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Abstract(s)
O Deus invocado com o nome próprio Yahvé é o mesmo Ser pessoal que os patriarcas invocaram como “Deus do pai”. Mas o nome em si só terá sido atribuído ao Deus de Israel na passagem dos hebreus pela experiência humana e religiosa do êxodo,liderados por Moisés. É à memória do êxodo que está inextricavelmente associado o nome do Deus da fé yahvista. E só séculos depois desse acontecimento histórico fundador é que a fé do povo bíblico deu uma explicação teológica do sagrado tetragrama, situando-a no contexto da teofania que desencadeou o êxodo e fazendo hermenêutica dele. Fê-lo por meio da assonância mais próxima, com uma forma verbal de hayah. Entendia assim o nome dado a Deus em termos de “Ser, Existir”, como «o verdadeiramente Existente» para o povo, tornando-o livre da escravidão para se religar a Ele por meio de uma aliança de amizade.
The God invoked with the proper noun Yahweh is the same personal Being as that which the patriarchs invoked as ‘God the Father’. But the name in itself was only attributed to the God of Israel during the passing of the Hebrew nation through the human and religious experience of the exodus, led by Moses. It is with the memory of the exodus that the name of God of the Yahwist faith is inextricably associated. It was only centuries after this founding historical event that the faith of the people of the Bible gave an explanation to the holy tetragram, placing it in the context of the theophany that set off the exodus and making a hermeneutic of it. It did so by means of the assonance closest to it, with a verbal form hayah. Thus the name of God was understood in terms of ‘Being, Existing’, as ‘the truly Existing’ for the people, liberating it from slavery to be reconnected to Him by means of an alliance of friendship.
The God invoked with the proper noun Yahweh is the same personal Being as that which the patriarchs invoked as ‘God the Father’. But the name in itself was only attributed to the God of Israel during the passing of the Hebrew nation through the human and religious experience of the exodus, led by Moses. It is with the memory of the exodus that the name of God of the Yahwist faith is inextricably associated. It was only centuries after this founding historical event that the faith of the people of the Bible gave an explanation to the holy tetragram, placing it in the context of the theophany that set off the exodus and making a hermeneutic of it. It did so by means of the assonance closest to it, with a verbal form hayah. Thus the name of God was understood in terms of ‘Being, Existing’, as ‘the truly Existing’ for the people, liberating it from slavery to be reconnected to Him by means of an alliance of friendship.
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Citation
VAZ, Armindo dos Santos - “Este é o meu nome para sempre” : revelação do nome Yahvé (Ex 3,13-15). Didaskalia. Lisboa. ISSN 0253-1674. 38:2 (2008) 51-66
Publisher
Faculdade de Teologia da Universidade Católica Portuguesa