“And you shall call His Name…”: Luke 1:13-17

Luke 1:13-17

Having discussed the introduction to John the Baptist’s parents (Zechariah and Elizabeth) in the previous note, today I will be looking at the appearance of the heavenly Messenger, announcing the coming birth of John, in Lk 1:8-17—in particular, the words of the Messenger in vv. 13-17.

The setting of the Temple, so important as a symbol in the narrative, is featured in the introduction to the scene (vv. 8-12). Zechariah, as one of the priests designated to perform periodic service in the Temple (v. 5, cf. the prior note), was fulfilling his duty, which, on this occasion, involved serving in the sanctuary at the altar of incense. This was a privilege which was granted to priests by the casting of lots (cf. the description in the Mishnah, Tamid 5-6). Verses 9-10 indicate that it is the time of the evening (afternoon) sacrifice (Exod 30:7-18; cf. also Dan 9:21), perhaps around 3:00 pm (Acts 3:1). As Zechariah performs his duties in the sanctuary (the Holy place, but not the innermost shrine), we read in verse 11:

“And (the) Messenger of the Lord [a&ggelo$ kuri/ou] was seen by [i.e. appeared to] him, having stood out of (the) giving [i.e. right-hand] (side) of the place of sacrifice [i.e. altar] of the (fragrant) smoke”

This is the second occurrence in the Lukan narrative of the word ku/rio$ (“Lord”), here referring specifically to the divine name Yahweh (cf. the earlier article on this name), through the corresponding Old Testament expression hwhy Ea^l=m^ (mal°a½ YHWH), “Messenger of Yahweh” (Gen 16:7-13; 21:17; 22:10-18; 31:11-13; Exod 3:2-6; 14:19-24; Judg 2:1-5, etc; cf. Fitzmyer, Luke, pp. 324-5). In the earliest strands of tradition, this figure was largely theophanous—that is, representing the manifestation of God (Yahweh/El) himself to his people, through a kind of intermediary. Subsequently, in Israelite and Jewish tradition, it referred more precisely to a distinct heavenly being (i.e. Angel). In the Lukan narrative, the figure is identified as the Angel Gabriel (vv. 19, 26), best known from the book of Daniel, to which the Infancy narrative alludes at several points. The word decio/$, meaning the right-hand (side), I translate above literally as the “giving” side—the right-hand being regarded as the propitious or favored side. The Angel’s appearance to the right of the altar indicates that God is showing favor to Zechariah. The Zechariah’s fear in response (v. 12) is typical of such Angelic appearances in the Old Testament, and is part of a definite (literary) annunciation pattern adopted in the Gospel (for more on this, cf. especially Brown, Birth, pp. 155-8, 292-8). The presence of the “Messenger of the Lord” recalls the Samson narrative (Judg 13:3ff); the wife of Manoah, like Elizabeth, was also barren.

The words of the Angel which follow (vv. 13-17) may be divided into four parts, beginning the primary birth announcement in v. 13:

“Do not be afraid, Zecharyah, through (the reason) that your need [i.e. request] has been heard [i.e. listened] into (by God), and your wife Elisheba will cause a son to be (born) for you—and you shall call his name Yohanan.”

It is not entirely clear what Zechariah’s need or request (de/hsi$, i.e. prayer/petition) was; certainly he would have prayed for a child, but, given the notice regarding Zechariah’s devotion and righteous character (vv. 5-6), it is also possible that he had been praying for the future blessing and fortune of Israel. The name which the Angel directs should be given to the child is Yôµ¹n¹n (/n`j*oy), transliterated in Greek as  )Iwa/nnh$, and simplified again into English typically as “John”. It is a sentence-name, incorporating the divine name Yahweh (the hypocoristic “Yah[û]”, cf. the earlier article), and meaning “Yah(weh) has shown favor”. This favor (or “grace”), indicated already by the Angel’s appearance on the right-hand side of the altar (cf. above), may be understood three ways:

  • God granting to Zechariah and Elizabeth a long-awaited child (a son)
  • That the son would have a special status and role to play in God’s plan, and
  • That the child would be the means by which God would show favor to His people Israel

John’s salvific role, with regard to the last two points, of course, is due to his close connection with Jesus, as indicated by the overall structure of the narrative, intercutting the birth accounts of John and Jesus, respectively. The next three parts of the Angel’s message follow the initial announcement, and may be outlined as follows:

