem ha-Meyuchad and the Longer Names -beyond the Name of four Letters.

.:.14

14. A: Further Studies on Shem ha-Meforash (=Tetragrammaton).

".. "15

15: Ani vaHu.

..16

16. The Divine Names and their Magic use.

..:16

2


4/165

16. A: The Divine Names in the Mezuza and Tephilin as a Magic Object.

:..17

17. Research in regard to the Names of God in the Hebrew Bible and in Post-Biblical Periods:

Summaries and Notes.

.-,---.18

18. YHWH, Elohim and other Divine Names of God as Representaions in the Post-Biblical

Periods.

():19 .

19. The Name of God at Elephantine.

.-.20

20. The Names of God: Kabbalah and Hassidism.

.:21

21. Reading-Loudly of the Shem haMeForash (Tetragrammaton)...22

22. The Divine Names and the Language Perception.

.:23

23. Jewish Middle Ages Thinkers on the Divine Names.

..24

24. The Divine Attributes in the Jewish Philosophy of the Middle Ages.

,..25

25. The Names of God in the Hebrew Bible in studies concering Feminism, Gender,

Psychology and Psychoanalysis.

..26

26. The Names of God in the Modern Jewish Philosophy.

3


5/165

:,.1

1. Entries in Encyclopedias, Bibliographies:

"":1972,, ,

();297-302. "" :

: "" ().302-321.

"307-311. " ().---:

,

,

,

,

,

'

,

"

"".:,1-9

M. Weippert, "Jahwe", RIA (=Reallexikon der Assyriologie,

herausgegeben von Erich Ebeling und Bruno Meissner), vol. 5, de

Gruyter, Berlin 1976, pp. 246-53.

The Entry YHWH in: G. Johannes Botterweck and Helmer Ringgren

(eds.), Theological Dictionary of the Old Testament, vol. 5, EerdmanPublishing, Grand Rapids 1986, pp. 500-521.

The Entry in: G. Johannes Botterweck and Helmer Ringgren and

Heinz-Josef Fabry (eds.), Theological Dictionary of the Old Testament,

vol. 15, Eerdman Publishing, Grand Rapids 2006, pp. 128-175.

..

' 128-133.

.

The Entry YAHWE in: David Noel Freedman (ed.), Anchor Bible

Dictionary. vol. 6, Si-Z, Doubleday, New York 1992, pp. 1011-1012

(written by Henry Thompson).

4


6/165

The Entry YAHWEH in: Karel van der Toom, Bob Becking and Pieter

W. van der Horst (eds.), Dictionary of Deities and Demons in the Bible

(DDD), Brill, Leiden 1995, pp. 910-919.

The Entry YHWH in:

--- YHWH Yahweh, in: Ernst Jenni and Claus

Westermann, Theological Lexicon of the Old Testament, Hendrickson

Publishers, Peabody 1997, pp. 683-687.

The Entry YAHWEH in: Karel van der Toorn et al. (eds.), Dictionary ofDeities and Demons in the Bible (DDD) Brill, Leiden 1999, pp. 910-919.

The Entry YAHWEH ZEBAOTH in: Karel van der Toorn, Bob Becking

and Pieter W. van der Horst (eds.), Dictionary of Deities and demons in

the Bible (DDD), Brill, Leiden 1995, pp. 920-924.

The Entry God, in Lawrence H. Schiffman and James C. VanderKam

(eds.), Encyclopedia of the Dead Sea Scrolls, Oxford University Press,

Oxford 2000, pp. 317-321 - esp. p. 317: Attributes of God (written by

Martin Roesel and Uwe Glessner).

.

The Entry --- in: Heinz-Josef Fabry and Ulrich Dahmen (eds.),Theologisches Wrterbuch zu den Qumrantexten, vol. 2, Kohlhammer,

Stuttgart 2011, pp. 102-106.

.---

The Entry Attributes of God: Jewish Concepts (written by Louis Jacobs), in:

Lindsay Jones (ed.), Encyclopedia of Religion, vol. 2, Tomson Gale, Detroit

2005, pp. 613-615.

5


7/165

The Entry God in: James Hastings (ed.), Encyclopaedia of Religion and

Ethics, T&T Clark, vol. 4, Edinburgh 1914, pp. 243-306:

(-: --)

.

:

:.248'.

:.253-254.'

.-:296-298'.

Jean Chevalier & Alain Gheerbrant, A Dictionary of Symbols(translatedby John Buchanan-Brown), Penguin Books, London 1996, pp. 693-695

(Names: Divine names).

The Entry "Tetragramm" (written by Thomas David Winton), In: Die

Religion in Geschichte und Gegenwart: Handwrterbuch fr Theologie

und Religionswiss, (=RGG) VI. (3rd edition), Mohr, Tbingen 1962, col.703.1

The Entry God, names of (written by Marvin Fox, Louis F. Hartman, S.

David Sperling and Louis Isaac Rabinowitz), in: Fred Skolnik (ed.),

Encyclopedia Judaica, vol. 7, Thomson-Gale and Keter, Detroit 2007, pp.

672-678.

:

,2,, ,3, , , , ;---,

,,

.,

1" .10"'---2.132'3.133'

6


8/165

Dov Neuman (Noy), Motif-index of Talmudic-Midrashic literature,

(Doctoral dissertation series; Author's Ph.D. Thesis, Indiana University,

1951), University Microfilms, Ann Arbor 1954, pp. 341-343 (D1766.2-

D1766.7.24).

.

Edwin D. Lawson, Some Jewish Personal Names (2): An Annonated

Bibliography, in: Aaron Demsky (ed.), These Are the Names: Studies in

Jewish Onomastics, Vol. 4 [2003] (in Honor of Prof. Edwin D. Lawson

on His 80th Birthday) Bar-Ilan University Press, Ramat Gan 2004, pp.

155-1664

'

,Semitic Bibliography,Divine Name

::,491-494'6A.14.1.1:

http://www.aulaorientalis.org/semiticbibliography/hebrew.html

,:":

http://michaelsheiser.com/TheNakedBible/yhwhU35T/U35T

.---

:

SHEM HA-MEFORASH by Wilhelm Bacher

:

http://www.jewishencyclopedia.com/articles/13542-shem-ha-meforash

---:

,

https://he.wikipedia.org/wiki/%D7%99%D7%94%D7%95%D7%94

),,4)2003:()::4

.2004-

7
http://www.aulaorientalis.org/semiticbibliography/hebrew.htmlhttp://michaelsheiser.com/TheNakedBible/yhwh/http://michaelsheiser.com/TheNakedBible/yhwh/http://michaelsheiser.com/TheNakedBible/yhwh/http://michaelsheiser.com/TheNakedBible/yhwh/http://michaelsheiser.com/TheNakedBible/yhwh/http://michaelsheiser.com/TheNakedBible/yhwh/http://michaelsheiser.com/TheNakedBible/yhwh/http://michaelsheiser.com/TheNakedBible/yhwh/http://michaelsheiser.com/TheNakedBible/yhwh/http://michaelsheiser.com/TheNakedBible/yhwh/http://www.jewishencyclopedia.com/articles/13542-shem-ha-meforashhttp://www.jewishencyclopedia.com/articles/13542-shem-ha-meforashhttps://he.wikipedia.org/wiki/%D7%99%D7%94%D7%95%D7%94https://he.wikipedia.org/wiki/%D7%99%D7%94%D7%95%D7%94https://he.wikipedia.org/wiki/%D7%99%D7%94%D7%95%D7%94http://www.jewishencyclopedia.com/articles/13542-shem-ha-meforashhttp://michaelsheiser.com/TheNakedBible/yhwh/http://www.aulaorientalis.org/semiticbibliography/hebrew.htmlhttp://www.aulaorientalis.org/semiticbibliography/hebrew.html


9/165

:----.2

2. YHWE and General discussions on the Name of God in the

Hebrew Bible and the Biblical Period:

( ,:

):1965,,

5":---: "87-94,'

')172-173'169-176'---

31.(6'175-176'29',175'17'15';173'12

, : , ,

,":

:7.226-229'

,

---,

:

"

,"

'

,(

)

) :

",(

'

.9-12,",',

, (),:,

:1963

:.318'

S. D. Goitein, YHWH the Passionate: The Monotheistic Meaning and

Origin of the Name YHWH, Vetus Testamentum, 6:1 (1956), pp. 1-9.

Nahum M. Waldman, Divine Names and Connotations: A Reading of the

Book of Jonah, Conservative Judaism, 46:4, (1994), pp. 53-57.

5" .139"'---6

,')146),'146'

).144',116',66',65',45',41')13'1477.135'

8


10/165

Abstract: Cassuto distinguished between YHWH as a concept of God where there was

a direct relationship and Elohim who was transcendental. This article deals with those

variations and their use in the Book of Jonah.

---

'' , .

.

:

A. Abela, U. Cassutos Alternative Explanation of the Divine Names

Phenomena within the Abrabam Narrative in Genesis, in: H. Pavlinkov,

D. Papouek, (eds.), The Bible in cultural context, Brno 1994, pp. 11-23.

:

Herbert Chanan Brichto, The Names of God Poetic Readings in Biblical

Beginings, New York, Oxford University Press, 1998; (On that see

review of David Marcus, AJS 26, 2, (2002), pp. 349-350).

.-

Nahum M. Waldman, Divine Names, Jewish Bible Quarterly, 25:3,

(1997). pp. 162-168.

Abstract: Waldman Distinguishes between YHWH (the personal name of God) and

Elohim [. . .] beyond denoting God, denotes not only God (of Israel), but god

(any one or all of the gods of the nations; Ex. 12:12, Josh. 24:15); supernatural being,

angel (Gen. 32:29, Ps. 8:6) and ghost (Sam. 28:13, Isa. 8:19). The writer examines

episodes in the life of Saul to show that the use of the terms depends on the narrator.8

.''---

.

.,123-162')"(,,

8.4.'

9


11/165

.":

?:

?

?

,,

,

.---"

"---

,

,.

.

,

,.

.,97-108')"(,,

(":

)"

,

.,

),,().,(

,

.

,,

---

.

M. H. Segal, El, Elohim, and YHWH in the Bible, JQR 46 (1955), pp.

89115.

, ,

-:(

,

)

,

---592'591.,,'

.

10


12/165

""1349-51.,' .

--- .

""-. "

".

---, ),-( ,

.,103-71')"(,

.,86-89')"(,,-',

,":?,".---, "171-172.'

