Jehovah

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This article is about the word Jehovah. For the deity, see God in Abrahamic religions. For other uses, see Jehovah (disambiguation).
"Jehovah" at Exodus 6:3
(1611 King James Version)

Jehovah /ɨˈhvə/ is a Latinization of the Hebrew יְהֹוָה, a vocalization of the Tetragrammaton יהוה (YHWH), the proper name of the God of Israel in the Hebrew Bible, which has also been transcribed as "Yehowah" or "Yahweh".[1][2]

יְהֹוָה appears 6,518 times in the traditional Masoretic Text, in addition to 305 instances of יֱהֹוִה (Jehovih).[3] The earliest available Latin text to use a vocalization similar to Jehovah dates from the 13th century.[4]

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, but there is some evidence that it may already have been in use in Late Antiquity (5th century).[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, however there is disagreement. 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 Adonai ("my Lord").

Pronunciation

The name Iehova at a Norwegian church.[7]

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, but some hold there is evidence that the Jehovah form of the Tetragrammaton may have been in use in Semitic and Greek phonetic texts and artifacts from Late Antiquity.[5][6] Others say that it is the pronunciation Yahweh that is testified in both Christian and pagan texts of the early Christian era.[5][8][9][10][11]

Karaite Jews,[12] 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, Isaiah or Jesus, for which the original pronunciations may be unknown.[12] They also point out that "the English form Jehovah is quite simply an Anglicized form of Yehovah,"[12] and preserves the four Hebrew consonants "YHVH" (with the introduction of the "J" sound in English).[12][13][14] 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.[15]

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 יְהֹוָה appears in the text. It is widely assumed, as proposed by the 19th-century Hebrew scholar Gesenius, that the vowels of the substitutes of the name—Adonai (Lord) and Elohim (God)—were inserted by the Masoretes to indicate that these substitutes were to be used.[16] When יהוה precedes or follows Adonai, the Masoretes placed the vowel points of Elohim into the Tetragrammaton, producing a different vocalization of the Tetragrammaton יֱהֹוִה, which was read as Elohim.[17] Based on this reasoning, the form יְהֹוָה (Jehovah) has been characterized by some as a "hybrid form",[5][18] and even "a philological impossibility".[19]

Early modern translators disregarded the practice of reading Adonai (or its equivalents in Greek and Latin, Κύριος and Dominus)[20] 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.[21] 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.[22] In the 1611 King James Version, Jehovah occurred seven times.[23] 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 LORD", which is generally used in the King James Version.[24] It is also used in Christian hymns such as the 1771 hymn, "Guide Me, O Thou Great Jehovah".[25]

Development

The most widespread theory is that the Hebrew term יְהֹוָה has the vowel points of אֲדֹנָי (adonai). Using the vowels of adonai, the composite hataf patah ֲ under the guttural alef א becomes a sheva ְ under the yod י, the holam ֹ is placed over the first he ה, and the qamats ָ is placed under the vav ו, giving יְהֹוָה (Jehovah). When the two names, יהוה and אדני, occur together, the former is pointed with a hataf segol ֱ under the yod י and a hiriq ִ under the second he ה, giving יֱהֹוִה, to indicate that it is to be read as (elohim) in order to avoid adonai being repeated.[26]

A 1552 Latin translation of the Sefer Yetzirah, using the form Iehouah for the "magnum Nomen tetragrammatum".

The pronunciation Jehovah is believed to have arisen through the introduction of vowels of the qere—the marginal notation used by the Masoretes. In places where the consonants of the text to be read (the qere) differed from the consonants of the written text (the kethib), they wrote the qere in the margin to indicate that the kethib was read using the vowels of the qere. For a few very frequent words the marginal note was omitted, referred to as q're perpetuum.[19] One of these frequent cases was God's name, which was not to be pronounced in fear of profaning the "ineffable name". Instead, wherever יהוה (YHWH) appears in the kethib of the biblical and liturgical books, it was to be read as אֲדֹנָי (adonai, "My Lord [plural of majesty]"), or as אֱלֹהִים (elohim, "God") if adonai appears next to it.[citation needed] This combination produces יְהֹוָה (yehovah) and יֱהֹוִה (yehovih) respectively.[citation needed] יהוה is also written ’ה, or even ’ד, and read ha-Shem ("the name").[26]

