3.

1 Names of God
in the O.T.
BIB566 OTTheology
3.1.0.1 The Significance of Names in the
Biblical World
1. Name and Reality: Gen 2.19 [Enuma Elish
and the before of things named.]
2. Name and Personality: 1 Sam 25.25 (Nabal);
Gen 27.36 (Jacob); I know you by name
(Ex 33.17); Ps 30.27; 20.1.
3. Name and Presence: Ex 20.24, Deut 4.7
(Where God's name is proclaim, God is said
to be present.)
4. Pronouncing Names as a Legal Act: Psa
49.11[12]; Isa 4.1; Jer 15.16; I Kgs 8.43;
Amos 9.12
3.1.0.1 The Significance of Names in the
Biblical World
". . . it is a common-place of Hebrew
thought that a name may say something
about the character of its bearer. It is
therefore inherently likely that the use of
the name of God was, at least sometimes, a
significant theological issue for the writers
of the Pentateuch. It is also unsurprising
that a study of the name of God, together
with various other designations and titles,
has been much used down the centuries by
Jew and Christians alike as a traditional
method of considering theological
questions about the character and nature
of God." [Moberly]
3.1.0.1 Names not Enough?
". . . the biblical God is rendered as a
character and his acts are represented as
part of a dramatic setting which enlists the
reader's participation." [Patrick]
"In spite of a certain reluctance to engage
him as such, God is, I assert, the most
compelling character in the book. . . . I
propose a reading in which we center our
attention on the character God as he
emerges from our engagement with the
text of Genesis. . . . we do not engage him
as someone in our world other than as we
construct him from what we find in the
story-world of the narrative"
[Humphreys]
3.1.0.2 Exodus 6.2-3; 3.14-15
A I am Yahweh.
B And I made myself known to Abraham, to
Isaac, and to Jacob as El Shaddai.
A' And my name is Yahweh.
B' Did I not make myself known to them?

"I am the God of your fathers, God of
Abraham, God of Isaac, and the God of
Jacob."
3.1.0.2 Exodus 6.2-3; 3.14-15

"First, as in Exod 3.13-15, a distinction is made between what God says

to Moses and what Moses is to say to the people of Israel."

[Moberly]

"Second, the thrust of God's reassurance to Moses is to give him

reasons for the past to trust in God in the present. . . . the cumulative
effect of God's appeal to what God has done in the past, that is, the
continuity of the making and remembering of the covenant (6:4-5) with
the divine self-revelation as El Shaddai (6:3a)."
[Moberly]
3.1.0.2 Joshua 24:14
Now therefore, fear Yahweh and serve Him in
integrity and truth. Put away the gods which
your fathers served beyond the Euphrates
and in Egypt and serve Yahweh.

"Taken together these passages do suggest
that a genuinely new name of God, Yahweh,
was vouchsafed to Moses. And this is the way
the ancient translators took it." [Wenham]
Preliminary Observation:
1. "In the patriarchal
narratives a number of
names of persons and
places are mentioned
that have long
attracted scholarly
interest: Abram, Sarai,
Jacob, Laban, Serug,
Nahor, and Terah . . .
." [Mettinger]

