0.5 Draft Suport VT PDF

UNIVERSITATEA BABE-BOLYAI CLUJ-NAPOCA
FACULTATEA DE TEOLOGIE ORTODOX
TEOLOGIA VECHIULUI TESTAMENT

- suport de curs -
PR. PROF. UNIV. DR. IOAN CHIRIL
ANUL UNIVERSITAR 2014-2015

1
Cuprins
Cuprins ...................................................................................................................................................................... 2
Introducere .............................................................................................................................................................. 4
Bibliografia obligatorie a cursului .................................................................................................................. 5
Dumnezeu viu ......................................................................................................................................................... 6
Bibliografie patristic: ....................................................................................................................................................... 6
Bibliografie internaional: ............................................................................................................................................. 6
Bibliografie romneasc: ................................................................................................................................................. 6
Texte scripturistice: ........................................................................................................................................................... 6
Literatur patristic ........................................................................................................................................................... 7
Alte surse ................................................................................................................................................................................ 8
Numele lui Dumnezeu ....................................................................................................................................... 13
Bibliografie patristic: .................................................................................................................................................... 13
Bibliografie internaional: .......................................................................................................................................... 13
Bibliografie romneasc: .............................................................................................................................................. 14
Texte scripturistice: ........................................................................................................................................................ 14
Literatur patristic: ....................................................................................................................................................... 15
Alte surse ............................................................................................................................................................................. 17
ngerul Domnului................................................................................................................................................ 31
Literatur patristic: ....................................................................................................................................................... 33
Alte surse: ............................................................................................................................................................................ 37
Faa lui Dumnezeu .............................................................................................................................................. 43
Bibligrafie romneasc: ................................................................................................................................................. 43
Literatur patristic ........................................................................................................................................................ 45
Alte surse: ............................................................................................................................................................................ 46
2
Slava lui Dumnezeu ............................................................................................................................................ 51
Alte surse: ............................................................................................................................................................................ 53
Sfinenia lui Dumnezeu .................................................................................................................................... 61
Bibliografie Patristic: .................................................................................................................................................... 61
Bibliografie Internaional: .......................................................................................................................................... 61
Bibliografie Romneasc: ............................................................................................................................................. 61
Alte surse: ............................................................................................................................................................................ 64
Dumnezeu Creator ............................................................................................................................................. 73
Alte surse: ............................................................................................................................................................................ 79
Dumnezeu Proniator ......................................................................................................................................... 85
Alte surse ............................................................................................................................................................................. 89
3
Introducere
De ce o teologie biblic?
Definirea conceptului
Istoricul teologiei biblice ca disciplin
O perspectiv nou asupra teologiei Vechiului Testament
Introducere general n tematica de curs

- Punctul de plecare
- Relaia dintre teologia biblic i discursul dogmatic
4
Bibliografia obligatorie a cursului
Ediii scripturistice:
Biblia sau Sfnta Scriptur, Tiprit sub ndrumarea i cu purtarea de grij a Prea
Fericitului Printe Teoctist Patriarhul Bisericii Ortodoxe Romne, Cu aprobarea
Sfntului Sinod, EIBMBOR, Bucureti, 1991.
Biblia sau Sfnta Scriptur, diortosit de PS Bartolomeu Anania, Arhiepiscopul Vadului,

Feleacului i Clujului. Ediie jubiliar a Sfntului Sinod, EIBMBOR, Bucureti, 2003.
ELLIGER, Karl; RUDOLPH, Wilhelm (eds.), Biblia Hebraica Stuttgartensia / quae antea
cooperantibus A. Alt, O. Eissfeldt, P. Kahle ediderat R. Kittel; editio funditus renovata,
adjuvantibus H. Bardtke ... [et al.] cooperantibus H.P. Rger et J. Ziegler ediderunt K.
Elliger et W. Rudolph; textum Masoreticum curavit H.P. Rger, Masoram elaboravit G.E.
Weil; editio tertia emendata opera W. Rudolph et H.P Rger. Stuttgart: Deutsche
Bibelgesellschaft, 1987.
Resurse patristice:
1. Sf. Athanasie al Alexandriei, Despre ntruparea Cuvntului, n PSB, vol. 21, trad. de
Dumitru Stniloae, Bucureti, EIBMO, 1987.
2. Sf. Grigorie de Nyssa, Crearea omului, n PSB, vol. 30, trad. de Teodor Bdogae, EIBMO,
Bucureti, 1998.
3. Sf. Grigorie de Nyssa, Despre viaa lui Moise, n PSB, vol. 29, trad. de Dumitru Stniloae
i Ioan Buga, EIBMO, Bucureti, 1982.
4. Sf. Maxim Mrturisitorul, Ambigua., n PSB, vol. 80, trad. de Dumitru Stniloae, EIBMO,
Bucureti, 1983.
Comentarii biblice, lucrri de teologie biblic, studii:
5. Chiril, Ioan, Cunoaterea lui Dumnezeu n Vechiul Testament prin teofanie i

anghelofanie, n Anuarul Institutului Teologic Universitar Ortodox Romn Cluj-Napoca,
Tomul I, 1990 1992, pp. 87- 105.
6. Chiril, Ioan, Cartea profetului Osea, Ed. Limes, Cluj-Napoca, 2005.
7. Jacob, Ed., Theologie de l'Ancien Testament, Neuchatel, 1968.
8. Negoi, Athanase, Teologia biblic a Vechiului Testament, Ed. Credina noastr,

Bucureti, 1992, 220 p.
9. Semen, Petre, nvtura despre Sfnt i sfinenie n crile Vechiului Testament (tez de
doctorat), Editura Trinitas, Iai, 1993.
10. Von Rad, Gerhard, Old Testament Theology, 2 vol. London 1996.
11. Westermann, C., Thologie de l'Ancien Testament, Geneva, 1985.
5
Capitolul 1
Dumnezeu viu
VIU ESTE DOMNUL
vivit Dominus
Chay YHWH Ze kyrios

DUMNEZEU VIU Deus vivens
El Chay Theos zon
Bibliografie patristic:
CHIRIL AL ALEXANDRIEI, Comentariu la Evanghelia Sfntului Ioan, n PSB 41, ed. Dumitru
Stniloae (Bucureti: EIBMO, 2000).
MAXIM MRTURISITORUL, Ambigua, n PSB 80, ed. Dumitru Stniloae (Bucureti: EIBMO,
1983).
VASILE CEL MARE, Omilii la Psalmi, n PSB 17, trad. pr. Dumitru Fecioru (Bucureti: EIBMO,
1988).
Bibliografie internaional:
FREEDMAN, David Noel: The Anchor Bible Dictionary, vol. 2 (New York: Doubleday, 1996,
c1992).
JACOB, Edmond, Theologie de Lancien Testament (Nechatel: Delachaux & Nestle, 1955).
MOODY, D., Spirit of the Living God, (Philadelphia: Fortress Press, 1968).
MYERS, Allen C., The Eerdmans Bible Dictionary, (Grand Rapids: Eerdmans, 1987).
PREUSS, Horst Dietrich, Old Testament Theology, vol 1, (Louisville: Westminster John Knox
Press, 1995).
God, n Jewish Encyclopedia, pe http://www.jewishencyclopedia.com/articles/6725-god
Bibliografie romneasc:
CHIRIL, Ioan, Cartea profetului Osea. Breviarum al gnoseologiei Vechiului Testament (Cluj-
Napoca: Limes, 1999).
NEGOI, Athanase, Teologia biblic a Vechiului Testament (Bucureti: , 2004).
Texte scripturistice:
Nm. 14, 21 Dar viu sunt Eu i viu e numele Meu i de slava Domnului e plin tot pmntul:
Dt. 32, 40 Eu ridic la cer mna Mea i M jur pe dreapta Mea i zic: Viu sunt Eu n veac!
Ios. 3, 10 Din aceasta vei cunoate c n mijlocul vostru este Dumnezeul cel viu Care va
alunga de la voi pe Canaanei, pe Hetei, pe Hevei, pe Ferezei, pe Gherghesei, pe Amorei i pe
Iebusei.
Rut 3, 13 Rmi noaptea aceasta aici i mine, de va vrea acela s te rscumpere, bine, s
te rscumpere; iar de nu va vrea s te rscumpere el, te voi rscumpra eu; viu este
Domnul! Dormi aici pn mine!"
1 Rg. 19, 6 i a ascultat Saul glasul lui Ionatan i s-a jurat Saul: "Viu este Domnul! David nu
va muri!"
1 Rg. 28, 10 i s-a jurat Saul pe Domnul, zicnd: "Viu este Domnul, nu vei suferi nici un
necaz pentru fapta aceasta".
6
4 Rg. 19, 4 Poate va auzi Domnul Dumnezeul tu toate cuvintele lui Rabache, pe care l-a
trimis regele Asiriei, stpnul lui, s defaime pe Dumnezeul cel viu i s-L huleasc cu
vorbele pe care le-a auzit Domnul Dumnezeul tu. Adu dar rugciune pentru cei ce au rmas
i se afl printre cei vii!"
4 Rg. 19, 16 Pleac-i, Doamne, urechea Ta i m auzi! Deschide-i, Doamne, ochii Ti i
vezi i auzi cuvintele lui Senaherib, cel ce a trimis s Te huleasc pe Tine, Dumnezeul cel
viu!
Ps. 41, 2 nsetat-a sufletul meu de Dumnezeul cel viu; cnd voi veni i m voi arta feei
lui Dumnezeu?
Ps. 83, 2 Dorete i se sfrete sufletul meu dup curile Domnului; inima mea i trupul
meu s-au bucurat de Dumnezeul cel viu.
Is. 37, 4 Poate Domnul Dumnezeul tu a auzit cuvintele lui Rabache, pe care le-a trimis
regele Asiriei, stpnul su, ca s fac de ocar pe Dumnezeul cel viu, i Domnul Dumnezeul
tu poate l va pedepsi pentru cuvintele pe care le-a auzit. nal dar o rugciune pentru
rmia care se mai afl!"
Is. 37, 17 Pleac, Doamne, urechea Ta i deschide, Doamne, ochii Ti i vezi i ia aminte la
cuvintele lui Sanherib, pe care le-a trimis ca s fac de batjocur pe Dumnezeul cel viu.
Dn. 6, 27 Porunc iese de la mine ca n tot cuprinsul regatului meu s se team i s
tremure lumea naintea Dumnezeului lui Daniel, c El este Dumnezeul cel viu, Care rmne
n veci i mpria lui nu se va nimici, iar stpnirea Lui nu va avea sfrit.
Bel. 1, 6 Iar el a zis: Pentru c nu cred n idolii fcui de mini, ci n Dumnezeul cel viu,
Care a fcut cerul i pmntul i are stpnire peste tot trupul.
2 Mac 7, 33 Iar dac, pentru cercetarea i nvtura noastr, Dumnezeu cel viu S-a mniat
puin asupra noastr, iari cu robii Si Se va mpca.
2 Mac. 15, 4 i ei, rspunznd, au zis: "Domnul cel viu, Acela este puternicul Cel din cer,
Care a poruncit s nu se lucreze n ziua a aptea".
3 Mac. 6, 28 Slobozii pe fiii Atotiitorului, cerescului Dumnezeu cel viu, cci ei din vremea
strmoilor notri i pn astzi fac s propeasc pe deplin i nencetat treburile noastre".
Literatur patristic
CHIRIL AL ALEXANDRIEI, Comentariu la Evanghelia Sfntului Ioan, n PSB 41, trad.

Dumitru Stniloae (Bucureti: EIBMO, 2000).
nsui Cuvntul Unul-Nscut al lui Dumnezeu, Care vine din fiina Tatlui, este Viaa
prin fire, Care d via tuturor. Pentru c a odrslit din Tatl Cel viu, este i El Via
dup fire i, deoarece lucrarea Vieii dup fire este s dea via, Hristos d via tuturor.
Cci ceea ce este pentru noi pinea din pmnt, nelsnd firea slab a trupului s se
strice, aceea este i El, fcnd viu duhul, prin lucrarea Duhului, i nu numai aceasta, ci
innd i trupul nestricat, p. 249.
De nu vei mnca trupul Fiului Omului i nu vei bea sngele Lui, nu vei avea via ntru
voi. Cci cei ce n-au primit pe Fiul prin binecuvntare tainic rmn neprtai de viaa
ntru sfinenie i fericire. Cci El e viaa dup fire, ntruct S-a nscut din Tatl cel viu.
Dar nu mai puin de via fctor e i Duhul Lui cel Sfnt, venit n mod negrit de sus,
fiind unit cu Cuvntul Celui ce face toate vii, p. 284.
Cnd zice c S-a ntrupat, spune c S-a fcut om n ntregime. Deci Tatl M-a fcut, zice,
om. Dar, deoarece M-am nscut din Viaa dup fire, sunt viu, fiind Dumnezeu-Cuvntul;
i, fiindc M-am fcut om, am umplut templul firii Mele, adic trupul. De aceea, i cel ce
mnnc trupul Meu va fi viu. Cci am luat trupul muritor, dar, fiindc M-am slluit
n el, fiind Via dup fire, pentru faptul c sunt din Tatl cel viu, am umplut de viaa
Mea tot trupul asumat, p. 289.
7
Cci socotim c nimeni altul nu este trimis dect Fiul Unul-Nscut, Care a venit i a fost
trimis la noi de sus, de la Tatl, spre pierzarea pcatului i a puterii diavolului. Pe
Acesta cunoscndu-L, afundai n chip nevzut n apele cristelniei, cu credin, ne
splm, precum s-a scris, nu de ntinciunea trupului (I Pt. 3, 21), ci de boala i
necuria ochilor nelegerii, ca, ajuni curai, s putem privi n chip curat frumuseea
dumnezeiasc. Deci, precum credem c trupul lui Hristos este fctor de via, deoarece
este templul i lcaul lui Dumnezeu Cuvntul cel viu, avnd n Sine toat lucrarea, aa
zicem c este i pricinuitor de iluminare, p. 463.
MAXIM MRTURISITORUL, Ambigua, n PSB 80, trad. Dumitru Stniloae

(Bucureti: EIBMO, 1983).
Cci numai lui Dumnezeu este propriu s fie sfritul (inta final), desvritul i
neptimitorul, fiind Cel nemicat, deplin i liber de ptimire. Propriu celor fcute este
s se mite spre sfritul fr de nceput, s-i odihneasc lucrarea n sfritul
desvrit nemsurat i s ptimeasc, dar nu s fie sau s devie dup fiin fr relaie
sau calitate. Cci tot ce e fcut i creat evident nu e liber de relaie, p. 73.
Cci inta (sfritul) micrii celor ce se mic este existena fericit, precum nceputul
ei este nsi existena. Iar aceasta este Dumnezeu, Care e i Dttorul existenei i
Druitorul existenei fericite, ca nceput (obrie) i sfrit (int). Cci din El avem i a
ne mica simplu ca din nceput (obrie) i felul cum ne micm spre El ca int
(sfrit), p. 74.
Nu ncape ndoial c fiina virtuii din fiecare este Cuvntul (Raiunea) Cel Unul al lui
Dumnezeu. Cci fiina tuturor virtuilor este nsui Domnul nostru Iisus Hristos. Fiindc
s-a scris: Care ni S-a fcut nou de la Dumnezeu nelepciune, dreptate, sfinire i
mntuire (I Cor. 1,30). i e vdit c acestea se spun despre El n neles absolut, ca fiind
prin Sine, nsui nelepciunea, dreptatea i sfinenia, nu n sens determinat (limitat),
cum se zice despre noi, de pild: om nelept, sau om drept, p. 85.
VASILE CEL MARE, Omilii la Psalmi, n PSB 17, trad. pr. Dumitru Fecioru
(Bucureti: IBMBOR, 1988).
Scos-a inima mea Cuvnt bun. Unii au socotit c aceste cuvinte au fost spuse din partea
Tatlui despre Cuvntul, Care a fost dintru nceput la El, pe Care, spun aceia, L-a scos ca
din inim i din cele dinuntru ale Lui; dintr-o inim bun, spun ei, a ieit Cuvnt bun.
Dup cum socot eu, cuvintele acestea se refer la o persoan profetic. ntr-adevr,
cuvintele care urmeaz nu ne arat c interpretarea se refer la Tatl, c Tatl n-ar fi
spus despre limba Lui: Limba mea este trestie de scriitor, ce scrie degrab, p. 286.
C omul bun din visteria cea bun a inimii lui scoate ce este bun (Matei 12,35). S
cutam, dar, i noi hrana, pe care ne-o d Cuvntul pentru sturarea sufletelor noastre-
c spune Scriptura: Cnd dreptul mnnc, i satur sufletul su, pentru ca, potrivit cu
cele ce ne hrnim, s scoatem din noi nu orice cuvnt, ci cuvnt bun, p. 287.
Alte surse
MYERS, Allen C., The Eerdmans Bible Dictionary, (Grand Rapids, Michigan :
Eerdmans, 1987.
8
God retains his sovereignty over life and the withholding of life (6:17; 7:23; 1 Sam. 2:6;
Job 34:1315; Ps. 104:29). Moreover, as Israel knew from experience, Yahweh was the
living God (e.g., Deut. 5:26; Josh. 3:10; cf. 2 Sam. 22:47; Matt. 26:63); as a result, oaths
were taken with the words as the Lord lives (Judg. 8:19; Jer. 5:2; cf. Num. 14:28; Deut.
32:40). Yahweh is, in contrast to any other object of worship, the God who lives (Ps.
115:313; Jer. 10:216; Dan. 5:23; Hab. 2:1819; Acts 14:15; 1 Thess. 1:9), p. 656.
Through the prohibition of murder (Exod. 20:13; Deut. 5:17) God protected human life
from the violence that had soon become a part of human social existence (e.g., Gen. 4:8
12, 2324). This respect for life was underscored by the penalty attached to murder
(9:56; Num. 35:3133; Deut. 19:1113). The sanctity of life was also evident, in a more
general sense, through the prohibition of eating blood (Gen. 9:4; Lev. 7:2627; Deut.
12:2325), which was equated with life (v.23; cf. Gen. 42:22; Josh. 2:19; Judg. 9:24
where blood is used figuratively for murder and death), p. 656.
FREEDMAN, David Noel: The Anchor Bible Dictionary, vol. 2 (New York : Doubleday,
1996, c1992).
The Creator and Giver of Life. The NT writings stand in firm continuity with the OT
when they acknowledge God as the living God in contrast with idols, which may
represent active, though subordinate, powers but are themselves lifeless forms (1
Thess 1:9; Acts 14:15; Rom 1:23). The living God, the immortal, imperishable God, also
stands in contrast to, and thus as the hope for, mortal and perishable humanity (1 Tim
1:1517; 4:10; John 6:57; Rev 7:23). Thus, God is affirmed in both OT and NT as the
One who lives and who gives life, p 1051.
JACOB, Edmond, Theologie de Lancien Testament (Neuchatel: Delachaux &

Niestle, 1955).
La notion du Dieu vivant implique aussi que Yahweh est celui qui donne la vie : Aussi
vrai que Yahweh est vivant, lui qui nous a donn la nephesh (Jr. 38. 16). C'est parce
qu'ils voient dans le Vivant essentiellement la source de vie que les fidles considrent
comme l'aspiration suprme de la pit de pouvoir s'approcher du Dieu vivant (Ps. 42.
3 ; ^4- 3); c'est enfin la croyance au Dieu vivant qui conduira l'affirmation de la victoire
sur la mort., p. 30.
Au point de vue littraire cette foi au Dieu vivant a atteint sa meilleure expression dans
le langage anthropomorphique ; l'ide du Dieu vivant, crit F. Michaeli, donne
l'anthropomorphisme biblique une signification tout autre que celle qui s'applique aux
expressions similaires pour les idoles paennes... c'est parce que Dieu est vivant qu'on
peut parler de lui comme d'un homme vivant, mais c'est aussi en parlant de lui comme
d'un tre humain qu'on rappelle sans cesse qu'il est vivant 2. L'anthropomorphisme se
trouve tout au long de l'Ancien Testament ; il n'est nullement une faon primitive de
parler de Dieu et il se concilie aisment, par exemple chez le Second Esae, avec une
thologie trs spiritualiste : Dieu parle (Gen. 1. 3), il coute (Ex. 16. 12), il voit (Gen. 6.
12), il sent (1 Sam. 26. 19), il rit (Ps. 2.4; 59. 9), il siffle (Es. 7. 18) ; il dispose des
organes adquats ces fonctions : il a des yeux (Amos 9. 4), des mains (Ps. 139. 5), des
bras (Es. 51. 9; 52. 10; Jr. 27. 5), des oreilles (Es. 22. 14), des pieds (Nahum 1. 3; Es. 63.
3) qu'il pose sur un marchepied (Es. 66. 1)., p. 30.
Son comportement est dcrit l'aide des anthropomorphismes les plus ralistes: il
foule au pressoir comme un vendangeur (Es. 63. 1-6), il chevauche sur les nues (Dt. 33.
9
26; Hab. 3. 8), il descend du ciel pour voir la tour de Babel et pour disperser de ses
propres mains les constructeurs (Gen. 11. 7), il ferme lui-mme la porte de l'arche
derrire No (Gen. 7. 16). Les images empruntes au langage guerrier sont
particulirement frquentes, Yahweh est un gibbor et un 'isch milchamah (Ex. 15. 3; Ps.
24. 8; Zach. 9. 13), car la guerre tait, une poque qu'on peut faire concider avec les
premiers temps de l'installation en Canaan, la faon normale et mme unique pour
Yahweh de se rvler., p. 31.
Il y a eu des attnuations apportes l'anthropomorphisme : le respect de la

transcendance divine a conduit, par exemple dans les remaniements lphistes des
traditions yahvistes, substituer Dieu des intermdiaires pour sa communication
avec les hommes, mais il faut remarquer que ces attnuations sont mettre au compte
des tendances thiques plutt que d'un spiritualisme auquel la notion d'un dieu
personnel et prsent tait radicalement htrogne. D'autres limites de
l'anthropomorphisme sont dues tout simplement au fait que ds l'origine Isral avait
conscience que Dieu n'tait que partiellement l'image de l'homme., p. 31.
La transcendance au sexe se manifeste encore dans l'absence de fils de Dieu : les bette
ha 'elohtm de Gen. 6.2 et du prologue de Job sont des tres divins, mais non des fils au
sens propre. Une dernire limite enfin l'anthropomorphisme et qui montre nettement
que ce dernier tait inapte exprimer la personne divine dans sa totalit, '_st
l'interdiction de faire de Yahweh une reprsentation figure1 ; un anthropomorphisme
consquent aboutit ncessairement des reprsentations plastiques. Mme si au cours
de l'histoire le peuple d'Isral a parfois eu de la peine se conformer l'ordre mosaque
(Ex. 20. 4, 22; Dt. 4. 12, 15-18), il faut reconnatre que l'interdiction de fabriquer des
images divines et de les adorer, car une image divine est faite pour tre adore,
reprsente la ligne de force de la religion d'Isral. Reprsenter Dieu, c'est vouloir
l'enfermer dans certaines limites et Dieu tait trop grand pour qu'on pt un seul instant
songer poser un point d'arrt ce qui prcisment ne s'arrtait jamais, sa vie., p. 32.
God, n Jewish Encyclopedia, pe

http://www.jewishencyclopedia.com/articles/6725-god
The Living God. God is living because He, the Creator of the world, can not be thought
of as without life (i.e., self-consciousness and knowledge of His deeds). His omnipotence
is self-evident, since He is the Creator of the all: since creation is perfectly adjusted to
its ends, God must be all-wise. These three attributes human reason discovers "at one
stroke" ("pit'om," "beli mashabah," "mebi'ah aat"; ib. ii. 26a). Human speech,
however, is so constituted as not to be able to express the three in one word. God's
being is simple, not complex, every single attribute connoting Him in His entirety.
Abstract and subtle though God is, He is not inactive. The illustration of this is the soul
and its directive function over the body. Knowledge is still more subtile than the soul;
and the same is again exemplified in the four elements. Water percolates through earth;
light dominates water; the sphere of fire surrounds all other spheres and through its
motion regulates the position of the planets in the universe. The motion of the spheres
is caused by the command of the Creator, who, more subtile than any of the elements, is
more powerful than aught else.
Still, Saadia concedes that no attribute may in strict construction be ascribed to God
(ib. ii. 28b). God has also created the concept attribute; and created things can not
belong to the essence of the Creator. Man may only predicate God's existence
("yeshut"). Biblical expressions are metaphorical. The errors concerning God are set
forth in ten categories. Some have thought God to be a substance; some have ascribed to
10
Him quantity; others quiddity ( in Aristotle); others have assigned to Him
relations and dependency ( ). The Eternal can not be in relation to or dependent
upon anything created. He was before creation was. God is in no space ( in
Aristotle). He is timeless (). God can not be said to possess (): all is His. He
lacks nothing. Possession, however, includes lack as its negative. God is incorporeal;
therefore, He can not be apprehended as conditioned by status (). Nor does God
work (). In the common sense of the term, work implies motion; and motion, in
the subject, can not be in God. His will suffices to achieve His purposes; and, moreover,
in work matter is an element, and place and time are factorsall considerations
inapplicable to God.
Nor does God suffer (). Even God's seeing is not analogous to human sight,
which is an effect by some exterior object. Saadia controverts trinitarianism more
especially, as well as Dualism. Heis most emphatic in rejecting the corporeality of God,
His incarnation, involved in the Christian doctrine. For his views concerning creation
see Jew. Encyc. iv. 339, s.v. Creation.
But according to Saadia, man is the ultimate object of creation ("Emunot we-De'ot," iv.
45a). How is human freedom reconcilable with God's omnipotence and omniscience?
That the will of man is free Saadia can not doubt. It is the doctrine of Scripture and of
tradition, confirmed by human experience and postulated by reason. Without it how
could God punish evil-doers? But if God does not will the evil, how may it exist and be
found in this world of reality? All things terrestrial are adjusted with a view to man;
they are by divine precept for the sake of man declared to be good or evil; and it is thus
man that lends them their character. God's omniscience Saadia declares to be not
necessarily causal. If man sins, God may know it beforehand; but He is not the cause of
the sinful disposition or act.
CHIRIL, Ioan, Cartea profetului Osea. Breviarum al gnoseologiei Vechiului

Testament (Cluj-Napoca: Limes, 1999).
Din aceast perspectiv teologic patristic teologia lui Osea se desfoar n limitele
ntoarcere recunoatere ntlnire cu Dumnezeul izbvirii prin participare receptiv
din partea omului. Dac discursul profetic al lui Amos prezint restauraia cultului
iudaic tradiional la formele sale iniiale, la Osea se vorbete despre restaurarea cultului
n cadrele sale specific agapice i euharistice. Pentru el nu exist alt mijloc de a-L
cunoate pe Dumnezeu dect acela de a tri ntru El. Trirea n Dumnezeu, la nivelul
Vechiului Testament se realizeaz prin cult, cultul n lumina textului din Osea 6, 6 fiind
conjuncia factual dintre mil, jertf i metanoia., p. 226.
Orice cult comport o abordare a trecutului, o anamnez ce depete sensul strict

istoric, prin aceea c realizeaz o conexare a faptelor cu metarealul lor, o transpunere a
trecutului n prezent, fr ca s anuleze aspectul individual al prezentului, i o
direcionare a perspectivei liturgice spre viitor. Astfel, fiecare cult determin o simbioz
activ ntre memoria trecutului, n componenta sa pedagogic, dinamisul prezentului i
ndejdea viitorului. Ar fi posibil s vedem n aceast prezentare tripartit a funciunilor
cultului o conjugare omoutimic a credinei, a dragostei i a ndejdii. Sau deschiderea
cultului spre dimensiunea sa proprie resurecional. Nu exist dragoste autentic i
integral fr nviere. Profetismul nsui este un fenomen resurecional, nvie pe cei
mori din cauza netiinei, a necunoaterii., p. 227.
11
R. Martin Achard spunea c prin cult se realizeaz unirea pentru prezent a trecutului,
att de bogat n srbtori ale Domnului, cu viitorul att de plin de promisiuni divine,
cereti. n acelai sens este direcional i definiia lui Ed. Jacob, care spune: Puternic
orientat spre trecut, cultul i ndreapt o alt fa spre viitor, spre desvrirea final a
mpriei lui Dumnezeu... Reprezentarea n cult a aciunilor trecute, prezente i
viitoare ale lui Dumnezeu ne ndreptesc s numim cultul ca fiind o revelare continu a
lui Dumnezeu. Aceast unire despre care vorbesc cei doi teologi se realizeaz numai i
numai n perspectiva Dumnezeului Celui viu, a Dumnezeului care nviaz Din aceast
perspectiv putem afirma c teologia lui Osea cu privire la cult este o teologie
ndreptat spre spiritualizarea cultului prin metanoia., p. 227.
Cultul, n viziunea profetului Osea, este o linie continu de afirmaie a vieii omului n
relaie cu Dumnezeu, Creatorul su., p. 228.
NEGOI, Athanase, Teologia biblic a Vechiului Testament (Bucureti: ,

2004).
Dumnezeu este viu. Una dintre caracteristicile fiinei lui mnezeu, dup scrierile
Vechiului Testament, este c el este viu. La aceast caracterizare s-a ajuns n comparaie
cu zeitile canaa-nite pe care profeii, n special, le socoteau lucruri moarte. Proorocii
ajunseser la aceast prere datorit concepiilor canaanite despre zeitile naturii,
care mureau i nviau odat cu vegetaia naturii, ce dispare toamna i apare primvara.
In contrast cu aceste zeiti canaanite, Yahweh, Dumnezeul lui Israel, triete i dureaz
etern, n el oricine i pune sperana nu se nal. Proorocul Haba-cuc spune clar c
Dumnezeu nu moare: Nu eti tu oare, din vechime, Domnul Dumnezeul meu, Sfntul meu,
care n veci nu moare?" (Hab. 1, 12)., p. 35.
Dumnezeul Vechiului Testament este viu fa de zeii pgnilor, cci acetia sunt simple
nchipuiri: N-au vedere, nici pricepere", zice Isaia n cap. 44, 9 (cf. i Dt. 4, 28; Ps. 115, 5,
135; 16). Idolii neamurilor sunt fasonai de minile oamenilor. i tot profetul Isaia n
cap. 41, 23 arat c n-au nici putere. Singur Yahweh este Dumnezeul cel viu, cci singur
poate s scape pe om de suferin i necaz (Ps. 42,3-9; 84.2; Iov. 19,25), Singur Yahweh
poate s dea viaa morilor, cci el este izvorul vieii (Ps. 36,10; Ier. 2,13; 17,13; Deut.
30,20). i dac ideea aceasta se poate observa mai bine ncepnd cu epoca profetului
Ilie, totui ea este mult mai veche. Ea se poate constata i pe timpul lui Moise.
Numeroase citate ne arat c Yahweh este numai via i micare, el nu vrea s fie un
dumnezeu care se odihnete n mijlocul poporului su, cum fceau zeii canaanii. El nu
doarme i nu se odihnete i despre El se poate spune c este peste tot prezent.
Din aceast calitate a lui Dumnezeu, de a fi viu, se explic dou aspecte specifice ale
Vechiului Testament.
n primul rnd, Dumnezeul acesta este un Dumnezeu al istoriei, al aciunii i existena
lui echivaleaz cu activitatea. Dup cele ce desprindem din Vechiul Testament, o
divinitate n sens deist, una care a creat universul i apoi triete izolat ntr-un loc
oarecare, este de neconceput. Chiar i Sabatul din Genez, cap. I, nu trebuie neles deloc
drept un nceput de odihn etern.
n al doilea rnd, chiar de la nceput, religia Vechiului Testament are o orientare
eshatologic. Ea este religia care ateapt continuu noi descoperiri din partea lui
Dumnezeu i fapte din ce n ce mai mree pentru a se apropia tot mai mult de scopul
ultim a Lui. De aceea domeniul acestei religii nu este prezentul, ci totdeauna viitorul., p.
36.
12
Capitolul 2
Numele lui Dumnezeu

NUME nomen
(em) (onoma)
YHWH Dominus
(yahwe) (kirios)
Elohim
Deus
(Elohim) Theos
ATANASIE CEL MARE, Trei cuvinte mpotriva arienilor, n PSB 15, ed. Dumitru Stniloae
(Bucureti: EIBMO,1987).
CHIRIL AL ALEXANDRIEI, Despre Sfnta Treime, n PSB 40, ed. Dumitru Stniloae (Bucureti:
EIBMO, 1994).
DIONISIE AREOPAGITUL, Opere complete i Scoliile Sfntului Maxim Mrturisitorul, ed.
Dumitru Stniloae (Bucureti: Padeia, 1996).
GRIGORIE DE NYSSA, Despre viaa lui Moise sau despre desvrirea prin virtute, n PSB 29,
ed. Dumitru Stniloae i Ioan Buga (Bucureti: EIBMO, 1982).
GRIGORIE DE NYSSA, Tlcuire la Cntarea Cntrilor, n PSB 29, ed. Teodor Bodogae
IOAN DAMASCHIN, Dogmatica, ed. Dumitru Fecioru (Bucureti: EIBMO, 2005).
1983).
ORIGEN, Exortaie la Martiriu, n PSB 7, ed. Theodor Bodogae (Bucureti: EIBMO, 1982).
ORIGEN, Filocalia, n PSB 7, ed. Theodor Bodogae (Bucureti: EIBMO, 1982).
COHEN, Abraham, Talmudul, ed. C. Litman (Bucureti: Hasefer, 2002).
DYRNESS, William, Themes in Old Testament Theology (Illinois: InterVarsity Press, Downers
Grove, 1977).
EICHRODT, Walther, Theology of the Old Testament, vol 1 i 2, (Philadelphia: S.C.M. Press, Ltd.,
1961).
IMSCHOOT von P., Theologie de LAncien Testament (Belgia: Desclee & Cie, 1954).
PREUSS, Horst Dietrich, Old Testament Theology, vol. 1 (Louisville: Westminster John Knox
Press, 1995).
RAD von Gerhard, Old Testament Theology, vol 1 (London: S. C.M. Press, Ltd., 1975).
WIGODER, Geoffrey et al., Enciclopedia Iudaismului, ed. Radu Lupan i George Weiner
(Bucureti: Hasefer, 2006).
ZIMMERLI, Walthere, Old Testament Theology in Outline, (Edinburgh:T&T Clark, 1987).
http://www.jewishencyclopedia.com/articles/11305-names-of-god-
13
BROTEANU, Monica, Numele lui Dumnezeu n Coran i n Biblie (Iai: Polirom, 2005).
CHIRIL, Ioan, Fragmentarium exegetic filonian, vol. 1 (Cluj-Napoca, Limes, 2002).
CHIRIL, Ioan, Fragmentarium exegetic filonian. Nomotetica. Repere exegetice la Decalog, vol.
2 (Cluj-Napoca, Limes, 2003).
GAFTON, Alexandru, Numele n Biblie, Tabor 9 (2008): 49-62.
LOICHI, Vasile, Numirile biblice ale lui Dumnezeu i valoarea lor dogmatic, MB 10-12
(1956): 144-60..
MIHIL, Alexandru, Despre numele dumezeiesc Iahve, ST 1 (2007): 27-45.
NICOLESCU, Nicolae, Definirea numelui lui Dumnezeu la Printele Pavel Florenski n
http://www.crestinortodox.ro/editoriale/70117-definirea-numelui-lui-dumnezeu-la-
parintele-pavel-florenski (accesat n iunie 15, 2009).
PACA-TUA, Stelian, Numele lui Dumnezeu, semn al prezenei personale i aciunea sa
izbvitoare (sotiric), Studia 1 (2010): 15-26.
SEMEN, Petre, Valenele numelor n Biblie Numele lui Iisus, nainte i dup ntrupare, O 3
(2010).
VLADIMIRESCU, Mihai i CHIUREA, Mihai, Tetragrama YHWH cel mai important nume al lui
Dumnezeu n Biblia Ebraic, MO 1-4 (2008): 112-132.
VLADIMIRESCU, Mihai i CIUREA, Mihai, Numele lui Dumnezeu n Vechiul Testament (Craiova:
Universitaria, 2006).
Dt. 5, 11 S nu iei numele Domnului Dumnezeului tu n deert, c nu va lsa Domnul
Dumnezeul tu nepedepsit pe cel ce ia numele Lui n deert.
Dt. 10, 20 De Domnul Dumnezeul tu s te temi, numai Lui s-I slujeti, de El s te lipeti i
cu numele Lui s te juri.
Ios. 9, 9 i ei au rspuns: "Robii ti au venit dintr-o ar foarte deprtat, n numele
Domnului Dumnezeului tu, c am auzit de numele Lui i de cte a fcut El n Egipt
Jd. 13, 17-18 i a zis Manoe ctre ngerul Domnului: "Cum i este numele? Ca s te
mrim, cnd se va mplini cuvntul tu". Zis-a ngerul ctre el: "La ce m ntrebi tu de
numele meu? C el este minunat".
1 Rg. 12, 22 Domnul ns nu va lsa pe poporul Su pentru numele Su cel mare, cci
Domnul a binevoit s v aleag pe voi ca popor al Su.
1 Par. 22, 7 i a zis David lui Solomon: "Fiul meu, eu am avut la inim s zidesc templu n
numele Domnului Dumnezeului meu;
Ezd. 5, 1 Dar proorocul Agheu i proorocul Zaharia, fiul lui Ido, au grit Iudeilor celor din
Ierusalim i din Iuda cuvinte prooroceti n numele Dumnezeului lui Israel.
Iov 1, 21 i a rostit: "Gol am ieit din pntecele mamei mele i gol m voi ntoarce n
pmnt! Domnul a dat, Domnul a luat; fie numele Domnului binecuvntat!"
Ps. 17, 53 Pentru aceasta Te voi luda ntre neamuri, Doamne, i numele Tu l voi cnta.
Ps. 98, 3 S se laude numele Tu cel mare, c nfricotor i sfnt este. i cinstea
mpratului iubete dreptatea.
Ps. 18, 10 Turn puternic este numele Domnului; cel drept la el i afl scparea i este la
adpost.
Is. 7, 14 Pentru aceasta Domnul meu v va da un semn: Iat, Fecioara va lua n pntece i
va nate fiu i vor chema numele lui Emanuel.
14
Is. 9, 5 Cci Prunc s-a nscut nou, un Fiu s-a dat nou, a Crui stpnire e pe umrul Lui i
se cheam numele Lui: nger de mare sfat, Sfetnic minunat, Dumnezeu tare, biruitor, Domn
al pcii, Printe al veacului ce va s fie.
Ir. 31, 35 Aa zice Domnul, Cel ce a dat soarele ca s lumineze ziua i a pus legi lunii i
stelelor, ca s lumineze noaptea; Cel ce tulbur marea, de-i mugesc valurile, i numele Lui
este Domnul Savaot:
Dn. 2, 20 i a nceput Daniel a gri: "S fie numele lui Dumnezeu binecuvntat din veac i
pn n veac, c a Lui este nelepciunea i puterea.
Za. 5, 4 I-am dat drumul", zice Domnul Savaot, "i se va duce n casa furului i n casa celui
care jur strmb pe numele Meu i va rmne n ea i va nimici lemnele i pietrele ei".
Man. 1, 3 Care ai legat marea cu cuvntul poruncii Tale, Care ai ncuiat adncul i l-ai
pecetluit cu numele Tu cel nfricotor i slvit,
Literatur patristic:
CHIRIL AL ALEXANDRIEI, Despre Sfnta Treime, n PSB 40, trad. Dumitru Stniloae
Dumnezeu zice ctre Moise: Eu sunt cel ce sunt, artndu-Se ca Persoan. Cci fiina,
sau existena nu exist dect n Persoane. O existen sau o fiin prin sine, i deci i din
eternitate trebuie s aib n ea i plintatea a tot ce poate fi, cci n general existena nu
e umbr formal, ci are un coninut. Existena prin Sine, din care provin toate celelalte
existene, trebuie s aib i o iubire ca s fie fericit i o capacitate a autodeterminrii.
Deci Cel ce este ca Persoan, trebuie s aib i o alt Persoan pe care s o iubeasc i
care s o iubeasc. Adic nu poate fi simplu fiin, ci deofiin cu alta. Iar iubirea aceasta
nseamn generozitate deplin, care face o Persoan s fie una n fiin cu alta, nefiind
nici o distan ntre ele, p. 18.
ORIGEN, Filocalia, n PSB 7, trad. Theodor Bodogae (Bucureti: EIBMO, 1982).
Dup ce au ajuns s cunoasc astfel de taine i altele de felul lor, Moise i proorocii au
oprit i s se mai pomeneasc numele altor dumnezei de ctre gurile obinuite i s se
roage numai Dumnezeului celui peste toate i nici s-i aduc, aminte de ei ntr-o inim
deprins a se feri de orice deertciune a gndurilor i a vorbelor. Acesta-i motivul
pentru care suntem n stare s rbdm mai bucuros oricte nedrepti dect s
recunoatem pe Zeus ca Dumnezeu, p. 378.
ORIGEN, Exortaie la Martiriu, n PSB 7, trad. Theodor Bodogae (Bucureti:

