Yahweh

God's name is fundamental to all monotheistic religions. Paradoxically, religions prefer to translate God's name as Yahweh "He Is," Adonay "my Lord," Allah "The God," rather than a transcription of the name, which is more usual. However, the key to unlock this mystery was provided by the famous Maïmonides, 800 years ago, when he wrote that the Name "is read as it is written." Name of God Y.eH.oW.aH Which is Pronounced as it is Written I_Eh_oU_Ah is Gérard Gertoux's examination of the paradox of the correct pronunciation.
University Press of America, March 2002: https://rowman.com/ISBN/9780761822042
Sellers: https://isbnsearch.org/isbn/9780761822042
Review by Professor Won W. Lee, Calvin College: This detailed treatment of the Name is useful for those who are interested in the history of its translation of the centuries (Religious Studies Review 29:3, July 2003, p. 285, https://onlinelibrary.wiley.com/toc/17480922/2003/29/3)
Professor Lee specializes in biblical exegesis, theology, and hermeneutics of the Old Testament (https://calvin.edu/directory/people/won-lee)
Russian version https://teonote.com/books/Imya_Boga_ego_istoria_i_proiznoshenie.pdf

Academic and scientific support to produce a documentary from Fritz Poppenberg entitled: The Name of God (https://www.dreilindenfilm.de/produkt/der-name-gottes/).
https://www.dailymotion.com/video/x7wqcdi

Laws, Rules, regulations or something more personal. Something more intimate? After four hundred years of residence which the Septuagint records as about 150 years (more or less) of slavery in Egypt, Yahweh began to prepare the Hebrews to leave Egypt. To do so, he first vanquished not only the Egyptian gods (Exodus Chapters 7 to 12 also Psalms 78) but also many other gods that were worshiped in other cultures from around the world.

A critical assessment of the claim that “Yahweh’s holiness governs Ezekiel’s message of judgement and hope.” , and also the significance for Christian ministry.

Upon reading the book of Ezekiel there is little doubt that contained therein is a strong message of judgement followed in the latter part, by a message of hope.  Governing both of these messages is the overarching theme of Yahweh’s awesome and terrifying holiness.  In fact, it could be argued that the primary message of Ezekiel is that Yahweh is holy.  By reflecting on the oracles of judgement and of hope, and by considering the visions of Ezekiel, the emphasis on Yahweh’s holiness and how it governs His message very quickly to surface.  However, the more important concern of this exercise is to seek to understand the significance of this to Christian ministry today.

How do the miracle stories in the Synoptic Gospels contribute to our understanding of Jesus and his ministry? 
Since the first witnessing of them and through the thousands of years that followed, throughout the world, the miracles of Jesus have become a major point of discussion.  Using the synoptic gospels as the key text and by referring to the works of scholars such as Alexander Balmain Bruce, James Kallas and others, this essay seeks to contribute to our understanding of Jesus and his ministry, with the intent of drawing out their significance.

This conference seeks to explore and contextualize the configuration of the varied desert cultic practices from the southern Levant and northern Arabia during the Late Bronze/Iron Ages that may have contributed to the emergence of the Yahwistic cult. Recent archaeological excavations in the Negev, southern Transjordan and Hejaz and new interpretations of old epigraphic and iconographic evidence are rapidly changing the biblical-based paradigm of the interactions between the desert cults and the Iron Age Levantine religions.

The conference adopts an interdisciplinary approach, assessing textual, archaeological, as well as epigraphic data. The papers presented here contribute in a unique way to big historical questions of the LBA/IA desert religions: Was there something unique in the desert cults? How were the religious experiences shaped by the interactions between the local rituals and the sanctuary cults that penetrated from the agricultural lands? The conference also touches the much wider debate of the role played by trade–in copper, incense, pastoral products–and cultural interconnections in the diffusion of religious ideas. It particularly explores how these data relate to those religious practices attested in Judah and Israel of the later Iron Age and beyond, thereby providing new insights into the prehistory of the Yahweh cult.

‘O give thanks to the Lord, for he is good, for his steadfast love endures forever’ (Psalm 106:1).  What understanding of the hesed (steadfast love) of Yahweh emerges from the Psalter?  How is it expressed in the different literary forms found in the book?

