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Thomas D. Ross gives a brief account<ref>[http://thross7.googlepages.com/VowelPointPaper.pdf Thomas D. Ross, "1The Battle Over the Hebrew Vowel Points, Examined Particularly As Waged in England"]</ref> of other Englishmen who at that time feared that denying the divine origin of the vowel points in the received Hebrew text of the Old Testament would be contrary to the Westminster Confession of Faith, which states: "The Old Testament in Hebrew [was], by [God's] singular care and providence, kept pure in all ages."<ref>[https://en.wikisource.org/wiki/The_Confession_of_Faith_of_the_Assembly_of_Divines_at_Westminster ''The Confession of Faith of the Assembly of Divines at Westminster'', VIII]</ref>
Thomas D. Ross gives a brief account<ref>[http://thross7.googlepages.com/VowelPointPaper.pdf Thomas D. Ross, "1The Battle Over the Hebrew Vowel Points, Examined Particularly As Waged in England"]</ref> of other Englishmen who at that time feared that denying the divine origin of the vowel points in the received Hebrew text of the Old Testament would be contrary to the Westminster Confession of Faith, which states: "The Old Testament in Hebrew [was], by [God's] singular care and providence, kept pure in all ages."<ref>[https://en.wikisource.org/wiki/The_Confession_of_Faith_of_the_Assembly_of_Divines_at_Westminster ''The Confession of Faith of the Assembly of Divines at Westminster'', VIII]</ref>


==Early modern arguments==
== Early arguments about use of "Jehovah" ==


The adoption at the time of the [[Protestant Reformation]] of "Jehovah" in place of the traditional "Lord" (''Dominus'', Κύριος) in some new translations, vernacular or Latin, of the Biblical Tetragrammaton stirred up dispute about its correctness. In 1711, [[Adriaan Reland]] published a book containing the complete text of ten 17th-century works on the novelty, five attacking and five defending it.<ref>Adrian Reeland. ''[https://books.google.com/books?id=pDqyxbtzTIsC Decas exercitationum philologicarum de vera pronuntiatione nominis Jehova, quarum quinque priores lectionem Jehova impugnant, posteriores tuentur. Cum praefatione Adriani Relandi]''. ex officina Johannis Coster; 1707.</ref>
In the 16th and 17th centuries, various arguments were presented for and against the transcription of the form ''Jehovah''.<!--Do not add discourses that are not summarized by Smith per section below-->


