Revealing the Name

344 Pages·2016·2.02 MB·English

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Revealing the Name:

An Investigation of the Divine Character through a Conversation Analysis

of the Dialogues between God and Moses in the Book of Exodus

Mark Paul Arnold

A thesis submitted to the University of Gloucestershire in accordance with the
requirements of the degree of Doctor of Philosophy in the Faculty of Media, Arts and
Technology.

August 2015
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Abstract
YHWH’s statement to Moses, הֶיהְ אֶ רשֶׁ אֲ הֶיהְ אֶ , has been much discussed by biblical
scholars and theologians. For much of the last century this discussion related to matters of
etymology or history of religion, or the precise grammar of the text. However, recently
there has been renewed interest in understanding the statement in its present context as part
of the book of Exodus, and in particular its role in the call of Moses. My thesis seeks to
deepen understanding of the implications of this statement through a close reading of the
dialogues between Moses and YHWH.

My close reading of individual dialogues involves three steps: first investigation of the way
in which the narrator portrays the actions of the characters, then the manner in which the
narrator portrays individual speech of the characters and finally the way in which an
analysis of the dialogues utilising principles from the socio-linguistic field of Conversation
Analysis adds to an understanding of the characters.

Through this close reading I show that the phrase הֶיהְ אֶ רשֶׁ אֲ הֶיהְ אֶ is best understood as
linking the meaning of the name YHWH to the verb “to be” and in particular God’s promise
to “be with” Moses in 3:12. The phrase affirms both YHWH’s presence with Moses and his
freedom to be present in the manner he chooses and the implications of this affirmation of
presence and freedom are worked out more fully in the narrative of Exodus.

In the thesis my reading of the dialogues in Exodus 3-4 shows that YHWH transforms
Moses into the means by which YHWH delivers his people from Egypt and also by which
YHWH is present with his people. My examination of the dialogues in Exodus 5-7
demonstrates that YHWH’s plans are accomplished by his speech which re-designates and
reshapes those with and about whom he is speaking. My analysis of Exodus 19-24 finds
that the dialogues demonstrate YHWH’s freedom to be present as he chooses to different
people at different points. Exodus 32:7-33:11 gives further meaning and significance to
the divine name in terms of YHWH’s withdrawal in response to the idolatry of the people.
From the final section of dialogue, Exodus 33:12-34:35, I show that the intercession of
Moses is critical to the demonstration of YHWH’s mercy and compassion. My analysis of
each of these dialogues demonstrates that a key means by which YHWH is present to his
people is in and through Moses.
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Author’s Declaration
I declare that the work in this thesis was carried out in accordance with the regulations
of the University of Gloucestershire and is original except where indicated by specific
reference in the text. No part of the thesis has been submitted as part of any other
academic award. The thesis has not been presented to any other educational institution
in the United Kingdom or overseas.

Any views expressed in the thesis are those of the author and in no way represent those
of the University.

Signed Date 9 May 2016
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Acknowledgements
Over the three years of working on this thesis a large number of people have been of
invaluable assistance in many ways. First of all, I thank my supervisor Professor Gordon
McConville whose wise advice and direction has been invaluable at all stages of this work.
My initial second supervisor Dr Lloyd Pieterson gave useful advice at the early stages of
my research. Dr Michelle Straw of the University of Gloucestershire took the time to give
me a number of helpful pointers in the area of linguistic and sociolinguistic study. I also
thank Len Mathews, my father in law, for his proof reading services.

There are various organisations who helped with donations along the way, in particular
contributions from the Tyndale House Erasmus Fund, the Leaders of Worship and
Preachers Trust and the Sola Trust have been invaluable. Likewise, a number of
individuals have given generously to assist with the costs of the PhD and family life,
including, but not limited to: Tudor and Jo Boddam-Whetham, Rich and Emma Castro,
Rachel Webb and Kath and Kevin Cunningham.

We have been assisted in numerous other ways, particularly by the generosity of the
community at St Michael’s Bishops Cleeve. Especially of note is the generous loan of
their summer house, for office space, and car, for family transport needs, by David and
Denise Ratcliffe. Our own families, Paul and Marjorie Arnold, and Len and Jan Mathews,
have provided support for us in numerous ways over the course of our studies. In
particular, I owe a debt of gratitude to my parents, Paul and Marjorie, for an upbringing
that exemplified Deuteronomy 6:7.

It remains to thank my wife Roz, and children, Matthew (7), Jonathan (4) & Ruth (2) for
their support, encouragement and entertainment during the course of my studies. It has
been a joy to see our children learning and growing during this time, and our hope and
prayer is that they will grow to know more and more of the God of compassion and mercy
revealed in the Exodus narrative. I thank Roz for her demonstation of love in being an
unstinting source of joy, support and encouragement in our life together, and in particular
in the process of working on this thesis.