The document seeks to explain the definitions of ‘hesed’ as seen in the Psalms.  It is framed in the format of a letter that is addressed to Torence who is struggling to understand God’s love as a result of suffering abuse from his father as a child.  (The writer of this document has never suffered this kind of abuse therefore the most sincere of apologies are extended if certain aspects within this paper seem offensive or diminishing of the actual trauma suffered by victims of abuse.)  The letter explains that God’s hesed is strong, loving, steadfast and based on His covenant with us.  It describes hesed as being abundant, great, everlasting, wonderful, priceless, good, proclaimed, trustworthy, better than life, as bringing joy, something that evokes our gratitude and for which we should pray.  The letter focuses mainly on Psalms 106 and 17 and touches briefly on 89.  It shows how hesed is remembered in psalms of praise, hymns, royal psalms, thanksgiving, wisdom psalms, and especially laments.  The ultimate goal of this letter is to try and get the reader to think about how God’s hesed relates to their own life especially in times which are troublesome.

The philosopher Gottfried Wilhelm Leibniz famously asked: “Why is there something rather than nothing?” His answer was that God Himself is a necessary being that could not have failed to exist. Every physical object exists because of some external explanation, but God is necessarily existent and He has no explanation for his existence other than the fact that He must exist in order for anything else to possibly exist. Why we have a world that is seemingly contingent or unnecessary (since it could have not existed) is explained by God’s just decree. For Leibniz, the world had an explanation of its existence, and because of this he advocated a principle of sufficient reason for any fact whatsoever. In this paper I examine Leibniz’s account of the principle of sufficient reason in relation to his understanding of divine and human free will and I will particularly examine an objection that accuses Leibniz’s system of being essentially fatalistic. I will concede this objection and I will argue against Leibniz’s account of the principle of sufficient reason, arguing that a weaker principle is essential for one not to devolve into theological fatalism. As a result, I will describe an account of free will as given by philosophers that is not bound by the stricter principle but by the weaker principle and I will describe the theological benefits that such a view of free will shall bestow upon the philosophical theologian who, like Leibniz, desires to know more about God’s necessary and contingent properties.

UPDATE 03/01/2019
This paper has undergone significant edits and rewrites. The new name is "The God Behind the Names" and has been uploaded under that name. I have left the link here too, however, for those who might already have linked to this post.

Translating the word YHWH, the name of God in the Hebrew Bible,
is a complex issue involving theological, linguistic, and cultural
issues. This article considers six possible broad translation options
for this name, and summarises case studies of thirty-one Papua
New Guinean Old Testament translation projects, exploring and
classifying the choices they have made and the issues that guided
those choices. It ends by offering some of the advantages and
disadvantages of the different possible translation options, as an
aid to other translators working on Old Testament translation.

The celestial universe and the mode of action of YHWH are sometimes depicted by metallurgy. This figuration is generally understood as a picturesque representation devoid of theological significance, introduced only for describing the infinite powers of the god of Israel using the extreme physical conditions characterizing metallurgy. This explanation is however contested by: (i) the many allusions to metallurgy encountered in Biblical theology, (ii) the detailed mention, in the divine context, of all the stages of metal production: mining, ore roasting, smelting, metal purification and even of furnace re-melting, (iii) the representation of the firmament and the earth as two giant pieces of metal, (iv) the vision of the holy domain of YHWH as a giant celestial furnace. These features attest the existence of a substantial metallurgical component in Biblical theology. Furthermore, the strong bias towards copper metallurgy suggests that these representations were anchored in Bronze Age metallurgical traditions. It is concluded that Israelite theology encompasses an important metallurgical component inherited from the pre-Israelite cult of YHWH.

The common idea that there is one malak-YHWH is not supported by the Hebrew Bible.  Many texts support the notion that Yahweh/Elohim had two divine helpers--malakim ("emissaries," not "messengers").  Of course, other passages suggest there were multitudes of divine beings at Yahweh's disposal, but two are particularly important--which also go by a number of names/epithets--and are likely equivalent to the cherubs.

During the Antiquity, south-eastern Canaan was as a very important center of copper smelting, but the identity of the Canaanite god of metallurgy remains unknown. Some biblical writings suggest a south-Canaanite origin of Yahweh, but no details are provided concerning his worship prior becoming the god of Israel. It is tested here whether Yahweh was formerly the Canaanite god of metallurgy. The following observations corroborate this hypothesis: (i) Yahweh was worshiped by the Edomites, and especially by the Kenites, a small tribe regarded as the Canaanite smelters; (ii) the Israelite cult of Yahweh was associated to copper and to a bronze serpent, a typical symbol of metallurgy; (iii) the melting of copper is considered in Ex. 4 as the specific sign of Yahweh; (iv) a parallel exists between Yahweh and the god of metallurgy worshiped in Egypt (Ptah), Mesopotamia (Ea/Enki) and Elam (Napir), all of them being a mysterious lonely deity; (v) fighting the (other) gods is common to Yahwism and to antique metallurgical traditions. These data suggest that, before becoming publicly worshipped in Israel, Yahweh was formerly the god of the Canaanite guild of metallurgists

This paper will conduct a detail analyze on Freemasonry's symbolism codified to The Great Seal of the United States obverse and reverse sides, The Apotheosis of George Washington, The Centennial Great Seal of 1882, The Capitol Building and the mapping out of Washington DC.

