I’ve Got a Name, I’ve Got a Name
Jim Croce
The Tetragrammaton- God’s four letter name- plays a central role in the Ten Commandments. In the Hebrew letters, it is spelled “yud, hay, vav, hay.” For this discussion’s purposes, The Name or the Lord refers to the Tetragrammaton. In Jewish Orthodox scriptural publications, the word HaShem is used in translation. Its Hebrew meaning is “the name.” [Note: “Ha”, the; “Shem,” name] The word Hashem is also used informally to refer to God.
This Post takes the Decalogue’s treatment of The Name and compares it to a poem from the Book of Psalms. Are there implications?
The Ten Commandments
At the Decalogue’s beginning, God’s introduction to the Children of Israel at Mt. Sinai employs The Name – “I am the Lord, Your God…” Exodus 20:2.
Immediately prior to the Decalogue’s utterance, the narration does not identify God by The Name. Rather, Elohim is used. Exodus 20:1. Arguably, this word choice emphasizes the significance of the Tetragrammaton’s utterance within the body of the Ten Commandments.
The Name reaches its peak significance with respect to the one Commandment dedicated to The Name. It prohibits the use of the Lord’s name for a falsehood. Exodus 20:7
Considering the inverse, oath making or swearing valued The Name’s use. Scripture offers moments that in the right time and manner, oaths evoking the Lord’s name were appropriate, i.e. David to Shimei, 2 Samuel 19:23; 1 Kings 2 8-9.
Beyond oath making or swearing, how was The Name employed? What was their purpose? What implications came with its use?
One instance of The Name’s application comes from a poem contained within the Hebrew Bible. The passage’s purpose is praising the Lord’s name.
Psalms
The Book of Psalms is the location for this particular poem. Psalm 113 presents as the one dedicated towards praising the Lord’s name.
The Hebrew Bible’s Book of Psalms consists of 150 poems and is located in the Writings’ section. While Psalms‘ authorship is liberally assigned to King David, it is not accurate. Some poems specifically identify other songwriters, i.e. Psalm 73, by Asaph. Also, some Psalms were likely written after his passing, i.e. Psalm 137, By the rivers of Babylon.
It is believed that the Psalms were utilized as part of Temple worship. And that the Levites sung them in the Temple with musical accompaniment.
Psalm 113
Halleluyah! Give praise, you servants of the Lord; praise the Name of the Lord! Blessed be the Name of the Lord from this time and forever. From the rising of the sun to its setting, the Lord’s name is praised. High above all nations is the Lord, above the heavens is His glory.
Who is like the Lord, our God, Who is enthroned On High- yet deigns to look upon the heavens and the earth? He raises the needy from the dust, from the trash heaps He lifts the destitute, to seat them with nobles, with the nobles of His people. He transforms the barren wife into a glad mother of children. Halleluyah!
The Take-Away
To appreciate this Psalm, one must first appreciate that its originality is at issue. Themes presented within it are also in other part of the Hebrew Bible. So, this Psalm may either be the source of these viewpoints or it may have been borrowed from existing works.
Most notably, Psalm 113 has language quite similar to Hannah’s Song of Prayer from the First Book of Samuel. Hannah, at the time of the prayer, is delivering her son Samuel to Eli the Priest at Shilo. Samuel, who will become a Prophet, is to be of service to God.
Based upon The First Book of Samuel’s narrative, Hannah’s Song of Prayer was before Psalm 113. In fact, it would be the Prophet Samuel, her son, who would anoint both Saul and David as Israelite monarchs.
Hannah’s words are as follows:
“The Lord brings death and gives life, He lowers to the grave and raises up. The Lord impoverishes and makes rich, He humbles and He even elevates. He raises the needy from the dirt, from the trash heaps He lifts the destitute, to seat [them] with nobles and to endow them with a seat of honor.” 1 Samuel 2:6-8. [Note: In Psalm 113, there is reference to nobles of his people. At Hannah’s time, technically, there were no nobles as the monarchy had yet to be established.]
The Themes
Taking the themes praising The Name, it is worthy of understanding what The Name may actually mean. While the meaning is not exact known, it is connected to one notion. The notion of “he who causes to be” or “makes things happen.”
Thus, those praising The Name are attaching it to certain conduct. There is the assistance for the needy and the destitute. There is the assisting a wife with motherhood. There is the seating them not only with nobles but also with specifically referenced Israelite nobles.
Human Agency via The Torah?
While Psalm 113 assigns these activities to God, many of these activities have been delegated to human via the Torah. One can go to Leviticus‘ Holiness Code. Specifically, in Chapter 19, there are many provisions which address matters concerning respect and dignity.
Leviticus Chapter 19 provides a variety of measures designed to address respect and dignity for those distressed. These include making the corners of fields and vineyards available to the poor for food. On a respect level, there is the prohibiting of cursing the deaf and placing stumbling blocks before a blind person. Also, respect for an aged person is indicated.
Within the Torah, there is also the Levirate Marriage. This provision requires that a brother provide a sister-in-law a child if their brother dies childless. See Deuteronomy 25:5-10. Thus, in a legal manner, Human agency applies to fertility matters.
In essence, much of the activities that the Lord’s name is praised for actually Commandments for Humans to fulfill. The Israelite God delegated responsibilities to Humans. Thus, the praising the Lord’s name, in part, perhaps is a reiminder to the Human connection. Those praising The Name are reminded their ongoing responsibilities to fulfill the praised actions. Thus, the praise is almost oath-like in nature.
Conclusion
From the Decalogue, the Lord’s name arguably guaranteed the performance of an oath or pledge. Thus, it is not surprising that The Name is an action word that about making things happen.
In the Psalm praising the Lord’s name, the action items mentioned are tied to the Commandments. Assisting the needy, destitute and barren are all matters addressed within the Torah. They are matters of Human involvement. Praising the Lord’s name arguably acts as a call to action in order to fulfill Deital expectations.
Be well!!
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