'165-171.' ''" ( 9').-: "

G.H. Skipwith, The Tetragrammaton: Its Meaning and Origin, JQR

(Original Series) 10 (1898), pp. 662-677.

W. R. W. Gardner, The Name 'Yahweh', The Expository Times, 20

(1908/9), pp. 91-92.

Jacob, B., Im Namen Gottes, Calvary, Berlin 1909.

.

George Foot Moore, Notes on the Name Yhwh, AJSL (=The American

Journal of Semitic Languages and Literatures), 25 (1909), pp. 312318.

William Hayes Ward, The Origin of the Worship of Yahwe, AJSL (=The

American Journal of Semitic Languages and Literatures), XXV (1909),

pp. 175-187.

9.164'55''

11


13/165

Paul Haupt, Der Name Jahweh, OLZ (=Orientalistische Literaturzeitung),

(1909), cols. 211-214.

William Rainey Harper, The Prophetic Element in the Old Testament,

University of Chicago Press, Chicago 1905, p. 86 n. 3:

--- , :

(), :

(), () ('),, (),10 11

() () ( (). 12),

W. Robertson Smith, The Prophets of Israel and their Place in History to

the Close of the Eighth century B.C., Black, London 1907, pp. 386-388:

, , ( ,:

,17'173'),1965 ,

.-

(,) 13,'

( ").

George Foot Moore, Notes on the Name --- , The American Journal of

Semitic Languages and Literatures, 28:1 (1911), pp. 56-62.

Andrew Jukes, Die Namen Gottes in der Heiligen Schrift: Eine

Offenbarung seiner Natur u. seiner Beziehungen, Maranatha-Verlag,Leipzig 1922.

10.59'11.60'12.129'13

,,190'188"'

.192'

12


14/165

William F. Albright, Contributions to Biblical Archaeology and

Philology, Journal of Biblical Literature,43, (1924), pp. 363-393.

Abstract: in Section 2 (pp. 370-378) Albright holds that the theory that Yahwh is an

expansion of Yh, an unidentified god of early Syria, is not tenable. Evidencepresented.14

---

.,-,

.

William F. Albright, The evolution of the West Semitic divinity: An-

Anat-Att. American Journal of Semitic Languages, 41, (1925), pp. 73-101.

Abstract: After surveying many of the influences on the divinity Albright concludes

that the numina of fertility were feminized and goes on,

The Aramaeans replaced the Canaanite-Hebrew name Anat with the Aramaeized

form Att, and later amalgamated the sister-deities Attar and Att into the dea syria,

Atargatis. Meanwhile, some unknown Jewish theological group had transformed the

heathen Anat, Providence into a form of Yh (p. 101).15

,

, .

: ;

"".

F. C. Burkitt, On the Name Yahweh, JBL (=Journal of Biblical

Literature), 44:3/4 (1925), pp. 353-356.

Godfrey Rolles Driver, The Original Form of the Name Yahweh:

Evidence and conclusions, ZAW (=Zeitschrift fr die alttestamentliche

Wissenschaft), 46, (1928), pp. 7-25.

14.4.'15.4.'

13


15/165

Abstract: After examination of prosopographic evidence from several sources

concludes [...] that God was known only as Ya, not as Yahweh, until the new name

came into use at the time of the Exodus.16

,

.'---""'

A. M. Dubarle, La signification du nom de Jahwe, RSPh 35, (1951), pp.

3-21.

William Foxwell Albright, Yahweh and the Gods of Canaan: A Historical

Analysis of two Contrasting Faiths, Athlone Press, London 1968.

Oskar Grether, Name und Wort Gottes im Alten Testament, Tpelmann,

Giessen 1934.

Arnold Schleiff-Halle, Der Gottesname Jahwe, Zeitschrift der Deutschen

Morgenlndischen Gesellschaft, 90:3-4 (1936), pp. 679-702.

Julian Obermann, The Divine Name YHWH in Light of Recent

Discoveries, JBL 68 (1949), pp. 301323 (=1. Hebrew an yahw and

Phoenician yqtlnk. 2. YHWH as a proper name. 3. YHWH as a nomen agentis. 4.

Evolution of the epithet).

Aimo Edvard Murtonen, APhilological and Literary Treatise on the OldTestament Divine Names, Studia Orientalia Fennica, XVII.1. Helsinki,

1952.

G. Lambert, Que signifie le nom divin YHWH?, Nouvelle Revue

Thologique 74, (1952), pp. 897-915.

16.4.'

14


16/165

douard Dhorme, Le Nom du Dieu d'Isral, RHR (=Revue de l'histoire

des religions) 141 (1952), pp. 5-18.

R. A. Barclay, The Origin of the Name YHWH, TGUOS (=Transactions

of the Glasgow University Oriental Society)15 (1953-54), pp. 44-47.

Godfrey Rolles Driver, The Interpretation of Yhwh as a Participial Form,

JBL 73 (1954), pp. 125-131.

Immanuel Lewy, The Beginnings of the Worship of YHWH: Conflicting

Biblical Views, Vetus Testamentum 6 (1956), pp. 429-435.

R. Mayer, Der Gottesname Jahwe in Lichte der neusten Forschung, BZ

(=Biblische Zeitschrift), n.s.2 (1958), pp. 26-53.

Norman Walker, Yahwism and the Divine Name 'Yhwh, ZAW

(=Zeitschrift fr die alttestamentliche Wissenschaft),70(1958), pp. 262-

265.

.---

Raymond Abba, The Divine Name Yahweh, JBL (=Journal of Biblical

Literature) 80:4 (1961), pp. 320-328.

J. Vergote, Une thorie sur lorigine gyptienne du nom de Yahweh,

EphThL 39, (1963), pp. 447-452 [=on N. Walkers article ZAW 70,

(1958), pp. 262-265].

15


17/165

Robert. W. Gleason, Yahweh the God of the Old Testament, Prentice-

Hall,New Jersey 1964.

Geoffrey H Parke-Taylor, Yahweh: The Divine Name in the Bible,

Wilfrid Laurier University Press, Waterloo 1975.

See the review of J.M. de Tarragon in: CBQ (=The Catholic Biblical Quarterly) 38,

(1976), pp. 583-584

: -

()

.79'

Manfred Grg, Jahwe: ein Toponym? in: Biblische Notizen. Beitrge zur

exegetischen Diskussion 1, (1976), S. 7-14.

David Noel Freedman, Divine Names and Titles in Early Hebrew Poetry,

In: F. M. Cross, W. E. Lemke, & P. D. Miller, Jr. (eds.) Magnalia Dei:

The Mighty Acts of God: Essays on the Bible and Archaeology in

Memory of G. Ernest Wright,Garden City, 1976, pp. 77-129.

[Reprinted in: David Noel Freedman, Pottery, Poetry and Prophecy,

Winona Lake, Eisenbrauns, 1979, pp. 77-129].

Abstract: Extensive detailed analysis of the divine names and titles used in 14 Old

Testament poems. These poems represent three periods: Militant Mosaic Yahwism,

Patriarchic Revival, and Monarchic Syncretism. Tables show the frequency of 20

terms for God in each of the poems. Among the names used are: Shepherd of Israel,Exalted Warrior, and the God of Israel. Proposes that the original form yahweh was a

verb.17

-

, : ,

.

,.:.

.---

17.4.'

16


18/165

M. Ros, Jahwe, Zum Streit um den alttestamentlichen Gottesnamen,

Theologische Studien 122, Zrich (1978).

Ernst Axel Knauf, Yahwe, VT (=Vetus Testamentum) 34 (1984), pp.

467-472.

Jacob A.Loewen, ,The Names of God in the Old Testament, Bible

Translator, 35:2, (1984), pp. 201-207.

Abstract: Discussion of the names El, Eloah, Elohim as singular and plural names.

Refers to the view of Walther Eichrodt in his Theology of the Old Testament 18that

Elohim is a plural of intensity as the British queen referring to herself as we. Goes

on with a discussion of yhwh, Adon - and combined names such as El shaddai, yhwh

nissi, and yhwh rapha.19

, -'', ,

' (,'

---,---,,,---.)''

.

S.I.L. Norin, Sein Name allein ist hoch: das Jhw-haltige Sufflx

althebrischer Personennamen untersucht mit besonderer

Bercksichtigung der alttestamentlichen Redaktionsgeschichte

(Coniectanea Biblica, Old Testament Series 24), Lund 1986.

Tryggve N. D. Mettinger, In Search of God: The Meaning and Messageof the Everlasting Name (translated From Swedish by Frederick H.

Cryer), Fortress, Philadelphia 1988.

Abstract: Extensive description and analysis of various names for God.

:18

Walther Eichrodt, Theology of the Old Testament, vol. 1 (Transl. by J. A. Baker), The

Westminster Press, Philadelphia 1961, pp. 178-205: The Names of the Covenant God.19.4.'

17


19/165

Topics include: Divine Names as an organizing principle, YHWH, El Shadai, YHWH

Sabaoth, Lord of Hosts, and Redeemer.20

.

21,,.---,,---:

Johannes C. de Moor, The Rise of Yahwism: The Roots of Israelite

Monotheism Leuven University Press, Leuven 1990.22

Aleksy Klawek, The Name Jahveh in the Light of most recent

Discussions, FO 27, 1990 (1991), pp. 11-12.

Richard S. Hess, The Divine Name Yahweh in Late Bronze Age

Sources?, Ugarit-Forschungen 23, (1991), pp. 181-188.

Abstract: Does not agree that the personal names from Amarna and Alalakh contain

the divine name as suggested by Johannes C. de Moor in The rise of Yahwism: The

roots of Israelite monotheism.23 Concludes that the Egyptian placename yh(w)

mentioned in Egyptian topographical lists remains a possible source for the attestation

of the divine name in extrabiblical sources of the Late Bronze Age.24

--

(yh(w'.

.-

Jonathan Magonet, The Names of God in Biblical Narratives, In: Jon

Davies, Graham Harvey, Wilfred G. E. Watson & John Davies (eds.),

Words remembered, texts renewed: Essays in Honour of John F. A.Sawyer, Sheffield Academic Press, Sheffield 1995, pp.80-96.

20.4.'21.50'22.23'23.22'24.4'.