Here I analyze Freemasonry ongoing enterprise of codifying esoteric symbols into the streets and monuments of Washington DC.  Most of the symbols I discuss have never been videoed or written about by previous authors or film makers.

That early Christians and Jews from the same period were not doing what many modern Christians are doing: They were not replacing the name Yahuah every time they saw it in a text or when praying, they were using it. This is consistent with the present because whereas the school that has removed Yahuah (Yahweh's) name from the mouth of the Church and the Jewish people are not the only school out there. There are and always have been religious Jews, and Christians who have retained the use of the name. So today we have the Karaites and the practical kabbalists, Nazarene Jews and some Messianics among the Jews who do use the name, and we have all manner of Christians from Charles Haddon Spurgeon and his readers and others who use a form of the name, usually Jehovah. They could be using the form Yahweh, Y (J)ehovah, Yahuah or Yahwah but they were using a form of the name. In the time of Jesus they were using it in baptisms, temple ceremonies, they recognized it in the sign of the cross, they were using it in oaths (Samaritans) and in reading the scriptures and teaching it and using it to fight the devil.

www.DrAlGarza.blog

The name of God has been discussed for centuries. Is the name of God Yahweh or Jehovah (Yehovah, the Hebrew form)? For the first time read what Rabbinic Jewish sources have to say about the Name of the Almighty. Read never before translated Hebrew Rabbinic sources on how to pronounce the name of God. The debate is settled from their own words.

Fritz Poppenberg a German filmaker made a DVD from this article ( https://www.dreilindenfilm.de/produkt/der-name-gottes/)  which is available for free on youtube https://www.youtube.com/watch?v=LjpGXSyIqTc

The understanding of God's name YHWH is so controversial that it is eventually the controversy of controversies, or the ultimate controversy. Indeed, why most of competent Hebrew scholars propagate patently false explanations about God's name? Why do the Jews refuse to read God's name as it is written and read Adonay "my Lord" (a plural of majesty) instead of it? Why God's name is usually punctuated e,â (shewa, qamats) by the Masoretes what makes its reading impossible, because the 4 consonants of the name YHWH must have at least 3 vowels (long or short) to be read, like the words ’aDoNâY and ’eLoHîM "God" (a plural of majesty), which have 4 consonants and 3 vowels? At last, why the obvious reading "Yehowah", according to theophoric names, which all begin by Yehô-, without exception, is so despised, and why the simple biblical meaning, "He will be" from Exodus 3:14, is rejected.

This thesis seeks to demonstrate the high probability of a Yahwistic cult located in the southern Transjordan in the 13th century BCE.  Brief mentions in the biblical text bring to light Yahweh’s habitation, not in the land he grants the Israelite tribes, but in the southern Transjordan.  Consistently recognized as an unusual element in the biblical corpus, Yahweh’s southern habitation is often only briefly introduced as a mere possibility.  Thus this study will engage the particulars of the BA history of Yahweh experienced by the peoples of the southern territories.

The first chapter will argue for the existence of a motif employed in the HB that preserves the memory of an ancient proto-Yahwistic cultus located in the south.  This will include Judges 5:4-5 and its sister text in Psalm 68:8-9 as well as Deuteronomy 33:2 and its similar text in Habakkuk 3:3.  Chapter two will outline a chronology and population trend in the southern Levant in order to demonstrate the boundaries from which a proto-Yahwistic cult may  have emerged.  This will survey the southern Levant from the Chalcolithic age until the IA II establishment of the secondary state in order to grasp the full breadth of population dynamics contributing to southern territories.  Chapter three will survey the qualities and relationship among four major deities, Yahweh, El, Baal, and Qaus, who demonstrate the potential to have influenced the motif.  Chapter four will survey the Kenite-Midianite hypothesis as the primary solution put forth by scholars to explain the various data surrounding Yahweh’s origins.  Finally, this study will conclude by synthesizing the data and suggesting an appropriate interpretation regarding the next steps of engagement with the origins of Yahweh.  All translations from Hebrew are my own.  All scriptural references correspond to the versification of the Hebrew text.