EIBMO, 1982).
Or, dac aa stau lucrurile i numele nu sunt date convenional, atunci cu nici un alt
nume nu trebuie chemat Dumnezeu Cel peste toate, dect cu cele cu care-L numesc aa
nsui slujitorul Su i proorocii, i chiar Mntuitorul i Domnul nostru, atunci cnd i
spun Savaot, Adonai, Sadai; i iari, Dumnezeul lui Avraam, Dumnezeul lui Isaac i
Dumnezeul lui Iacov; cci acesta, zice, este numele Meu pe veci, aceasta este pomenirea
Mea din neam n neam, p. 391.
ATANASIE CEL MARE, Trei cuvinte mpotriva arienilor, n PSB 15, trad. Dumitru
Dar numele de Tat ni s-a fcut cunoscut i ni s-a druit de Domnul nostru. Cci tiind
El nsui al cui Fiu este, a spus: Eu sunt ntru Tatl i Tatl ntru Mine (Ioan 14,10); i:
Cine M-a vzut pe Mine a vzut pe Tatl (Ioan 14,9); i: Eu i Tatl una suntem (Ioan
15
10,30). i nicieri nu se vede sa fi numit El pe Tatl nefcut. Dar i pe noi nvndu-ne
s ne rugm, nu a zis: Iar cnd v rugai zicei: Dumnezeule nefcut, ci: Tatl nostru care
eti n ceruri (Matei 6,9; Luca 11,2), p. 197.
GRIGORIE DE NYSSA, Tlcuire la Cntarea Cntrilor, n PSB 29, trad. Teodor

Bodogae (Bucureti: EIBMO, 1982).
Cci orice nume am cugeta, prin care s facem cunoscut mirul dumnezeirii Sale nu
nfim prin nelesul celor spuse nsui mirul, ci prin numirile despre Dumnezeu
nfim o mic rmi din aburul bunei miresme dumnezeieti, aa cum n vasele
din care s-a deertat mirul, nu se vede n firea lui, nsui mirul vrsat din vase, aa cum
este, ci din calitatea nu deplin limpede a aburilor rmas n vase ne facem o oarecare
bnuial despre mirul vrsat. Aceasta o nvm prin cele spuse: c nsui mirul
dumnezeirii, adic ceea ce este el dup fiin, e mai presus de orice nume i neles, p.
129.
Spune-mi, Cel pe care L-a iubit sufletul meu. Cci aa Te numesc, fiindc numele Tu e
mai presus de tot numele i-i negrit i necuprins de ctre toat firea cuvnttoare.
Deci numele care face cunoscut buntatea Ta e iubirea sufletului meu fa de Tine.
Cci cum s nu te iubesc pe Tine, Care m-ai iubit pe mine aa de mult i nc fiind eu
neagr nct i-ai pus sufletul Tu pentru oile pe care le pati?, p. 140.

Deci Soare al dreptii a fost numit Domnul ca fctor i desvritor al veacurilor, ca

nceput i ca sfrit al tuturor, ca proniator al celor proniate, ca ornduitor al neleptei
ordini ncincite i ca Cel ce umple toate de lumina venic prin nelipsitele trimiteri ale
buntii i face, pe cei ce-i lrgesc porii lor mintali spre primirea razei celei fericite,
copi i buni de mncare lui Dumnezeu i Tatl, p. 304.
IOAN DAMASCHIN, Dogmatica, trad. Dumitru Fecioru (Bucureti: EIBMO, 2005).
Dintre toate numele care se dau lui Dumnezeu se pare c cel mai propriu este Cel ce
este", dup cum El nsui s-a numit pe munte, lui Moise, cnd zice: Spune fiilor lui
Israil: M-a trimis Cel ce este. Cci are adunat n El nsui toat existena, ca o mare
infinit i nemrginit a fiinei. Dar dup cum spune Sfntul Dionisie, numele cel mai
potrivit al lui Dumnezeu este Cel bun, cci nu este cu putin s spui despre
Dumnezeu c nti exist i apoi este bun., p. 26.
Al doilea nume este Dumnezeu, care deriv de la qeein, ce nseamn a alerga i a

nconjura toate sau de la aiqein, care nseamn a arde, cci Dumnezeu este foc mistuitor
a toat rutatea, sau de la qeastai, care nseamn a vedea totul, deoarece lui nu i se
poate ascunde nimic i observ toate, n adevr, a vzut pe toate nainte de facerea lor,
avndu-le n minte din venicie; i fiecare se face la vremea hotrt de mai nainte,
potrivit venicii lui gndiri executive, care se numete predestinare, icoan i exemplu.,
p. 26.
Prin urmare primul nume al lui Dumnezeu indic existenta Lui, dar nu ce este
Dumnezeu. Al doilea nume indic activitatea; iar nsuirile c este fr de nceput,
incoruptibil, nefcut, adic nezidit, necorporal, nevzut i altele ca acestea ne arat ce
16
nu este Dumnezeu, adic: existena Lui nu are nceput, nu este supus stricciunii, nu
este zidit, nu este corp, nu este vzut. nsuirile de bun, drept, sfnt i altele ca acestea,
care nsoesc firea lui, nu indic nsi fiina Lui. Iar nsuirile de domn, mprat i altele
ca acestea arat raportul cu acelea care se deosebesc de El. Se numete domn fa de
acei care sunt domni, mprat, fa de acei care sunt mprai, creator fa de cele
create, pstor fa de cei pstorii. p. 27.
Pentru c Dumnezeirea este incomprehensibil, va fi negreit i fr nume. Aadar,

prin faptul c nu cunoatem fiina ei, s nu cutm numele fiinei ei, cci numele indic
lucrurile. Dumnezeu este bun, i pentru a ne mprti cu buntatea Lui, ne-a adus de la
neexisten la existen i ne-a nzestrat cu facultatea cunoaterii; cu toate acestea nu
ne-a mprtit cu fiina Lui i nici cu cunotina fiinei Lui. Cci este cu neputin ca
firea s cunoasc n chip desvrit o fire superioar ei. Dac cunotinele sunt n
legtur cu existenele, cum se va putea cunoate ceea ce este mai presus de existen?
Dar pentru ca s participm ct de puin cunotinei lui Dumnezeu i s avem chiar o
idee ct de slab de El, Dumnezeu, din pricina buntii Lui nespuse, a binevoit s fie
numit prin acelea care sunt proprii naturii noastre. Prin urmare, ntruct Dumnezeu
este incomprehensibil, este i fr nume. Dar prin faptul c este cauza tuturora i c are
mai nainte n El raiunile i cauzele tuturor existenelor este numit dup toate
existenele i dup cele contrarii, spre exemplu: lumin i ntuneric, ap i foc, ca s
cunoatem c fiina lui Dumnezeu nu este acestea, ci este mai presus de fiin i fr
nume., p. 29.
Alte surse
EICHRODT, Walter, Theology of the Old Testament, vol. 2 (Philadelphia: SCM Press,
1967).
In the use of the divine Name the counterpart to these ideas is the dynamic conception of the
Name of Yahweh as the guarantee of the divine presence, and the use of Gods name as an
interchangeable term for his person.
At a very early stage cultic language had described Gods readiness to visit his
worshippers as his causing his name to be remembered, and Isaiah could speak of Zion
as the place of the name of the LORD of hosts, where he is to be found even by Gentile
nations. In Jeremiah the designation of the central cultic site as the place where Yahweh
causes his name to dwell already occurs as a stock phrase, and in the Holiness Code the
desecration of the Temple is intimately connected with the profanation of Yahwehs
holy name, p. 41.
On the one hand the danger of a materialistic conception of God, inherent in the
general ancient view of the god as dwelling in the sanctuary, is overcome by the sharp
distinction drawn between the authority embodied in the Name at a particular place for
the purposes of revelation and the transcendent fullness of the divine nature, p. 42.
A second road to the hypostatization of the divine Name started not from its dynamic
use in invocation, but from the equation of the name and the person.
In contrast to the cultic hypostatization of Yahwehs Name the superiority of this second
hypostasis may be seen in the fact that it is not locally restricted, but can radiate divine
help and power to any quarter of the earth. In this respect it is analogous to the malak
yhwh, and it is conceivable that it was linked with this form of divine manifestation. This
would explain why a theologian of the Deutero- nomic school based the authority of the
angelic commander whom Yahweh, according to E, sent with his people through the
Wilderness on the fact that Gods Name was in him, p. 43.
17
EICHRODT, Walther, Theology of the Old Testament, vol. 1 (Philadelphia: SCM
Press,1967).
The special covenant name of the Israelite national God, the name which he, so to
speak, subscribed to the charter of the Sinai covenant, is essentially Yahweh.
But other designations of he deity are older than this name and have, therefore, a prior
claim on our consideration.
General semitic designations of god

a). The original meaning of this word is uncertain. Competing derivations include: from
a stem yul 'to be strong or 'in front; or and this more probablefrom the root Hh
meaning cither 'to be strong, powerful or 'direction, sphere of control'; or from the root
'to bind', hence 'binding force'. One can, therefore, choose between 'Mighty', 'Leader'
and 'Governor'. It is worth noting that whichever of these meanings we adopt stresses
the distance between God and man. In this they are in conformity with a basic
characteristic of the Semitic concept of God, namely, that what is of primary importance
is not the feeling of kinship with the deity, but fear and trembling in the face of his
overwhelming majesty. Another point which it is necessary to remark is that they do
not identify the Godhead with any natural object, but describe it as the power which
stands behind Nature or the overruling will manifested in it.
b). This distinctive concept of God bound up with the name EI is further illuminated by
some of the epithets of the Father-Cod used in combination with El. The divine name El
Shaddai, which is also known to us from sources outside the patriarchal sagas, probably
reflects an ancient connection with the world of Babylonian religion. It may be derived
from the Babylonian designation of the deity as fadu, 'mountain', i.e., 'Lord' or 'Most
High', which as a primitive form is close to iaday, and points to the link between the
ancient religion of Israel and Mesopotamia. Just as, in the last instance, the epithet
strongly emphasized the unique meaning of 'el for the circle of the worshippers, so it is
with the epithet most nearly related to itelybn. This denotes the deity as Most High,
and therefore as apex of the pantheon. Such a pyramidal monarchical structure in
polytheism seems to have been well known in certain circles of ancient Canaan. The
usage is also attributed to Melchisedek, the priest-king of Jerusalem, while Philo Byblius
attests as a name of the god of Byblos {alias Gebal) Eliun, who was titled Hypsistos.
Significantly, the Creator-concept is in both eases associated with this 'most high
gost,thus making explicit that distinction of El from a force of Nature which is
demonstrable also in other places.
c). In the general usage of the earlier period the name Elyon receded considerably in
importance,at a later time, when the tendency, either under pressure from external
conditions or for propaganda purposes, was to avoid the use of the too specifically
Judaistic, it won particular favour. The title commended it self in such circumstances as
a convenient means of indicating a kind of half-way stage between Judaism and
paganism because of its universality and lack of definition; and by using it instead of
anything more nationalistically Israelite, it was possible to establish a link with the
loftier heathen concepts of God which was of the greatest convenience especially for the
Jewish Diaspora. Elyon, is a favourite term not only with I Esdras, but also in Ben Sira
and Daniel and very frequently in Enoch, Jubilees and II Esdras. The polytheistic colour
that originally attached to the word is by now completely forgotten, and all that it
conveys is the implication of sublimity and omnipotence.
18
d). The divine name 'el lm is attested only once for the early period, and this in
connection with the cult-site of Beersheba. Most probably to be regarded as the name of
the local deity worshipped there and adopted by the Israelites, it may be taken to mean
'God of Ancient Days' or 'God of Eternity. In either case it signifies the permanence of
the deity exalted over the changes and chances of time.
e). The name El Eloha Israel, which Jacob, according to Gen. 33.20, confers on an altar
he has built, is the strongest indication of the relationship between El and his
worshipper. Whether the name be translated 'El, God of Israel' or 'EI is the God of Israel
is immaterial. The fact is that the appellative has become a personal name. In face of this
El all other 'lm are but usurpers of the name: only the deity who has Israel under his
protection can be thought of as really and truly God, the Ruler and Governor. It is
possible that the same significance may attach to the divine name 'l bt-l, which is
likewise ascribed to Jacob. Whether the name is interpreted as a noun clause, 'El is in
Bethel', or taken as a simple attributive, 'El Bethel', on the analogy of Baal Peor, etc., the
two translations are in any case so close in meaning, that the deity would in this
instance be described simply as the protective divinity of Bethel., p. 178-184.
RAD von Gerhard, Old Testament Theology, vol. 1 (London: SCM Press Ltd, 1975).
Even the traditional picture of the saving history followed by the sources in the
Hexateuch recognises that Jahweh was not manifested to his elect from the beginning,
but that the revelation of his name only took place in the time of Moses. Oddly enough, it
is the latest of the source documents which most strongly emphasises this break in the
history of revelation (Ex. vi. 2f.,P). It is a surprising emphasis, for to this sources picture
of the history, with the strong tendency it has to level out and schematise, the fact must
have been an embarrassment. But late though P is, it was, like the other sources, still
tied to the traditional material, whose statements in this connexion were unequivocal:
all that P could do was to give its own characteristic explanation of the break, p. 179-
180.
Shortly afterwards we meet with another interpretation of the name which is

theologically much less ambiguous. Jahweh, Jahweh, a God merciful and gracious, slow
to anger and abounding in steadfast love and faithfuhiess" (Ex. xxxiv. 6), and further on,
in Ex. xxxrv. 14, we fond one more: "Jahweh, whose name is Jealous," "he is a jealous
God." Thus there was once a time when it was allowable to interpret the name Jahweh
from different theological angles, p. 181.
The Levites blessed in the name of Jahweh (Deut. x. 8); the king did the same (11 Sam.
vi. 18), and the priests "put" the name of Jahweh on Israel (Num. vi. 27, cf Ps. cxxix. 8).
Jahweh's name had also its rightful use in connexion with oaths and imprecations. But
outside of this cultic and public use there were still a great many possibilities of "taking
the name of Jahweh in vain" (Ex. X X . 7; Deut. V . 11), p. 183.
Jahweh "put" his name at the one place of Israel's worship, that he might "dwell" there.
Jahweh himself is in heaven (Deut. xxvi. 15), but his name "lives" at the place of worship
in a well-nigh material way, almost like a being existent in its own right. Deuteronomy
is obviously attacking the older and more popular idea of Jahweh's immediate presence
19
at the place of worship and substituting for it the theological differentiation between
Iahweh on the one hand and his name on the other, a severance which is carried
through to the point of spatial separation. p. 184.
The Septuagint's rendering of the name Jahweh in the Old Testament by Kyrios was of
great importance for the early Christian Church, because the Church referred
statements made by Jahweh or statements about him to her Kyrios, Jesus Christ (cf i
Thess. v. 2; ii Thess. n.2; Acts n. 2obf). At the time of Jesus the name Jahweh seems only
to have been used on certain occasions in the worship of the Temple, but no longer in
the services of the Synagogue. p. 187.
PREUSS, Horst Dietrich, Old Testament Theology, vol. 1 (Louisville: Westminster

John Knox Press, 1995).
This God of Israel has only name, and the knowledge of his name is acquired at
different times according to various witnesses. The Yahwist uses this revealed name
beginning with Gen 2:4b and notes the early dating of its use by human beings in Gen
4:26. However, according to the witness of the Elohist and the basic Priestly source,
Moses is the firs to receive the revealed name in connection with the events of the
exodus from Egypt and the deliverance at the sea (Exod. 3:14 E; 6:2-9 P). In both of
these narratives, the revelation of the name is woven into their contexts. The God who is
here made known is identified as the God of the ancestors (Exod 3: 13, 15; 6:3f.),
althoughhe was not this as the otherwise ambiguous question in Exod 3:13b and the
statements in Josh. 24:2 and 14. Show, p. 139.
The Priestly document begins in Genesis I with the name .=elohim (God), and then
in Genesis 17 introduces .= el sadday (God of the mountains?; according to P in
connection with the covenant of Abraham). Finally, the name=Yahweh (YHWH) is
introduced in Exod. 6:3, first of all to Moses. Twice, there is the promise that looks
ahead and the reference to the approaching guidance of Israel into the land by this God
who is here made known and who has turned to liberate the people who have cried out
to him (Exod.3:7ff; 6:5ff.), p. 139-40.
Accordingly, YHWH is made accessible as a person, that is, as an authentic thou and
a personal other. He makes himself known by name and may be called upon by mane.
And, as with the blessing for example (Num. 6:27: Deut. 10:8; and 2 Sam. 6:18), through
his mane he is both one who bestows and yet also one who sets forth his claim. His
name should not be profaned or used in vain, in an empty way, and in an
inappropriate manner (Lev. 18:21; 20:3), as in a curse, perjury, or magic (Exod.20:7;
Deut. 5:11). p. 140.
The Old Testament attempts within the 6,828 occurrences of this name to provide an
explanation only once, in Exod. 3:13f. Already in the pre-Christian period the
Tetragrammaton ceased to be pronounced in order to avoid any kind of misuse. That
this name was originally pronounced as = yahweh (YHWH) can be derived only from
early Christian witnesses and from the Greek transcription of the Samaritan dialect. The
LXX translated =yahweh (YHWH) with kurios= kyrios, so that one already read and
20
prounced the name rather early on as Lord. Later, on the vowelpoints of =adonay
(Lord) are used to point the Tetragrammaton as the so-called Qereperpetuum
=adonay is a plural of intensification with the first person singular suffix attached to
the plural and this possibly with a pausal accent. In anycase, the significance of the
ending.=y is debated. When one attempts to translate this word, one has my Lords or
my Masters. Behind the pointing of(without the defective holen in the ..) in the
Codex Leningradensis (= BH3 and BHS) stands the Aramaic= m (the name). The
false reading Jehovah, which originated perhaps in the fourteenth century C.E from
the failure to recognize the combination of =yahweh (YHWH) with =adonay, has
been disappearing from use for a long time now, as one may see, for example, in the
hymnals. p. 140-1.
The chronological, geographical, and sociological background of these extra-Israelite

occurrences suggests that Israel could have taken over its God from another people.
Even so, there, is nothing definitive that has been said about the origins of the faith in
God since we are not able to penetrate behind what the Old Testament tells us (e.gin
Exodus 3 and 14/15), at least at the present time. Thus the total mystery of the name of
YHWH is not unraveled. However, perhaps it will be somewhat clear from the above
that faith in God and the revelation of God are in a certain way both historical. It pays to
inquire about this faiths origins as well as its development. At the same time, the Old
Testament itself points to traces of his historical evolution. p. 144.
YHWH Sebaoth, including its various combinations, is the most frequently occurring
epithet of God in the Old Testament If one looks at the dissemination of the reference
to this divine epithet, their complete absence in the Pentateuch, Joshua, Judges, Ezekiel,
Ezra, Nehemiah, the material unique to the Chronicles, and Daniel is striking. Within the
Book of Isaiah the epithey is absent in Trito-Isaiah. When this is coupled with the
absence of the epithet in Ezra, Nehemiah, and 1 and 2 Chronicles, one can conclude that
there was a decline in use during the post-exilic period. Over against this, however, a
great number of references are present in Haggai, Zechariah, and Malachi. The epithet is
found especially frequently in Isaiah 1-39 (56 times ) and in the Book of Jeremiah (82
times), p. 144-5.
According to the witness of the Old Testament, the revelation of the name of YHWH
took place within history and established a history. YHWH was proclaimed and belived
to be the liberator out of the Egypt, and his name even gave promise to future and
further acts for those who bore his name. YHWHs self description and therefore the
knowledge of his name and nature are fulfilled in a continuous history directed toward
this future. You will know that I am YHWH (not accidentally elucidated by P during
the revelation of the name of YHWH in Exod. 6:7) is a fundamental structure of Old
Testament faith in God. Contained in this structure of faith are the knowledge of God
deriving from word and history, the promise and dependency of the future on God, and
the consciousness of his loyalty and providence. By means of this knowledge of YHWH,
the recognition will also take place. p. 152.
JACOB, Edmond, Theologie de lAncien Testament (Neuchatel: Delachaux &

Niestle, 1955).
21
Nous ne traiterons pas, dans le cadre de ce chapitre, des nombreux passages o le nom
est synonyme de Yahweh, usage qui est devenu de plus en plus frquent l'poque
postexilique1, mais uniquement de ceux o le shem-Yahweh fait fonction d'une force
d'apparition de Yahweh. A l'origine de cet emploi se trouve dans une large mesure,
comme pour le mal'ak, le dsir d'apporter une attnuation un trop vif
anthropomorphisme : ainsi dans Ex. 23. 19 ss le shem Yahweh est d'une part Yahweh
lui-mme, et d'autre part son remplaant dans lequel Yahweh se concrtise et par lequel
il peut accompagner le peuple sans abandonner sa transcendance. Le prophte Esae
parle du nom de Yahweh qui arrive de loin, dont la colre est ardente, les lvres
pleines de fureur et la langue comme un feu dvorant (30. 27). Ici il est dit du nom ce
qui d'ordinaire n'est dit que de Yahweh lui-mme ; Yahweh peut donc agir par son nom
d'une faon aussi totale que par l'ange ou le kabod. C'est surtout dans la littrature
deutronomiste que nous assistons l'exploitation thologique du nom de Yahweh.
D'aprs le Deutro-nome Yahweh a choisi un lieu afin d'y faire habiter son nom; les
passages caractristiques cet gard sont : Dt. 12. 5 : Yahweh a plac son nom dans le
Temple pour l'y faire habiter 1 R. 11. 36 : Le nom de Yahweh habite Jrusalem 1 R.
9.3 : Le nom de Yahweh habite dans le Temple pour l'ternit 2 Sam. 7.13 : Le
Temple sera construit pour le shem 2 Chr. 20. 8 ; Ps. 74.7 : Le sanctuaire est appel la
demeure du nom. Certains auteurs, par exemple Smend 2 et Heitmller 3, ont minimis
la porte de cette affirmation en disant que le Temple tait simplement le lieu o le nom
de Yahweh tait invoqu ; il parat pourtant bien difficile de ne pas voir dans ces textes
l'affirmation d'une habitation relle de Yahweh dans le sanctuaire., p. 66.
Names of God, pe http://www.jewishencyclopedia.com/articles/11305-names-of-

god-
"Yhwh" is the proper name of God (= "the Almighty"; see Ex. iii. 12 et seq., vi. 2), used
wherever the personality of God is to be emphasized. Hence only such expressions are
used in connection with "Yhwh" as convey the impression of personality, i.e.,
anthropomorphisms. Eyes, ears, nose, mouth, face, hand, heart are ascribed only to
"Yhwh," never to "Elohim." These anthropomorphisms are used merely to suggest the
personal life and activity of God, and are not literal personifications, as is conclusively
proved by the fact that phrases which would be actual anthropomorphismse.g., "God
sees with His eyes"; "He hears with His ears"; "one sees God's face" ("head," "body,"
etc.)never occur. The expression "Yhwh's eyes" indicates divine knowledge of what
may be seen through personal apperception; "Yhwh's ears," what may be heard;
= "God's anger" indicates the reaction of God's moral nature against evil; "Yhwh's
mouth" indicates the utterances of the God who speaks personally; "Yhwh's face"
indicates immediate personal intercourse with the God who is felt to be present;
"Yhwh's hand" indicates His sensible manifestations of power; "Yhwh's heart" indicates
His thoughts and designs. The phrase "Yhwh, a personal God," characterizes fully the
use of this name. A person or a nation can have personal relations with the
personal Yhwhonly; and only He can plan and guide the fate of either with a personal
interest. Yhwh is the God of history and of the education of the human race.
Only Yhwh can exact a positive attitude toward Himself, and make demands upon man
that are adequate, i.e., moral: Yhwh is the God of positive morality. A personal, inner life
22
longing for expression can be organized into definite form and find response only
if Yhwh be a personal, living God. Yhwh is the God of ritual, worship, aspiration, and
love.
"Elohim" is an appellative, and the general name for the divinity, the superhuman,
extramundane being, whose existence is felt by all mena being that possesses
intelligence and will, exists in the world and beyond human power, and is the final
cause of all that exists and happens. "Yhwh" is concrete; "Elohim" is abstract. "Yhwh" is
the special," Elohim" the general, God. "Yhwh" is personal; "Elohim." impersonal. Yet
there is no other Elohim but Yhwh, who is "ha-Elohim" (the Elohim).
The following points may be observed in particular:

(a) "Elohim," as genitive of a person, indicates that the latter has superhuman relations
(xxiii. 6; similarly of an object, xxviii. 17, 22).
(b) It also indicates ideal humanity (xxxiii. 10; comp. xxxii. 29).
(c) "Elohim" expresses the fate imposed by a higher power. The statement "A person is
prosperous" is paraphrased by "Elohim is with him," which is distinctly different from
"Yhwh is with him." While the former indicates objectively a person's prosperity with
regard to a single event, the latter expresses the higher intentions and consecutive plans
of the personal God in regard to the person in question. Abimelech says to Abraham,
"Elohim is with thee in all that thou doest" (xxi. 22), while he says to Isaac, "Yhwh is
with thee," and "thou art now the blessed of Yhwh" (xxvi. 28, 29). For Abimelech had at
first tried in vain to injure Isaac; but later he convinced himself ( ) that evidently
( ) it was the Yhwh worshiped by Isaac that designedly protected and blessed the
latter. Again, in xxi. 20: "And Elohim was with the lad"; for Ishmael did not belong to the
chosen line, concerning which God had special plans.Yhwh, however, is always with
Israel and its heroes (xxvi. 3, 28; xxviii. 15 [xxxii. 10, 13]; xlvi. 4; Ex. iii. 12; Num. xxiii.
21; Deut. ii. 7; xx. 1; xxxi. 8, 23; Josh. i. 5, 9, 17; iii. 7; Judges ii. 18; vi. 12, 16; I Sam. iii. 19;
xvi. 18; xviii. 12, 14; xx. 13; II Sam. vii. 3, v. 10; I Kings i. 37; II Kings xviii. 7). Particularly
instructive is Jacob's vow, xxviii. 20 et seq., "If Elohim will be with me . . . then
shall Yhwh be my Elohim." Adverse fate especially is, out of fear, euphemistically
ascribed to the general Elohim, the impersonal God, rather than to Yhwh xlii. 28).
(d) As "Elohim" designates the universal ruler of the world, that term is used in ch. i. in
the story of the Creation; but in order to designate this Elohim as the true God the word
"Yhwh" is always addedin the following chapters (ii., iii.). (e) In so far as man feels
himself dependent upon Elohim, whom he needs, the latter becomes his Elohim. As the
term "Elohim" includes the idea of beneficent power, this relation becomes, on the part
of God, that of the omnipotent patron, and, on the part of man, that of the protg, the
one who needs protection and offers respect and obedience (xvii. 7, xxviii. 22). The
same interpretation applies to "Elohim" followed by the genitive of a person.
(f) Elohim is the religious meeting-ground between the believer in Yhwh and persons
of a different faith (xiv. 22; xx. 13; xxi. 23; xxxix. 9; xli. 16, 25, 28, 32, 38). (g) "Elohim" is
the appellation of God used in connection with the person who is inclined toward Yhwh,
23
but whose faith is not yet fully developed; for the one who is on the way to religion, as
Melchizedek (ch. xiv.) and Abraham's servant (ch. xxiv.; comp. Jethro in Exodus and
Balaam in Numbers; see 28, 31). (h) "Elohim" represents God for those whose moral
perception has been blunted by sin (iii. 3, 5); from the mouths of the serpent and the
woman instead of "Jahweh" is heard "Elohim"; they desire to change the idea of a living
God, who says, "Thou shalt," into a blurred concept of an impersonal and indefinite God.
But the God who pronounces judgment isYhwh (ch. ii., iii.; on Cain, ch. iv.; in connection
with the Flood, vi. 3-8; the tower of Babel, xi. 5 et seq.; Sodom and Gomorrah, xviii. 19;
Er and Onan, xxxviii. 7, 10). (i) Although the personality of Elohim is indistinct, he yet is
felt to be a moral power making moral demands. The moral obligation toward him is the
negative virtue of the "fear of God," the fear of murder (xx. 11), unchastity (xxxix. 9),
injustice (xlii. 18), and renunciation (xxii. 12). (k) "Elohim" also means the appearance
of the Deity, and hence may be synonymous with "mal'ak." It may also designate an
object of the ritual representing or symbolizing the Deity (xxxv. 2).
"Elohim" is more explicitly defined by the article; "ha-Elohim," i.e., "the Elohim" or "of
the Elohim," is sometimes used to identify an "Elohim" previously mentioned (xvii. 18;
comp. verse 17; xx. 6, 17; comp. verse 3). The single, definite, previously mentioned
appearance of an Elohim is called "ha-Elohim," being as such synonymous with
"Mal'ak Yhwh" (xxii. 1, 3, 9, 11, 15), both speaking for Yhwh (verse 16; comp. xlviii. 15).
"Ha-Elohim," when derived from "Elohim," is a preparation for "Yhwh"; when derived
from "Yhwh" it is a weakening of the idea of God (see 31et seq.). Although these
examples do not exhaust the different uses of these two names, they are sufficient to
show the author's intentions.
A rare term for "God" is "El Shaddai" (xvii. 1, xxviii. 3, xxxv. 11, xliii. 13, xlviii. 13;
"Shaddai" in xlix. 25). The usual translation and interpretation, "Almighty," is entirely
unsupported. The term, when closely examined, means "the God of faith," i.e., the God
who faithfully fulfils His promises. Perhaps it also means a God of love who is inclined to
show abundant love.
CHIRIL, Ioan, Fragmentarium exegetic filonian. Nomothetica. Repere exegetice la