18


20/165

Abstract: The auther Analyzes several biblical incidents to show how using two

divine names interacts with the narrative. Among the incidents analyzed are: The

Burning Bush (Elohim/YHWH), Mt. Sinai (haElohim/YHWH), and the Wife of

Manoah (the Angel of YHWH/ Elohim).25

)----(: )----(,

).---(

Martin Rose, Names of God in the OT, In: David Noel Freedman (ed.)

Anchor Bible dictionary on CD-ROM (24p. on printout) Oak Harbor

1997 (Logos Research Systems).

Abstract: Detailed description of the divine name Yahweh and those of 13 non-

Yahwistic divine names and titles. These include El, Shaddai, Elohm, and Baal.

Other topics include: Foreign Divine Names, Attenuation of the Divine Name, and

From Immanence to Transcendance.

----- :- ,,

26, . , ,

.

B. Lang, Jahwe: der biblische Gott. Ein Portrait, Mnchen, Beck, 2002.

Andre Lemaire, The Birth of Monotheism: The Rise and Disappearance

of Yahwism, (translated by Andre Lemaire and Jack Meinhardt ; edited

by Jack Meinhardt), Biblical Archaeology Society, Washington, DC

2007.

Content: Before YHWH - The Origins of Yahwism - Early Yahwism in Israels

central hill country - The God of Israel - Yahwism of the First Temple Period:

monotheism or monolatry? - The divided kingdom and the resurgence of Baalism -

YHWH and his Asherah? Did the God of Israel have a consort? - Yahwism and

aniconism - The rise of the prophets - The religious reforms of the Judahite King

25.4.'26.133'

19


21/165

Hezekiah - Astral worship and the religious reforms of king Josiah - The religious

crisis of exile - The emergence of universal monotheism - Israelite religion in the

Persian Empire: YHWH as God of heaven? - The Temple, the synagogue and

Absolute aniconism - The disappearance of YHWH - The pronunciation of the

Tetragrammaton YHWH.

Benjamin D. Sommer, The Bodies of God and the World of Ancient

Israel, Cambridge University Press, Cambridge 2009.

,

( . -""

)---

---. -

. ,

.---27

Marlene Elizabeth Mondriaan, The Rise of Yahwism: Role of

Marginalised Groups, Ph. D. dissertation (Ancient Languages and

Cultures) University of Pretoria 2010.

T. Rmer, Yhwh: the Goddess and Evil: Is 'Monotheism' an adequate

Concept to describe the Hebrew Bible's discourses about the God of

Israel?, in: Verbum et Ecclesia (online) 34/2, 2013, pp. 1-5.

Shawn W. Flynn, YHWH is King: The Development of Divine Kingship

in Ancient Israel, Brill, Leiden 2014.On the book: Amidst various methodologies for the comparative study of the Hebrew

Bible, at times the opportunity arises to improve on a method recently introduced into

the field. In YHWH is King, Flynn uses the anthropological method of cultural

translation to study diachronic change in YHWHs kingship. Here, such change is

compared to a similar Babylonian development to Marduks kingship. Based on that

27.132'

20


22/165

comparison and informed by cultural translation, Flynn discovers that Judahite scribes

suppressed the earlier YHWH warrior king and promoted a creator/universal king in

order to combat the increasing threat of Neo-Assyrian imperialism. Flynn thus opens

the possibility that Judahite scribes engaged in a cultural translation of Marduk to

YHWH, in order to respond to the mounting Neo-Assyrian presence.

:---.:2

2. A. YHWH and the Names El and Elohim:

Moses Hirsch Segal, El, Elohim, and YHWH in the Bible, JQR (=JewishQuarterly Review) 46 (1955), pp. 89-115.

O. Eissfeldt, El and Yahweh, JSS (=Journal of Semitic Studies) 1 (1956),

pp. 25-37 (Reprinted in Kleine Schriften, vol. 4, Mhr, Tubingen 1962,

pp. 386-397).

Aleksy Klawek, Les noms hbraques Jahveh et Elohim, FO 27, (1990),

pp. 5-9.

N. Wyatt, The Meaning of El Roi and the Mythological Dimension of

Genesis 16, in: Nick Wyatt, Theres such Divinity doth Hedge a King:

Selected essays of Nycolas Wyatt on Royal Ideology in Ugaritic and Old

Testament Literatur, Ashgate, Aldershot 2005, pp. 77-84.

.

Frank Zimmermann, El and Adonai, VT 12, (1962), pp. 190-195.

.

21


23/165

:---.:2

2.B: Additional Materials for the Name YHWE in the Hebrew Bible:

Miscellaneous:

Jacob Milgrom, The Desecration of YHWHs Name: Its Parameters and

Significance, in: Moshe Bar-Asher et al. (eds.), Shai le-Sara Japhet;

Studies in the Bible, Its Exegesis and Its Language, The Bialik Institute,

Jerusalem 2007, pp. 317*-325*.

.---

: - (), , : "

().,317-325'",,

Cyrus H. Gordon, His Name Is "One", Journal of Near Eastern Studies,

29:3 (1970), pp. 198-199.

W. von Soden, Jahwe Er ist, Er erweist sich, WO 3, 3 (1966), pp. 177-

187.

Frank Zimmerman, A Suggested Source for Some of the Substitute

Names for YHWH, in: Charles Berin (ed.) Studies in Jewish

Bibliography, History and Literature in Honor of .1. Edward Kiev, Ktav,

New York 1971, pp. 3-6.

Edmund Jacob, Theology of the Old Testmant, Harper & Row, Harper &

Row, New York 1958.

:,---,-:

.,,,.

P.A.H. de Boer, YHWH as Epithet Expressing the Superlative, VT

(=Vetus Testamentum)24, (1974), pp. 233-235.

22


24/165

Manfred. Grg, Jochebed und Isis, Biblische Notizen,pp. 61, 10-14.

Abstract: Jochebed was the mother of Aaron and Moses. There is speculation about

the link to the name to YHWH. The answer could be of importance for the history of

religion. Was there a pre-Mosaic faith in YHWH? One explanation might be arelationship to Isis of Egyptian mythology.28

-

..---

.,

Martin Klingbeil, Yahweh fighting from Heaven: God as warrior and as

God of Heaven in the Hebrew Psalter, Fribourg University Press,

Goettingen 1999.

:

J. Meja, El nombre divino Yahweh, Criterio 26, (1952), pp. 300-303.

L. Vigan, Nomi e ttoli di YHWH alla luce del semitico del Nordovest

(Biblica et Orientalia 31), Roma 1976.

R. Zarbski, O rytualnyrn aspekcie zmiany imion w Biblii (=On the

ritual aspect of names change in the Bible), in R. Zarbski, ed., Rytua:

jzyk religia, od 2005, pp. 611-6221.

:.:2

2. C: Philosophical Aspects of the name of God in the Hebrew Bible:

J.W. Gericke, YHWHs Personal Identity: A Philosophical Perspective,

JS 21:2, (2012), pp. 200-221.

28.4.'

23


25/165

Gellman, Jerome, Naming and Naming God, Religious Studies, 20:2, pp.

193-216.

Abstract: Analysis of the logic of the name God in two stages: (1) the meaning ofnames in general and (2) how these findings apply to the name God.

The first stage is concerned with (1) whether names stand for definite descriptions or

are rigid designators, and (2) what the conditions are for successful initial baptism.

Develops the position that (1) a name can be a rigid designator as well as a

description, and (2) successful initial baptisms require a path from namer to the object

even if the object is never perceived by the namer.29

: - .

,

.

.

::.2

2. D: The Names of God in the different books of the Hebrew Bible:

:

John Skinner, The Divine Names in Genesis, Hodder and Stoughton,

London 1914.

Philip J. Hyatt, Was Yahweh Originally a Creator Deity?, JBL 86 (1967),

pp. 369-377.

.---

Donald J. Slager, The use of divine Names in Genesis, Bible Translator,

43:4, (1992), pp. 423-429.

29.4.'

24


26/165

Abstract: Explains the diverse divine names in Genesis as semantic matching. Elohim

indicates God transcendant (Eve and the snake speaking) while Yahweh is immanent

(Noah referring to God). Many examples given of semantic matching but there are

exceptions. There is danger of changing the meaning of divine names in trying to

represent a unified whole. For example, deleting some variant divine names or using

the first person instead of the third person in conversation will make the text more

natural for Many languages, but how does it change the meaning?.30

)semantic matching.( ': ('

('---),' ).

.-

Philip J. Hyatt, Was Yahweh Originally a Creator Deity?, JBL 86 (1967),

pp. 369-377.

David L. Petersen, Genesis 6.1-4, Yahweh and the Organization of the

Cosmos, Journal for the Study of the Old Testament, 13 (1979), pp. 47-

64.

The Doctrine of 'Creation through the Name' in Late Antiquity (The

Name of God and Creation: A Reassessment of Jarl Fossums Evidence)

[Lecture: at the International Meeting of the Society for Biblical

Literature, St Andrews July 2013]

Link:

https://www.academia.edu/2556033/The_Name_of_God_and_Creation_A_Reassess

ment_of_Jarl_Fossum_s_Evidence

Abstract: In one of the most important and often-cited texts of the last thirty years,

The Name of God and The Angel of the Lord, Jarl Fossum claimed that there was a

Second Temple tradition of Gods Name YHWH as agent or tool of creation. This has

since become an accepted academic principle, referenced without challenge in many

30.4.'

25
https://www.academia.edu/2556033/The_Name_of_God_and_Creation_A_Reassessment_of_Jarl_Fossum_s_Evidencehttps://www.academia.edu/2556033/The_Name_of_God_and_Creation_A_Reassessment_of_Jarl_Fossum_s_Evidencehttps://www.academia.edu/2556033/The_Name_of_God_and_Creation_A_Reassessment_of_Jarl_Fossum_s_Evidencehttps://www.academia.edu/2556033/The_Name_of_God_and_Creation_A_Reassessment_of_Jarl_Fossum_s_Evidence


27/165

texts on the theology of the period, and informing the analysis of later texts. This

paper will re-examine the evidence, analysing the Samaritan and Talmudic texts of the

Common Era which Fossum used, as well as some earlier apocryphal and

pseudepigraphic texts. A close textual analysis will show that many of the

assumptions based on Fossums work are unfounded, a conclusion which has

implications for, among others, the work of Daniel Boyarin in the early relationship of

early Christianity and Rabbinic Judaism.

.

:

Auret, Adrian ,The Theological Intent of the use of the Names of God in

the Eight-century Memoir of Isaiah, Old Testament Essays, 5:2, (1992),

pp. 272-291.