During the early Iron Age, a Canaanite tent-sanctuary replaced the Hathor temple of the Timna mining area. The metallurgical character of this shrine was maintained. However, the identity of the deity substituting Hathor in this tent-sanctuary remains obscure. It is suggested here that this deity was no other than YHWH. This opinion is supported by (i) the affinities with metallurgy of the origin, theophany, celestial universe and mode of action of YHWH; (ii) Biblical indications towards a specific worship of YHWH among the Canaanite metalworkers; (iii) indirect evidence regarding a non-Israelite worship of YHWH among the populations involved in copper production in the Arabah valley; (iv) similarities observed between the tent-sanctuary of Timna and the early Israelite cult of YHWH narrated in the Bible. It is concluded here, that the metamorphosis of the Hathor temple into a Canaanite tent-sanctuary of YHWH aims towards a 'cultural renaissance' during the early Iron Age accompanied by the sudden renewal of copper production in the Arabah valley, as well as the emergence of Ancient Israel together with other new political entities.

YHWH´s theophany and mode of action are frequently evoked in the Bible as a volcanic event. It is shown here that this representation, of central importance in the story of the Sinai Covenant, is probably not anchored in any specific volcanic eruption experienced by the Israelites in the past. In Antiquity, volcanic activity was specifically associated with the gods who patronized metallurgy, given the homology between lava flowing from a volcano and slag released from a furnace at smelting. Evidence towards such a link is also identified in the Bible. Accordingly, rather than being simply a literary artifice imaging the outstanding powers of YHWH, volcanism may reflect the existence of metallurgical roots in Israelite theology. This contention is supported by Biblical evidences associating YHWH with metal production: (i) his primeval dominion in mining areas, (ii) his special worship by metalworkers, (iii) the representation of his celestial universe as a giant furnace. It is concluded that the volcanic representation of YHWH´s theophany and mode of action reveal a surprising level of preservation of  the metallurgic religious traditions in the Ancient Israelite theology.

This special issue publishes most of the contributions of a three-day workshop of the Käte Hamburger Kolleg "Dynamics in the History of Religions between Asia and Europe" held on July 2019 at the Center for Religious Studies, Ruhr University Bochum. It seeks to explore and contextualize the configuration of the varied desert cultic practices from the southern Levant and northern Arabia during the Late Bronze/Iron Ages that may have contributed to the emergence of the Yahwistic cult. By this it raises also crucial questions on the early history of the Israelite and Judean religions in the first millennium BCE. Recent archaeological excavations in the Negev, southern Transjordan and Hejaz and new interpretations of old epigraphic and iconographic evidence are rapidly changing the biblical-based paradigm of the interactions between the desert cults and the Iron Age Levantine religions. Cultural contacts and the entanglement of religious networks are paramount for the understanding of this early history. Recent archaeological, iconographic and epigraphic studies of the Southern Levant contribute to the question of the emergence and early development of a Yahwistic religion. The issue adopts an interdisciplinary approach, assessing textual, archaeological, as well as epigraphic and iconographic data.

The Midianite-Kenite hypothesis, the idea that the pre-Israelite roots of Yahwism can be traced back to the areas south and southeast of Palestine, has a long pedigree in biblical scholarship. Analyses supporting this view generally agree in three main points. First, they assume that the influence of the southern cultic practices on Yahwism occurred during a restricted period of time, traditionally dated to the Early Iron Age. Second, theysee the origins of Yahwism through the lenses of diffusionist perspectives, characterizing this process as a movement or migration of one or a few determined groups to Canaan. And third, adequate analyses of the archaeological evidence of the arid areas to the south of Palestine are few. In this article I will turn the interpretation of the epigraphic and archaeological evidence upside down. Instead of looking to the (mostly biblical) evidenceon the origins of the cult of Yahweh and assuming its genesis lies in movements of peoplefrom the southern regions to Canaan in the Early Iron Age, I will focus attention on the historyof the cultic practices in the Negev, southern Transjordan, and northern Hejaz during the entire Iron Age, and how this information is related to the religious practices known in Judah and Israel during the biblical period, shedding new light on the prehistory of the cult of Yahweh. I will evaluate the evidence not as a single, exceptional event, but as a long-term process within the several-millennia history of cultic practices and beliefs of the local peoples.

