Did Paul apply the name Yahuwah to Jesus?

Jesus is Lord in the Christ hymn of Philippians 2: 9-11 in its first century Jewish context.
Introduction
If we were transported back, in time, to the middle of the first century, to Jerusalem, and the great fast day of Yom ha Kipporim, we would see thousands of Jewish worshippers from the Saducces to the Perushim and Notzrim (Acts 5), prostrating themselves on the grounds of the temple in Jerusalem. They would at the same time be confessing a response to the high priest's confession of the supposedly ineffable name of the God of Israel, the Tetragrammaton,Yahwah.
I beg of you [Yahwah]... I have acted wicked, rebelled, and sinned before you, I and my
household. I beg of you [Yahwah]... forgive now, the wicked acts, rebellions and sins, for I have acted wickedly, rebelled, and sinned before you, I and my houshold. (Mishna Yoma 3:8)
During his intercession he would use the “expressed” name 10 times (Tosef., Yoma,ii.2;Yoma 39b) The words of the high priest are recorded in Mishnah Yoma 3:8, 4:2 and 6:2. He would utter the name and the assembled multitude of Israelites and proselytes would prostrate themselves and respond “Blessed be the name of the glory of his kingdom forever and ever” (Baruch shem kavod malchuto le old va ed). This was the day when the sins of Israel would be covered by the actions of the high priest as recorded in Leviticus 16 and in the Mishna section Yoma. The work of Yom Kippur is connected with the work of Yeshua in the Epistle to the Hebrews and this being the case we can consider where the idea of the use of the “Expressed name” at that time in the year is reflected in the Church's teaching and tradition and specifically in the Pauline literature of the period. And this is one aspect we will look at in this paper.

The Purpose of the Paper
This paper is about Paul applying the title Yahwah to Yeshua the Mashiach. We will answer the question; “Is there clear evidence in Pauline literature showing that the name which at that time was supposed to be an ineffable name was applied by Paul and hence by the early Church to Yeshua in confession? The contention of this paper is that Paul does apply the so called “ineffable” name to Yeshua and connection of the high priest’s work of the second temple cult with the heavenly work of Yeshua is one of the evidences which indicate that Paul did apply the “all excelling” and “ineffable” name, Yahwah to Yeshua the Nazarene.
ONE
Kurios Iesous Christos
The reason there is a dispute as to whether Paul applied the so called ineffable name to Yeshua the Mashiach is because he wrote his letters in Diakonia Greek. In his letters the name Yahwah is substituted by the term Kurios in most cases and Theos in others. Of the 719 times Kurios occurs in the New Testament, (In all books but Titus and the Epistles of John) 275 of them are in the Pauline Corpus. (NT Exeg Dict, 329) In the Diakonia Greek of New Testament in contrast to classical period usage of Kurios, as an adjective, (meaning: to have ( legal) power; decisive, important, principal etc.,) occurs only as a noun and not as an adjective (Kittel, 1041). By the New Testament period the noun Kurios among its many meanings replaced the word Despotes and meant not only one who could dispose of property or people but one who (lawfully) owned property and persons i.e. slaves.
This substitution practice was by no means universal among the Hebrew or Hellenistic Jews of the land or the Diaspora. For much evidence is available showing that the majority of the Jewish texts of the LXX (Septuagint) did not substitute Kurios for Yahwah but represented the Tetragrammaton in one of at least four ways: The Tetragrammaton is left in Paleo Hebrew script, in Assyrian square script, it is transliterated as IAO using Greek letters, or as “Pipi” where the Greek letters which looked like the Tetragrammaton in the Assyrian square script are used to being represented. BM Metzger in his Manuscripts of the Greek Bible (1981 New York : Oxford) reviews the evidence. And it is clear that he had by 1981 seen no Christian Manuscript, New Testament or LXX, which used the Tetragrammaton. However from Kahle (1959) onwards the academic world knew that the bulk of Jewish Hellenistic manuscripts contained the various representations of the Tetragramatton. A very good discussion of the uses of the title Lord or Yahwah for Yeshua in the early Church can be found in A Wandering Aramean, J Fitzmyer 1991 and Jesus the Jew G Vermes 1983 SCM Press Ltd London. Some argue that the change from representing the name in the four ways to Kurios came with the Christians, for all the Christian LXX manuscripts of the 4th century have Kurios for Yahwah.
