478:, the chief (executor) of the oath which he revealed to the holy ones while he was (still) dwelling in the highest in glory. His name was (then) Beqa; and he spoke to Michael to disclose to him his secret name so that he would memorize this secret name of his, so that he would call it up in an oath in order that they shall tremble before it and the oath. He (then) revealed these to the children of the people, (and) all the hidden things and this power of this oath, for it is power and strength itself. By it the earth is founded upon the water; from the hidden places of the mountains come beautiful waters, from the beginning of creation; and forever! By that oath, the sea was created; And by that oath the depths are made firm; By the same oath the sun and the moon complete their courses of travel, And by the same oath the stars complete their courses of travel; All these believe and give thanks in the presence of the Lord of the Spirits; they glorify with all their might, and please him in all this thanksgiving; they shall thank, glorify, exalt the Lord of the Spirits forever and ever! This oath has become dominant over them; they are preserved by it and their paths are preserved by it (so that) their courses of travel do not perish. (Then) there came to them a great joy. And they blessed, glorified, and extolled (the Lord) on account of the fact that the name of that (Son of) Man was revealed to them.
96:
177:
31:
575:
The idea that the Word of God represents an immanent and active hypostasis distinguishable from the wholly transcendent God himself, as well as the idea that the power of this Word belongs to the one who carries the divine Name, is a common feature of many Jewish texts dating to the period of c. 200
570:
But if there be any as yet unfit to be called a son of God, let him press to take his place under God’s First-born, the Word, who holds the eldership among the angels, an archangel as it were. And many names are his for he is called: the
Beginning, the Name of God, Word (of God), the Man after His
964:, p. 46. Though it is upheld by many scholars (see, e.g., the scholars named by Mettinger 1982, p. 42), the existence of this 'Name theology' is not universally accepted (a number of critics are listed by Mettinger 1982, pp. 42–45). Its existence has more recently been questioned by
870:
was sometimes used in the sense of an explicit or distinct pronunciation of the name YHWH (most probably, 'Yahweh'), for example when specifying that blasphemy only takes place when the divine name is clearly and fully pronounced, more often it was used interchangeably with the term
641:
The name of the Son of God is great, and cannot be contained, and supports the whole world. If, then, the whole creation is supported by the Son of God, what think ye of those who are called by Him, and bear the name of the Son of God, and walk in His
630:
The growing interest in the power of the divine name during the late
Hellenistic period is perhaps best reflected by the many early Christian references to the name of God as invested with a great creative and sustaining force. For example, in the
419:
23:20–21 is said to act with God's authority because the divine "Name is in him". In return for obedience to God, Deuteronomy 28:10 promisses that "all the peoples of the earth shall see that you are called by the name of the
392:, and the divine presence in the temple not as the presence of God himself but as the presence of the divine Name which the believers could address in prayer. This new way of thinking, often referred to by scholars as
797:
it, knowledge of the divine name came to be seen as dangerous and liable to abuse. Given the powerful nature of the divine name, the early Rabbis would later teach that it must be kept secret at all times.
448:
1-3 (second or first century BCE) addresses God thus: "O Lord
Almighty, who shackled the sea by your word of command, who confined the deep and sealed it with your terrible and glorious name " The
785:, the Egyptian king asked Moses about the name of his God, whereupon Moses whispered the name into Pharaoh's ear, making him fall down and faint. Understood in the context of the more widespread
732:
It is generally assumed that from the 2d century BCE onward, the great majority of observant Jews started to avoid the use of the
Tetragrammaton entirely. Its use was largely restricted to the
233:
This is a draft for the section on the origin of the concept in ancient
Judaism; the structure of the rest of the article as presented here is purely tentative and very much subject to change
325:
at least since the second century BCE, and as a consequence the divine name had become surrounded by much mystery and awe. A great creative power similar to that of the world-creating Word (
415:, the Name of God also came to be seen as one of the primary ways in which he exercises his authority and power in this world. For example, the angel sent by God to Moses to guard him in
665:
552:" from Exodus 3:14) which cannot be named in words, and God's powers, to which any name of God properly refers. For Philo, these powers were all centered in God's world-creating Word (
516:
do indeed explain the
Tetragrammaton YHWH as "the one who spoke and the world was". Similarly, Rabbinical interpretations of Genesis dating back to the 3d century CE and recorded in
384:
conceptions of God with the more abstract notion of a God being present in the world through his attributes, such as his Voice and his Name. Rather than sitting enthroned in the
773:
Concurrently with the taboo on pronouncing the proper name of God, a tradition evolved which ascribed an extraordinary, magical power to this name. Thus, the Jewish historian
452:(c. 150 BCE) 36:7 speaks about "" the glorious and honored and great and splendid and amazing and mighty name which created heaven and earth and everything together". The
1804:
Gieschen, Charles A. (2020). "The Divine Name as a
Characteristic of Divine Identity in Second-Temple Judaism and Early Christianity". In Novenson, Matthew V. (ed.).