Author abstract: Investigation of the use of appellatives for God in the 8th century

base document of the Memoir of Isaiah seems to indicate that the author used the

different names not arbitrarily, but with specific theological intent.

So, for instance, personally metes out punishment, while --- makes use of an

agent to punish, --- is the undisputed holy king who ensures stability, and

is used when the relationship between God and man is in question.

"

"". 31

''.--

'---'';''---',

31, - ,

).:'Denkschrift' (

k . Budde , Jesajas erleben - Eine Gemeinverstandliche: Auslegung cler Denkschrift des

Propheten (Kap. 6:1-9:6), Gotha 1928.

) ),.Duhm

, :

.39',136'2008,,,,

:

Thomas Wagner, eine Analyse der Denkschrift (Jes 6,1 - 9,6), (Supplements to Vetus

Testamentum 108), Brill, Leiden 2005.

26


28/165

'' ,

.

:

:,,,

,(

)

)

"" ":"

;284-263',,(1982

,

:

,

,

, ;,

,

Society of Biblical Literature, Atlanta 2013, pp. 206-219.

, : ,

'' '' ("),', :15-34

"22' : --- . "

,.

(' ):108

Peter Craig Hamilton, Theological Implications of the Divine Title Adonai Yahweh

in Ezekiel, Ph. D. dissertation, Southwestern Baptist Theological Seminary 1990.

F. Baumgrtel, Zu den Gottesnamen in den Bchern Jeremia und

Ezechiel, in: Arnulf Kuschke (ed.), Verbannung und Heimkehr: Beitrge

zur Geschichte und Theologie Israels im 6. und 5. Jahrhundert v. Chr. :

Wilhelm Rudolph zum 70. Geburtstage, Mohr, Tbingen 1961, pp. 1-30.

.

:

Stephen Dempster, The Lord is His Name: A study of the Distribution of

the Names and Titles of God in the Book of Amos, Revue Biblique, 98:2,

(1991), pp. 170-189.

27


29/165

Abstract: A qualitative and statistical analysis of the Divine names and titles in Amos.

Makes the following points: The importance of a text-oriented method for

interpretation; the structure of the book; the study of the doxologies; the possible

intervention of the Divine name in the affairs of man, and dating of the book.32

.

,:

, ,

.

:

, " 73-74,

.,15-32')"(

:

M.J. Dahood, The Divine Name Eli in the Psalms, Theological Studies

14 (1953), pp. 452-457.

''.

Hendricus Jacobus Franken, The Mystical Communion with Jhwh in theBook of Psalms, Brill, Leiden 1954.

M. Dahood, The Composite Divine Name in Psalms 89,16-17 and 140,9,

Biblica 61, (1980), pp. 277-278.

Ronald F. Youngblood, Divine Names in the Book of Psalms: LiteraryStructures and Number Patterns, Journal of the Ancient Near Eastern

Society[New York], 19, (1989), pp. 171-181.

Abstract: The focus is on the surface structures of biblical literatureCinclusios,

chiasms, concentric structures, ring structures, alternations, number patterns, and

others regarding divine names, especially YHWH in the Books of Psalms.33

32.4.'33.4.'

28


30/165

,,:

, , '---'

.

God among the Gods: An Analysis of the Function of Yahweh in the

Divine Council of Deuteronomy 32 and Psalm 82, M.A. Thesus, Liberty

University, Lynchburg 2010.

.---

Edward L. Greenstein, YHWH's Lightning in Psalms 29:7, Maarav 8

(1993), pp.49-57.---,: " ".

Jerome F. D. Creach, Yahweh as Refuge and the Editing of the Hebrew

Psalter, Sheffield Academic Press, Sheffield 1996.

.---

":---.: "2

2. E: I am YHWH:

Raymond A. Bowman, Yahweh the Speaker, Journal of Near Eastern

Studies, 3:1 (1944), pp. 1-8.

Walther Zimmerli, Ich bin Jahwe, in: Geschichte und Altes Testament:

Albrecht Alt zum 70. Geburtstag, Mohr (Siebeck), Tbingen 1953, pp.

179-209 (Reprinted in: Walther Zimmerli, Gesammelte Aufstze: vol. 1:

Gottes Offenbarung, Kaiser Verlag, Mnchen 1963, pp. 1-40).

K. Elliger, "Ich bin der Herr - Euer Gott", in: Theologie als

Glaubenswagnis. Fs K. Heim, Furche-Verlag, Hamburg 1954, pp. 9-34

29


31/165

[=Kleine Schriften zum Alten Testament: zu seinem 65. Geburtstag,

Theologische Bcherei, Bd. 32

Kaiser, Mnchen 1966, pp. 211-231.

Walther Zimmerli, Douglas W. Stott and Walter Brueggemann, I am

Yahweh, Atlanta, John Knox Press, 1982.

John E Hartley, Leviticus, in: Word biblical commentary, v. 4, Word

Books, Dallas 1992, pp. 291-293.

::.2

2. F: Miscellaneous:

,

)

,

,(

1975:

".---: "31632.'

."---: "1837'.

34;---:9.

")374'72'. " (---):

.,

). -

35.

34,)"(3-4,,,"---",---

)95-102:'99' ).

.35

.:,--:

.57-59',1988',,

:

".

,'1980,,,,.

175.

30


32/165

, ' '--- ' ,'

( .,151-157')"

,

---

:

,

:

Tallay Ornan, Member in the Entourage of Yahweh: A Uraeus Seal from

the Western Wall Plaza Excavations, Jerusalem, Atiqot 72 (2012), pp.

15*-20*.

Walther Eichrodt, Theology of the Old Testament, vol. 1 (Transl. by J. A.

Baker), The Westminster Press, Philadelphia 1961, pp. 178-205: The

Names of the Covenant God.

S. Herrmann, Der Name Jhw in den Inschriften von Soleb, Proceedings of

the World Congress of Jewish Studies, vol. I (1965), pp. 213-216.

Terri Daniel, Yahweh: God or Godzilla? Marylhurst University, (Paper:Instructor: Carol Higgins, 3/12/14),

Link: https://www.academia.edu/10113132/Yahweh_God_or_Godzilla

:---.:2

2. G. The Punctuation and the Vocalization of the Name YHWH:

:2000,,",

'': " ,---'',

, ,

-,---.

,,-,''.

".''

31


33/165

Leopold Lw. Gesammelte Schriften, Baba, Szegedin 1889, pp. 187-212:

Die Aussprache des Vierbuchstabigen Gottesnamens.

---193'

)Theodoret of Cyrus(393-457."-).=)YAHWE:

Daniel David Luckenbill, The Pronunciation of the Name of the God of

Israel, AJSL (=The American Journal of Semitic Languages and

Literatures), XL (1924), pp. 277-283.

Otto Eissfeldt, Neue Zeugnisse fr die Aussprache des Tetragramms als

Jahwe, ZAW (=Zeitschrift fr die alttestamentliche Wissenschaft) 53

(1935), pp. 59-76 (Reprinted in Kleine Schriften, vol. 2, Mhr,

Tubingen 1962, pp. 80-96).

G. J. Thierry, The Pronunciation of the Tetragrammaton, OTS 5

(=Oudtestamentische Studin), (1948), 30-42.

Bern Alfring, La prononciation 'Jehova' du ttragramme O.T.S.

(=Oudtestamentische Studien), 5 (1948), pp. 43-62;

Peter Katz, ,= Jej .= Jj?, Vetus Testamentum, 4:4 (1954), pp

428-429.

W. Vischer, Eher Jahwo als Jahwe, TbZ 16, (1960), pp. 259-267

(=on the pronunciation of the tetragrammaton).

Antti Marjanen, A Nag Hammadi Contribution to the Discussion about

the Pronunciation of the Tetragrammaton, in: Hannu Juusola, Juha

Laulainen and Heikki Palva (eds.), Verbum et Calamus; Semitic and32


34/165

Related Studies in Honour of the Sixtieth Birthday of Professor Tapani

Harviainen, Finnish Oriental Society, Helsinki: 2004, pp. 153-159.

.

Steven Ortlepp, Pronunciation of the Tetragrammaton: A Historico-

Linguistic (Lulu Com, 2011).

Pavlos D. Vasileiadis, Aspects of Rendering the sacred Tetragrammaton

in Greek, Open Theology, Volume 1:1 (2015), pp. 56-88.

:.3

3. The Name Yah or Yahu in the Hebrew Bible:

Morris Jastow Jr., The origin of the form of the divine Name,

Zeitschrift fuer die alttestamentliche Wissenschaft, 16, (1896), pp. 1-16.

Abstract: Discussion and analysis of the form comes to 8 conclusions. Amongthem: Yah as the name of the deity is of purely artificial origin and growth, and

The interpretation of ,as a divine name and with this its origin and literary use

belongs to the post-exilic period of Jewish history.P35F

36

;,""

'',

.-

Hubert Grimme, Sind Jaho und Jahwe zwei Verschiedene Namen und

Begriffe? Biblische Zeitschrift, 17 (1926), pp. 29-42.

Francis Crawford Burkitt, (in rejoinder to A. L. Williams), Yahweh or

Yahoh: Additional Note, JTS (=Journal of Theological Studies) 28,

(1927), pp. 407-409.

36.4.'

33


35/165

A. Lukyn Williams, Yahoh, JTS (=Journal of Theological Studies) 28

(1927), pp. 276-283.

B. D. Eerdmans, The Name Jahu, OTS(=Oudtestamentische Studin) 5,

(1948), pp. 1-29.

John Gray, The God Yw in the Religion of Canaan, JNES (=Journal of

Near Eastern Studies), 12: 4 (1953), pp. 278-283.

Lienhard Delekat, Yho-Yahwe und die alttestamentlichenGottesnamenkorrekturen, in: Gert Jeremias (ed.), Tradition und Glaube:

das frhe Christentum in seiner Umwelt: Festgabe fr Karl Georg Kuhn

zum 65. Geburtstag, Vandenhoeck & Ruprecht, Gttingen 1971, pp. 23-

75.

M. Dahood, The God Ya at Ebla?, JBL 100A (1981), pp. 607-608.37

H. P. Willer, Gab es in Ebla emen Gottesnamen Ja?, Zeitschrift fuer die

alttestamentliche Wissenschaft, 70:1 (1981), pp. 70-92.