However there is clear evidence that Philo’s manuscripts had Kurios in them and NA Dahl and AF Segal have presented this perspective in “Philo and the Rabbi’s on the name’s of God”, Journal for the Study of Judaism, 9 1978. Because of these changes some scholars have tried to piece to the movement from representing the name to substituting, Kurios for the name. It is said to be tied to the practice of using euphemisms for the name during the synagogue reading of the scripture. In the Aramaic speaking synagogues Mar or Maran would replace Yahwah when the Aramaic interpretation was given to the Hebrew reading . In the Hebrew reading Adonai would be read where Yahwah was in the text. In the Hellenistic synagogues it is argued, Kurios would be read when Yahwah was in the text. Paul would have frequented many such synagogues on his missionary travels.
We do not know, what would have been written in the LXX text that Paul would have read. We do know from such phrases as Maranatha in 1 Corinthians 16 and Abba in Galatians 4/5 that Paul was not averse to transliteration but none of the texts we have today have a representation of Yahwah in the text just Kurios or Theos as replacements. So to show that Paul applied God’s “all excelling name” to Yeshua we have to look at evidence, which is less direct, but nevertheless quite convincing.
TWO
The Name Yahwah applied to Yeshua in the Christ hymn of Philippians 2:9-11
The clearest evidence that Paul in his letters applied the name Yahwah to Yeshua is in the Christ hymn of Philippians 2:9-11. Many scholars believe this hymn to be pre Pauline and that he commented on it for his purpose. Lohmeyer Kyrios Jesus : Eine Untersuchung zu Phil2, 5-11) and P. Grelot, “Deux notescritiquessur Phillipiens 2, 6-11,” argue it was Aramaic in its original composition. And Grelot has done retroversion into Aramaic, which is noted by Bruce and thoroughly the most convincing for Fitzmyer. Some including Dibelius, Michaelis and EF Scott have defended Pauline authorship. See F.F. Bruce, Philippians 1976 (51) for more details on the above. According to Bruce the retroversions into Aramaic are not forced but the nor does the Greek need retroverting for it is very natural Greek.
Now we turn to the evidence in the hymn which shows Paul applying the name Yahwah to Yeshua. Paul states
“ Dio kai ho Theos auton uperopsosen Kai echarisato auto to onoma to upper pan onoma. Ina en to onomati Iesou pan gonu kampse Epouranion kai epigeion kai katachthion. Kai pass glossa exomologesetai hoti Kurios Iesous Christoseise doxan Theou Patros”.
“Wherefore God hath also highly exalted him, and given him a name, which is above every name. That at the name of Jesus every knee should bow, of the things in heaven, and things in earth, and things under the earth. And every tongue confess that Jesus Christ is Lord to the glory of God the Father”.

Yahwah and Kurios
Pauline literature regularly applied the title Kurios in absolute and relative terms to Iesous and his usage is clearly religious and hence doens not suffer from as much uncertainty as the application in the Gospel and the Acts. Ceteris Paribus we could say from Paul’s writings that when he used the word Kurios he would be using it one of its many usual meanings. These include a Lord in relation to his property or a head in relation to a household, a master in relation to his servants. Paul is at least saying that Yeshua is master of the worlds in heaven and on earth and under the earth, that is over the entire creation. And in other Letters he is Lord of the Church or the Apostles making them “servants of the Lord”, reminding us of the term “servant of the Lord” in the Old Testament .