213:
1538:
says that the exact meaning of the term is obscure, making it difficult to translate. He suggest that it may mean "distinguished", "preeminent" (cf.
1681:"The Heavenly Wisdom and the Divine Logos in Jewish Apocalyptic: A Study of the Vision of the Woman and the Man-Child in Revelation xii 1-5, 13-17"
2041:"Reviewed Work: The Deuteronomistic History and the Name Theology: lĕšakkēn šĕmô šām in the Bible and the Ancient near East by Sandra L. Richter"
2112:
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sources record that at first, all priests in the Temple pronounced the
Tetragrammaton in their daily blessings, but that from the death of
559:
1663:
404:(6th-century BCE) redaction of the Hebrew Bible as "the place which the Lord your God will choose, to make his name dwell there" (e.g.,
1887:
Janowitz, Naomi (2019). "The
Magical Elements of Mysticism: Ritual Strategies for Encountering Divinity". In Frankfurter, David (ed.).
812:
Despite the taboo on pronouncing the proper name of God, there were some periods in which it was extensively used, such as during the
148:
76:
Finished writing a draft article? Are you ready to request review of it by an experienced editor for possible inclusion in
Knowledge?
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2024:
1973:
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1904:
1854:
1821:
396:, likely developed as a way to disassociate God from the destroyed temple and to justify the continued use of the temple ruins as a
1927:(2018). "Wisdom and Logos Traditions in Judaism and John's Christology". In Reynolds, Benjamin E.; Boccaccini, Gabriele (eds.).
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669:) and related Biblical restrictions on profaning the name of God, is already visible in the increased use of alternative
532:(H), both common abbreviations of the Tetragrammaton YHWH (the letter H separately and the combination YH, pronounced as
121:
If you are the editor who added this template and you are actively editing, please be sure to replace this template with
608:) as the instrument of God's "Power though the medium of his Ineffable Name in me" (the angel's name itself consists of
576:
BCE – 100 CE. Apart from the Book of Parables (1 Enoch) and Philo of Alexandria mentioned above, other examples include
355:
Judaism came to be represented as a great secret that the Rabbis would only very selectively teach to their disciples.
1716:
The Name of God and the Angel of the Lord: Samaritan and Jewish Concepts of Intermediation and the Origin of Gnosticism
1487:, p. 585; cf. p. 581. On the close association between names and the entities which they are a name for, cf. also
729:, lit. 'My Lords', another Jewish name for God), a convention that is still observed in most Bible translations today.
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does use the Tetragrammaton profusely, pointing to the existence of at least two streams of thought in early Biblical
220:
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for a significant time. If you are the editor who added this template, please be sure to remove it or replace it with
1177:
1025:, p. 123 puts it, "'The Name' could stand for any or all of the activities and attributes of the God of Israel".
428:
literature, the presence of the Name in people, angels or things is invoked to signify the presence of divine power.
1783:
Gieschen, Charles A. (2007). "The Name of the Son of Man in the Parables of Enoch". In Boccaccini, Gabriele (ed.).
1176:
19:12–13 (" and he has a name inscribed that no one knows but himself. and his name is called The Word of God",
341:, who treated it with much circumspection. In subsequent centuries several speculations arose with regard to the
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At least from the 2d century BCE on, the name of God also came to be associated with the world-creating Word or
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548:(c. 20 BCE – c. 50 CE) sharply distinguished between God, whom he conceived as unutterable being itself (the "
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758:(fl. either c. 300 BCE or c. 200 BCE) onward, only the High Priest was allowed to pronounce it once a year at
774:
670:
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The Deuteronomistic History and the Name Theology: lešakkēn šemô šām in the Bible and the Ancient Near East
408:
12:11), or "the place which the Lord your God will choose to put his name there" (e.g., Deuteronomy 12:5).
