YHWH

Cursing YHWH is more than simply expressing contempt and irreverence. In the biblical world view, it is attempted deicide, and thus is punishable by death.

The post-exilic book of Jonah opposes the chest-thumping that was prevalent during the northern kingdom’s resurgence under Jeroboam II, as displayed by the historical Jonah of Gath-hepher (2 Kings 14:25). It insists that YHWH is a universal god and that Israel must reconcile itself to living in a world where all penitents, regardless of nationality, are pardoned.

Hellenistic religion didn’t require charity. In contrast, the biblical command for charity is founded not only on YHWH’s commitment to reward the generous, but on YHWH adopting the voice of the poor, a critical factor in the vibrancy of early Judaism and Christianity.

From a shepherd’s guidance to a royal feast, the psalm’s two parallel scenes describe God’s providence and care.

Israel’s deity becomes a universal God and the political power behind human affairs. This is just one of seven historical shifts in how the Bible conceives of “theocracy,” divine political power.

YHWH continuously tests Israel in the wilderness with water, manna, and quail. When they fail, YHWH threatens to leave them and then punishes them with fire and plague. J's depiction of YHWH as an emotional deity is already reflected in the stories of Eden and the flood.

Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. What is this divine being and how are we to understand its relationship to YHWH?

In verses 2–31, YHWH is a mythic warrior, with smoke coming from his nostrils, riding a cherub and wielding weapons of lightning and thunder against the enemy. In contrast, in verses 32–51, YHWH strengthens and equips the psalmist to fight his own battles. The combined psalm celebrates YHWH’s complex involvement in human affairs.

Shalhevetyah שַׁלְהֶבֶתְיָה, Song of Songs 8:6, a word appearing only here in the Bible, expresses the power of love by evoking the fiery destructive force of YHWH.

But doesn’t YHWH tell Moses that “no human can see me and live”(Exodus 33:20)?

The Bible describes YHWH as glowing (kabod), and YHWH’s heat as melting mountains, imagery connected with volcano gods, the divine patrons of metalworkers such as the Kenites, who lived in the Negev region. Indeed, the description of Israel’s encounter with YHWH at Sinai portrays a volcanic eruption, with smoke “as if from a furnace” (Exodus 19:18).

In Deuteronomy, “these words,” “this torah,” and “this scroll” refer not to a specific delimited text, but point instead to the total revelation of YHWH to Israel that cannot be limited to one set of words or texts.

When the Egyptians pursue Israel into the wilderness, Moses tells the Israelites to “stand by and witness the deliverance which YHWH will work for you today” (Exodus 14:13). YHWH brings panic upon the enemy, as he does in the battle of Gibeon and the war against Sisera. This is J’s story of Israel’s escape, hidden in the biblical accounts of the escape by the sea.

During the reign of Pharaoh Siptah, Egypt had a powerful vizier from the Levant named Baya, who dominated even the Pharaoh. Archaeological records and climatological studies show that this was right in the middle of a lengthy famine that affected the entire Mediterranean.

It is often said that monotheism is one of Judaism’s greatest contributions to Western culture; however, it is far from clear that the Hebrew Bible is monotheistic. What is monotheism and when did it first develop?

God reveals his name to Moses as “I am,” from the Hebrew root ה.ו.י, “being.” The name YHWH, however, originates in Midian, and derives from the Arabic term for “love, desire, or passion.”

“And He called to Moses and YHWH spoke to him” וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר יְ־הוָה אֵלָיו —Leviticus 1:1. Why is YHWH, the subject of this verse, missing from the opening phrase, and appearing only after the second verb? Traditional and critical scholars struggle to explain this syntactic problem.

Habakkuk 3 is framed as a lament, in which the psalmist asks God to save him and his people from danger. The core of the psalm is a divine theophany, in which YHWH is described as coming from afar to battle his enemies in classic ancient Near East mythological fashion.

When God reveals the name YHWH to Moses in Exodus, he says that not even the patriarchs knew this name, yet they all use it in Genesis. Critical scholarship’s solution to this problem led to one of the most important academic innovations in biblical studies in the last three hundred years: the Documentary Hypothesis.

“See, YHWH has called by name Bezalel, the son of Uri.” (Exodus 35:30) Who is Bezalel and why is he chosen as the architect and artisan of the Tabernacle?

Hittite texts show us that in the ancient Near East, women, including the queen, served as priestesses. The biblical authors, in their fervor for YHWH, monotheism, and centralization of worship through one Temple and one priesthood, strongly objected.

The Midianite Origin of YHWH and Aniconism

The Song of the Sea begins with defeat of the Egyptians and ends with YHWH’s enthronement in His temple. Comparison with the Epic of Baal and Enuma Elish clarify the genre and purpose of such hymns, and a striking parallel with Solomon’s prayer in 1 Kings 8 offers a clue to the original context of this ancient song.

What we know about where he lived, the language he spoke, and the gods he worshiped.

The division of the Torah into five books is not mentioned anywhere in the Bible, yet by the early first millennium C.E., the Torah became known by the Greek name Pentateuch, literally “five scrolls.” When and why was this division created?

God instructs Moses to tell the Israelites two different names, Ehyeh and YHWH.

The Difference between God’s “Name (שם)” and “Presence (כבוד)”

The meaning of God’s names, especially YHWH, is central to Jewish theology. Two approaches have dominated: the philosophical, focusing on God’s essence (“being”) and the kabbalistic, focusing on God’s evolving relationship with Israel (“becoming”). Some modern thinkers such as Malbim and Heschel have looked for new syntheses or formulations.

Upon the conquest of Judah, Nebuchadnezzar deported many Judeans to Babylonia. What was their life like there? Were they assimilated, or did they stand out? What language(s) did they speak and what religious practices did they maintain? What was their social and economic standing? Babylonian records allow us glimpses into the lives of some of the deportees.

Justin Martyr, an early Church Father (c. 100–165 C.E.), interprets the strange appearance of the LORD to Abraham at Mamre as an early instantiation of God the Son, i.e., Jesus. While Rashbam obviously rejected this belief, he learned from this Christian interpretation and suggests that here, the name YHWH refers to an angel, which explains why YHWH speaks about YHWH in this story in the third person.