There are three things at least in the passage, which indicate that Paul means more than the fact that God gave the right to rule over the creation to Yeshua. These are:
The fact that Yeshua was exalted to the highest place, that Yeshua was given the name above every name and the intertwining of Paul’s thought here with the revelations of Isaiah 45 where Yahwah expresses his exclusivity as the sole God and the only Savior. We will explore the evidence derived from these three areas with the help of scholars who have studied the Christ hymn.
Many scholars are in agreement that the name given to Yeshua in the Christ hymn goes beyond that of the usual meanings of Kurios. It was not only that Yeshua will be recognized as the only legitimate ruler by the spirits and the universe but that he was granted the eternal personal name of God himself, Yahwah. We will look at the various possibilities available for the name in Phil 2:11 and then return to Yahwah.
Iesous the name or the bearer of the highest name
He says the redeemer was given the “name above every name”. The first contestant for this name appears to be Iesous. For Paul states “in the name of Iesous every knee shall bow". C F Moule, despite the balance of scholarship standing on the side of Yahwah holds that the highest name is Iesous Believing that the name once placarded on the cross is now highly exalted (Reflexions pg 270). Nor is he alone in this Meyer, Alford, Eadie and Vincent are with him (See Fee New International Commentary on the NT pg 221 footnote). The focus of the hymn appears to be the name Iesous. For a start Iesous is a name whereas Kurios could simply be taken as title. Secondly all the knees are said to bow in the name Iesous. This according to some scholars points to them possibly recognizing the authority of the name Iesous itself.
The name Iesous however appears to be discounted on two counts. Firstly it is clear from the hymn and noted by F. F. Bruce, that the name bestowed was bestowed as a result of the humility death and exaltation whereas the redeemer bore the name Iesous from when he was a child and still bore it in the resurrection. Secondly Hawthorne (1983 p92) points out that “to onomati Iesou” does not mean that every one will bow “at the name Jesus” (Iesou dative), but that everyone will bow “At the name of Jesus (Iesou Genitive) i.e. “at the name belonging to or that is borne by Jesus”. Hawthorne goes on argue that that name is Yahwah.
No doubt it could be argued that Paul was writing to a congregation of simple believers and not of language experts. His emphasis is clearly the name Iesous and Genitive/ Dative difference may have been over looked when the letter was read in the Church of the first century. However we do have evidence from the early centuries of the Church that Iesous himself bore a name which was important enough to hide from outsiders. This is exemplified in the Apocryphal story of the Consummation of the Apostle Thomas of the second of third century. “And Misdeus said to him: Art thou a slave, or a freeman? And Thomas answered and said to him: I am not a slave, and thou hast no power against me at all. And how, said Misdeus, hast thou run away and come to this country? And Thomas said: I came here that I might save many, and that I might by thy bands depart from this body. Misdeus says to him: Who is thy master? and what is his name? and of what country, and of whom is he? My Lord, says Thomas, is my Master and thine, being the Lord of heaven and earth. And Misdeus said: What is he called? And Thomas said: Thou canst not know His true name at this time; but I tell thee the name that has been given Him for a season-Jesus the Christ. Whereas this story is Apocryphal and perhaps even heretical it does shows us that there was a tradition handed down in the early Church as to a distinction between the name Iesous and the name Iesous obtained at exaltation. ANF VIII
Christos a title of honor but not the highest name
Another possibility, which may be overlooked, is Christos, for this was a name given to the redeemer after his humiliation and exaltation according to Peter. Seeing this exaltation is according to something nothing less than an enthronement the receiving of the name Mashiach is also a great honor. Indeed the Isaiah 45 chapter, which Paul intertwines with his thoughts here also, refers to a Mashiach. Whose name in Greek is interestingly enough Kuros (although Kuro) in the place in the text). And Yahwah speaks to Kuros calling him His anointed one and saying that he had surnamed him with a title of honor. He was then Kuros Christos. However it was only a title of honor not the name above every name. And the only reason we can consider the name here is because the name given is not unclear due the Greek text and the assertion "Every knee will bow in the name of Iesous'..
