Documentos de Académico
Documentos de Profesional
Documentos de Cultura
- The Multilingual
Bibliography of
: Names of God in
, the Hebrew Bible
, and in Rabbinic
Literature: Lists,
Summaries, Notes
Potsdam University
and Abraham Geiger
College Berlin
Potsdam University
2015
,"
"
: :
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.
. : .8
8. A: Samaritans.
. .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
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.
: , .1
1. Entries in Encyclopedias, Bibliographies:
:" ",1972 , ,
;( "" ) :297-302 .
.( " " ) :302-321 .
.(" ) --- ":307-311 .
' , ", , , , ,
." ": ,1-9
M.
Weippert,
"Jahwe",
RIA
(=Reallexikon
der
Assyriologie,
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).
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 of
Deities 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 --- 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
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 -.
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
,(2003) 4 , : )( : : 4
.2004 -
.2--- - :
2. YHWE and General discussions on the Name of God in the
Hebrew Bible and the Biblical Period:
, : )
, , :(1965
,' " :87-94--- " 5 :
--- ' ) 169-176 ' 172-173'
6
;12' 173' 15 ' ,17' 175' 29' 175-176' .(31
, : , ,
, ":
' :226-229 .
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.
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M. H. Segal, El, Elohim, and YHWH in the Bible, JQR 46 (1955), pp.
89115.
, ,
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. , ,' 591 ' 592 ---
.
10
, --- ) - ,( ,
, )"( ,' .103-71
, ' - , , )"( ,' .86-89
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.' " ,171-172 ---".
.' " :165-171 ''" ) '-'(.
George Foot Moore, Notes on the Name Yhwh, AJSL (=The American
318.Journal of Semitic Languages and Literatures), 25 (1909), pp. 312
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 ' ' 55 ' .164
11
, The American Journal of--- George Foot Moore, Notes on the Name
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 " ' ,188' ,190
' .192
12
William F. Albright, The evolution of the West Semitic divinity: AnAnat-Att. American Journal of Semitic Languages, 41, (1925), pp. 73101.
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
,
, .
: ;
." "
.4 ' . 14
.4 ' . 15
13
14
15
Robert. W. Gleason, Yahweh the God of the Old Testament, PrenticeHall, New Jersey 1964.
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
-
, : ,
.
. , : .
. ---
.4 ' . 17
16
Bible
S.I.L. Norin, Sein Name allein ist hoch: das Jhw-haltige Sufflx
althebrischer
Bercksichtigung
Personennamen
der
untersucht
alttestamentlichen
mit
besonderer
Redaktionsgeschichte
17
.4 ' . 20
.50 ' 21
.23 ' 22
.22 ' 23
.4 ' . 24
18
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 nonYahwistic 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
.4 ' . 25
.133 ' 26
19
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.
20
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 (=Jewish
Quarterly Review) 46 (1955), pp. 89-115.
21
: --- : .2
2.B: Additional Materials for the Name YHWE in the Hebrew Bible:
Miscellaneous:
Edmund Jacob, Theology of the Old Testmant, Harper & Row, Harper &
Row, New York 1958.
, : --- ,- :
. , . , ,
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 a
relationship to Isis of Egyptian mythology. 28
-
. .---
. ,
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.
.4 ' . 28
23
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 of
names 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.
. ---
24
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)
.(' ) --- ',(
. -
.4 ' . 30
25
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
, ''
.
:
, , , :
)( , )
" " " : "
( , ,1982' ;284-263
, , : ,
, , ;
,
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.
:
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
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.
. ''
28
, , :
'--- ', ,
.
:"--- " : .2
2. E: I am YHWH:
.2 ::
2. F: Miscellaneous:
, ) ( , , :1975
.' 32 16 " :3 ---".
. ' 37 " :18--- ".
34
. :9 ---;
. ' 72' ) 74 :(3 " ---" )
. ,
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35
.
30
: --- : .2
2. G. The Punctuation and the Vocalization of the Name YHWH:
:2000 , , " ,
,--- " :' ',' '
, ,
- , --- .
, , - , .''
."' '
31
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 and
32
: .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. Among
them: 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. 36
P35F
; , ""
'' ,
.-
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.
.4 ' . 36
33
Delekat,
Yho-Yahwe
und
die
alttestamentlichen
: .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.
34
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:
35
Frank Moore Cross Jr.,Yahweh and the God of the Patriarchs, HTR
(=The Harvard Theological Review) 55, (1962), pp. 225259.
36
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.
.133 ' 39
37
, :
, , " ,' 97-103
)" "(.
.6 --- :
6. Zebaoth and Jahwe Zebaoth:
, , , :2007
' :247-248 ---
. " ,
- ' " )' .(248
:
. "
:
]
"' ---
--- '[ ) ,( -
:
; : ,
? -
, , : ! ;
40
. : , ?".
, : )
41
, , :(1965
' :90-91 .
, , - )"( ,' -:
' - : "".
40 , , :
, , ,2005' 44 . ' 74' 49 "
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' ] 99 [ "-
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41 ) ( '
.45
38
, "" ,
.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
: .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
.132 ' 42
39
.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.
--- ,--- ,--- ,---
,--- ) , ,( ) , ,,
( . ,
.
. ' ) ( '
' " --- : , " :
44
, , ,2006' ' .242-243
. ---
.1 , "" , , , .786-788
.2 , "--- " , ,40 )"( ,' ).376-391 ' 388-389
' -(.
