Jehovah Explained

Jehovah is a Latinization of the Hebrew {{Script/Hebrew|יְהֹוָה, one vocalization of the Tetragrammaton {{Script/Hebrew|יהוה (YHWH), the proper name of the God of Israel in the Hebrew Bible/Old Testament.[1] [2] [3] The Tetragrammaton יהוה is considered one of the seven names of God in Judaism and a form of God's name in Christianity.[4] [5] [6]

The consensus among scholars is that the historical vocalization of the Tetragrammaton at the time of the redaction of the Torah (6th century BCE) is most likely Yahweh. The historical vocalization was lost because in Second Temple Judaism, during the 3rd to 2nd centuries BCE, the pronunciation of the Tetragrammaton came to be avoided, being substituted with ('my Lord'). The Hebrew vowel points of were added to the Tetragrammaton by the Masoretes, and the resulting form was transliterated around the 12th century CE as Yehowah.[7] The derived forms Iehouah and Jehovah first appeared in the 16th century.

William Tyndale first introduced the vocalization of the Tetragrammaton Jehovah in his translation of Exodus 6:3, and appears in some other early English translations including the Geneva Bible and the King James Version.[8] The United States Conference of Catholic Bishops states that to pronounce the Tetragrammaton "it is necessary to introduce vowels that alter the written and spoken forms of the name (i.e. 'Yahweh' or 'Jehovah')."[9] Jehovah appears in the Old Testament of some widely used translations including the American Standard Version (1901) and Young's Literal Translation (1862, 1899); the New World Translation (1961, 2013) uses Jehovah in both the Old and New Testaments. Jehovah does not appear in most mainstream English translations, some of which use Yahweh but most continue to use "Lord" or "" to represent the Tetragrammaton.

Pronunciation

Most scholars believe the name Jehovah (also transliterated as Yehowah)[10] to be a hybrid form derived by combining the Hebrew letters יהוה (later rendered in the Latin alphabet as JHVH) with the vowels of . Some hold that there is evidence that a form of the Tetragrammaton similar to Jehovah may have been in use in Semitic and Greek phonetic texts and artifacts from Late Antiquity.[11] Others say that it is the pronunciation Yahweh that is testified in both Christian and pagan texts of the early Christian era.[12] [13] [14]

Some Karaite Jews, as proponents of the rendering Jehovah, state that although the original pronunciation of יהוה has been obscured by disuse of the spoken name according to oral Rabbinic law, well-established English transliterations of other Hebrew personal names are accepted in normal usage, such as Joshua, Jeremiah, Isaiah or Jesus, for which the original pronunciations may be unknown.[15] [16] They also point out that "the English form Jehovah is an Anglicized form of Yhovah," and preserves the four Hebrew consonants "YHVH" (with the introduction of the "J" sound in English).[17] [18] Some argue that Jehovah is preferable to Yahweh, based on their conclusion that the Tetragrammaton was likely tri-syllabic originally, and that modern forms should therefore also have three syllables.[19]

In an article he wrote in the Journal of Biblical Literature, Biblical scholar Francis B. Dennio said: "Jehovah misrepresents Yahweh no more than Jeremiah misrepresents Yirmeyahu. The settled connotations of Isaiah and Jeremiah forbid questioning their right." Dennio argued that the form Jehovah is not a barbarism, but is the best English form available, being that it has for centuries gathered the necessary connotations and associations for valid use in English.

According to a Jewish tradition developed during the 3rd to 2nd centuries BCE, the Tetragrammaton is written but not pronounced. When read, substitute terms replace the divine name where {{Script/Hebrew|יְהֹוָה appears in the text. It is widely assumed, as proposed by the 19th-century Hebrew scholar Wilhelm Gesenius, that the vowels of the substitutes of the name— (Lord) and (God)—were inserted by the Masoretes to indicate that these substitutes were to be used. When יהוה precedes or follows, the Masoretes placed the vowel points of into the Tetragrammaton, producing a different vocalization of the Tetragrammaton {{Script/Hebrew|יֱהֹוִה, which was read as .[20] Based on this reasoning, the form {{Script/Hebrew|יְהֹוָה has been characterized by some as a "hybrid form",[21] and even "a philological impossibility".[22]

Early modern translators disregarded the practice of reading (or its equivalents in Greek and Latin, and Latin: Dominus) in place of the Tetragrammaton and instead combined the four Hebrew letters of the Tetragrammaton with the vowel points that, except in synagogue scrolls, accompanied them, resulting in the form Jehovah.[23] This form, which first took effect in works dated 1278 and 1303, was adopted in Tyndale's and some other Protestant translations of the Bible.[24] In the 1560 Geneva Bible, the Tetragrammaton is translated as Jehovah six times, four as the proper name, and two as place-names.[25] In the 1611 King James Version, Jehovah occurred seven times.[26] In the 1885 English Revised Version, the form Jehovah occurs twelve times. In the 1901 American Standard Version the form "Je-ho'vah" became the regular English rendering of the Hebrew יהוה, all throughout, in preference to the previously dominant "the ", which is generally used in the King James Version. It is also used in Christian hymns such as the 1771 hymn, "Guide Me, O Thou Great Jehovah".[27]

Development

The most widespread theory is that the Hebrew term {{Script/Hebrew|יְהֹוָה has the vowel points of {{Script/Hebrew|אֲדֹנָי .[28] Using the vowels of, the composite ({{Script/Hebrew|ֲ) under the guttural ({{Script/Hebrew|א) becomes a (Hebrew: {{Script/Hebrew|ְ) under the ({{Script/Hebrew|י), the (Hebrew: {{Script/Hebrew|ֹ) is placed over the first ({{Script/Hebrew|ה), and the (Hebrew: {{Script/Hebrew|ָ) is placed under the ({{Script/Hebrew|ו), giving {{Script/Hebrew|יְהֹוָה . When the two names, {{Script/Hebrew|יהוה and {{Script/Hebrew|אדני, occur together, the former is pointed with a (Hebrew: {{Script/Hebrew|ֱ) under the ({{Script/Hebrew|י) and a (Hebrew: {{Script/Hebrew|ִ) under the second ({{Script/Hebrew|ה), giving {{Script/Hebrew|יֱהֹוִה, to indicate that it is to be read as in order to avoid being repeated.