Scholars are not in total agreement as to why יְהֹוָה does not have precisely the same vowel points as adonai.[citation needed] The use of the composite hataf segol ֱ in cases where the name is to be read, "elohim", has led to the opinion that the composite hataf patah ֲ ought to have been used to indicate the reading, "adonai". It has been argued conversely that the disuse of the patah is consistent with the Babylonian system, in which the composite is uncommon.[26]

Vowel points of יְהֹוָה and אֲדֹנָי

The spelling of the Tetragrammaton and connected forms in the Hebrew Masoretic text of the Bible, with vowel points shown in red.

The table below shows the vowel points of Yehovah and Adonay, indicating the simple sheva in Yehovah in contrast to the hataf patah in Adonay. As indicated to the right, the vowel points used when YHWH is intended to be pronounced as Adonai are slightly different to those used in Adonai itself.

Hebrew (Strong's #3068)
YEHOVAH
יְהֹוָה
Hebrew (Strong's #136)
ADONAY
אֲדֹנָי
יYodYאAlephglottal stop
ְSimple shevaEֲHataf patahA
הHeHדDaletD
ֹHolamOֹHolamO
וVavVנNunN
ָQamatsAָQamatsA
הHeHיYodY

The difference between the vowel points of ’ǎdônây and YHWH is explained by the rules of Hebrew morphology and phonetics. Sheva and hataf-patah were allophones of the same phoneme used in different situations: hataf-patah on glottal consonants including aleph (such as the first letter in Adonai), and simple sheva on other consonants (such as the Y in YHWH).[27]

Introduction into English

The "peculiar, special, honorable and most blessed name of God" Iehoua,
an older English form of Jehovah
(Roger Hutchinson, The image of God, 1550)

The Brown-Driver-Briggs Lexicon suggested that the pronunciation Jehovah was unknown until 1520 when it was introduced by Galatinus, who defended its use.

In English it appeared in William Tyndale's translation of the Pentateuch ("The Five Books of Moses"),[28] 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.[29] The spelling used by Tyndale was "Iehouah"; at that time, "I" was not distinguished from J, and U was not distinguished from V.[30] The original 1611 printing of the Authorized King James Version used "Iehovah". 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 LORD in great letters (except there be any error in the printing), it is in Hebrew Iehouah, Thou that art; or, He that is."[31] The name is also found in a 1651 edition of Ramón Martí's Pugio fidei.[32]

The name Jehovah appeared in all early Protestant Bibles in English, except Coverdale's translation in 1535.[33] The Roman Catholic Douay-Rheims Bible used "the Lord", corresponding to the Latin Vulgate's use of "Dominus" (Latin for "Adonai", "Lord") to represent the Tetragrammaton. the Authorized King James Version also, which used "Jehovah" in a few places, most frequently gave "the LORD" as the equivalent of the Tetragammaton. The name Jehovah 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, it 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 the Jehovah's Witnesses in 1961.

At Exodus 6:3-6, where the King James Version has Jehovah, the Revised Standard Version (1952),[34] 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 "LORD" 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), the English Standard Version (2001), 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[35] 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,[36] and in encyclopedias such as the Jewish Encyclopedia,[37] the Encyclopædia Britannica,[38] and Godwin's Cabalistic Encyclopedia,[39] and is acknowledged even by those who claim that guides to Hebrew are perpetuating "scholarly myths".[40]

"Jehovist" scholars, largely earlier than the 20th century, who believe /əˈhvə/ 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[41] status to the Hebrew language. Some members of Karaite Judaism, such as Nehemia Gordon, hold this view.[12] The antiquity of the vowel points and of the rendering Jehovah was defended by various scholars, including Michaelis,[42] Drach,[42] Stier,[42] William Fulke (1583), Johannes Buxtorf,[43] his son Johannes Buxtorf II,[44] and John Owen [45] (17th century); Peter Whitfield[46][47] and John Gill[48] (18th century), John Moncrieff [49] (19th century), Johann Friedrich von Meyer (1832)[50] Thomas D. Ross has given an account of the controversy on this matter in England down to 1833.[51] G. A. Riplinger,[52] and John Hinton[53] and Thomas M. Strouse (21st century).[54] are more recent defenders of the authenticity of the vowel points.