Decalog, vol. 2 (Cluj-Napoca, Limes, 2003).
Numele e forma prin care noi ne reprezentm i cunoatem. Fiind strns legat de
reprezentarea noastr felul cum numim un lucru, o fiin, o persoan, va determina
autenticitatea imaginii pe care o vom avea. Numele pstreaz o realitate proprie
lucrului, persoanei desemnate i se afl n legtur cu ele. Cine va degrada numele lui
Dumnezeu va degrada propriul su concept despre Dumnezeu i va ndeprta nsi
manifestarea lui Dumnezeu n interiorul fiinei lui. De aceea mntuitorul Hristos n
rugciunea Tatl nostru ne nva s sfinim numele lui Dumnezeu nainte de cererile
rugciunii. Numele lui Dumnezeu se sfinete fiindc Dumnezeu este sfnt, altfel
cunoaterea noastr va fi neadevrat i zadarnic. Conform Is. 6 profetul nainte de
propvduire este ndemnat de nger s-i dea pe buze cu o bucat de crbune aprins,
minunea ndemnnd pe profet s se purifice interior, p. 87-8.
24
n iudaism este definit ca em hamefora, avnd un coninut format din mai multe
nelesuri. Participiul perfect mefora nseamn att fcut cunoscut, ct i rostit sau
explicat. Dar, n acest context, el mai are sensul de tinuit sau separat. n decursul
vremii, centrul de greutate al Numelui divin s-a mutat pe al doilea neles, nsemnnd
Numele care se sustrage oricrei explicaii, tinuit, p. 89.
Numele considerat deasupra oricrui altul, sfnt prin sine nsui, este Tetragrama.
Compus din patru consoane, alef, hei, vav i iod, aceasta nchide n sine spiritualitatea
fiinei divine. Literele ei, avnd o valoare numeric de 22, apar ca o mbinare simbolic
a faptului c un singur nume poate cuprinde ntregul ir al alfabetului. Consoana cu care
ncepe Legea dat pe Sinai, alef, este elementul din care provine fiecare sunet articulat
i rdcina spiritual a tuturor literelor. Numele lui Dumnezeu este ntruchiparea
acestui alef al Torei., p. 92.
Numele lui Dumnezeu este numele esenial, care e izvorul oricrei vorbiri. Orice alt
nume este corelat cu o anumit activitate a Sa, ns Numele Su esenial nu are un
neles comun i nici o semnificaie concret. Or lipsa sa de semnificaie arat tocmai
poziia pe care o are n centrul Fiinei i al Creaiei, a crei temelie este. Fr a avea un
anume sens, confer sens tuturor existenelor. n creaie i n Revelaie, Numele divin se
reflect n limbajul nostru, iar razele sau sunetele Sale sunt att comunicri, ct mai ales
chemri. n acest sens, Gershom Scholem este de prere c existena oricrui cuvnt i
faptul rostirii lui nu se datoreaz dect Numelui lui Dumnezeu, cuprins schematic n
structurile sale metafizice. p. 94.
Potrivit Sf. Scripturi, Numele poart n sine i dezvluie taina persoanei. Atunci cnd
ngerul descoper ntruparea Fiului lui Dumnezeu, el spune Mariei i Numele Lui,
Numele lui Mesia fiind totodat un numen praesens. Astfel, rugciunea Numelui lui
Dumnezeu nu este o simpl vorbire cu Acesta, ci o participare la vorbirea Lui. Aceast
participare se realizeaz prin chemarea Numelui Su, pentru care nu e nevoie de o
anumit cunoatere specializat i formal, chemarea fiind la fel de simpl ca i fiina
omului: pentru a merge trebuie s faci un pas; pentru a nota trebuie s te arunci n
ap. La fel i cu chemarea Numelui. ncepem prin a-L rosti, slvindu-L cu dragoste, ne
lipim de El. l reprezentm. Nu ne gndim c invocm numele. Ne gndim doar la Iisus
nsui. i rostim numele rar, ncet, linitit. Astfel, elementul esenial, indiferent de
forma rugciunii, rmne Numele. p. 96-7.
Numele lui Dumnezeu, fiind intim legat de Persoana Lui, are un caracter sacramental,
servind ca un eficient semn al prezenei i lucrrii Sale nevzute. Cu toate acestea el nu
este un talisman magic, ci, prin chemarea Numelui, omul conlucreaz cu Dumnezeu, nu
n sensul unei identificri creatoare, ci n sensul ndumnezeirii harice. Aceast sinergie
ntre numele omului, ca oglind a spiritului uman, i Numele divin, ca prezen, lucrare
i transfigurare, se realizeaz prin rugciunea inimii. Repetarea Numelui nseamn
interiorizarea lui Iisus, ieirea din limitele umanului i validarea fiinial n asemnarea
Dumnezeirii. Numele lui Iisus este calea care duce de la fragmentare la unitate, de la
mprtiere i multiplicitate la singularitate., p. 98.
Chiril, Ioan, Fragmentarium exegetic filonian, vol. 1 (Cluj-Napoca, Limes, 2002).
25
Valoarea numelui. Poate v va mira felul de a se exprima pe care legiuitorul l adopt
adesea, i pentru a desemna numeroase persoane, contrar uzanei. Dup fiii nscui din
pmnt, cnd ncepe s povesteasc istoria primului copil nscut din oameni, despre
care n-a spus nc nimic, el declar, ca i cum i-ar fi spus deja numele nainte, pe cnd de
fapt el n-a fcut pn atunci nici un loc unei folosiri a acestui nume n povestire: ea l-a
nscut pe Cain. Ce e asta? Ei, tlcuitorule, ea a conceput din nou i a nscut un alt fiu i
l numi Seth".
Desigur, era mult mai urgent, apropo de primul nscut, care era punctul de plecare
pentru oameni, generaii succesive, s artm mai nti natura celui ce era nscut i s
spunem c era de sex masculin, apoi s i dm numele, respectiv Cain.
Apoi e evident c nu din ignoran cu privire la felul n care trebuie s se dea numele a
neglijat obiceiul cnd e vorba de Cain, ar trebui s examinm din ce motive a numit
astfel copiii primilor prini i a folosit un procedeu care se potrivete mai mult unei
aluzii fcute ntmpltor la nume. Dup presupunerile mele, iat care cred c e
motivul.
n orice alt mprejurare, un grup de oameni d lucrurilor nume diferite de lucrurile

nsele, i obiectele sunt un lucru iar numele pe care le poart, altul (altceva). Dar n
cazul lui Moise denumirile sunt forele114 operante ale lucrurilor fcute foarte expresive
astfel nct numele este n mod necesar i imediat lucrul nsui i c numele i cele
cruia i este dat nu difer cu nimic. Am putea nelege mai limpede, tocmai dup cazul
care ne este propus, ceea ce vreau s v propun n cele ce urmeaz, p. 122-3.
COHEN, Abraham, Talmudul, trad. C. Litman (Bucureti: Hasefer, 2002).
Pentru orientali un nume nu este, ca pentru noi, simpla desemnare a unci persoane sau
a unui lucru. Ei erau convinsi c numele caracteriza nsi firea respcctivului. De aceea,
o veneraie special nconjura numele distinctiv (em hamefora) al Fiinei divine
care i-a fost revelat lui Israel, tetragrama sa sacra, IHVH., p. 74.
Tetragrama era cuprins printre termenii binecuvntrii sacerdotale pronunate n

fiecare zi n templu (Sifre Numeri, paragr. 19, 12a). Ea figura i n ritualul zilei
ispirilor: marele preot rostea atunci o tripl confesiune a pcatelor, pentru sine,
pentru corpul preoilor i pentru comunitate., p. 74.
Concepia despre divinitate, aa cum am schiat-o, arat c evreii din epoca talmudic,
ca i naintaii lordin epoca biblic, n-au venerat o cauz primar ntru totul abstract.
Ei se adresu unui Dumnezeu esenialmente personal, careera o realtate vie. Vom avea de
cercetat mai departe dac el le era accesibil i apropiat; dar tcxtele citate deja sunt
suficiente pentru a stabili c ideea despre Dumnezeu era destinat, dup prerea
evreilor, s le inspire o via sfnt i dreapt. Unele documente privitoare la divinitate
au fost aduse n primul plan i accentuate n mod special de ctre rabini, n funcie de
mprejurrile survenite n vremea lor. Astfel, atributul unitii divine a trebuit s fie
subliniat cnd, n snul noii secte cretine, a nceput s fie predicat trinitatea. Pe de
26
alt parte, evreii n-au ncetat s proclame cu trie imaterialitatea i sfinenia lui Dumne-
zeu, pentru a protesta contra practicilor imorale i njositoare pe care multe popoarc
vechi le atribuiau propriilor lor zeiti., p. 76.
WIGODER, Geoffrey (red. coord.), Enciclopedia Iudaismului, trad. Radu Lupan i

George Weiner (Bucureti: Hasefer, 2006).
Diversitatea numelor prin care Dumnezeu este desemnat in Biblie i in Talmud

exprim ncercrile omului de a cuprinde ceva din esena divin. Astfel, in episodul
tufiului arztor (Ex. 3), Moise ovie s accepte misiunea, tiind prea bine c egiptenii
vor vrea sa afle numele Dumnezeului care i-o incredinase. Drept rspuns, Dumnezeu i
dezvaluie tetragrama: IHVH. Semnificaia numelui lui Dumnezeu este strns legat de
realitatea fiinei sale. Numele divin, care d la iveal unele aspecte ale naturii lui
Dumnezeu i conine in sine ideea autoritii, puterii i sfinenie divine, impune un
deosebit respect. Decalogul spune clar ca numele de IHVH nu trebuie luat in deert (Ex.
20,7; Deut. 5,11) i acesta este numele pe care preoii l folosesc cnd binecuvnteaz
poporul lui Israel (Num. 6,2426)., p. 185.
El este termenul generic pentru Dumnezeu in lumea semitic. I gsim, de exemplu, n

acadiana, sub forma Ilu, dar i in alte limbi semitice. Cuvntul provine probabil de la
radicalul yl sau wl care inseamn a fi puternic" sau, pur i simplu, putere". El nu se
folosete ca nume personal al lui Dumnezeu. n Biblie, apare indeosebi n crile poetice,
unde reflect un mod de exprimare foarte vechi. II regsim i la inceputul unor nume
proprii ca Eliahu, Elisei sau Elihu, precum i ca sufix n Israel, Ismael, Samuel., p. 185.
Eloa i Elohim sunt printre numele cele mai cunoscute ale lui Dumnezeu. Prima
form, cea de singular, apare in cartea lui lov. Elohim care se traduce prin Dumnezeu",
este numele divin cel mai des folosit in Biblie, cu referire de cele mai multe ori la
Dumnezeul lui Israel. El poate totui desemna i o divinitate pgn sau o zei. Dei
este un plural, termenul funcioneaz gramatical ca un singular, chiar i atunci cnd
desemnez Diviniti pgne., p. 185.
Adonai. Derivat din adon, se traduce eel mai exact prin Domn". Dat fiind ca, in Biblie,
Dumnezeu este Domn peste ntregul univers", el este adeseori numit Adonai, Domnul
meu"., p. 185.
IHVH. Cel mai important dintre numele divine. Acest nume aparte, cruia i se mai
spune i tetragrama" (dcoarece este compus din patru litere), se scrie, dar nu se
pronun niciodat. Potrivit izvoarelor antice, el s-ar fi pronunat totui pn prin sec. al
Ill-lea i.e.n., cnd a inceput sa fie citit Adonai. n Evul Mediu, cretinii care citeau Biblia
n original au citit tetragrama cu vocalele din Adonai, obinnd astfel numele de lehova,
care a devenit numele de baz in traditia cretin., p. 185.
NEGOI, Athanase, Teologia biblic a Vechiului Testament (Bucureti: Sophia,

2004).
27
EI. Originea acestui cuvnt este una dintre cele mai mult discutate. Cei care s-au ocupat
de aceast chestiune, au ajuns la prerea c acest nume al lui Dumnezeu a fost comun
tuturor popoarelor semite . S-ar putea ca numele de El s fi fost adus de ctre evrei, la
intrarea lor n Canaan, dar s-ar putea ca ei s fi gsit aceast denumire la populaiile
canaanite de origine semit, dup cum se poate desprinde astzi din scrierile,
descoperite la Tell-el-Amarna (Egipt) i cele de Ras-Shamra (Siria)., p. 6.
Elohim. Acest cuvnt este forma plural. Singularul se ntlnete numai n poezie.
Numai la arabi i la arameeni se gsete mult folosit la forma singular. La babilonieni
i fenicieni, cuvntul nu este ntlnit. i originea cuvntului Elohim a fost mult
discutat. Unii semi-tologi consider pe Elohim c este pluralul numelui El, cruia i s-a
mai adugat consonante h. Lucrul acesta cu greu se poate presupune, deoarece, cum s-a
amintit, exist i singularul Eloah i Ilah, n limba arab i aramaic. Pluralul lui El am
vzut c este Elim. Cuvntul Elohim a fost derivat de la dou rdcini: 'alah a speria, a
nfricoa" i ul a fi puternic", p. 7.
Elyon (cel mai nalt"). n timpurile mai vechi, acest nume nu se gsea dect nsoit de
cuvntul El (Gen. 14, 18-22). Graie tblielor descoperite n Ugarit (Ras-Shamra) i
Ebla, acum se tie c Elyon nu era un nume special al divinitii, ci era un atribut care se
ddea lui Dumnezeu pentru a intensifica i mai mult ideea de conductorul cel mai
mare" al omului. Septuaginta l red prin Dumnezeul cel preanalt". Mai trziu, n
crile poetice mai ales, Elyon este folosit i singur, spre a de semna pe Dumnezeul cel
preamrit (Ps. 18, 13; 2, 7; 46, 5; 50, 14; 73, 11; 85, 5; 91, 1; 107, 11; Plngeri 3, 35-38;
Ben-Sirach 37, 14; Deut 32, 8; Num. 21, 16)., p. 8.
adai (cel puternic"). Ca i numele precedent, Elyon, numele de adai se afl n crile
Vechiului Testament fie singur, fie n legtur cu numele divin de El (Deut. 32, 17). n
paginile poetice, adai se gsete pus n paralel cu numele de Yahveh, ca fiind numele
mai arhaic pentru Yahweh (Gen. 49, 25; Num. 24, 2). Deoarece rdcina verbului adai
are i sensul de a pustii", unii semitologi socotesc c adai, la origine, a fost un zeu al
furtunii, cci acesta distruge i pustiete. Unii l-au derivat de la edi cu sensul de:
demonul meu". Sunt destule alte preri, dar cea care pare cea mai ntemeiat este cea a
lui J. Hehn, care conclude c numele de adai se leag mai bine cu babilonianul adu
rabu munte mare", un titlu pe care l-au purtat i zeii de acolo: Bel, Enlil, Anu, Amuru,
Marduk i Asur. nsemnarea lui adai ar fi cel mai sublim", cel mai mare cu putin",
cel atotputernic", n acest caz, evreii au adus cu ei din Chaldea i acest nume. Se poate,
cci limba ebraic este o fiic a semitei vechi. Reinem ca i pentru Elyon c, numele de
adai a fost un atribut pe lng numele de El (Dumnezeu), ca s-i scoat n eviden, p.
9.
Adonai (Domn, Stpn"). Este derivat de la Adon, iar acesta de la o rdcin dun,
disprut n timp, cu semnificaia de a ridica, a ndrepta". Adonai este deci cel ctre
care se ndreapt omul i pe care-I recunoate ca stpn al su. Dup cum este scris,
cuvntul Adonai are forma de plural, cci singularul este Adoni. i aici avem un pluralis
majestatis. Cum observm, evreii foloseau cuvntul cu care invocau pe Dumnezeu la
plural, n semn de respect., p. 10.
28
Baal (Proprietar, Domn, Stpn"). Dup cum vedem din anumite locuri scripturistice,
numele de Baal era dat, ca i Adon, lui Dumnezeu. Se vede lucrul acesta din II Sam. 5, 20
i mai ales in numele proprii de persoane, compuse cu numele de Baal, cum e exemplu
Ebaal, Ierubaal, Beeliada etc. n special persoane din famila lui Saul i David au purtat
acest nume (Jud. 6, 32; II S. 3, 8; 4, 4-8; I Chr. 8, 33; 9, 39; 14, 7 .a.). Mai trziu, fiindc
era numele pentru Dumnezeu al canaaniilor, contra cruia luptau profeii cu toat
fora, acest nume a fost evitat., p. 10.
Melech (rege"). Aceast denumire se afl mai cu seam n Isaia 6, 5 apoi 44, 21; 44, 6
i n muli psalmi: 5, 44; 44, 5; 48, 3; 74, 12; 84, 4; 98, 6). Dar dup cum se vede din
locuri ca I Sam. 8, 7; Nuni.'23, 21; Am. 5, 26, chiar n vechime era folosit, spre a arta c
Dumnezeu este cel care stpnete cerul i pmntul., p. 11.
n general, Vechiul Testament nu cunoate pentru Dumnezeu dect un singur nume

propriu i acesta este Yahveh (YHWH, YH, Yahu). Cuvntul Yahweh deriv de la verbul
haia a fi". C aceast derivare este just, ne-o probeaz Ex. 3, 14-14, unde Dumnezeu
rspunde la ntrebarea lui Moise, i anume, ce s spun israeliilor dac-1 vor ntreba
care este numele Domnului, care 1-a trimis. Moise trebuia s rspund: Eu sunt cel ce
sunt". Vei rspunde fiilor lui Israel aa: Eu sunt m-a trimis la voi". i Dumnezeu repet
lui Moise, cum aflm din versetul urmtor: Aa s vorbeti fiilor lui Israel: Yahweh,
Dumnezeul prinilor notri, Dumnezeul lui Avraam, Isaac i Iacob, m-a trimis la voi;
acesta este numele meu din eternitate, aa trebuie s m numii din veac n veac". De
aici vedem c, Yahweh i ahyeh desemneaz aceeai persoan. Dumnezeu nsui se
numete la persoana ntia, iar Israel l numete la persoana treia.
nelesul cuvntului Yahveh rezult din semnificaia rdcinii de la care este derivat
hih = havah. Desigur numele de Yahveh, fiind numele lui Dumnezeu, nu trebuie
conceput numai ca o idee speculativ a fiinei divine, ca ceva din sine i prin sine, ci mai
mult, ideea trebuie privit numai pe baza fiinei i a realitii rmase neschimbate n
revelaia istoric a lui Dumnezeu. Ca s ptrundem ideea care se leag de cuvntul
Yahweh, trebuie s cunoatem uzul vorbirii propoziiei relative aer ehyeh, de altfel ca
i al ntreg contextului Ex. 3, 14. Mai nti vedem c se repet un verb cu pronumele
relativ, artndu-se prin aceasta c ceva este i rmne independent de altcineva, lucru
ce se ntlnete i n felul de vorbire romnesc: Eu sunt, care eu sunt", adic nu pot s
m schimb. Asemntor este i felul de vorbire din Ex. 33,19: Mi-este mil de care mi-
este mil i miluiesc pe cine vreau s mi-luiesc", adic originea milei trebuie cutat
numai n Dumnezeu i n nimeni altul. Tot aa n Ioan 19,20: Ce am scris, eu am scris",
p. 13.
Yahweh Sebaoth. Ceea ce a nlesnit mult ca n textul masore-tic cuvntul Yahweh s

fie nlocuit cu cel de Domnul" pur i simplu a fost faptul c, nc din vechime, Yahweh
mai era numit i Yahweh Sebaoth, adic Domnul otirilor. n crile Vechiului Tes-
tament, l mai gsim i Yahweh Dumnezeul Sebaot (II Sam. 5, 10; Am 4, 13, Hoz. 12,6
Jer. 5, 14; 15, 16 care mai totdeauna st n legtur cu Arca Alianei (I Sam. 4,4; II Sam.
6, 2). Cam din timpullui Amos (5, 16) i Isaia (6,3-5; 2,12; 10,6) numele de Yahweh Se-
baot era neles ca Dumnezeul tuturor puterilor cereti i pmnteti, al stelelor, al
29
cetelor cereti, al demonilor etc. (cf. i Septuaginta la Amos 6, 14, unde Yahweh este
socotit Domnul puterilor), p. 20-1.
Dumnezeul cerului este o denumire ce se gsete n crile postexilice (Ezra 2; Neh.

1,5; Dan. 2,37), dei o expresie analoag se afl i n Psalmi (Ps. 1,4). Aceast numire
voiete s spun c Dumnezeu locuiete n cer i deci el este mai presus de oameni Prin
aceast expresie, Yahweh nu nseamn c la origine a fost un zeu al cerului spre
deosebire de altul al pmntului, altul al mrii etc, cum era cazul la pgni. Nu, Yahweh
la evrei era Dumnezeu! cerului i al pmntului i al tuturor celor vzute i nevzute
Denumirea de Dumnezeul cerului" era o expresie care simboliza nlimea cea fr
comparaie, fa de om., p. 22.
30
Capitolul 3
ngerul Domnului
NGERUL DOMNULUI Angelus Domini
(malakh YHWH) (anghelos Kyriou)
GRIGORIE DE NYSSA, Despre viaa lui Moise sau despre desvrirea prin virtute, n PSB 29,
ed. Dumitru Stniloae i Ioan Buga (Bucureti: EIBMO, 1982).
GRIGORIE DE NYSSA, Tlcuire la Cntarea Cntrilor, n PSB 29, ed. Teodor Bodogae
IOAN CASIAN, Convorbiri duhovniceti, n PSB 57, ed. Vasile Cojocaru i David Popescu
IOAN CASIAN, Aezminte mnstireti n PSB 57, ed. Vasile Cojocaru i David Popescu
IOAN GUR DE AUR, Omilii la Matei, n PSB 23, ed. Dumitru Fecioru, (Bucureti: EIBMO,
1994).
1983).
ORIGEN, Despre Principii, n PSB 8, ed. Theodor Bodogae (Bucureti: EIBMO, 1982).
ORIGEN, Despre rugciune, n PSB 7, ed. Theodor Bodogae (Bucureti: EIBMO, 1982).
VASILE CEL MARE, Omilii la Hexaimeron, n PSB 17, ed. Dumitru Fecioru (Bucureti: EIBMO,
1988).
VASILE CEL MARE, Omilii la Psalmi, n PSB 17, ed. Dumitru Fecioru (Bucureti: EIBMO,
1988).
VASILE CEL MARE, Omilii i cuvntari, n PSB 17, ed. Dumitru Fecioru (Bucureti: EIBMO,
1988).
BOBRINSKOY, Boris, Taina Preasfintei Treimi, ed. Mriuca i Adrian Alexandrescu (Bucureti:
EIBMO, 2005).
Grove, 1977).
EICHRODT, Walther, Theology of the Old Testament, vol. 2 (Philadelphia: S.C.M. Press, Ltd.,
1961).
KITTEL, Gerhard et al., Theological Dictionary of the New Testament, vol. 6, electronic ed.
(Michigan: Grand Rapids, Eerdmans, 1964-c1976).
Press, 1995).
31
BORCA, Vasile, Un capitol de teologie biblic: Lumea spiritual a ngerilor, OM 4 (1999):
66-76.
CRSTOIU, Justinian, Sfinii ngeri dup Proorocul Daniel, GB 5-8 (1999): 51-66.
CHIRIL, Ioan, Cunoaterea lui Dumnezeu n Vechiul Testament prin teofanie i
anghelofanie, AFTOC I (1990-1992): 87-104.
CHIRIL, Ioan, Hristos i ngerii n Epistola ctre Coloseni, CO 3 (1996): 67-80.
CHIRIL, Ioan, Teofaniile i anghelofaniile Vechiului Testament, RT 2 (2000): 48-64.
COMNESCU, Radu, Lupta lui Iacov cu ngerul, AB 4-6 (2009): 31-33.
MIHIL, Alexandru, Angelologia Vechiului Testament i a literaturii apocrife: cteva
aspecte istorice generale, n Arhangheli i ngeri (Bucureti: Deisis / Stavropoleos, 2011).
NEACU, Vasile, Politeia ngerilor i ndumnezeirea omului. Angelologie teologic i
cosmologie n procesul spiritual de sfinire a fiinei umane, RT 1 (2008): 26-51.
OANCEA, Constantin, Oameni, ngeri sau zei? Recepia textului din Facere 6, 1-4: ntre
tradiie, logic i mit, AFTASS V (2004-2005): 5-22.
a. ngerul Domnului
Nm. 20, 16 De aceea am strigat ctre Domnul i a auzit Domnul glasul nostru i a trimis pe
ngerul Su de ne-a scos din Egipt; i acum suntem n Cade, oraul cel mai apropiat de
hotarul tu.
Nm. 22, 22 Dar se aprinsese mnia lui Dumnezeu pentru c s-a dus, iar ngerul Domnului
s-a sculat, ca s-l mustre pe cale.
Jd. 2, 4 Cnd a spus ngerul Domnului cuvintele acestea tuturor fiilor lui Israel, atunci
poporul a ridicat strigare mare i a plns.
Jd. 6, 11 Atunci a venit ngerul Domnului i a ezut n Ofra sub un stejar, care era al lui
Ioa, tatl lui Abiezer; i fiul su Ghedeon treiera atunci grul n arie, ca s-l ascund de
Madianii.
2 Rg. 14, 17 i roaba ta a zis: S fie cuvntul regelui, stpnul meu, spre mngierea mea,
cci regele, stpnul meu, este ca ngerul lui Dumnezeu i poate ca s asculte i bune i rele,
i Domnul Dumnezeul tu va fi cu tine".
3 Rg. 19, 7 Dar iat ngerul Domnului s-a ntors a doua oar, s-a atins de el i a zis: "Scoat
de mnnc i bea, c lung-i este calea!"
1 Par. 21, 16 Atunci ridicndu-i David ochii si, a vzut pe ngerul Domnului stnd ntre
pmnt i cer cu sabia goal n mna sa, ntins asupra Ierusalimului; i a czut David i
btrnii cu fetele la pmnt, mbrcai n sac.
Ps. 33, 7 Strjui-va ngerul Domnului mprejurul celor ce se tem de El i-i va izbvi pe ei.
Is. 37, 36 i a ieit ngerul Domnului i a btut n tabra Asiriei o sut i cincizeci de mii;
iar dimineaa, la sculare, toi erau mori.
Za. 1, 12 i a rspuns ngerul Domnului i a zis: "Doamne Savaot, pn cnd vei ntrzia s
ari mil Ierusalimului i cetilor lui Iuda, pe care le faci s simt mnia Ta de aptezeci de
ani?"
Mal. 3, 1 "Iat, Eu trimit pe ngerul Meu i va gti calea naintea feei Mele i va veni ndat
n templul Su Domnul pe Care l cutai i ngerul legmntului pe Care voi l dorii. Iat,
vine!", zice Domnul Savaot.
3 Tin. 1, 25 Iar ngerul Domnului s-a cobort la Azaria i la cei trei prieteni ai lui n cuptor
i a stins vpaia.
32
Bel. 1, 43 i l-a luat ngerul Domnului de cretet i, inndu-l de prul capului su, l-a pus
n Babilon deasupra gropii, ntru repeziciunea duhului su.
Literatur patristic:
ORIGEN, Despre rugciune, n PSB 7, trad. Theodor Bodogae (Bucureti: EIBMO,
1982).
Dar, ntruct discutm despre pinea cea spre fiin, despre pomul vieii, despre
nelepciunea lui Dumnezeu i despre hrana comun a oamenilor i a ngerilor, nu ar fi
greit s atragem atenia asupra celor trei brbai din Cartea Facerii, care au fost
gzduii de Avraam i au fost osptai din plmada a trei msuri de fin coapt sub
spuz. Acestea nu trebuie nelese literal, ci numai figurativ, cci sfinii se pot mprti
de hran spiritual i raional nu numai ca oamenii, ci i ca puterile dumnezeieti, fie
spre folosul lor, fie spre a arta cu ce fel de hran au izbutit s se hrneasc, p. 262.
ORIGEN, Despre Principii, n PSB 8, trad. Theodor Bodogae (Bucureti: EIBMO,

1982).
n acelai fel cred c ar trebui s gndim i despre ngeri i s nu credem c numai

ntmpltor a fost hrzit cte unui nger o misiune oarecare: de pild, lui Rafael,
sarcina de a purta de grij i de a vindeca, lui Gavriil, pe cea de a conduce rzboaiele, lui
Mihail, pe cea de a primi rugciunile i cererile muritorilor. Trebuie s credem c
slujirile acestea nu le-au primit altfel dect c fiecare s-a artat vrednic de ele i anume,
potrivit rvnei i virtuilor pe care le-a artat nainte de ntocmirea acestei lumi, p. 103.
ntr-adevr faptul c puterile din ceruri, ngerii i arhanghelii care se nchin pururea
Lui, I se nchin i acum Domnului n numele lui Iisus, este un har i o nlare a noastr;
cci Fiul lui Dumnezeu este nchinat chiar fcut om i puterile cereti nu se smintesc
vzndu-ne pe toi cei de un trup cu El ridicai n inuturile lor. Aceasta nu s-ar fi putut
ntmpla, dac Cel aflat n chipul lui Dumnezeunu ar fi luat chip de rob i nu S-ar fi
smerit ngduind trupului Su s ajung pn la moarte, p. 207.
i cnd S-a fcut om, dac nu la sfritul proorocilor, n zilele cele de pe urm? Dar
istorisind despre iconomia cu privire la noi i vorbind despre timpurile din urm, spune
n chip firesc c nici n timpurile de mai nainte nu a lsat pe oameni fr s le griasc,
ci le-a grit lor prin prooroci. i fiindc au slujit i proorocii i li s-a grit i lor prin
ngeri, dar a venit i Fiul ca s slujeasc, a adaus n chip necesar: Cu att mai presus de
ngeri fcndu-Se, voind s arate c pe ct Se deosebete Fiul de rob, pe att a fost mai
presus slujirea Fiului de slujirea robilor, p. 221.
i astfel nu ne vom mai teme de arpe, cci s-a golit de putere, fiind gonit din trupul
propriu de Mntuitorul, Care spune: Mergi napoia Mea, satano!(Matei 4,10); i aa e
aruncat n afara raiului, n focul cel venic. Nu vom mai avea s ne ferim nici de femeia
care ncearc s ne ispiteasc. Fiindc la nviere nici nu se nsoar, nici nu se mrit, ci
33
vor fi ca ngerii (Matei 22,20). i n Hristos va fi zidire nou (Gal. 6,15); nici brbat, nici
femeie, ci n toi va fi Hristos (Gal. 3,28; I Cor. 15,28), p. 309.
Cci propriu ngerului este s slujeasc poruncii lui Dumnezeu. i de multe ori merge
nainte ca s se biruiasc amoreul i e trimis s pzeasc poporul pe calea Lui. Dar
acestea nu sunt ale lui, ci ale lui Dumnezeu, Care poruncete i-l trimite. Cci e propriu
lui Dumnezeu s scape pe cei ce voiete El s-i scape, p. 338.
VASILE CEL MARE, Omilii la Hexaimeron, n PSB 17, trad. Dumitru Fecioru
Vie a sdit i a mprejmuit-o cu gard (Matei 21,33). E lmurit c numete vie sufletele
oamenilor, n jurul crora a pus gard, adic sigurana dat de porunci i paza ngerilor.
C spune Scriptura: Strjui-va ngerul Domnului mprejurul celor ce se tem de El
(Ps.33,7), p. 126.
VASILE CEL MARE, Omilii i cuvntari, n PSB 17, trad. Dumitru Fecioru
n fiecare biseric ngerii nscriu pe cei ce postesc. Ia aminte, dar, ca nu cumva din
pricina unei mici plceri ce i-o dau bucatele, s suferi paguba de a nu fi nscris de nger,
fugind dinaintea celui care nroleaz ostai. E mai mic primejdia cnd un soldat arunc
pavza i fuge, dect atunci cnd un cretin arunc postul, arma cea tare i puternic, p.
356.
VASILE CEL MARE, Omilii la Psalmi, n PSB 17, trad. Dumitru Fecioru (Bucureti:
EIBMO, 1988).
Dac ai n sufletul tu fapte vrednice de paz ngereasc i dac locuiete n tine o

minte bogat n contemplrile adevrului, atunci, pentru bogia faptelor tale preioase
de virtute, Dumnezeu aeaz neaprat lng tine strjeri i paznici, te ntrete de jur
mprejur cu paza ngerilor. Uit-te ct e de mare firea ngerilor, c un singur nger este
asemnat cu o ntreag armat i cu o tabr cu mulime de oameni, p. 269.
n biseric se afl sfinii ngeri, care scriu cuvintele; este Domnul, Care caut la strile
sufleteti ale celor ce intr n biseric. Rugciunea fiecruia este cunoscut de
Dumnezeu; unul cere cele cereti dup starea lui sufleteasc, altul dup tiina lui; altul
rostete de mntuial cuvintele numai cu vrful buzelor, dar inima lui e departe de
Dumnezeu. Dac se roag, cere sntate trupeasc, bogie material i slav
pmnteasc. Dar, dup cum ne nva psalmul, nu trebuie s cear nimic din acestea, ci
n biserica lui Dumnezeu oricine spune slav, p. 234.
D-ne, Doamne, ajutor din necaz, pentru c necazul aduce rbdare, iar rbdarea
ncercare, iar ncercarea ndejde, iar ndejdea nu ruineaz (Rom. 5,3-5). Vezi unde te
ridic necazul? La ndejdea, care nu ruineaz! Eti bolnav? Fii vesel, c pe care l
iubete Domnul, pe acela l ceart (Evr. 12,6). Eti srac? Bucur-te, c vei moteni
buntile lui Lazr!(Luca 16,22). Eti batjocorit din pricina numelui lui Hristos? Eti
fericit, fiindc batjocura ta i se va schimba n slav de nger!, p. 330.
34
IOAN GUR DE AUR, Omilii la Matei, n PSB 23, trad. Dumitru Fecioru, (Bucureti:
EIBMO, 1994).
Pentru c Domnul spusese s ne rugm: Fac-Se voia Ta, precum n cer aa i pe
pmnt, poruncind s mplinim i noi poruncile pe care le mplinesc ngerii, de aceea,
prin cererea aceasta, face pogormnt slbiciunii firii omeneti, pentru c griete
oamenilor mbrcai cu trup, supui nevoilor firii omeneti, care nu pot avea aceeai
neptimire ca ngerii. V cer i vou, oamenilor, spune Domnul, s-Mi ndeplinii
poruncile Mele n chip desvrit ca i ngerii, dar nu v cer neptimirea lor, pentru c nu
v ngduie tirania firii omeneti, pentru c avei nevoie de hrana cea de toate zilele!, p.
252-253.
Toate aceste popoare de ngeri cnt n bun rnduial, cu mult cutremur mpratului,
Dumnezeului universului, acea cntare tainic i acele sfinte imne! Nu te rogi
oamenilor, te rogi lui Dumnezeu Care-I de fa pretutindeni, Care te aude nainte de a
deschide gura, Care cunoate tainele inimii tale. Dac te rogi aa, vei primi mare plat!,
p. 249.
Toi ngerii vor fi mpreun cu El i vor da mrturie de toate slujbele fcute de ei, la
porunca Stpnului, pentru mntuirea oamenilor. Totul va face ca ziua aceea s fie
nfricotoare. Apoi se vor aduna toate neamurile, adic toi oamenii de pe pmnt; i-i
va despri pe ei unii de alii, cum desparte pstorul oile, p. 895-896.
C unde este Hristos, acolo sunt i ngerii; iar unde sunt Hristos i ngerii, acolo-i i
cerul, acolo-i lumin mai strlucitoare dect lumina soarelui acestuia pmntesc. Iar
dac vrei s culegi i o alt mngiere de pe urma acestora (sracilor) pe care-i chemi la
masa ta, poruncete-le ca, atunci cnd au rgaz, s ia Biblia n mini i s citeasc legea
dumnezeiasc. Astfel de ospee i vor fi mai plcute dect celelalte, p. 564.
GRIGORIE DE NYSSA, Despre viaa lui Moise sau despre desvrirea prin virtute,
n PSB 29, trad. Dumitru Stniloae i Ioan Buga (Bucureti: EIBMO, 1982).
i ntr-adevr, cnd va veni (cum zice Evanghelia), ntru slava Sa i toi ngerii
mpreun cu El, de abia se va face ncput i vzut de cei drepi. Iar necredinciosul i
ereticul iudaizant vor fi neprtai de vederea Lui, cum spune Isaia: S piar deci
necredinciosul, ca s nu vad slava Domnului (Isaia 26,10). Dar ne-am oprit la acestea,
urmnd firul celor mai nainte cercetate n tlcuirea duhovniceasc a acestui loc, p. 88.
GRIGORIE DE NYSSA, Tlcuire la Cntarea Cntrilor, n PSB 29, trad. Teodor

Bodogae (Bucureti: EIBMO, 1982).
Cnd se zice puterea la singular cugetarea e mnat printr-un astfel de cuvnt, la

Dumnezeu. Dar cnd se pronun n forma plural, se nfieaz prin cuvnt, firea
ngereasc. De pild, cnd se spune: Hristos, puterea i nelepciunea lui Dumnezeu, prin
acest singular se arat Dumnezeu. Dar cnd se spune: Binecuvntai pe Domnul toate
puterile Lui, pluralul puterilor nfieaz nelesul firii cugetate a ngerilor, p. 172.
35
ngerul Domnului va tbr mprejurul celor ce se tem de El i-i va izbvi pe ei (Ps. 33,8).
Iar numrul de mii nu mi se pare c indic cu exactitate o zecime de sute, ci e folosit de
Scriptur pentru indicarea unei mulimi. Cci e obiceiul Scripturii ca, printr-o
ntrebuinare mai larg, s nsemne prin numrul acesta mulimea, p. 219.
IOAN CASIAN, Aezminte mnstireti n PSB 57, trad. Vasile Cojocaru i David
Popescu (Bucureti: EIBMO, 1990).
Arbitrul i judectorul nostru se uit la alergarea i lupta noastr, nct cele de care ne
temem s la ngduim n vzul altora, nici chiar n vreun gnd fugar s nu admitem s ia
fiin nuntrul nostru i s nu ne pngrim prin vreun acord nici chiar tacit cu cele de
care ne-am ruina s fie cunoscute de oameni. Chiar de s-ar putea s nu ajung la
cunotina oamenilor asemenea lucruri, totui nu vor putea scpa cunoaterii sfinilor
ngeri i nsui atotputernicului Dumnezeu, crora nu exist secret s le rmn
netiut, p. 191.
Negreit avem sdit n noi mnia spre o destul de bun slujire, la care este folositor i
sntos s recurgem numai atunci cnd fierbem de mnie mpotriva pornirilor ticloase
ale inimii noastre i ne indignm c cele, de care ne ruinm a le face, sau a vorbi n faa
oamenilor, s-au furiat n ascunziurile inimii noastre. Firete prezena ngerilor i a lui
Dumnezeu nsui, Care ptrunde cu vederea pretutindeni i n toate, i cruia nu-i pot
rmne ascunse n nici un chip tainele contiinei noastre, ne cutremur de spaim, p.
215.
i ca s putem cunoate puterea acestui att de apstor tiran, aflm c ngerul acela,
care pentru uimitoarea lui strlucire i frumusee a fost numit Lucifer, nu a fost alungat
din cer pentru nici un alt motiv dect acesta: rnit de sgeata trufiei a czut din acel
fericit i sublim lca al ngerilor. Prin urmare, dac numai semeia inimii a putut
prvli din ceruri pe pmnt o att de mare virtute, mpodobit cu privilegiul unei
nemsurate puteri, nsi imensitatea prbuirii ne demonstreaz cu ct bgare de
seam se cuvine s ne ferim de acest pcat noi, cei supui slbiciunii trupului, p. 250.