Taking the spellings at face value may have been as a result of not knowing about the Q're perpetuum, resulting in the transliteration Yehowah and derived variants.[29] Emil G. Hirsch was among the modern scholars that recognized "Jehovah" to be "grammatically impossible".

{{Script/Hebrew|יְהֹוָה appears 6,518 times in the traditional Masoretic Text, in addition to 305 instances of {{Script/Hebrew|יֱהֹוִה . The pronunciation Jehovah is believed to have arisen through the introduction of vowels of the —the marginal notation used by the Masoretes. In places where the consonants of the text to be read (the) differed from the consonants of the written text (the), they wrote the in the margin to indicate that the was read using the vowels of the . For a few very frequent words the marginal note was omitted, referred to as q're perpetuum. One of these frequent cases was God's name, which was not to be pronounced in fear of profaning the "ineffable name". Instead, wherever {{Script/Hebrew|יהוה appears in the of the biblical and liturgical books, it was to be read as {{Script/Hebrew|אֲדֹנָי ("My Lord [plural of majesty]"), or as {{Script/Hebrew|אֱלֹהִים ("God") if appears next to it.[30] This combination produces {{Script/Hebrew|יְהֹוָה and {{Script/Hebrew|יֱהֹוִה respectively. {{Script/Hebrew|יהוה is also written {{Script/Hebrew|ה', or even {{Script/Hebrew|ד', and read ("the name").[31]

Scholars are not in total agreement as to why {{Script/Hebrew|יְהֹוָה does not have precisely the same vowel points as . The use of the composite (Hebrew: {{Script/Hebrew|ֱ) in cases where the name is to be read, has led to the opinion that the composite (Hebrew: {{Script/Hebrew|ֲ) ought to have been used to indicate the reading . It has been argued conversely that the disuse of the is consistent with the Babylonian system, in which the composite is uncommon.

Vowel points of {{Script/Hebrew|יְהֹוָה and {{Script/Hebrew|אֲדֹנָי

The table below shows the vowel points of and, indicating the simple in in contrast to the in . As indicated to the right, the vowel points used when the Tetragrammaton is intended to be pronounced as are slightly different to those used in itself.

{{Script/Hebrew|י Y{{Script/Hebrew|א glottal stop
Hebrew: {{Script/Hebrew|ְ Simple EHebrew: {{Script/Hebrew|ֲ A
{{Script/Hebrew|ה H{{Script/Hebrew|ד D
Hebrew: {{Script/Hebrew|ֹ OHebrew: {{Script/Hebrew|ֹ O
{{Script/Hebrew|ו V{{Script/Hebrew|נ N
Hebrew: {{Script/Hebrew|ָ AHebrew: {{Script/Hebrew|ָ A
{{Script/Hebrew|ה H{{Script/Hebrew|י Y

The difference between the vowel points of and is explained by the rules of Hebrew morphology and phonetics. and were allophones of the same phoneme used in different situations: on glottal consonants including (such as the first letter in), and simple on other consonants (such as the Y in).

Introduction into English

The earliest available Latin text to use a vocalization similar to Jehovah dates from the 13th century.[32] The Brown-Driver-Briggs Lexicon suggested that the pronunciation Jehovah was unknown until 1520 when it was introduced by Galatinus, who defended its use.[33]

In English it appeared in William Tyndale's translation of the Pentateuch ("The Five Books of Moses") published in 1530 in Germany, where Tyndale had studied since 1524, possibly in one or more of the universities at Wittenberg, Worms and Marburg, where Hebrew was taught.[34] The spelling used by Tyndale was "Iehouah"; at that time, "I" was not distinguished from J, and U was not distinguished from V.[35] The original 1611 printing of the Authorized King James Version used "Iehouah". Tyndale wrote about the divine name: "IEHOUAH [Jehovah], is God's name; neither is any creature so called; and it is as much to say as, One that is of himself, and dependeth of nothing. Moreover, as oft as thou seest in great letters (except there be any error in the printing), it is in Hebrew Iehouah, Thou that art; or, He that is."[36] The name is also found in a 1651 edition of Ramón Martí's Latin: Pugio fidei.[37]

The name Jehovah (initially as Iehouah) appeared in all early Protestant Bibles in English, except Coverdale's translation in 1535. The Roman Catholic Douay–Rheims Bible used "the Lord", corresponding to the Latin Vulgate's use of Latin: Dominus (Latin for, "Lord") to represent the Tetragrammaton. The Authorized King James Version, which used "" in a few places, most frequently gave "the " as the equivalent of the Tetragrammaton. The form Iehouah appeared in John Rogers' Matthew Bible in 1537, the Great Bible of 1539, the Geneva Bible of 1560, Bishop's Bible of 1568 and the King James Version of 1611. More recently, Jehovah has been used in the Revised Version of 1885, the American Standard Version in 1901, and the New World Translation of the Holy Scriptures of Jehovah's Witnesses in 1961.

At Exodus 6:3–6,[38] where the King James Version has Jehovah, the Revised Standard Version (1952),[39] the New American Standard Bible (1971), the New International Version (1978), the New King James Version (1982), the New Revised Standard Version (1989), the New Century Version (1991), and the Contemporary English Version (1995) give "" or "Lord" as their rendering of the Tetragrammaton, while the New Jerusalem Bible (1985), the Amplified Bible (1987), the New Living Translation (1996, revised 2007), and the Holman Christian Standard Bible (2004) use the form Yahweh.