  • The effect of the (good) news of the child’s birth (v. 14)—”And there will be delight for you and leaping (for joy), and many will take delight upon his coming to be (born)”
  • Declaration of the child’s role and destiny (vv. 15-16), which involves four components:
    (i) the statement “he will be great in the sight of the Lord” (compare with v. 32)
    (ii) his designation as a Nazirite (Num 6:3; Judg 13:4 [another connection with the Samson narrative, cf. above])
    (iii) that “he will be filled with the holy Spirit” from his moment of his conception
    (iv) his mission will be to “turn many of the sons of Israel (back) upon [i.e. to] (the) Lord their God”
  • The child’s role and destiny as a fulfillment of prophecy (v. 17)

The specific prophecy referenced by the Angel in verse 17 is that of Malachi 3:1ff, as interpreted by the ‘appendix’ of 4:5-6 [Hebrew 3:23-24], in which the Messenger who will go ahead and “prepare the way” for the coming of the Lord is identified with the figure of Elijah. John the Baptist, too, was certainly identified with this Messenger (and Elijah) in early Gospel tradition (Mark 1:2-3 par, etc). The Lukan Infancy narrative draws upon this same tradition; according to the account here, it was established by the Angel of the Lord in the very announcement of John’s coming birth. This will be discussed further in the note on Lk 1:76ff. I have discuss the original context, and interpretation, of Mal 3:1ff in an article in the series “Yeshua the Anointed”.

Particular mention should be made of the name Elijah, which, like Yôµ¹n¹n, was also a Yahweh-name. In Hebrew it is °E~lîy¹h[û] ([W]hY`l!a@), “Yah(weh) is (my) God [°E~l]”. This name would have had special significance at the time of great 9th-century B.C. Prophet, when the worship of Yahweh (identified with the Creator God °E~l [“Mighty One”]) was being challenged by Canaanite religious beliefs and practices centered on the deity Haddu (called Ba±al, “Lord, Master”). For more on this, cf. the earlier article on the name Yahweh, as well as the article on °Adôn/Ba±al. Though Baal-worship, as such, was no longer an issue for Israel by the time of the New Testament, the language and emphasis of the old Prophets (such as Elijah) is echoed here in the Angel’s words. Note especially the wording of verse 16:

“…and many of the sons of Israel he [i.e. John] will turn (back) upon the Lord their God”

This relates primarily to the prophecy in Mal 3:1ff; 4:5-6 (note the similar wording in 4:6; cf. also Sirach 48:10), though there may be allusions to other passages such as 2 Sam 7:24 (cf. Exod 19:10-11). The expression “the Lord their God” (o( ku/rio$ o( qeo/$ au)tw=n), though obscured somewhat in translation, actually refers to the ancient religious point mentioned above—namely, that Yahweh (the Lord [ku/rio$]) is our God (°E~l/°E_lœhîm [qeo/$]). That is to say, Yahweh is the one true (Creator) God, and he is our God, i.e. the one we recognize and worship. It is this God who will ultimately show favor to His people through the person of Jesus Christ.

References above marked “Brown, Birth” are to R. E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke, Anchor Bible Reference Library [ABRL] (1977 / 1993). Those marked “Fitzmyer, Luke” are to J. A. Fitzmyer, The Gospel According to Luke I-IX, Anchor Bible [AB] Vol. 28 (1981).

“And you shall call His Name…”: Names of God (‘Adon)

Today I will be discussing two names, or titles, applied to God in the Ancient Near East and in Israel. They are /wda* (°¹dôn) and ly^B^ (ba±al), and both have the basic meaning “lord”, being regularly translated in Greek by the word ku/rio$. Because of the frequent use of the Greek ku/rio$ as a name or designation of God (in the New Testament, etc), it is worth considering the meaning and usage of these terms in the Old Testament.


The noun °¹dôn (/oda*) occurs hundreds of times in the Old Testament. Its exact etymology is somewhat uncertain, but it is clear that strength and the exercise of control are fundamental to the meaning. As such, it is at least partially synonymous with the word °¢l (la@, cf. the prior article), based on its presumed meaning (“mighty, great”). It is a common Semitic word, with cognates in Ugaritic and Akkadian (adannu). Typically, °¹dôn is translated “lord, master”, and, occasionally, “ruler”. Sometimes the idea of ownership is in view, though it may be said that the connotation of authority and control is more common. As with the word ba±al (cf. below), it is often used in the ordinary social context of the master of a household, which, in a patriarchal/patrilineal society, meant the leading male figure—father, husband, and/or eldest son. Thus °¹dôn could be used specifically of the husband in a marriage or family.