The five works critical of the use of "Jehovah" were:
===Discourses rejecting ''Jehovah''===
* ''Tetragrammaton, sive de Nomine Dei Proprio'' by [[Johannes van den Driesche]] (1550–1616), known as Drusius, (pp. 1–150 of Reland's book)
{| border="1" cellpadding="5" style="text-align:left;"
* ''De Nomine Tetragrammato'' by [[Sixtinus Amama]] (1593–1629) (pp. 151–264)
|-
* ''De SS. Dei Nomine Tetragrammato יהוה ac genuina ejus pronunciatione'' by [[Louis Cappel]] (1585–1658), mentioned above in relation to the vowel-points controversy (pp. 265–382)
!width=120|Author
* ''De nomine יהוה'' by [[Johannes Buxtorf]] (1564–1629), also mentioned above in relation to the controversy in which he took a position contrary to that of Cappel (pp. x383–412);
!width=200|Discourse
* ''Exercitatio Grammatica, De Punctis et Pronunciatione Tetragrammati יהוה'' by [[Jacob Alting]] (1618–1679) (pp. 413–432)
!Comments
|-
|valign=top align=left|John Drusius ([[Johannes Van den Driesche]]) (1550–1616)
|valign=top align=left|''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..").[https://www.jstor.org/stable/3154641]<br /> An editor of Drusius in 1698 knows of an earlier reading in Porchetus de Salvaticis however.{{Clarify|date=December 2009}}[https://www.jstor.org/stable/528133]<br /><!--According to [http://img.villagephotos.com/p/2003-7/264290/BDBYahwehtrimmed.jpg the Brown-Driver-Briggs Lexicon], {{hebrew|יְהֹוָה}} (Qr {{hebrew|אֲדֹנָי}}) occurs 6518 times, and {{hebrew|יֱהֹוִה}} (Qr {{hebrew|אֱלֹהִים}}) occurs 305 times in the Masoretic Text. [already in article, not directly related to Drusius]-->John Drusius wrote that neither {{hebrew|יְהֹוָה}} nor {{hebrew|יֱהֹוִה}} accurately represented God's name.
|-
|valign=top align=left|[[Sixtinus Amama]] (1593–1659)<ref>{{cite web|url=http://members.lycos.nl/breukelm/Latijnsebijbelvertalingen16deeeuw.pdf|title=Build a Free Website with Web Hosting – Tripod|publisher=|access-date=2007-05-05|archive-url=https://web.archive.org/web/20090930150428/http://members.lycos.nl/breukelm/Latijnsebijbelvertalingen16deeeuw.pdf|archive-date=2009-09-30|url-status=dead}}</ref>
|valign=top align=left|''De nomine tetragrammato'' (1628) [https://www.jstor.org/stable/3154641]
|Sixtinus Amama, was a Professor of Hebrew in the University of Franeker. A pupil of Drusius. [https://www.jstor.org/stable/3154641]
|-
|valign=top align=left|[[Louis Cappel]] (1585–1658)
|valign=top align=left|''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=left|[[James Altingius]] (1618–1679)
|valign=top align=left|[https://archive.org/details/bibliothecabibl02ormegoog/page/n28 <!-- quote=james altingius. --> ''Exercitatio grammatica de punctis ac pronunciatione tetragrammati'']
|James Altingius was a learned German divine{{Clarify|date=December 2009}}. [https://archive.org/details/bibliothecabibl02ormegoog/page/n28 <!-- quote=james altingius. -->]|
|}


The five works that defended the use of "Jehovah" were:
===Discourses defending ''Jehovah''===
* ''Dissertatio de nomine יהוה'' by [[Nicholas Fuller]] (1557–1626) (pp. 435–474)
{| border="1" cellpadding="5" style="text-align:left;" border-collapse'':
* ''De Nomine Tetragrammato Dissertatio qua vocis Jehovah apud nostros receptae usus defenditur, & a quorundam cavillationibus iniquis pariter atque inanibus vindicatur'' by [[Thomas Gataker]] (1574–1654) (pp. 475–514)
|-
* Three works by [[Johann Leusden]] (1624–1699) (pp. 515–564)
!width=120|Author
!width=200|Discourse
!Comments
|-
|valign=top align=left|[[Nicholas Fuller]] (1557–1626)
|valign=top align=left| ''Dissertatio de nomine יהוה''
|valign=top align=left|Nicholas was a Hebraist and a theologian. [http://www.oxforddnb.com/index/101010234/]
|-
|valign=top align=left|[[Johannes Buxtorf|John Buxtorf]] (1564–1629)
|valign=top align=left|''Disserto de nomine JHVH'' (1620); ''Tiberias, sive Commentarius Masoreticus'' (1664)
|valign=top align=left|John Buxtorf the elder [http://www.mhs.ox.ac.uk/gatt/catalog.php?num=74] 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=left|[[Johannes Buxtorf II]] (1599–1664)
|valign=top align=left|''Tractatus de punctorum origine, antiquitate, et authoritate, oppositus Arcano puntationis revelato Ludovici Cappelli'' (1648)
|valign=top align=left| Continued his father's arguments that the pronunciation and therefore the Hebrew vowel points resulting in the name ''Jehovah'' have divine inspiration.
|-
|valign=top align=left|[[Thomas Gataker]] (1574–1654)[http://members.aol.com/EvertonP3/thomasgataker.htm]
|valign=top align=left|''De Nomine Tetragrammato Dissertaio'' (1645) [https://web.archive.org/web/20061029004731/http://www.apuritansmind.com/MemoirsPuritans/MemoirsPuritansThomasGataker.htm]
|valign=top align=left|See [https://web.archive.org/web/20061029004731/http://www.apuritansmind.com/MemoirsPuritans/MemoirsPuritansThomasGataker.htm Memoirs of the Puritans Thomas Gataker].
|-
|valign=top align=left|[[John Leusden]] (1624–1699)
|valign=top align=left|''Dissertationes tres, de vera lectione nominis Jehova''
|valign=top align=left| John Leusden wrote three discourses in defense of the name Jehovah. [https://web.archive.org/web/20061029004731/http://www.apuritansmind.com/MemoirsPuritans/MemoirsPuritansThomasGataker.htm]
|}