Cci precum cele inteligibile sunt negaia celor sensibile dup fire, la fel n fiinele i
puterile ce umplu lumea de sus, depirile celor dinti n cunoaterea lui Dumnezeu
sunt negaii pentru cele de dup ele, din pricina inferioritii acestora. Fiindc, precum
cele pe care noi nu le putem nelege sunt inteligibile sfinilor ngeri de deasupra
noastr, la fel cele nenelese sfinilor ngeri sunt inteligibile sfinilor ngeri de deasupra
lor. i aa mai departe: raiunea, urcnd i nlndu-se din putere n putere i
strbtnd toate treptele i puterile, sfrete n Negritul i Neinteligibilul i cu
desvrire Necunotibilul, p. 214.
Apoi unete pe lng acestea, cele inteligibile i cele sensibile prin desvrita egalitate
cu ngerii, n cunotin. Astfel face ntreaga creaiune o singur creaiune, nedesprit
pentru el din punct de vedere al cunoaterii i necunoaterii. Cci a dobndit o tiin
36
cunosctoare (gnostic) a raiunilor din lucruri, liber de orice lipsuri ntocmai cu a
ngerilor, prin care, venind revrsarea nesfrit de darnic a nelepciunii adevrate, se
druiete drept urmare celor vrednici nemijlocit i n chip curat cunotina de neneles
i de netlmcit despre Dumnezeu, p. 262.
ngeri mai sunt raiunile Sfintei Scripturi, care ofer acestor suflete o nelegere clar
despre Hristos ca Dumnezeu i om, adic despre teologie i iconomie. Cci pe unul din
ngeri, spune Scriptura, l-au vzut ele la cap, i pe unul, la picioare. La cap este raiunea
teologiei referitoare la dumnezeirea lui Hristos; iar la picioare, cea a iconomiei
referitoare la ntrupare. Cci dac socotete cineva cap, dumnezeirea lui Hristos, iar
picioare, umanitatea Lui, nu va pctui fa de adevr, p. 322.
Alte surse:
RAD von Gerhard, Old Testament Theology, vol 1 (London: S. C.M. Press, Ltd.,
1975).
The Angel of Jahweh. The Hebrew word which we translate as "angel" means
"messenger," the man or the heaveidy being despatched with some commission. The
Old Testament certainly speaks openly here and there of heavenly beings. But it is
remarkable that in the majority of the references, the way in which the beings are
thought of never rises above a certain colourlessness and indistinctness., p. 285.
A further comphcation is caused by the fact that the figure of the angel of Jahweh has
obviously been secondarily inserted into some earher sacral and local traditions. As far
as material goes, in Gen. and in Ex. we have to do with very old that is, pre-Jahwistic
and pre-Israehte traditions which report the appearance of a numen. They were taken
up into Israel's store of traditions and adapted to her faith by making the stories tell of
an appearance of the angel of Jahweh in place of the alien (Canaanite) deity., p. 286.
The most interesting are those which are not realty able to distinguish between
Jahweh and his angel, and which therefore do not take the angel as only a messenger,
but as a form of manifestation of Jahweh himself The angel of Jahweh is Jahweh himself
appearing to human beings in hmnan form. In consequence the chief passages
concerned are Gen. xxi. iiff. and Jg. vi the story-tellers speak of Jahweh in one sentence,
and then again of the angel of Jahweh in the next. In Gen. xxii. Ii the angel who speaks is
identical with Jahweh. In these passages it is hard to say how far a conscious theological
and, indeed, by now almost speculative, editing is already fmding voice., p. 287.
Indeed, nothing less was at stake than the question whether, after aU that had taken
place, Israel was still the people of Jahweh. In consequence, Ex. Xxxii deal with the
mediatmg institutions which Jahweh set up the angel of Jahweh, the Tent, and the
Panim. On the one side therefore, these institutions are a sign of the wrath of Jahweh,
since his holiness might destroy Israel. But on the other hand, they are a proof of his
will to save. Jahweh himself protects his people from this annihdat-ing encounter, and
takes precautions in order that his design to "give Israel rest" may achieve its end. In
37
actual fact, from now on Israel's relationship to Jahweh is to some extent a mediated
one., p. 288.
EICHRODT, Walther, Theology of the Old Testament, vol. 2 (Philadelphia: S.C.M.

Press, Ltd., 1961).
The 'angel' of Yahweh or of God, to use the customary though perhaps not wholly
correct translation of the Hebrew word, occupies a special place among the heavenly
beings who belong to the court of the great God (cf- ch. XVIII. 2.!)., p. 23.
Among the narratives relating to the angel one particular group stands out because it
describes an emissary of Yahweh who is no longer clearly distinguishable from his
master, but in his appearing and speaking clothes himself with Yahweh's own
appearance and speech., p. 24.
Various attempts have been made to deny any particular theological relevance to the
facts here described, and to explain them in terms of other processes known to us; but
without any really striking success. Thus the malk has been explained as a later
substitute for Yahweh himself; and in certain cases this is demonstrably correct, as, for
instance. Ex, 12.23, where at one time it is Yahweh and at another the angel who smites
the Egyptian firstborn, or in the double account of David's census, when according to II
Sam, 24. r it was Yahweh, but according to I Chron., p. 25.
It is a question, therefore, of a form of Yah-weh's self-manifestation which expressly

safeguards his transcendent nature, and associates with this immediate but concealed
form of his presence only those special activities which he undertakes among men for
the accomplishment of his sa\ang will. In the quasi-human form of the messenger he
can temporarily incarnate himself in order to assure his own that he is indeed
immediately at hand., p. 27.
According to this view angels arc to be understood as 'powers proceeding from God'
(van der Leeuw) analogous to the psychic forces which primitive man thinks of as
released from his own soul to operate effectively in his environment without, however,
losing their connection with his own nature. If the malk is understood as the
'external soul' of the deity (Lods), then both its distinction from Yahweh and its
identification with him become comprehensible., p. 27.
KITTEL, Gerhard et al., Theological Dictionary of the New Testament, vol. 6,

electronic ed. (Michigan: Grand Rapids, Eerdmans, 1964-c1976).
The most important angelic form, most frequently mentioned, almost always attested
in the OT in distinction from other angelic beings who occur only occasionally and
collectively, and supremely sent by God with a commission, is the the angel of
Yahweh. The is the one figure in the angelic world of the OT which is more personal,
and sketched in more precise religious terms. To gain a clearer picture it is best to start
with the more popular attestation rather than with passages which betray a theological
tendency. In the faith of older Israel this angel is not a terrifying being, but a friendly
38
and helpful messenger of God (2 S. 14:17, 20; 1 S. 29:9) in whom one may confide (2 S.
19:28). He smites the foes of Israel (2 K. 19:35), helps Elijah (1 K. 19:7), resists Balaam
(Nu. 22:22), protects Israel at the Red Sea (Ex. 14:19), guides the people (Ex. 23:20),
and fulfils many other commissions (Ju. 6:11 ff.; 13:3 ff.; 2 K. 1:3, 15). This older idea,
which was certainly very popular, is retained in even the most complex theological
passages. In Zechariah the has basically no other task than in the earliest periods.
He helpfully represents the interests of Israel (1:12 and esp. 3:2)., p. 77.
The , however, is not a messenger, like other angelic beings in different

circumstances. His significance is to be an express instrument of the particular
relationship of grace which Yahweh has with Israel. He is the personification of
Yahwehs assistance to Israel. Only in exceptional circumstances does he have to turn
against Israel (2 S. 24:17), the prospering of Israel being otherwise his exclusive office.,
p. 77.
In some stories, especially in Genesis, there is such striking reference to the that
these passages deserve special mention. We refer to Gn. 16:7 ff.; 21:17 ff.; 22:11 ff.;
31:11 ff.; Ex. 3:2 ff.; Ju. 2:1 ff. What distinguishes these passages from the others is that
it is impossible in them to differentiate between the and Yahweh Himself. The One
who speaks or acts, i.e., Yahweh or the , is obviously one and the same person. Yet in
the apparently haphazard alternation between the two there is a certain system. When
the reference is to God apart from man, Yahweh is used; when God enters the
apperception of man, the is introduced. Thus in Gn. 21:17 ff. God hears the cry of
Hagar, the angel calls to her, and God opens her eyes. This obvious trend explains the
peculiar facts. Originally the stories probably referred quite naively to purely sensual
theophanies. The editors then softened this primitive tradition in the interests of strict
transcendence by interposing the figure of the as Yahwehs mode of manifestation.
This speculative reshaping of older traditions, which is so striking in the OT, is an
important literary theologisation, but it does not express any widespread belief, and
cannot therefore he claimed as the specific conception of the current in Israel., p.
78.
In yet another form theological reflection has taken control of this otherwise simple
figure of popular belief. When Yahweh was angry at Horeb, He refused to guide Israel
through the wilderness in case His holiness consumed the people. He thus sent His
angel as guide (Ex. 33:2 f.). Here, too, the is an executive of the covenant of grace;
Yahweh conceals His glory from Israel and sends the mediator for the preservation of
the people., p. 78.
DYRNESS, William, Themes in Old Testament Theology (Illinois: InterVarsity

Press, Downers Grove, 1977), 173-175, 42.
The Angel of the Lord. In the OT the angel of the Lord might be only a messenger of
God (the Hebrew word itself means messenger), distinct from God himself (2 Sam.
24:16), or he might be identified with the Lord himself speaking in the first person
(Gen. 16:7-14; Judg. 2:1,4; 6:20-23 et al.). He could be a bringer of blessing (Ex. 32:34)
or of judgment(2 Sam. 24:16). When the angel of the Lord is present, God's protecting
39
or fearful presence can be felt, while his transcendence is not questioned. It is typical of
OT theophanies that the line between a representative and an actual appearance of God
cannot be sharply drawn. This is seen even in the prophets where the identification
with God and his word was so close that the prophet could lapse into the first person,
seemingly without realizing it. God is free to make his presence known, even while
humans must be protected from his immediate presence., p. 41.
JACOB, Edmond, Theologie de lAncien Testament (Neuchatel: Delachaux &

Niestle, 1955).
La figure de ce personnage a t qualifie de fuyante et de dconcertante ; on

dsigne en effet par ce nom tantt une forme d'apparition de Yahweh dans le genre du
double ou de l'me extrieure, tantt un tre jouissant d'une existence personnelle bien
diffrencie de celle de Yahweh. Le substantif mal'ak se rattache la racine la'ak qui en
arabe, en ugaritique, et en thiopien a le sens d'envoyer avec un message transmettre
; si donc tymologiquement le terme ne peut avoir d'autre sens que celui de messager 2,
la porte et les attributions d'un messager peuvent tre sujettes des variations. Le
messager pouvait l'occasion devenir un vritable reprsentant de Dieu, jouant un rle
comparable celui d'une statue divine ou royale dont la prsence avait la mme porte
que celle du souverain en personne ; selon que l'ange a t envisag comme un
messager au sens troit du mot ou comme un reprsentant, l'accent a t mis sur ce qui
le distingue de Yahweh ou sur le lien qui l'unit lui. Dans l'Ancien Testament l'ange de
Yahweh se meut sur une ligne allant du rle de reprsentant celui de messager., p. 60.
Le texte le plus ancien o l'ange se trouve mentionn pourrait tre la bndiction de

Jacob, Gen. 48. 15-16, sur les fils de Joseph: Que le Dieu devant lequel ont march mes
pres, Abraham et Isaac, que le Dieu qui a t parle la place de Yahweh, mais la prire
ne peut tre exauce que par Yahweh lui-mme. De mme dans Gense 22, l'ange
d'Elohim appelle Abraham du haut du ciel et lui annonce le serment de Yahweh (v. 15-
16). La fonction de l'ange est comparable celle du prophte qui, tout en s'identifiant
momentanment avec celui qui l'a envoy, reste cependant un personnage fonci-
rement distinct. Il n'est pas sans intrt de remarquer que l'ange de Yahweh n'est
jamais mentionn par les grands prophtes, si bien qu'on peut se demander si ce n'est
pas le prophte qui a pris la place tenue ailleurs par l'ange; le titre de maPak Yahweh
donn un prophte (Agge 1. 13) pourrait tre un indice dans cette direction., p. 61
Qu'il ait l'aspect d'un double de Yahweh ou d'un messager, l'ange n'a d'existence ou de
fonction qu'en vertu de la libre dcision de Yahweh ; il a si peu son existence par lui-
mme, qu'on ne peut pas dire si d'un rcit l'autre, il s'agit d'un mme personnage,
d'autant plus que grammaticalement l'expression peut se traduire l'ange de Yahweh
ou un ange de Yahweh . L'ange existe quand Yahweh a besoin de lui, tout comme la
multitude des anges laquelle l'ange de Yahweh est finalement intgr et qui constitue
la cour cleste n'existent vraiment que lorsque le seigneur des anges leur confie une
mission, prcise et temporaire, excuter., p. 61.
BOBRINSKOY, Boris, Taina Preasfintei Treimi, trad. Mriuca i Adrian

Alexandrescu (Bucureti: EIBMO, 2005).
40
n special anghelologia iudaic ridic problema limitelor i a puterii acestor mijlocitori,
creai sau necreai, ca i problema relaiilor acestora cu Dumnezeu i cu lumea. Este
vorba mai ales de ngerul Domnului, ngerul lui Iahve, cuvntul, duhul, nelepciunea,
Legea, Slava. De fapt, trsturile ngerului Domnului se deosebesc att de ntreaga
anghelologie premozaic prin precizarea, n Fiecare caz, a misiunii divine, ct i de
anghelologia postexilic prin alura sa mai sobr, mai arhaic. Exegeza rabinic a vzut
n ngerul Domnului cnd un simplu nger, cnd pe lahve nsui, cnd pe cel care
introduce imediat n Prezena divin.
S vedem textele. La Fac. 16, 7-13, ngerul Domnului iese n ntmpinarea lui Agar,
alungat de Srai. Or, textul, dup ce a vorbit n mai multe rnduri despre ngerul
Domnului (7, 9, 10), conchide: i a numit Agar pe Domnul, Cel ce-i grise, cu numele
acesta: Ata-El-Roi (care se tlcuiete: Tu eti Dumnezeu atotvztor) (13). l regsim
pe nger la jertfa lui Isaac (Fac. 22, 10-18). Tot el este cel care i vorbete lui lacov n vis
(Fac. 31, 11-13) pentru a-i spune: Eu sunt Dumnezeul Cel ce i S-a artat n Betel, unde
Mi-ai turnat untdelemn pe stlp i unde Mi-ai fcut fgduin (13). Aceeai oscilare i
n relatarea Rugului aprins (Ie. 3, 2-6), unde textul, dup ce spune: Acolo i s-a artat
(lui Moise) ngerul Domnului ntr-o par de foc (2), continu: Iar dac a vzut Domnul
c se apropie s priveasc, a strigat la el Domnul din rug (4); n continuare textul nu
mai vorbete dect despre Dumnezeu. O dat cu contientizarea relaiilor dintre
Domnul i Israel, textele, ndeosebi cele de dup Ieire, au fost corectate n sensul unei
identificri pur i simplu a ngerului cu Domnul, astfel nct anumite pasaje nu-L mai
menioneaz dect pe Acesta (Ie. 4, 24; Jud. 6, 14-16). Aceeai schimbare se observ n
textul Septuagintei.
Filon subliniaz deplina transcendent a lui Dumnezeu nsui i deplina Sa imanent n

puterile i energiile Sale. n ngerul Domnului, el vede n mod special manifestarea
Logosului. ntr-o perspectiv destul de asemntoare, Prinii alexandrini au identificat
ngerul Domnului cu Logosul, a doua Persoan a Treimii. Sfinii Irineu i Teodoret din
Cyr au artat c Dumnezeu pregtea ntruparea Cuvntului prin teofanii prefigurative i
l-au aezat pe ngerul Domnului n rndul acestor teofanii. n Apus, Fericitul Ieronim i
Fericitul Augustin au vzut n ngerul Domnului o manifestare ad extra a ntregii Treimi.
Dar trebuie oare opuse aceste dou interpretri?
Am vorbit despre teofanii; ngerul Domnului este un caz deosebit, dar nu exclusiv.
Aceste teofanii ni s-au nfiat ca nite manifestri extraordinare sau suprafireti ale
transcendenei lui Dumnezeu. Aceste evenimente suprafireti nu ar trebui disociate,
nici radical opuse domeniului general al revelaiei lumii spirituale, unde este operant
relaia constant dintre Dumnezeu i om. O asemenea opoziie ntre suprafiresc,
extraordinar i miraculos, pe de o parte, i firesc, cotidian, pe de alt parte, ar violenta
duhul nsui al Vechiului Testament. La fel s-ar ntmpla i dac am cuta s operm o
demarcare prea radical i total ntre suprafiresc i cotidian n viata nsi a
cretinului i a omului duhovnicesc regenerat de har i iluminat de lumina lui
Dumnezeu. p. 25-7.
41
Fptur cereasc. Termenul este traducerea curent a cuvntului ebraic malah,

provenit, la rndul su, din radacina laah, misiune" sau slujb", care se regasete in
ugaritic, in arab i in mai multe alte limbi semitice. Malah nsemna iniial mesager".
n Biblie, acest mesager poate fi un sol supranatural al lui Dumnezeu (de exemplu. Gen.
16,7; 22,11; Ex. 23,20) sau un om trimis de Dumnezeu, cum ar fi un profet (de exemplu,
Hag. 1,13; Isa. 42,19), sau un om trimis de un alt om (de ex.. Gen. 32,3; Jud. 9,31). n
Biblie deci, nu orice malah este un nger, i nici orice nger nu este neaparat un malah,
deoarece exist muli ali termeni cu nelesul de mesageri, muritori sau nemuritori. Cu
timpul, ns, malah devine termenul consacrat pentru a desemna fpturile
supranaturale n slujba lui Dumnezeu i inceteaz s mai fie folosit pentru alte tipuri de
soli. Astfel, in sensul sau postbiblic, malah este echivalentul cel mai apropiat al
romanescului nger". Acetia apar inc din cele mai vechi capitole ale Bibliei i in multe
din carile ei, prezena lor fiind curent in textele evreieti de-a lungul secolelor,
aproape fr ntrerupere., p. 357.
NEGOI, Athanase, Teologia biblic a Vechiului Testament (Bucureti: Sophia, 2004).
Malac Yahwe este:

a. nger propriu-zis prin care Dumnezeu aduce la cunotina oamenilor voina sa cereasc. El
vorbete i acioneaz n numele lui Dumnezeu, pentru care motiv i sunt atribuite numiri
divine, precum i unele onoruri divine.
b. Malac Yahweh ar fi identic cu Yahweh, ntre ei nefiind nici o diferen. Prin aceast expresie
s-ar indica numai o form de apariie a lui Dumnezeu celui nevzut, aadar aici am avea de-a
face cu o teofanie.
c. Malac Yahweh este conceput ca ceva asemenea cu Yahweh n ce privete esena, dar n ceea
ce privete persoana; ca o fiin aparte., p. 83.
Se poate afirma despre Malac-Yahweh:

1. Ete o fiin prin care Yahweh se revela n Vechiul Testament.
2. Este de aceeai esen cu Yahweh, deci de natur divin.
3. Cu privire la persoan, este diferit de Yahweh. dei aceast deosebire de persoan nu este
scoas bine n eviden totdeauna. Motivul acestei neclariti, cu privire la diversitatea
persoanei, st n iconomia divin, ntructva constituind un scut contra concepiilor
politeiste, care ar fi putut s se bazeze pe personalizarea lui Yahweh.
4. Malac-Yahweh este identificat de lumea cretin cu Logosul, deci cu a doua persoan a
Sfntei Treimi, care ca Mntuitor va lua cndva natura omeneasc i va rscumpra att
poporul lui Israel, ct i popoarele pgne., p. 89.
42
Capitolul 4
Faa lui Dumnezeu

facies
FA
(paneh) (prosopon)
CHIRIL AL ALEXANDRIEI, Tlcuirea psalmilor IV (30-40), ed. Dumitru Stniloae, MO 1-3
(1990): 123-198.
GRIGORIE DE NYSSA, Despre fericiri, n PSB 29, ed. Teodor Bodogae (Bucureti: EIBMO,
1982).
1988).
Grove, 1977).
1961), 35-40.
Press, 1995).
THOMAS, Gary L., Seeking the Face of God: The Path to a more intimate relationship (Oregon:
Harvest House Publishers, 1999).
Bibligrafie romneasc:
CRSTOIU, Justinian, Schimbarea la Fa a Mntuitorului i semnificaia ei, ST 3-4 (1985):
245-257.
CHIRIL, Ioan, Omul chip al lui Dumnezeu, n gndirea prinilor capadocieni i n
teologhisirea rsritean (ncercare de precizare a coninutului unui concept
antropologic), AFTOC XII (2008-2009): 21-34.
a. faa lui Dumnezeu
Fc. 3, 8 Iar cnd au auzit glasul Domnului Dumnezeu, Care umbla prin rai, n rcoarea
serii, s-au ascuns Adam i femeia lui de faa Domnului Dumnezeu printre pomii raiului.
Fc. 4, 16 i s-a dus Cain de la faa lui Dumnezeu i a locuit n inutul Nod, la rsrit de
Eden.
Fc. 16, 13 i a numit Agar pe Domnul, Cel ce-i grise, cu numele acesta: Ata-El-Roi (care se
tlcuiete: Tu eti Dumnezeu atotvztor), cci zicea ea: "N-am vzut eu, oare, n faa pe Cel
ce m-a vzut?"
43
Fc. 32, 30 i a pus Iacov locului aceluia numele Peniel, adic faa lui Dumnezeu, cci i-a
zis: "Am vzut pe Dumnezeu n fa i mntuit a fost sufletul meu! "
I. 33, 20 Apoi a adugat: "Faa Mea ns nu vei putea s-o vezi, c nu poate vedea omul
faa Mea i s triasc".
I, 33, 23 Iar cnd voi ridica mna Mea, tu vei vedea spatele Meu, iar faa Mea nu o vei
vedea!"
Nm. 10, 35 Cnd se ridica chivotul, ca s plece la drum, Moise zicea: "Scoal, Doamne, i s
se risipeasc vrjmaii Ti i s fug de la faa Ta cei ce Te ursc pe Tine!"
Dt. 31, 18 Dar Eu mi voi ascunde faa Mea de la el n ziua aceea, pentru toate frdelegile
lui pe care le-a fcut el, ntorcndu-se la ali dumnezei.
1 Rg. 1, 14 De aceea i-a i zis Eli: "Pn cnd ai s stai aici beat? Trezete-te i te du de la
faa Domnului!"
1 Par. 16, 11 Alergai la Domnul i la ajutorul Lui; cutai pururea faa Lui!
Iov 1, 12 Atunci Domnul a zis ctre Satan: "Iat, tot ce are el este n puterea ta; numai
asupra lui s nu ntinzi mna ta". i Satan a pierit din faa lui Dumnezeu.
Iov 2, 5 Dar ia ntinde-i mna i atinge-Te de osul i de carnea lui! S vedem dac nu Te va
blestema n faa!"
Ps. 23, 6 Acesta este neamul celor ce-L caut pe Domnul, al celor ce caut faa
Dumnezeului lui Iacob.
Ps. 26, 13-14 ie a zis inima mea: Pe Domnul voi cuta. Te-a cutat faa mea; faa Ta,
Doamne, voi cuta. S nu-i ntorci faa Ta de la mine i s nu Te abai ntru mnie de la
robul Tu;
Is. 8, 17 Voi atepta deci pe Domnul, Care i ascunde faa Sa de la casa lui Iacov i voi
ndjdui ntru El.
Ir. 23, 39 De aceea, iat v voi uita cu totul i v voi prsi, i cetatea aceasta, pe care v-
am dat-o vou i prinilor votri, o voi lepda de la faa Mea,
Iona 1, 10 i toi oamenii s-au temut cu fric mare i i-au zis lui: "Pentru ce ai svrit una
ca aceasta?" Cci ei tiau c el fuge din faa lui Dumnezeu, fiindc el le spusese.
b. faa omului
Fc. 2, 7 Atunci, lund Domnul Dumnezeu rn din pmnt, a fcut pe om i a
suflat n faa lui suflare de via i s-a fcut omul fiin vie.
Fc. 4, 7 Cnd faci bine, oare nu-n este faa senin? Iar de nu faci bine, pcatul bate la u i
caut s te trasc, dar tu biruiete-l!"
Fc. 16, 6 Iar Avram a zis ctre Sarai: "Iat, slujnica ta e n minile tale, f cu ea ce-ti place!"
i Sarai a necjit-o i ea a fugit de la faa ei.
Fc. 19, 21 i i-a zis ngerul: "Iat, i cinstesc faa i-i mplinesc acest cuvnt, s nu pierd
cetatea despre care grieti.
I. 34, 35 i vedeau fiii lui Israel c fata lui Moise strlucea i Moise i punea iar vlul
peste faa sa, pn cnd intra din nou s vorbeasc cu Domnul.
Is. 53, 3 Dispreuit era i cel din urm dintre oameni; om al durerilor i cunosctor al
suferinei, unul naintea cruia s-i acoperi faa; dispreuit i nebgat n seam.
Iz. 1, 28 Cum este curcubeul ce se afl pe cer la vreme de ploaie, aa era nfiarea acelei
lumini strlucitoare care-l nconjura. Astfel era chipul slavei Domnului. i cnd am vzut eu
aceasta, am czut cu faa la pmnt.
Tob 3, 12 i acum ctre Tine, Doamne, mi ntorc ochii i faa mea i m rog.
c. fa ctre fa
I. 33, 11 Domnul ns gria cu Moise fa ctre fa, cum ar gri cineva cu prietenul su.
Dup aceea Moise se ntorcea n tabr; iar tnrul su slujitor Iosua, fiul lui Navi, nu
prsea cortul.
44
Jd. 6, 22 i a cunoscut Ghedeon c acesta este ngerul Domnului, i a zis Ghedeon: "Vai de
mine, Stpne Doamne, c am vzut pe ngerul Domnului faa ctre faa!"
Literatur patristic

Psalmistul zice: nsemnatu-s-a peste noi lumina feei Tale, Doamne (Ps. 4, 6). Ce este
faa lui Dumnezeu-Tatl, a crei lumin s-a nsemnat peste noi? Fr ndoial, Fiul lui
Dumnezeu Unul-Nscut, chipul Lui neschimbat. De aceea a spus: Cel ce M vede pe Mine
vede pe Tatl (In 14, 9). i: s-a nsemnat peste noi l arat de un chip cu El, ntiprind
prin Duhul Su lumina Sa ca chip dumnezeiesc n cei ce cred n El, ca i ei s fie
dumnezei asemenea Lui i fii ai lui Dumnezeu, p. 60.
Psalmistul zice: Cci nu cu sabia lor au motenit pmntul i braul lor i-a izbvit pe ei,
ci dreapta Ta i braul Tu i luminarea feei Tale (Ps. 43, 4-5). Luminare a lui
Dumnezeu-Tatl numete n acestea descoperirea Fiului prin Duhul i cluzirea
tuturor celor ce sunt, singura care a izbvit pe Israel i l-a scpat de sub puterea
Egiptului, p. 61.
Pe cei ce l caut pe El, prin rvna cea bun i prin credin, Dumnezeu i privete mai
nainte, ca dintr-un munte, adic din pretiina nalt i potrivit lui Dumnezeu, dup
spusa lui Pavel: Pe care mai nainte i-a cunoscut i mai nainte i-a hotrt s fie
asemenea chipului Fiului Su, pe acetia i-a i chemat (Rom. 8, 29). Deci Hristos ridic
ochii, artnd oarecum c pe cei ce-L iubesc pe El i face vrednici de privirea
dumnezeiasc. E ceea ce s-a spus ctre Israel n form de binecuvntare: S-i ridice
Domnul faa Lui spre tine i s-i dea ie pace (Num. 6, 26), p. 221.
Dar nu se pecetluiete de ctre Tatl Cuvntul gol sau fr trup (nscut) din fiina Lui,
ci mai degrab se pecetluiesc prin El cele ce sunt ridicate la asemnarea cu Dumnezeu
prin asumare, precum nelegem ceea ce spun unii: nsemnatu-s-a peste noi lumina feei
Tale, Doamne (Ps. 4, 6). Cci zice c Fiul este fa a lui Dumnezeu i Tatl. Iar aceasta
este iari pecete. Iar lumina din Fiul este harul ce trece la creatur prin Duhul, har prin
care ne remodelm dup Dumnezeu prin credin, primind ca printr-un sigiliu
conformitatea cu Fiul, p. 241.
GRIGORIE DE NYSSA, Despre fericiri, n PSB 29, trad. Teodor Bodogae (Bucureti:
EIBMO, 1982).
Ba i mustr prin cuvnt pe cei ce dau dumnezeirii unele chipuri prin presupuneri,
spunnd ca din partea lui Dumnezeu: Cu cine M-ai asemnat?(Isaia 40,6), zice Domnul.
Acelai sfat l d i Eclesiastul prin cuvintele sale: S nu te grbeti s scoi cuvnt
naintea feei lui Dumnezeu. C Dumnezeu este n cer sus i tu, pe pmnt jos (Ecl. 5,1). El
arat, socotesc, prin deprtarea stihiilor una de alta, n ce msur e mai presus firea
dumnezeiasc, de gndurile pmnteti, p. 388.
EIBMO, 1988).
45
Atta vreme ct razele supravegherii Tale strluceau peste mine, spune David, triam
ntr-o stare bun i netulburat; dar cnd i-ai ntors faa Ta de la mine s-a vdit
pornirea mea cea ptima i plin de tulburare a sufletului meu. Se spune c
Dumnezeu i ntoarce faa Lui de la noi n timpuri de greuti, cnd ne las n seama
ncercrilor, pentru ca s se fac cunoscut tria lupttorului. [...] i pentru c
ntoarcerea este potrivnic voinei lui Dumnezeu, iar tulburarea este potrivnic
frumuseii i puterii, urmeaz c tulburarea este urenie i slbiciune a sufletului,
nscute din nstrinarea de Dumnezeu., 240.
CHIRIL AL ALEXANDRIEI, Tlcuirea psalmilor IV (30-40), trad. Dumitru Stniloae,

MO 1-3 (1990.
Cci precum cnd rsare soarele, se destram ntunericul, iar cnd apune, urmeaz
noaptea, n care ies din pdurile lor, fiarele slbatice i oamenii ru-fctori, la fel
ntorcndu-se la cineva Dumnezeu, se ridic vrjmaii sufletului. Iar strlucind lumina
dumnezeirii Lui, pe care Scriptura o numete faa lui Dumnezeu, fug toi cei de lucreaz
cele vrednice de ntuneric. De aceasta cere i proorocul s se nvredniceasc de ea, nu
pentru faptele lui, ci pentru mila lui Dumnezeu. Cci aceasta [artarea feei Domnului]
[subl. ns.] este singurul mod de izbvire [potrivit lui David] [subl. ns.]., p. 125-6.
Alte surse:

Press, Ltd., 1961).
In this expression, too, we are presented with a term for Gods self-manifestation
which was originally thought of in a completely naive and concrete way. In paganism it
was possible to speak of the face with absolute realism, since in the Temple the face of
the statue of the god was always there in front of one., p. 35.
It is true that a concrete conception of the pnm is also found in the popular tales of
ancient Israel. Thus Jacob was astounded that he should have escaped with his life in
spite of having seen the divine being, with whom he had been wrestling, face to face,
and he called the scene of his adventure Peniel (Face of God). The same idea is present
in Judg. 6.22. It was not long, however, before objections were raised to this naive view;
according to Ex. 33.20 no one, not even such an elect man of God as Moses, can in any
circumstances look upon the panim of God. , p. 35.
There could, however, of course be no objection to speaking of seeing the face of

Yahweh in a metaphorical sensehence the extremely frequent use of the expression to
mean enter the sanctuary. This particular application of the phrase, despite there being
no visible image of God in the Israelite cult, was made all the easier by the fact that in
secular life admittance to an audience with a superior was described as seeing the
countenance of the person in question, a usage exactly paralleled in Babylonian., p. 36
Indeed, the metaphorical use of pnm, which in this way came to predominate, may at
an early stage have repressed its independent value as a form of the divine self-
manifestation, and caused it to fall into oblivion. Only in relatively few passages is it-still
discernible.3 The disappearance of the Ark into the cella of the Temple, and its
consequent withdrawal from the worshipping life of the nation, must have assisted this
process. With the kbd at any rate the pnm had no connection; the two concepts
derive from different roots, and were never combined with one another., p. 38.
46
Gen. 33.10, where Jacob says to Esau: To see your face is like seeing the face of God,
with such favour have you received me/ Gods gracious countenance is therefore mani-
fested in a man when the latter shows favour in Gods stead, as it were; and in this way
it comes to be an expression for Gods representative., p. 39.
Von RAD, Gerhard, Old Testament Theology, vol 1 (London: S. C.M. Press, Ltd., 1975).
However, the truths that in the last resort God cannot be visibly represented, that his
worship is a matter of the heart rather than of the eye, and that men must learn to
accept the invisible as really invisible, are of course all general truths of religion which,
just because of their generality, are quite inapplicable to the real problem., p. 213.
Jahweh lets his Presence (Panim) accompany them. About the last of these little can be
said, for this almost hypostatising independence here given to the face.. as a special
form of manifestation between Jahweh and Israel is unique. It is possible that the
passage served as the aetiology of a cultic mask (why is Jahweh only present in the
Panim?). But while this idea of the Panim accompanying Israel is isolated, the other idea,
that of the guiding angel, rests on a much broader basis. The idea that in the wilderness
Israel was led by the angel of Jahweh was obviously firmly rooted in the tradition, since
it occurs in various contexts (Ex. xiv. 19, xxiii. 20, 23, xxxii. 34, xxxiii. 2; Num. xx. 16)., p.
285.