Jehovist writers such as Nehemia Gordon, who helped make a translation of the "Dead Sea Scrolls", have acknowledged the general agreement among scholars that the original pronunciation of the Tetragrammaton was probably Yahweh, and that the vowel points now attached to the Tetragrammaton were added to indicate that Adonai was to be read instead, as seen in the alteration of those points after prefixes. He wrote: "There is a virtual scholarly consensus concerning this name" and "this is presented as fact in every introduction to Biblical Hebrew and every scholarly discussion of the name."[55] Gordon, disputing this consensus, wrote, "However, this consensus is not based on decisive proof. We have seen that the scholarly consensus concerning Yahweh is really just a wild guess," and went on to say that the vowel points of Adonai are not correct.[56] He argued that "the name is really pronounced Ye-ho-vah with the emphasis on 'vah'. Pronouncing the name Yehovah with the emphasis on 'ho' (as in English Jehovah) would quite simply be a mistake."[57]

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.[58] He argued for an extreme antiquity of their use,[59] 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.[60] He claimed that the use of Hebrew vowel points of יְהֹוָה, and therefore of the name Jehovah /jəˈhvə/, 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[61] Karaite authorities[62][63] 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."[42] The argument between Karaite and Rabbinic Judaism on whether it was lawful to pronounce the name represented by the Tetragrammaton[61] is claimed to show that some copies have always been pointed (voweled)[53] 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.[64] Gill claimed that the pronunciation /jəˈhvə/ can be traced back to early historical sources which indicate that vowel points and/or accents were used in their time.[65] 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.[74] 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.[70]

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.[75][76][77][78] Fulke argued that the words of this verse, spoken in Hebrew, but transliterated into Greek in the New testament, are proof that these marks were applied to the Torah at that time.[79][80] John Lightfoot (1602–1675) claimed the Hebrew vowel points were of the Holy Spirit's invention, not of the Tiberians', characterizing the latter as "lost, blinded, besotted men."[81]

In Peter Whitfield's A Dissertation on the Hebrew Vowel-Points,[46][47] the author examined the positions of Levita and Capellus, giving many biblical examples to refute their notion of the novelty of vowel points. In his introduction, he claimed that the Roman Catholic Church favored Levita's position because it allowed the priests to have the final say in interpretation. The lack of authoritative vowel points in the Hebrew Old Testament, he said, leaves the meaning of many words to the interpreter. Citing the meaning of the Hebrew word for "Masoretes"—māsar, which means "to hand over", "to transmit"[82]—, Whitfield gave 10 reasons for holding that the Hebrew vowel points and accents have to be used for Hebrew to be "clearly understood":

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.[42]

In Thomas D. Ross' book, The Battle over the Hebrew Vowel Points, Examined Particularly As Waged in England, he presents the various points of view regarding the Hebrew Vowel-Points down to the 19th century. He states that the overwhelming majority of present-day Hebrew scholarship believes that the vowel points were added by the Masoretes, but notes that some sections of fundamentalism still hold that they were part of the original text.

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.[84] The Torah scrolls do not include vowel points, and ancient Hebrew was written without vowel signs.[85][86]

The Dead Sea Scrolls, discovered in 1946 and dated from 400 BC to 70 AD,[87] include texts from the Torah or Pentateuch and from other parts of the Hebrew Bible,[88][89] and have provided documentary evidence that, in spite of claims to the contrary, the original Hebrew texts were in fact written without vowel points.[90][91] 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.[92]

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".[93] 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

AuthorDiscourseComments
John Drusius (Johannes Van den Driesche) (1550-1616)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..").[5]
An editor of Drusius in 1698 knows of an earlier reading in Porchetus de Salvaticis however.[clarification needed][6]
John Drusius wrote that neither יְהֹוָה nor יֱהֹוִה accurately represented God's name.[97]
Sixtinus Amama (1593–1659)[98]De nomine tetragrammato (1628) [7]Sixtinus Amama, was a Professor of Hebrew in the University of Franeker. A pupil of Drusius. [8]
Louis Cappel (1585–1658)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.
James Altingius (1618–1679)Exercitatio grammatica de punctis ac pronunciatione tetragrammatiJames Altingius was a learned German divine[clarification needed]. [9]|

