Introduction
The shepherd tended to his father-in-law’s sheep as they roamed the wilderness. As the flock came near a mountain, the shepherd’s eyes fell on a bush engulfed in flames yet not being consumed by the fire’s incinerating effects. Intrigued by the fire, the shepherd said, “I will turn aside to see this great sight, why the bush is not burned. (Ex. 3:3 [ESV])” That turning from his life as a shepherd changed the trajectory of the shepherd’s life. Soon, he would know why the bush raged in fire, yet it did not burn. The angel of the LORD was within the bush, and the voice of God called out from the fiery bush. A messenger, a leader, a prophet would the shepherd become, for God would send him to his people to proclaim freedom and blessing. But what God had called? By what name was this deity to be known? This is the question the shepherd would ask, “If I come to the people of Israel … and they ask me, ‘What is his name?’ what shall I say to them? (v.13)” To this God replied, “’eh-yeh ’ǎ-šer ’eh-yeh” “I am who I am. (v.14)”
For the first time in the Scriptures, the God of heaven and earth gave his chosen name, which he intended his people to know him by, a name that would become the basis for the covenant relationship of the Israelite people. The name which Jesus would invoke to lay his own claim of divinity. YHWH, the divine name of God. God reveals his covenantal name so that his people knowingly carry it to honor him worldwide. In the following paper, I will briefly explore the origins of the covenantal name of God in the Ancient Near East, how the Israelites treated the name in the Old Testament, Jesus’ and the New Testament’s treatment of the name, and finally, the implications of the covenantal name for Christians today.
Overview
The following paper focuses on four areas in conjunction with the covenantal name spelled YHWH below, which is the most common rendering. The first of these is YHWH in the Ancient Near East. In this section, I will examine the most ancient connection point with the covenantal name in ancient Egypt. I will move forward in time, covering other possibilities for using the name outside and inside its Semitic use. I will also briefly review the name’s origins, focusing on Northern and Southern origin. Finally, in this first section, I will show how the biblical story fits the evidence.
In section two, I will explore the agreed-upon first use of the YHWH name in Exodus three. In looking through the interaction between YHWH and Moses, I will show the meaning of the name for the people of Israel and how it reveals, in part, the nature of God. From there, I will briefly detail its use throughout the Pentateuch and the rest of the Old Testament. A brief mention will be made to examine Exodus 20:7 and its implications for the Jewish community. This section will then end with a focus on the name in Israelite worship.
YHWH And Jesus is in section three, which will focus on how Jesus connects himself to the covenantal name. A brief look at the seven “I am” passages will be mentioned, focusing on those “I am” statements that illicit a reaction from the Jewish audience, found in the Gospel of John chapters eight and ten. A connection will be made via the Greek translation of the Old Testament to the statements, thereby showing how Jesus was purposeful in his affirmation that he is the YHWH of the covenant. This section will then conclude with a look at Matthew 28:19 and the name Jesus teaches his disciples by which to baptize—exploring how the covenantal name is Triune.
The final section transitions to the Church and explains how the name motif was carried out through the New Testament writings. There will be a focus on Peter and the first uses of the name of Jesus in Acts two through 4. Following this, time will be spent with Paul and his uses of Jesus’ name in his writings, with much attention given to the statement in Philippians 2:10. The section ends with wrestling with the question of whether it is legitimate for the Church to use the terminology of being name bearers of God, as Israel is. The paper concludes with a brief overview and a call to Christians to follow in line with past believers who honored God by bearing his name.
YHWH In The Ancient Near East
Since the covenantal name, YHWH, seems to be the most connected to the period of Israel’s dealings with Egypt, this connection must be examined. By using three historical anchor points: the foundation of Solomon’s temple, the temple’s destruction, and Babylonian clay tablets, Gavin Cox places the Exodus around 1445/6 B.C. Irving L Jensen and Paul N. Benware agree with this dating, while Provan, Long, and Longman agree that the date is one of three highly plausible dates. Taking this date, and due to Pharaoh’s declaration in Exodus 5:2, “Who is the Lord … I do not know the Lord …,” it would make sense that the name of YHWH would not be found any earlier that the time of the Exodus. In Michela Schiff Giorgini’s 1957–1963 excavations of the temple of Amenhotep’s second courtyard, the phrase “land of the nomads of Yahweh” has been uncovered. This temple dates to Egypt’s eighteenth dynasty and Pharaoh Amenhotep III between 1387-1348 B.C. This would be in keeping with Egypt’s later encounters with the nation of Israel as they bore the name of YHWH, in the time of Joshua and the judges as Israel transitioned from nomadic to solidifying into a bordered nation.