1735:
Fossum, Jarl E. (1995). "In the Beginning Was the Name: Onomanology as the Key to Johannine Christology".
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This page was last edited at 17:28, 29 October 2022 (UTC) (22 months ago) – this estimate
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20:39; 36:20. However, the motives for the development of the taboo are disputed: see the references in
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562:) to the point of calling it "the second God". Among other things, Philo identified this Word with the
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Reading the Gospel of John's Christology as Jewish Messianism: Royal, Prophetic, and Divine Messiahs
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The 'oath' which is here said to have been used to create the world most likely refers to the word
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189:
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424:, and they shall be afraid of you." Throughout the Hebrew Bible, as well as in the slightly later
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1990:
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The Image of the Invisible God: Essays on the Influence of Jewish Mysticism on Early Christology
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1390:
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733:
585:
563:
139:
2100:
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1932:
1892:
1809:
1692:
1386:
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821:
453:
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1417:, p. 188 notes that due to its role as a replacement for the Tetragrammaton, the word
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124:
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Jews generally continued to observe the taboo, increasingly referring to God merely as
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1542:, p. 686, who offers "The Preeminent Name", citing Bacher 1906), or "excellent".
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to mean the most excellent name of God, "distinguished" from all other names by being
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is in a state of significant expansion or restructuring, and is not yet ready for use.
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YHWH. This development, perhaps originally inspired by the second/third Commandment (
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846:(lit. 'the Distinguished Name', 'the Explicit Name', or 'the Preeminent Name'), as
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2127:(2005). "A Nameless God: Judaeo-Christian and Gnostic 'Theologies of the Name'".
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The Divine Name in Early Judaism: Use and Non-Use in Aramaic, Hebrew, and Greek
460:, c. 50 BCE – 100 CE) 69:13–27 mentions a secret name carried by the archangel
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109:
You are welcome to assist in its construction by editing it as well. If this
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Crombie, Frederick (1865). "The Pastor of Hermas, Book III: Similitudes". In
400:. It is especially apparent in the recurrent references to the temple in the
52:. It serves as a testing spot and page development space for the user and is
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580:'s (2d century BCE) identification of the angel who spoke to Moses from the
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1758:"The Logos Ebraikos in the Magical Papyrus of Paris, and the Book of Enoch"
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713:(2d century BCE) systematically replaced the Tetragrammaton with the term
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Resurrecting Jesus: The Earliest Christian Tradition and Its Interpreters
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858:(lit. 'the four-lettered name', i.e., the Tetragrammaton), or simply as
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in Jerusalem in 586 BCE, a new theology evolved which sought to replace
2129:
Hidden Wisdom: Esoteric Traditions and the Roots of Christian Mysticism
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777:(late 3d or early 2d century BCE) recounts that in the meeting between
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10–220 CE) and originally referred to the actual pronunciation of the
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The Dethronement of Sabaoth: Studies in the Shem and Kabod Theologies
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1166:, p. 6 suggested that it is the secret name itself which is the
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1. This word in turn closely resembles the divine Name YHWH (Hebrew:
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2019:. Coniectanea Biblica, Old Testament Series, 18. Lund: CWK Gleerup.
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YHWH at Patmos: Rev. 1:4 in Its Hellenistic and Early Jewish Setting
1849:. Vol. 1. Garden City: Doubleday & Company. pp. 5–89.
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idea that the power of a deity is conferred on those who know its
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Enoch and the Messiah Son of Man: Revisiting the Book of Parables
1621:. Vol. 11. New York: Funk & Wagnalls. pp. 262–264.
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which fulfills a similar function in various books of the Bible.
2005:. Vol. 9. New York: Funk & Wagnalls. pp. 160–165.
197:, please do not edit this page while this message is displayed.
533:
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Given this new way of thinking about divine transcendence and
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90:
25:
1184:, p. 313 also associates the oath with creative Wisdom (
1739:. Göttingen: Vandenhoeck & Ruprecht. pp. 109–133.