Discourses defending Jehovah

AuthorDiscourseComments
Nicholas Fuller (1557–1626)Dissertatio de nomine יהוהNicholas was a Hebraist and a theologian. [10]
John Buxtorf (1564–1629)Disserto de nomine JHVH (1620); Tiberias, sive Commentarius Masoreticus (1664)John Buxtorf the elder [11] 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.
Johannes Buxtorf II (1599–1664)Tractatus de punctorum origine, antiquitate, et authoritate, oppositus Arcano puntationis revelato Ludovici Cappelli (1648)Continued his father's arguments that the pronunciation and therefore the Hebrew vowel points resulting in the name Jehovah have divine inspiration.
Thomas Gataker (1574–1654)[12]De Nomine Tetragrammato Dissertaio (1645) [13]See Memoirs of the Puritans Thomas Gataker.
John Leusden (1624–1699)Dissertationes tres, de vera lectione nominis JehovaJohn Leusden wrote three discourses in defense of the name Jehovah. [14]

Summary of discourses

In A Dictionary of the Bible (1863), William Robertson Smith summarized these discourses, concluding that "whatever, therefore, be the true pronunciation of the word, there can be little doubt that it is not Jehovah".[99] 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 (יְהֹוָה, usually with the vowel points of אֲדֹנָי; but when the two occur together, the former is pointed יֱהֹוִה, that is with the vowels of אֱלֹהִים, as in Obad. i. 1, Hab. iii. 19:"[100] 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:

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".[104] 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."[105]

Most modern translations exclusively use Lord or LORD, 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:

Some translations use both Yahweh and LORD:

Some translate the Tetragrammaton exclusively as Yahweh:

Other usage

Following the Middle Ages, some churches and public buildings across Europe, both before and after the Protestant Reformation were decorated with the name Jehovah. For example, the Coat of Arms of Plymouth (UK) City Council bears the Latin inscription, Turris fortissima est nomen Jehova[111] (English, "The name of Jehovah is the strongest tower"), derived from Proverbs 18:10.

Jehovah has been a popular English word for the personal name of God for several centuries. Christian hymns[112] feature the name. The form "Jehovah" also appears in reference books and novels, for example, appearing several times in the novel The Greatest Story Ever Told by Roman Catholic author Fulton Oursler.[113] Some religious groups, notably Jehovah's Witnesses[114][115] and proponents of the King-James-Only movement, make prominent use of the name.

In Mormonism, "Jehovah" was the name by which Jesus was known in the Old Testament, as opposed to God the Father who is referred to in the Mormon faith as "Elohim".

Similar Greek names

Ancient

Modern

Similar Latin and English transcriptions

Excerpts from Raymond Martin's Pugio Fidei adversus Mauros et Judaeos (1270, p. 559), containing the phrase "Jehova, sive Adonay, qvia Dominus es omnium" (Jehovah, or Adonay, for you are the Lord of all).[126]
Geneva Bible, 1560. (Psalm 83:18)
A Latin rendering of the Tetragrammaton has been the form "Jova", sounding very similar to "Jehovah".
(Origenis Hexaplorum, edited by Frederick Field, 1875.)