And supremely I offer heartfelt thanks to the one who is indeed: ןוּנּחַ וְ םוּחרַ לאֵ הוָ הְי הוָ הְי
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On Names:
“‘I am not going to tell you my name, not yet at any rate.’

A queer half-knowing, half-humorous look came with a green flicker into his eyes.

‘For one thing it would take a long while:
my name is growing all the time,
and I've lived a very long, long time;
so my name is like a story.
Real names tell you the story of things they belong to in my language.’”

Treebeard in: JRR Tolkein, The Two Towers, Lord of the Rings.
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Abbreviations & Notes
Abbreviations follow those in the SBL Handbook of Style (1999 edition).
For ease of reference I have not abbreviated journals that are not listed in SBL Handbook
of Style.
All translations offered in the analysis of the dialogues are my own. I have generally
sought to render the Hebrew into reasonably idiomatic English, although I have kept more
literal renderings where these are important to note in the analysis.
I have used YHWH for the divine name (see p25-26 for further explanation), although I
have kept Yahweh or YHWH in quotations from others.
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Contents

Abstract .................................................................................................................................. 3
Author’s Declaration .............................................................................................................. 4
Acknowledgements ................................................................................................................ 5
Abbreviations & Notes .......................................................................................................... 7
Contents ................................................................................................................................. 9
Introduction .......................................................................................................................... 21
Chapter 1 Approaching Exodus 3:13-15 .............................................................................. 25
1.1. Introduction: Exodus 3:13-15 ....................................................................................... 25
1.2. Understanding הֶיהְ אֶ רשֶׁ אֲ הֶיהְ אֶ .......................................................................................... 25
1.2.1. The Etymology of YHWH ....................................................................................... 26
1.2.1.1. A Hiphil Form of היה ....................................................................................... 26
1.2.1.2. An Old Name Infused with a New Significance ............................................. 29
1.2.1.3. Wordplay on the Qal of היה ............................................................................. 30
1.2.2. Exodus 3:14 Containing the Giving of a Name ......................................................... 31
1.2.2.1. הֶיהְ אֶ רשֶׁ אֲ הֶיהְ אֶ as a Name of God ........................................................................ 31
1.2.2.2. “הֶיהְ אֶ because I am” ......................................................................................... 32
1.2.2.3. 3:14b – הֶיהְ אֶ as a Name ................................................................................... 32
1.2.3. הֶיהְ אֶ רשֶׁ אֲ הֶיהְ אֶ “I am he who is” ............................................................................... 34
1.3. הֶיהְ אֶ רשֶׁ אֲ הֶיהְ אֶ - The idem per idem Construction ........................................................... 37
1.3.1. Certainty and Control ............................................................................................. 37
1.3.2. Indefiniteness ......................................................................................................... 38
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1.3.3. Emphasis ................................................................................................................ 38
1.3.4. Termination of discussion ...................................................................................... 39
1.3.5. Totality or Intensification ...................................................................................... 39
1.3.6. Re-orientation: Indefiniteness or Intensification ................................................... 42
1.3.6.1. Classification ................................................................................................... 42
1.3.6.2. The verb “to be” .............................................................................................. 44
1.3.6.3. The statement in the context of Exodus 3:13-15 ............................................ 45
1.3.6.4. Idem per idem in discourse: Re-orientation .................................................... 46
1.3.7. Initiating Narrative ................................................................................................. 49
1.3.8. Conclusions regarding the role of the idem per idem ............................................ 50
1.3.9. Beginning a reading strategy: Re-orientation and Initiation .................................. 52
1.4. Exodus 3:13-15: Unity and Context ............................................................................. 52
1.4.1. The Unity of Exodus 3:13-15 ................................................................................ 52
1.4.2. The relation of 3:13-15 to the remainder of the call narrative ............................... 54
1.4.2.1. Exodus 3:13-15 having a complex prehistory, reframed as part of the larger
narrative ....................................................................................................................... 54
1.4.2.2. Exodus 3:13-15 based on the form of a child’s question ................................ 55
1.4.3. Conclusions for a Reading Strategy ....................................................................... 58
1.5. The meaning of Moses’ Question ................................................................................. 58
1.5.1. Overview of the options ......................................................................................... 58
1.5.2. Moses’ Question as Reflecting a Request for a Completely New Name .............. 64
1.5.3. The Name YHWH Unknown to Moses, but Known to Israel ................................. 67