When the reference to YHWHs countenance=pnm, a so-called plural of extension,

occurs, then it has to do, not with a hypostasis, but primarily with a graphic manner of
expression that is close to the secular use of the word. If one looks (.=raa) for or
wishes to seek (.= bqa) YHWHs countenance, then one searches for a cultic
place and prays to or makes a request of YHWH (2 Sam.21:1; Hos.5:15; Pss.24:6; 27:8;
105:4; 1 Chron. 16:11; and 2 Chron. 7:14). As the original source of this expression, the
seeking of YHWHs countenance in the cultic place may resonate perhaps with the
thoughts about a divine image existing there. In any case, this view no longer plays a
role anymore in Old Testaments texts and consequently also provides no help in
interpreting the meaning of the expression. Thus the socalled shewbread (..= lehem
[hap]pnm, bread of presence) is present only before YHWH (Exod 25:30), although
one did not belive that he would consume it (Exod. 25:30; 35:13; 39:36; 1 Sam. 21:7; 1
Kings 7:48; and 2 Chron. 4:19; cf. Num. 4:7; then Ps. 50: 12ff., which expressly denies
that YHWH needs nourishment). Who desires to look at YHWHs countenance., p.163.
Furthermore, one even encounters YHWHs countenance as a subject acting in history

(Exod. 33:14; Deut. 4:37; Isa. 63:9; and Lam. 4:16) that expresses, as to do the
sovereignty of YHWH and other figures aof speech, the personal presence of God. This
divine activity through the countenance of YHWH is always a positive occurrence that
leads to the well-being of the one concerned. Whether YHWHs countenance appears
or one looks at it in order then to receive divine judgment or punishment is never
actually said within the Old Testaments texts. Perhaps it is precisely this positive
semantic content that explains why there is relatively seldom a discussion of the face of
YHWH within the prophetic books (Hos. 5:15; Micah 3:4; Isa. 8:17; 54:8; Jer. 33:5; Ezek.
39:23f; Zech. 7:2 and 8:21f.), p. 164.
Therefore the face of God stands for the gift of his grace. When he conceals his face,
he thus withdraws this grace (cf. Exod. 33:14f). This analogously reflects the secular use
of= pnm (countenance, Gen. 33:10). And the light of the divine countenance means
47
also his concrete,helping intervention. If YHWH promises his accompanying presence,
then he himself goes again with his rebellious people, be it through his angel (Exod.
32:34; 33:32) or through his countenance (=pnm, countenance, Exod. 33:14f.),
both of which incorporate YHWHs presence and carry out his guidance. Thus, =
pnm (countenance) stands for a kind of synecdoche for his personal presence,
relationship, and encounter (or denial of the same)., p. 165.
KITTEL, Gerhard et al., Theological Dictionary of the New Testament, vol. 6, electronic
ed. (Michigan: Grand Rapids, Eerdmans, 1964-c1976).
Sometimes the manner of speech is anthropomorphic. When God lifts His countenance
over man He has pity and gives peace: , Nu.
6:26. Prayer is made that He will cause His face to shine on the Israelites:
, Nu. 6:25. When He hides His face He withdraws His
grace: , Dt. 32:20; cf. Mi. 3:4. Anxious prayer is made:
; 12:2; cf. 29:8; 43:25. If God has not
turned away His countenance, grateful confession is made:
, 21:25. Prayer is also made to God
, 101:3; 142:7. In penal wrath God turns His face against
those who do evil: , 33:17. His wrathful
glance smites transgressors of the Law:
, Lv. 17:10, cf. Lv. 20:3, 6; 26:17;
Ez. 14:8; 15:7.
It is often said that men have seen the face of God:

, Gn. 32:30; cf. Ju. 6:22. Because he had seen God face to face Jacob called the
place of meeting , Gn. 32:30 f. LXX == . Seeing God involves the greatest
peril, for man necessarily perishes before Gods holiness. The OT does not dispute the
fact that man may see Gods face in certain circumstances, yet in general he may not do
so, since the consuming holiness of God destroys man. Thus Moses is warned
, Ex.
33:20. Moses can see only from behind when the glory of God passes by:
, , Ex. 33:23. In distinction from the religion
of the Greeks, according to which the gods can reveal themselves to the eye of man, the
OT insists that God reveals Himself through the Word, not through seeing His face.
Alongside this use of Gods countenance there is a second series of instances in which
() is employed cultically. To see Gods face is to visit the cultic site.
This expression was probably taken over from non-Israelite cults which had an idol in
the temple for the veneration of worshippers. It then passed into OT usage in a
transferred sense. The yearning question is asked in prayer:
; 41:3; 94:2. Believers seek the face of the Lord and find it
when they attend the temple: , Zech. 8:21 f. There is
often reference to (Gods), 118:58; 4 . 13:4; Bar. 2:8;
Zech. 8:21 Cf. , Mal. 1:9. In these expressions
the accent is not on seeing. To see the face of God is to be certain of His presence and
grace. Hence 104:4 can say with reference to the everyday life of the righteous:
(sc. Gods) . Here the expression breaks away
from the cultic world and stresses the need to keep up a daily relation with God. When
the Psalmist says: , , ( 26:8), he means that he wants to
make Yahwehs grace and help a matter of supreme concern.
48
It may be mentioned in conclusion that the shewbread is called in
1 . 21:7 because it is kept in the holy place, the place of Gods presence. p. 772-774.

Press, Downers Grove, 1977).
The Face of God. In the account of Moses request to see the glory of God, the face of
God appears as the presence of God without restriction (Ex. 33;20). Human beings
cannot see Gods face and live (though Jacob claims to have seen the face of God, in Gen.
32:30). More common is the use of Gods face in a metaphoric way for his presence in
general. To have his face shine upon one is to experience God's blessing (Num. 6:25), to
have his face hidden from one is to experience pain and sorrow (Ps. 13:1). When Adam
fled from God in the garden, the Hebrew has it "he hid himself from the face of God
(Gen. 3:8). But the later understanding is that the face of God is his immediate presence,
the experience of which is not to be known in this life (Ps. 17:15). As with angel usage of
this word is on a line from a metaphoric to a more literal understanding., p. 42.
Lexpression voir la face de Yahweh, qui semploie indpendamment de toute

perception corporelle dune statue ou figure divine, finit par tre dtache mme du
sanctuaireo Dieu rside, pour dsigner la jouissance de la prsence divine, la
communion avec Dieu par la prire et la contemplation; ainsi dans le Ps. 17,15 : dans
la justice je verrai ta face (cf. Ps. 11, 7; Job, 33, 26). De mme rechercher la face de
Dieu signifie tantt recourir Dieu dans son sanctuaire pour obtenir sa protection (Ps.
24, 6; cf. I Chron., 21, 30) ou pour linterroger (II Sam., 21, 1), tantt simplement
linvoquer en dehors de tout acte cultuel, voire revenir lui par une conversion sincre
(Ps. 105, 4; Os., 5, 15; Chron., 7,14; cf. Amos, 5,6 ; Jer., 29, 12,13). Enfin la face est
parfois simplement lquivalent de la personne : ainsi dans Prov 7, 15: je cherchais ta
face et je tai trouv; dans Ez., 6, 9 : ils prendront leurs faces en dgot, cest--dire
ils se prendront eux-mmes en dgot, et dans I Sam., 17, 11 : ta face marchera, cest-
-dire tu marcheras en personne. Cest pourquoi un psalmiste (Ps. 139, 7) met en
parallle la face et lesprit de Yahweh : o aller loin de ton esprit, o fuir loin de ta
face ? , cest--dire loin de toi, qui connais tout et es partout (vv. 8-12)., p. 225.

Niestle, 1955).
Dintre toate prile corpului, chipul este cel care exprim cea mai mare varietate de
sentimente i atitudini: lumineaz faa (Ps. 103, 17), mnia o face posomort (Fac. 4,
5, Nem. 2, 2). Prin urmare, e firesc ca faa lui Dumnezeu s dein n Vechiul Testament
un loc foarte important ca manifestare a sentimentelor Sale. ntreaga persoan a lui
Yahve se concentreaz n faa sa, att iubirea ct i mnia, chiar dac aceasta din urm
este exprimat mai degrab prin ntoarcerea feei sau absena feei lui Dumnezeu. Faa
lui Dumnezeu este, deci, prezena Lui integral.
n pasajul cel mai explicit pentru studierea noiunii, Ieirea 33, unde Yahve i promite
lui Moise c faa Sa va merge cu Israel, este vorba despre prezena personal a lui Yahve
n mijlocul poporului Su; dar acest pasaj este plasat ntr-un context care permite
presupunerea unei exploatri teologice a noiunii, din moment ce faa pare a fi un
substitut al lui Iahve nsui care afirm limpede refuzul Su de a nsoi poporul n
peregrinarea prin pustie (Ie. 33, 3-5) i intenia Sa de a trimite n locul Su un nger.
49
Marcnd distincia dintre Yahve i faa Sa, acest capitol situeaz noiunea feei ntr-o
perspectiv care nu corespunde integral reprezentrilor israelite. Faptul c Dumnezeu
Se reveleaz i c omul l poate vedea este o afirmaie n privina creia, pentru vechiul
Israel, nu exista umbr de ndoial. n Deut. 4, 37, te-a i scos (cu faa Lui i) cu puterea
Lui cea mare din Egipt., expresia desemneaz persoana, altfel spus Dumnezeu nsui i
nu pe unul din reprezentanii Si. Sensul este i mai limpede n Is. 63, 9: i El le-a fost
izbvitor n toate strmtorrile lor. i n-a fost un trimis i nici un nger, ci faa Lui i-a
mntuit. i n Ps. 20, 9 unde vremea feei este momentul apariiei personale a lui
Iahve.
Numele de Penuel, care atest faptul c patriarhul Iacov L-a vzut pe Dumnezeu fa
ctre fa, i exemplul lui Moise care vorbea cu Dumnezeu fa ctre fa, ne arat faptul
c faa nu constituia o problem pentru gndirea iudaic (Ie. 33, 11; Num. 12, 8; 14,
14).
Totui, destul de devreme [Ed. Jacob consider c ideea ar aparine ndreptrilor

elohiste ale Iahvistului] s-a afirmat n Israel i faptul c faa lui Dumnezeu nu poate
omul s o vad (Ie. 33, 20-23; III R. 19, 13). Textele care relateaz viziunea lui Iacov i a
lui Moise au fost ndreptate pentru a arta c nu era vorba acolo dect de un fenomen
excepional la care Iacov fusese martor numai cu preul unei rni a oldului, i c Moise
nu l-ar fi vzut dect din spate. n ncercarea de a rezolva aceast problem, masoreii
au nlocuit forma de qal raah cu forma de niphal yeraeh, faa lui Dumnezeu fiind
obiectul vederii (Ie. 23, 15-17; 24, 11; Ps. 41, 2),
Aceste modificri se nscriu n linia general a atenurii antropomorfismelor, dar nu

considerm c acelai curent ar fi ncercat s separe faa lui Iahve ca ipostas
independent. Este greu de acceptat c un termen care exprima att de puternic esena i
prezena persoanei, n toate timpurile, ar fi putut fi ales pentru a exprima distanarea ei.
Ceea ce se petrece n religia fenician unde o divinitate secundar putea fi numit faa
divinitii principale (Tanit pen Baal) nu poate servi drept analogie, faa avnd nevoie
pentru a se manifesta de o persoan i aceast persoan nu putea fi n religia lui Israel
dect Iahve.
Pentru a mpca ideea prezenei lui Dumnezeu cu faptul c El este nevzut i cu

unitatea sa, noiunile de nger i de slav - care aveau amndou un substrat material,
unul n umanitate, cellalt n natur - au eclipsat treptat noiunea de fa ca form de
artare a lui Dumnezeu. Trebuie s remarcm c faa nu a ncetat niciodat s fie
considerat o revelaie divin; cutarea feei lui Iahve, cu alte cuvinte prezena Sa
personal, rezum att cultul de la Templu, ct i comuniunea cu Dumnezeu pe calea
rugciunii personale (Ps. 62, 3-4; 99, 3; 17, 14) i credincioii aveau certitudinea c
aceast cutare a feei avea ca rsplat binecuvntarea lui Iahve, care consta tocmai n
ndreptarea feei Sale nspre ei: S caute Domnul asupra ta cu fa vesel i s te
miluiasc! (Num. 6, 25; Ps. 79, 4, 8, 20)., p. 62-63.
50
Capitolul 5
Slava lui Dumnezeu

gloria
SLAV
(kavod) (doxa)
ATANASIE CEL MARE, Trei cuvinte mpotriva arienilor, n PSB 15, trad. pr. prof. Dumitru
1983).
Grove, 1977).
1961).
Press, 1995).
RAD von Gerhard, Old Testament Theology, vol 1 i 2 (London: S. C.M. Press, Ltd., 1975).
http://www.jewishencyclopedia.com/articles/13537-shekinah
a. Slava lui Dumnezeu
I. 18, 14 i vor cunoate toi Egiptenii c Eu sunt Domnul, cnd mi voi arta slava Mea
asupra lui Faraon, asupra carelor lui i asupra clreilor lui".
I. 16, 10 Iar cnd vorbea Aaron ctre toat adunarea fiilor lui Israel, au cutat ei spre
pustie i iat slava Domnului s-a artat n nor.
I. 19, 21 Atunci a zis Domnul ctre Moise: "Pogoar-te i oprete poporul, ca s nu
nvleasc spre Domnul, s vad slava Lui, c vor cdea muli dintre ei.
I. 29, 43 Acolo M voi pogor Eu nsumi la fiii lui Israel i se va sfini locul acesta de
slava Mea.
I. 33, 18-23 i Moise a zis: "Arat-mi slava Ta! " Zis-a Domnul ctre Moise: "Eu voi trece
pe dinaintea ta toat slava Mea, voi rosti numele lui Iahve naintea ta i pe cel ce va fi de
miluit l voi milui i cine va fi vrednic de ndurare, de acela M voi ndura". Apoi a
adugat: "Faa Mea ns nu vei putea s-o vezi, c nu poate vedea omul faa Mea i s
triasc". i iari a zis Domnul: "Iat aici la Mine un loc: ezi pe stnca aceasta; Cnd va
trece slava Mea, te voi ascunde n scobitura stncii i voi pune mna Mea peste tine pn
voi trece; Iar cnd voi ridica mna Mea, tu vei vedea spatele Meu, iar faa Mea nu o vei
vedea!"
I. 42, 35 i Moise n-a putut s intre n cortul adunrii, pentru c-l cuprinsese pe acesta
norul i slava Domnului umpluse locaul.
Nm. 16, 42 i cnd s-a adunat obtea mpotriva lui Moise i Aaron, acetia s-au ntors ctre
cortul adunrii, i iat norul l-a acoperit i s-a artat slava Domnului.
51
Dt. 5, 24 i ai zis: "Iat, Domnul Dumnezeul nostru ne-a artat slava Sa i mreia Sa i
glasul Lui l-am auzit din mijlocul focului. Astzi. am vzut c Dumnezeu griete cu omul i
acesta rmne viu.
3 Rg. 8, 11 i n-au putut preoii s stea la slujb, din pricina norului, cci slava Domnului
umpluse templul Domnului.
1 Par. 16, 35 Zicei: Izbvete-ne pe noi, Dumnezeule, Izbvitorul nostru! Adun-ne i ne
izbvete de prin popoare, ca s slvim sfnt numele Tu i s ne ludm cu slava Ta!
Ps. 8, 1 Doamne, Dumnezeul nostru, ct de minunat este numele Tu n tot pmntul! C s-
a nlat slava Ta, mai presus de ceruri.
Ps. 78, 9 Ajut-ne nou, Dumnezeule, Mntuitorul nostru, pentru slava numelui Tu;
Doamne, izbvete-ne pe noi i curete pcatele noastre pentru numele Tu.
Pr. 25, 2 Slava lui Dumnezeu este s ascund lucrurile, iar mrirea regilor e s le
cerceteze cu de-amnuntul.
Is. 4, 5 Domnul va veni pe Muntele Sionului i n adunrile Sale ca un nor i ca un fum ziua,
iar noaptea ca un foc strlucitor i ca o vpaie. C peste tot locul slava Domnului va fi
acopermnt:
Ir. 31, 38 Iat vin zile zice Domnul cnd cetatea se va zidi ntru slava Domnului de la
turnul Hananeel pn la Poarta Colului,
Iz. 38, 23 Voi arta slava Mea i sfinenia Mea i M voi arta naintea ochilor multor
popoare i vor ti c Eu sunt Domnul".
Mi. 2, 9 Voi dai afar pe femeile poporului Meu din casele lor plcute, iar feciorilor lor le
luai pentru totdeauna slava Mea!
Naum 2, 3 Cci Domnul a sdit din nou via lui Iacov slava lui Israel pe care furii au
prdat-o i i-au stricat viele.
Avc. 3, 3 Dumnezeu vine din Teman, i Cel Sfnt din muntele Paran! Sela (oprire) Slava
Lui acoper cerurile i tot pmntul este plin de slava Lui!
Sir. 36, 16 Umple Sionul de lauda Ta i locaul Tu de slava Ta.
Man. 1, 15 i Te voi preaslvi n toate zilele vieii mele. Cci pe Tine Te slvesc toate
puterile cereti i a Ta este slava n vecii vecilor. Amin!"
b. Slava oamenilor
Fc. 45, 13 Spunei dar tatlui meu toat slava mea cea din Egipt i cte ai vzut i v
grbii s aducei pe tatl meu aici!"
Iov 30, 15 Mulimea spaimelor s-a ntors asupra mea, slava mea au gonit-o ca vntul i
izbvirea mea a trecut ca un nor.
Ps. 3, 3 Iar Tu, Doamne, sprijinitorul meu eti, slava mea i Cel ce nali capul meu.
Ps. 107, 2 Deteapt-te slava mea! Deteapt-te psaltire i alut! Detepta-m-voi
dimineaa.
Iudit 13, 4 i dup ce au plecat toi i nu mai rmsese nimeni n iatac, nici dintre cei mari
i nici dintre cei mici, Iudita a venit lng pat i a zis n inima sa: "Doamne, Dumnezeul cel
atotputernic, privete n ceasul acesta la fapta minilor mele, spre slava lui Israel!
Literatur patristic
Cci toate s-au fcut prin El.Era singurul Domn, prin Care toate s-au fcut.i cernd
slava, era i este El nsuii Domnul slavei, cum zice Pavel:Cci dac ar fi cunoscut-o, nu
L-ar fi rstignit pe Domnul slavei(I Cor.2,8).Cci avea ce le cerea: Cu slava pe care am
avut-o la Tine nainte de a fi lumea, p. 371.
52
Tot aa David, cel dup ei n timp, dar ca ei n Duh a auzit cerurile povestind slava lui
Dumnezeu i tria vestind facerea minilor Lui(minunat lucru avnd n vedere c n ele
Fctorul n-a pus suflet.) Prin aceasta a primit n auzul minii raiunile cunotinei de
Dumnezeu de la cele nensufleite., p. 118.
Alte surse:

Press, Ltd., 1961).
The glory of the LORD settled on Mount Sinai, and the cloud covered it six days; and on
the seventh day he called to Moses out of the midst of the cloud. Now the appearance of
the glory of the LORD was like a devouring fire on the top of the mountain in the sight of
the people of Israel (24.i6f.). The connection between the kbd and the storm-cloud is
also indicated by the fire which issues from the latter and consumes the offerings made
by Aaron, or annihilates the sacrilegious, and indeed is not really possible to distinguish
from lightning., p. 30.
Hence even Gods kbd, his glory or majesty, includes an element of appearance, of
that which catches the eye. This is especially noticeable when the kbd is presented as
the real content of the theophany, as the writers like to do, for example, in the case of
the thunderstorm. In this connection, in addition to many of the Psalms, the various
descriptions of the Sinai revelation are especially characteristic (Ex. 2 4 . 1 [ P ] cf.
20.16-19 CJ&] Dcut. 5.22ff.), p. 30.
The description of the kbd in Ezekiel (1.28) suggests that, as with the Tabernacle and
the Temple, the idea is present of a copy of a heavenly prototype. In sharp contrast to
the priestly conception, however, the prophet portrays the kbd seen by him in his
vision not as a formless brightness of light, but as a lavishly proportioned throne,
gleaming with marvellous colours, with the Lord of the Universe seated upon it., p. 32.
The conception of the divine kbd in later Judaism, on the one hand continued this
priestly line of thought. Closely related to the glory of God is the shekina, the visible sign
of the divine presence, which descends to earth from its concealment in heaven, and
appears to men as a reflected radiance from the heavenly splendour, in particular to
bless the pious at their prayers and study of the Law in the synagogue or the Rabbinic
school. On the other hand there are signs of a merging of the priestly into the prophetic line. p.
34.

Isaiah 6:3 is the first indication that this kbd (glory) of YHWH was connected to the
temple in Jerusalem, or rather was and could be experienced there, in a way that was, so
to say, the external side of the holiness of YHWH. In the earthly temple, the prophet
sees and hears, as though he is standing in the heavenly pantheon, the creatures of
YHWHs kbd (glory) who praise him (cf. Ps. 24:10) as king. At the same time, it is
stressed that his kbd (glory) not only is a heavenly entity but also fills the earth (cf.
Pss. 57:6, 12; 66:1f.; Isa 42:12). Thereupon, the kbd (glory) carries out YHWHs
turning toward the earth and makes this turning known. YHWHs abundant glory
53
pressesbeyond the sphere of the heavenly-earthly temple and the royal palace into
the world. p. 167.
Along with this (cultically influenced) text from Isaiah belong also passages from the
Psalms, of which Pss. 19:2 and 29:9 point to Canaanite (=kbd l, glory of El) or
more specifically Jebusite material reshaped and/or absorbed by Israelite faith in
YHWH. Twenty-four times the discussion the kbd (glory) of YHWH occurs in the
Psalms (e.g. Pss. 24:7-10; 26:8; 57:6, 12; 63:2ff.; 66:2; 72:19; 96:3; 97:6; 102:16f.; 138:5;
and 145:5). These texts demonstrate that this theological language of the kbd
(glory) of YHWH belongs clearly to the worship tradition of the Jerusalem temple,
while the themes of salvation history are not yet demonstrably taken up. In earthly as
well as heavenly worship (Psalm 29), and also in nature (Psalm 19), Gods kbd is
experienced and then praised. It is no surprise therefore that this glory of YHWH
present and active in the cult is not mentioned in books such as Genesis, Amos, Hosea,
Micah, and Jeremiah. Also Deuteronomy is silent about the theological language of the
glory of YHWH that is original to Jerusalem and that is the sign and the means of his
presence (Deut. 5:24 is secondary), even as the ark221 in Deuteronomy is no longer the
sign of the presence of YHWH but rather becomes the container of the tablets of the law.
In addition, the name YHWH Sebaoth, readily associated with the ark, is not found in
Deuteronomy. While both the ark and the glory of YHWH appear in 1 Kings 8:11, within
a chapter that in its present form has been shaped by the Deuteronomistic editors, their
presence represents an addition that conforms to the priestly spirit. p. 167-168.
Thus a theologumenon (perhaps even taken from pre-Israelite tradition) of the

Jerusalem temple theology is rendered through the passage of time into another form so
that when one is distant from the temple or when it is destroyed, one may still attempt
to speak to the nearness of this mighty God and of the presence of his glory. Gods glory
does not depart at the expense of human beings; rather, it appears and works to
promote their well-being. What one had experienced in the cult, one dared to believe
even when separated from the cult during such occasions as the exile. And one hoped
for the new diffusion of this divine glory in captivity (Deutero-Isaiah) as well as for its
new cultic presence after the return home (Ezekiel). Through concerted language about
the kbd of YHWH, the cult, history and situation of the exile were bound together (P;
cf. also Ezekiel). Beyond that, the discourses about the glory of YHWH found in the
postexilic period an expanded place in escathologically colored texts which, in following
Deutero-Isaiah, hoped for the complete diffusion of the glory of YHWH (Isa. 4:5; 24:23;
60:1f.;236 66:18f.; Ezek. 39:21; and Ps. 102:17; in the New Testament, see esp. Luke 2:9;
John 1:14; and Rev. 21:23). p. 169-170.
The light-phenomenon of the "glory of God" clearly displays human contours. It has
been rightly said that Ezek. I. 26 is the theological prelude to the locus classicus for the
imago doctrine in Gen. I . 26, p. 146.
The translation of. by the glory of Jahweh is only a makeshift. Semantically, what
lies at the base of the term is the idea of weight, of standing (gravitas), and of
honour. The possessions of Jacob are his. (Gen. xxxi.i)that is, they are what gives
him standing. And a peoples. is its nobility, its leaders (Is. V . 13), or its might in
history in general (Is. xvi. 14, xviii. 3, xxi. 16) is by and large that asset which makes
peoples or individuals, and even objects, impressive, and usually this is understood as
something that can be perceived or expressed. Thus Jahwehs..also, that is, his power
and standing, his honour, were perceptible in the world in the most varied of waysin
actual fact it fills the whole creation (Is. V I . 3), and there is a duty laid upon men and
54
angels to praise God and acknowledge this honour given him by his strength (Ps. xxix.
9), an honour which Jahweh claims for himself alone (Is. X L I I . 8). But the incomparable
power of Jahweh is also experienced in history, wherever Jahweh gets himself glory
(Ex.xiv.4. 17f; Ezek. Xxviii, 22), that is, where the power of his action in history becomes
apparent., p. 239- 240.
By an act of judgment or salvation he can "get himself glory" at any hour in history;
that is, whenever he wants, he can make events happen which allow the doxa of his
action in history to be recognised in an altogether immediate way. Thus on occasion the
historical narratives speak of Jahweh's "getting himself glory" in history (Ex. xiv. 4f.,17;
Num. XX. 13; Lev. x.3). This idea presupposes that Jahweh's action in history is in
general hidden, though on special occasions his doxa is made outwardly and visibly
manifest. It is significant that Ezekiel, whose thought is so very strongly influenced by
cultic ideas, speaks particularly of this getting himself glory of Jahweh in history
(Ezek. xx. 41, XXVIII. 22, 25, XXXVIII. 16, 23). But on one occasion P too directs its gaze
to a future in which the glory of God will fill the whole earth (Num. XIV. 21): it
therefore regards the hitherto existing limitation of Jahwehs holiness to a special cultic
sphere as something temporary, which will be followed by the ultimate universalising.
This idea falls into line with the oracle of one of the post-exilic prophets that in that
day the pots in the houses and the bells on the horses harness will be as holy as the
sacred vessels in the temple (Zech. xiv. 20f), which means that then the whole realm of
the secular will be taken up into Jahwehs holiness. When that happens, Jahwehs
holiness will have attained its utmost goal., p. 207.
The first prophet to attempt anything like a detailed picture of the glory of Jahweh as
it broke upon him from the realm of the transcendent at his call is Ezekiel. And yet how
circumspect he too is as he describes what he perceived above the throne and what
was like as it were a human form (Ezek. I. 26ff)., p. 59.
Ezekiel too sees Jahweh sitting on his throne. With him, however, the description of the
vision is much more involved, since in his case the throne vision is united with what
was originally an entirely different and independent idea, that of the descent of the
glory of God, to form a single complex unit., p. 65.
Now, however, Jahweh is making an end to this: he revokes his historical design. Proof
of his intentions can be seen in an event which at one and the same time is both
catastrophic and magnificent for the saving history- the prophet sees the glory of God,
that manifestation of Jahweh which mysteriously dwelt with Israel, solemnly leaving the
temple and soaring up in the direction of the east (Ezek. X. 18f., XI. 22ff)., p. 230.
On the first occasion when Deutero-Isaiah heard Jahweh speak to him, he was given the
content of his message15 in a nutshell-Jahwehs advent is imminent; but he is not only to
reveal himself to Israel: this time his advent is to be a final theophany for the whole
world; he is to reveal his glory () in the eyes of all the nations. In Israel only one man
knows this, but in heaven the angelic beings are already astir-they are already
summoned to the task of preparing the miraculous highway for this advent of Jahweh
the king (Is. XL. 3-5)., p. 243.

55
If in relation to man denotes that which makes him impressive and demands
recognition, whether in terms of material possessions or striking gravitas, in relation to
God it implies that which makes God impressive to man, the force of His self-
manifestation. As everywhere attested in the OT, God is intrinsically invisible.
Nevertheless, when He reveals Himself, or declares Himself, e.g., in meteorological
phenomena, one may rightly speak of the , of a manifestation which makes on
man a highly significant impression. The more seriously religious reflexion took the idea
of Yahwehs invisibility and transcendence, the more this expression for the impressive
element in God became an important technical term in OT theology., p. 238.
If ancient Israel sometimes experienced the of Yahweh in the thunderstorm, we

cannot equate Yahweh with this natural phenomenon as though He were regarded and
accepted as a god of thunder, or as though every thunderstorm were a manifestation of
the glory of Yahweh as well as every such manifestation a thunderstorm. [] b. Even an
ancient piece like Ps. 19 gives a more precise cosmological delineation which exalts the
of God ()
far above the sphere of natural phenomena (v. 1). One might say
that is an element which belongs to the higher heavenly regions, which are here
plainly distinguished from the firmament ( ) as the sphere of the creaturely. On the
other hand, there was little enquiry in Israel into the nature and locus of the
outside the capacity of human comprehension, and therefore the Priestly document
sought the more precisely to establish the self-revelation of Yahweh in the earthly., p.
239.
[] The place of supreme encounter is the , the tent of meeting, or more

exactly the place which shelters the ark. Thus according to P God has chosen a place
where He will maintain His connexion with the people and institute encounter without
consuming man through His holiness. Even so, the does not come unveiled, but
is always surrounded by a cloud. The cloud hovers above Sinai, and it is in the cloud that
Moses finds the to which he alone comes through the clouds (Ex. 24:15 ff.). The
same is true as regards the tent. In the many accounts of the appearance of the
the clearest is to be found in Ex. 40:34 f., where the cloud covers the tent and the
fills the interior of it. The nature of the itself is to be conceived as a radiant, fiery
substance. There proceeds from it fire which consumes the awaiting sacrifice, and after
speaking with God Moses has a radiance of countenance which dazzles the Israelites.
If we compare with these accounts the appearance of the at the dedication of
Solomons temple, we are struck by the much more concrete conception found in P. On
the one side we read indefinitely of a cloud preventing access to the temple, on the
other of the clear distinction between the enveloping cloud and the fiery . In the
case of the latter the is not a meteorological phenomen, since the cloud is a
covering rather than part of the . The is a manifestation of the glory of God.
c. Though there are many agreements, Ezekiel belongs to a different tradition from the
author of P. It is more than a formal difference that the appears to the prophet
alone in strange and pregnant visions, in contrast to public revelation to the people as a
whole. And the character of these visionary phenomena carries Ezekiel much further
than P in the description of the transcendent realities displayed before him. A strange
group of winged cherubim flies out of a brooding thunder cloud. Above the surface
56
) ( of this cosmic picture there is to be seen a throne, and on it something like
graphite, a picture like a man, like fire and radiant light: this is the appearance of the
. It is obvious that in Ezekiel the is separate from the train of
cherubim, which may be compared with the protective cloud of P. It leaves it like a
carriage, and mounts it again to fly away from the earth on it as on an aeroplane. To this
flight of Yahweh from Jerusalem there corresponds His entry into the temple in the
great vision of the future (43:1ff.). Both surprise us by the assumption that the true
resting place of the was and will be again the temple. This is the throne or foot-
stool of God. P could never have said this of the tabernacle. The other distinctive feature
is that Ezekiel portrays the in human form, with the strongest possible
emphasis on the nature of God as light. It is now evident why so bold a glance at the
nature of God cannot belong to the public ministry of a prophet, but only to his rare
visionary moments., p. 240.
The term [ n LXX] always speaks of one thing. Gods power is an expression of the
divine nature, and the honour ascribed to God by man is finally no other than an
affirmation of this nature. The is the divine glory which reveals the nature
of God in creation and in His acts, which fill both heaven and earth. Again, the form of
the divine manifestation or revelation of , as this controls certain parts of the OT is
for the translator the disclosure or self-revelation of this nature. Thus the divine
radiance at the giving of the Law, or in the tabernacle or the temple, is very properly to
be rendered . In the LXX and therefore in the Bible generally acquires its
distinctive sense as a term for this divine nature or essence either in its invisible or its
perceptible form. God is and , 28:3; 23:7 ff. As Ez. and P
sought to describe the presence of God by telling of the appearance of the , the
, so the parallelism of the Psalter can equate what is said about God
with what is said about His : , ,
, 56:5., p. 244.

The Glory of God. The fundamental notion of glory in the OT is that of weight or visible
substance. The glory of a man consisted in his possessions, a man of "glory was a man
of substance (see Gen. 31:1 where the word translated "wealth' is the Hebrew word for
glory). The idea of glory is used in the double sense of showing respect (or glorifying)
and of that which inspires such respect* When applied to God the word implies (the
usually visible) manifestation of his divine potency, Johann Bengel called it "discovered
sanctity, In Exodus 16:7 when God promises to show his glory, the meaning is that
Moses and the people will see his care. His glory accompanied his presence on Mount
Sinai (Ex. 24:16). It filled the tent of meeting so that Moses was not able to enter it
(Ex,40:34-35). Here again is a rich symbol of Gods presence, often interchangeable with
that presence itself and usually associated with visible (even luminous) phenomena. But
it rested in particular where God was to be worshiped, in the temple (1 Kings 8:11). The
inescapable limitation of OT worship is apparent here, for where the glory of the Lord
filled the house the priests could not minister. Nevertheless, glory called out to be
manifest, not only in the house of the Lord, but over the whole earth, as the waters
cover the sea (Num. 14:21; 1 Chron. 16:24 and Is. 6:3). For this, glory needed radical
reinterpretation in the mission of Christ who in his death fully revealed Gods
redemptive glory (Jn. 17:1), p. 43.
http://www.jewishencyclopedia.com/articles/13537-shekinah
57
Sanctuary and Shekinah. The Temple at Jerusalem was known as "Bet 'Olamim"
(Everlasting Temple), Solomon describing it as "an house to dwell in, a settled place for
thee to abide in for ever" (ib. viii. 13). Solomon declared that the sanctuary was really
for the convenience of the people in congregating for the worship of God, and was not a
dwelling-place for God, whom "the heaven and the heaven of heavens can not contain"
(ib. verse 27). "Do not I fill heaven and earth? saith the Lord" (Jer. xxiii. 24). The Midrash
declares the sanctuary was like a cave which the ocean overflowed and filled with water
without affecting its own volume; similarly the glory of the Shekinah, though it filled the
Tabernacle, was not thereby diminished (Pesi. v.). The cabalists explain the presence
of the Shekinah in the sanctuary by the "mystery of concentration" (= "sod ha-imum")
or the secret of revelation of God at a certain designated point. "The sanctuary was the
pledge of the Holy One to dwell with us and not to abhor or forsake us" (Zohar iii. 114a,
referring to Lev. xxvi. 11).
The sanctuary below corresponds to the sanctuary above (Ta'an. 5a). The ladder which
Jacob saw in a dream reached to the gate of heaven, where the celestial sanctuary was
erected opposite the altar that Jacob set up in Beth-el (Gen. R. xlix. 5).
VON BALTHASAR, Hans Urs, La Gloire et la Croix. Les Aspects Esthtiques de la

Rvlation, III. Thologie (Paris: Aubier, 1974).
nc dinainte de construirea Cortului Sfnt, a existat un Cort al ntlnirii (Ie. 33, 9-11)
n afara taberei. Acesta era locul n care Moise se ntlnea cu Dumnezeu, i, dup ce
intra Moise n cort, se pogora un stlp de nor i se oprea la intrarea cortului i Domnul
gria cu Moise. i vedea tot poporul stlpul cel de nor, care sttea la ua cortului, i se
scula tot poporul i se nchina fiecare din ua cortului su. (Ie. 33, 9-10). Momentul
ntlnirii este conceput ca un eveniment, nu ca o stare, n acelai fel n care era
perceput apariia ocazional a slavei n contextul cultic sau judiciar. Spre deosebire de
aceasta, n momentul sfinirii Cortului, slava coboar definitiv i pentru a se sllui
(sakan, de unde deriv sekina) n interiorul taberei (Ie. 40, 34-38)., p. 45-6.
Autorii targumelor vor face distincia ntre dou elemente ale slavei (kabod),
distingndu-le prin doi termeni noi: sekina (de la sakan, a locui, a sllui) nseamn
slluirea slavei divine, n timp ce yekara este termenul folosit pentru a exprima
strlucirea luminoas sensibil., p. 51.
Cnd se spune despre cel nelept c i gsete ocrotire la umbra nelepciunii i c se

ntrete n slava ei (a nelepciunii) (Sir. 36, 13), avem de-a face cu o atestare a
conceptului rabinic de sekina, de slluire, locuire a lui Dumnezeu., p. 298.
n cazul unei ncercri, fie srac sau bogat, cinstit sau dispreuit, singurul care are
valoare este cel care se teme de Dumnezeu (Sir. 10, 19-25), iar frica de Dumnezeu l
ocrotete pe cel evlavios mai mult dect acopermntul slavei (sekina) (Sir. 40, 27; cf. Is.
4, 5-6)., p. 305.

