Cytaty

One of the traditional exercises of a scribal education was the coping of the Code of Hammurabi (ca. 1775 BCE). The purpose of such copying was not to spread practical knowledge of the code; it was a training excercise. It allowed scribes to practice their handwriting while learning how to engage creativity with this kind of written text. Instead of being expected to slavishly copy the texts in front of them, scribes instead engaged with and revised them. They did this with legal as well as with literary texts. Even the legal texts had more literary than normative authority at this time.

Michael L. Satlow, How the Bible Became Holy, Yale University Press. Kindle Edition, 2014

Scribes throughout the Near East formed a loose network. Scribes from one royal court would write not to the king of another but to his scribe. The receiving scribe would then translate the message to the king. This “translation” could be far more involved and complex than the word implies. Scribes might send a set of notes to another scribe, who would then reconstruct and orally communicate the message in his own language. They would be present in most locations that had a governing or military presence.

Michael L. Satlow, How the Bible Became Holy (p. 27). Yale University Press. Kindle Edition, 2014

In Exodus 6:2–3 a distinction is made between earlier and later names of the god of Israel:

God [Elohim] spoke to Moses, and he said to him: “I am Yahweh. I appeared to Abraham, Isaac, and Jacob as El Shadday, but by my name Yahweh I was not known to them.”

The title “El Shadday,” often erroneously translated “God Almighty,” means “El of the Mountain” or “El, the One of the Mountain.” As we have seen, El lived on a mountain, the “cosmic mountain,” that was the source of fresh water and the seat of the divine Assembly, and the biblical epithet reflects this mythology. Moreover, like El, the god of Israel presided over the assembly of the gods, as in 1 Kings 22:19 and Job 1–2.

Michael D. Coogan, Mark S. Smith. Stories from Ancient Canaan, Second Edition (pp. 14-15). Presbyterian Publishing Corporation. Kindle Edition., 2012

W polskich tłumaczeniach tylko dwa określenia:

Biblia Tysiąclecia:
Bóg rozmawiał z Mojżeszem i powiedział mu: «Jam jest Jahwe. Ja objawiłem się Abrahamowi, Izaakowi i Jakubowi jako Bóg Wszechmocny, ale imienia mego, Jahwe, nie objawiłem im. 

Biblia Warszawska:

Odezwał się Bóg do Mojżesza i rzekł: Jam jest Pan. Objawiłem się Abrahamowi, Izaakowi i Jakubowi jako Bóg Wszechmocny, lecz imienia mojego Jahwe im nie objawiłem.

A chart on this may help: Spectrum of the Epistemic Value of Miracle Claims:

Category 2L: Claim “God talked to me in a bush”; Epistemic value: Lesser; Conclusion: I should doubt this claim.

Category 2M: “God made bitter water sweet”; Epistemic value: Moderate; Conclusion: I should hold this experience loosely.

Category 2G: “God fed us for decades with bread from heaven”; Epistemic Value: Greater I should trust this.

Paul Copan, Matt Flannagan, Did God Really Command Genocide?: Coming to Terms with the Justice of God, (pp. 248-249). Baker Publishing Group. Kindle Edition, 2014