"... Personhood was divisible and permeable in the Hebrew Bible, and while there was diachronic and synchronic variation in certain details, the same is evident in the literature of Second Temple Judaism and early Christianity. This is most clear in the widespread understanding of the spirit and the soul (נפשׁ) – often used interchangeably – as the primary loci of a person’s agency or capacity to act. Both entities were usually considered primarily constitutive of a person’s identity, but also distinct from their physical body and capable of existence apart from it. The physical body could also be penetrated or overcome by external “spirits,” and such possession imposed the agency and capacities of the possessor. The God of Israel was largely patterned after this concept of personhood, and was similarly partible, with God’s glory (Hebrew: כבוד; Greek: δόξα), wisdom (חכמה/σοφία), spirit (רוח/πνεῦµα), word (דבר/λόγος), presence (שׁכינה), and name (שׁם/ὄνοµα) operating as autonomous and sometimes personified loci of agency that could presence the deity and also possess persons (or cultic objects) and/or endow them with special status or powers. The most important of these entities for the purposes of this paper is Yhwh’s name, which is credited with some of God’s most salient acts. For instance, Jubilees 36:7 and 1 Enoch 69:14-27 attribute the creation of the heavens and the earth to the activity of the divine name ..."