:.4

4. The Name El or Eloah for God in the Hebrew Bible:

S.I. Feigin, The Origin of elh, God in Hebrew, JNES 3, (1944), p.

259.

Norman Walker, Elohim and Eloah, VT 6, (1956), pp. 214-215.

37.63'

34


36/165

R. Rendtorff, El als israelitische Gottesbezeichnung, ZAW (=Zeitschrift

fr die alttestamentliche Wissenschaft) 106, (1994), pp. 4-21.

W. Herrmann, Die Verehrung des Gottes El unter der Israeliten, in:

Semitic and Assyriological Studies: Presented to Pelio Fronzaroli (by

pupils and colleagues), Harrassowitz, Wiesbaden 2003, pp. 198-206.

H. Rouillard, El Rof en Nombres 12, 23, Semitica 37, (1987), pp. 17-46.

.":,: "

:,,.5

5. Shaddai, El Shaddai, God of My Abraham, God of My Fathers:

William. F. Albright, The Names Shaddai and Abram, JBL (=Journal ofBiblical Literature), 54 (1935), pp. 173-204.38

Philip J. Hyatt, Yahweh as 'The God of My Father', VT (=Vetus

Testamentum), 5 (1955), pp. 130-136.

Norman Walker, A New Interpretation of the Divine Name Shaddai,

ZAW 72, (1960), pp. 64-66.

M. Weippert, Erwgungen zur Etymologie des Gtternamen El-addaj,

ZDMG (=Zeitschrift der Deutschen Morgenlandischen Gesellschaft) 111,

(1961), pp. 42-46.

38.151'134'

35


37/165

Frank Moore Cross Jr.,Yahweh and the God of the Patriarchs, HTR

(=The Harvard Theological Review) 55, (1962), pp. 225259.

E.C.B. MacLaurin, Shaddai, Abr-Nahrain 3, (1961) p. 62 (1963), pp. 99-

118

(= 1. Distribution of the name Shaddai. 2. Etymology. 3. Characteristics

of the god El Shaddai. 4. Shaddai and Sadu. 5. Identification of Shaddai

with El. 6. The meaning and form of the name. 7. The root and semantics

of dd. 8. Shaddai - Hedad - Adad).

Otto Eissfeldt, Jahwe: der Gott der Vater, TLZ (=Theologische

Literaturzeitung), 88 (1963), cols. 481-490 (Reprinted in Kleine

Schriften, vol. 4, Mhr, Tubingen 1962, pp. 79-91).

L.R. Bailey, Israelite El Sadday and Amorite Bl Sad, JBL87 (1968),pp. 434-438.

K. Koch, addaj: Zum Verhltnis zwischen israelitischer Monolatrie und

nordwest-semitischem Polytheismus, VT (=Vetus Testamentum) 26,

(1976), pp. 299-332.

O. Loretz, Der kanaanische Ursprung des biblischen Gottesnames El

Saddaj, UF 12, 1980 (1981), pp. 420-421.

David Biale, The God with Breasts: El Shaddai in the Bible, History of

Religions, 20:3 (1982), pp. 240-456.

36


38/165

Henri Cazelles, Der persnliche Gott Abrahams und der Gott des Volkes

Israel, in: Rudolf Mosis and Lothar Ruppert (eds.), Der Weg zum

Menschen: zur philosophischen und theologischen Anthropologie - fr

Alfons Deissler, Herder, Freiburg im Breisgau, 1989, pp. 341-344.

H.C. Lutzky, Shadday as a Goddess Epithet, VT (=Vetus Testamentum)

48, (1998), pp. 15-36.

J.F. Healey, The Nabataean God of the Fathers, in: Katharine J. Dell,Graham Davies, Yee Von Koh (eds.), Genesis, Isaiah, and Psalms: A

Festschrift to honour Professor John Emerton for his eightieth birthday,

Brill, Leiden 2010, pp. 45-57.

:

Ernst Axel Knauf, Eine nabatische Parallele zum hebrischen

Gottesnamen, BN 23, (1984), pp. 21-28.

M. Witte, Vom EL SCHADDAJ zum PANTOKRATOR Ein berblick

zur israelitisch-jdischen Religionsgeschichte, KUSATU (=Kleine

Untersuchungen zur Sprache des Alten Testaments und seiner umwelt)

12-13, (2011), pp. 211-256.

:, '(, "),27-29:

"--- --

"",",- -:

.--

:: ",?, ,

42.39'

39.133'

37


39/165

:

,

:

, ' ", ,97-103

("").

:---.6

6. Zebaoth and Jahwe Zebaoth:

:,2007,,

247-248' : ---

. , "

).248'" ('-

:

".

:

[---"'

--- ) -'] (,

:

;

:

,

-?

;!:,,

".?,:.40

,

:

)

):1965,,41

:.90-91'

(-,, :-,')"

"".-' :

:,40 ,

, '2005, '44, "49'74.

(:,, ""

99' "[ -]

").41

()'

45.

38


40/165

,

"

"

,

( ."83-102),'

B. N. Wambacq, L'pithte Divine Jahv Sebaoth, tude philologique,

historique et exgtiquc, Bruges/Paris 1947.

[note: See the review of this book by Richard Murphy in: Catholic Biblical Quarterly,

11 (1949), p. 229].

Otto Eissfeldt, Jahwe Zebaoth, Miscellanea Academica Berolinensia

(Gesammelte Abhandlungen zur Feier des 250 jhrigen Bestehens derdeutschen Akademie der Wissenschaften zu Berlin II/2), Akademie Verlag,

Berlin 1950, pp. 128-150 (Reprinted in Kleine Schriften, vol. 3, Mhr,

Tubingen 1962, pp. 103-123).

Maag, V. Jahws Heerscharen. STU (=Schweizerische Theologische

Umschau) 20 (1950) 2752.

M. Tsevat, Studies in the Book of Samuel. IV: Yahweh Seba'ot', HUCA

36, (1965), pp. 49-58.

J. P. Ross, Jahweh e' in Samuel and Psalms, VT (=Vetus

Testamentum) 17:1 (1967), pp. 76-92.

:.7

7. El Elyon:

G. Levi Della Vida, El 'Elyon in Genesis 14:18-20, JBL (=Journal of

Biblical Literature), 63:1 (1944), pp. 1-9.42

42.132'

39


41/165

8., :---,,,

8. The Gods of Canaan, Ugarit, Egypt, Babylon and others in the

Near East versus YHWH:

Raphael Patai, The Hebrew goddess, Ktav, New York 1967.

. .

43.-, .

(

- ).

---.

"

.

:-

:.

Stephen A. Geller, The God of the Covenant, in: Barbara N Porter, (ed.), One God or Many?

Concepts of Divinity in the Ancient World, CDL Press, Bethesda 2000, pp. 373-319.

.

John Day, Yahweh and the Gods and Goddesses of Canaan, Journal for the Study of the Old

Testament (Supplement Series 265), Sheffield Academic Press, London 2002.---,---,---,---

,---, , (, ) , (,

).,

.

. ' () '

:",:---'"

.,242-243'',2006,44

---.

"",,,1 ..786-788,

).388-389'376-391"),'(,40,"---",.2

).-'

.,---',

(,--- (,),

43[], ( ,) (='

).30'[53']136'44.141'

40


42/165

,45

,

).

:

Baruch Margalit, The meaning and significance of Asherah, Vetus Testamentum 40:3 (1990),

pp. 264-297.:.,3 ,

.348-358"),'(,40

:

Moshe Weinfeld, Feminine Features in the Imagery of God in Israel: The Sacred Marriage

and the Sacred Tree, Vetus Testamentum, 46: 4 (1996), pp. 515-529.

.,129-131')"(,---.,4

:

(),,:,

).)71-81:'78-81,",'-,

5.

William G. Dever, Asherah, Consort of Yahweh? New Evidence from Kuntillet Ajrd,

Bulletin of the American Schools of Oriental Research, 255 (1984), pp. 21-37.

6.

J. A. Emerton, Yahweh and His Asherah: The Goddess or Her Symbol?, Vetus

Testamentum, 49: 3 (1999), pp. 315-337.

7.

Tilde Binger, Asherah: Goddesses in Ugarit, Israel and the Old Testament, SheffieldAcademic Press, Sheffield 1997.

Summary: A comprehensive discussion of texts concerning the goddess Asherah, as she is

portrayed in texts from Ugarit (both epic and ritual texts, as well as the lists of sacrifices),

Israel (the Khirbet el-Qom and Kuntillet Ajrud inscriptions) and the Old Testament. The main

theses of the book are that two or more divinities carrying the same name but separated by

several hundred years are not necessarily to be identified; that Asherah is probably not a

name, but rather a title, carried by the main goddess in ancient Syria-Palestine; that the

Asherah of the Old Testament and the Israelite texts was inded the consort of Yahweh.

,

-'(),(

).'

:

45"" ( ,6'170')41'

.8'171'

41


43/165

,.

.

-.,.

.

.---.8.

Bob Becking, Meindert Dijkstm, Marjo C.A. Korpel and KarelJ.H. Vriezen, Only one God?

Monotheism in Ancient Israel and the Veneration of the Goddess Asherah, Sheffield

Academic Press, London 2001.

9.

Richard S. Hess, Asherah or Asherata?, Orientalia,pp. 65:3, (1996), pp. 209-219.

Abstract: Considered Bronze Age attestations from Old Babylonian, Ugarit, Amarna,

Taanach; Iron Age attestations; and the Hebrew Bible.The spellings of Asherata in the West Semitic world have confirmed this vocalization for the

deity in the Middle and Late Bronze Ages. In the Iron Age its -ta suffix may be suggested by

the [...] consonantal spellings with a final -h. The Hebrew Bible attests to a change in the

suffix, in conformity with other feminine nouns and names. However, it also bears witness to

the preservation of the divine name and its vocalization through the first millennium B.C.

10.

Alice L. Perlman, Asherah and Astarte in the Old Testament and Ugaritic Literatures,

(Berkeley, Graduate Theological Union, Diss.), 1978 - Ann Arbor, Michigan UniversityMicrofilms Internat, 1980.

11.

W.L. Reed, The Asherah in the Old Testament, Texas Christian University Press, Fort Worth,

1949.

12.

'

:.

W. Robertson Smith, Religion of the Semites, Schoken, New York 1972, pp. 186-196.

.40,",'?,.13

14.

S. M. Olyan, Asherah and the Cult of Yahweh, Society of Biblical Literature (Monographs

34) Scholars Press, Atlanta 1988.