Within a religious setting, it is natural that the word would be applied as a title or epithet of God. As noted above, °¹dôn is, to some extent, synonymous with the words °¢l and °§lœhîm, corresponding generally to “God” in English. As a title, it also came to be connected specifically with the name Yahweh, as we see in Exod 34:23; Josh 3:13; Psalm 8:2, etc. The suffixed form, e.g. °¦dœn¹y (yn`d)a&), “My Lord”, was used especially by Israelites in addressing God (Gen 15:2, 8; 18:3, et al), and so was fitting as a reverential substitution in lieu of uttering the name Yahweh (on this, cf. the previous article). Eventually, this substitution was widespread enough that Jewish translators of the Old Testament (into Greek) often rendered Yahweh as ku/rio$ (“Lord”) virtually throughout. A similar convention is adopted in many English versions, where the name Yahweh is translated “LORD” (in caps), which, of course, creates difficulties with the title °A_dôn (also translated “Lord”) when it is appears together with Yahweh.


Many Christians have a distorted understanding of the word ba±al (lu^B^), associating it exclusively with the worship of the pagan (Canaanite) deity “Baal”. However, it is actually a common Semitic word, with a range of meaning quite similar to °¹dôn (cf. above). It is used more than 160 times in the Old Testament, along with a number of other occurrences in personal and place names. Compared with °¹dôn, perhaps the emphasis is on ownership more so than authority/control; and ba±al is often translated as “master”. In its ordinary Hebrew usage, in a social context, it typically refers to the husband in a marriage and family, just as in English it was once common to use the expression “lord/master of the house”.

As was also the case with the word °¹dôn, ba±al could be applied to God, as “Lord” or “Master”. Such a title could be applied to any particular deity, and there is some evidence to indicate that, at earlier periods in Israelite history, it may have been used as a title for El/Yahweh. When we encounter personal names with the element ba±al, at a time when Yahweh/El was predominantly (or exclusively) worshiped, we must consider seriously the possibility that Yahweh is the “Lord/Master” (Ba±al) being referenced (on this, cf. below). However, eventually it was deemed inappropriate to use the title for Yahweh, since it had come to be associated so closely with the Canaanite deity called by that name.

The Canaanite “Baal” was more properly known by the name Haddu (or Hadad), viewed primarily as the personification of the storm—the power behind the (life-giving and restoring) waters in the rain and floods. With the development of agriculture in Syria-Palestine, the figure of Baal Haddu became increasingly prominent in the religious culture of the farming societies who were dependent on the rains and flooding of the rivers. The texts from Ugarit (14th-13th centuries B.C.), especially the so-called Baal Epic (CAT 1.1-1.6), depict a powerful young hero standing at the center of the natural order, with the seasonal cycle and the processes of fertility and growth, death and rebirth. In certain respects, this deity supplanted the old Creator god °E~l in importance—a situation which no doubt helps to explain the conflict between Baal/Haddu and Yahweh/El in Israelite religious history. As the early Israelites began to move into Palestine, especially in the conquest/settlement of the territories further north, they would have increasingly come into contact with established Canaanite religious beliefs and practices associated with Baal/Haddu. This conflict is expressed in the old tradition(s) recorded in Num 25 and in the early chapters of Judges—cf. the warning in Judg 2:1-5, followed by vv. 11-15, the formulae punctuating the various accounts (3:7, 12, etc), and, especially, in the Gideon narrative (6:11-35, see also 8:33-35).

