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The Bible describes Yahweh as the one true God who delivered Israel from Egypt and gave the Ten Commandments: "Then God spoke all these words. He said, ‘I am Yahweh your God who brought you out of Egypt, where you lived as slaves. You shall have no other gods to rival me.’”[1] Yahweh revealed himself to Israel as a God who would not permit his people to make idols or follow gods of other nations[2] or worship gods known by other names, "I am Yahweh, that is My name; I will not give My glory to another, or My praise to idols."[3] Yahweh demanded the role of the one true God in the hearts and minds of Israel, "Hear, Israel: Yahweh is our God; Yahweh is one: and you shall love Yahweh your God with all your heart, and with all your soul, and with all your might."[4]

Modern biblical scholars have used source criticism to interpret different character attributes of Yahweh. The documentary hypothesis employs source criticism to interpret different character attributes as originating in four distinct source documents of the Torah.[5] For example, anthropomorphic descriptions, visits from Yahweh and use of the personal name prior to Exodus 3 are attributed to the Jahwist source. Use of the generic title, Elohim, and descriptions of Yahweh of a more impersonal nature (for example, speaking through dreams and angels rather than personal appearances) are attributed to the Elohist source.[6] Descriptions of Yahweh as particularly concerned with whether Judah’s kings were good or bad and with centralized temple worship are attributed to the Deuteronomist source.[7] Passages that portray Yahweh as acting through the Aaronid priesthood and temple-based sacrificial system are described as originating with the Priestly source.[8]

Historians of the Ancient Near East describe worship of Yahweh as originating in pre-Israelite peoples of the Levant rather than in a divine revelation to Moses.[9] Theophoric names, names of local gods similar to Yahweh, and archaeological evidence are used along with the Biblical source texts to describe pre-Israel origins of Yahweh worship, the relationship of Yahweh with local gods, and the manner in which Yahweh worship evolved into Jewish monotheism. For example, one source describes Yahweh as an English translation of the name of a god in ancient Semitic religion, in origin a storm god both related to and in direct competition with Hadad (Baal).[10] Some scholars, including William G. Dever, have asserted that the Asherah was worshipped as a consort of Yahweh, until the 6th century BCE, when strict monolatry of Yahweh became prevalent in the wake of the destruction of the first temple.[11][12] However, the consort hypothesis has been subject to debate with numerous scholars publishing disagreement.[13] Scholars who employ methods allowing for supernaturalism and divine inspiration continue to interpret the Biblical portrayal of Yahweh in a manner consistent with faith-based views.[14] Worship of Yahweh alone (and reverence for the name) is a central idea of Judaism.[15] Much of Christianity views Jesus as the human incarnation of Yahweh[16] The importance of the divine name and the character of the “one true God” revealed as Yahweh are often contrasted with the significantly different character of rival deities known by different names in the traditional polytheistic religions.[17]

Etymology modifica

The name is generally linked to a form of the Semitic word-stem HWH (originally HWY), meaning "being" or "becoming". Amorite personal names and Greek transcriptions of the tetragrammaton suggest that the vocalization Yahweh is correct, and as such should be read as having derived from a causative verbal form ("he becomes" or "he is").

On the other hand, if the name is analyzed as a (non-causative) G Stem, the verb "to be" plus the name of El, the chief god in the pantheon, could give rise to the forms yahweh-el ("He is El", "He shows himself as El") or the reverse, El-yahweh (El who shows himself).[18]

Template:Bibleref2 is the first recorded instance of God naming himself. An etymologization of the name, connecting YHWH with the root HYH, occurs when YHWH, asked by Moses for his name, provides three names: "I Am That I Am", followed by "I Am," and finally "YHWH." He states that this is his name forever and a memorial name to all generations.[19]

... יהוה אלהי אבתיכם... זה־שמי לעלם... ‎ אהיה אשר אהיה ויאמר כה תאמר לבני ישראל אהיה שלחני אליכם׃
"I AM THAT I AM [...] Thus shalt thou say unto the children of Israel, I AM hath sent me unto you [...] YHWH God of your fathers, [...] this is my name for ever"Template:Bibleref2c

The form 'Jehovah' is a hybrid of YHWH and Adonai, the Hebrew word for Lord, and was not God's actual name in Old Testament times.[20] From about the 6th to the 10th century A.D., it is believed that Jewish scholars used the vowel signs of the Hebrew words Adonai or Elohim as the vowels for YHWH, producing the name Jehovah (YeHoWaH), and this was adopted by Christian scholars after the Renaissance.[21]

In the 19th century the eminent Hebrew scholar Wilhelm Gesenius (1786–1842) suggested "Yahweh" as the most probable vocalization, based on his study of early Greek transcriptions, theophoric names, and the reported pronunciation of the name in the Samaritan tradition.[22] As a result, in the 19th and 20th centuries biblical scholars began to use the form Yahweh and it became the conventional usage in biblical scholarship.[21]