Hebrew vowel points

Modern guides to Biblical Hebrew grammar, such as Duane A Garrett's A Modern Grammar for Classical Hebrew[40] state that the Hebrew vowel points now found in printed Hebrew Bibles were invented in the second half of the first millennium AD, long after the texts were written. This is indicated in the authoritative Hebrew Grammar of Gesenius,[41] [42] and Godwin's Cabalistic Encyclopedia,[43] and is acknowledged even by those who say that guides to Hebrew are perpetuating "scholarly myths".[44]

"Jehovist" scholars, largely earlier than the 20th century, who believe to be the original pronunciation of the divine name, argue that the Hebraic vowel-points and accents were known to writers of the scriptures in antiquity and that both Scripture and history argue in favor of their ab origine status to the Hebrew language. Some members of Karaite Judaism, such as Nehemia Gordon, hold this view. The antiquity of the vowel points and of the rendering Jehovah was defended by various scholars, including Michaelis,[45] Drach, Stier, William Fulke (1583), Johannes Buxtorf,[46] his son Johannes Buxtorf II,[47] and John Owen[48] (17th century); Peter Whitfield[49] [50] and John Gill (18th century),[51] John Moncrieff[52] (19th century), Johann Friedrich von Meyer (1832)[53] Thomas D. Ross has given an account of the controversy on this matter in England down to 1833.[54] G. A. Riplinger,[55] John Hinton,[56] Thomas M. Strouse,[57] are more recent defenders of the authenticity of the vowel points.

Proponents of pre-Christian origin

18th-century theologian John Gill puts forward the arguments of 17th-century Johannes Buxtorf II and others in his writing, A Dissertation Concerning the Antiquity of the Hebrew Language, Letters, Vowel-Points and Accents. He argued for an extreme antiquity of their use, rejecting the idea that the vowel points were invented by the Masoretes. Gill presented writings, including passages of scripture, that he interpreted as supportive of his "Jehovist" viewpoint that the Old Testament must have included vowel-points and accents. He claimed that the use of Hebrew vowel points of, and therefore of the name Jehovah, is documented from before 200 BCE, and even back to Adam, citing Jewish tradition that Hebrew was the first language. He argued that throughout this history the Masoretes did not invent the vowel points and accents, but that they were delivered to Moses by God at Sinai, citing Karaite authorities[58] Mordechai ben Nisan Kukizov (1699) and his associates, who stated that "all our wise men with one mouth affirm and profess that the whole law was pointed and accented, as it came out of the hands of Moses, the man of God." The argument between Karaite and Rabbinic Judaism on whether it was lawful to pronounce the name represented by the Tetragrammaton is claimed to show that some copies have always been pointed (voweled) and that some copies were not pointed with the vowels because of "oral law", for control of interpretation by some Judeo sects, including non-pointed copies in synagogues. Gill claimed that the pronunciation can be traced back to early historical sources which indicate that vowel points and/or accents were used in their time. Sources Gill claimed supported his view include:

Gill quoted Elia Levita, who said, "There is no syllable without a point, and there is no word without an accent," as showing that the vowel points and the accents found in printed Hebrew Bibles have a dependence on each other, and so Gill attributed the same antiquity to the accents as to the vowel points. Gill acknowledged that Levita, "first asserted the vowel points were invented by "the men of Tiberias", but made reference to his condition that "if anyone could convince him that his opinion was contrary to the book of Zohar, he should be content to have it rejected." Gill then alludes to the book of Zohar, stating that rabbis declared it older than the Masoretes, and that it attests to the vowel-points and accents.

William Fulke, John Gill, John Owen, and others held that Jesus Christ referred to a Hebrew vowel point or accent at Matthew 5:18, indicated in the King James Version by the word tittle.[59] [60] [61] [62]

The 1602 Spanish Bible (Reina-Valera/Cipriano de Valera) used the name Iehova and gave a lengthy defense of the pronunciation Jehovah in its preface.

Proponents of later origin

Despite Jehovist claims that vowel signs are necessary for reading and understanding Hebrew, modern Hebrew (apart from young children's books, some formal poetry and Hebrew primers for new immigrants), is written without vowel points.[63] The Torah scrolls do not include vowel points, and ancient Hebrew was written without vowel signs.[64] [65]

The Dead Sea Scrolls, discovered in 1946 and dated from 400 BCE to 70 CE,[66] include texts from the Torah or Pentateuch and from other parts of the Hebrew Bible,[67] [68] and have provided documentary evidence that, in spite of claims to the contrary, the original Hebrew texts were written without vowel points.[69] [70] Menahem Mansoor's The Dead Sea Scrolls: A College Textbook and a Study Guide claims the vowel points found in printed Hebrew Bibles were devised in the 9th and 10th centuries.[71]

Gill's view that the Hebrew vowel points were in use at the time of Ezra or even since the origin of the Hebrew language is stated in an early 19th-century study in opposition to "the opinion of most learned men in modern times", according to whom the vowel points had been "invented since the time of Christ".[72] The study presented the following considerations:

Early modern arguments

In the 16th and 17th centuries, various arguments were presented for and against the transcription of the form Jehovah.

Discourses rejecting Jehovah

width=120Authorwidth=200DiscourseComments
valign=top align=leftJohn Drusius (Johannes Van den Driesche) (1550–1616)valign=top align=leftLatin: Tetragrammaton, sive de Nomine Die proprio, quod Tetragrammaton vocant (1604)Drusius stated "Galatinus first led us to this mistake [...] I know [of] nobody who read [it] thus earlier").[77] An editor of Drusius in 1698, however, knows of an earlier reading in Porchetus de Salvaticis.[78] John Drusius wrote that neither {{Script/Hebrew|יְהֹוָה nor {{Script/Hebrew|יֱהֹוִה accurately represented God's name.
valign=top align=leftSixtinus Amama (1593–1659)[79] valign=top align=leftLatin: De nomine tetragrammato (1628)Sixtinus Amama was a Professor of Hebrew in the University of Franeker and a pupil of Drusius.
valign=top align=leftLouis Cappel (1585–1658)valign=top align=leftLatin: De nomine tetragrammato (1624)Lewis Cappel reached the conclusion that Hebrew vowel points were not part of the original Hebrew language. This view was strongly contested by John Buxtorff the elder and his son.
valign=top align=leftJames Altingius (1618–1679)valign=top align=leftLatin: Exercitatio grammatica de punctis ac pronunciatione tetragrammati[80] James Altingius was a learned German divine.