' , --- . ,
--- ) ,( , ),
)= ' ,( ) ][ ,
43
] ' [136' 53' .(30
44 ' .141
40
, 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, Sheffield
Academic 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.
,
- ( ) ' , )
. '(
:
41
, .
.
- . , .
.
.--- .
.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 University
Microfilms 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
: , , )( : .16
": ,( )
.23 ' 51 ' ,2008 , ,
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 of Biblical 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.
. ---
(eds.),
Die
Hebrische
Bibel
und
ihre
zweifache
44
Frank Moore Cross, Canaanite Myth and Hebrew Epic: Essays in the
History of the Religion of Israel, Harvard Univ. Press, Cambridge, Mass.
1997:
, , :
; , , , , ,
, , --- ,--- , , ---
, , ,
.--- , --- ,
Mark S. Smith, Divine Travel as a Token of Divine Rank. UF (=UgaritForschungen 16 (1984) p. 397.
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. 900630 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
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 of
Itar-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.
Mark S. Smith, When the Heavens Darkened: Yahweh, El, and the
Divine 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
47
:
. , ---
: ) ( '
Richard Payne Knight, A discourse on the worship of Priapus, and its connection with the
mystic theology of the ancients: 47
( ,113 ' , )
, .-
. , ,( Jaho) " "
;
.( )=- : ,
48
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
Harold Bloom, Jesus and Yahweh: The Names Divine, Riverhead Books,
New York 2005.
49
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:24-25 '
).
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:19-62 ' ,( )",
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50
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 or
Tifinagh 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.
51
Supreme Being as the Deity in Jewish and African theologies are unique and
superior to those given to other lesser deities and spirits 48
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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 : .
,
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49 ' .107
52
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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 God 50 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
. --
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53
are: abir yaaqob, (Athe Mighty One of Jacob), roeh, (the Shepherd), and eben
yisrael, (the Rock of Israel).
, . ,
. ,
. , :
.LODR GOD
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 '
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.4 ' . 52
.4 ' . 53
54
Naomi Janowitz, Theories of Divine Names in Origen and PseudoDionysius, 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.
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10. A: The Names of God in Iconographies:
W. Kemp, Name Gottes, in: Lexikon der Christlichen Ikonographie, III,
Herder, Rome 1971, pp. 310-311.
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11. The Revelation of God to Moses in Ex. Chapter 3:
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;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
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D. J. McCarthy, Exod 3:14: History, Philology and Theology, CBQ 40
(1978), pp. 311-322.
60
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.
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, ,
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) ( :21 ' ,74-75 '
65
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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: Proceedings of the
6th EAJS Congress, Toledo, July 1998, vol. I-II, pp. 19-26.
.131 ' " " 65
63
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Josephus, and Later Rabbinic Litereature General overview:
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12. A: The Tetragrammaton and the Thirteen Attributes:
Eliezer Berkovits, The two-fold Tetragrammaton of the Thirteen
Attributes, Menahem M. Kasher and Norman Lamm, Leonard Rosenfeld
(eds.), The Leo Jung Jubilee Volume; Essays in His Honor on the
Occasion of His Seventieth Birthday, New York 1962, pp. 45-52.
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https://www.academia.edu/10472442/%D7%A2%D7%9C_%D7%92%D7%9C%D7%92%D7%95%D7%9C%D7%9F_%D7%A
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.72 ' 76
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:
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David Oppenheim, ber die Bedeutung des Wortes schem ha-mefurasch,
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E. Nestle, Jacob von Edessa ber den Schem hammephorasch und andere
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James Alan Montgomery, The Hebrew Divine Name and the Personal
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Norman Walker, Concerning Hu' and 'Ani hu', ZAW (=Zeitschrift fr die
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pp. 212-229.
Henning Heyde, Kain, der erste Jahwe-Verehrer: Die ursprungliche Bedeutung der Sage von
Kain und ihre Auswirkungen in Israel, Calwer Verlag, Stuttgart 1965.
Roland de Vaux, Sur l'Origine Knite ou Madianite du Yahvisme, in: A. Malamat (ed.),
and
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The Egyptians, like most Oriental nations, attached very great importance to the knowledge
of names, and the knowledge of how to use and to make mention of names which possessed
magical powers was a necessity both for the living and the dead. It was believed that if a man
knew the name of a god or a devil, and addressed him by it, he was bound to answer him and
to do whatever he wished; and the possession of the knowledge of the name of a man enabled
his neighbor to do him good or evil. The name that was the object of a curse brought down
evil upon its owner, and similarly the name that was the object of a blessing or prayer for
benefits secured for its master many good things. To the Egyptian the name was as much a
part of a man's being as his soul, or his double (KA), or his body, and it is quite certain that
this view was held by him in the earliest times.
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Christianity, and Islam, vol. 1, Harvard University Press, Cambridge, Mass., 1948, pp.
223-225.
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Roberto Radice, The Nameless Principle from Philo to Plotinus, in: Francesca Calabi (ed.),
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.
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world, Series: tudes prliminaires aux religions orientales dans lEmpire romain, T.112,
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Abstract: In this volume of collected studies, there is Naming and knowing: Themes in
Philonic Theology with special reference to the de mutatione nominu. It has discussion and
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.
, : ,
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173 ' ,64' ,75' ,111' 168' .196
127
Jastrow Marcus, A dictionary of the Targumim, the Talmud Babli and Yerushalmi
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History of Religions, Harper and Row, New York 1974
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Peter Schfer, Margarete Schlter and Hans Georg von Mutius (eds.), Synopse zur
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:( ).19
19. The Name of God at Elephantine:
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