Unknown name ignores the incarnation
For one group of scholars, those of the Anglican Bishops commentary of the late 19th century, we do not know what the new name is. For, they argue, that the name Yahwah, was borne by Yeshua in his preincarnate state (cf. John 12 with Isa 6). This argument can be answered by the fact that the exaltation is of Yeshua in his incarnate state as man (F W Beare1973). And as man he did not bear the name and authority of Yahwah until his exaltation and so Yahwah is not disqualified.
Yahwah not Adon or Mar the name above all names
The evidence then in the text that the name is indeed Yahwah is the use of superlatives. In the fact that it is the highest name which is given and we know that Paul knew that Yahwah is El Elyon (God most High, Gen 14:22). And Psalm 83 states “That they may know that thou alone, whose name is Yahwah art the Elyon over all the earth” and finally that Psalm 96 states “Yahwah is exalted far above all [elohim]”
The second line of evidence comes from a concept Fee calls “Intertextuality".
We have the very interesting reference to Isaiah 45:23 in Phil 2:10. Here Paul takes a reference, which refers exclusively to Yahwah and applies it to Iesous. Yahwah states “every knee will bow to me” and Paul interprets it that every knee will bow "in the name of Iesous” These ideas are reconciled if it is understood that Yahwah's name and nature (for this is also implied in the giving of the name according to many authorities) was granted to the redeemer as a gracious gift and all is to the glory of God the Father. It is this “Intertextuality” for Fee (pg 221) which is the greatest evidence that the name granted to Yeshua is Yahwah. He points out that the Isaiah 45:23 passage is in the middle of a series of passages (Is 41-55) which declare that Yahwah alone is the God to whom all nations will bow or worship. This appears “to certify that what Paul has in mind is none other than the name, Yahweh itself, but in its Greek form ‘the Lord’ which has now been given to Jesus”. The fact that Is 45:23 so strongly places Yahwah as object of worship and Paul puts Iesous right into that position of the one to whom the nations will bow indicates he really as the name Yahwah in focus in this passage.
F.F Bruce points out that for God to the redeemer this particular name is "the rarest of all honors, in view of his affirmation in Isaiah 42:8 , I am Yahweh, that is my name (meaning mine and no one else’s)" (Bruce 1983 p50)
The use of the verb Uperupsoun or the act of super exalting Iesous to the highest place is used in the LXX 'to describe Yahweh as the one who is 'exalted far above all gods'" Ps 96 (Hawthorne p 91)
The other first century factor indicating that Paul in this passage could be referring to Yahwah and not merely Adon or Adonai, Mar or Maran it the fact that in all Christian versions of the LXX use Kurios as a euphemism for Yahwah in most cases. As we noted above by the first century even Jewish manuscripts of the LXX may have contained Kurios in place of the Tetragrammaton as would appear to be indicated by the writings of Philo (Dahl and Segal).
Martin points out that the phrase "the name above all names" is a phrase related to the Jewish Rabbinical idea of Yahwah as the 'all excelling name of God' (p 101).
THREE
Evidence for the name Yahwah being applied to Yeshua in baptismal confession
Another passage, which is worth our consideration in assessing if the Apostle Paul applied the Tetragrammaton to Iesous, is Romans 10: 9-11. Whereas the Christ hymn represents not so much the willing confession of the Church but the certain confession of all spirits and beings in heaven, on earth and under the earth at the consummation of the present age, the confession Kurios Iesous in Romans speaks of confession of one who is entering in the Church community willingly, in the present. The question we will look at is: Is there any evidence that the confession, Kurios Iesous, which Paul explains in Romans 10 leads to salvation is again the confession not simply Lord Iesous or Master Iesous is but Iesous is Yahwah that is, Iesous is the Creator, the Redeemer the Most High God of Israel. We will again find that there is evidence, which would appear to say so.