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was likewise avoided in most Hellenistic Jewish literature.
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Examples of Ezekiel the Tragedian and Wisdom of Solomon in
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in Exodus 3:4 as the "divine Word", the identification in
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Isaac, E. (1983). "1 (Ethiopic Apocalypse of) Enoch". In
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It would also become central to early Christian views on
333:) was often ascribed to it, leading to worries about its
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Thou shalt not take the name of the Lord thy God in vain
206:
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114:
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All the Names of the Lord: Lists, Mysticism, and Magic
944:), a similar concept in Islamic and Baha'i traditions
655:(516 BCE – 70 CE), several Jewish groups developed a
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Monotheism and Christology in Greco-Roman Antiquity
1385:, p. 5, n. 16 notes that contrary to Ecclesiastes,
1156:, p. 116 already identified the oath with the
770:(lit. 'the Name') throughout the rest of the year.
388:of the temple, God now came to be seen as utterly
864:(spelling out the letters YHWH). Though the term
685:(lit. 'Gods') in the late editorial revisions of
830:in their greetings instead. Nevertheless, early
596:'s (late 1st century CE) depiction of the angel
540:The Name/Word as angelomorphic divine hypostasis
536:), as the means by which God created the world.
1633:"The Name of God, A Study in Rabbinic Theology"
508:) itself, and later Rabbinical sources such as
1361:18:21, 19:12, 20:3, 21:6, 22:2, 22:32, 24:16,
571:Image, and ‘the One that sees’, namely Israel.
816:(c. 132–136 CE), which saw its adoption as a
464:that was used in the oath (i.e., the Word or
8:
1787:. Grand Rapids: Eerdmans. pp. 238–249.
1532:harvnb error: no target: CITEREFBacher2006 (
503:
489:
278:tradition. The term originated in the early
249:
48:. A user sandbox is a subpage of the user's
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212:. Please remove this template if this page
1595:. New York: T & T Clark International.
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592:with "your all-powerfull Word", and the
321:Pronouncing the Tetragrammaton had been
1546:translate as "the Distinguished Name",
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432:The Name as the creative Word of power
318:, the proper name of the Jewish God).
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7:
1762:Journal of the Royal Asiatic Society
852:(lit. 'the Extraordinary Name'), as
697:, as well as in the use of the name
2131:. Leiden: Brill. pp. 184–199.
1931:. Leiden: Brill. pp. 303–334.
1891:. Leiden: Brill. pp. 678–693.
1889:Guide to the Study of Ancient Magic
1333:, p. 418 (IX.14.5); referred to by
1163:
910:Renaissance and early modern period
504:
498:"), spoken several times by God in
490:
250:
115:has not been edited in several days
2080:(PhD diss.). McMaster University.
1685:The Journal of Theological Studies
1072:, p. 124, who also refers to
588:(1st century BCE) 18:14–16 of the
470:) by which the world was created:
193:for a little while. To help avoid
24:
1808:. Leiden: Brill. pp. 61–84.
1550:, p. 185 as "explicit Name".
129:during the active editing session
1847:The Old Testament Pseudepigrapha
1672:. Vol. 1. pp. 375–435.
1560:McLaughlin & Eisenstein 1906
1544:McLaughlin & Eisenstein 1906
736:performed by the priests in the
175:
94:
58:Create or edit your own sandbox
29:
2045:Journal of Biblical Literature
2001:; Vizetelly, Frank H. (eds.).
1866:Izmirlieva, Valentina (2008).
1617:; Vizetelly, Frank H. (eds.).
1120:Enoch 1 69:13–27, translation
840:('the Name'), or sometimes as
677:, such as the use of the name
620:, both Hebrew names of God).
118:, please remove this template.
1:
1669:Ante-Nicene Christian Library
1280:, p. 73. On Yahoel, see
1192:), a feminine version of the
1124:, p. 48; referred to by
647:Taboo on pronouncing the Name
376:After the destruction of the
287:
81:Submit your draft for review!
1419:
1194:
1187:
1168:
1158:
1088:New Revised Standard Version
1053:New Revised Standard Version
715:
554:
466:
439:
328:
2095:Richter, Sandra L. (2002).