15.

T. Ornan, Istar as Depicted on Finds from Israel, in: A. Mazar (ed.), Studies in the

Archaeology of the Iron Age in Israel and Jordan, (Journal for the Study of the Old Testament

Supplements 331), Sheffield Academic Press, Sheffield 2001, pp. 23556.

42


44/165

,:,)(.:16

(), :"

.23',51',2008,

O. Keel and C. Uehlinger, Gods, Goddesses, and Images of God inAncient Israel, trans. T. H. Trapp, Fortress, Minneapolis 1998.

O. Keel, Goddesses and Trees, New Moon, and Yahweh: Ancient Near

Eastern Art and the Hebrew Bible, Journal for the Study of the Old

Testament Supplements 261, Sheffield Academic Press, Sheffield 1998.

Aimo Edvard Murtonen, The Appearance of the Name YHWH outside

Israel, Societas Orientalis Fennica, Helsinki 1951.

K.M. Aloma, Lesser Gods of the Ancient Near East and Some

Comparison with Heavenly Beings of the Old Testament, Dissertation,

Andrews University 1987.

Mark S. Smith, The Early History of God: Yahweh and the other Deities

in Ancient Israel, Harper & Row, San Francisco 1990.

Anne E. Draffkorn, Ilni/Elohim, JBL (=Journal ofBiblical Literature)

76:3 (1957), pp. 216-224.

H.B. Huffmon, Yahweh and Mari, in: Ernest Wright (ed.), The Bible and

Ancient Near East: Essays in Honor of William Foxwell Albright,

Doubleday, Garden City, New York 1961, pp. 283-289.

.---

H. P. Sthli, Solare Elemente im Jahwesglauben des Alten Testaments,

Orbis Biblicus et Orientalis 66, Freiburg: Universittsverlag, 1985.

43


45/165

Tryggve N. D. Mettinger, The Elusive Essence: YHWH, El and Baal and

the Distinctiveness of Israelite Faith, in: E. Blum, C. Macholz and E.W.

Stegemann (eds.), Die Hebrische Bibel und ihre zweifache

Nachgeschichte (Festschrift fr Rolf Rendtorffzum 65. Geburtstag),

Neukirchener Verlag, NeukirchenVluyn 1990, pp. 393-417 (and 409-

410).

Mark S. Smith, The Near Eastern Background of Solar Language for

Yahweh. Journal of Biblical Literature, 109 (1990), pp. 29-39.

Daniel Sarlo, A Fire Kindles in my Nostrils, It Will Burn to the Lowest

Sheol: Ancient Near Eastern Cosmology and Yahweh as the Sun in the

Hebrew Bible, Lecture: Presented June 1, 2015 at the CSBS Annual

Meeting in Ottawa, ON.

Link:

https://www.academia.edu/13133090/_A_Fire_Kindles_in_my_Nostrils_It_will_Burn_to_the_Lowest_Sheol_Ancient_Near_Eas

tern_Cosmology_and_Yahweh_as_the_Sun_in_the_Hebrew_Bible

Daniel Sarlo, Winged Scarab Imagery in Judah: Yahweh as Khepri,

Lecture: Presented March 28, 2014, Eastern Great Lakes Biblical Society

Annual Meeting, Eerie, PA.

Link:

https://www.academia.edu/5562359/Winged_Scarab_Imagery_in_Judah_Yahweh_as_Khepri

Samuel I. Feigin, Shemesh the Son of Yahweh, The Jewish Quarterly

Review (New Series), 28: 3 (1938), pp. 225-242.

44
https://www.academia.edu/13133090/_A_Fire_Kindles_in_my_Nostrils_It_will_Burn_to_the_Lowest_Sheol_Ancient_Near_Eastern_Cosmology_and_Yahweh_as_the_Sun_in_the_Hebrew_Biblehttps://www.academia.edu/13133090/_A_Fire_Kindles_in_my_Nostrils_It_will_Burn_to_the_Lowest_Sheol_Ancient_Near_Eastern_Cosmology_and_Yahweh_as_the_Sun_in_the_Hebrew_Biblehttps://www.academia.edu/5562359/Winged_Scarab_Imagery_in_Judah_Yahweh_as_Kheprihttps://www.academia.edu/5562359/Winged_Scarab_Imagery_in_Judah_Yahweh_as_Kheprihttps://www.academia.edu/13133090/_A_Fire_Kindles_in_my_Nostrils_It_will_Burn_to_the_Lowest_Sheol_Ancient_Near_Eastern_Cosmology_and_Yahweh_as_the_Sun_in_the_Hebrew_Biblehttps://www.academia.edu/13133090/_A_Fire_Kindles_in_my_Nostrils_It_will_Burn_to_the_Lowest_Sheol_Ancient_Near_Eastern_Cosmology_and_Yahweh_as_the_Sun_in_the_Hebrew_Bible


46/165

J. G. Taylor, Yahweh and the Sun: Biblical and Archaeological Evidence

for Sun Worship in Ancient Israel (Journal for the Study of the Old

Testament Supplements 111). Sheffield Academic Press, Sheffield 1993.

Frank Moore Cross, Canaanite Myth and Hebrew Epic: Essays in the

History of the Religion of Israel, Harvard Univ. Press, Cambridge, Mass.

1997:

: , ,

;,,,,,

--- , ---, ,,---,

,,,

.---,---,

Manfred Weippert. Jahwe und die anderen Gtter: Studien zur

Religionsgeschichte des antiken Israel in ihrem syrisch-palstinischen

Kontext, Mohr Siebeck, Tbingen 1997.

Mark S. Smith, Divine Travel as a Token of Divine Rank. UF (=Ugarit-

Forschungen 16 (1984) p. 397.

Spencer L. Allen, The Splintered Divine: A Study of Itar, Baal, and

Yahweh Divine Names and Divine Multiplicity in the Ancient Near East,

Publicly accessible Penn Dissertations, Spring 5-16-2011:

Link: This dissertation is available at ScholarlyCommons:

http://repository.upenn.edu/edissertations/309

Abstract: This dissertation examines ancient conceptions of Near Eastern deities whose names

consistently included geographic epithets, which functioned like last names. In Neo-Assyrian (ca. 900-

630 B.C.E.) texts, Itar-of-Nineveh and Itar-of-Arbela are often included as divine witnesses or

enforcers of curses along with several other deities whose names lack any geographic epithets.

Similarly, in second-millennium Ugaritic texts, Baal-of-Ugarit and Baal-of-Aleppo received separate

offerings in cultic rituals along with several other deities whose names lack geographic epithets, and in

firstmillennium Aramaic, Phoenician, and Punic texts, Baal-of-apn, Baal-of-amm, and several

45


47/165

other Baal-named deities are contrasted with each other in the same way that they are contrasted with

other deities. The exploration of these Itar and Baal divine names as first names suggests that the

scribes of the ancient Near East considered each Itar and Baal who was explicitly associated with a

unique geographic last name to be a unique deity. In fact, the geographic epithets that follow the divine

names should be viewed as an essential part of these deities names. Neo-Assyrian scribes thought ofItar-of-Nineveh as distinct from Itar-of-Arbela just as they thought of her as distinct from any other

deity whose name was not Itar. Likewise Ugaritic, Aramaic, Phoenician, and Punic scribes thought of

Baal-of-apn as distinct from Baal-of-Aleppo and any other Baal-named deity just as they thought of

him as distinct from any other deity whose name was not Baal. These analyses are pertinent to biblical

studies because inscriptions from the eastern Sinai (ca. 800 B.C.E.) invoke a Yahweh-of-Samaria and a

Yahweh-of-Teman in blessings. Unlike, the Itar and Baal divine names that are contrasted with each

other in the same texts, however, these two Yahweh divine names do not appear together in the same

texts and were not necessarily contrasted with each other. For this reason, it could not be determined

whether or not Israelites who encountered the Yahweh-named deities recognized them as distinct and

independent deities. They might have known the names Yahweh-of-Samaria and Yahweh-of-Teman,

but there is nothing in the inscriptional or biblical evidence to suggest that they necessarily thought of

these as different Yahwehs.

Spencer L. Allen, The Splintered Divine: A Study of Istar, Baal, and

Yahweh Divine Names and Divine Multiplicity in the Ancient Near East,

Walter de Gruyter, Boston 2014.on the book: This book investigates the issue of the singularity versus the multiplicity

of ancient Near Eastern deities who are known by a common first name but

differentiated by their last names, or geographic epithets. It focuses primarily on the

Istar divine names in Mesopotamia, Baal names in the Levant, and Yahweh names in

Israel.

Mark S. Smith, When the Heavens Darkened: Yahweh, El, and theDivine Astral Family in Iron Age II Judah, in: William G. Dever and

Seymour Gitin (eds.), Symbiosis, Symbolism, and the Power of the Past:

Canaan, Ancient Israel, and Their Neighbors from the Late Bronze Age

through Roman Palaestina, Proceedings of the Centennial Symposium W.

F. Albright Institute of Archaeological Research and American Schools

of Oriental Research (Jerusalem, May 2931, 2000), Eisenbrauns,

Winona Lake, Indiana 2003, pp. 265-277.46


48/165

Spencer L. Allen, An Examination of Northwest Semitic Divine Names

and the Bet-Locative" Journal for the Evangelical Study of the Old

Testament 2:1 (2013), pp. 61-82.Abstract: Four separate inscriptions from Kuntillet Ajrd (ca. 800 B.C.) invoke the

divine names Yahweh-of-Teman (HI KAjr 14, 19A, and 20) and Yahweh-of-Samaria

(HI KAjr 18), which reopened the debate about Deuteronomys 6:4s declaration that

Yahweh is One and the possibility of distinct, localized Yahwehs in the Israelite

pantheon. In the biblical texts, the name Yahweh never appears in a construct chain

with a geographic name (e.g., there is no Yahweh-of-Jerusalem), so alternative divine

name formulas have been sought as additional evidence for an ancient poly-Yahwism.

The most commonly suggested alternative involves a divine name followed by a

geographic name in a bet-locative phrase: DN-b-GN. Thus, Yahweh-in-Zion (Psalm

99:2) and Yahweh-in-Hebron (2 Samuel 15:7) have been proposed as two additional

localized Israelite deities. Comparable evidence from Ugaritic, Ammonite,

Phoenician, and Punic texts containing the formula DN-b-GN has been offered in the

past to support this claim (e.g., Tannit-in-Lebanon, KAI 81:1). This paper examines

the relationship between divine names and geographic names as they pertain topotentially localized Yahweh deities and other Northwest Semitic deities.