The passage then in view is Romans 10:9 "Hoti ean homologeses to rema en to stomati sou oti Kurios Iesous kai pistous en to kardia sou hoti ho theos auton egeiren ek nekron sothese." "That if you confess with your mouth ‘Jesus is Lord’ and believe in your heart God raised him from the dead you shall be saved"
The prima facie evidence that this confession could be ‘Yahwah Yeshua’ in Hebrew is firstly the power attached to the confession to produce salvation in the confessor. Paul may have had in mind Isaiah 45 again where Yahwah states "Look unto me and be ye saved all ye ends of the earth: for I am God, and there is none else". We simply need to consider what name could be so powerful as to save from sin by the mere confession of it. Secondly there is evidence in the "intertextuality" of Romans 10 that the name Yahwah Yeshua is in view. For in verse 13, like Peter in Acts 2:21, Paul alludes to Joel 2:32 "For whosoever calls on the name of the Lord shall be saved" . In Joel the name Yahwah is in the text. A third source of evidence can be seen through the apparent connection with the rite of baptism (R Martin, “Romans” pg 1036 The New Bible Commentary Revised 1970 London :IVP) . The implication that the confession is linked with a baptism is implied from the belief in the resurrection connected with the confession that Kurios Iesous. No doubt before the new believer was immersed who would confess either that Iesous was Master or Lord of all that is Adon or Mar or Kurios or he would be confessing Iesous is all these plus Yahwah himself. If we compare Rom 10:9 with Mark 16:16 we see they both begin with believing and end with being saved. However they differ in the middle with Mark having baptism in the center and Paul having the confession Kurios Iesous in the center. Many scholars believe that for Paul this confession was the pivotal minimum of the Christian faith for Paul.(cf. Acts 16:31) What might then indicate the use of Kurios refers to Yahwah as opposed to Mar or Adon? If we could find baptisms in the Jewish culture of the first century which connect immersion with The Tetragrammaton, it would mean that the historical problem of the idea Judeo Christian making such a confession would be lessened.
We have such evidence in tradition handed down in the Tosefta, admittedly written down much later than the first century.
In "t Yad ii.20 (Zuckermandel, 684.6f)" (From Syncretistic Features in Jewish and Jewish-Christian Baptism Movements" Herman Lichtenberger) the "early bathers" rebuke the Pharisees saying "you utter the Name without having taken an immersion bath. The Pharisees respond by "charging you early bathers with uttering the Name from a body tainted with impurity". Whereas this Tosefta itself raises historical problems when compared with the tradition which teaches the Name was only uttered but 10 times a year by the High Priest, on Yom Kippur, as taught in Mishna Yoma 3.9, it does present us with a first century Jewish context of baptism which can act as a background to Paul's reference to Yahwah Yeshua as the confession of one seeking salvation. . The Jewish Enclopedia article "Baptism" understands the 'morning bathers' to be Essenes and states "In order to pronounce the name of God in prayer with perfect purity , the Essene...underwent Baptism every morning (Tosef., Yad. ii 20; Simon of Sens to Yad iv.9; and Ber.22;" (TJE 500). The peculiar type of Baptism Paul and the early Church would be involved in was Proselyte Baptism. (An excellent article about the Proselyte can be read in the Encyclopedia Judaica "Proselyte"). The Proselyte being baptised, in the name of God or Heaven came out as a new born child or a new creation. So we have the sense of a salvation and a resurrection (new birth/ new beginning) connected with the Baptism in Tannaitic Judaism even as in the New Testament.(Talmud Sotah 12B, Yeb48b Gerim vii 8 from TJE) "herein lies the significance of the bath of every proselyte. He was to be made a "new creature" (Gen Rabba xxxix). This no doubts reminds us of the saying of the Apostle Paul. "Therefore if any one is in Christ, he is a new creation (2 Cor 5:17) It is true that most of this evidence in Talmudic and therefore quite late for the for the first century, however it is also true that Mishnaic and Talmudic traditions retain much that is much older than the date of the redaction of these writings..