Niestle, 1955).
Noiunea fundamental exprimat prin rdcina kbd este aceea a greutii / gravitii.
Kabod desemneaz tot ceea ce are greutate / importan i care se spune n relaie cu
bogia: Fac. 31, 1; Is. 10, 3; Ag. 27; Ps. 49, 17; cu succesul: Fac. 45, 13; III Rg. 3, 13 i cu
frumuseea: Is. 35, 2. Aa cum ceea ce are greutate inspir respectul i onoarea, kabod
nu desemneaz numai realitatea obiectiv, ci sentimentul pe care l experiem fa de tot
58
ceea ce inspir respect. Acest dublu sens este aplicabil n mod special cnd vorbim
despre slava divin. Dumnezeu i arat slava, dar vrea ca i fpturile s-I aduc slav,
astfel vedem n Ps. 29, 1; Ios. 7, 19; Is. 42, 8; 48, 11. Aceast slav este proprie lui
Dumnezeu, ea este un ansamblu de caliti care formeaz puterea Sa divin; foarte
apropiat de sfinenie care corespunde divinitii, slava este prelungirea vizibil a
acesteia menit s o descopere oamenilor. Fie c se manifest n sfera creaiei, a istoriei
sau a cultului, ea este ntotdeauna sfinenia descoperit (die aufgedeckte Heiligkeit,
Bengel) sau, pentru a ne folosi de un limbaj mai colorat care exprim aspectul concret al
lui kabod, ectoplasma incandescent a Duhului nevzut. Kabod este ntodeauna
conceput ca ceva concret, i distinciei obinuite ntre kabod abstract i kabod concret i
preferm distincia ntre kabod general i kabod special. ntotdeauna, kabod este
destinat s fie vzut, ceea ce reiese din asocierea sa constant cu fenomenele luminoase.
ntr-un text vechi, fiindc aparine sursei J E, i e caracterizat de un antropomorfism
naiv, slava este prezentat ca o realitate luminoas, al crei caracter divin este mai puin
evident dect n cazul feei, dar totui suficient pentru a spulbera pe cel care o privete
n fa i a crei strlucire lsat n urm este vizibil oamenilor (Ie. 33, 18).
Acest sens concret deosebit este pus n eviden ndeosebi de sursa sacerdotal P.
Folosind termenul pentru a desemna puterea divin n general (Ie. 14, 4-17), sursa P
concepe slava divin, nainte de toate, ca o form concret de artare a lui YHWH, ca un
veritabil theologumenon al prezenei divine. Descrierea pe care o face este cea a unui foc
ce apare n anumite momente prin norul care l ascunde n mod obinuit (Ie. 16, 10;
Num. 17, 7) chiar dac rolul norului, ca manifestare a lui YHWH, l depete pe cel al
slavei (Ie. 33, 7; 40, 36-38). Punctul de plecare al acestei noiuni este probabil multiplu:
fenomene de ordin natural ca o erupie vulcanic (Ie. 24, 16) sau o furtun (Num. 16,
19-35), dar i ritualuri cultice precum focul de pe altar (Lev. 9, 23) sau lumina n
general, prima din creaie i condiia tuturor ipostasurilor creaiei (Fac. 1), stau la baza
acestui concept care, avndu-i originea n evenimentele din Sinai, vrea de fiecare dat
cnd este folosit s aeze poporul n faa prezenei divine, n solemnitatea sa
zdrobitoare i mntuitoare: Ie. 24, 17. Slava apare fiilor lui Israel sub aspectul focului
devorator pe vrful muntelui. Ie. 29, 43: Dumnezeu se ntlnete cu fiii lui Israel n
Cortul ntlnirii, care se sfinete prin slava Lui. Ie. 40, 34: Cnd Moise a terminat de
construit cortul, norul a acoperit cortul i slava lui Dumnezeu s-a slluit acolo.
Locul important pe care l ocup noiunea de slav la profetul Iezechiel este rezultatul
unui curent care s-a dezvoltat independent de cel din P. Iezechiel se plaseaz n linia
inaugurat de Isaia n capitolul 6, unde slava apare ca expresia normal a prezenei
divine. Exist dealtfel, ntre viziunile inaugurale ale celor doi profei, analogii de
netgduit: cele patru animale de la Iezechiel ne duc cu gndul la serafimi, jarul ne duce
cu gndul la altar. Conform lui Iezechiel, kabod nu este numai manifestarea lui
Dumnezeu sub o form concret, ci Se identific cu ea; iat de ce, aa cum n anumite
pasaje din Genez, ngerul lui YHWH i YHWH sunt aproape confundai, Dumnezeu i
Slava Lui sunt interschimbabile, astfel, n Iez. 9, 3, subiectul este kabod iar n versetul 4,
subiectul este Dumnezeu. Deoarece kabod este identic cu YHWH, este normal ca
profetul s insiste asupra faptului c nu poate fi vzut esena Lui, i doar imaginea,
chipul: mareh demuth YHWH kebod YHWH (1, 26-28). Kabod st n relaie foarte strns
cu Templul; prin ea, Dumnezeu consacr / sfinete Templul ca loc al prezenei Sale.
Dac Templul este locul obinuit al prezenei Sale aa cum reiese din 43, 2 unde kabod
revine s locuiasc Templul, Iezechiel afirm n acelai timp c aceast legtur nu are
nimic automat i absolut, datorndu-se numai libertii i alegerii lui YHWH. Kabod
apare ca un fel de templu ceresc aezat deasupra lumii i care se poate deplasa rapid de
la un capt la altul al universului; aceast mobilitate a lui kabod este mobilitatea lui
YHWH nsui, a lui Dumnezeu care are o istorie i dirijeaz, conduce istoria universal.
Este interesant de remarcat faptul c deasupra slavei apare o form uman, slava este
59
deci chipul lui Dumnezeu tot aa cum este i omul, iar aceast asociere ntre chip i
slav reunite ntr-un om va fi dezvoltat, pe linia lui Iezechiel, de apostolul Pavel (II Cor.
3, 18).
Comparnd conceptul de slav la P. i Iezechiel, putem spune c pentru profet, ea este o

prezen permanent menit s exprime libertatea lui YHWH, stpn al lumii i al
istoriei, n timp ce P. vrea s pun n eviden realitatea venirii lui YHWH fie pentru
mntuire, fie, mai adesea, pentru a anuna pedepsirea celor care se rzvrtesc mpotriva
voinei Lui, de exemplu Num. 16, 42; Lev. 10, 1-3. Aceste diferene nu sunt deloc
ireductibile fiindc Dumnezeu care vine i Dumnezeu care conduce istoria nu sunt dect
dou aspecte sau, mai bine spus, dou anticipri ale domniei, mpririi lui
Dumnezeu care se va manifesta la sfritul timpurilor. Sensul eshatologic al lui kabod
YHWH este deja subiacent viziunii lui Isaia din cap. 6 unde profetul nainte contempl
ceea ce se va mplini n momentul desvririi mpriei lui Dumnezeu. n sprijinul
aceluiai sens putem invoca urmtoarele pasaje: Is. 40, 5: Slava lui Dumnezeu se va
descoperi i tot trupul o va vedea Is. 58, 8: Atunci slava lui Dumnezeu te va urma
Is. 59, 19: Cei de la apus se vor teme i cei de la rsrit, de slava Lui Is. 60, 1:
Lumineaz-te, lumineaz-te, noule Ierusalime, c vine lumina ta, i slava Domnului
peste tine a rsrit! Avac. 2, 14: Cci pmntul se va umple de cunotina slavei
Domnului Num. 14, 21: de slava Domnului e plin tot pmntul Ps. 56, 7-14: nal-
Te peste ceruri, Dumnezeule, i peste tot pmntul slava Ta! Ps. 71, 20: Binecuvntat
este numele slavei Lui n veac. n sfrit, textul trebuie neles ca o aluzie la slava ce va
s vin, ndejdea autorului Psalmului 72, care afirm c Dumnezeu l va primi, dup
toate nenorocirile, n mpria Sa de lumin. Israel a crezut c va veni timpul cnd
slava se va ridica peste toate popoarele pmntului, ale crei semne premergtoare se
vedeau n cult i n actul profetic., p. 63-6.
60
Capitolul 6
Sfinenia lui Dumnezeu

sanctus
SFNT
(qado) (aghios)
Bibliografie Patristic:
1988).
1983).
Bibliografie Internaional:
ARTHUR, Kay i LACY De Pete, Face To Face with a Holy God: Isaiah, (Oregon: Harvest
House Publishers, 2008).
BALTHASAR VON Hans Urs, La Gloire et la Croix. Les Aspects Esthtiques de la Rvlation, III.
Thologie (Paris: Aubier, 1974).
COHEN, Abraham, Talmudul, ed. C. Litman (Bucureti: Hasefer, 2002).
Grove, 1977).
1961).
PREUSS, Horst Dietrich, Old Testament Theology, vol. 1 (Louisville, Kentucky: Westminster
http://www.jewishencyclopedia.com/articles/7815-holiness
Bibliografie Romneasc:
SEMEN, Petre, nvtura despre Sfnt i sfinenie n crile Vechiului Testament (tez de
doctorat) (Iai: Trinitas, 1993).
SEMEN, Petre, Sfinenia lui Dumnezeu i sfinenia oamenilor n Vechiul Testament i Noul
Testament, TV 1-3 (1992): 46-57.
a. Sfinenia Domnului
Nm. 20, 12 Atunci a zis Domnul ctre Moise i Aaron: "Pentru c nu M-ai crezut, ca s
artai sfinenia Mea naintea ochilor fiilor lui Israel, de aceea nu vei duce voi adunarea
aceasta n pmntul pe care am s i-l dau".
61
Ios. 24, 19 i a zis Iosua poporului: "Nu vei putea s slujii Domnului Dumnezeu, cci El
este Dumnezeu sfnt, Dumnezeu zelos i nu va rbda nelegiuirile voastre, nici pcatele
voastre.
Ps. 76, 13 Dumnezeule, n sfinenie este calea Ta. Cine este Dumnezeu mare ca
Dumnezeul nostru? Tu eti Dumnezeu, Care faci minuni!
Ps. 88, 35 O dat m-am jurat pe sfinenia Mea: Oare, voi mini pe David? Seminia lui n
veac va rmne
Is. 6, 3 i strigau unul ctre altul, zicnd: "Sfnt, sfnt, sfnt este Domnul Savaot, plin este
tot pmntul de slava Lui!"
Iz. 28, 22 Aa griete Domnul Dumnezeu: Iat Eu sunt mpotriva ta, Sidoane; M voi
preaslvi n mijlocul tu i se va ti c Eu sunt Domnul, cnd te voi judeca i-Mi voi arta
sfinenia Mea n mijlocul tu.
Iz. 38, 23 Voi arta slava Mea i sfinenia Mea i M voi arta naintea ochilor multor
popoare i vor ti c Eu sunt Domnul".
Am. 4, 2 Juratu-S-a Domnul ntru sfinenia Sa: "Iat vin zile cnd voi vei fi ridicai cu
crlige i urmaii cei de dup voi cu cngi;
Tob. 13, 18 Pe toate uliele lui va rsuna "Aliluia", i se va cnta: Bine este cuvntat
Dumnezeul lui Israel! ntru Tine se va binecuvnta numele Tu cel sfnt n vecii vecilor!"
2 Mac. 14, 36 i acum, Sfinte a toat sfinenia, Doamne, pzete pn n veac nentinat
templul acesta, care de curnd s-a curit, i astup toat gura nedreapt".
b. Sfinenia cortului sfnt/templului i a obiectelor de cult

I. 3, 5 i Domnul a zis: "Nu te apropia aici! Ci scoate-i nclmintea din picioarele tale, c
locul pe care calci este pmnt sfnt!"
I. 25, 8 Din acestea s-Mi faci loca sfnt i voi locui n mijlocul lor.
I. 28, 36 S faci dup aceea o tbli lefuit, de aur curat, i s sapi pe ea, cum se sap pe
pecete, cuvintele: "Sfinenia Domnului",
I. 29, 37 apte zile s curei astfel jertfelnicul i s-l sfineti i va fi jertfelnicul sfinenie
mare; tot ce se va atinge de el se va sfini.
I. 31, 11 Mirul pentru ungere i aromatele mirositoare pentru locaul cel sfnt; toate le
vor face ei aa, cum ti-am poruncit Eu ie".
Lv. 4, 6 Acolo s-i moaie preotul degetul su n snge, s stropeasc cu snge de apte ori
naintea Domnului, asupra perdelei locaului sfnt.
3 Rg. 8, 10 Cnd preoii au ieit din locaul sfnt, un nor a umplut templul Domnului.
Ps. 23, 3 Cine se va sui n muntele Domnului i cine va sta n locul cel sfnt al Lui?
Ps. 92, 7 Mrturiile Tale s-au adeverit foarte. Casei Tale se cuvine sfinenie, Doamne,
ntru lungime de zile.
Iz. 9, 6 Ucidei i nimicii pe btrni, tineri, fecioare, copii, femei, dar s nu v atingei de
nici un om, care are pe frunte semnul "+"! i s ncepei cu locul Meu cel sfnt!" i au
nceput ei cu btrnii, care erau naintea templului.
1 Mac. 5, 1 i dac au auzit neamurile din jur c s-a zidit jertfelnicul i s-a nnoit sfinenia
ca i mai nainte, s-au mniat foarte,
c. Sfinenia jertfelor
Lv. 2, 3 Iar rmia din prinosul de pine va fi a lui Aaron i a fiilor lui; aceasta e sfinenie
mare din jertfele Domnului.
Lv. 6, 25 "Spune lui Aaron i fiilor lui i le zi: Rnduiala jertfei pentru pcat este aceasta:
jertfa pentru pcat s se junghie naintea Domnului, n locul unde se junghie i cea pentru
arderea de tot. Aceasta este sfinenie mare.
Lv. 22, 20 Pe acestea s le aduc preotul legnndu-le naintea Domnului, mpreun cu
pinile din prg de gru legnate i cu cei doi miei; acestea vor fi sfinenie Domnului i vor
fi ale preotului, care le nfieaz.
62
Lv. 27, 30 Toat dijma de la pmnt, din roadele pmntului i din roadele pomilor este a
Domnului, sfinenia Domnului.
I. 30, 10 Aaron va svri jertfa de curire peste coarnele lui o dat pe an; cu snge din
jertfa de curire cea pentru pcat l va curi el o dat pe an; n neamul vostru aceasta este
mare sfinenie naintea Domnului".
d. Sfinenia oamenilor
I. 19, 6 mi vei fi mprie preoeasc i neam sfnt!" Acestea sunt cuvintele pe care le
vei spune fiilor lui Israel".
I. 22, 31 S-Mi fii popor sfnt; s nu mncai carnea dobitocului sfiat de fiar n
cmp, ci s-o aruncai la cini!"
Lv. 11, 45 C Eu sunt Domnul, Cel ce v-am scos din pmntul Egiptului, ca s v fiu
Dumnezeu. Deci fii sfini, c Eu, Domnul, sunt sfnt".
Nm. 6, 5 n toate zilele fgduinei sale de nazireu s nu treac brici pe capul su; pn la
mplinirea zilelor, cte a afierosit Domnului, este sfnt i trebuie s creasc prul pe capul
lui.
Ir. 2, 3 Atunci Israel era sfinenia Domnului i prga roadelor lui; toi ci mncau din ea
se fceau vinovai i nenorocirea venea asupra lor", zice Domnul.
2 Mac. 2, 17 i Dumnezeu, Cel care a izbvit pe tot poporul Su a dat tuturor motenirea i
mpria i preoia i sfinenia.
Literatur patristic
Iar dac acum Hristos a intrat pentru noi n cerul nsui, dei i nainte de aceasta este
pururea Domnul i Fctorul cerurilor, aceasta s-a scris pentru c S-a nlat pe Sine
pentru noi. i precum El, Care sfinete pe toi, spune iari c Se sfinete Tatlui
pentru toi, nu ca s Se fac Cuvntul ci ca s ne sfineasc n Sine pe noi pe toi, p. 205.
Iar dac Se sfinete nsui pe Sine pentru noi, i aceasta o face pentru c S-a fcut om,
e vdit c i pogorrea Duhului peste El n Iordan s-a fcut peste noi, pentru c El purta
trupul nostru. i aceasta nu s-a fcut spre mbuntirea Cuvntului, ci spre sfinirea
noastr, ca s ne mprtim i noi de ungerea Lui, p. 213.
EIBMO, 1988).
Dac eti vrednic numete Tat al tu pe Dumnezeul cel Sfnt. Apropierea noastr de
Cel Sfnt se face prin sfinenie. Dac voieti s fii totdeauna fiu al Celui Sfnt, atunci
sfinenia s te adopte! Aducei, aadar, daruri lui Dumnezeu, nu voi ce luai la
ntmplare, nici voi cei din cei ntmpltori, ci voi, care suntei fii lui Dumnezeu! Daruri
mari ai a cere! De aceea Tatl alege pe cei mari ca s-I aduc daruri, p. 223.

Cci virtutea obinuiete s lupte cu firea, iar contemplaia cea adevrat, cu timpul i
cu veacul. Pentra c cea dinti vrea s rmn nerobit i nestonit de celelalte cte
se socotesc c sunt dup Dumnezeu, ca una ce numai pe Dumnezeu l tie nscocitor;
iar cea de a doua, necircumscris, nezbovind n nici una din cele ce au nceput i
63
sfrit, ca una ce d chip n sine lui Dumnezeu care hotrnicete tot nceputul i
sfritul i atrage la Sine ntr-un extaz negrit toat nelegerea celor ce neleg, p. 138.
Deci sfinii, nelegnd astfel creaiunea i buna ntocmire i proporia i folosul pe

care fiecare parte l ofer ntregului univers i c desvrite sunt toate cele create cu
nelepciune i purtare de grij, dup raiunea dup care au fost create, i cele ce s-au
fcut, c nu e cu putin s fie n alt chip bune, dect aa cum sunt, neavnd trebuin
de adaos sau de micorare spre a fi n alt chip bune, au cunoscut pe Fctor din
fpturile Lui, p. 170.
Iar prin ceea ce se spune c sfinii s-au ridicat mai presus de doorirea material,
pentru unimea cugetat din Treime, bnuiesc c arat ridicarea lor peste materie i
form, din care constau corpurile, sau peste trup i materie despre care, depindu-le, a
spus c s-au unit cu Dumnezeu i s-au nvrednicit s se mpreune cu lumina
preacurat, p. 182.
Alte surse:

Press, Ltd., 1961).
Of all the qualities attributed to the divine nature there is one which, in virtue both of
the frequency and the emphasis with which it is used, occupies a position of unique
importance - namely, that of holiness. Some indication of the significance of this term as
a definition of God's nature is given by the fact that it has been found possible to
characterize the whole religion of the Old Testament as a 'religion of holiness' (Hand).
The concept of holiness as it emerges from this system of ideas, therefore, is that of a
marvellous power, removed from common life, impersonal and bound up with
particular objects. To defend oneself against it, to make use of it for one's own
purposes, or simply to pass it on requires the use of particular methods, adapted
specifically to the task in hand, rites which must be carried out exactly.
When religious worship is directed to individual deities of a personal nature, then this
personal clement also makes itself felt in the context of the holy. Nevertheless, the
original character of the concept continues to exercise its effect, even if to a very
different degree.
From this point of view it is perfectly understandable if the statements about holiness
in the Old Testament, in so far as they appear to be concerned with the sacred precincts
of a holy being and the rites of men's intercourse with him (as, for example, in the case
of the Priestly laws relating to purity and holiness), or to be describing the incalculable
actions of an impersonal force (as in the stories of the Ark of God or the censers), seem
to be of value rather as instances of the basic beliefs common to all Near Eastern
religions than as witnesses to the unique Old Testament conception of God. On the
other hand it is important to ask whether this Old Testament conception as we know it
from other evidence does not present these statements in a rather different light from
that in which they would be regarded if taken in isolation, p. 270.
Of all the qualities attributed to the divine nature there is one which, in virtue both of
the frequency and the emphasis with which it is used, occupies a position of unique
importancenamely, that of holiness. Some indication of the significance of this term
as a definition of God's nature is given by the fact that it has been found possible to
characterize the whole religion of the Old Testament as a 'religion of holiness' (Hand).
64
The concept of holiness as it emerges from this system of ideas, therefore, is that of a
marvellous power, removed from common life, impersonal and bound up with
particular objects. To defend oneself against it, to make use of it for one's own purposes,
or simply to pass it on requires the use of particular methods, adapted specifically to
the task in hand, rites which must be carried out exactly. When religious worship is
directed to individual deities of a personal nature, then this personal clement also
makes itself felt in the context of the holy. Nevertheless, the original character of the
concept continues to exercise its effect, even if to a very different degree.
From this point of view it is perfectly understandable if the statements about holiness
in the Old Testament, in so far as they appear to be concerned with the sacred precincts
of a holy being and the rites of men's intercourse with him (as, for example, in the case
of the Priestly laws relating to purity and holiness), or to be describing the incalculable
actions of an impersonal force (as in the stories of the Ark of God or the censers), seem
to be of value rather as instances of the basic beliefs common to all Near Eastern
religions than as witnesses to the unique Old Testament conception of God. On the
other hand it is important to ask whether this Old Testament conception as we know it
from other evidence does not present these statements in a rather different light from
that in which they would be regarded if taken in isolation., p. 270.
As Lord of his people Yahweh is also the terrible warrior* and the regular use of the
Ark as a palladium in war recalls this aspect of his sovereignty. War is service rendered
to the holy God, and as such brings men into immediate contact with his destroying
power.
The powerful influence of this personal conception of God may, however, be detected
not only in the popular, but also in the priestly and cultic idea of holiness., p. 270.
The whole system of tabu is pressed into the service of a loftier idea of God. The truth of
this may be clearly seen in the conscious efforts of the Priestly teachers of the Law to
establish as the unifying principle of the cultic legislation its function as the expression
of God's absolute authority over the whole life and being of his people. Even the most
external ritual, because it is a part of the way of life of the holy people which God has
decreed, and therefore witnesses to his rule, acquires a new, personal note which raises
it far above the uncertainty and caprice attaching to the naturalistic rituals of holiness.,
p. 273.
In so far as the priestly understanding of holiness stressed the unapproachable majesty

of God it was largely in agreement with popular ideas. When, therefore, the sense of
holiness in heathen, or even quite primitive religions exhibits a very similar kind of
reaction to the divine, the temptation is to denigrate the whole system of ideas which
conceived God in terms of the holy as something deriving from the pagan Nature
religions, and only to allow it the status of revelation after it has been given a new
character by the prophets., p. 275.
Von RAD, Gerhard, Old Testament Theology, vol 1 (London: S. C.M. Press, Ltd.,
1975).
65
We have therefore to discuss Jahweh's holiness, his zeal, and the first commandment
jointly, for they are inseparable in concept. Zeal and holiness are in fact only differently
shaded expressions of one and the same characteristic of Jahweh.
Both in the history of religion in general and in Israel in particular, die experience of the
holy is a primeval religious datum; that is, the concept of the holy cannot in any way
be deduced from other human standards of value. It is not their elevation to the highest
degree, nor is it associated with them by way of addition. The holy could much more
aptly be designated the great stranger in the human world, that is, a datum of
experience which can never really be co-ordinated into the world in which man is at
home, and over against which he initially feels fear rather than trustit is, in fact, the
"wholly other." Man's effort to delimit the region in which the holy was revealed and in
which it gained ground, in order on the one hand to safeguard it from any intermingling
with the secular (Ex. xix. 12), and at the same time to guard the secular world from
danger from it, is accordingly the mark of this difference. Israel too knew the region of
the holy, the Temenos (Arabic Harm), in which standards and regulations applied which
were different from those applicable outside of itthat is, sacral standardsand in
which secular regulations were abrogated (vide the right of asylum). All to which the
holy has a title is taken outwith ordinary usage: any claims which might be made upon
it are extinguished. If an object or a place or a day or a man is "sanctified," this means to
begin with only that it is separated, assigned to God, for God is the source of all that is
holy. All this makes it clear that the holy was experienced as a power, and not as
something in repose; it was rather something urgent, and in every case incalculable.
Considering that in the last analysis the holiness of all that is sanctified derives solely
from its having been brought into contact with Jahweh, it has been rightly observed that
the term indicates a relationship more than a quality., p. 205.
Von RAD, Gerhard, Old Testament Theology, vol 1 (London: S. C.M. Press, Ltd.,
1975).
By gathering Israel and bringing her back to her own land, Jahweh manifests his
holiness in the sight of the nations. This manifestation is therefore much more than
simply something inward or spiritual; it is an event which comes about in the full glare
of the political scene, and which can be noticed by foreign nations as well as by Israel.,
p. 236.

The adjective is more fluid than the substantive . Whereas is a material

concept with no personal element, can be used outside the place and time of the
cultic (Lv. 6:9, 19 ff. etc.) of persons. Characteristically it is not applied to things like
sacrifices, garments or vessels etc., and in regard to cultic status God can be called
as well as man. To be sure, the cultic nature of is somewhat evaporated when it is
used of God, since the angels, who have no cultus, can sometimes be described as

(Job 5:1; 15:15). As a predicate of God, comes to have the meaning of divine, and
thus becomes an adjective for God (Is. 5:16; 6:3; Hos. 11:9 etc.; cf. Is. 1:4
66
etc.). But the personal character of God gives a spiritual turn to the whole concept, a
development chiefly attributable to the prophets. Even as a human predicate
acquires a new sense, for in man the holy comes into contact with the ethical, though
there is no simple equation. The relationship of God and man thus gives to the adjective
a historical element as distinct from the impersonal .
Finally, the verb is the most versatile form of the root. The relatively infrequent
qal form denotes exclusively cultic holiness with no moral element. In contrast the
niphal form, of which God alone is the subject, denotes the selfrepresentation of His
holiness (Is. 5:16; Ez. 20:41; 28:22, 25; 36:23; 38:16; 39:27; Nu. 20:13) in Israel in face
of the Gentile world. What is indicated is not so much entry into a state of holiness as
the expression of the essence of divine holiness. In contrast again, the comparative stem
is inchoative: to set in a state of holiness. The subject here may be God, who sanctifies
in the eyes of the nations His name defiled by Israel (Ez. 36:23), or who restores the
holiness of Israel itself (Ez. 20:12; 37:28), or who declares the Sabbath to be holy (Gn.
2:3); but it may also be Moses, who sanctifies the people (Ex. 19:10, 14), or Joshua (Jos.
7:13), or Job (1:5), or Samuel (1 S. 16:5), as they sanctify either the nation or
individuals. When the people as such enters a state of holiness, the middle hitpael is
In this case the concept never implies more than
found (Jos. 3:5; 2 S. 11:4: ) .
cultic qualification. Finally, the causative has the sense of dedicate, not with the
implication of cultic qualification, but rather of transfer to the possession of God, to
whom the person or thing dedicated now exclusively belongs., p. 90-91.
a. If in the national religion the holy still has a natural as well as a historical element,
this disappears completely in prophetic theology. God as is now contrasted with
the human and creaturely in all the fulness of His divine personality. It is noteworthy
that it is in Hosea, who breaks completely with the cultic element in religion, that
Yahweh as appears in moral antithesis to the nature of man: I am God, and not
man, holy ( )in the midst of thee (11:9). Israel has followed the cult of Baal, and in
favour of Baal has become Kadesh ( , 4:14; 12:1). In this holy licence it commits
mortal sin against Yahweh, who is in the opposite sense. But if the destruction of
Israel must follow from this collision of with ( cf. 14:1), this destruction will
itself be destroyed by God as . In the holiness of God there is the deathdealing
element which must destroy (cf. 5:3; 6:10; 9:4) uncleanness (; cf. 2 S. 11:4), but
there is also the creative element which makes God a tree of life (14:8). Hosea finds the
essence of God in suprahuman love ( , 31 ff.).
The opposition of Gods holiness to Israel thus works itself out in His love which is
quite incomprehensible to human nature. In Hosea, therefore, the concept of holiness
takes up into itself as the fulness of deity the thought of lovean insight never again
attained in the OT. As Hosea himself in his shattered happiness learned to know love as
the indestructible force which could save even his lost wife, so Yahwehs holiness as the
sum of His being must contain the creative love which slays but also makes alive again
(cf. 6:1 f.). In the older Hebrew concept the divine stands in mortal opposition to the
human and especially the sinful. This opposition remains in Hoseas view of God, but it
is absorbed into the opposition of holy love to unholy nature. What God in virtue of His
holiness may do to love unholy nature, no man may do, and therefore the antithesis
between God and man consists in the very love which overcomes it.
67
b. The concept of holiness is central to the whole theology of Isaiah. The Trisagion of
his initial vision (Is. 6:3) remained normative for his picture of God. It shows that
Yahweh Sabaoth is as it were thrice holy. Whereas Yahwehs His gravitas, is the
which appears in all the world as in a transparency, His holiness
denotes His innermost and secret essence. The fearfulness of the holy God, the numen
tremendum, is inimitably expressed in the holy awe of Isaiah. His trembling seems to
shake the threshold on which he stands at the entrance to the sanctuary, and in the
manifestation of the divine he feels the mortal contrast to his own nature, since he is
, unclean, and he thinks that he must perish. The continuation of the
vision shows that this is a moral rather than a physical uncleanness, for there is
reference to the taking away of guilt and the purging of sin (6:7). Atonement ( )is
needed; the thought of it occurs here in the setting of the holy. To be sure, atonement is
always implicitly demanded where there is question of the cultic encounter of man with
the holy God. But here the atonement does not come from mans side by the offering of
sacrifice. It comes from Gods side, God Himself effecting it through the seraph by
means of a coal from the altar used as a holy means. When in the state of reconciliation,
Isaiah does not actually call himself , but we may thus describe him, since in his
prophetic role he stands in direct contact with God (cf. 2 K. 4:9). At any rate, he himself
calls the final state of the redeemed on Mount Sion ( 4:3), and it is characteristic
that this is a state of life () , whereas the contemplation of what is holy in a
state of brings death (6:5).
From the concept of holiness Isaiah forged the expression for Yahweh. As is
well known, it occurs only in Isaiah apart from a few dependent passages (e.g., 2 K.
19:22; Jer. 50:29 etc.). It is distributed more or less equally through the two parts, and
is also highly esteemed by the editors (12:6; 17:7; 29:19). The expression is obviously
paradoxical, for as Yahweh stands in antithesis to both natural and historical
creation. If Yahweh as binds Himself to Israel, He sets up a relationship
which must have as its goal a obviously seen (4:3) only in a remnant of the
people ( 10:21). To all the unholy, the light of Israel will be a fire and the Holy
One a flame (10:16) by which it will be consumed and destroyed. In itself supreme
grace, the establishment of the in His people will be judgment destroying
the mass and purifying a remnant. Thus in face of the unholiness of the people it is
supremely the divine Judge who is introduced in the . Once he is called
( 5:16), in a corrupt passage in which, however, the thought of judgment is again
present. As Yahweh shows Himself to be holy () , p. 92-94.

Niestle, 1955).
Au point de vue phnomnologique, la saintet est une force surnaturelle et

mystrieuse qui confre certaines personnes et certaines choses une qualit
spciale. Cette dfinition de la saintet rend le mieux compte de ce que l'Ancien
Testament entend par le terme de saintet. Jamais, en effet, crit Johs. Pedersen, la
saintet ne perd sa vritable nature d'une force de laquelle dpend la vie et par laquelle
elle est renouvele. Aussi varis que soient ses aspects, elle est toujours une
manifestation de force ; or pour l'Ancien Testament toute la force se concentre dans la
personne de Yahweh en dehors duquel aucune vie n'est possible ni dans la nature ni
68
dans l'humanit. C'est pourquoi la saintet n'est pas une qualit divine parmi d'autres,
voire la qualit suprieure, elle exprime ce qu'il y a de caractristique en Dieu et
correspond assez exactement sa dit, c'est--dire, en.tenant compte de la
reprsentation du divin chez les Smites, la plnitude de la puissance et de la vie., p.
69.
Yahweh est le saint par excellence, mais le concept de saintet existe indpendamment
de lui. La racine qdsh qui se retrouve dans la plupart des langues smitiques exprime
trs probablement la coupure, la sparation; les endroits qui portent le nom de Qadesh
sont des lieux sacrs, c'est--dire spars et interdits au commun des mortels, les
prostitus sacrs, les qede-shim et les qedeshoth sont spars de la sphre de vie
ordinaire. L'ide de puissance se trouve associe celle de sparation : la personne ou
l'objet qui sont soustraits la vie et l'usage normaux se trouvent sous l'empire d'une
force qui, comme dans le cas du maria et du tabou, peut tre dangereuse ou
bienfaisante. Toute notion morale est trangre cette notion primitive de la saintet :
l'homme qui tombe foudroy pour avoir essay de redresser l'arche sainte qui menaait
de verser (2 Sam. 6) nous montre que l'Ancien Testament n'ignore pas cet aspect
impersonnel et matriel d'une saintet agissant automatiquement., p. 70.
La religion de l'Ancien Testament donne la saintet un aspect qui dpasse

considrablement la fois le sens tymologique et le stade matrialiste. En hbreu la
racine qdsh prend un dveloppement qui est sans parallle ailleurs : la racine qdsh
reparat sous la plupart des formes de la langue hbraque. Tour tour verbe rgulier,
ayant sa forme active et intransitive et ses sept conjugaisons compltes, participe,
substantif abstrait, adjectif, substantif concret, nom propre, on pourrait presque dire
qu'elle est le centre grammatical de l'Ancien Testament comme la notion qu'elle
exprime en est le centre thologique. Grce la merveilleuse flexibilit de la langue
hbraque, la mme racine dsigne successivement un tat et une action, cette action
subie ou produite, le sujet ou l'objet de cette action. La richesse de l'expression ne le
cde en rien la richesse de l'ide, et les modifications de l'une correspondent
exactement aux aspects multiples de l'autre ., p. 70.

Closely allied to the idea of power is that of God's holiness. This is perhaps the central
characteristic of God. The etymology of the Hebrew word is "to cut off' or "mark off." It
was used to denote that which is separated from regular, everyday use for sacred
service. For example, in Genesis 2:3 the seventh day is "marked off" or "holy" unto the
Lord. In the Near Eastern setting there was often a fearful mys-terium associated with
places and objects (and less frequently with persons) that were holy in the sense of
being removed from common life. Significantly, it is applied only rarely to deities
(Eichrodt, I, 271). Very often the thought of holiness was tied to mana, or the elemental
forces of nature, believed to be resident in particular objects or persons, which must be
appeased by rites very carefully and faithfully performed. Fear and awe are the
common feelings associated with such a concept., p. 51.
Quite a different conception comes to light in the OT revelation of holiness. In the first
place, holiness is primarily associated with God himself and only secondarily (and by
his in struction) with objects and places (Ex. 15:11 and Is. 40:25). He delights in
goodness and truth (Jer. 9:24) and hates what is evil, which is said to profane his holy
69
name (Lev. 20:3). Objects and places are marked off by God as holy, not because they
are places of fear or terror, but because he himself is present or has identified himself
with that place. Moses was told he was standing on holy ground because God was there
(Ex. 3: 5). The ark became holy and unapproachable because God's presence was
associated with it (1 Sam. 6:19-20; Ex. 29: 43).. Significantly, the awareness of holiness,
what we think of as awe, came later. The fact of holiness preceded, rather than followed,
the human experience of it. God had to tell Moses that he was standing on holy ground,
he never would have known otherwise. The feelings would come later.
Very early the idea of holiness was associated with moral purity. It is a misreading of
the record to make this connection a later one. When God punished the sin of Nadab
and Abihu by devouring them with fire he said: "I will show myself holy among those
who are near me, and before all the people I will be glorified" (Lev. 10:3). It is true that
holiness is ordinarily employed in the religious sense of places, objects and people that
are holy unto the Lord, but, as Eichrodt puts it, "the whole system of tabu is pressed into
the service of a loftier idea of God" (1,274). The system of worship was to be a symbol
of God's unique ownership of his people, a grand object lesson to illustrate his purity, as
well as a means of maintaining the relationship established in the covenant. As Paul was
to put it later, the law was a schoolmaster to bring people to Christ (Gal. 3:24)., p. 52.
http://www.jewishencyclopedia.com/articles/7815-holiness
To Moses and afterward to Israel, Yhwh on Sinai manifested Himself in fire as an

unapproachable deity, and therefore as a holy being (Ex. iii. 2-5, xix. 18-22, xxiv. 9-17:
"like devouring fire"; comp. Ex. xxxiv. 29-35, the radiant face of Moses being the effect of
his intercourse with Yhwh).
In his first vision Isaiah sees the Lord surrounded by "fiery beings," seraphim, their
faces covered with wings so that they can not gaze upon the Lord; and he hears the
seraphim cry, "Holy, Holy, Holy [that is, "unapproachable"] is the Lord of Hosts; the
whole earth is full of His glory." Isaiah is in fear for his life because his eyes have seen
the Lord (Isa. vi. 1-5). Henceforth the burden of his message to Israel is God's holiness
(Isa, i. 4; v. 19, 24; x. 20; xii. 6; xvii. 7; xxix. 19, 23; xxx. 11 et seq.; xxxvii. 23), and the
Isaian expression, "the Holy One of Israel," reappears in the exilic chapters (Isa. xli. 14
et seq.; xliii. 3 et seq.; xlv. 11; xlvii. 4; xlviii. 17; xlix. 7; lv. 5; lx. 9, 14). It was owing to
this conception that the fiery nature of God, which made Him unapproachable, and His
nearness awful in its effects upon frail human beings (Lev. xvi. 1; Num. iv. 20; II Sam. vi.
7), was so sublimated and spiritualized that it became a power for righteousness, a fire
devouring wrong-doing and injustice, and purifying the doers of evil. Compare Deut. iv.
22-23 ("Take heed unto yourselves, lest ye forget the covenant of the Lord . . . and make
you a graven image. . ., for the Lord thy God is a consuming fire, even a jealous God"); or
Josh. xxiv. 19-20 ("Ye can not serve the Lord: for he is an holy God; he is a jealous God; . .
. if ye forsake the Lord . . . he will . . . consume you" (comp. I Sam. vi. 20).
There is still something of that elemental holiness or fiery nature implied when it is
said in Job that before Him man and stars, the heavens, and His angels (literally, "His
holy ones") are not clean (Job xv. 14-15, xxv. 5; comp. iv. 18). On account of their fiery
70
nature the angels, though not pure when compared with God, are called "the holy ones,"
that is "unapproachable" or "majestic" (Job v. 1, vi. 10, xv. 15; Ps. lxxxix. 6; Zech. xiv. 5;
Prov. ix. 10, xxx. 3; Dan. iv. 14 [A. V. 17]). But God alone is the Holy and Incomparable
One (Hab. iii. 3; I Sam. ii. 2; Ex. xv. 11: "None is wrapt [A. V. "glorious"] in holiness like
him").
COHEN, Abraham, Talmudul, trad. C. Litman (Bucureti: Hasefer, 2002).
n aceast privin, termenul care distinge divinitatea este: sfinenie. El cuprinde

att ndeprtarea de tot ce ntineaz, ct i perfeciunea pozitiv. Evreul rabinic se
gndete totdeauna la Dumnezeu evocandu-l pe Sfntul Unic (binecuvntat fie El!);
dintre toate numele pe care I le d, acesta revine eel mai des., p. 72.
Cnd este aplicat la Dumnezeu, cuvntul sfinenie comport un neles special. Este o
perfeciune inaccesibil pentru nici o fiin omeneasca. n textul: Caci el este un
Dumnezeu sfant (Ioua, 24,19), adjectivul are forma pluralului, ceea ce este explicat
astfel: E1 este sfnt, cu toate soiurile de sfinenie; cu alte cuvinte,el este perfeciunea
sfineniei (p. Ber., 19a). Cuvintele: Sa fii sfini (Levit., 19,2) sunt comentate astfel:
Este posibil sa-i nchipui c omul poate deveni tot att de sfnt ca Dumnezeu; lat de
ce Biblia adaug: caci eu sunt sfnt". Sfinenia mea este mai presus dect gradul
suprem de sfinenie pe care l-ai putea atinge (Levit. R., 24, 19)., p. 72.