In the same period of Egypt’s eighteenth dynasty, a Book of the Dead papyrus was found to contain a non-Egyptian name. To translate this name, Cox uses the transliteration of both Egyptian and Hebrew to arrive at the English rendering of “[The] Lord [is] my shepherd Yah.” Cox concludes that the name’s bearer could be an elite Jew sometime before or during the Exodus. The use of Yah in Israelite names before God’s self-identification in Exodus three is in keeping with the biblical text. Joseph’s (Gen. 30:24), or Yehoseph, meaning “Yah (YHWH) has added.” Another example of a theophoric name can be found in Exodus 6:20 with Moses’ mother, Jochebed, or Yahkabed, meaning “Yah (YHWH) gives weight or is impressive.”
Widening the focus of the use of YHWH in the Ancient Near East, Josef Tropper mentions the name in neo-Babylonian and Achaemenid writings from the eighth and seventh centuries B.C.. In cuneiform texts from this period, Tropper sees two variations of the name, ia-aḫ u-ú and ia-a-ma, as they are used in theophoric names. Aramaic inscriptions of Akkadian texts form the yh or ywh of the names, similar to their use in the above examples of Yehoseph and Yahkabed.
In keeping with the region of the neo-Babylonian and Achaemenid empires, Markus Witte and Jürgen van Oorschot open their book addressing the debate within academia of the origin of the name YHWH as being either in the northern region of Mesopotamia or southern towards the area of the Sinai Peninsula. Advocating a north origin, Manfred Krebernik uses examples such as the Ancient Near Eastern god El interacting with Baal and the mountain Ṣapā/ūnu, which occurs in the eighth and seventh century B.C. Here Krebernik draws associations with YHWH when he writes, “The Ugaritic name of the mountain has a Hebrew equivalent ṣāpōn with the general meaning ‘North,’ which in Ps 48:3 it is still recognizable as the name of a mountain associated with Yhwh.” Due to this overlap and others he sees, Krebernik makes his case for the name YHWH and the worship that followed to be based in the north. This is not necessarily incorrect. As one looks at the history of the world through the Genesis account, Noah’s ark is said to have “… came to rest on the mountains of Ararat. (Gen. 8:4)” The location of which Anne Habermehl puts within the kingdom of Urartu in modern-day Turkey. It would logically follow that the first mentions of YHWH would also be in the area.
However, Jörg Jeremias says, “… Israelite groups adopted the worship of Yhwh (in whatever form) from the Midianites or Kenites.” This connected YHWH with the Israelites around the time of the Exodus in the region of Egypt and points to earlier attestations than Krebernik. To bolster his argument, Jeremias brings up the expression in Exodus 33:30, “El (is) the God of Isra – El.” Kerbernick builds off the idea that El was the Hebrews’ deity before they adopted the Midianites’ YHWH through Moses’ marriage. Yet this theory would be inconsistent with Moses’ mother’s name containing “Yah.” Since the account of Moses’ interaction with YWHW is to be taken as truthful, God connects his identity before Moses with being the “… God of Abraham, the God of Isaac, and the God of Jacob. (Ex. 3:6)”
Due to the failings of both arguments to provide a smoking gun to the origins of YHWH in the Ancient Near East, Oorschot and Witte conclude, “The present volume cannot deliver a clear and indisputable answer to the question of the historical beginning and origin of the worship of Yhwh.” Barring such a definitive origin, the biblical account would seem to give us a cohesive understanding. The God of Abraham, Isaac, and Jacob was known by many names, one of which was Yah or “He who creates life.” This name was incorporated into the names of the nomadic Semitic people. Those Semitic people found in the lineage of Jacob or Israel eventually were brought into Egypt, continuing for over four hundred years the tradition of incorporating Yah into their names. Moses then encountered this God at Mt. Horeb, where Yah gave his covenantal name as YHWH. This coalescing of the debate with the biblical story leads us from YHWH in the Ancient Near East to YHWH entering into covenant with the nation of Israel, as found in the Exodus account.