The emissary of YHWH is such an enigmatic figure that even his 'theological reality' has been questioned. However, comparative mythology reveals his affinity with the Ugaritic Koshar, the Tyrian Melqart, and the Greek figures of Heracles and Melikertes. All these deities display an essential link to copper metallurgy, a feature revealing that their interrelation with the emissary of YHWH is not incidental. Rather, such a common linkage, together with few Biblical indications, enables to identify him as the smith-god. It is concluded that the emissary of YHWH is an independent divine figure of the Israelite theology, who was not officially worshipped though he intervened frequently towards the Israelites. This discovery enables to reconsider the singularity of the Israelite religion. While the neighbor peoples worshipped the divine emissary, it appears here that the Israelites elaborated a 'theological utopia' in which the people as a whole, and not only a small elite of kings, priests and smelters, were assumed to turn directly to the supreme deity.

This paper seeks to answer two primary questions:
1) Would it be better for translations of the Hebrew Bible to use some approximation of Yahweh, or a title like the Lord?
2) When teaching and reading Hebrew today outside of Israel, would it be better to pronounce his name as some approximation like Yahweh, or say Adonai (Lord)?
The aim is to provide as exhaustive a treatment as possible on these subjects, and address issues that many people ignore in discussions on the divine name.

Kābȏd-YHWH is a technical term designating the radiance of the god of Israel. Such a phenomenon is specifically identified in the Bible with three physical realities: volcanic lava, solar activity and molten metal. The Antique representation of the sun as molten metal, and the volcanic symbolism of the furnace reveal that these three expressions of kābȏd-YHWH are interrelated. Among them, it appears here that kābȏd-YHWH refers first of all to molten metal. This introduces a fundamental difference between radiance, specifically related to YHWH through molten metal, and brilliance (and by extension glory, wealth, strength and vitality) of gods and mortals derived from properties of solid state metals. Beyond the status and powers of supreme deity conferred by this metallurgical radiance, identification of kābȏd-YHWH as shapeless molten metal also clarifies the origin of one of the most singular characteristic of ancient Yahwism: the strict interdiction of his figuration.

Yahweh's characteristics in the Hebrew Bible are consistent with descriptions of the ANE sun god.  Yahweh is ruler of the skies and the land, he is judge, he is 'most high,' not because of syncretism or a shift to monotheism, but because he was originally a solar deity.

While the traditional vowels of YHWH are dummy vowels (as per almost universal consensus among Hebrew scholars), "Yehowah" has regained popularity in recent years as the alleged true pronunciation. The paper gives evidence against the erroneous notion.

Starting from the figure of the Jewish-Christian and biblical ancient-testamentary God YHWH (Yahweh), now become the one and true God, omniscient and omnipresent, for Judaism and religions of Christian origin, through the manipulation of the "sacred" text and the historical facts narrated, the present study deals with the thorny question of the psychopathological profile of this very controversial figure. The aim is to define the general framework, in order to trace a psychopathological profile consistent with the letter of the first Jewish-Christian texts: a path that will accompany the reader to recognize the pathological traits of the narcissistic personality of a "war man", falsely transformed from theology to a good, just and merciful "God".

Numele atribuite lui Dumnezeu-1 Numele proprii ale lui Dumnezeu: Elohim, El Shaddai-14 Numele proprii ale lui Dumnezeu: Yahweh-35 Isus: Revelația Numelui în Noul Testament-47. Numele atribuite lui Dumnezeu ÎN PROBLEMA NUMELOR lui Dumnezeu, teologia biblică "nu e singură"; istoria filozofiei și a religiilor comparate își aduce și ea propria-i "contribuție". Întreaga istorie a necredinței poate fi rezumata ca o "atribuire de nume lui Dumnezeu"-uneori blasfemiatoare, alteori ridicole, întotdeauna oarecum peiorative ca un refuz de a-L identifica prin numele Lui adevărat. Subiectul teologiei (în referirea ei mai restrictivă la natura lui Dumnezeu) ar putea fi abordat chiar și printr-un dicționar de "nume" divine, căci fiecare epocă și-a îmbogățit "nomenclatorul sacru" cu câteva noi nume noi date lui Dumnezeu. în ciuda numirii greșite a lui Dumnezeu de către oameni-atât prin caricaturile grosolane ale ateismului, prin epitetele pământești ale secularismului, cât și prin profanările politicoase ale filozofiei speculative-teologia biblică insistă asupra unui Dumnezeu care Se auto-denumește Numele greșite ale lui Dumnezeu din filozofia speculativă și din religiile nebiblice 1. Filozofia de-a lungul întregii sale istorii, prin secole de interacțiune cu problemele supranaturalului, a ezitat între a afirma că Dumnezeu este fără Nume și a-I atribui nume specifice. Pe de o parte, gânditorii speculativi au afirmat că toate concepțiile finite sunt irelevante pentru divinitate, că Ființa divină este dincolo de orice afirmație și lipsită cu totul de atribute. Nu numai unii filozofi reci și, mai târziu, misticii occidentali, dar și misticii hinduși (de exemplu, Vajnavalkya) an susținut o teologie complet negativă. Aici coate numele date lui Dumnezeu sunt discreditate ca fiind doar niște denumiri greșite date divinității prin nume de împrumut umane, ca o folosire pretențioasă a dialectului finit în domeniul Infinitului.