Discourses defending Jehovah

width=120Authorwidth=200DiscourseComments
valign=top align=leftNicholas Fuller (1557–1626)valign=top align=leftLatin: Dissertatio de nomine יהוה (before 1626)valign=top align=leftNicholas was a Hebraist and a theologian.[81]
valign=top align=leftJohn Buxtorf (1564–1629)valign=top align=leftLatin: Disserto de nomine JHVH (1620); Latin: Tiberias, sive Commentarius Masoreticus (1664)valign=top align=leftJohn Buxtorf the elder[82] opposed the views of Elia Levita regarding the late origin (invention by the Masoretes) of the Hebrew vowel points, a subject which gave rise to the controversy between Louis Cappel and his (e.g. John Buxtorf the elder's) son, Johannes Buxtorf II the younger.
valign=top align=leftJohannes Buxtorf II (1599–1664)valign=top align=leftLatin: Tractatus de punctorum origine, antiquitate, et authoritate, oppositus Arcano puntationis revelato Ludovici Cappelli (1648)valign=top align=leftContinued his father's arguments that the pronunciation and therefore the Hebrew vowel points resulting in the name Jehovah have divine inspiration.
valign=top align=leftThomas Gataker (1574–1654)valign=top align=leftLatin: De Nomine Tetragrammato Dissertaio (1645)[83] valign=top align=leftSee Memoirs of the Puritans.[84]
valign=top align=leftJohn Leusden (1624–1699)valign=top align=leftLatin: Dissertationes tres, de vera lectione nominis Jehovavalign=top align=leftJohn Leusden wrote three discourses in defense of the name Jehovah.

Summary of discourses

William Robertson Smith summarizes these discourses, concluding that "whatever, therefore, be the true pronunciation of the word, there can be little doubt that it is not Jehovah". Despite this, he consistently uses the name Jehovah throughout his dictionary and when translating Hebrew names. Some examples include Isaiah [''Jehovah's help or salvation''], Jehoshua [''Jehovah a helper''], Jehu [''Jehovah is He'']. In the entry, Jehovah, Smith writes: "JEHOVAH ({{Script/Hebrew|יְהֹוָה, usually with the vowel points of {{Script/Hebrew|אֲדֹנָי; but when the two occur together, the former is pointed {{Script/Hebrew|יֱהֹוִה, that is with the vowels of {{Script/Hebrew|אֱלֹהִים, as in Obad. i. 1, Hab. iii. 19:"[85] This practice is also observed in many modern publications, such as the New Compact Bible Dictionary (Special Crusade Edition) of 1967 and Peloubet's Bible Dictionary of 1947.

Usage in English Bible translations

The following versions of the Bible render the Tetragrammaton as Jehovah either exclusively or in selected verses:

Bible translations with the divine name in the New Testament:

Bible translations with the divine name in both the Old Testament and the New Testament: render the Tetragrammaton as Jehovah either exclusively or in selected verses:

Non-usage

The Douay Version of 1609 renders the phrase in Exodus 6:3 as "and my name Adonai", and in its footnote says: "Adonai is not the name here vttered to Moyses but is redde in place of the vnknowen name".[89] The Challoner revision (1750) uses ADONAI with a note stating, "some moderns have framed the name Jehovah, unknown to all the ancients, whether Jews or Christians."[90]

Various Messianic Jewish Bible translations use Adonai (Complete Jewish Bible (1998), Tree of Life Version (2014) or Hashem (Orthodox Jewish Bible (2002)).

A few sacred name Bibles use the Tetragrammaton instead of a generic title (e.g., the LORD) or a conjectural transliteration (e.g., Yahweh or Jehovah):

Most modern translations exclusively use Lord or , generally indicating that the corresponding Hebrew is Yahweh or YHWH (not JHVH), and in some cases saying that this name is "traditionally" transliterated as Jehovah:[91] [92]

A few translations use titles such as The Eternal:

Some translations use both Yahweh and :

Some translate the Tetragrammaton exclusively as Yahweh:

Other usage

Following the Middle Ages, before and after the Protestant Reformation, some churches and public buildings across Europe were decorated with variants and cognates of "Jehovah". For example, the coat of arms of Plymouth (UK) City Council bears the Latin inscription, Turris fortissima est nomen Jehova[100] (English, "The name of Jehovah is the strongest tower"), derived from 2 Proverbs.

Lyrics of some Christian hymns, for example, "Guide me, O thou great Jehovah",[101] include "Jehovah". The form also appears in some reference books and novels, appearing several times in the novel The Greatest Story Ever Told, by Catholic author Fulton Oursler.[102]

Some religious groups, notably Jehovah's Witnesses[103] and proponents of the King-James-Only movement, continue to use Jehovah as the only name of God. In Mormonism, "Jehovah" is thought to be the name by which Jesus was known prior to his birth; references to "the " in the KJV Old Testament are therefore understood to be references to the pre-mortal Jesus, whereas God the Father, who is regarded as a separate individual, is sometimes referred to as "Elohim". "Jehovah" is twice rendered in the Book of Mormon, in 2 Nephi 22:2 and Moroni 10:34.

Similar Greek names

Ancient

Modern

Similar Latin and English transcriptions

Transcriptions of similar to Jehovah occurred as early as the 12th century.