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

See also

Notes

  1. ^ Gérard Gertoux, THE NAME OF GOD YeHoWaH. ITS STORY - Retrieved 2 July 2012.
  2. ^ Preface to the New American Standard Bible
  3. ^ Brown-Driver-Briggs Lexicon
  4. ^ Pugio fidei by Raymund Martin, written in about 1270
  5. ^ a b c d "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" (Roy Kotansky, Jeffrey Spier, "The 'Horned Hunter' on a Lost Gnostic Gem", The Harvard Theological Review, Vol. 88, No. 3 (Jul., 1995), p. 318.)
  6. ^ a b "This [Yehowah] is the correct pronunciation of the tetragramaton, as is clear from the pronunciation of proper names in the First Testament (FT), poetry, fifth-century Aramaic documents, Greek translations of the name in the Dead Sea Scrolls and church fathers." (George Wesley Buchanan, "The Tower of Siloam", The Expository Times 2003; 115: 37; pp. 40, 41)
  7. ^ Source: The Divine Name in Norway,
  8. ^ 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 [1], 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".
  9. ^ Greek Magical Papyri Texts, The "Mithras" Liturgy, Marvin W. Meyer. In the introduction he says that the magical formula "IAO" seems derived from or imitative of the Semitic word "Yahweh". The same explanation of the word "Iao" in pagan magical texts is given by Franz Cumont (quoted in The Hidden History of Western Civilization, David Livingstone, p. 178 and The Names of God, Their Pronunciation and Their Translation, Kristin De Troyer, states that "IAO can be seen as a transliteration of YAHU, the three-letter form of the Name of God" (p. 6).
  10. ^ Hermetic Magic: The Postmodern Magical Papyrus of Abaris, Stephen Flowers (1995), p. 95
  11. ^ Eerdman's Dictionary of the Bible (2000), p. 1402
  12. ^ a b c d e Nehemia Gordon, The Pronunciation of the Name
  13. ^ Scott Jones - יהוה Jehovah יהוה
  14. ^ Carl D. Franklin - Debunking the Myths of Sacred Namers יהוה - Christian Biblical Church of God - December 9, 1997 - Retrieved 25 August 2011.
  15. ^ George Wesley Buchanan, "How God's Name Was Pronounced," BAR 21.2 (March -April 1995), 31-32
  16. ^ "יְהֹוָה Jehovah, pr[oper] name of the supreme God amongst the Hebrews. The later Hebrews, for some centuries before the time of Christ, either misled by a false interpretation of certain laws (Ex. 20:7; Lev. 24:11), or else following some old superstition, regarded this name as so very holy, that it might not even be pronounced (see Philo, Vit. Mosis t.iii. p.519, 529). Whenever, therefore, this nomen tetragrammaton occurred in the sacred text, they were accustomed to substitute for it אֲדֹנָי, and thus the vowels of the noun אֲדֹנָי are in the Masoretic text placed under the four letters יהוה, but with this difference, that the initial Yod receives a simple and not a compound Sh’va (יְהֹוָה [Yehovah], not (יֲהֹוָה [Yahovah]); prefixes, however, receive the same points as if they were followed by אֲדֹנָי [...] This custom was already in vogue in the days of the LXX. translators; and thus it is that they every where translated יְהֹוָה by ὁ Κύριος (אֲדֹנָי)." (H. W. F. Gesenius, Gesenius's Hebrew-Chaldee Lexicon to the Old Testament, (Grand Rapids, Michigan: Baker Book House, 1979[1847]), p. 337)
  17. ^ For example, Deuteronomy 3:24, Deuteronomy 9:26 (second instance), Judges 16:28 (second instance), Genesis 15:2
  18. ^ 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), 224.
  19. ^ a b Jewish Encyclopedia: article YHWH
  20. ^ The Latin Vulgate of St. Jerome renders the name as Adonai at Exodus 6:3 rather than as Dominus.
  21. ^ 1911 Encyclopædia Britannica: article Jehovah (Yahweh)
  22. ^ 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."
  23. ^ At Gen.22:14; Ex.6:3; 17:15; Jg.6:24; Ps.83:18, Is.12:2; 26:4. Strong's Exhaustive Concordance of the Bible (Iowa Falls: Word, 1994), 722.