In the introduction to his book, Reland lists the arguments that each side put forward and the responses of the other.
===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''".<ref>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 {{hebrew|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."</ref> 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 ({{hebrew|יְהֹוָה}}, usually with the vowel points of {{hebrew|אֲדֹנָי}}; but when the two occur together, the former is pointed {{hebrew|יֱהֹוִה}}, that is with the vowels of {{hebrew|אֱלֹהִים}}, as in Obad. i. 1, Hab. iii. 19:"<ref>[http://img.villagephotos.com/p/2003-7/264290/JehovahSmithsBibleDictionary.jpg Image] of it.</ref> 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.
The discussion was about the choice between "Jehovah" and "Lord", but Buxtorf also brought up the question of the original pronunciation of the Tetragrammaton. Some, he said, hold for the Samaritan ''Jahve'', others for the Greek ''Jao'', others for the Latin ''Jova'', and others for the very recent ''Jehovah''. He himself maintained that the original pronunciation of the Tetragammaton is lost (as the Jews agree and as is indicated by the differences in the punctuation applied to it, sometimes with the vowels ''ə, ō, ā'', sometimes with ''ĕ, ō, i''), and that it should be read not as "Jehovah" but as "Adonai".<ref>Pages 392–393 of Reland's book</ref>

From the 19th century onward, scholars, even when still employing "Jehovah" as a convenient reference term when discussing its correct pronunciation, overwhelmingly agree that, as [[William Robertson Smith]] put it: "Whatever, therefore, be the true pronunciation of the word, the usage of the Masorets themselves indicates that it is not ''Jehovah''". On the arguments deployed by the defenders of using "Jehovah" he commented: "In Reland's ''Decade of Dissertations'', 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, in fact, 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, which, however, is simply due to the shifting of the accent. 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."<ref>Sir William Smith. ''[https://books.google.com/books?id=cmwLAQAAIAAJ&pg=PA1550 A Dictionary of the Bible: Comprising Its Antiquities, Biography, Geography, and Natural History]''. J. Murray; 1893. p. 1550.</ref> The two differents sets of vowel points to which Smith refers are those that Buxtorf also noted.


== Usage in English Bible translations{{Anchor|Usage in English}} ==
== Usage in English Bible translations{{Anchor|Usage in English}} ==

Revision as of 11:08, 15 November 2020

"Jehovah" at Exodus 6:3 (1611 King James Version)

Jehovah (/ɪˈhvə/) is a Latinization of the Hebrew Template:Hebrew, one vocalization of the Tetragrammaton Template:Hebrew (YHWH), the proper name of the God of Israel in the Hebrew Bible[1] and one of the seven names of God in Judaism.

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 Adonai ("my Lord"). The Hebrew vowel points of Adonai were added to the Tetragrammaton by the Masoretes, and the resulting form was transliterated around the 12th century as Yehowah.[2] The derived forms Iehouah and Jehovah first appeared in the 16th century.

"Jehovah" was introduced to the English-speaking world by William Tyndale in his translation of Exodus 6:3, and was taken up in very limited fashion (the King James Version has it only four times as an independent name plus three times in compound terms) in other translations such as the Geneva Bible and the King James Version, which mostly use "Lord".[3] The United States Conference of Catholic Bishops, states that, in order to pronounce the Tetragrammaton, a practice that in liturgical contexts it deprecates, "it is necessary to introduce vowels that alter the written and spoken forms of the name", resulting in "Yahweh" or "Jehovah".[4] "Jehovah" appears in the still-popular American Standard Version (1901) and Young's Literal Translation (1862, 1899), but it does not appear in current mainstream English translations, some of which use Yahweh but most continue to use "Lord" or "LORD" to represent the Tetragrammaton.[5][6] The Watchtower Society's New World Translation uses "Jehovah" throughout the Old Testament and even puts it into their version of the New Testament.

