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the name Yahweh - the meaning and origin

main argument:

the greatest interests the author's been trying lie mainly in the continuities between the god of the Fathers and Yahweh, god of Israel.

1. patriarchal religion had special features: the tutelary deity or deities entered into an intimate relationship with a social group expressed in terms of kinship or covenant, established its justice, led its battles, guided its destiny, whose strain entered Yahwism.

2. Yahweh was judge and war leader of the historical community. He revealed himself to the patriarch moses, led Israel in the conquest; He was the god who brought israel up from the land of egypt.

3. there is also the second strain which entered israel’s primitive religion, that of the high and eternal one, El, the creator of heaven and earth, Father of all. 

u  linguistic evidence by author to support the argument:

some new evidence to advance the research:

1. epigraphic morph to be appeared before the Exile

1-1 Yahweh as an independent name does not appear before the fifth century B.C. at all events, there seems to be no valid reason to doubt that Yahweh is a primitive divine name, the verbal (hypocoristic) element in a liturgical epithet or sentence name.

1-2 earlier by historical linguists on the basis of parallels in related to west semitic personal names that normally begin in transparent appellations or sentence names and shorten or disintegrate. divine epithets and often divine names follow the same patterns of formation and shortening in amorite personal names, notably in the mari texts. finally, there are two interesting names ya-u-i-li /yahii-‘Iii/ and ya-hi-DINGIR /yahi-‘Il/. (Yahwi-N, a smaller group and Lahwi-N, the dominant form)

2. the final two forms are interesting as shortened or, better, apocapated

jussives : yahi- and yaha-.

3. recently new arguments have been given for taking analogously in meaning so as reading the south canaanite verbal element in the name Yahweh.

3-1 canaanite expresses the meaning "El exists, endures" in a well-known group of names: ha-ya-il /hayya-‘il/ (alphabetic hy’il), "El lives," or "El endures"; hebrew hypocoristicon of canaanite

3-2 in the sentence-names of which south canaanite "yahweh" is an element, the verbal form takes an object:

yahwe seba’ot, "he creates the (divine) hosts." this cannot be read as "Yahweh of hosts," that is, as a construct chain. a proper name cannot be put into the construct state according to grammatical law.

the accumulated evidence thus strongly supports the view that the name Yahweh is a causative imperfect of the canaanite-proto-hebrew.[1]

4. on the basis of the mythological parallels[2], yahweh'seba’ot in this context probably means "the hosts of heaven," the banti ‘ilima, “sons of ‘El” or “holy ones.” In this case Yahweh is described as dti vahwisaba’ot, "He who creates the (heavenly) armies," a title of the divine warrior and creator. it is thus not greatly different from ‘El’s epithets, "Father of the gods,” “creator of creatures.” moreover, such an epithet lent itself to use not merely as a creation formula, but as an appropriate name of the god who called together the tribes to form the militia of the League, who led Israel in her historical wars. 

author's conclusion

evidence also points strongly to the conclusion that yahweh is a shortened form of a sentence name taken from a cultic formula. an ample number of parallels may be found in which west semitic divine names are the first element, frequently a verbal element in view of west semitic syntax[3], of a sentence name from a litany or cultic cliche. These names evolve just as hypocoristic personal names develop from sentence names, often leaving only the initial verbal element, with or without a hypocoristic affix or internal patterning. 

from mari comes the interesting name of a patriarchal deity of the amorites (DINGIR.) yakrub-il, “the god (or ‘El) blesses.” fortunately, there can be no doubt that Yakrub-’ is a divine name in view of its context in mari texts and from the use of the DINGIR sign as determinative.

from canaanite sources one may list ‘al’iyu qarradima. “I prevail over the heroes,“and the typical hypocoristicon ‘al’iydnu, once ‘al’i.vu ba’l.sl ‘AIirat (‘a_tirat > ‘aserd) is a perfect verb, formally stative, from the fuller name ‘a_tirat .vammi “She who treads upon Sea.” Other examples are Yagarri$ “He drives out,” and ‘A.v-yamarri, “Ho, he routs,” magical names given to the divine clubs fashioned for Ba’l’s combat, and the appellation -Rakib or -Rakub shortened from rakub ‘arapdtia or rcikib ‘arapdti.  another divine name is y-ylhn, yadi’.vilhan, in which imperfect verbal elements are used : “He knows, he understands.“ 

u  argument to this by J. P. Hyatt

that it is a mistake to cite amorite[4] names as support for the notion of cosmic creation; it is a long step from recognition that a deity forms the child in the mother’s womb and preserves its life (an idea very widespread in the ancient near east) to the belief that the deity is creator of the universe.

The personal names with the element yahwl have been cited primarily for the purposes of a grammatical analysis of the name Yahweh. however, I should not be willing to separate so widely the role of a god in creating a child and his role as creator of gods in view of epithets such as “creator of gods and men.” in any case, the epithets of the gods describe them constantly as “cosmic creators.” 

l   theological effects by El and Yahweh

if Yahweh is recognized as originally a cultic name of ‘El, perhaps the epithet of ‘El as patron deity of the midianite league in the south, a number of problems in the history of the religion of israel can be solved. assuming that the god Yahweh split off from ‘El in the radical differentiation of his cultus in the proto-Israelite league, ultimately ousting ‘El from his place in the divine council, and eventually condemning the ancient powers to death (Psalm 82[5]). 

many of the traits and functions of ‘El appear as traits and functions of Yahweh in the earliest traditions of Israel: Yahweh’s role as judge in the court of ‘El (Psalm 82[6]; Psalm 89 : 6-8). the author thus has reasons to believe that many of the puzzling features of the cult of Jeroboam[7] would have immediate explanation. on the one hand, the “sin of jeroboam” was claimed to be the chief sin[8] of israel by Deuteronomy. in short, it appears that jeroboam did not invent a new cultus, but, choosing the famous sanctuary of ‘El at bethel, attempted to archaize even more radically than the astute david had done when he brought tent and ark and the cherubim iconography to Jerusalem, transferring the nimbus of the old league sanctuary at shiloh to zion[9].