  24. ^ According to the preface, this was because the translators felt that the "Jewish superstition, which regarded the Divine Name as too sacred to be uttered, ought no longer to dominate in the English or any other version of the Old Testament".
  25. ^ 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).
  26. ^ a b c Jewish Encyclopedia of 1901-1906
  27. ^ Jewish Encyclopedia: article Jehovah
  28. ^ Only three copies of his Five Books of Moses survive, and the best copy is kept at the British Museum.
  29. ^ 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." See Dahlia M. Karpman's, "Tyndale's Response to the Hebraic Tradition" (Studies in the Renaissance, Vol. 14 (1967)), pp. 113, 118, 119.
  30. ^ The first English-language book to make a clear distinction between I and J was published in 1634. (The Cambridge History of the English Language, Richard M. Hogg, (Cambridge University Press 1992 ISBN=0-521-26476-6, p. 39). 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 (Letter by Letter: An Alphabetical Miscellany, Laurent Pflughaupt, (Princeton Architectural Press ISBN 978-1-56898-737-8) pp. 123–124).
  31. ^ William Tyndale, Doctrinal Treatises, ed. Henry Walter (Cambridge, 1848), p. 408.
  32. ^ Wikisource-logo.svg "Jehovah (Yahweh)". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. 
  33. ^ In the 7th paragraph of Introduction to the Old Testament of the New English Bible, Sir Godfry 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."
  34. ^ Exodus 6:3-5 RSV
  35. ^ Duane A. Garrett, A Modern Grammar for Classical Hebrew (Broadman & Holman 2002 ISBN 0-8054-2159-9), p. 13
  36. ^ Gesenius' Hebrew Grammar (1910 Kautzsch-Cowley edition), p. 38
  37. ^ Jewish Encyclopedia, article Punctuation
  38. ^ Encyclopædia Britannica, 11th edition, article Hebrew
  39. ^ Godwin's Cabalistic Encyclopedia, Third Edition (Llewellyn 1994), p. xviii
  40. ^ Thomas M. Strouse, Scholarly Myths Perpetuated on Rejecting the Masoretic Text of the Old Testament. The writer mentions in particular 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: Zondervan Publ. House, 2001)
  41. ^ "ab origine: Definition of ab origine". Sacklunch.net. Retrieved 2013-03-26. 
  42. ^ a b c d e (In Awe of Thy Word, G.A. Riplinger-Chapter 11, page 416)Online
  43. ^ Tiberias, sive Commentarius Masoreticus (1620; quarto edition, improved and enlarged by J. Buxtorf the younger, 1665)
  44. ^ Tractatus de punctorum origine, antiquitate, et authoritate, oppositus Arcano puntationis revelato Ludovici Cappelli (1648)
  45. ^ Biblical Theology (Morgan, PA: Soli Deo Gloria Publications, 1996 reprint of the 1661 edition), pp. 495-533
  46. ^ a b A Dissertation on the Hebrew Vowel-Points PDF, (Liverpoole: Peter Whitfield, 1748)
  47. ^ a b A Dissertation on the Hebrew Vowel-Points, (Liverpoole: Peter Whitfield, 1748)
  48. ^ A Dissertation concerning the Antiquity of the Hebrew Language, LETTERS, VOWEL POINTS, and ACCENTS (London: n. p., 1767)
  49. ^ An Essay on the Antiquity and Utility of the Hebrew Vowel-Points (Glasgow: John Reid & Co., 1833).
  50. ^ Blätter für höhere Wahrheit vol. 11, 1832, pp. 305, 306.
  51. ^ The Battle Over The Hebrew Vowel Points, Examined Particularly As Waged in England, by Thomas D. Ross
  52. ^ (In Awe of Thy Word, G.A. Riplinger-Chapter 11, page 413-435)Online
  53. ^ a b "Who is Yahweh? - Ridiculous KJV Bible Corrections". Av1611.com. Retrieved 2013-03-26. 
  54. ^ a b [2][dead link]
  55. ^ Nehemia Gordon, The Pronunciation of the Name,pp. 1-2
  56. ^ Nehemia Gordon, The Pronunciation of the Name,p. 8
  57. ^ Nehemia Gordon, The Pronunciation of the Name,p. 11
  58. ^ Gill 1778
  59. ^ Gill 1778, pp. 499–560
  60. ^ Gill 1778, pp. 549–560
  61. ^ a b c Gill 1778, pp. 538–542
  62. ^ In Awe of Thy Word, G.A. Riplinger-Chapter 11, pp. 422–435
  63. ^ Gill 1778, p. 540