See also

References

Sources

External links

Notes and References

  1. Book: Stahl, Michael J. . The "God of Israel" in History and Tradition . The 'God of Israel' and the Politics of Divinity in Ancient Israel . . 187 . 52–144 . 2021 . . Leiden. 978-90-04-44772-1 . 10.1163/9789004447721_003 . 236752143 . https://books.google.com/books?id=drMlEAAAQBAJ&pg=PA52 .
  2. The Imperial Bible-Dictionary, Volume 1, p. 856. "Jehovah, on the other hand, the personality of the Supreme is more distinctly expressed. It is every where a proper name, denoting the personal God and him only; whereas Elohim partakes more of the character of a common noun, denoting usually, indeed, but not necessarily nor uniformly, the Supreme. Elohim may be grammatically defined by the article, or by having a suffix attached to it, or by being in construction with a following noun. The Hebrew may say the Elohim, the true God, in opposition to all false gods; but he never says the Jehovah, for Jehovah is the name of the true God only. He says again and again my God; but never my Jehovah, for when he says my God, he means Jehovah. He speaks of the God of Israel, but never of the Jehovah of Israel, for there is no other Jehovah. He speaks of the living God, but never of the living Jehovah, for he cannot conceive of Jehovah as other than living. It is obvious, therefore, that the name Elohim is the name of more general import, seeing that it admits of definition and limitation in these various ways; whereas Jehovah is the more specific and personal name, altogether incapable of limitation."
  3. Encyclopedia: Bromiley . Geoffrey William . Geoffrey William Bromiley . Erwin . Fahlbusch . Erwin Fahlbusch . Jan Milic . Lochman . Jan Milic Lochman . John . Mbiti . John Mbiti . Jaroslav . Pelikan . Jaroslav Pelikan . Lukas . Vischer . Lukas Vischer (theologian) . Geoffrey William . Bromiley . Yahweh . . 5 . 823–824 . 2008 . . Leiden . 9789-00-41-45962- .
  4. Book: Parke-Taylor, G. H. . Yahweh: The Divine Name in the Bible . 2006 . . Waterloo . 978-0-88920-652-6 . 4 . The Old Testament contains various titles and surrogates for God, such as El Shaddai, El Elyon, Haqqadosh (The Holy One), and Adonai. In chapter three, consideration will be given to names ascribed to God in the patriarchal period. Gerhard von Rad reminds us that these names became secondary after the name YHWH had been known to Israel, for 'these rudimentary names which derive from old traditions, and from the oldest of them, never had the function of extending the name so as to stand alongside the name Jahweh to serve as fuller forms of address; rather, they were occasionally made use of in place of the name Jahweh.' In this respect YHWH stands in contrast to the principal deities of the Babylonians and the Egyptians. 'Jahweh had only one name; Marduk had fifty with which his praises as victor over Tiamat were sung in hymns. Similarly, the Egyptian god Re is the god with many names.'.
  5. Book: Pfatteicher, Philip H. . Commentary on the Lutheran Book of Worship: Lutheran Liturgy in Its Ecumenical Context . 384 . 1990 . Augsburg Fortress . 978-0-8006-0392-2 . The psalter in its Episcopal and Lutheran forms uses small capital letters to represent the tetragrammaton YHWH, the personal name of the deity: LORD; it uses 'Lord' as a translation of Adonai..
  6. Book: Krasovec, Joze . The Transformation of Biblical Proper Names . 57 . 2010 . A&C Black . 978-0-567-45224-5 . In the Hebrew Bible, the specific personal name for the God of Israel is given using the four consonants, the 'Tetragrammaton', yhwh, which appears 6007 times..
  7. Web site: Philip . Schaff . Schaff-Herzog Encyclopedia Vol. : 0494=470 – Christian Classics Ethereal Library . 480 . Christian Classics Ethereal Library . 2023-11-04.
  8. In the 7th paragraph of Introduction to the Old Testament of the New English Bible, Sir Godfrey Driver wrote, "The early translators generally substituted 'Lord' for [YHWH].[...] The Reformers preferred Jehovah, which first appeared as Iehouah in 1530 A.D., in Tyndale's translation of the Pentateuch (Exodus 6.3), from which it passed into other Protestant Bibles."
  9. Web site: The Name of God in the Liturgy . . 2008.
  10. http://www.biblestudytools.com/encyclopedias/isbe/god-names-of.html GOD, NAMES OF
  11. Roy Kotansky, Jeffrey Spier, "The 'Horned Hunter' on a Lost Gnostic Gem", The Harvard Theological Review, Vol. 88, No. 3 (July, 1995), p. 318. Quote: "Although most scholars believe "Jehovah" to be a late (c. 1100 CE) hybrid form derived by combining the Latin letters JHVH with the vowels of Adonai (the traditionally pronounced version of יהוה), many magical texts in Semitic and Greek establish an early pronunciation of the divine name as both Yehovah and Yahweh."
  12. Jarl Fossum and Brian Glazer in their article Seth in the Magical Texts (Zeitschrift für Papyrologie und Epigraphie 100 (1994), p. 86–92, reproduced here https://www.scribd.com/doc/22876257/Seth-in-the-Magickal-Texts-by-Dr-Rudolf-Habelt, give the name "Yahweh" as the source of a number of names found in pagan magical texts: Ἰάβας (p. 88), Iaō (described as "a Greek form of the name of the Biblical God, Yahweh", on p. 89), Iaba, Iaē, Iaēo, Iaō, Iaēō (p. 89). On page 92, they call "Iaō" "the divine name".
  13. Book: Eerdmans Dictionary of the Bible. 9780802824004. Freedman. David Noel. Myers. Allen C.. Beck. Astrid B.. 2000. Wm. B. Eerdmans .
  14. Kristin De Troyer The Names of God, Their Pronunciation and Their Translation, – lectio difficilior 2/2005. Quote: "IAO can be seen as a transliteration of YAHU, the three-letter form of the Name of God" (p. 6).
  15. Web site: yhwh . Aug 19, 2011 . https://web.archive.org/web/20110819065046/http://karaite-korner.org/yhwh_2.pdf . May 26, 2020 . 2011-08-19.