The setting of the Gideon narrative, in particular, raises intriguing questions as to the relationship between Baal (or the name Ba±al) and Yahweh in Israel. Viewed through the lens of later tradition, there is an unequivocal hostility and incompatibility between the two; however, some of the early evidence, taken on its own merits, is rather more ambiguous, as indicated above. There are two possibilities which should be considered:

  • Instances were the title Ba±al (“Lord, Master”) is applied to Yahweh/El, without necessarily any direct connection with the Canaanite deity
  • Examples of syncretism, whereby Baal/Haddu and Yahweh/El were identified with each other, at some level, or religious beliefs/practices associated with each deity were combined

The two religious phenomena may also be related, with use of the title Ba±al having been influenced by syncretistic tendencies. The Gideon narrative itself suggests some degree of religious syncretism. According to the narrative (6:25-27), Gideon’s father had set up an “altar of Baal” and an “Asherah”, typically understood as Canaanite practices adopted by Israel, and here clearly opposed by God. Yet Gideon himself seems completely familiar with, and accepting of, the worship of Yahweh/El (vv. 11-18ff), despite his apparent family situation (cf. also 8:33-35), and the fact that his original name contains the element Ba±alYeruba±al, meaning something like “The Lord/Master [Ba±al] will contend”. On the other hand, there can be little doubt that, in the Semitic/Canaanite world, the title Ba±al was, at times, applied to the chief Creator God °E~l, such as in the titles “Lord of (the) Heavens” [i.e. Ba±l Šamêm] and “Lord of (the) Amanus(? mountain[s])” [Ba±l „amœn] (cf. Cross, pp. 7-8, 24-28). A number of Israelite personal names contain the (theophoric) element Ba±al, including the children of apparently ardent worshipers of Yahweh such as Saul, David and Jonathan (1 Chron 8:33-34; 14:7). It is possible that this may reflect Canaanite influence in Benjamin, etc (cf. Judg 1:21), but there is nothing in the traditions recorded in 1-2 Samuel to suggest that either Saul or Jonathan were particularly inclined toward ‘Baal worship’. Such names were disconcerting enough to Scriptural authors of the (later) Kingdom period that they were intentionally altered (cf. 2 Sam 4:4; 9:4ff, etc). The context of Hosea 2:16 [Hebrew v. 18] suggests that some Israelites of the time may have honestly been referring to Yahweh/El as Ba±al—”My Lord/Master [Ba±®lî]”, similar to “My Lord [°A_dœn¹y]” (cf. above).

Following the reign of Solomon, and into the period of the Divided Kingdom, Canaanite religion gained considerable influence over both the rulers (of Israel and Judah) and the culture as a whole. There came to be an increasingly sharp division between (a) strict Yahwists and (b) those willing to adopt Canaanite beliefs and practices, the latter no doubt reflecting a syncretic blending of Baal and Yahweh traditions, respectively. The Prophets of the Kingdom period (cf. the Hosea passage cited above) denounced, in no uncertain terms, any kind of religious expression associated with foreign deities, and, especially, any worship of “Baal” or “the Baals”—the plural often referring to a wide range of practices or to polytheistic (Canaanite) religion in general. Perhaps the most famous tradition is found in the Elijah narrative of 1 Kings 18, involving the priests of Baal, in which Canaanite religion is lampooned and ridiculed severely. In order to appreciate the strength of the syncretistic tendencies condemned repeatedly by the Prophets, one must realize the features and characteristics which Yahweh shared with Baal/Haddu:

By the time of the New Testament, the conflict between Baal and Yahweh had long since disappeared, with Canaanite Ba±al (Haddu) being preserved in Israelite/Jewish tradition as a ruler of the “demons” (daimons). According to the strict monotheism shared by Jews and early Christians of the period, all other ‘deities’ in the pagan world were either viewed as non-existent or relegated to the status of lesser, evil spirits. As Baal had been the most famous such deity in the Old Testament and Israelite history, it was natural that he take on the role of leader of these spirits—”Prince Ba±al” (Ba±al Z§»ûl, Greek Beelzebou/l) becomes “Prince of the demons” (Mark 3:22 par; Matt 10:25).

The words in the New Testament

As noted above, the word °¹dôn is typically translated in Greek as ku/rio$, both words meaning essentially “lord”. In the New Testament, as in other Jewish writings of the time, ku/rio$ also is used to translated the name Yahweh (hwhy), by way of the common substitution °A_dœn¹y (yn`d)a&), “My Lord” (cf. above). The word ku/rio$ occurs more than 700 times in the New Testament, including 33 times in the Infancy narratives—several of these references will be discussed in the notes in this series.

The noun ba±al is also rendered in Greek by ku/rio$, while the word despo/th$ specifically emphasizes the aspect of ownership (as of a slave) and of possessing authority, and may similarly be translated “lord” or “master”. On occasion, despo/th$ can be used for the name Yahweh, in the vocative of personal address (“O [my] Lord/Master”). The noun appears only 10 times in the New Testament, but in a number of these instances it is used of God (and/or Christ). It occurs in Lukan Infancy narrative at Lk 2:29, a verse which I have discussed previously, and will address again in this series.

