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1	The Divine Name in Early Judaism: Use and Non-Use in Aramaic, Hebrew, and Greek Meyer, Anthony January 2017 (has links) During the Second Temple period (516 BCE–70 CE) a series of developments contributed to a growing reticence to use the divine name, YHWH. The name was eventually restricted among priestly and pious circles, and then disappeared. The variables are poorly understood and the evidence is scattered. Scholars have supposed that the second century BCE was a major turning point from the use to non-use of the divine name, and depict this phenomenon as a linear development. Many have arrived at this position, however, through only partial consideration of currently available evidence. The current study offers for the first time a complete collection of extant evidence from the Second Temple period in Aramaic, Hebrew, and Greek in order answer the question of how, when, and in what sources the divine name is used and avoided. The outcome is a modified chronology for the Tetragrammaton’s history. Rather than a linear development from use to avoidance, the extant evidence points to overlapping use and non-use throughout most of the Second Temple period. / Thesis / Doctor of Philosophy (PhD)
2	'My Father's Name' : the significance and impetus of the Divine Name in the Fourth Gospel Coutts, Joshua John Field January 2016 (has links) One of the distinctive features of the Fourth Gospel is the emphasis placed on the divine name (ὄνομα). The name occurs eight times (5.43; 10.25; 12.13, 28; 17.6, 11-12, 26), in key passages and in striking expressions such as “I have made known your name” (17.6) and “your name, which you gave me” (17.11). This thesis uses historical-critical methodology in a close reading of the Fourth Gospel to determine why John is so attracted to the name category. It is argued that, for John, the divine name was fundamentally an eschatological category with a built-in duality or “associative” significance, which he derives primarily from his reading of Isaiah. It is plausible that Isaiah was the primary impetus for John’s interest in the divine name, because name language is bound up with the “I am” expression and glory language in Isaiah— both of which more clearly underlie John’s “I am” sayings and glory motif. Furthermore, the significance of the name in Isaiah as the object of eschatological expectation (Isa 52.6), and as a concept by which God is associated with his Servant, attracted John to the name category as ideal for his nuanced presentation of Jesus. In John’s use of the name category, it is possible to distinguish the question of significance from that of referent, meaning, and function. This, in turn, facilitates a clear evaluation of possible catalysts for John’s name concept. It is demonstrated that a variety of Jewish and Christian background influences contributed to John’s name concept at the level of referent, meaning, and function. However, the eschatological and associative significance of the name in the Fourth Gospel is particularly indebted to the name concept in Isaiah. This is significant, in part, because Isaiah places such emphasis on the exclusivity of God. It may be that a zeal for God’s exclusivity had generated accusations against the community of believers known to John, that, by their allegiance to Jesus, they were guilty of blaspheming the name in particular. The name was, perhaps, a “flashpoint” for the community, and the text of Isaiah a key battle-ground for defining fidelity to God, and the identity of the people of God. By associating Jesus with the divine name, John legitimates the allegiance of believers to Jesus in the face of Jewish opposition, as well as comforts those who were troubled by the continued absence of Jesus, with the point that they were yet identified by the divine name (17.11), and that eschatological revelation of the name promised in Isaiah was extended to their own time as well (17.26b). 226.5
3	The functions of invocations of YHWH in 1 Kings 1-2 Amor, Maryann January 2018 (has links) In 1 Kings 1-2 King David’s impending death divides the monarchy over which of his two sons, Adonijah or Solomon, should be the future king. At this pivotal moment one might expect YHWH to reveal who should take over after David, as YHWH had done before (1 Sam 9:1-10:1; 16:1-13); however, YHWH is silent and the human characters take the lead. Nevertheless, YHWH has not disappeared completely from 1 Kings 1-2 because, as the narrative unfolds, YHWH is invoked twenty-four times. Although this language has drawn some attention, with scholars arguing that it either adds theological validation to the characters’ actions or re"ects a theological perspective that assumes that YHWH acts behind the scenes, there is more that might be said regarding its function in the narratives. In this study, I adopt narrative criticism to undertake a close reading of 1 Kings 1-2 that pays particular attention to how characters and the narrator use invocations of YHWH and the events in the plot that prompt or result from this language. I argue that invocations of YHWH have a number of functions in 1 Kings 1-2, with the function of characters’ invocations being particularly dependent on the identities of the characters, their relationships, and the narrative contexts in which they participate.
4	The Earliest Non-mystical Jewish Use of Iαω Shaw, Frank Edward 11 March 2002 (has links) No description available. Ancient Judaism divine name Tetragrammaton Septuagint &945 &969
5	The name Jehovah on trial in Russia : Is it an inappropriate and disqualifying addition made to the Bible, or has the Russian nation been deprived of the awareness of its origin? Magnusson, Sandra January 2022 (has links) Because of the recent ban on a Bible translation, in part because of the renderingof God’s name as Jehovah, this thesis analyses what can be learned on the topic of the attitude in Russia towards that name from a historic viewpoint. Early occurrences of the name within the Russian Orthodox Church, as well as examples of prominent authors’ usage of the name in the secular literary sphere, are being discussed. Particular interest is paid to the literature of the 19th century, in an attempt to determine what knowledge the authors had access to, as well as to establish how familiar this rendering of the name was to the society. The analysis continues with literary examples from the 20th century, searching for indications that could reveal the time and possible reason for the altered connotations to the name. My interest is the cultural and historical perspective on the awareness of the name, whether it was a natural part of the cultural and religious heritage or not. And if it was – when and why was the general public deprived of that heritage?I believe that this interdisciplinary approach can provide a valuable picture, impossible to gain if the discussion would have been solely about religiousminorities’ rights. Banned Bible translation God’s name Russia Jehovah in Russian literature Jehovah in Russian history Russian Bible translation Russian Bible Society Divine name Gerasim Pavsky Pushkin Karamzin Dostoevsky Soviet Union propaganda Jehovah’s Witnesses имя Бога советская пропаганда Свидетели Иеговы Förbjuden bibelöversättning Guds namn Ryssland Jehova i rysk litteratur Jehova i rysk historia rysk bibelöversättning Ryska Bibelsällskapet Gerasim Pavskij Pusjkin Karamzin Dostojevskij sovjetisk propaganda Jehovas vittnen Specific Languages Studier av enskilda språk

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