Preliminary Observation:
2. "...the matter of the ethnic origins of the
patriarchs. There is a well-established
tradition that associates the patriarchs
with the Arameans and that also
manifests itself in the texts about Jacob,
since he is said to be related to the
Arameans through his mother, Rebecca.
Rebecca was the daughter of the
Aramean Bethuel and the sister of
Laban, likewise referred to as Aramean
(cf. Gen 25.20; 28.5; 31.20, 24). A text
from the D-literature records that a
wandering Aramean was my father; and
he went down into Egypt (Deut 26.5)."
[Mettinger]
Preliminary Observation:
3. Although Jerusalem and
Zion played a major role in
the cult during the
monarchy there is no
evidence of either in these
pre-monarchical period
texts. There is also no
major evidence in this
literature that points to the
later conflict with the
worship of the Canaanite
Baal and depicted in the
monarchical period.
Wenham's Chart
Distribution of Divine Names by Narrative Context
Abraham Jacob Joseph
Framework Dialogue Framework Dialogue Framework Dialogue
Yahweh 45 20 (2) 11 14 (0) 11 0 (0)
Elohim 24 11 (2) 14 28 (1) 2 30 (0)
El Shaddai 0 1 (1) 0 2 (1) 0 2 (0)
El 1 3 (0) 1 3 (2) 0 0 (0)
Adonai 0 6 (0) 0 0 (0) 0 0 (0)
Mixed 1 9 (0) 0 6 (1) 0 2 (1)
Wenham's Chart
"According to Genesis God
revealed himself to the patriarchs
under various different names,
and the patriarchs used a variety
of divine epithets in their prayers.
Abraham knew of Yahweh,
Elohim, El Elyon, El Shaddai, El
Roi, and El Olam. Isaac knew of
Yahweh, Elohim and El Shaddai.
Jacob knew of Yahweh, Elohim,
El Bethel, Padah Yishaq (Fear or
relative of Isaac and El Shaddai."
[Wenham]
Wenham's Chart

"First, in all three cycles El Shaddai only occurs in the dialogue, never in the
narrative framework of the stories. This suggests that at least this term is an
early element in the tradition."

"Secondly, in the Joseph cycle Yahweh is used only in the narrative framework,
never in the speeches within the story. There, El Shaddai or Elohim is
consistently used. . . ."

"Thirdly, and this apparently contradicts the second point, in the Abraham
cycles Yahweh and Elohim are found both in the narrative framework and in
the dialogue. . . ."
3.1.1 The God of the Fathers
1. The God of my father: Gen 31.5, 42; Ex 15.2; 18.4
2. The God of your(2ms) father: Gen 46.3; 49.25;
50.17; Ex 3.6
3. The God of your(2mp) father": Gen 31.29; 43.23
4. The God of their father: Gen 31.53
5. The God of your fathers: Ex 3.13, 15, 16
6. The God of their fathers: Ex 4.5
7. The God of Abraham: Gen 24.12, 27, 42, 48; 26.24;
28.13; 31.53
8. The God of Isaac: Gen 46.1
3.1.1 The God of the Fathers
9. The God of Abraham,
your father, and the God
of Isaac: Gen 28.13
10. The God of my father
Abraham and the God of
my father Isaac: Gen
32.9[10]
11. The God of your
father(s), and God of
Abraham, Isaac, and
Jacob: Ex 3.6, 15, 16; 4.5
3.1.1 The God of the Fathers
Albrecht Alt, Gott der Vater > The God of
the Fathers, Essays on Old Testament
History and Religion:
1. Nameless: First, he noted that the type
of divine designation itself is strange. It
seems as if we have a nameless god, a god
who had no proper name as such. This god
is instead referred to in terms that speak of
a connection to a given individual: my
father's God, Abrahams God, and so
forth. . . . The emphasis of the name is one
the connection between this deity and some
individual mortal, whom Alt assumed was
the head of the family or tribal group."
[Mettinger]
3.1.1 The God of the Fathers
Later scholars like Lewy and F. M.
Cross have argued that the
patriarchal gods were not really
anonymous.
"Cross maintains that the patriarchs
worshipped the high god of Canaan,
namely El. In other words the
passages which call the God of the
patriarchs, El Shaddai, El Elyon, El
Olam, etc., are not secondary later
elements . . . . Phrases like 'the God of
Abraham' . . . to bring out the special
relationship that existed between the
Abraham and his God, El Shaddai."
[Wenham]
3.1.1 The God of the Fathers
2. Siteless: Second, unlike so many deities,
the God of the fathers is not bound to the
locality where his temple is situated. . . . he
is also, in a manner of speaking, siteless -
not bound to any given locality. . . . If this
presumption is correct, then we would
have in the God the fathers an example of
interplay between way of life and
understanding of God. . . . The patriarchal
way of life was characterized by the
nomadic lifestyle; for the nomads it was a
feature of their existence that God was not
confined to any particular geographic
location. Their god was a god who went
with his own. [Mettinger]
3.1.1 The God of the Fathers
Characteristic Features of the God of the
Patriarchs:
1. Preliminary Observations:
1.1 The non-cultic character is predominant.
Therefore sacred places are not too important.
1.2 Focus is on the peaceful presence of God in
contrast to the Divine Warrior image of the
Exodus, Conquest and Monarchical period.
1.3 The divine promises that are given to the
patriarchs are unconditional in nature.
1.4 There is a general lack of interest on the
subject of sin. The connection between sin and
guilt/punishment is almost wholly absent.
3.1.1 The God of the Fathers
2. The Personal God:
2.1 Ortsgebundenkeit (local connections of
ancient religions):
2.1.1The gods of the ancient Near East
were, to a large extent, associated with
particular places and temples. Marduk
was worshiped in Babylon; and Sin, in
Haran. [Mettinger]
2.1.2 Early Israelite fears reflected in
Ex 17.7 may indicate that they carried
this same baggage. Even Moses needs
to be assured in this light (Ex 33.14-
15).