Termenul kado (sfnt"), cu referire la Dumnezeu, denot transcendena metafizic,

n timp ce kavod (slav") trimite la experiena prezenei lui Dumnezeu n lume. Astfel,
imnul biblic Sfnt, sfnt, sfnt este Domnul otirilor, slava sa umple intreg pmntul"
(Isa. 6,3) exprima natura paradoxal a transcendenei absolute a lui Dumnezeu i
totodat a imanenei sale venice. Dumnezeu este dincolo de lume, intr-o deprtare
ontologic i conceptual (Ps. 97,9), i totui el este substratul oricrei fiine (Ex. 3,12-
15), sufletul sufletului nostru", accesibil tuturor celor care-l cheam (Ps. 145,18). Dei
se dezvluie omului, el apare adeseori ca un Dumnezeu ascuns" (Isa. 45,15)., p. 181.

2004).
Dumnezeu este sfnt. Cu acest cuvnt ne apropiem de ceea ce alctuia coninutul cel
mai propriu al noiunii de Dumnezeu n Vechiul Testament. Sfinenia lui Dumnezeu
formeaz coroana tuturor celorlalte proprieti ale fiinei lui Dumnezeu. Ea este mai
presus de orice, este temelia religiei Vechiului Testament. Lucrul acesta; reiese din
nsui scopul pentru care Dumnezeu a ales pe Israel dintre toate popoarele lumii: Voi
trebuie s fii sfini, cci sfnt suni eu, Yahweh, Dumnezeul vostru" (Lev. 19, 2; 20, 7). De
aceea, Dumnezeu poart i numele de sfntul lui Israel" sau sfntul lui lacob" (?s. 71,22;
Is. 14; 5, 19.a.), p. 36.
71
SEMEN, Petre, nvtura despre Sfnt i sfinenie n crile Vechiului Testament
(tez de doctorat) (Iai: Trinitas, 1993).
n Vechiul Testament, noiunile de sfnt i sfinenie snt redate prin termenul (qadho)-
sfnt i (qodhe)-sfinenie, care se aplic n primul rnd la Dumnezeu... Este greu,
aproape imposibil s lmurim oe este Dumnezeu n Fiina Sa. Ca spirit absolut
Dumnezeu depete limitele posibilitilor noastre de cunoatere, EI rninnd de-a
pururi o tain pentru noi oamenii oreaturile Lui fiindc El nna fost vzut niciodat fa
ctre fa". De aceea naintea transcendenei divine, teologii cretini, ca de altfel i
teologii mozaici au adoptat o atitudine de smerenie. nvtura despre (qadho)-sfnt i
(qodhe)- sfinenie, aa cum apare n Simt Scriptur a Vechiului Testament are un
neles larg deoarece aceti termeni aghiografii i-au aplicat nu numai la Fiina lui
Dumnezeu, ci i Ia persoanele consacrate, locauri de cult, obiecte sfinte, timpuri sfinte,
aciuni sfinte, etc.
Noiunile de sfnt i sfinenie snt unele dintre oele mai frecvent ntlnite n crile
Sfintei Scripturi a Vechiului Testament de care ne ocupm. Ele deriv din verbul
(qadha)-a sfini, care, prin diferitele sale sensuri gramaticale exprim un concept
destul de complex. Dup cum se va vedea n primul oapitol al lucrrii, din hiqdhi,
hithqadde, etc. Semnifioaia principal a termenului qadho hiqdhi, hitrqadae, etc.
Semnifioaia principal a termenului qadho este aceea de rezervat lui Dumnezeu, adic
separat de tot ceea ce este profan creat pentru a fi pus la dispoziia lui Iahve.
Cercetnd cu atenie textele scripturistice ale Vechiului Testament, n special pe cele

din Legea mozaic, se poate constata c exist o ndoit semnificaie a termenului
qadho". Astfel qadhcs se refer n primul rnd la ceea ce este sfnt prin natura sa, i
ntr-o asemenea msur nct nu-i poate pierde n nici un chip aceast calitate, iar in al
doilea rnd se refer la ceea ce devine sfnt prin consacrare sau prin atingere de ceea ce
este sfnt. Din prima categorie fac parte sabatui i numele lui Dumnezeu, iar din a doua
nti-nscuii dintre oameni i animale, persoanele,, i lucrurile consacrate precum i
aciunile sfinte ale oamenilor.
Prima carte a Sfintei Scripturi folosete foarte rar termenul qadho", iar atunci cnd l
folosete nu-l aplic direct la Dumnezeu, ci mai nti la ziua de odihn: Dumnezeu a
binecuvntat ziua a aptea i a sfinit-o, pentru c ntr-nsa s-a odihnit de toate lucrurile
Sale... (Facerea 2, 3). Cartea Facerea nu-L numete pe Dumnezeu sfnt atunci cnd
vorbete de El, ci Dumnezeul lui Avraam zicnd: Eu snt Dumnezeul lui Avraam, tatl
tu... (Facerea 26, 24) i al lui Isaac (Facerea 32, 10) i al lui Iacob (Ieirea 3, 6), pentru
c pe de o parte patriarhii Avraam, Isaac i Iacob nu L-au numit pe Dumnezeu sfnt, iar
pe de alt parte pentru c Iahve nu se revelase pe Sine cu aceast denumire n vreun loc
oarecare aa cum va face mai trziu cu Moise. Dumnezeu se va revela lui Moise, la timpul
potrivit, pentru a se face cunoscut El nsui n aceast calitate. Pe lng apelativul de
Dumnezeul lui Avraam, al lui Isaac i al lui Iacob" (Ieirea 3, 6), n cartea Facerea mai
este numit i Dumnezeu cel Preanalt" (Facerea 14, 18-23) att de Melchisedec ct i de
Avraam, sau se numete pe Sine nsui Atotputernic" (Facerea 35, 11)., p. 7-8.
72
Capitolul 7
Dumnezeu Creator
creavit
VERBUL A CREA
(bara) (epoisen)
BORCA, Vasile, Mreia creaiei denot atotnelepciunea Creatorului extrase i comentarii
pe marginea Hexaemeronului Sfntului Vasile cel Mare, n Anul comemorativ omagial al
Sfntului Vasile cel Mare i Sfinilor Capadocieni, ed. Paul Adrian (Baia Mare: Universitii de
Nord, 2009): 323-352.
GRIGORIE DE NYSSA, Cuvnt apologetic la Hexaemeron, n PSB 30, ed. Dumitru Bodogae
ATANASIE CEL MARE, Ctre Epictet, n PSB 16, ed. Dumitru Stniloae (Bucureti: EIBMO,
1988).
VASILE CEL MARE, Omilii la Hexaimeron, n PSB 17, ed. Dumitru Fecioru (Bucureti: EIBMO,
1988).
1988).
IOAN CASIAN, Aezminte mnstireti n PSB 57, ed. Vasile Cojocaru i David Popescu
IOAN CASIAN, Convorbiri duhovniceti, n PSB 57, ed. Vasile Cojocaru i David Popescu
1983).
Grove, 1977).
1961).
RAD von Gerhard, Old Testament Theology, vol. 1 i 2 (London: S. C.M. Press, Ltd., 1975).
WESTERMANN, Claus, Theologie de Lancien Testament, ed. Lore Jeanneret (Paris: Labor et
fides, 2002).
http://www.jewishencyclopedia.com/articles/14362-theology
73
Concepia liturgic asupra creaiei i a destinului ei n Pentateuh, n Ale Tale dintru ale
Tale. Liturghie Pastoraie Mrturisire. Prinos de cinstire adus .P.S. dr. Laureniu Streza la
mplinirea vrstei de 60 de ani (Sibiu: Andreian, Sibiu, 2007), 209-218.
BABA, Teodor, Referatul biblic asupra creaiei i implicaiile lui n actualitate, Teologia 1-2
(1998): 99-104.
BORCA, Vasile, Creaia darul lui Dumnezeu oferit omului spre progres i nnobilare, nu
exploatare i abandonare!, OM 12 (2007): 93-118.
BORCA, Vasile, Creaia darul lui Dumnezeu oferit omului spre progres i nnobilare, nu
exploatare i abandonare!, n Cosmosul ntre frumos i apocaliptic un recurs etic asupra
ecologiei (Alba Iulia: Ed. Rentregirea, 2007), 633-650.
CRSTOIU, Justinian, Pacea, dreptatea i integritatea creaiei n perspectiva cretin, BOR 7-
12 (1998): 339-349.
CHIRIL, Ioan, Despre theoria i creaie, n Bartolomeu Valeriu Anania. In Honorem (Cluj-
Napoca: Renaterea, 2001), 78-72.
CHIRIL, Ioan, Cuvnt nainte. n cutarea nelegerii unitare a creaiei sau despre o altfel de
nelegere a globalizrii, AFTOC X (2006-2007): 7-12.
CHIRIL, Ioan, Despre Logos, creaie i recreaie, Studia 2 (2008): 95-106.
DRUGA, erban, Creaie i eshatologie, RT 2 (2008): 204-224.
NEAGA, Nicolae, Integritatea creaiei pe baza referatului biblic, MA 4 (1986): 10-19.
ONIOR, Remus, Unitatea i integritatea creaiei n scrierile Sfntului Apostol Pavel, ST 4
(1989): 37-51.
REMUS, Rus, Consideraii asupra concepiilor biblic i mesopotamian despre Creaie, GB
6-9 (1980): 524-534.
SOCOAN, Alin, Unitatea i diversitatea creaiei n lumina surselor biblice i patristice, RT 4
(2008): 259-280.
Fc. 1, 1 La nceput a fcut Dumnezeu cerul i pmntul.
7 A fcut Dumnezeu tria i a desprit Dumnezeu apele cele de sub trie de apele
cele de deasupra triei.
16 A fcut Dumnezeu cei doi lumintori mari: lumintorul cel mai mare pentru
crmuirea zilei i lumintorul cel mai mic pentru crmuirea nopii, i stelele.
21 A fcut Dumnezeu animalele cele mari din ape i toate fiinele vii, care miun
n ape, unde ele se prsesc dup felul lor, i toate psrile naripate dup felul lor. i
a vzut Dumnezeu c este bine.
25 A fcut Dumnezeu fiarele slbatice dup felul lor, i animalele domestice dup
felul lor, i toate trtoarele pmntului dup felul lor. i a vzut Dumnezeu c este
bine.
27 i a fcut Dumnezeu pe om dup chipul Su; dup chipul lui Dumnezeu l-a
fcut; a fcut brbat i femeie.
31 i a privit Dumnezeu toate cte a fcut i iat erau bune foarte. i a fost sear i
a fost diminea: ziua a asea.
Fc. 2, 7 Atunci, lund Domnul Dumnezeu rn din pmnt, a fcut pe om i a suflat n
faa lui suflare de via i s-a fcut omul fiin vie.
74
Fc. 5, 1-2 Iat acum cartea neamului lui Adam. Cnd a fcut Dumnezeu pe Adam, l-a fcut
dup chipul lui Dumnezeu. Brbat i femeie a fcut i i-a. binecuvntat i le-a pus numele:
Om, n ziua n care i-a fcut.
Fc. 6, 6 I-a prut ru i s-a cit Dumnezeu c a fcut pe om pe pmnt.
7 i a zis Domnul: "Pierde-voi de pe faa pmntului pe omul pe care l-am fcut!
De la om pn la dobitoc i de la trtoare pn la psrile cerului, tot voi pierde,
cci mi pare ru c le-am fcut".
Iov 10, 8 Minile Tale m-au fcut i m-au zidit i apoi Tu m nimiceti n ntregime.
9 Adu-i aminte c m-ai fcut din pmnt i c m vei ntoarce n rn.
Iov 33, 4 Duhul lui Dumnezeu este Cel ce m-a fcut i suflarea Celui Atotputernic este
dttoarea vieii mele.
Iov 35, 10 Dar ei nu ntreab: Unde este Dumnezeu Cel ce ne-a fcut, El Care druiete
nopii cntri de veselie?
Ps. 32, 9 C El a zis i s-au fcut, El a poruncit i s-au zidit.
Ps. 38, 13 Amuit-am i n-am deschis gura mea, c Tu eti Cel ce m-ai fcut pe mine.
Deprteaz de la mine btile Tale.
Ps. 99, 9 Cunoatei c Domnul, El este Dumnezeul nostru; El ne-a fcut pe noi i nu noi.
Ps. 103, 25 Ct s-au mrit lucrurile Tale, Doamne, toate cu nelepciune le-ai fcut!
Ps. 113, 11 Dar Dumnezeul nostru e n cer; n cer i pe pmnt toate cte a voit a fcut.
23 Binecuvntai s fii de Domnul, Cel ce a fcut cerul i pmntul.
Ps. 120, 2 Ajutorul meu de la Domnul, Cel ce a fcut cerul i pmntul.
Pr. 8, 23 Eu (nelepciunea) am fost din veac ntemeiat de la nceput, nainte de a se fi
fcut pmntul.
Pr. 16, 4 Pe toate le-a fcut Domnul fiecare cu elul su, la fel i pe nelegiuit pentru ziua
nenorocirii.
Ecc 3, 11 Toate le-a fcut Dumnezeu frumoase i la timpul lor; El a pus n inima lor i
venicia, dar fr ca omul s poat nelege lucrarea pe care o face Dumnezeu, de la nceput
pn la sfrit.
14 Atunci mi-am dat seama c tot ceea ce a fcut Dumnezeu va ine n veac de veac
i nimic nu se poate aduga, nici nu se poate micora i c Dumnezeu lucreaz aa ca
s ne temem de faa Lui.
Is. 43, 1 i acum aa zice Domnul, Ziditorul tu, Iacove, i Creatorul tu, Israele: "Nu te
teme, cci Eu te-am rscumprat i te-am chemat pe nume, al Meu eti!
Is. 43, 7 Pe toi acei care poart numele Meu i pentru slava Mea i-am creat, i-am zidit i
i-am pregtit!
Is. 57, 16 Cci nu vreau s cert totdeauna i s strui n mnie, cci naintea Mea ar cdea
n nesimire duhul i sufletele pe care le-am creat.
Iona 1, 9 Atunci el le-a rspuns: "Sunt evreu i Domnului Dumnezeului cerului m nchin
Cel care a fcut marea i uscatul".
Mal. 2, 10 Oare nu este un singur printe pentru noi toi? Nu ne-a creat oare pe noi un
singur Dumnezeu? Pentru ce suntem vicleni unul fa de altul, ca s pngrim legmntul
prinilor notri?
Tob 8, 6 Tu ai fcut pe Adam i Tu ai fcut pe Eva, femeia lui, pentru a-i fi ajutor i sprijin,
i din ei s-a nscut neamul omenesc. Tu ai zis: "Nu este bine s fie omul singur; s-i facem un
ajutor asemenea lui".
Literatur patristic
75
i e vdit c Dumnezeu fiind Fctor are i pe Cuvntul creator nu din afar ci propriu
Lui. Deci spunem din nou acelai lucru: dac are voin i voina e creatoare i ajunge
voina Lui spre ntemeierea celor ce le creeaz, iar Cuvntul Lui este Fctor i Creator,
nu ncape ndoial c El este voina vie a Tatlui i lucrarea Lui voluntar i Cuvntul
Lui adevrat, ntru Care d fiin tuturor i le crmuiete cum se cuvine. Cci nimeni nu
se va ndoi c Armonizatorul exist naintea armoniei i a celor armonizate, p. 233.
Iar Fctorul lor este Cuvntul. Cci El nsui zice: Eu sunt Adevrul (Ioan, 14,6). Deci
nu e creatur Cuvntul, ci singur e propriu Tatlui i ntru El toate se armonizeaz i El
e ludat de toate ca Creator. Eram, zice El nsui, la El ornduind ( Pilde 8,30); i: Tatl
Meu pn acuma lucreaz, i Eu lucrez (Ioan 5,17). Iar: pn acum arat pe Cuvntul
existnd etern n Tatl. Cci e propriu Cuvntului s lucreze faptele Tatlui i s nu fie
n afar de El, p. 253.
Aceasta fiind deosebirea ntre M-a creat i M-a nscut i ntre nceput al cilor i nainte
de toi, Dumnezeu Care e Creatorul oamenilor, aa cum s-a spus, li Se face pe urm i
Tat pentru Cuvntul ce Se slluiete n ei. Dar n privina Cuvntului se petrece
invers: Dumnezeu, fiind Tat prin fire al Lui, Se face apoi i Creator i Fctor al Lui,
cnd Cuvntul mbrac trupul creat i fcut i Se face om, p. 299.
Iar dac acum Hristos a intrat pentru noi n cerul nsui, dei i nainte de aceasta este
pururea Domnul i Fctorul cerurilor, aceasta s-a scris pentru c S-a nlat pe Sine
pentru noi. i precum El, Care sfinete pe toi, spune iari c Se sfinete Tatlui
pentru toi, nu ca s Se fac Cuvntul ci ca s ne sfineasc n Sine pe noi pe toi, p. 205.
Iar dac Se sfinete nsui pe Sine pentru noi, i aceasta o face pentru c S-a fcut om,
e vdit c i pogorrea Duhului peste El n Iordan s-a fcut peste noi, pentru c El purta
trupul nostru. i aceasta nu s-a fcut spre mbuntirea Cuvntului, ci spre sfinirea
noastr, ca s ne mprtim i noi de ungerea Lui, p. 213.
ATANASIE CEL MARE, Ctre Epictet, n PSB 16, trad. Dumitru Stniloae (Bucureti:
EIBMO, 1988).
De aceea soarele, vznd pe Creatorul su rbdnd n trupul batjocorit, i-a reinut

razele i a ntunecat pmntul. Iar trupul nsui, avnd o fire muritoare, a nviat mai
presus de firea lui, pentru Cuvntul ce era n el. i a pierdut stricciunea cea dup fire.
Cci, mbrcndu-l Cuvntul mai presus de om, s-a fcut nestriccios, p. 177.
IOAN GUR DE AUR, Omilii la Facere I, n PSB 21, trad. Dumitru Fecioru
Uit-mi-te la aceast deosebire chiar de la cele dinti cuvinte! Despre felul creaiei
tuturor celorlalte fpturi, fericitul Moise ne-a nvat aa: i a zis Dumnezeu s se fac
lumin, i s-a fcut lumin; S se fac trie; S se adune apele; S se fac lumintori; S
rsar pmntul iarb verde; S scoat apele trtoare cu suflete vii; S scoat
pmntul suflet viu. Ai vzut c le-a creat pe toate numai cu cuvntul? Dar s vedem
acum ce spune i de crearea omului. i a fcut Dumnezeu pe om. Vezi c prin cuvintele
acestea de pogormnt, de care se folosete Scriptura din pricina slbiciunii noastre,
ne arat n acelai timp i felul crerii omului i chipul deosebit n care a fost creat; i, ca
s vorbesc omenete, Scriptura aproape c ne arat c omul a fost fcut cu minile lui
Dumnezeu, precum spune i un alt profet: Minile Tale m-au tcut i m-au zidit. Spune-
mi, te rog, dac Dumnezeu ar fi poruncit doar att ca omul s se fac din pmnt, oare nu
76
s-ar fi fcut ce poruncise? Negreit c da! Dar pentru ca, prin felul prin care am fost
creai, s ne statorniceasc n suflet nvtura de a nu ne nchipui despre noi lucruri
mal mari dorit ne e firea, de aceea istorisete pe toate n chip precis l spune: A fcut
Dumnezeu om, lund arin din pmnt., p. 148.
VASILE CEL MARE, Omilii la Hexaimeron, n PSB 17, trad. Dumitru Fecioru
Dumnezeu, fericita fire, mbelugata buntate, Cel dorit de toi cei nzestrai cu cuvnt
i raiune, frumuseea cea mult dorit, nceputul existenelor, izvorul vieii, lumina cea
spiritual, nelepciunea cea neapropiat. Acesta a fcut ntru nceput cerul i
pmntul, p. 73.
Deci, cnd vezi plantele cele de pe lng cas, cele slbatice, cele care cresc n ap, cele
care cresc pe pmnt, cele care au flori sau cele care nu au flori, cunoate din aceste
mici pe Cel Mare, adaug-I mereu admiraia ta i mrete-i dragostea pentru Creator,
p. 129.
EIBMO, 1988).
C simpl a plsmuit Dumnezeu, Creatorul oamenilor, inima oamenilor, ca s pstreze

n ea chipul lui Dumnezeu. Mai pe urm, ns, noi, prin mpreunarea cu patimile
trupului, ne-am fcut inima felurit i complicat, stricnd n ea tot ce era dumnezeiesc,
simplu i necomplicat. i, pentru c Dumnezeu este Creatorul inimilor, El cunoate i
toate faptele noastre, p. 257.
Luarea aminte i studierea atent a propriei tale persoane te va conduce i la

cunoaterea lui Dumnezeu. Dac iei aminte la tine nsui nu mai ai nevoie s descoperi
pe Creator n celelalte creaturi; vei contempla n tine nsui, ca ntr-un microcosmos,
marea nelepciune a Creatorului tu, p. 373.
Un lucru trebuie s avem precis n minile noastre, c odat ce suntem fptura bunului
Dumnezeu, c odat ce suntem pzii de El, Care rnduiete pentru noi i pe cele mici i
pe cele mari, urmeaz c nu puteam suferi ceva fr voia lui Dumnezeu i c nici una
din suferinele noastre nu este spre vtmarea noastr sau spre ceva asemntor; i
deci nu trebuie s ne nchipuim pentru noi o situaie mai bun, p. 436.
Dac eti vrednic numete Tat al tu pe Dumnezeul cel Sfnt. Apropierea noastr de
Cel Sfnt se face prin sfinenie. Dac voieti s fii totdeauna fiu al Celui Sfnt, atunci
sfinenia s te adopte! Aducei, aadar, daruri lui Dumnezeu, nu voi ce luai la
ntmplare, nici voi cei din cei ntmpltori, ci voi, care suntei fii lui Dumnezeu! Daruri
mari ai a cere! De aceea Tatl alege pe cei mari ca s-I aduc daruri, p. 223.

i chiar prin spusa c creaia a fost fcut arat i nva limpede c Cel ce a chemat-o
la existen este altul dect ea i c a adus la existen prin facere cele ce sunt din cele
ce nu sunt printr-o putere negrit. Cci din frumuseea ei sau a fpturilor ei se poate
vedea printr-o asemnare Meterul i se poate recunoate Acela ca adevrat
Dumnezeu, prin Care toate s-au fcut i, fcute fiind, se mntuiesc, p. 40.
77
El (Evanghelistul) ne-a artat pn aici pe Fiul ca Fctor i Creator prin fire, spunnd
c prin El s-au fcut toate i c fr El nimic n-a fost chemat la existen. Dar, deoarece
creaiei i-a druit nu numai s fie chemat la existen, ci o i susine, odat fiind fcut
prin El, Se introduce oarecum pe Sine n cele ce nu au existen etern prin firea
proprie i Se face lor via, ca s rmn fcute i s se pstreze fiecare n hotarul
propriu firii sale. De aceea, se vede obligat s spun: ...ceea ce s-a fcut ntru El era via.
Nu zice numai: Toate prin El s-au fcut, ci i c, dac s-a fcut ceva prin El, ntru El era
viaa, adic Cuvntul Unul-Nscut al lui Dumnezeu, Obria i Puterea susintoare a
tuturor celor vzute i nevzute, a celor cereti i pmnteti i de sub pmnt, p. 45.
IOAN CASIAN, Aezminte mnstireti n PSB 57, trad. Vasile Cojocaru i David
n menionarea minilor, vom recunoate nelepciunea i lucrarea prin care El nsui

este Creatorul i Ziditorul a toat fptura. i braul este semnul puterii i crmuirii, prin
care pe toate le sprijin, le stpnete i le diriguie i, ca s trec sub tcere celelalte,
prul alb ce altceva poate arta dect adnca existen i nemrginire n timp a
divinitii, Care, fr de nceput i mai nainte de vreme, este mai presus de toat
zidirea, p. 213.
De aceea, Dumnezeu, Creatorul a toate, cunoscnd, mai presus de toi calea de

nsntoire a creaturii Sale, i c nu n alii, ci n noi se afl rdcinile i cauzele
greelilor, a poruncit s nu prsim obtea frailor i s nu-i ocolim pe cei ce socotim c
i-am jignit noi, sau de care noi am fost jignii, ci s-i mpcm, tiind c, nu prin
desprirea de oameni, ct prin virtutea rbdrii, poate fi atins desvrirea inimii, p.
224.
IOAN CASIAN, Convorbiri duhovniceti, n PSB 57, trad. Vasile Cojocaru i David
Nimeni dintre credincioi nu se ndoiete c, nainte de facerea acestei lumi vzute,

Dumnezeu a creat puterile duhovniceti i cereti pentru ca ele s tie c au fost
plsmuite din nimic din bunvoina Creatorului spre gloria Lui i pentru ca ele s-I
aduc nencetat mulumiri pentru slava Lui cea mare, p. 438.

Cci n El sunt fixate ferm raiunile tuturor i despre aceste raiuni se spune c El le
cunoate pe toate nainte de facerea lor, n nsui adevrul lor, ca pe unele ce sunt toate
n El i la El, chiar dac acestea toate, cele ce sunt i cele ce vor fi, nu au fost aduse la
existen deodat cu raiunile lor, sau de cnd sunt cunoscute de Dumnezeu, ci fiecare
i primete existena efectiv i de sine la timpul potrivit, dup nelepciunea
Creatorului, fiind create conform cu raiunile lor. Fiindc Fctorul exist pururea n
mod actual, pe cnd fpturile exist n poten, dar actual nc nu, p. 83.
Trei sunt modurile contemplaiei rnduite n chip principal ca povuitoare spre

cunotina lui Dumnezeu: cel referitor la substan, cel referitor la micare i cel
referitor la diferen. Prin acestea Dumnezeu Se face cunoscut oamenilor care adun
din lucruri indiciile despre El ca: Creator, Proniator i Judector. Iar dou sunt
povuitoare spre virtute i spre apropiere de Dumnezeu: cel al unirii(combinrii) i cel
a stabilitii, p. 132.
78
Pentru c n El s-au zidit toate, cele din ceruri i cele de pe pmnt, fie vzute, fie
nevzute, fie scaune, fie domnii, fie nceptorii, fie stpnii, toate n El i prin El s-au zidit
(Col. 7,16). Avnd raiunile celor fcute subzistnd n El dinainte de veacuri, prin
bunvoina Sa a creat din nimic zidirea cea vzut i nevzut, ca Unul ce a fcut toate
cu raiune i nelepciune la vremea cuvenit, pe cele generale i pe cele individuale, p.
80.
Cci toate cele ce sunt dup Dumnezeu i i au existena din Dumnezeu prin facere
sunt n orice privin conform Raiunii celei adevrate. nti pentru c nici una din
existene, fie ea dintre cele foarte cinstite i superioare, nu e dezlegat dup fire de
relaia general fa de Cel foarte liber de relaie, nici cea de cea mai mic cinste dintre
existene nu e n afar i neprta de relaia general natural fa de cele mai de
cinste, p. 267.
Alte surse:
Von RAD, Gerhard, Old Testament Theology, vol. 1 (London: S. C.M. Press, Ltd.,
1975).
It is instructive to look at Deutero-Isaiah, who is commonly regarded, along with the

Priestly Document, as the chief wimess about Creation. However, even a quick glance at
the passages in question shows that the allusions to Jahweh as the creator are far from
being the primary subject of Deutero-Isaiah's message. Thus in, for example. Is.LXII. 5
or XLII I he uses, in subordinate clauses, hymnhke descriptions of Jahweh such as "he
who created the heavens," "he who created you, who formed you," but only to pass over
in the prmcipal clause to a soteriological statement "fear not, I redeem thee.", p. 136.
Jahweh created the world. But he created Israel too. In Is. li.pf, the two creative works
are almost made to coincide. The prophet apostrophises the creation of the world, but
at the same time he speaks of Israel's redemption from Egypt., p. 137.
Creation is regarded as a work of Jahweh in history, a work within time. This means
that there is a real and true opening up of historical prospect. No doubt, Creation as the
first of Jahweh's worb stands at the very remotest beginningsonly, it does not stand
alone, other work are to follow. Indeed, it is this standing in the time which is given
special emphasis m P's account of Creation, for P incorporated Creation into its great
genealogical framework, the plan of Toledoth (Gen. n. 4a)why. Creation is itself a
sequence in time, exactly marked out into days. But if the account of Creation stands
within time, it has once for all ceased to be myth, a timeless revelation taking place in
the natural cycle., p. 139.
The Priestly Document gives several definitions of the way in which the creative will of
Jahweh acts, and these differ quite considerably from one another theologically. At the
apex stands the all comprehensive statement that God created the world. The verb..
which is used here, is a technical term in the theological vocabulary of the priests, and
is used exclusively of creation by God. It also occurs with the same meaning of that
divine creation which is completely without analogy, in Deutero-Isaiah (Is. xl.26, 28, xlv.
18, etc.); he on his part probably took it over from the cultic language of hymnody (Ps.
79
lxxxix. 13, 48, [12,47], civ. 30, cxlviii.5). This term is also used where Jahweh's new
creation is the subject (Pss. CII. 19 [18], R.S.V. "yet unborn," lit. "to be created"; li.10).
Since pre-existent matter is never mentioned in connexion with this activity, the idea of
creato ex nihilo is connected with it. Another word for the divine creative activity, less
often found, is..(Gen. xiv. 19, 22; Deut. xxxii. 6; Prov. viii. 22, etc.), cf. the personal
name Elkanah: it came into use in Israelite vocabulary from the Canaanite religion., p.
142.
The various works of Creation stand on a completely different footing in respect of

their relationship to the Creatorthey are far from having a like immediacy to God. At
farthest remove from him, in a relationship which scarcely admits of theological
definition, is the formless, watery, darksome, abysmal chaos. Because of vs.1 which
precedes the mention of chaos, we cannot say that it is uncreated, that is, that it was
found by God as pre-existent. On the other hand, it is hardly possible to conceive of the
idea of a created chaos, for what is created is not chaotic. Still, the theological function
of vs. 2 in the total picture is of particular importance, for chaos is the great menace to
Creationit is indeed a primeval experience of man, and every statement of the
Creation belief has continually to prove itself over against it., p. 144.
Von RAD, Gerhard, Old Testament Theology, vol. 1 i 2 (London: S. C.M. Press,
Ltd., 1975).
Jahweh is Israels creator in the sense that he called this people in its whole physical
existence into being , yet he is creator in particular because he chose Israel and
redeemed her. When the prophet speaks of Israels creation, however, he is thinking
of the historical acts which the old Exodus tradition had ascribed to the God of Israel,
and especially of the miraculous crossing of the Red Sea. In Deutero-Isaiah to create
and to redeem () can be used as entirely synonymous. When, taking the literary
form of the hymn, he pictures Jahweh as the creator and redeemer of Israel, he does not
allude to two separate activities, but to a single one, the saving redemption from Egypt
(Is. XLIV. 24, LIV. 5). The fact that this saving act is never mentioned for its own sake,
but only because it is the type and pattern of one to come, will be dealt with later., p.
241.
Les verbes dsignant Vaction cratrice. Pour exprimer que Dieu est lauteur du
monde,1Ancien Testament emploie plusieurs verbes : qnh (= prparer, Gen., 14, 19.
22; Ps. 139, 13, du corps humain), knn (= affermir, tablir fermement Is., 45, 18; Ps.
119, 90), ysar (= faonner, Gen., 2, 8; Is., 45, 18), bnh (= construire, Amos, 9, 6), jyasai
(= fonder, Ps. 24, 2; Amos, 9, 6), hld (= engendrer, Job, 38, 28; Ps. 90, 2), lsh (= faire,
Gen., 1, 7; 2, 2; 6, 6), enfin br (= crer, Gen., 1, 1). Plusieurs de ces verbes dcrivent
potiquement laction cratrice de Dieu comme celle dun artisan ou dun architecte,
voire dun pre; et certains textes parlent mme des doigts, des mains ou de la paume
de louvrier divin (Is., 40, 12; 45, 12; 48, 13; Ps. 8, 4. 7; 19, 2)., p. 94.
80
Press, Ltd., 1961).
Instead it points to the fact that a creature which in itself is wholly impotent, with no
inherent right to life, is called to moral fellowship with its Creator. The same thought is
represented in the Priestly account of creation in conceptually stronger terms; by
shifting the act of creation to the Word the origin of the creature is attributed entirely to
the miracle of the transcendent creative will., p. 101.
When Wisdom describes herself as the first of the works of Yahweh, she includes
among the things which were then not yet in existence the tehmt; because of the
parallelism with ma'yent this term cannot simply be taken to mean springs,but must
be interpreted as the primaeval floods from which the springs are fed. In Ps. 148.3-5,
moreover, not only the sun, moon, stars and heavens, but also the waters above the
heavens, that is to say, the upper portion of the tehom, which is divided into two halves,
are called upon to praise Yahweh because they were created at the word of his
command., p. 102.
When it is remembered that ancient thought included annihilation and new creation
among the direct effects of the mighty word of the deity, it must be admitted that we are
here not very far from creation ex nihiloa development to which ancient magical
ideas may have contributed., p. 103.
The use of the term bert fixes an absolute beginning for the creation, a beginning,
that is, in terms of a normative, not a causal approach to the genesis of the universe. By
contrast heathen mythological and philosophical thought speaks of the world as having
no beginning., p. 104.
Moreover, to describe Gods act of creation the writer selects none of the many verbs
for fashioning such as -j-h, do, make; y-s-d, found; y-s-d, form; knn, establish; k-n-h,
prepare; hld, engenderwhich were applied to it in more naive usage. Moreover, the
object of the verb is given as t hamayim wet hres the heaven and the earth, a
phrase frequently used elsewhere to express the idea of the universe or cosmos, for
which there is no special word in Hebrew. Study of this carefully considered formula-
tion makes it clear that the verse as a whole is not to be explained as an anticipation of
what follows, ponderous in style and inept in matter, but that it fulfils the function of a
superscription of lapidary brevity and expressive force, evoking incomparably the
character of the creation as an all-inclusive act., p. 104.
JACOB, Edmond, Theologie de Lancien Testament (Neuchatel: Delachaux & Niestle,

