Here is a Q and A with John on Biblical Israel and Modern Israel:
https://www.facebook.com/watch/live/?ref=watch_permalink&v=750653543607754
Here is a Q and A with John on Biblical Israel and Modern Israel:
https://www.facebook.com/watch/live/?ref=watch_permalink&v=750653543607754
John says that Jesus is the embodiment of God, the God of Israel, so
one would expect that looking at Yahweh would tell you things you can
see in Jesus as John portrays him, and that looking at John’s Jesus
would tell you things you can see in Yahweh. This paper considers what
Yahweh was like as the God of grace and truth, in Israel’s story from
beginning to end, in his speaking in the Torah where he lays the law
down, in his speaking through prophets where he confronts his people
with warnings and promises, and in the Psalms and elsewhere where he
shows himself open to his people’s protests as well as their
enthusiasm about him. And to that portrait of grace and truth, at each
point the paper juxtaposes what John’s Jesus was like.
On the Theology page see: “How Yahweh Finds Embodiment in John’s Jesus”
John has just completed a draft of this and it is posted under Prophets.
Theodicy has become a significant topic in Old Testament study, and
the Psalms are a natural work to approach through this lens. They are
often concerned with the way Israel or individual Israelites find life
not working out as one might expect on the basis of Yahweh’s power and
Yahweh’s commitment to them. But theodicy is by its nature a
theologico-philosophical topic of discussion concerning questions
about God’s nature and God’s involvement in the world, and
characteristically the Psalms do not exactly engage in such
theologico-philosophical reflection. They do address Yahweh and
address people over matters that have become the concerns of theodicy,
yet their own direct concern is not to find insight on those questions
but to give expression to or model or resource a way of living with
the experiences that issue in the theodicy question.
In this paper posted under “Writings,” John seeks to engage with the way the Psalms
themselves address Yahweh in praise, protest, and thanksgiving, and
simultaneously address people in confession, appeal, and testimony,
with an awareness of the issues that modernity and postmodernity raise
in discussion of theodicy, but in a fashion not too bound by the
framework of that discussion.
John has written “Closed Wombs and “Failed Harvests” (1 Samuel 1-2 and 2 Samuel 21-24)
This is an intertextual study of the beginning and end of Samuel. The article
is posted under Prophets.
John has written an encyclopedia article on Israel as a theological theme. You can find it posted here on the Theology page. (14,000 words.)
John is responding to questions from you about Law in a paper you can find on the Pentateuch page:
A basic 4000-word introduction to Law: in Deuteronomy, in Exodus, and
in Leviticus, then something on the chronological relationship between
them, then something on the Torah as a whole.
By John Goldingay
A couple of people have asked me about a theory concerning the name of Yahweh that has been circulating on social media. The theory is that the real name of Yahweh is simply Yhwh without any vowels, and that this is important because pronouncing the name is then like breathing. I have no problem with a devotional use of the name of God along these lines, but the theory presents itself as a historical understanding of the name. In this sense it can hardly be right. It seems to be based on a misunderstanding about Hebrew.
The theory says that the name God gave Moses was Yhwh without any vowels.But all written Hebrew lacked vowels, like other Semitic languages (and many modern text messages!). When someone spoke the Hebrew words as opposed to writing them, however, the words would have vowels (like text messages if one read them out). That would apply to the name Yahweh as it applied to every other word.
In other words, Israelites could manage fine with a system whereby written words comprised only consonants, but when they said the words out loud, they could work out how to say them with vowels. The system worked fine for people who spoke Hebrew as their everyday language. It works for Israelis today. But when Hebrew was no longer the everyday language for many Jews in late Second Temple times, it was harder for people to know how to pronounce the words, and systems of dots and dashes were devised so that they could see how to pronounce the words.
But an odd thing then happened with the name Yahweh. By the time of the development of the systems of dots and dashes, people had stopped actually saying out loud the name of Yahweh (for instance, when reading from the Scriptures). Instead they replaced it by the Hebrew word for Lord (which is why you get LORD instead of Yahweh in translations of the Bible). One reason they stopped pronouncing the name may have been a concern not to take Yahweh’s name in vain. Another may have been that the name makes Yahweh sound like a strange Israelite tribal god rather than the one real God.
As a consequence, it was somewhat later that the vowels got added to the written form of the name Yhwh. That didn’t mean people were thinking up vowels where there had been none before. It meant they were putting on record the pronunciation of the name Yahweh that people had always used and that they assumed Moses would have used. The vowels in the name Yahweh were not added arbitrarily by someone at this point, then. They were designed to indicate the way the name had always been pronounced.
(Another question I am sometimes asked is whether it is disrespectful to Jews to use the name Yahweh as they do not use it. One or two Jews have reassured me that they do not think this. Not pronouncing the name is part of the spiritual discipline to which they believe God has called them, like keeping kosher, but they do not assume that God has called everyone to it.)
John led a conference for Licensed Lay Ministers on Preaching the OT
in June 2022. The transcripts of talks from that conference are posted on the
Biblical Interpretation page of this website with the preface LLM. (The versions are
mostly longer than the versions I gave at the conferences, and most of
them are also posted on this website under other guises.)
MP3 recordings of the talks 1-4 can be found via these links
Recording Session #1 Why Preach the Old Testament? https://drive.google.com/file/d/1oQoPm1Mjn2UIXU-98CRxfrg2oeCTLcZl/view?usp=sharing
Recording Session #2 Preaching the Stories https://drive.google.com/file/d/13lOIJSVk8WvxkMTFVHuMAmYmU-vA0T2U/view?usp=sharing
Recording Session #3 Preaching the Prophets https://drive.google.com/file/d/1bm6soanOBqjBTmbJdeNys1epK8HIZa2k/view?usp=sharing
Recording Session #4 Preaching the Psalms https://drive.google.com/file/d/1R9nqU0hDkOFx_s2AhotowPSN4Tp5yMUJ/view?usp=sharing
Kathleen’s Story Theory LLM Workshop talking points are posted on her Story Theory Page.