  64. ^ Gill 1778, pp. 548–560
  65. ^ Gill 1778, p. 462
  66. ^ Gill 1778, pp. 461–462
  67. ^ Gill 1778, p. 501
  68. ^ Gill 1778, pp. 512–516
  69. ^ Gill 1778, p. 522
  70. ^ a b Gill 1778, p. 531
  71. ^ Gill 1778, pp. 535–536
  72. ^ Gill 1778, pp. 536–537
  73. ^ Gill 1778, p. 544
  74. ^ Gill 1778, p. 499
  75. ^ 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".
  76. ^ pg. 110, 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,” in vol. IX, The Works of John Owen, ed. Gould, William H, & Quick, Charles W., Philadelphia, PA: Leighton Publications, 1865)
  77. ^ For the meanings of the word 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.
  78. ^ "Search => [word] => tittle :: 1828 Dictionary :: Search the 1828 Noah Webster's Dictionary of the English Language (FREE)". 1828.mshaffer.com. 2009-10-16. Retrieved 2013-03-26. 
  79. ^ The Battle Over The Hebrew Vowel Points, Examined Particularly As Waged in England, by Thomas D. Ross, pp. 13-14
  80. ^ Gill 1778, p. 435
  81. ^ The Battle Over The Hebrew Vowel Points, Examined Particularly As Waged in England, Thomas D. Ross, pp. 16-17
  82. ^ American Heritage Dictionary of the English Languages
  83. ^ Liverpoole: Peter Whitfield, 1748), 288 pp., Whitfield's critical texts
  84. ^ Jewish Virtual Library: Vowels and Points
  85. ^ At Home with Hebrew
  86. ^ Page H. Kenney, Biblical Hebrew: an introductory grammar 1992
  87. ^ Old Testament Manuscripts
  88. ^ James C. VanderKam, The Dead Sea Scrolls Today, p. 30
  89. ^ The Dead Sea Scrolls Biblical Manuscripts
  90. ^ The Dead Sea Scrolls: A Graphological Investigation
  91. ^ William P. Griffin, Killing a Dead Language: A Case against Emphasizing Vowel Pointing when Teaching Biblical Hebrew
  92. ^ The Dead Sea Scrolls: A College Textbook and a Study Guide, pp. 75-76
  93. ^ Godfrey Higgins, On the Vowel Points of the Hebrew Language, in The Classical Journal for March and June 1826, p. 145
  94. ^ Higgins, pp. 146-149
  95. ^ Augustin Calmet, Dictionary of the Bible, pp. 618-619
  96. ^ B. Pick, The Vowel-Points Controversy in the XVI. and XVII. Centuries
  97. ^ See Gérard Gertoux, The name of God Y.EH.OW.AH which is pronounced as it is written I_EH_OU_AH, pp. 209, 210.
  98. ^ See page 8
  99. ^ Smith commented, "In the decade of dissertations collected by Reland, Fuller, Gataker, and Leusden do battle for the pronunciation Jehovah, against such formidable antagonists as Drusius, Amama, Cappellus, Buxtorf, and Altingius, who, it is scarcely necessary to say, fairly beat their opponents out of the field; "the only argument of any weight, which is employed by the advocates of the pronunciation of the word as it is written being that derived from the form in which it appears in proper names, such as Jehoshaphat, Jehoram, &c. [...] Their antagonists make a strong point of the fact that, as has been noticed above, two different sets of vowel points are applied to the same consonants under certain circumstances. To this Leusden, of all the champions on his side, but feebly replies. [...] The same may be said of the argument derived from the fact that the letters מוכלב, when prefixed to יהוה, take, not the vowels which they would regularly receive were the present pronunciation true, but those with which they would be written if אֲדֹנָי, adonai, were the reading; and that the letters ordinarily taking dagesh lene when following יהוה would, according to the rules of the Hebrew points, be written without dagesh, whereas it is uniformly inserted."
  100. ^ Image of it.
  101. ^ Introduction to the Old Testament of the New English Bible
  102. ^ Revised New World Translation of the Holy Scriptures. Accessed 14 October 2013.
  103. ^ 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 ISBN 0-7618-2556-8), pp. 174-175
  104. ^ Rheims Douai, 1582-1610: a machine-readable transcript