YHWH, From The Exodus Through the Old Testament
Wout Jac van Bekkum sets the point of Exodus 3 as “… the main sources for the biblical attitude to the name of God …” It is within the meeting of YHWH and Moses that sets the basis for all interactions with YHWH throughout the rest of the Old Testament into the New. There are several points of interest in this first encounter between the YHWH and the future leader of Israel. The first is the setting. Moses is out attending his father-in-law’s flock. While shepherding, he comes upon a bush that burns but is not consumed by the fire. The biblical account states, “And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. (Ex. 3:2)” Moses first step in his encounter is through God’s angel, or messenger. This encounter happens if not directly on Horeb, then in its vicinity, a mountain already recognized as “… the mountain of God. (v.1)”
Yet, as Elaine Phillips notices, the angel says nothing to Moses. Instead, it is God himself who speaks to Moses, calling him by name. This is the second point of interest. In verse five, God’s revelation of who he is indicates something more in Moses’ response. van Bekkum states, “In traditional Jewish exegesis … [God] revealed himself in the voice of Moses’ father.” The purpose of this was due to Moses’ inexperience with prophecy and the divine. Jewish exegesis puts forth that God spoke in the voice of Moses’ father so that Moses would be neither frightened nor lead him to take prophecy lightly. When Moses responds affirmatively, God informs Moses that he has come to a holy place and must remove his sandals. Following this, God reveals that he is the God of Moses’ father, showing who he truly is. Moses’ response is to hide his face in fear.
The third point of interest is God’s first revealing of his identity. God not only calls himself “… the God of your father … (v.6)” but also “… the God of Abraham, the God of Isaac, and the God of Jacob.” It is strange then that Moses would ask in verse thirteen, “If I come to the people of Israel, ‘What is his name?’ what shall I say to them?” It appears that in Moses’ mind, the revelation of the God he is speaking with and the description given would not be enough to convince the people of Israel that Moses was indeed sent. A specific name must be given for the Israelites to believe. Whether this is the case or whether this is Moses’ second attempt to discount his calling (verse twelve being the first) matters not because God does give him a name, “’ eh-yeh’ ǎ-šer’ eh-yeh.” van Bekkum writes, “Numerous commentators and exegetes have observed that we are given here an explanation of the tetragrammaton … Whatever reservations one may have regarding the etymological correctness of this derivation, one cannot negate the fact that a connection with h-w-h/h-y-h gives meaning to the divine name …” This divine name reveals God’s past, present, and future being. The God that is before Moses is the God who is the Yah that has been at work, is at work, and will be at work. The Greek Septuagint renders this name as ego eimi ho on (“I am THE BEING”). As English translations render it, “… I am who I am … (v.14.),” a blanket statement which carries with it the idea that “… the Lord is the eternal self-existent and sustaining source of all that is, entirely sufficient for all past, present and future trials and triumphs … The root of this verb is the basis for the divine name Yahweh …” In speaking of this, R.R. Reno states, “God is announcing that he is the source and summit of all that is. He is the High God, the Transcendent, the One who is and cannot not be.”
From this moment onward, the Israelites would know the self-revealing name of their God, YHWH. Tradition holds that Moses wrote the Pentateuch. Knowing that God reveals his covenantal name to Moses at the burning bush, when writing Genesis, Moses inserts the covenantal name roughly one hundred and eighty-nine times to make it a point that the covenantal God of Israel is from the beginning of all creation. Exodus, Leviticus, Numbers, and Deuteronomy contain one thousand four hundred and twenty-seven uses of YHWH, with the rest of the Old Testament containing the rest of the seven thousand seven hundred and ninety uses of the covenantal name.
It is the covenantal name of YHWH that in Exodus twenty, the LORD would make the third command, “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain. (Ex 20:7)” Due to this, E. C. B. MacLaurin notes that “… pious Hebrews and Jews did not pronounce, substituting for it the common Semitic word meaning ‘lord.’” Though MacLaurin sees several weaknesses with this history of why the name was replaced, he agrees that it is “… held everywhere and for a very long time…” The reason for this almost universal avoidance of the Tetragrammaton is due to Jewish Oral Law’s restriction of it. To avoid breaking the third command, it has become customary in Jewish communities to substitute YHWH for other names while speaking, such as Adonai and The Name, and while writing, such as G_d. Since the name has not been spoken since roughly the third century B.C., and Jewish translators omitted vowels as part of the respectful treatment of the name, any hope of correctly sounding out the name is done through the use of Adonai’s vowels and the estimation of the Yh and Wh sounds.