References above marked “Cross” are to F. M. Cross, Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel (Harvard University Press: 1973 / 1997).

“And you shall call His Name…”: Names of God (Yahweh)

Having the discussed the principal Hebrew words signifying “God”—°E~l and °E_lœhîm—in the previous two articles of this series, today I will examine the name which came to be used as the exclusive name of God in ancient Israel, that represented by the tetragrammaton (the ‘four letters’), hwhy, and usually rendered in English transliteration by block letters (YHWH). Numerous difficulties are related to this most important name, and need to be discussed in some detail.

YHWH (Yahweh)

The name hwhy (YHWH) occurs more than 6000 times in the Old Testament, as well as in extrabiblical inscriptions from the Kingdom period. A shortened form hy (YH) appears just under 50 times, primarily in poetry (all but 6 occurrences are in the Psalms); however, it is also incorporated frequently as a hypocoristic element in personal names (cf. below). According to Israelite and Jewish tradition, this name was revered and treated as sacred to the point that it was deemed inappropriate to pronounce out loud in all but the most special of circumstances. As a result, the tradition developed of using the word °¦dœn¹y (yn`d)a&, “My Lord”) in its place. The Masorete copyists of the Scriptures indicated this substitution by applying the vowels of °¦dœn¹y (¦ œ ¹) to the letters hwhy, yielding hw`hy+. The familiar English transliteration “Jehovah” is based on a misunderstanding of this scribal practice.

It is generally recognized that hwhy/YHWH is essentially a verbal form, derived from the verb of being—the old Semitic root hwy, represented in Hebrew by the parallel verbs hwh/hyh (hwh/hyh), “be, come to be”. There is some question, however, whether the form hwhy should be regarded as derived from the basic (ground) stem, or as a causative (Hiphil) form. In my view the latter is more likely, though there continues to be debate among scholars. For a good discussion of the subject, cf. Cross, pp. 63-66 and in TDOT, Vol. V pp. 500-21. As a causative (imperfect) form, it would mean essentially “he causes to be”, i.e. he calls/brings (something) into being, gives life, creates, etc. The principal passage in the Old Testament which offers any sort of explanation as to the meaning of the name among early Israelites (in the time of Moses) is Exodus 3:13ff, which has the famous formula (uttered by God himself) in v. 14hyha rva hyha, vocalized by the Masorete scribes to mean something like “I am what I am”, or “I will be what I will be”. However, the same consonants can be vocalized as a causative—i.e., “I call into being what I call into being”—in which case the expression would be pronounced °ahyê °ašer °ahyê. According to one line of interpretation, in Exod 3:13ff, God is identifying himself with a formula that would have been known and in use by the Semitic-speakers in that region (South Palestine, Sinai), which, translating back into the older language of the period, may have been something like yahw£ ¼¥ yahw£: “he creates [i.e. brings into being] that which he creates”, etc. In other words, God may be saying to Moses, “I am that one who creates all things”, who my people worship as Creator. For more detail, cf. Cross, pp. 68-69.

It would seem that the original form of the name was Yaµw£ or Yahw£, and, subsequently in Hebrew, Yahwê. Most scholars and informed Christians today render this simply as Yahweh, and I will so refer to the tetragrammation (hwhy) in the remainder of this article. As I noted in the previous article (on °E~l), the Scriptural evidence strongly suggests that the Patriarchs and ancestors of Israel, along with the earliest Israelites, worshiped the (one) Creator God by the name °E~l (la@, “Mighty [One]”, i.e. “God”). The notice in Gen 4:26, as well as the use of Yahweh elsewhere in Genesis, likely reflects a later period when the text as we have it was written—either in the time of Moses or thereafter. The name Yahweh eventually came to be in widespread use all throughout Palestine by at least the early Kingdom period, with Yahweh and °E~l being regarded as equivalent names for the same Creator Deity. This is expressed at various points in the Old Testament, most notably in the formula of Exod 3:15, etc—