U. Oldenburg, Above the Stars of El: El in South Arabic Religion.

Zeitschrift fr die alttestamentliche Wissenschaft, 82 (1970), pp. 187

208.

Bertram Herr, Jhwh und die Gtter: Ein Querschnitt durch die Forschung

zum syrisch-palstinischen Gottesverstndnis, Zeitschrift fr Religions

und Geistesgeschichte, 52: 2 (2000), pp. 167-175.

Otto Eissfeldt, Adonis und Adonaj, Akademie Verlag, Berlin 1970.

.

47


49/165

J. Gray, Reviews: Semitic Studies (1972) 17:2, pp. 255-256.

.

Barbara G. Walker, The Womans Dictionary of Symbols and SacredObjects, Pandora, London 1995, pp. 1094-1095.

-

46.

:

,.---

()':

Richard Payne Knight, A discourse on the worship of Priapus, and its connection with the

mystic theology of the ancients:47(,' ,)113

- , .

,,.)Jaho"" (

;

(=).-,:

George H. van Kooten, Moses/Musaeus/Mochos and his God Yahweh,

Iao, and Sabaoth, Seen from a Graeco-Roman Perspective, George H.van Kooten (ed), The Revelation of the Name YHWH to Moses:

perspectives from Judaism, the pagan Graeco-Roman world, and early

Christianity TBN 9 Brill, Leiden 2006, 107-138.

M.F. Burnyeat, Platonism in the Bible: Numenius of Apamea on Exodus

and Eternity, George H. van Kooten (ed), The Revelation of the NameYHWH to Moses: perspectives from Judaism, the pagan Graeco-Roman

world, and early Christianity TBN 9, Brill, Leiden 2006, 139-166.

Robbert M. van den Berg, Does it Matter to Call God Zeus?

Origen,Contra Celsum I 2425 Against the Greek Intellectuals on Divine

46.138'

.178647

48


50/165

Names, George H. van Kooten (ed), The Revelation of the Name

YHWH to Moses: perspectives from Judaism, the Pagan Graeco-Roman

World, and Early Christianity TBN 9, Brill, Leiden 2006, 169-186.

Bert-Jan Lietaert Peerbolte, The Name above all Names (Philippians

2:9), George H. van Kooten (ed), The Revelation of the Name YHWH to

Moses: perspectives from Judaism, the pagan Graeco-Roman world, and

early Christianity TBN 9, Brill, Leiden 2006, 187-206

Riemer Roukema, Jesus and the Divine Name in the Gospel of John,George H. van Kooten (ed), The Revelation of the Name YHWH to

Moses: Perspectives from Judaism, the pagan Graeco-Roman world, and

early Christianity TBN 9, Brill, Leiden 2006, 207-224

Gerard P. Luttikhuizen, The Revelation of the Unknowable God in

Coptic Gnostic Texts, George H. van Kooten (ed), The Revelation of theName YHWH to Moses: Perspectives from Judaism, the pagan Graeco-

Roman world, and early Christianity TBN 9, Brill, Leiden 2006, 237-246.

Charles Harold Dodd, The Interpretation of the Fourth Gospel,

Cambridge University Press, Cambridge 1965, pp. 93-103: The Name of

God.

William Harwood, Mythology's Last Gods: Yahweh and Jesus,

Prometheus Books, Buffalo 1992.

Harold Bloom, Jesus and Yahweh: The Names Divine, Riverhead Books,

New York 2005.

49


51/165

Guy G. Stroumsa, A Nameless God: Judaeo-Christian and Gnostic

"Theologies of the Name", in: Peter J. Tomson and Doris Lambers-Petry

(eds.), The Image of the Judaeo-Christians in Ancient Jewish and

Christian Literature, Mohr Siebeck, Tbingen 2003, pp. 230-243.

James David Audlin, Breathing the Name of God: YHWH and

Elohim in the Gospel of John (=From The Gospel of John Restored and

Translated, Volume II,as published by Editores Volcn Bar 2014).

Link:

https://www.academia.edu/7010536/Breathing_the_Name_of_God_YHWH_and_Elohim_in_the_Gospel_of_John

- , : ,

2006,,

:24-25'

( .

).

, ,

(, :,19-62')"

124'47' ,---: ' :

,.

:--

Lloyd Graham, The Seven Seals of Judeo Islamic Magic: Possible

Origins of the Symbols.

:

https://www.academia.edu/1509428/The_Seven_Seals_of_Judeo-

Islamic_Magic_Possible_Origins_of_the_Symbols

Abstract: The Seven Seals of medieval Islamic magic, which are believed to constitute the Greatest

Name of God, also feature in Jewish Kabbalah from the same period. While many Seal symbols make

sporadic appearances in early Islamic amulets bearing Kufic script, the source of the symbols and their

eventual ordering remains a matter of legend. As this topic was first and last examined

systematically by Dr. Hans Winkler in 1930, a wider-ranging and more modern review is long overdue.

50
https://www.academia.edu/7010536/Breathing_the_Name_of_God_YHWH_and_Elohim_in_the_Gospel_of_Johnhttps://www.academia.edu/7010536/Breathing_the_Name_of_God_YHWH_and_Elohim_in_the_Gospel_of_Johnhttps://www.academia.edu/7010536/Breathing_the_Name_of_God_YHWH_and_Elohim_in_the_Gospel_of_Johnhttps://www.academia.edu/7010536/Breathing_the_Name_of_God_YHWH_and_Elohim_in_the_Gospel_of_Johnhttps://www.academia.edu/7010536/Breathing_the_Name_of_God_YHWH_and_Elohim_in_the_Gospel_of_John


52/165

The present survey focuses on potential sources for the symbols rather than on their exegesis. It first

examines the possibility that a precedent for the Seal series exists in an undecipherable seven signs

repeated seven times inscribed on a Late Babylonian amulet. It then considers the possibility that the

Seals origins lie in other cuneiform symbols from ancient Mesopotamia; in Egyptian hieroglyphs or

scripts; in paleo-Hebrew characters or the letters of ancient South Arabian scripts; in Libyco-Berber orTifinagh letters from North Africa; or in the symbol repertoire of Late Antique magic, including the

highly potent seven Greek vowels. The review also explores the possibility that at least some of the

symbols originated in numerological ciphers or religious emblems, canvassing sources as diverse as

Indian Hinduism and Byzantine Christendom. The article concludes by considering the recent

suggestion that the Seal series may have acquired its privileged status because its symbols reflect

shape archetypes that are hard-wired into the human nervous system.

John Kaltner, Ishmael instructs Isaac: An Introduction to the Quran for

Bible Readers, Liturgical Press, Collegeville 1999:

99,117'

.

David Burrell, Naming the Names of God: Muslims, Jews, Christians,

Theology Today 47:1, pp. 22-29.

Basilius M. Kasera, African Names for God and the Biblical Concept of

YAHWEH, Grin, Mnchen 2012.

G. O. Abe, Theological Concepts of Jewish and African Names of God,

Asia Journal of Theology, 4(2), (1990), pp. 424-429.

Abstract: Description of Jewish names for God such as YHWH, El, Elohim, and

Adonai followed by description of African names for God in different groups. For the

Yoruba, Olodumare; The Ibo, Chukwu, Chineke, Osebuluwa and others; and the

Edo, Oghene. Other tribes also described.

In some places God is conceived as a masculine, in other places he is bisexual, and

yet he is feminine in other areas. The names and epithets accorded to God, the

51


53/165

Supreme Being as the Deity in Jewish and African theologies are unique and

superior to those given to other lesser deities and spirits48

,---, ,,

, : ', ', , , , , ,

.

,,"

. , , ,

."-

,

,

:,,,

115'94'

Joseph Campbell, The power of Myth (with Bill D. Moyers) HighBridge, St. Paul,

MN, 1990, pp. 230-231,

.---

:.:8

8. A: Samaritans:

Jarl E. Fossum, The Name of God and the Angel of the Lord: Samaritan

and Jewish concepts of Intermediation and the Origin of Gnosticism,

Mohr, Tbingen 1985.49

:.9

9. The Names of God in the Hebrew Bible in Translation:

:---, ,

Tetragrammaton.:

,

.22':106'1978,":,,.

48.4.'49.107'

52


54/165

,:.

,,26-28'2005,,,

,,,.---:

, ,

,',:

'(),

.-,'",

Kees F. De Blois, Translating the names of God: Tryggve Mettingers

analyses applied to Bible translation, 43:4, (1992). pp. 406-414.

Abstract: Evaluation of the work of Mettingers In search of God50 and his terms

used to refer to God. Focuses on YHWH and how it is handled in translation and

transliteration.

De Blois Points out that translation involves taking both cultures into consideration

and gives examples. He Ggoes on to consider other terms such as Lord, YHWH

sebaot,El and El Shaddai.

.In search of God

-- .

.

,,,.---

Magne Saebo, Divine Names and Epithets in Genesis 49:24b-25a: Some

Methodological and Traditio-Historical Remarks, In: Andr Lemaire,

Benedikt Otzen, & Eduard Nielsen (eds.) History and traditions of early

Israel: Studies presented to Eduard Nielsen, May 8th, Brill, Leiden 1993,

pp. 115-132.

Abstract: Gen: 49:24b-25a uses several terms to refer to God. These names have

caused difficulties in translating and interpreting this passage. The original text was

Hebrew which was then translated to the Greek of the Septuagint which was in turn

translated into Latin. Among the names discussed with the usual English translations

50.21'

53


55/165

are: abir yaaqob, (Athe Mighty One of Jacob), roeh, (the Shepherd), and eben

yisrael, (the Rock of Israel).

.,,

. ,

:,.

G. Bertram, ''(=ikans) in den griechischen bersetzungen des

Alten Testaments als Wiedergabe von schaddaj, ZAW 70 (1958) 20-31.

51.

Bernhard Anderson, Taking the Lords Name in vain Which Nme?

Bible Review, 1(3), (1995), pp. 17, 48.

Abstract: Discusses the difficulties (in English) of using the term Lord. Suggests that

whenever possible use Godinstead of the Lord.

'' .

LODR.52GOD

Joseph Hog, The translation of the Names of God in the South Pacific

Languages, Bible Translator, 45:3, (1994), pp. 329-338.

