On rare occasions I have given other renderings of the Hebrew text; italics are always mine; and I have often substituted
the Hebrew divine name, Yahweh, for the R.S.V.'s «the Lord,» a term, for most of us, loaded with connotations foreign to the ancient Israelite.
Not exact matches
To get to the point of this, you must remember one thing: that every time one sees the word LORD printed in capital letters in our English bibles, what in fact stands in the
Hebrew is the
divine name YHWH.
Note also in the reading that this is the word, it is what God said to Moses; that the quality of
divine compassion and mercy and grace here comes through as it has not previously in Exodus; that this is a recital of faith in the nature and purpose of God (see the emphasis upon the
divine «I,» even more pronounced in
Hebrew, and compare the same feature in Joshua 24); and that all of this is an expansion of the single, simple, eloquent theme which opens and closes the recital: «I am the LORD,» conveying in the very
name all the essential meaning of the
divine Life.
In
Hebrew, «one flesh» refers to «the One,» Ehad» the
divine name par excellence, according to the prayer of Shema Israel: «Hear, O Israel: the Lord our G - d is one Lord» (Deut.
In
Hebrew, «one flesh» refers to «the One,» Ehad — the
divine name par excellence, according to the Shema: «Hear, O Israel: the Lord is G - d, the Lord is one.»