Paul’s statement then can fit historically into the first century baptismal rites. To the objection that only the high priest used the name as noted in the introduction above, only once a year, can be raised other evidence that in the second temple period the name was used by various sects of Judaism as also mentioned above in the introduction.
FOUR
Another possible line of evidence is that of possible parallels between Yom Kippur and the baptism. I hesitate to go into this area for there is not enough space to give the idea justice. There is clear link drawn between the ministry of Yeshua as high priest and the high priest at Yom Kippur by the writer the Epistle to the Hebrews. Looking however from the perspective of Paul in the first century the first clear parallel is based on what we have looked at already, the use of the name, indeed the calling on the name. The high priest on Yom Kippur would beseech Yahwah for the forgiveness of his sins and the forgiveness of the sins of the people. On going through baptism he would cry out to Yahwah for the forgiveness of his sins. The high priest would call quite directly on the expressed name Yahwah and so it would appear would the confessor at baptism. They both took part in an act of confession. At Yom Kippur
the high priest would go through three cycles of entering the holy of holies and in each cycle he would
call on the name Yahwah. By the beginning of the 3rd century we know from the Apostolic Tradition of
Hippolytus that the Catechumen or Neophytes would be immersed three times in the name of the Father,
then the Son and then the Holy Spirit. The high priests actions would take place in the secrecy of the holy
of holies and it appears that there was quite a lot of secrecy in the immersion of new believers, from the
writings we have. In Yom Kippur there were two goats one for bearing the sin to Azazel, who said to be
an evil spirit. The other who died and whose blood was used in the ritual. In the Apostolic Tradition of
Hippolytus we see two kinds of oil: the oil of gladness or thanksgiving and the oil of exorcism. All this
together does not prove convincingly that there was a direct parallel between Yom Kippur and baptism
however it would bear further research. The three key parallels would be the cleansing through water, the
calling on the name and the atonement which sprung from that.
Conclusion
To all the above it may of course be objected that the texts we have observed have been very selective. And
that if we had taken a survey of all the usages of Kurios, or even those only in its absolute sense, it is clear
that Paul in 95 percent of the cases is clearly using Kurios as a translation of the Hebrew Adon and
Adonai (as it came to be used in that period). And in the Aramaic speaking communities it was a
translation of Mar or Maran. And the title is so prevalent in his relative usages when Paul is saying the
Lord of us Iesous
Christos that it is unlikely that he would use the term one way in 90 percent of the cases and then switch,
in a few cases to a meaning alien to the term. The whole sense of the Pauline letters is that Kurios is
used as Lord or Adon or Mar. However the passages in Rom 10 Phil 2:9-11 and 1 Cor 12:1-4 and the
Thessalonians letters challenge us to consider the evidence, which points to Yahwah giving his own
unique, personal and eternal name to Yeshua. The documents we have do not indicate that Paul wrote a form of
Yahwah in his letters. However we cannot ignore the fact that nor do any Christian manuscripts of the
LXX. And yet we now find that almost every Jewish fragment of the LXX contain the name in one form
or another. It is then, likely, that notwithstanding the findings of N Dahl and A Segal, that Paul read
LXX texts with the Tetragrammaton in them. And it is also possible that Paul would have included the
Tetragrammaton in his Epistles as would all the writers of the New Testament. The lack of evidence at this
point can not undermine this position because up until 1900 the manuscripts containing name lay buried
somewhere in a library or in a cave. This could be the same with the earliest manuscripts
of the New Testament.

Did then Paul apply the name Yahwah to Yeshua? And I would have to say that from the evidence we have reviewed the answer has to be an almost certain yes. Because the term Kurios is used there remains a slight doubt, but I would contend that we should not be surprised if manuscripts appear in the future where the name Yahwah is applied in the form IAO or in Paleo Hebrew or in the Assyrian Square script to the Lord Yeshua the Mashiach.

Edi Nachman,






























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