  16. Dennio, Francis B., "On the Use of the Word Jehovah in Translating the Old Testament", Journal of Biblical Literature 46, (1927), pages 147–148. Dennio wrote: "Jehovah misrepresents Yahweh no more than Jeremiah misrepresents Yirmeyahu. The settled connotations of Isaiah and Jeremiah forbid questioning their right. Usage has given them the connotation proper for designating the personalities with which these words represent. Much the same is true of Jehovah. It is not a barbarism. It has already many of the connotations needed for the proper name of the Covenant God of Israel. There is no word which can faintly compare with it. For centuries it has been gathering these connotations. No other word approaches this name in the fullness [''sic''] of associations required. The use of any other word falls far short of the proper ideas that it is a serious blemish in a translation."
  17. Web site: יהוה Jehovah יהוה. Scott. Jones. https://web.archive.org/web/20110804213448/http://www.lamblion.net/Articles/ScottJones/jehovah1.htm. 4 August 2011. dead.
  18. Carl D. Franklin – Debunking the Myths of Sacred Namers יהוה – Christian Biblical Church of God – December 9, 1997 – Retrieved 25 August 2011.
  19. George Wesley Buchanan, "How God's Name Was Pronounced," Biblical Archaeology Review 21.2 (March–April 1995), pp. 31–32.
  20. For example, 3:24 HE, 9:26 HE (second instance), 16:28 HE (second instance), 15:2 HE
  21. R. Laird Harris, "The Pronunciation of the Tetragram," in John H. Skilton (ed.), The Law and the Prophets: Old Testament Studies Prepared in Honor of Oswald Thompson Allis (Presbyterian and Reformed, 1974), p. 224.
  22. Web site: NAMES OF GOD – JewishEncyclopedia.com .
  23. George Foot . Moore . Jehovah . 15 . 311 .
  24. In the 7th paragraph of Introduction to the Old Testament of the New English Bible, Sir Godfrey Driver wrote of the combination of the vowels of Adonai and Elohim with the consonants of the divine name, that it "did not become effective until Yehova or Jehova or Johova appeared in two Latin works dated in A.D. 1278 and A.D. 1303; the shortened Jova (declined like a Latin noun) came into use in the sixteenth century. The Reformers preferred Jehovah, which first appeared as Iehouah in 1530 A.D., in Tyndale's translation of the Pentateuch (Exodus 6.3), from which it passed into other Protestant Bibles."
  25. The Geneva Bible uses the form "Jehovah" in Exodus 6:3, Psalm 83:18, Jeremiah 16:21, Jeremiah 32:18, Genesis 22:14, and Exodus 17:15.
  26. At Genesis 22:14; Exodus 6:3; 17:15; Judges 6:24; Psalm 83:18, Isaiah 12:2; 26:4. Strong's Exhaustive Concordance of the Bible (Iowa Falls: Word, 1994), p. 722.
  27. The original hymn, without "Jehovah", was composed in Welsh in 1745; the English translation, with "Jehovah", was composed in 1771 (Guide Me, O Thou Great Jehovah).
  28. Paul Joüon and T. Muraoka. A Grammar of Biblical Hebrew (Subsidia Biblica). Part One: Orthography and Phonetics. Rome: Editrice Pontificio Istituto Biblio, 1996. . Quote from Section 16(f)(1) "The Qre is יְהֹוָה the Lord, whilst the Ktiv is probably(1) יַהְוֶה (according to ancient witnesses)." "Note 1: In our translations, we have used Yahweh, a form widely accepted by scholars, instead of the traditional Jehovah."
  29. Marvin H. Pope, Job – Introduction, in Job (The Anchor Bible, Vol. 15). February 19, 1965, p. XIV. .
  30. https://books.google.com/books?id=LX0oAAAAYAAJ&dq=%28yehovih%29&pg=PA89 The Divine Name
  31. Encyclopedia: JEHOVAH . Jewish Encyclopedia.
  32. Pugio fidei by Raymund Martin, written in about 1270.
  33. Book: Francis . Brown . Edward . Robinson . Samuel Rolles . Driver . Charles Augustus . Briggs . Kelly . A Hebrew and English lexicon of the Old Testament – with an appendix containing the biblical Aramaic . 218 . 1906 . Clarendon Press . Oxford, England .
  34. Note: Westcott, in his survey of the English Bible, wrote that Tyndale "felt by a happy instinct the potential affinity between Hebrew and English idioms, and enriched our language and thought for ever with the characteristics of the Semitic mind."
  35. The first English-language book to make a clear distinction between I and J was published in 1634. (Book: Hogg, Richard M. . The Cambridge History of the English Language . 39 . 1992 . Cambridge University Press . Cambridge . 0-521-26476-6 .). It was also only by the mid-1500s that V was used to represent the consonant and U the vowel sound, while capital U was not accepted as a distinct letter until many years later (Book: Pflughaupt, Laurent . Letter by Letter: An Alphabetical Miscellany . 2007 . 123–124 . Princeton Architectural Press . 978-1-56898-737-8 .).
  36. William Tyndale, Doctrinal Treatises, ed. Henry Walter (Cambridge, 1848)
  37. Anthony John . Maas . Jehovah . Jehovah (Yahweh) . 8.
  38. 6:3–6
  39. Web site: Exodus 6:3-11 – I appeared to Abraham, to Isaac and to Jacob as Go... . Bible Study Tools . 2023-11-04.
  40. Book: Garrett, Duane A. . A Modern Grammar for Classical Hebrew . 13 . 2002 . Broadman & Holman . 0-8054-2159-9.
  41. [s:Page:Gesenius' Hebrew Grammar (1910 Kautzsch-Cowley edition).djvu/62|Gesenius' Hebrew Grammar (1910 Kautzsch-Cowley edition), p. 38]
  42. Christo H. J. Van der Merwe, Jackie A. Naude and Jan H. Kroeze, A Biblical Reference Grammar (Sheffield, England: Sheffield Academic Press, 2002), and Gary D. Pratico and Miles V. Van Pelt, Basics of Biblical Hebrew Grammar (Grand Rapids, Michigan: Zondervan Publishing House, 2001).
  43. Book: Godwin, David . Godwin's Cabalistic Encyclopedia: A Complete Guide to Cabalistic Magick . xviii . 1994 . Llewellyn Worldwide . 978-1-56718-324-5 .