  105. ^ Douay-Rheims Bible
  106. ^ Preface to the Revised Standard Version
  107. ^ New American Bible, Genesis, Chapter 4
  108. ^ Foreword and Preface to the New American Standard Bible
  109. ^ John W. Gillis, The HCSB 2nd Edition and the Tetragrammaton
  110. ^ How does the WEB compare to other translations?
  111. ^ See CivicHeraldry.co.uk -Plymouth and here [3]. Also, Civic Heraldry of the United Kingdom)
  112. ^ e.g. "Guide Me, O Thou Great Jehovah" (1771)
  113. ^ Full text of "The Greatest Story Ever Told A Tale Of The Greatest Life Ever Lived" - Internet Archive - Retrieved 2 September 2011.
  114. ^ Awake!, December 2007, p. 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."
  115. ^ The Divine Name That Will Endure Forever, p. 7: "Nobody knows for sure how the name of God was originally pronounced. Nevertheless, many prefer the pronunciation Jehovah. Why? Because it has a currency and familiarity that Yahweh does not have."
  116. ^ a b Charles William King, The Gnostics and their remains: Ancient and Mediaeval (1887), p. 285
  117. ^ He speaks of it as anonymous: "the writer 'On Interpretations'". Aristotle's De Interpretatione does not speak of Egyptians.
  118. ^ Charles William King, The Gnostics and their remains: Ancient and Mediaeval (1887), pp. 199-200.
  119. ^ Praeparatio evangelica 10.9.
  120. ^ The Grecised Hebrew text "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]
  121. ^ Article in the Aster magazine (January 2000), the official periodical of the Greek Evangelical Church.
  122. ^ Greek translation by Ioannes Stanos.
  123. ^ Published by the British and Foreign Bible Society.
  124. ^ Exodus 6:3, etc.
  125. ^ Dogmatike tes Orthodoxou Katholikes Ekklesias (Dogmatics of the Orthodox Catholic Church), 3rd ed., 1997 (c. 1958), Vol. 1, p. 229.
  126. ^ Raymond Martin's Pugio Fidei maintained that the Hebrew vowel points, such as those attached to the Tetragrammaton, were not added to the Hebrew Bible until the 10th century (Thomas D. Ross, The Battle over the Hebrew Vowel Points Examined Particularly as Waged in England, p. 5).
  127. ^ Dahlia M. Karpman, "Tyndale's Response to the Hebraic Tradition" (Studies in the Renaissance, Vol. 14 (1967)), p. 121.
  128. ^ a b See comments at Exodus 6:2, 3 in his Critical Remarks on the Hebrew Scriptures (1800). Also, Rev. Richard Barrett's A Synopsis of Criticisms upon Passages of the Old Testament (1847) p. 219.
  129. ^ a b At his work Pugio Fidei, in which he argued that the vowel points were added to the Hebrew text only in the 10th century (Thomas D. Ross, The Battle over the Hebrew Vowel Points Examined Particularly as Waged in England, p. 5). At page 152 of Gérard Gertoux's book The name of God Y.eH.oW.aH which is pronounced as it is written I_EH_OU_AH is a photo of a bilingual Latin (or Spanish) text and Hebrew text [side by side] written by Raymond Martin in 1278, with in its last sentence "יְהוָֹה" opposite "Yohoua".
  130. ^ a b At his book Victory Against the Ungodly Hebrews. Gérard Gertoux, The name of God Y.eH.oW.aH, p. 153. See also [4]; George Moore, Notes on the Name YHWH (The American Journal of Theology, Vol. 12, No. 1. (Jan., 1908), pp. 34-52.
  131. ^ Charles IX of Sweden instituted the Royal Order of Jehova in 1606.
  132. ^ a b c Scholia in Vetus Testamentum, vol. 3, part 3, pp. 8, 9, etc.
  133. ^ 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)
  134. ^ "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.
  135. ^ Sir Godfrey Driver, Introduction to the Old Testament of the New English Bible.
  136. ^ See Poole's comments at Exodus 6:2, 3 in his Synopsis criticorum biblicorum.
  137. ^ The State of the printed Hebrew Text of the Old Testament considered: A Dissertation in two parts (1753), pp. 158, 159)
  138. ^ The First Twelve Psalms in Hebrew, p. 22.

References

External links