3.1.1 The God of the Fathers
2.2 Personal Names with theophoric elements:
2.2.1 C_p, father C_, brother
WCO, uncle
2.2.2 A-ram > Jeho-ram; Abi-melech > Eli-
melech; Abi-ezer > Eli-ezer
2.2.3 Tigay & Fowler have argued that from the
time of David YHWH is used in theophoric
names in non-biblical artifacts, but De Moor
has argued that the pre-Davidic biblical
material tends to focus on El.
2.2.4 See also Mark S. Smith who cautions on the
use of theophanic name evidence.
3.1.1 The God of the Fathers
2.3 Special Designations of the God of the fathers:
2.3.1 The Mighty One of Jacob ryba bq[y:
Gen 49.24; Isa 49.26; 60.16; Ps 132.2, 5; and in
Isa 1.24 the ryba of Israel
2.3.2 The Fear of Isaac dxp bq[y: Gen
31.42, 53 Note: The name means
approximately the fear of Isaac, although this
is hardly a fear experienced by Isaac, but
rather a panic sent out by the God of the
fathers to strike Isaac's enemies. The God of
the fathers protects Isaac and his group.
3.1.1 The God of the Fathers
2.3.3 These names, Jacobs ryba and Isaacs
dxp have one major feature in common: they
speak of God in terms of a personal association
with the chief of the tribal group; he is a god
who protects the group of his faithful."
[Mettinger]

3.1.1 The God of the Fathers
3. The Guarantor of the Promise:
3.1 Recent scholarly discussions:
3.1.1 Some prefer to, regard the promise texts
as literary compositions the intention of which
is to link disparate tradition complexes
together. It has of course been observed that
the promise of a great and numerous people
arches all the way from Gen 12.1-2 to 46.3-4,
connecting all that falls within its compass.
[Mettinger] [n.b. Westermann & Rendtorff]

3.1.1 The God of the Fathers
3.1.2 Alt and Westermann
argue that, it cannot be
proved that the promise
texts are an original
element in the oldest
tradition, but the promises
deal with matters that
would have been both
appropriate and fitting for
nomads of the patriarchal
type. [Mettinger]
3.1.1 The God of the Fathers
3.2 The Promise of Progeny: (Son: Gen 15.2-
4; 16.11; 17.15, 16, 19, 21; 18.10, 14; [21.1-
2])
3.2.1 In Gen 18 it is the core of the text.
3.2.2 The narrative of the promise of a son to
Abraham and Sarah belongs to the substance
of the Abraham stories which began by saying
that Sarah was childless (11.30). Abraham saw
a future only in the continuation of the family
in a son.... [Westermann, Genesis 12-36, 282]
3.1.1 The God of the Fathers
3.2.3 In Gen 12-50 the promise of a
son is confined to the Abraham
stories, where it dominates
accounts. [Westermann,
Promise to the Patriarchs,
IDBSup]
3.2.4 In short, the promise is
immediately relevant, and its
fulfillment does not lie in the
distant future. This supports the
conclusion of the historical nature
of the promise of a son.
[Mettinger]
3.1.1 The God of the Fathers
3.3 The Promise of the Land: (12.1-3; 13.14-17;
15.7-21)
3.3.1 Gen 15.7-21: In this passage Abraham is
depicted solely as the recipient of the pact; God
solemnly pronounces his promise concerning the
land, and the promise is accorded special
emphasis via the ancient rite. Moreover, this rite
states that God is willing to jeopardize his own
existence in the event he should fail to keep his
promise. With paradoxical sharpness the
narrative describes God as the guarantor of his
promise. [Mettinger]
3.1.1 The God of the Fathers
3.3.2The promise that Jacob would
gain possession of the land is seen as a
renewal of the promise to Abraham
(Gen 26.3, 4; 28.4; 35.12; 50.24).
[Westermann, Promises to the
Patriarchs, IDBSup]
3.3.3 In twenty-one passages in
Deuteronomy the promise of the land
is formulated as an oath and has the
function of legitimizing the occupation
of the land by the tribes.
[Westermann, Promises to the
Patriarchs, IDBSup]