1955).
Dans le volume de sa Dogmatique consacr la doctrine de la cration, Karl Barth

caractrise fort justement la notion vtrotestamentaire de la cration en ces termes :
L'alliance est le but de la cration, la cration est l'acheminement vers l'alliance et il
groupe la matire en deux chapitres principaux: a) l'alliance, fondement interne de la
cration; b) la cration, fondement externe de l'alliance. Cela signifie que la notion de
81
cration est secondaire par rapport celle de l'alliance dont elle est tout la fois la
condition et la consquence. La foi au Dieu crateur tient une place moins grande que
celle au Dieu sauveur et le Dieu qui a fait les cieux et la terre est moins souvent et moins
directement l'objet de la foi que le Dieu qui a fait sortir son peuple hors d'Egypte. Mais
l'alliance n'est possible que dans le cadre de la cration. L'Ancien Testament n'ignore
pas la notion du Cosmos, c'est--dire de l'univers organis avec sagesse o chaque
chose se trouve sa place et se fait en son temps. L'auteur du rcit sacerdotal de la
cration montre Dieu ordonnant les lments la faon d'un architecte qui se propose
de construire une maison 1 l'intrieur de laquelle les nouveaux habitants doivent se
trouver entirement leur aise; cette maison doit tre solide, l'abri des dangers,
plaisante et un certain luxe n'y est pas interdit. Dieu lui-mme prend plaisir cette
construction : Elohim vit tout ce qu'il avait fait et voici cela tait trs bien (Gen. 1.
31)., p. 110.
L'architecte ne se confond pas avec la cration, Dieu pose sa cration tel point
indpendante de lui qu'il se dcharge de sa souverainet au profit de l'homme qui dans
son autonomie doit cependant se souvenir qu'il n'est que l'image, c'est--dire le
reprsentant de Dieu. Cette autonomie que Dieu confre l'ensemble de la cration et
plus particulirement l'homme rend seule l'alliance possible, car il ne peut y avoir
alliance que l o l'autonomie des deux contractants se trouve maintenue. Pour que
l'homme puisse remplir convenablement son rle de vis--vis, Dieu soumet le cadre de
la nature certaines lois fixes ou certains mouvements imprvus et l'aspect normal du
cosmos, tel qu'il se manifeste dans la succession rgulire des jours et des saisons, est
tout autant orient vers l'homme et par consquent vers l'alliance, entendue dans un
sens large, que les aspects extraordinaires et catastrophiques. Aprs le dluge, au
moment o Dieu s'apprte faire alliance avec une nouvelle humanit, il pose en ces
termes les conditions qui rendront possible son existence : Aussi longtemps que la
terre subsistera, les semailles et la moisson, le froid et la chaleur, l't et l'hiver, le jour
et la nuit ne cesseront point (Gen. 8. 22)., p. 111.
WESTERMANN, Claus, Theologie de Lancien Testament, trad. Lore Jeanneret

(Paris: Labor et fides, 2002).
La Bible commence par dire qu'elle parlera de l'intgralit de l'tant. C'est en parlant du
Crateur qu'elle y parvient. Le rcit de la cration au dbut de la Bible indique l'horizon o se
jouera ce qu'elle dira de Dieu. Le Dieu de la Bible a affaire au monde entier (Gn. 1), toute
l'humanit (Gn. 2). Si le Yahviste, aussi bien que l'auteur de l'crit sacerdotal, introduisent
leur uvre (celle qui vise l'histoire d'Isral [J] et celle qui vise son culte [P]) par la
cration et l'vnement des origines, c'est pour exprimerque le Dieu d'Isral ne limite pas son
action ce peuple mais qu'il est le Matre de l'histoire universelle, le Seigneur du cosmos.
Tout ce qui advient entre Isral et Dieu, entre un individu et Dieu, prend place dans ce vaste
contexte., p. 106.
http://www.jewishencyclopedia.com/articles/14362-theology
The conception of God as the Creator of the universe, which is taught in the history of
the Creation (Gen. i.), finds expression in the Decalogue also (Ex. xx. 11), and is often
82
repeated in the prophetic books. "I have made the earth, and created man upon it: I,
even my hands, have stretched out the heavens, and all their host have I commanded,"
says God through the mouth of the prophet (Isa. xlv. 12). Nehemiah says: "Thou, even
thou, art Lord alone; thou hast made heaven, the heaven of heavens, with all their host,
the earth, and all things that are therein, the seas, and all that is therein, and thou
preservest them all" (Neh. ix. 6); and the Psalmist calls God the Creator "which made
heaven, and earth, the sea, and all that therein is" (Ps. cxlvi. 6). The creation of the
world by God, as the Jewish religion teaches, was a "creatio ex nihilo," since God, the
Creator, merely through His will, or His word, called into existence the world out of
absolute nothingness (Maimonides, "Yad," Teshubah, iii.; "Moreh Nebukim," ii. 27; Albo,
"'Iarim," i. 12). God, as the Creator of the world, is its preserver also; and the creation
is not a completed act, but a continuous activity. The laws which, with great regularity,
rule the world have been instituted by God, and remain valid only through the will of
God, who in this way "repeats every day the work of creation through His goodness."
But "whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and
all deep places" (Ps. cxxxv. 6); and He is able to abolish the laws which govern nature.
At certain times in the world's history, when it was necessary for higher purposes, He
has done this, and caused events and phenomena to happen which were contrary to the
usual laws of nature (see Miracle).
All the miracles recorded by the Scriptures happened in this manner. The naturallaws
are nevertheless to be regarded as valid forever; for they were introduced by God in His
wisdom as permanent rules for the order of nature, and He never has cause to change
the plans once made by Him, nor to change the arrangements made according to these
plans. Even the miracles, although taking place during a temporary suspension of
natural laws, were not due to changes in the divine plans; for they were embodied in
the original plan. For from the very creation of the world and the establishment of
natural laws, God, in His prescience, realized that at certain times a deviation from this
order would be necessary for the welfare of humanity, in order to show it that the laws
of nature had no independent power, but were subject to a higher being, their Creator.
It was therefore prearranged that these deviations should take place at the times
decided upon. In the personificative language of the Midrash this teaching is expressed
as follows: "When God ordered Moses to cleave the sea, the latter wondered, and said,
'Thou, O Lord, hast said it Thyself, and hast instituted it as a natural law, that the sea
should never become dry.' Whereupon the Lord said, 'From the beginning, at the time of
creation, when I decided the laws for the sea, I have stipulated that it should divide
itself before Israel, and leave a dry path through its midst for that nation'" (Ex. R. xxi. 6).
What has here been said concerning the phenomenal division of the water refers also to
every other phenomenon which is a deviation from the natural order of things.

Scrierile sfinte ebraice, influenate, se pare, de prototipuri epice mesopotamiene, ncep

prin dou naraiuni ale Creaiei. n cea dinti, Dumnezeu creeaz universul n ase zile
i se odihnete in cea de-a aptea (Gen. 1,1-2,4). Cele ase zile ale Creaiei sunt
repartizate in mod egal, astfel: trei zile, in care Dumnezeu furete lumina, ziua i
83
noaptea, cerul i pmntul, mrile i vegetaia, i alte trei, n care face corpurile cereti,
precum i toate vietile pmntului, apelor i vzduhului. Activitatea fiecreia dintre
zilele Creaiei se incheie cu cuvintele: i Dumnezeu a vzut c lucrul acesta era bun.
Astfel a fost o seara i apoi a fost o diminea (...)" Ultimul act al Creaiei, naterea
speciei umane in ziua a asea, este vestit de un cor ngeresc far identitate precis: Sa
facem om dup chipul nostru, dup asemnarea noastr!" (Gen. 1,26). Dumnezeu a
fcut atunci brbatul i femeia, i-a binecuvntat i le-a zis: Cretei, nmulii-v,
umplei pmntul i supunei-l! Stpnii peste petii mrii, peste psrile cerului i
peste toate vieuitoarele care se mic pe pmnt!" (1,28)., p. 156.
Dumnezeu este Creatorul universului care, ins, nu este de natura divin prin sine. El a
creat toate lucrurile din nimic printr-un act de voint (Ps. 33,9). Aceasta nseamn c
ntreg universul, de la particulele subatomice, pan la galaxiile astrale, constituie un tot,
guvernat de aceleai legi ale naturii de la un capt la altul al cosmosului. Cu toate
acestea, universul nu poate exista independent de Dumnezeu, care-i insufl via in
permanen. Dac, prin absurd, Dumnezeu ar nceta s mai existe, universul intreg s-ar
scufunda n neant., p. 181.
negoi
Dumnezeu este fctorul a tot ce se vede i ce nu se vede, adic iste creatorul lumii. El a
fcut din nimic sau a chemat din nefiin a fiin tot ce exist n afar de Sine, adic
lumea sau universul. Vechiul Testament n-are un termen unitar pentru noiunea de
urne sau univers. Spre a exprima ideea de univers, crile Vechiuli Testament au
expresiile: cerurile i pmntul sau ceruri, pmnt i adncuri" (Ex. 20,4; Ps. 135,6; Iov
11,8 ).
Dup cele ce desprindem din crile Vechiului Testament, singur Dumnezeu este
venic, altceva etern nu poate exista lng danul. Dumnezeu n-a fost creat, cum este
creat lumea. Toat exis-ena cealalt este numai creaia divin. Toat fptura vzut i
nevzut exist numai n msura n care Dumnezeu voiete: Aa vorbete Domnul cu ce
te-a ntocmit din pntecele maicii ale: Eu Domnul am fcut toate aceste lucruri. Eu singur
am desfurat cerurile, Eu am ntins pmntul. Cine era cu Mine? " (Is, 44, 24);, p. 65.
84
Capitolul 8
Dumnezeu Proniator
Facies
FA
(paneh) (prosopon)
ATANASIE CEL MARE, Despre sinoade n PSB 16, ed. Dumitru Stniloae (Bucureti: EIBMO,
1988).
GRIGORIE DE NYSSA, Viaa lui Moise, n PSB 29, ed. Teodor Bodogae (Bucureti: EIBMO,
1982).
IOAN GUR DE AUR, Omilii la Facere I, n PSB 21, ed. Dumitru Fecioru (Bucureti: EIBMO,
1987).
MAXIM MRTURISITORUL, Ambigua, n PSB 80, ed. Dumitru Stniloae (Bucureti:
EIBMO,1983).
ORIGEN, Contra lui Celsus, n PSB 9, ed. Teodor Bodogae (Bucureti: EIBMO, 1984).
ORIGEN, Omilii la Evanghelia dup Luca, n PSB 7, ed. Teodor Bodogae (Bucureti:
EIBMO,1982).
ARTHUR, Kay, LACY De Pete, Face- To- Face with a Holy God: Isaiah, (Oregon: Harvest House
Publishers, 2008).
BALANTINE, Samuel E., The hidden God: The hidden of the Face of God in Old Testament,
(Oxford: University Press, 1983).
BURKE, Patrick, Reinterpreting Rahner: A critical Study of His Major Themes, (Fordham:
University Press, 2002).
Grove, 1977), 73.
1961), 167-181.
HAZELTON, Roger, Gods Way with man: Variations on the Theme of Providence, (New York:
Abigdon Press, 1956).
Press, 1995).
http://www.jewishencyclopedia.com/articles/14362-theology#anchor17
ISVORANU, Alexandru, Istorie i providen privind activitatea lui Moise n viaa poporului
evreu, BCD 4 (2004).
MORARU, Eugen, Creaia i providena n lumina psalmului 103, MA 3-4 (1984): 175-185.
SEMEN, Petre, Revelarea Tatlui ca Proniator dup Sfnta Scriptur, DT 3 (1999): 20-30.
85
Fc. 22, 14 Avraam a numit locul acela Iahve-ire, adic, Dumnezeu poart de grij i de
aceea se zice astzi: "n munte Domnul Se arat".
Dt. 11, 12 Este ara de care poart grij Domnul Dumnezeul tu; ochii Domnului
Dumnezeului tu sunt necontenit asupra ei, de la nceputul anului pn la sfritul lui.
Iov 7, 20 Dac am greit, ce i-am fcut ie, Pzitorule de oameni? De ce m-ai luat int
pentru sgeile Tale i de ce i-am ajuns povar?
Iov 10, 12 Apoi mi-ai dat via, i bunvoina Ta i purtarea Ta de grij au inut vie
suflarea mea,
Iov 38, 2 "Cine este cel ce pune pronia sub obroc, prin cuvinte fr nelepciune?
Iov 38, 41 Cine are grij de mncarea corbului, cnd puii lui croncnesc la Dumnezeu, de
foame, i zboar ncoace i ncolo dup hran?
Ps. 54, 25 Arunc spre Domnul grija ta i El te va hrni; nu va da n veac cltinare
dreptului.
Ps. 67, 11 Vietile Tale locuiesc n ea; ntru buntatea Ta, Dumnezeule, purtat-ai grij de
cel srac.
Iz. 34, 11 Cci aa zice Domnul Dumnezeu: Iat Eu nsumi voi purta grij de oile Mele i
le voi cerceta.
Sol. 4, 15 Neamurile vd, dar nu pricep nimic i nu-i bat capul cu aa ceva, c adic harul
lui Dumnezeu i mila Lui sunt cu aleii Si i c poart grij de sfinii Si.
Sol. 5, 15 ns cei drepi vor fi vii n veacul veacului i rsplata lor este la Domnul i Cel
Atotputernic are grij de ei.
Sol. 6, 7 Stpnul tuturor nu Se va ruina de nici un obraz, nici nu Se va sfii de vreo mrire,
cci i pe cel mic i pe cel mare El i-a fcut i pronia Lui e la fel pentru toi.
Sol. 14, 3 Ci, o, Printe, pronia Ta o crmuiete, Tu, Care ai deschis crri n mare i drum
nertcitor n volbura valurilor.
3 Ezr. 6, 5 i btrnii Iudeilor au avut har de la Domnul, Cel Care i avusese n grija Sa n
vremea robiei,
3 Mac. 4, 16 Iar aceasta a fost lucrarea purtrii de grij a lui Dumnezeu, cea nebiruit a
Celui Care din cer ajuta iudeilor.
Literatur patristic
ORIGEN, Contra lui Celsus, n PSB 9, trad. Teodor Bodogae (Bucureti: EIBMO,
1984).
Cum s nu ndrumi oamenii spre credina cea sntoas, care i nva s se nchine
doar Creatorului, preamrind pe Legiuitorul crezului cretin, Care, n nemrginita Lui
iubire fa de oameni, lucreaz n chip tainic la convertirea lor i poart grij s-i
rspndeasc nvturile pentru mntuirea sufleteasc a tuturor oamenilor?, p. 224.
Noi nu tgduim c toate lucrurile de pe pmnt au fost ncredinate Lui i c de la El

primim tot ce se primete n aceast via. Ceea ce primim cu adevrat i cinstit, primim
de la Dumnezeu i prin grija Providenei Lui, de pild poamele bune de mncat, pinea
care ntrete inima omului, vinul plcut care veselete inima omului. i tot din mna
Providenei avem roada untuluidelemn, ca s veseleasc faa omului, p. 561.
E foarte adevrat c credina cretin pune stpnire pe om, legndu-l de Hristos, i

aducnd n el un astfel de devotament. Dar oare nu de aceea se dovedete credina
aceasta att de vrednic de laud, pentru c credem n Dumnezeu, Domnul i Creatorul
a toate, i pentru c i suntem recunosctori c ne-a condus la aceast credin i pentru
86
c mrturisim c fr ajutorul lui Dumnezeu ea nimic n-ar fi nceput i nimic nu ar fi
dus la desvrire?, p. 399.
ORIGEN, Omilii la Evanghelia dup Luca, n PSB 7, trad. Teodor Bodogae

Cei care se ncred n idoli sunt, ntr-adevr, asemenea zeilor lor, fr nelepciune i
fr de minte, ei s-au schimbat parc n piatr i lemn. Degeaba au mai vzut ei atta
frumusee n creaie, atta rnduial, atta armonie i ordine, atta frumusee n lume,
cci tot nu vor s vad pe Creator din fpturi; ei nu vor s neleag c o rnduial att
de desvrit este lucrarea Providenei care ornduiete totul, p. 114-115.
ATANASIE CEL MARE, Despre sinoade n PSB 16, trad. Dumitru Stniloae
Credem, urmnd tradiiei evanghelice i apostolice, ntr-Unul Dumnezeu, Tatl

Atotiitorul, Creatorul i Fctorul i Proniatorul tuturor n Care sunt Toate. i ntr-Unul
Domn Iisus Hristos, Fiul lui Dumnezeu...prin Care toate s-au fcut i ntru Care toate se
in, p. 131.
GRIGORIE DE NYSSA, Viaa lui Moise, n PSB 29, trad. Teodor Bodogae (Bucureti:
EIBMO, 1982).
Poate c n acestea vedem grija proniei dumnezeieti fa de noi. Cci dac

dumnezeiescul Apostol spune adevrul, numind tablele inim, adic partea
conductoare a sufletului (i spune fr ndoial adevrul cel ce cerceteaz prin Duhul,
adncurile lui Dumnezeu), drept urmare putem afla c la nceput firea omeneasc era
nesfrmat i nemuritoare, fiind fcut de minile dumnezeieti i mpodobit cu
semnele nescrise ale legii; fiind sdit n chip firesc n noi voina conform legii, de a
respinge pcatul i de a cinsti pe Dumnezeu, p. 238.

Pe acest om, ca o oaie rtcit, cutndu-l purttorul de grij Dumnezeu ca pstor, l-a
aflat i, punndu-l pe umerii Si, l-a readus la turma cea deopotriv. Ca chip acoperit de
patimi i cu frumuseea originar slbit, Cuvntul ca nelepciune, aprinznd trupul
Su ca pe o candel, l-a aflat la lumina dumnezeirii Sale i i-a fcut din aflarea ei mare
pricin de bucurie, completnd prin aceast drahm din urm decada dumnezeiasc,
p. 241.
Deci Soare al dreptii a fost numit Domnul ca fctor i desvritor al veacurilor, ca

nceput i ca sfrit al turor, ca proniator al celor proniate, ca ornduitor al neleptei
ordini ncincite i ca Cel ce umple toate de lumina venic prin nelipsitele trimiteri ale
buntii i face, pe cei ce-i lrgesc porii lor mintali spre primirea razei celei fericite,
copi i buni de mncare lui Dumnezeu i Tatl, p. 304.
Dumnezeu este Proniatorul tuturor lucrurilor, nu al unora da i al altora nu, ca unii

dintre filosofii de afar, ci al tuturor la un loc, dup o unic i neschimbat voin a
buntii; a celor universale i a celor singulare. Cci tim c dac toate cele particulare
s-ar strica din lipsa proniei i a pzirii cuvenite, s-ar strica i cele universale (cci cele
universale const din cele particulare). Demonstraia logic a acestui lucru, conducnd
printr-o aplicare bine ntemeiat la adevr, p. 179
87
Modul bazat pe pronie e indicat prin Moise, cci acesta scoate cu iubire de oameni, din
rtcire, pe cei stpnii de rutate i le arat cu nelepciunea oamenilor cile variate
ale ieirii din cele materiale, striccioase i trupeti spre cele dumnezeieti i
nematerialnice i netrupeti, i-i ntrete nelepete cu legile dumnezeieti, p. 165.
IOAN GUR DE AUR, Omilii la Facere I, n PSB 21, trad. Dumitru Fecioru
Uit-te la pogormntul acestor cuvinte: A ncuiat Dumnezeu corabia pe dinafar

(Fac. 7, 16). Ca s ne arate c l-a pus pe drept n deplin siguran, Scriptura a adugat
cuvintele a ncuiat i pe dinafar. Aceasta, ca Noe s nu poat vedea prpdul de
afar i s i se mreasc i mai mult durerea sufleteasc. Da, el era tulburat i
cutremurat numai cnd se gndea la viforul acela grozav, cnd se ducea cu mintea la
pieirea ntregului neam omenesc, la moartea tuturor animalelor, la pieirea de-a valma a
oamenilor i a animalelor i, ca s spun aa, la pieirea pmntului nsui. Da, cei care
piereau erau ri, dar sufletele drepilor sunt cuprinse de mil cnd vd c oamenii sunt
pedepsii. Vei gsi n Scriptur c fiecare drept, fiecare profet se roag pentru osndii,
precum a fcut patriarhul Avraam cu cei din Sodoma (Fac. 18, 25) i precum fac
nencetat profeii toi. [] Dumnezeu l nchide, deci, pe Noe n corabie ca ntr-o
nchisoare, ca vederea i privelitea prpdului de afar s nu-i mreasc i mai mult
suferina, tulburat i cutremurat destul i fr asta. Pe lng aceasta era firesc, apoi, ca
el nsui, la vederea potopului de ape, s se sperie c va pieri necat i el. Aa c
iubitorul de oameni Dumnezeu, purtnd grij de el, nu-i ngduie s vad nici furia
apelor, nici pieirea i prpdul ntregii omeniri. [], p. 308-309.
Un an ntreg a locuit Noe n aceast nou i ciudat nchisoare, fr s poat rsufla are
curat. Cum ar fi putut, cnd corabia era din toate prile nchis? Te ntreb: Cum a putut
rezista? Cum a putut tri? Cum au putut cei de pe corabie, chiar dac ar fi avut de fier
sau de diamant trupurile lor, cum au putut tri fr aer, fr vnt, care nu mai puin
dect aerul este fcut s dea puteri trupului nostru? Cum au putut, cnd ochii lor nu
erau nveselii nici de privelitea cerului i nici de podoaba florilor de pe pmnt? Cum
nu le-au orbit ochii trind atta vreme nchii? Iar dac am voi s nelegem toate
acestea cu ajutorul minii omeneti, apoi ar mai trebui s ne gndim de unde au avut ap
de but, stnd atta vreme n corabie? [] Cnd lucreaz Dumnezeu ceva, nu ncerca,
iubite, s cercetezi cu mintea ta omeneasc cele fcute de El! Faptele Lui depesc
nelegerea noastr, iar mintea omeneasc nicicnd nu va putea s le cuprind sau s
neleag pricina celor create de el, p. 310.
Iat, credina lui Noe n Dumnezeu, ca o ancor puternic, i-a dat putere s fac i
corabia i s ndure traiul n corabie! Credina i-a fost i temei de mntuire!, p. 311.
Auzind acestea, du-te cu mintea la vrednicia de care se bucura cel nti-zidit nainte de
clcarea de porunc i gndete-te la buntatea lui Dumnezeu! Pcatul lui Adam i
micorase puterea ce i se dduse; de aceea, bunul Dumnezeu a gsit un alt brbat n
stare s refac vechiul chip al omului, a gsit un brbat care s pstreze caracterele
virtuii, care s asculte n totul de porunci i s ridice iari pe om la vechea cinste.
Aproape c ne arat chiar prin lucruri ct de mare era puterea i stpnirea pe care
Adam o avea nainte de neascultare. Virtutea dreptului Noe, aadar, ajutat de iubirea de
88
oameni a lui Dumnezeu, a rechemat n Noe vechea stpnire i putere, pe care o avea
Adam asupra lumii! Animalele s-au supus iari omului, p. 311.
Alte surse

Press, Ltd., 1961).
As a conceptual formulation divine Providence occurs in only one passage in the Old
Testament, namely Job 10.12, which speaks; of the pekudd of God; that is to say, his
superintendence or care by which creatures are preserved.Yet it is with this subject as
with-: many others: the words are not found, but the substance is there. And certainly it
was from the history of his own nation that the Old Testament believer first grasped what
Gods Providence was about; For the exodus from Egypt, the wandering in the
wilderness, and the conquest of Canaan constituted from of old the great fundamental
facts of Israels faith, in which were illustrated not only Gods victorious power but also
his care for his people, a care which extended even, to the individual, and on which
confidence in his further help and guidance was founded., p. 168.
Sometimes in the Abraham and Jacob narratives, as told by the Yahwist, the moral
element is in the background, and simple joy at the triumph of the friend of God
predominates; but the Joseph story in particular is the classic expression of a morally
profound belief in Providence: As for you, you meant evil against me; but God meant it
for good, to bring it about that many people should bc kept alive, as they are today*
(Gen. 50.20). This belief in Providence, which grew out of the experience of Yahwehs
historical dealings with his people, inevitably affected also Israels view of the Gentile
world. p. 169.
Israelite belief in Providence is filled with universal content, and a positive evaluation
of history becomes possible, with the help of which even grievous disasters can be not
only endured but treated as constructive factors in world-events.
Ezekiel in his vision sees the advancing foreign peoples as angels of Yahweh who at his
command invade the holy city with their weapons of destruction (Ezek. 9.iff.); and the
great panorama of final judgment (Ezek. 38f.) takes up an image used by Isaiah, and
describes Gog of the land of Magog as a wild beast led by Yahweh at his bridle. P. 172.
The Old Testament belief in Providence was slower to incorporate into its scheme the
fate of the individual than the destiny of the Gentile world. Its basic starting-point in the
divine rule over Israel meant that for a long time the all-dominating interest in the
fortunes of the nation pushed the personal concerns of the individual member of that
nation into the background., p. 175.
Laction de Dieu dans le monde physique et humain nest ni arbitraire ni dsordonne;

elle sexerce suivant un plan et poursuit un but dtermin, comme nous lavons vu. Dieu
a soumis les dments ses lois, qui assurent la rgularit et la constance des
89
phnomnes de la nature et font que chaque chose arrive en son temps. Il dirige
galement les vnements humains et, par suite, lhistoire, et chaque homme en
particulier. C est mme dans la conduite des peuples, principalement dIsral, et des
individus quaux yeux des Hbreux la providence divine se manifeste surtout., p. 108.
Toute lhistoriographie deutronomique est domine par lide de la providence divine

sexerant Pgard dIsral : cest Dieu qui dirige tous les vnements politiques et
militaires de lhistoire dIsral, de telle sorte quils soient la juste sanction de la fidlit
ou de linfidlit du peuple aux stipulations de lalliance qui Punit Yahweh (par
exemple Jud., 2, 11-15; 3, 7. 8. 12; 4, 1; I Sam.,7; I Reg., 13, 33- 34; i4, 22-24; 1-4 etc.).
Chez les prophtes, la providence de Dieu stend tous les peuples (Amos, 1, 2-2, 3 ; 9,
7); Yahweh se sert des plus puissants empires pour excuter ses plans (Is., 7, 18; 10, 5-
14; 13; 41, 25; 43, 14; 45, 1-4; Jer.y 25, 9; 27, 6; Ez., 6, 3; 16, 37; 23, 22), mme contre
leur propre volont (Is., 10, 15. 16; 29, 15. 16); car ils sont destins constituer le
royaume universel de Dieu (Is., 2, 2-4; cf. 10, 12; 14, 26; 18, 7). Si, dans le livre de Daniel
(2, 31-45; 7; 8) et les apocalypses juives, la doctrine orientale des divers ges du monde
a t adopte, elle a t profondment modifie par la croyance la providence divine.
En effet le cycle des ges successifs nest plus destin recommencer aprs lge dor; il
aboutit ltablissement dfinitif du rgne ternel de Dieu., p. 109.
http://www.jewishencyclopedia.com/articles/14362-theology#anchor17
A just retribution presupposes God's providence and His omniscience. The belief in
God's omniscience that is, the belief that He sees and knows everything, even the
secret thoughts of man, and that nothing can take place in the world otherwise than by
His will is one of the fundamental dogmas of Judaism. Moses warns Israel not to forget
that all events proceed from God: "And thou say in thine heart, My power and the might
of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God: for
it is he that giveth thee power to get wealth" (Deut. viii. 17, 18). Isaiah promises that
punishment shall be meted out to the Assyrian king because he flattered himself with
the belief that he owed his glory to his own power and to his own wisdom, and did not
realize that he was only God's instrument (Isa.x. 12-16). Only the ungodly say, "The
Lord shall not see, neither shall the God of Jacob regard it" (Ps. xciv. 7). The Psalmist
reproves them, and says to them that God sees and hears everything, and that He knows
the very thoughts of men, even when they are vain (ib. verses 8-11). And in another
passage he thanks God for regarding even the lowliest and most insignificant of men
and for caring for them (Ps. viii. 5, cxliv. 4). The words "Fear thy God" are, according to
the Rabbis, added to commandments which depend upon the intentions of man; as if to
say to him: "Fear God who knows thy thoughts" (id. 32b). That nothing takes place in
the world without divine ordination is expressed by the Rabbis in the maxim that no
man hurts his finger here on earth unless Heaven willed it so (ul. 7b). Also the
theologians and religious philosophers of the Middle Ages recognized the belief in
divine providence as a fundamental doctrine of Judaism (comp. Maimonides, "Moreh,"
iii. 17-18; Albo, l.c. iv. 7-11; see also Providence).
90
Concept potrivit cruia Dumnezeu cunoate i stpnete intreaga fire, pe care a creat-
o. Mai mult, El i iubefte creaturile i se preocup de soarta lor. Hagaham, divina
Providen, n forma sa extrem, se extinde nu doar asupra fiinelor umane, ci i asupra
vieii animale i vegetale. Altfel spus, dup cum susine Aaria musulman, Providena
se exercit i asupra frunzelor din copaci, hotrnd care trebuie s cad i unde. O
viziune mai liberal considera c Providena Divin nu se exercit individualizat, ci
asupra umanitii n ansamblu. n istoria filosofiei evreieti, unii gnditori au fost
influenai de Aaria, altii, dimpotriv, s-au apropiat de nvtura lui Aristotel i au
adoptat o pozitie mai liberal (vezi *Aristotelism). Totui, principalul curent al cugetrii
evreieti consider, in general, c Providena se exercit asupra fiecarei fiine umane.
Aceast doctrin, ntemeiat pe Biblie, unde Providena Divin intervine constant in
soarta poporului lui Israel, revine permanent in sursele evreieti., p. 539.

2004).
ngrijirea continu a lui Dumnezeu de Jume se numete providen sau pronie divin.
n noiunea de Providen ntlnim ideea de conservare i de conducere a lumii.
Conservarea este acea lucrare dumnezeiasc n virtutea creia lucrurile i fiinele
create se pstreaz n forma lor originala. Ea nu este numai ceva negativ, c adic
Dumnezeu nu voiete s distrug creatura sa, ci este o nentrerupt influen a lui
Dumnezeu asupra lumii, n virtutea omniprezenei i atotputerniciei Sale, este un fel de
continuare a creaiei, din care cauz scolasticii o numeau creai-une continu, p. 74.
Dar grija divin se arat mai ales fa de om. Aceast activitate divin este aa de
cuprinztoare i aa de puternic, nct nu omul, ci Dumnezeu apare ca cel ce
acioneaz, iar omul fr Dumnezeu nu poate nimic: Vezi s nu zici n inima ta: Tria
mea i puterea minii mele mi-am ctigat aceste bogii, ci adu-i aminte de Domnul
Dumnezeul tu, cci El i d putere s le aduni" (Deut 8,17-18).
Guvernarea sau crmuirea este conducerea creaturilor ctre atingerea scopului

existenelor lor, care se atinge n diferite chipuri. Dumnezeu este stpnul ntregii
creaturi, este regele tuturor popoarelor i crmuiete sforrile tuturor oamenilor.
Soarta tuturor seminiilor pmntului de El depinde; El ine n mn stiletul a tot ce
triete, suflarea oricrui trup omenesc" (Iov 12, 10). Fiecare om este un obiect al
aciunii sale crmuitoare: Minile Tale m-au fcut i m-au zidit, ele m-au ntocmit n
ntregime i Tu s m nimiceti? Adu-i aminte c Tu m-ai lucrat ca lutul i vrei din nou
s m prefaci n rn?... M-ai mbrcat cu piele i cu came, m-ai esut cu oase i cu vine,
mi-ai dat bunvoina Ta i viaa, m-ai pstrat cu suflarea prin ngrijirea i paza Ta... (Iov
10,8-12)., p. 75.
91

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UNIVERSITATEA BABE-BOLYAI CLUJ-NAPOCA

FACULTATEA DE TEOLOGIE ORTODOX

TEOLOGIA VECHIULUI TESTAMENT

ANUL UNIVERSITAR 2014-2015

Istoricul teologiei biblice ca disciplin

O perspectiv nou asupra teologiei Vechiului Testament

Introducere general n tematica de curs

Biblia sau Sfnta Scriptur, diortosit de PS Bartolomeu Anania, Arhiepiscopul Vadului,

Comentarii biblice, lucrri de teologie biblic, studii:

5. Chiril, Ioan, Cunoaterea lui Dumnezeu n Vechiul Testament prin teofanie i

6. Chiril, Ioan, Cartea profetului Osea, Ed. Limes, Cluj-Napoca, 2005.

7. Jacob, Ed., Theologie de l'Ancien Testament, Neuchatel, 1968.

8. Negoi, Athanase, Teologia biblic a Vechiului Testament, Ed. Credina noastr,

11. Westermann, C., Thologie de l'Ancien Testament, Geneva, 1985.

Chay YHWH Ze kyrios

El Chay Theos zon

CHIRIL AL ALEXANDRIEI, Comentariu la Evanghelia Sfntului Ioan, n PSB 41, trad.

MAXIM MRTURISITORUL, Ambigua, n PSB 80, trad. Dumitru Stniloae

JACOB, Edmond, Theologie de Lancien Testament (Neuchatel: Delachaux &

Il y a eu des attnuations apportes l'anthropomorphisme : le respect de la

God, n Jewish Encyclopedia, pe

CHIRIL, Ioan, Cartea profetului Osea. Breviarum al gnoseologiei Vechiului

Orice cult comport o abordare a trecutului, o anamnez ce depete sensul strict

NEGOI, Athanase, Teologia biblic a Vechiului Testament (Bucureti: ,

Numele lui Dumnezeu

ORIGEN, Filocalia, n PSB 7, trad. Theodor Bodogae (Bucureti: EIBMO, 1982).

ORIGEN, Exortaie la Martiriu, n PSB 7, trad. Theodor Bodogae (Bucureti:

GRIGORIE DE NYSSA, Tlcuire la Cntarea Cntrilor, n PSB 29, trad. Teodor

MAXIM MRTURISITORUL, Ambigua, n PSB 80, trad. Dumitru Stniloae

Deci Soare al dreptii a fost numit Domnul ca fctor i desvritor al veacurilor, ca

IOAN DAMASCHIN, Dogmatica, trad. Dumitru Fecioru (Bucureti: EIBMO, 2005).

Al doilea nume este Dumnezeu, care deriv de la qeein, ce nseamn a alerga i a

Pentru c Dumnezeirea este incomprehensibil, va fi negreit i fr nume. Aadar,

General semitic designations of god

Shortly afterwards we meet with another interpretation of the name which is

PREUSS, Horst Dietrich, Old Testament Theology, vol. 1 (Louisville: Westminster

The chronological, geographical, and sociological background of these extra-Israelite

JACOB, Edmond, Theologie de lAncien Testament (Neuchatel: Delachaux &

Names of God, pe http://www.jewishencyclopedia.com/articles/11305-names-of-

The following points may be observed in particular:

CHIRIL, Ioan, Fragmentarium exegetic filonian. Nomothetica. Repere exegetice la

Chiril, Ioan, Fragmentarium exegetic filonian, vol. 1 (Cluj-Napoca, Limes, 2002).

n orice alt mprejurare, un grup de oameni d lucrurilor nume diferite de lucrurile

COHEN, Abraham, Talmudul, trad. C. Litman (Bucureti: Hasefer, 2002).

Tetragrama era cuprins printre termenii binecuvntrii sacerdotale pronunate n

WIGODER, Geoffrey (red. coord.), Enciclopedia Iudaismului, trad. Radu Lupan i

Diversitatea numelor prin care Dumnezeu este desemnat in Biblie i in Talmud

El este termenul generic pentru Dumnezeu in lumea semitic. I gsim, de exemplu, n

NEGOI, Athanase, Teologia biblic a Vechiului Testament (Bucureti: Sophia,

n general, Vechiul Testament nu cunoate pentru Dumnezeu dect un singur nume

Yahweh Sebaoth. Ceea ce a nlesnit mult ca n textul masore-tic cuvntul Yahweh s

Dumnezeul cerului este o denumire ce se gsete n crile postexilice (Ezra 2; Neh.

ORIGEN, Despre Principii, n PSB 8, trad. Theodor Bodogae (Bucureti: EIBMO,

n acelai fel cred c ar trebui s gndim i despre ngeri i s nu credem c numai

Dac ai n sufletul tu fapte vrednice de paz ngereasc i dac locuiete n tine o

GRIGORIE DE NYSSA, Tlcuire la Cntarea Cntrilor, n PSB 29, trad. Teodor

Cnd se zice puterea la singular cugetarea e mnat printr-un astfel de cuvnt, la

MAXIM MRTURISITORUL, Ambigua, n PSB 80, trad. Dumitru Stniloae

EICHRODT, Walther, Theology of the Old Testament, vol. 2 (Philadelphia: S.C.M.

It is a question, therefore, of a form of Yah-weh's self-manifestation which expressly

KITTEL, Gerhard et al., Theological Dictionary of the New Testament, vol. 6,

The , however, is not a messenger, like other angelic beings in different

DYRNESS, William, Themes in Old Testament Theology (Illinois: InterVarsity