Could it be that Simcha is wrong? Could it be?

I’d say yes.

Maybe it’s me, but I’m funny about words.

In terms of your work, April, on Early Christology you state: “Once the link had been forged between Jesus’ exaltation and the investiture of the Divine Name, there was no turing back” (How We Talk About Christology Matters page 6). In this tomb, there is an inscription asking “Jehova” to “rise up”, i.e. an “exaltation”. No Jew, then or now, would write the Tetragrammaton on a box full of bones i.e. “Tuma”, or impurity. So whoever wrote this name may not have meant it in the usual way. Given that this inscription appears 60 meters from a “Jesus, son of Joseph” and inches from an ossuary that breaks the commandment concerning graven images, can it be that the Tetragrammaton here is referring to Jesus? Can it be that the combination of the inscription and the Jonah image demonstrates that, from the very beginning, Jesus’ followers parted company from normative Judaism?

Jehovah? Really? Beyond that, this series of questions have already been answered,

“Regarding the reading of line two, I wish to emphasize that I do not consider the reading “Yahweh” (i.e., the Greek form of it) to be convincing at all. Simply put, this reading is wrong. To be sure, the tetragrammaton is attested in ancient Greek (with various spellings) and Iaio can be considered a viable Greek spelling of the tetragrammaton.

Also, see here. I think* Simcha may be wrong about the whole ossuary thing. See here as well. And here. And here. And really, here.

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