3.1.1 The God of the Fathers
3.4 The Promise of God's Presence: (Gen 26.3,
24; 28.15 [20]; 31.3; 46.3; [48.15, 21; 50.24])
3.4.1 This promise is found only in chaps 26-50 (sic).
In 26.3, 24 it is made to Isaac, and elsewhere to
Jacob. Just as the promise of a son is the dominant
motif in chaps 12-25, this promise is dominant in
chaps 26-50. [Westermann, Promises to the
Patriarchs, IDBSup]
Note however that Mettinger states, it also
occurs in the Abraham stories (Gen 21.22) . . . .
[Mettinger]

3.1.1 The God of the Fathers
3.4.2 The Jacob cycle is set off by two
nocturnal revelations in which the
promise of God's presence I am with
you, is central (Gen 28.15 at Bethel en
route from Beer-Sheba to Haran; and
Gen 46.3-4 at Beer-Sheba en route to
Egypt)
3.4.3 Deus absconditus:
Gen 12.1 the land which I show
you...
Gen 20.13 when God caused me to
wander from my fathers house i.e.,
4C_WCU being H-stem
therefore rendered when God led
me astray.
3.1.1 The God of the Fathers
4. The Source of Blessing:
4.1 $rb:
4.1.1 ...the semantic field of the notion of blessing is
comprehended in Hebrew by a number of words, all of
which are derived from the Hebrew root b-r-k. In the
patriarchal narratives these words occur no less than
eighty-two times. [Mettinger]
4.1.2 The distinctive nature of the promise. An
independent pronouncement of blessing has been
preserved only in Gen 12.1-3. Here all the other promises
are subordinated to that of blessing, while in all other
passages the promise of blessing is made specific in, or is
more fully developed by the promise of posterity.
[Westermann, Promises to the Patriarchs, IDBSup]
3.1.1 The God of the Fathers
4.2 In the Jacob narrative the blessing serves
as a leimotiv. [Mettinger]
4.2.1 Gen 27 the stolen blessing.
4.2.2 Gen 31 blessing manifested as a shepherd
working for his father-in-law.
4.2.3 Gen 30.27 Laban to Jacob = I have learned
by divination that the Lord has blessed me
because of you.
4.2.4 Gen 32.26 Jacob says, I will not let you go
unless you bless me.
4.2.5 Gen 48 Jacob passes blessing to Josephs two
sons.
Wenham's Contrast with later
Israelite Practices

"First, there is the use of the term El instead

of Yahweh in divine revelation. From Mosaic
times onward Yahweh was the characteristic
self-designation of God. But in Genesis God
usually reveals himself as E. . . . The
exclusiveness, holiness, and strictness of the
God of Exodus is absent from Genesis."
Wenham's Contrast with later
Israelite Practices

"Secondly, the complete absence of Baal from the patriarchal tradition points to
its antiquity. In the second half of the second millennium B.C. Baal took over
from El as the leading god in the west Semitic pantheon, yet he is never
mentioned in Genesis."

"A third feature distinguishing patriarchal religion is its unmediatedness. God

spoke to the patriarchs directly in visions and dreams, and not through
prophets."

"The final striking difference between the patriarchal period and the first-
millennium scene is the non-mention of Jerusalem."