By George H. van Kooten
The revelation of YHWH's identify to Moses is a momentous occasion in line with the outdated testomony. The identify 'Yahweh' is of important significance in Judaism, and 'Yahwism' grew to become tantamount to Jewish monotheism. As such, this designation of God additionally attracted the eye of pagan writers within the Graeco-Roman interval. And early Christians needed to care for this divine identify to boot. those 3 views on YHWH represent the framework for this quantity. it seems that the identify of God and its revelation to Moses represent a massive subject which runs from the e-book of Exodus during the previous testomony, early Judaism, and early Christianity. It additionally attracted pagan philosophical curiosity, either confident and destructive. The identify of God was once not just perceived from an insider's viewpoint, but in addition provoked a response from outsiders. The mixed views express the basic value of the divine identify for the formation of Jewish and Christian identities.
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Extra info for The Revelation of the Name YHWH to Moses: Perspectives from Judaism, the Pagan Graeco-Roman World, and Early Christianity (Themes in Biblical Narrative)
Sample text
15–16, probably written when Jerome stayed in Jerusalem, between c. 385–392. 36 Cf. the fragment from the Cairo Geniza quoted in Eliav, ‘The Temple Mount, bare feet and holy ground 35 On the whole, Christian pilgrims who went to Jerusalem had no special feelings towards, or special behaviour with regard to the Temple Mount. In several respects its holiness was transposed. ’37 In fact, traditions that were connected to the Temple Mount, such as the identification with the place where Abraham almost sacrificed Isaac, are transposed to these other places.
Milgrom, Numbers ( JPS Torah Commentary), Philadelphia 1990, 51. This recalls Ps 29:11b. 5 Exemplified in Deut 28:2–14. 6 Budd, Numbers, 76 following the translation of M. Noth. 7 Very impressively observed by Milgrom, Numbers, 50f. R. 2f. ( J. Renz, Handbuch der althebräischen Epigraphik, vol. 1, Darmstadt 1995, 379). A. Levine, Numbers 1–20 (AB 4), New York 1993, 238 repeats independently what Seybold, Der aaronitische Segen, 26ff. had already exposed. 9 Most commentators compare especially the Psalms of Ascent 121–134.
However, it is unlikely that any of the ancient Jewish readers, or even authors and editors, would have been aware of such possible backgrounds of or traditions behind the text. Instead, they would have been concerned with the composition as they heard, wrote, or edited it, and with its meaning for their own situation. The authors and editors did not just fit sources together and insert traditions for historical, geographical or anecdotal reasons. They may have inserted older traditions, but only if they thought they fitted within the larger framework.