1964:McDonough, Sean M. (1999).
1637:Hebrew Union College Annual
1353:20:7, Cohon also refers to
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808:in early Rabbinical Judaism
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54:not an encyclopedia article
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2074:Meyer, Anthony R. (2017).
1968:. Tübingen: Mohr Siebeck.
1718:. Tübingen: Mohr Siebeck.
1349:, p. 583. Apart from
1095:, p. 594, n. 71; cf.
1060:, p. 585; cf. p. 587.
673:in the later books of the
637:(c. 150 CE) it is stated:
566:and with the Name of God:
520:regard the Hebrew letters
474:And this is the number of
232:
1937:10.1163/9789004376045_014
1897:10.1163/9789004390751_026
1814:10.1163/9789004438088_005
1697:10.1093/jts/os-XXVI.101.1
820:distinguishing Jews from
558:), which he personified (
226:between editing sessions.
2037:Mettinger, Tryggve N. D.
2013:Mettinger, Tryggve N. D.
1714:Fossum, Jarl E. (1985).
1254:, pp. 72–73, n. 38.
1222:, pp. 253−254; cf.
1086:Prayer of Manasseh 1-3,
802:Development of the term
1987:Eisenstein, Judah David
894:
890:Jewish letter mysticism
544:The Jewish philosopher
2099:. Berlin: De Gruyter.
1843:Charlesworth, James H.
1369:, pp. 2–3, n. 10.
1148:, p. 130, citing
855:Shem ben Arba' Otiyyot
762:, referring to God as
644:
634:The Shepherd of Hermas
627:. For example, John 1
573:
510:Targum Pseudo-Jonathan
480:
188:actively undergoing a
2105:10.1515/9783110899351
1574:, p. 590, n. 56.
1519:, p. 588, n. 50.
1435:, pp. 1–2, n. 6.
721:('Lord', from Hebrew
639:
600:(later identified in
594:Apocalypse of Abraham
578:Ezekiel the Tragedian
568:
472:
1381:, pp. 583–584.
1316:, pp. 190–194;
1263:Conf. 146, cited by
1238:, pp. 188–189;
895:Maimonides' reaction
824:, who used the word
705:('the Almighty') in
653:Second Temple period
372:Theology of the Name
337:use among the early
274:of God according to
258:(sometimes also the
2003:Jewish Encyclopedia
1985:McLaughlin, J. F.;
1756:Gaster, M. (1901).
1679:Dix, G. H. (1924).
1619:Jewish Encyclopedia
1475:, pp. 187–188.
1463:, pp. 591–592.
1337:, pp. 191–192.
1288:, pp. 120–121.
1242:, pp. 581–583.
1226:, pp. 117–118.
1099:, pp. 128–129.
1051:Deuteronomy 28:10,
1041:, pp. 124–126.
968:(cf. the review by
738:Temple in Jerusalem
659:on pronouncing the
546:Philo of Alexandria
444:. For example, the
398:direction of prayer
378:first Jewish temple
280:Rabbinic literature
1660:Roberts, Alexander
1607:"Shem ha-Meforash"
1300:, pp. 74–80;
1284:, pp. 69–72;
1076:, pp. 87–106.
1037:, p. 62; cf.
996:, pp. 78–79;
915:Christian Kabbalah
750:was used instead.
446:Prayer of Manasseh
256:Distinguished Name
221:Under construction
214:hasn't been edited
2114:978-3-11-017376-5
1877:978-0-226-38870-0
1794:978-0-8028-0377-1
1746:978-3-5255-3932-3
1725:978-1-4813-0793-2
1391:Wisdom literature
1162:. Alternatively,
1136:, pp. 65–69.
1091:; referred to by
1056:; referred to by
1012:, pp. 39–40.
984:, pp. 47–48.
905:Latin angel magic
867:Shem ha-Mephorash
843:Shem ha-Mephorash
822:Jewish Christians
814:Bar Kokhba revolt
805:Shem ha-Mephorash
740:, whereas in the
734:priestly blessing
586:Wisdom of Solomon
564:Angel of the Lord
344:Shem ha-Mephorash
305:the four-lettered
240:Shem ha-Mephorash
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874:Shem ha-Meyuḥad
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421:
402:Deuteronomistic
386:inner sanctuary
382:anthropomorphic
374:
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307:
304:
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264:Preeminent Name
254:), meaning the
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1999:Funk, Isaac K.