  44. http://www.deanburgonsociety.org/CriticalTexts/myths.htm Thomas M. Strouse, Scholarly Myths Perpetuated on Rejecting the Masoretic Text of the Old Testament.
  45. Web site: Awe 11 PDF Jehovah Tetragrammaton . 2023-11-04 . Scribd . 416 (Chapter 11) . en.
  46. Tiberias, sive Commentarius Masoreticus (1620; quarto edition, improved and enlarged by J. Buxtorf the younger, 1665)
  47. Tractatus de punctorum origine, antiquitate, et authoritate, oppositus Arcano puntationis revelato Ludovici Cappelli (1648)
  48. Biblical Theology (Morgan, Pennsylvania: Soli Deo Gloria Publications, 1996 reprint of the 1661 edition), pp. 495–533.
  49. A Dissertation on the Hebrew Vowel-Points (PDF 58.6 MB) , (Liverpoole: Peter Whitfield, 1748)
  50. A Dissertation on the Hebrew Vowel-Points, (Liverpoole: Peter Whitfield, 1748)
  51. Book: Gill, John . John Gill (theologian) . A collection of sermons and tracts ...: To which are Prefixed, Memoirs of the Life, Writing, and Character of the Author . A Dissertation Concerning the Antiquity of the Hebrew Language, Letters, Vowel-Points, and Accents . 3 . 1778 . G. Keith . https://books.google.com/books?id=59wOAAAAIAAJ&pg=PA429.
  52. An Essay on the Antiquity and Utility of the Hebrew Vowel-Points (Glasgow: John Reid & Co., 1833).
  53. Blätter für höhere Wahrheit vol. 11, 1832, pp. 305, 306.
  54. The Battle Over The Hebrew Vowel Points, Examined Particularly As Waged in England, by Thomas D. Ross
  55. (In Awe of Thy Word, G. A. Riplinger – Chapter 11, pp. 413–435)Online.
  56. Web site: Who is Yahweh? – Ridiculous KJV Bible Corrections . Av1611.com . 2013-03-26.
  57. Web site: Whitfield PDF. May 28, 2006. https://web.archive.org/web/20060528075336/http://www.emmanuel-newington.org/seminary/resources/Whitfield.pdf. May 26, 2020. 2006-05-28.
  58. In Awe of Thy Word, G. A. Riplinger – Chapter 11, pp. 422–435.
  59. One of the definitions of "tittle" in the Merriam-Webster Dictionary is "a point or small sign used as a diacritical mark in writing or printing".
  60. Book: William H. . Gould . Charles W. . Quick . The Works of John Owen . Of the Integrity and Purity of the Hebrew and Greek Text of the Scripture; with Considerations on the Prolegomena and Appendix to the Late "Biblia Polyglotta" . 9 . 110 . 1865 . Leighton Publications . Philadelphia, Pennsylvania.
  61. For the meanings of the word Greek, Modern (1453-);: κεραία in the original texts of Matthew 5:18 and Luke 16:17 see Liddell and Scott and for a more modern scholarly view of its meaning in that context see Strong's Greek Dictionary.
  62. Web site: 'Tittle' in Webster's 1828 Dictionary . 1828.mshaffer.com . 2009-10-16 . 2024-05-05.
  63. Web site: The Hebrew Alphabet (Aleph-Bet). Jewish Virtual Library. May 26, 2020.
  64. Web site: Torah and Laining (Cantillation). 2014-10-21. 2009-09-04. 2009-04-22. https://web.archive.org/web/20090422023341/http://hebrewresources.com/viewpage.php?page_id=19. dead.
  65. Book: Biblical Hebrew. 9780802805980. Kelley. Page H.. 1992-04-24. Wm. B. Eerdmans.
  66. Web site: Old Testament Manuscripts. May 26, 2020.
  67. Book: VanderKam, James C. . The Dead Sea scrolls today . 1994 . Wm. B. Eerdmans . Internet Archive . 978-0-8028-0736-6 . Grand Rapids, Michigan . 30 . en-us.
  68. Web site: The Dead Sea Scrolls Biblical Manuscripts. https://web.archive.org/web/20080720141849/http://www.accordancebible.com/about/articles/dssb.php. dead. July 20, 2008. May 26, 2020.
  69. Web site: The Dead Sea Scrolls: A Graphological Investigation . dead . https://web.archive.org/web/20090202125134/http://handwritingfoundation.org/deadsea.htm . February 2, 2009 . May 26, 2020.
  70. Web site: SBL Publications .
  71. Web site: The Dead Sea Scrolls . 1964.
  72. Godfrey . Higgins . On the Vowel Points of the Hebrew Language . The Classical Journal . 145 . June 1826 .
  73. 3:5 HE
  74. Higgins, pp. 146–149
  75. Book: Calmet, Augustin . Calmet's Dictionary of the Holy Bible . 1832 . Crocker and Brewster . 618–619 . en.
  76. Web site: B. Pick, The Vowel-Points Controversy in the XVI. and XVII. Centuries . May 26, 2020.
  77. Moore . George F. . Notes on the Name הוהי . The American Journal of Theology . 12 . 1 . 34–52 . 1908 . 10.1086/478733 . 3154641 .
  78. George F. . Moore . Notes on the Name הוהי . The American Journal of Semitic Languages and Literatures . 28 . 1 . 56–62 . 1911 . 10.1086/369679 . 528133 . 170242955 .
  79. Web site: Build a Free Website with Web Hosting – Tripod. 2007-05-05. https://web.archive.org/web/20090930150428/http://members.lycos.nl/breukelm/Latijnsebijbelvertalingen16deeeuw.pdf. 2009-09-30. dead.
  80. Web site: Bibliotheca biblica; a select list of books on sacred literature; with notices biographical, critical, and bibliographical . 1824 .
  81. Web site: Nicholas Fuller : Oxford Biography Index entry . dead . 2007-07-01 . 2007-09-30 . https://web.archive.org/web/20070930182848/http://www.oxforddnb.com/index/101010234/ .
  82. Web site: Biblical Criticism Catalogue Number 74 .
  83. Web site: Memoirs of the Puritans: Thomas Gataker . www.apuritansmind.com . 20 July 2022 . https://web.archive.org/web/20061029004731/http://www.apuritansmind.com/MemoirsPuritans/MemoirsPuritansThomasGataker.htm . 29 October 2006 . dead.
  84. https://web.archive.org/web/20061029004731/http://www.apuritansmind.com/MemoirsPuritans/MemoirsPuritansThomasGataker.htm Memoirs of the Puritans Thomas Gataker
  85. [William Robertson Smith|Smith]
  86. Web site: Introduction to the Old Testament.
  87. http://www.jw.org/en/news/headlines/?v=2552828400#mid702013141 Revised New World Translation of the Holy Scriptures