Note modifica

  1. ^ Exodus 20:1-3, New Jerusalem Bible; New Bible Dictionary, Second Edition, Tyndale House, (1982) pp. 1174-1175; The International Standard Bible Encyclopedia, Geoffrey W. Bromiley, 1988, p. 117; J.H. Tigay, Introduction to Exodus, Notes on Exodus 19-24, The Jewish Study Bible, Oxford University Press (2004) pp. 106-107, pp. 145-152 (On-line link to alternate version: Template:Bibleref2)
  2. ^ Exodus 20:2-6, JPS Jewish Study Bible; New Bible Dictionary, Second Edition, Tyndale House, (1982) pp. 1174-1175; The International Standard Bible Encyclopedia, Geoffrey W. Bromiley, 1988, p. 117; J.H. Tigay, Introduction to Exodus, Notes on Exodus 19-24, The Jewish Study Bible, Oxford University Press (2004) pp. 106-107, pp. 145-152 (On-line link to alternate version: Template:Bibleref2)
  3. ^ Isaiah 42:8, Holman Christian Standard Bible; New Bible Dictionary, Second Edition, Tyndale House, (1982) pp. 524-527; BD Sommer, Introduction to Isaiah and Annotated Commentary, The Jewish Study Bible, Oxford University Press (2004) pp. 780-784, p. 867;(On-line link to alternate version: Template:Bibleref2)
  4. ^ Deuteronomy 6:4-5, World English Bible; New Bible Dictionary, Second Edition, Tyndale House, (1982) pp. 281-282; Commentary on Deuteronomy 6, Jewish Study Bible, Tanakh Translation, pp. 379-381, Jewish Publication Society, Oxford University Press, 2004 (On-line link to alternate version: Template:Bibleref2)
  5. ^ S. David Sperling, Modern Jewish Interpretation, The Jewish Study Bible, Oxford University Press (2004) p. 1909
  6. ^ Mark Zvi Brettler, Introduction to Torah, The Jewish Study Bible, Oxford University Press (2004) p. 5; Elliott Rabin, Understanding the Hebrew Bible: a reader’s guide (2006), pp. 114-115; Alan W Jenks, Elohist, The Anchor Bible Dictionary Vol. 2, Doubleday (1992), pp. 478-482
  7. ^ Steven L. McKenzie, Deuteronomistic History, The Anchor Bible Dictionary Vol. 2, Doubleday (1992), p. 162; Mark Zvi Brettler, Introduction to Torah, The Jewish Study Bible, Oxford University Press (2004) pp. 3-7
  8. ^ Mark Zvi Brettler, Introduction to Torah, The Jewish Study Bible, Oxford University Press (2004) pp. 3-7
  9. ^ Gnuse, Robert K. "No Other Gods: Emergent Monotheism in Israel", Sheffield Academic Press (1997) pp. 74-87
  10. ^ Dictionary of Deities and Demons in the Bible, s.v. "Yahweh".
  11. ^ William G. Dever, Did God Have A Wife?: Archaeology and Folk Religion in Ancient Israel, Eerdmans Publishing (2005)
  12. ^ Judith M. Hadley, The Cult of Asherah in Ancient Israel and Judah: Evidence for a Hebrew Goddess, Cambridge University Press (2000) pp. 122-136
  13. ^ A Shmuel, Did God Really Have a Wife, The Biblical Archaeology Review, Vol. 32 (2006) pp. 62-66; Mark S. Smith, The Early History of God, Yahweh and Other Deities in Ancient Israel, Eerdmans (2002), p. xxxii–xxxvi; John Day, Yahweh and the Gods and Goddesses of Canaan, Sheffield Academic Press (2002) pp. 50–52; Who or What Was Yahweh’s Asherah? André Lemaire, BAR 10:06, Nov/Dec 1984; Kuntillet ‘Ajrud, Mercer Bible Dictionary, Mercer University Press (1991) pp. 494-494; Othmar Keel, Christoph Uehlinger, Gods, Godesses, and Images of God in Ancient Israel, Fortress Press (1998) p. 237; "Yahweh and His Asherah": the Goddess or Her Symbol? J.A. Emerton, Vetus Testamentum, Volume 49, Number 3, 1999 , pp. 315-337(23)
  14. ^ Maas, Anthony. "Jehovah (Yahweh)." The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 9 Jan. 2010
  15. ^ Deuteronomy 6:4; Michael D Coogan, The Illustrated Guide to World Religions, Oxford University Press (2003) p.6
  16. ^ David B. Capes, Old Testament Yahweh Texts in Paul’s Christology, J.C.B. Mohr (1992) p. 164; Walter A Elwell, Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale (2001) p. 869; for further information see Names of God in Christianity and Sacred Name Movement.
  17. ^ David B. Capes, Old Testament Yahweh Texts in Paul’s Christology, J.C.B. Mohr (1992) p. 49; Terry R Briley, Isaiah, Volume 1, College Press (2001) p. 48
  18. ^ Stefan Paas, "Creation and Judgement: Creation Texts in some Eighth Century Prophets" (Brill, 2003) p.137-9
  19. ^ "Meaning, origin and etymology of the name YHWH". Web: 16 Oct 2010
  20. ^ "God, names and titles of." Macmillan Dictionary of the Bible. London: Collins, 2002. Credo Reference. Web. 07 October 2010.
  21. ^ a b "Yahweh." Encyclopædia Britannica Online. 10 Dec. 2009
  22. ^ Bartleby.com: Wilhelm Gesenius
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