Yahweh, God of your Fathers…has sent me to you”

where the more common word °E_lœhîm (cf. the previous article) is used instead of °E~l. As an independent Divine name, Yawheh is attested in extrabiblical texts and inscriptions, such as the 9th-century Moabite (Mesha) stone, and the 7th-6th century letters from Lachish and Arad. It would seem that the earliest recorded use of the name preserved to us comes from Egyptian lists of place names from Southern Palestine in the 14th and 13th centuries, which happens to correspond generally with the time of Moses and the geographical setting of Exodus 3. Most likely, however, the name was a verbal epithet applied to °E~l, emphasizing his role and power as Creator, and which eventually came to be used as a separate and distinct name. Such a title could have been expressed simply as Yahwê °E~l, “God [°E~l] brings/calls into being”. In fact, such an expression is found among the personal names, incorporating the verbal element yahwê (or yahw£), in the texts from Mari (18th century B.C. and earlier), which are roughly contemporary with the time of the Patriarchs (Cross, p. 62). Israelite tradition preserves at least one similar expression, the famous Yahwê ƒ§»¹°ôt (toab*x= hwhy), meaning something like “He (who) creates the (heavenly) armies” (Cross, pp. 69-70). It no doubt derives from the tradition of God (El/Yahweh) as a warrior and the ritual “holy war” beliefs and practices of the ancient Near East (Josh 5:14, etc). God is seen as leading the “hosts of heaven”—sun and moon, wind and storm, et al, and the powers (or “Angels”) associated with them—on behalf of Israel (cf. Josh 10:12ff; Judg 5:20). The expression appears to have been associated specifically with symbolism of the Ark in the sanctuary (1 Sam 4:4; 2 Sam 6:2).

We should take most seriously the Scriptural tradition that associates the ‘introduction’ of Yahweh as the name of God for Israel with the time spent by Moses in Midian. Most of the earliest evidence for the use of Yahweh as a distinct name points in the direction of Southern Palestine (cf. above). By the time the Israelites had left Egypt and became established throughout Palestine, Yahweh had begun to supplant °E~l as the primary name of God. There appears to have been relatively little conflict between these two names, as they essentially referred to the same God (and idea of God)—the Creator Deity, the (one) true God. With the split of Israel into the Northern and Southern kingdoms, older °E~l traditions (in the North) may have reasserted themselves, against the Judean royal theology that associated Yahweh specifically with Jerusalem. Yet, even here, the same basic idea of God is involved. There are few, if any, instances in the Old Testament where the name °E~l refers to a (Canaanite) deity different from Yahweh.

By the time of the New Testament, the God of Israel would have been understood by the exclusive (Scriptural) name Yahweh. Israelites and Jews would long have been accustomed, when speaking, to use the substitution °A_dœn¹y (“My Lord”)—or its Aramaic equivalent—for that name. Similarly, in Greek, the word Ku/rio$ (Ky¡rios, “Lord”) was commonly used in place of Yahweh, both in speech, and in translation of the Old Testament Scriptures (in the Septuagint [LXX], etc). When the word ku/rio$ is used of God in the New Testament, at least in a Jewish Christian context, we can assume that the name Yahweh is in view. A certain complication was introduced, however, with the regular use of ku/rio$ in referring to Jesus. There is no doubt that this application reflects a belief in Jesus’ divine nature and status in relationship with God the Father (Yahweh), but it also creates a certain ambiguity in a number of passages. When the word ku/rio$ (“Lord”) is used, without any other qualification or explanation, is the reference to God the Father or to Jesus? We find this problem in a couple of places in the Lukan Infancy narrative (1:17, 43, 76), which will be discussed in upcoming notes in this series.

There are also examples of names in the New Testament—including several in the Infancy narratives—which preserve the name Yahweh (the shortened hypocoristic Yah[û]) in their transliteration from Hebrew (or Aramaic) into Greek. The names Zechariah (Z§kary¹h, “Yah[weh] has remembered”) and John (µ¹n¹n, “Yah[weh] has shown favor”) will be discussed in the notes on Luke 1:5-6, 13-20, and 57-66. Most notably, of course, is the name Yeshua or Jesus itself (šûa±), which will be examined, in detail, in the note on Luke 2:31.

In the references above, “Cross” = F. M. Cross, Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel (Harvard University Press: 1973 / 1997). “TDOT” = Theological Dictionary of the Old Testament, ed. by G. Johannes Botterweck and H. Ringgren, English translation by John T. Willis (Eerdmans: 1974 / 1977).