1991:"Names of God"
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1468:
1456:
1451:, p. 2.
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1331:Crombie 1865
1329:Translation
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1005:
989:
977:
966:Richter 2002
957:
811:
772:
731:
709:. The Greek
691:Ecclesiastes
675:Hebrew Bible
664:
650:
640:
632:
629:
622:
582:burning bush
574:
569:
560:hypostasized
543:
496:let there be
481:
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410:
393:
390:transcendent
375:
363:
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349:late antique
320:
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224:}}
218:{{
187:
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140:Citation bot
127:}}
123:{{
120:
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67:Main sandbox
64:
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2086:11375/22823
1582:Works cited
1529:Bacher 2006
1513:Bacher 1906
1355:Deuteronomy
1302:Fossum 1995
1286:Fossum 1995
1224:Fossum 1995
1220:Fossum 1985
1182:Loader 2018
1154:Gaster 1901
1150:Fossum 1985
1074:Fossum 1985
885:Middle Ages
879:unutterable
787:Hellenistic
651:During the
406:Deuteronomy
347:, which in
136:last edited
105:or section
1449:Meyer 2017
1433:Meyer 2017
1383:Meyer 2017
1367:Meyer 2017
1174:Revelation
1122:Isaac 1983
949:References
818:shibboleth
760:Yom Kippur
742:synagogues
711:Septuagint
426:apocryphal
270:or secret
266:), is the
190:major edit
1955:201423340
1915:197906183
1832:240790416
1359:Leviticus
938:(Arabic:
793:and know
791:true name
775:Artapanus
744:the name
488:(Hebrew:
456:(part of
413:immanence
284:Tannaitic
272:true name
268:ineffable
251:שם המפורש
202:is cached
184:user page
111:user page
103:user page
50:user page
45:Apaugasma
39:the user
2039:(2003).
2015:(1982).
1989:(1906).
1774:25208267
1705:23949956
1666:(eds.).
1649:23614802
1605:(1906).
1591:(2005).
1387:Proverbs
1178:tr. NRSV
1164:Dix 1924
930:See also
900:Kabbalah
832:Rabbinic
752:Rabbinic
606:Metatron
526:(Y) and
494:, YHY, "
310:) YHWH (
286:period (
149:contribs
37:This is
2065:3268078
1845:(ed.).
1363:Ezekiel
837:ha-Shem
783:Pharaoh
766:ha-Shem
701:Shaddai
693:and in
602:3 Enoch
500:Genesis
476:Kasb’el
462:Michael
458:1 Enoch
335:magical
316:Jehovah
299:
282:of the
262:or the
69:|
41:sandbox
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1903:
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1791:
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1420:Kyrios
1357:5:11,
1351:Exodus
1188:Sophia
920:Goetia
827:Adonai
747:Adonai
725:Adonai
717:Kyrios
695:Daniel
687:Psalms
681:Elohim
598:Yahoel
417:Exodus
339:Rabbis
312:Yahweh
276:Jewish
246:Hebrew
208:update
159:
157:Update
125:in use
2061:JSTOR
1993:. In
1951:S2CID
1911:S2CID
1828:S2CID
1770:JSTOR
1701:JSTOR
1645:JSTOR
1609:. In
1195:Logos
1169:Logos
1159:Logos
779:Moses
689:, in
657:taboo
625:Jesus
604:with
555:Logos
467:Logos
440:Logos
329:Logos
323:taboo
182:This
161:timer
101:This
16:<
2133:ISBN
2109:ISBN
2021:ISBN
1970:ISBN
1941:ISBN
1901:ISBN
1872:ISBN
1851:ISBN
1818:ISBN
1789:ISBN
1741:ISBN
1720:ISBN
1534:help
781:and
614:and
512:and
505:יהוה
485:yehî
351:and
296:lit.
236:The
145:talk
60:here
2101:doi
2082:hdl
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1933:doi
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707:Job
611:Yah
534:Yah
523:Yod
491:יהי
422:ORD
314:or
186:is
138:by
43:of
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