By George H. van Kooten

The revelation of YHWH's identify to Moses is a momentous occasion in accordance with the previous testomony. The identify 'Yahweh' is of crucial value 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 huge subject which runs from the ebook of Exodus during the previous testomony, early Judaism, and early Christianity. It additionally attracted pagan philosophical curiosity, either optimistic and unfavourable. The identify of God was once not just perceived from an insider's standpoint, but additionally provoked a response from outsiders. The mixed views convey the elemental significance of the divine identify for the formation of Jewish and Christian identities.

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Extra resources for The Revelation of the Name YHWH to Moses: Perspectives from Judaism, the Pagan Graeco-Roman World, and Early Christianity (Themes in Biblical Narrative)

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This suggests that v. 15, and probably also v. 12 All of this make it unlikely that the story was originally a sanctuary legend. But why would this command to take off the sandal have been inserted here? Scholars have argued that some redactor of Joshua (they differ whether this was a jahwistic one, or a late post-exilic priestly one) wanted to establish a concentric structure covering the entire text from the exodus to the conquest. Thus, the apparition to Moses in Exod 3, as the first announcement of the exodus from Egypt, is paralleled by the apparition to Joshua as conclusion of the desert wanderings.

1. The meaning of Num 6:22–27 In my opinion the most thorough investigation of our text was done by Klaus Seybold, Der aaronitische Segen, in 1977. 1 I follow his explanations in principle reserving judgment on the questions of its compositional location and on hermeneutic details. Summarizing the scholarly literature one has to discern between the act of blessing described in v. 23 and v. 27 and the words of blessing in vv. 24–26. It has long been recognized that the words of the blessing do not specifically represent priestly language as in vv.

31 One should note that neither Mishnah nor Tosefta relates these rules to a matter of purity, and the Tosefta explicitly states that the wearing of shoes on the Temple Mount is simply forbidden as such (because the torah requires it), not because wearing shoes would be a token of disrespect. 32 This implies that the Mount itself is marked off as a special place, but perhaps also that the visitor is different. One might say: these restrictions transform the visitor from a traveller into a pilgrim or worshipper.

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