The LORD’s name, given to Moses, ushered in the covenant with Israel and also shaped the nation’s worship. YHWH would become a focus of the cultic worship of Israel; this can be seen throughout the Old Testament because he deserves to be praised. Psalm 113:2 declares, “Blessed be the name of the Lord from this time forth and forevermore!” Again, the Psalmist writes, “Blessed is he who comes in the name of the Lord! We bless you from the house of the Lord. (118:26)” The teacher in Proverbs states, “The name of the Lord is a strong tower; the righteous man runs into it and is safe. (18:10)” Daniel declares, “Blessed be the name of God forever and ever, to whom belong wisdom and might. (2:20)” Israel took the name of the Lord as not simply a way to refer to their God, but rather as the center point of their worship. YHWH, the central point of all aspects of life, especially in the realm of salvation, prepares the way for the Messiah Jesus to come and claim the covenantal name for himself.
YHWH And Jesus
As in the centrality of God’s name in the worship of Israel, so is the name of God in Jesus’ mission. Jesus calls out, “Father, glorify your name,” to which the Father replies, “I have glorified it, and I will glorify it again. (Jn 12:28)” This glorification was done through the works of Jesus. In his high priestly prayer, Jesus states, “… Holy Father, keep them in your name … (Jn 17:11),” referring to his disciples being protected and strengthened. Because the Gospel of John focuses more than the other gospels on the significance of Jesus’ name language, Joshua J. F. Coutts remarks, “Occurring as it does in such a wide range of expressions, it is likely that the name was a fundamental category for John …”
Though much can be said about Jesus’ purposeful use of the divine name throughout John, no connection is more pointed than his seven I am statements and their corresponding twelve verses. This paper focuses on the implications of YHWH in these statements. As was stated above, the Greek translation of the Hebrew Scriptures, the Septuagint, and specifically how YHWH is translated therein, is ego eimi ho on. Jesus connects with the covenantal name of God by utilizing ego eimi in all but one of the twelve verses where he states, “I am.” The seven statements are: “I am the bread of life (6:35, 48, 51),” “I am the light of the world (8:12; 9:5),” “I am the door/gate (10:7, 9),” “I am the good shepherd (10:11, 14),” I am the resurrection and the life (11:25),” “I am the way, the truth, and the life (14:6),” “I am the true vine (15:1).” Robert H. Gundry writes of these statements that “These suggest the claim to be the ‘I AM-YAHWEH’ of the Old Testament.” David A. deSilva not only connects Jesus’ “I am” statements directing to God’s self-revealing of the covenantal name but also placing himself throughout Scripture. deSilva writes, “In most instances, Jesus is presented as ‘exegeting’ his own significance in light of the Old Testament images … the primary background is almost certainly provided by divine speech in the Jewish Scriptures, beginning with Exodus 3:14: ‘I am who I am.”
Jesus’ intentionality of connecting himself to the covenantal name and his Jewish understanding of this connection comes in two places: chapters eight and ten of John. In chapter eight, Jesus talks about how he does not seek his own glory, but “… there is One who seeks it… (8:49)” Jesus then states, “... if anyone keeps my word, he will never see death. (v. 52)” To this, the Jewish people scoff and challenge Jesus, bringing up how many prophets have died and questioning if Jesus believes himself greater than even Abraham, the father of the Jewish people. Here, Jesus makes an important statement, “… before Abraham was, I am. (v.58)” John records the immediate reaction of the Jewish audience when they “… picked up stones to throw at him … (v. 59)” The immediate action of grabbing stones to kill Jesus speaks to the intensity of the conversation. Jesus was not simply connecting himself to a long line of prophets from God but to the eternal God. This would not be the last time Jesus’ words connecting himself to God would end with the Jewish audience reaching for stones.
In chapter ten, there are two “I am” statements: door/gate and good shepherd. This leads Jesus into a teaching on his authority, and it is told, “There was again division among the Jews because of these words. (v.19)” This division would grow and come to a head at the Feast of Dedication, where Jesus would push the issue of his divine connection by stating, “I and the Father are one. (v.30)” John records that “The Jews picked up stones again to stone him, (v.31)” for the reason of “… blasphemy, because you, being a man, make yourself God. (v.34)” Again, the Jewish audience understood that Jesus directly connected himself to the God of Israel, placing himself equally with YHWH.