  88. Of the 78 passages where the New Testament, using Κύριος (Lord) for the Tetragrammaton of the Hebrew text, quotes an Old Testament passage, the New World Translation puts "Jehovah" for Κύριος in 70 instances, "God" for Κύριος in 5 (Rom 11:2, 8; Gal 1:15; Heb 9:20; 1 Pet 4:14), and "Lord" for Κύριος in 3 (2 Thes 1:9; 1 Pet 2:3, 3:15) – Jason BeDuhn, Truth in Translation (University Press of America 2003), pp. 174–175
  89. Web site: Rheims Douai, 1582–1610: a machine-readable transcript. May 26, 2020.
  90. Web site: Douay–Rheims Catholic Bible, Book Of Exodus Chapter 6.
  91. English Standard Version Translation Oversight Committee Preface to the English Standard Version Quote: "When the vowels of the word adonai are placed with the consonants of YHWH, this results in the familiar word Jehovah that was used in some earlier English Bible translations. As is common among English translations today, the ESV usually renders the personal name of God (YHWH) with the word Lord (printed in small capitals)."
  92. Bruce M. Metzger for the New Revised Standard Version Committee. To the Reader, p. 5
  93. Web site: Preface to the Revised Standard Version of the Bible (1971).
  94. http://old.usccb.org/nab/bible/genesis/genesis4.htm New American Bible, Genesis, Chapter 4
  95. Web site: Preface to the New American Standard Bible . dead . https://web.archive.org/web/20061207004013/http://www.bible-researcher.com/nasb-preface.html . 2006-12-07.
  96. Web site: The HCSB 2nd Edition and the Tetragrammaton – MaybeToday.org. May 26, 2020.
  97. Web site: The World English Bible (WEB) FAQ.
  98. http://www.coyhwh.com/en/bible/hebraicRootsBible.pdf Hebraic Roots Bible
  99. http://www.bakerpublishinggroup.com/books/kjv-names-of-god-bible-hardcover/315389 Baker Publishing Group information
  100. See CivicHeraldry.co.uk -Plymouth and here http://www.civicheraldry.co.uk/plymouth.JPG. Also, Civic Heraldry of the United Kingdom)
  101. e.g. "Guide Me, O Thou Great Jehovah" (1771)
  102. Book: Oursler, Fulton . The Greatest Story Ever Told A Tale Of The Greatest Life Ever Lived . 1949 . Doubleday & Company, Inc. . Universal Digital Library.
  103. Awake!. December 2007. 20. How God's Name Has Been Made Known. The commonly used form of God's name in English is Jehovah, translated from the Hebrew [Tetragrammaton], which appears some 7,000 times in the Bible..
  104. Book: King, Charles William . Gnostics and Their Remains: Ancient and Mediaeval . Bell & Daldy . 1864 . 9780766103818 . London, England . May 26, 2020 . Google Books.
  105. He speaks of it as anonymous: "the writer 'On Interpretations. Aristotle's De Interpretatione does not speak of Egyptians.
  106. Praeparatio evangelica 10.9.
  107. The Grecised Hebrew text "Greek, Ancient (to 1453);: εληιε Ιεωα ρουβα" is interpreted as meaning "my God Ieoa is mightier". ("La prononciation 'Jehova' du tétragramme", O.T.S. vol. 5, 1948, pp. 57, 58. [Greek papyrus CXXI 1.528–540 (3rd century), Library of the British Museum]
  108. Article in the Aster magazine (January 2000), the official periodical of the Greek Evangelical Church.
  109. Greek translation by Ioannes Stanos.
  110. Published by the British and Foreign Bible Society.
  111. Exodus 6:3, etc.
  112. Dogmatike tes Orthodoxou Katholikes Ekklesias (Dogmatics of the Orthodox Catholic Church), 3rd ed., 1997 (c. 1958), Vol. 1, p. 229.
  113. Dahlia M. . Karpman . Tyndale's Response to the Hebraic Tradition . Studies in the Renaissance . 14 . 121 . 1967 . Cambridge University Press . New York . 10.2307/2857163 . i333696.
  114. See comments at Exodus 6:2, 3 in his Critical Remarks on the Hebrew Scriptures (1800).
  115. Rev. Richard Barrett's A Synopsis of Criticisms upon Passages of the Old Testament (1847) p. 219.
  116. Pugio Fidei, in which Martin argued that the vowel points were added to the Hebrew text only in the 10th century (Web site: Thomas D. . Ross . The Battle over the Hebrew Vowel Points Examined Particularly as Waged in England . 11 March 2014 . 5. https://web.archive.org/web/20151010210011/http://faithsaves.net/history-hebrew-vowel-points . 2015-10-10 .).
  117. Notes on the Name הוהי . 528133 . Moore . George F. . The American Journal of Semitic Languages and Literatures . 1911 . 28 . 1 . 56–62 . 10.1086/369679 . 170242955 . subscription .
  118. Charles IX of Sweden instituted the Royal Order of Jehova in 1606.
  119. For example, Gesenius rendered Proverbs 8:22 in Latin as: "Jehova creavit me ab initio creationis". (Samuel Lee, A lexicon, Hebrew, Chaldee, and English (1840) p. 143)
  120. "Non enim h quatuor liter [yhwh] si, ut punctat sunt, legantur, Ioua reddunt: sed (ut ipse optime nosti) Iehoua efficiunt." (De Arcanis Catholicæ Veritatis (1518), folio xliii. See Oxford English Dictionary Online, 1989/2008, Oxford University Press, "Jehovah"). Peter Galatin was Pope Leo X's confessor.
  121. Sir Godfrey Driver, Introduction to the Old Testament of the New English Bible.
  122. Book: Rosenmüller, Ernst Friedrich Karl . Scholia in Vetus Testamentum . 3 . 3 . 8–9 . 1820 . Barth . Leipzig.
  123. See Poole's comments at Exodus 6:2, 3 in his Synopsis criticorum biblicorum.
  124. Book: Kennicott, Benjamin . The State of the Printed Hebrew Text of the Old Testament considered: A Dissertation in two parts . 158–159 . 1753 . Fletcher & Prince . Oxford.
  125. Book: Baillie, William . The First Twelve Psalms in Hebrew with Latin Version, Pronunciation, and Grammatical Praxis . Longmand and Company . 1843 . Dublin . 22.
  126. Book: Schmidt, Sebastian . Biblia Sacra, sive Testamentum Vetus et Novum, ex linguis originalibus in linguam Latinam translatum à Sebastiano Schmidt, Argentorati, 1696 . 207 . 1872 . John Friderici Spoor . Strasbourg.
  127. Book: Hammond, Samuel . Lessons Drawn from the Scriptures . 7, 24, 69 . 1899 .

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