,

God, Lord, Master, Jehovah, Father, Holy Spirit, Logos, God/s

:

Fijian, Tongan, Samoan, Kiribati, Tuvaluan, Rotuman, Cook Island Maori, and

Tahitian.53

:.10

10. The Names of God in other Religions:

' (), :

:1996,,

:.121'666'

51.552.4.'53.4.'

54


56/165

Jacobo Myerston, Divine Names in the Derveni Papyrus and

Mesopotamian Hermeneuticsmore, Trends in Classics 5:1 (2013), pp. 74-

110.Abstract:The author of the Derveni papyrus makes wide use of etymologies of divine

names to interpret an Orphic theogony. With the help of these etymologies, he links

episodes of the Orphic theogony with a philosophical model of the evolution of the

cosmos. In this article, I argue that the techniqu es used by the Derveni author for the

analysis of divine names are related to Meso potamian hermeneutical and theological

traditions that go back to the end of the second millennium BCE, but were still alive

in the fourth century BCE when the text of the papyrus was presumably composed. Icompare the interpretative strategies of the Derveni author with those of Assyrian and

Babylonian scholars as found in Tablets VI and VII of Enma eli, in certain

Akkadian commentaries, and cuneiform god-lists to show that there is a similar

system of beliefs in the text compared.

.

.

"

."

"",

.

Naomi Janowitz, Theories of Divine Names in Origen and Pseudo-

Dionysius, History of Religions [Chicago], 30:4, (1991), pp. 359-372.

Abstract: Discussion and analysis by two famous Christian scholars who had

contrasting views. Origens view held that there was inherent power in names.

Pseudo-Dionysius called names statues that represent the deity on earth.

-;.

.,""

55


57/165

Naomi Janowitz, Icons of Power: Ritual Practices in Late Antiquity,

University Park: Pennsylvania State University Press, Pennsylvania 2002.

Edwyn Robert Bevan, Hellenism and Christianity, Allen & Unwin,

London 1921,pp. 77 ff.

:

- -

,

() -

.""

James George Frazer, The Golden Bough: A Study in Magic and

Religion: Part 2: Taboo and the Perils of the Soul, Macmillan, London

1951, pp. 387-391: Names of Gods Tabboed.

.

Gordon Darnell Newby, A Concise Encyclopedia of Islam, Oneworld,Oxford 2002, pp. 219-220:

Gods Ninety-Nine Names: al-Asma' al-Husma

.99

(), : '- -

('-' ,,'-)

:2011

' 109. 99: ()

.

' 109-110. , 99-:

" ", ",

("") ,

, -33 ,11

".

56


58/165

,, ,,

,":

:,125'

.

Ananda K. Coomaraswamy, Manas, in: Selected Papers: vol. 2:

Metaphysics, (Bollingen series; edited by Roger Lipsey), Princeton

University Press, Princeton University Press, 1977, pp. 211-214.

.,

(), " , , "

:,,,

1975:

148' (')

.-

-;(' ), , ,

:1998

:70'

-

.

Monica L. Siems, How Do You Say 'God' in Dakota?, NUMEN 45

(1998), pp. 163-182.

.

:.:10

10. A: The Names of God in Iconographies:

W. Kemp, Name Gottes, in: Lexikon der Christlichen Ikonographie, III,

Herder, Rome 1971, pp. 310-311.

.---

57


59/165

:.11

11. The Revelation of God to Moses in Ex. Chapter 3:

,,,,:54":---: ",240-243'1956

:.240.'

---

, ---,

.

.:,

-.---

"-- ,.;,

[...] --

---() , -- , -

,".

:

:

Henry Preserved Smith, Theophorous Proper Names in the Old Testament, AJSL (=

American Journal of Semitic Languages and Literatures), 24 (1907), pp. 34-61;

Stig Norin,J-Namen und Jeh-Namen, Vetus Testamentum, 29:1 (1979), pp. 87-97.55

.---.:

' 240-241. ---: ,

;-"--,

- -,

--- , ,

.-,---,

- ,

56".---:

54.131',55.,164'9'56

.

, ,: " ,

'---.,169'",

145.

58


60/165

' 241. : ,

, --- , .

.-

' 241-242. ---: .

,: " :.:

(=,) " ".

"". "" ,"

57: "".

" ",, "

.-

'' (,")".---

:241.'

, " . ,-

. - .

---,

: ",

",".

, ", "", .

58".

. ", ", " : " :

()".

' "",241-242. , , , , :59

"". :"60", "

()". 61,

"" "57 ,---,

''".58

Ernst Axel Knauf, Midian: Untersuchungen zur Geschichte Palstinas und Nordarabiens am

Ende des 2. Jahrtausends v. Chr., O. Harrassowitz, Wiesbaden 1988.59.10'.'60.11.'61

:(),)(

" , , : "156',1953,

, . -, ,

. . " ,

''. ,,".-

59


61/165

' 242. : ---: , "

, [...] ,

,,".

William R. Arnold, The Divine Name in Exodus III:14, Journal ofBiblical Literature, 24:2 (1905), pp. 107-165.

: ", ' " .

.162'133'

:

Robert H. Pfeiffer, Introduction to the Old Testament, Harper, New York 1941, p. 95.

Otto Eissfeldt, Jakobs Begegnung mit El und Moses Begegnung mit

Jahwe, Orientalische Literaturzeitung, 58 (1963), pp. 325-331.

(Reprinted in Kleine Schriften, vol. 4, Mhr, Tubingen 1968, pp. 92-

98).

F. Hartenstein, Das Angesicht JHWHs: Studien zu seinem hfischen und

kultischen Bedeutungshintergrund in den Psalmen und in Exodus 32-34,

Mohr Siebeck, Tbingen 2008.

David Noel Freedman, The Name of the God of Moses, JBL (=Journal of

Biblical Literature), 79: 2 (1960), pp. 151-156.

:

, ')"(,, ,

449-460.

D. J. McCarthy, Exod 3:14: History, Philology and Theology, CBQ 40

(1978), pp. 311-322.

60


62/165

Julian Morgenstern, The Elohist Narrative in Exodus 3:1-15, AJSL (=The

American Journal of Semitic Languages and Literatures), 37 (1920-2l),

pp. 242-262.

J. Lindblom, Noch einmal die Deutung des Jahwe-Namens in Ex. 3. 14,

Annual of the Swedish Theological Institute 3, (1964), pp. 4-15.

Roland de Vaux, The Revelation of the Divine Name Yhwh, in: Gwynne

Henton Davies, John I. Durham, J. R. Porter (eds.), Proclamation and

presence: Old Testament: Essays in Honour of Gwynne Henton Davies,John Knox Press, Richmond 1970, pp. 48-75.

Sigmund Mowinckel, The Name of the God of Moses, HUCA (=Hebrew

Union College Annual) 32 (1961), pp. 12133.

W.H. Brownlee, The ineffable Name of God, BASOR (=Bulletin of the

American Schools of Oriental Research), 226, (1977), pp. 39-46.

Abstract: Critical examination of many references to God in the Bible and other

places (Qumran, Cairo fragments of the Damascus Covenants) as to their meaning.

The NAME is interpreted in different texts. For Gerhard von Rad in his Old

Testament Theology (1962, p. 179), the meaning of Yahweh is being present in the

context of Exodus 3:12.

Brownlee concludes: This understanding of the ineffable NAME may be relevant to

a host of passages in the Hebrew prophets, especially in the contexts of threats and

promises, where `I am Yahweh may appropriately mean I am He who makes things

happen.62

) (,

:

62.4.'

61


63/165

:--- , , , "

---.,"

" ; :--- " "

."

H. P. Mller, Der Jahwename und seine Deutung Ex 3,14 im Licht der

Textpublikationen aus Ebla, Biblica 62, (1981), pp. 305-327.63

Thomas Rmer, The Revelation of the Divine Name to Moses and the

Construction of a Memory About the Origins of the Encounter Between

Yhwh and Israel, in: T. Rmer, The Revelation of the Divine Name toMoses and the Construction of a Memory About the Origins of the

Encounter Between Yhwh and Israel, in: T. E. Levy, T. Schneider and W.

H. C. Propp (eds.), Israel's Exodus in Transdisciplinary Perspective,

Springer, Heidelberg 2015, pp. 305-315.

George H. van Kooten (ed.), The Revelation of the Name YHWH to

Moses: Perspectives from Judaism, the Pagan Graeco-Roman world, and

Early Christianity TBN 9 Brill: Leiden 2006.

Albert C. Geljon, Philo of Alexandria and Gregory of Nyssa on Moses at

the Burning Bush, George H. van Kooten (ed), The Revelation of the

Name YHWH to Moses: perspectives from Judaism, the pagan Graeco-

Roman world, and early Christianity TBN 9, Brill, Leiden 2006, 225-

236.

.64

63.37'64

196',,168',111'75'

.173'

62


64/165

::.11

11. A: Exodus 3:14 I am that I am':

, , :",),(

'74-75' 21, : ( )

65"" (,,",",).

Theodorus Christiaan Vriezen, 'Ehje 'aser 'ehje, in: Walter Baumgartner,

O. Eissfeldt, K. Elliger, and L. Rost, (eds.), Festschrift, Alfred Bertholet

zum 80. Geburtstag, Mohr, Tbingen 1950, pp. 498-512.

E. Schild, On Exodus 3:14 I am that I am', VT (=Vetus Testamentum)

4, (1954), pp. 296-302.

Otto Eissfeldt, 'heyh 'asr 'heyh und 'El olm, FF (=Forschungen und

Fortschritte), (1965), pp. 298-300.

(Reprinted in Kleine Schriften, vol. 4, Mhr, Tbingen 1968, pp. 193-

198).

.""""

Cornelis den Hertog, The other Face of God: 'I am that I am'

reconsidered, Sheffield Phoenix Press, Sheffield 2012.

Albertini, Francesca, hyh ashr hyh": Ex.3,14 according to the

Interpretations of Moses Mendelssohn, Franz Rosenzweig and Martin

Buber, in: Judit Targarona Borrs and Angel Senz-Badillos (eds.),

Jewish Studies at the Turn of the Twentieth Century: Proceedingsof the

6th EAJS Congress, Toledo, July 1998, vol. I-II, pp. 19-26.

65""' .131

63


65/165

66:

admiel kosman-the multilingual bibliography of names of god in the hb and in rabbinic literature.pdf

Documents