Turning from John’s Gospel, something needs to be said about Jesus’ transition from the covenantal name of YHWH to the trinitarian name of Matthew 28:19. Like the covenant of Israel based on the name God gave them, Jesus performs a similar covenantal right based on the name of Father, Son, and Holy Spirit. Here, Matthew Henry recognizes that there are not three names but one. Giving one unifying name on the mountain carries the same intention and force as when the one divine name was given to Moses on Horeb. When a person is baptized in the Triune name, they take on the New Covenant under the grace of Jesus. Here, Jesus again connects himself to the covenantal name, initiating his New Covenant with people of many nations grafted to his eternal purposes.
Undoubtedly, as far as Jesus was concerned, he and the covenantal name YHWH were one and the same. Jesus expanded that understanding of that name to include him and, by doing so, revealed his triune nature. Due to this, Jesus’ disciples would carry on the connection with his name as the name by which one must be saved and under which his Church would carry out his mission.
The Name Through the Church
In the first sermon of Jesus’ Church, given by Peter to the masses gathered on the day of Pentecost, the apostle said, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins … (Acts 2:28)” Following this, Peter and John are walking to the temple when they meet a crippled man. It is “In the name of Jesus Christ of Nazareth …” that the man is told to “… rise up and walk! (Acts 3:6)” Not long after the first sermon, Peter and John stood before the ruling council of the Jews and proclaimed, “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved. (Acts 4:12)” Yon-Gyong Kwon rightly recognizes that “Peter did not have money, but he had something much better, namely, the name of Jesus Christ. This name healed this person not because it was magical but because it was (and still is) authoritative and powerful.” But it is Craig Keener who draws the connection to the invocation of the name of YHWH by the prophets, noting, “As God’s representatives, prophets sometimes commanded, speaking by the word of the Lord, and their words were fulfilled … Such commands, though addressed to the object in question, could also function as implicit prayers by reflecting dependence on God.” The covenantal name of YHWH now carried forward the Church under the name of Jesus as representing the new covenant by which all people may enter into salvation. Throughout the rest of the book of Acts, it will be under the name of Jesus that the Church will continue to spread.
Paul would continue using the name of Jesus by calling upon,, appealing to, assembling under, and being sanctified and justified under it. Paul gave thanks in the name of of Jesus, sought to do everything in and glorify the name of Jesus, and commanded others in the name of Jesus. Finally, John points to the name of Jesus when he wrote, “And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. (1 Jn. 3:23)"
The name was so intricate to the basis of all that was done in the Church that Paul would write, “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil. 2:9-11)” This statement closes out the hymn, which began in verse five and is one of the most poignant pieces of Scripture, which points to the equality of Jesus with the Father outside of Jesus’ own words. The connection of Jesus being the name to which all knees will bow leads Charles B. Cousar to write, “Since the Isaiah reference demands that the name that is above every name must be YHWH, so in Phil 2:10–11 the name every tongue confesses is not Jesus, but “Lord” (YHWH), the name of status and power.” The Church has borne the name of Jesus in keeping with Jesus’ connection to the divine name of Exodus 3, and by whose name all things were created.
At this junction, Carmen Joy Imes brings up an important question, “Making this leap from ancient Israel to us, today, we must ask, “Is it legitimate for Christians to read the Sinai narratives as our story and to read Israel’s vocation to bear Yahweh’s name as our vocation?” Imes emphatically believes this is true. This is due to Peter using Sinai covenant language when speaking about the Church. God intended that his covenant with Israel be borne by the name YHWH; it is now God’s intention that his Church, in the new covenant, bear this Gospel message by the name of Jesus. As Imes ends her article, “As Old Testament scholar Terence Fretheim said so poignantly in his commentary on Exodus, ‘At the deepest level, use of God’s name is a matter of mission.’ May we bear God’s name with honour.” Let the Church, those who call on the name of Jesus for salvation, continue to bear the name of God for all eternity.
Conclusion
God has always sought people with whom he would dwell. In pursuing this, he chose and set aside a people who would bear his name. Through a covenant with Israel, the name YHWH was given by which the nation would be known to serve. This name would become the focal point of all worship for the Israelites, and through sin and repentance, his name would continue to endure throughout Israel’s history. When the second person of the Trinity, the Word, became flesh, Jesus continually connected his name to the covenantal divine name. His disciples would then bear that name throughout the writings of the New Testament. Today, every person who calls upon the name of Jesus continues bearing his name before the nations. As the Israelites were called to do, Christians were also called to honor and keep their names holy. In doing this, the Church points to the second coming of her Lord and the day his name will be known and revered on all the earth.
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