Albright argues for יהוה being in the form of a imperfect third person hifil verb corresponding to יהיה from the root הי''ה which  reflects Aramaic הו''ה. Gordon argues for יהוה being pronounced yehovah that is yod heh vav heh vocalised with sere, holem, qamatz. He argues it is not connected to hovah destruction because hovah is from the root הו''ה  but based on Ex. 3:16 יהוה is from the root הי''ה. He argues it is a combination of past present and future forms of the root and  he bases his argument on a thousand very late manuscripts of the Tanakh. Mowinckel argues from a north Sinaitic origin for  the name יהוה distinguishing between the original meaning and later developement. Based on the exclamation יה combined with the third person pronoun הוא producing Ya huwah or Ya' huah. We for personal and scientific reason side with Mowinckel and address this debate in a personal letter.
Someone read a Letter on the Pronunciation of the Tetrgrammaton and asked why Yahuah was the way the writer chose to pronounce the name instead of Yahweh or Yehovah. This letter gives personal reasons and academic reasons. It is written as a member of the faith community of the "Saints" or Charismatic Church. First it covers the leading of the Holy Spirit in inspiring the writer to research and inveistigate the name by the use of coincidences in gematria and times. Then iit goes into the experience of modern day tongues and it part in restoring the pronunciation of the name. Then it goes into the the academic confirmations of the resutls of the experience, especially the article of Mowinkel "The Name of the God of Moses"

For thousands of years, men have struggled to establish their supremacy. At first, they used spirits to secure for themselves a function in a natural world that seemed to have taken sides with the feminine. Eventually, they created an all-mighty divinity, and established their status as second to none other than that highest of all authority.

Sailing through history, we show that the way procreation was perceived has determined how men and women positioned themselves in the universe. It has wielded consequences that have deeply affected our evolution, from the primal vision of an all-encompassing natural world in which Mother Nature represented the source of all life, to the subjection of nature and woman, with God the Father sitting at the summit of the creation.

This emphasis on gender and nature brings into perspective the current social and economic resurgence of women and the new attitude towards environment that needs to be protected from our own deeds. These intricate leitmotifs make us witness a turning point in our history.

The twofold nature of the Hebrew god: universal and tribal, reflects the combination of two originally distinct Yahwistic religions. The universal notion had its home in Jerusalem and the southern kingdom, whereas the tribal one, related tot he exodus tradition, was cultivated in northern Israel. The paper sketches the stories of the two Hebrew religions, the propaganda associated with each, and their eventual combination after the Exile.  – Bernhard Lang, „Gottes Einzigkeit,“ in: Walter Dietrich (ed.), Die Welt der Hebräischen Bibel, Stuttgart: Kohlhammer 2017, 383–398.

In the bible, the human qanna (קנא) expresses a negative, self-destructive trait of character mainly related to envy and jealousy. In contrast, the divine qanna points to an essential attribute of YHWH, which relates both to his holiness and to a fiery mode of action frequently imaged by volcanism. The metallurgical affinities of this volcanic representation, together with the designation of the rust accumulating on copper artifacts (verdigris) as qanna, suggest that the divine qanna is closely related to the recycling of corroded copper through furnace re-melting. This assumption is supported by the metallurgical context of meaning of the three wonders performed by Moses in the name of YHWH (Ex 4:1-9), by the evidence that the qanna mode of divine action evokes a fiery destroying process which spontaneously promotes a whole rejuvenation, and by the extensive revitalizing powers attributed to furnace re-melting in many ancient religions. It is concluded that our understanding of the divine qanna, a notion of central importance in the elaboration of Israelite theology, is currently biased by the extrapolation of the human context of meaning of qanna as jealousy to the divine sphere.