Characters Of God

The definition of dominant is "having authority or influence; main, chief" and the definition of trait is "characteristic feature". Therefore, when placed together you have "the main characteristic features of God that has authority and influence". This essay hopes to explore this area through comparing and contrasting the main characters of Abraham and Moses.

Before this exploration can take place there needs to be a brief explanation of the nature of 'name' in the Hebrew of the ANE [ancient near east]. For them, 'name' was more than a simplistic identification like the western world. The 'name' of a person revealed the characteristics of that person. As such, the 'names' of God will reveal a map of the characteristics of God throughout the Pentateuch.

The first name used for God is also used predominantly linked with Abraham and that is Elohim. Genesis uses different names for God which are almost always based on the Hebrew root word, El. El was a generic Hebrew term for deity (as in Genesis 35:1b-3; 46:3). The root name El is reflected in numerous names for God in the Torah. In Genesis 14:18-22, God is addressed as "God Most High" (Hebrew, El Elyon). In Genesis 16:13, Hagar recognizes "the God who sees" (Hebrew, El Roi). In Genesis 21:33, Abraham calls on the name of the "God of Eternity" (Hebrew, El Olam). More often, Hebrew ancestors worshipped "God Almighty" (or possibly "God of the Mountain"; Hebrew, El Shaddai), as in Genesis 17:1; 28:3; 35:11; and other passages. Thus, before the divine name Yahweh was revealed to Moses, the Hebrew ancestors worshipped God by many different names rooted in the generic term El. Surprisingly, the name Elohim and El Shaddai are both plural words in Hebrew. This could open up all kinds of avenues of discussion about the interpretation but suffice it to say that all these words describe some part of Gods characteristics.

Alongside the explanation of the meaning of name in the Hebrew ANE, is the concept of covenant. Religion to the people of the ANE was not like our secularised society; it was their society. This was especially true of the Cults of Elohim and Yahweh. The nearest 'covenant 'idea in our society would be the concept of marriage. Commonly, covenants were 'cut' by the sacrifice of an animal. The animal would be literary cut in two half and both parties to the covenant would walk between the halves, stepping through the blood, symbolising the grave consequences of breaking the covenant. When Abraham sacrificed in this way in Genesis 15, it was only God [under the guise of a smoking cooking pot] that passed through the halved animals. This was the strongest way that God could have re-enforced his unconditional promise to Abraham. Interestingly enough is the fact that Abraham was not bound by this covenant, only God and this contrasts sharply with the covenant of blood in Exodus 24:8 where Moses sprinkles blood on the people who are entering upon the covenant.

The Hebrews had a concrete (not abstract) understanding of God intervening in their lives. God was typically identified as the God of a particular person. God was understood to be the protector and benefactor of that individual and his family. Examples are numerous in Genesis such as the "shield of Abraham" (Gen. 15:1), the "God of Abraham" (Gen. 26:24 and many other times), the "fear of Isaac" (Gen. 31:42), the "God of Isaac" (Gen 28:13 and many other times), the "Mighty One of Jacob, the Rock of Israel" (Gen 49:24), and the "God of Jacob." Eventually when the name Yahweh is revealed to Moses (Exodus. 3:13-16), Yahweh ("the LORD") is identified as "the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob." In Genesis 18 God is depicted as eating a meal with Abraham and is described as a 'man'. The Abrahamaic religion was not therefore a religion laiden with rules and regulations. It seems that the only specific regulation was that of Circumcision for the whole of the Covenanted family (Genesis 17:1-ff). In total contrast, the religion of the Mosaic time was far more ritualistic with laws and regulations. Not only do we have the Ten Commandments (Exodus 20:1-17) but also laws covering altars (Exodus 20:22-25). Slaves (21:1-12), violence (21:12-27), property (21:28-36), restitution (22:1-5), as well as social and religious laws (22:16-31). Chapter 23:10-19 also ritualises the cult of Yahweh with the principles of the sabbatical year, Sabbath and the annual festivals. God is now seen to be asking more of his people than he did in the time of Abraham.

By the time of Moses, the worship of God had moved on and developed. The God of Moses still had a personal relationship

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