Source critically, the revelation of God’s name per ch

Source critically, the revelation of God’s name per ch

See my, “Hovav the Midianite: Why Was the End of the Story Cut?

This article is based on ch.8 of my, ??? ???? ???”? [How the Bible Was Born] (Israel: Kinneret, Zmora-bitan, Dvir, 2018).

3 was part of the Anche or Elohistic source, whereas the revelation per chapter 6 is, sopra my view, from the Holiness School’s redaction of the Pentateuch. Jackie Feldman and Peretz Rodman (Winona Lake, IN: Eisenbrauns, 2007; repr. of, Minneapolis, MN; Fortress Press, 1995), 17 [n24]; trans. of, ???? ??? mobili spotted?? ???? ?????? ?????? ??????? ?????? (Jerusalem: Magnes Press, 1992). Other scholars, however, believe it preciso be from the Priestly text (see discussion in, David Frankel, “Reconstructing the Priestly Moses,” TheTorah .) Editor’s note: For how these two texts played an important role per the development of source criticism, see Zev Farber, “Documentary Hypothesis: The Revelation of YHWH’s Name Continues sicuro Enlighten,” TheTorah (2014).

Editor’s note: For more on how this meaning was understood over time, see James Diamond, “YHWH: The God that Is vs. the God that Becomes,” TheTorah (2017).

Editor’s note: For per claim that this gloss is actually a redactional supplement, added after the Ed and J sources were combined, see, Zev Farber, “How Does God Answer the Question: ‘What Is Your Name?’” TheTorah (2017).

The term “Arab” here may be anachronistic, as the first time we see this term used is con 8 th century Assyrian documents. The point is that the Midianites are from the same distretto as the Arabian tribes and were likely part of this Arab or proto-Arab group.

Editor’s note: For a source critical explanation for why both Midianites and Ishmaelites appear con this story as the ones who bring Joseph esatto Egypt, see, Ben Sandler, “Encountering the Documentary Hypothesis sopra the Jo).

I discuss some of this briefly mediante my piece on Hovav, in the context of why the Torah cuts off the end of the story durante Numbers 10. ” TheTorah (2016).

See Israel Knohl, The Sanctuary of Silence: The Priestly Torah and the Holiness School, trans

The final w is a phonetic complement, i.di nuovo., it is not pronounced but is written onesto clarify the pronunciation of the previous biliteral sign (i.di nuovo., a sign that represents two consonants), which is why it is transcribed with only one w. The first vowel “a” is per common rendering for the vowel preceding an aleph; the final vowel “e” is just verso convention of Egyptologists; hieroglyphics were written without vowels and we do not know how the end of the word was pronounced.

Editor’s note: The second “w” is problematic. Unlike sopra the word shaswe, it cannot be per phonetic complement since phonetic complements are paired preciso the second consonant of a biliteral sign, or esatto both consonants, but not onesto just the first. Durante theory it could be another consonant yielding Yehwaw. It could also be verso redundant consonant (as sometimes occurs in toponyms) or an attempt by the scribe esatto mimic per vowel sound from verso foreign language, such as the diphthong a?. An attractive possibility, suggested by the Egyptologist Elmar Edel (1914-1997), is that the “w” quail chick (??) is per scribal error, and what should have been written is the “aleph” vulture (??), which is how the word is spelled durante Ramses II’s Amara West inscription, which also references Nomad-land Yehwa. If so, then the final consonant is just per phonetic complement, and the proper transcription would be yhw?. See conciliabule per, Faried Adrom and Matthias Muller, “The Tetragrammaton sopra Egyptian Sources – Facts and Rappresentazione televisiva,” in The Origins of Yahwism, e. Jurgen van Oorschot and ), 93-114 [98, n36].