Pronunciation

The name Iehova at a Lutheran church in Norway.[7]

Most scholars believe "Jehovah" (also transliterated as "Yehowah"[8]) to be a hybrid form derived by combining the Latin letters JHVH with the vowels of Adonai. 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.[9] Others say that it is the pronunciation Yahweh that is testified in both Christian and pagan texts of the early Christian era.[9][10][11][12]

Some Karaite Jews,[13] 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.[13][14] They also point out that "the English form Jehovah is quite simply an Anglicized form of Yehovah,"[13] and preserves the four Hebrew consonants "YHVH" (with the introduction of the "J" sound in English).[13][15][16] 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.[17]

Biblical scholar Francis B. Dennio, in an article he wrote, in the Journal of Biblical Literature, 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.[14]

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 Template:Hebrew 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.[18] When יהוה precedes or follows Adonai, the Masoretes placed the vowel points of Elohim into the Tetragrammaton, producing a different vocalization of the Tetragrammaton Template:Hebrew, which was read as Elohim.[19] Based on this reasoning, the form Template:Hebrew (Jehovah) has been characterized by some as a "hybrid form",[9][20] and even "a philological impossibility".[21]

Early modern translators disregarded the practice of reading Adonai (or its equivalents in Greek and Latin, Κύριος and Dominus)[22] 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 LORD", which is generally used in the King James Version.[27] It is also used in Christian hymns such as the 1771 hymn, "Guide Me, O Thou Great Jehovah".[28]

Development

The most widespread theory is that the Hebrew term Template:Hebrew has the vowel points of Template:Hebrew (adonai).[29] Using the vowels of adonai, the composite hataf patah Template:Hebrew under the guttural alef א becomes a sheva Template:Hebrew under the yod י, the holam Template:Hebrew is placed over the first he ה, and the qamats Template:Hebrew is placed under the vav ו, giving Template:Hebrew (Jehovah). When the two names, יהוה and אדני, occur together, the former is pointed with a hataf segol Template:Hebrew under the yod י and a hiriq Template:Hebrew under the second he ה, giving Template:Hebrew, to indicate that it is to be read as (elohim) in order to avoid adonai being repeated.[29][30]

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.[2][31][23] Emil G. Hirsch was among the modern scholars that recognized "Jehovah" to be "grammatically impossible".[30]

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

Template:Hebrew appears 6,518 times in the traditional Masoretic Text, in addition to 305 instances of Template:Hebrew (Jehovih). 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.[21] 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 Template:Hebrew (adonai, "My Lord [plural of majesty]"), or as Template:Hebrew (elohim, "God") if adonai appears next to it.[32][unreliable source?][33] This combination produces Template:Hebrew (yehovah) and Template:Hebrew (yehovih) respectively.[32] יהוה is also written ה', or even ד', and read ha-Shem ("the name").[30]

Scholars are not in total agreement as to why Template:Hebrew does not have precisely the same vowel points as adonai.[32] The use of the composite hataf segol Template:Hebrew in cases where the name is to be read, "elohim", has led to the opinion that the composite hataf patah Template:Hebrew 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.[21]

Vowel points of Template:Hebrew and Template:Hebrew

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
Template:Hebrew
Hebrew (Strong's #136)
ADONAY
Template:Hebrew
י Yod Y א Aleph glottal stop
Template:Hebrew Simple sheva E Template:Hebrew Hataf patah A
ה He H ד Dalet D
Template:Hebrew Holam O Template:Hebrew Holam O
ו Vav V נ Nun N
Template:Hebrew Qamats A Template:Hebrew Qamats A
ה He H י Yod Y

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).[30]

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 earliest available Latin text to use a vocalization similar to Jehovah dates from the 13th century.[34] 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") 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.[35] The spelling used by Tyndale was "Iehouah"; at that time, "I" was not distinguished from J, and U was not distinguished from V.[36] 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 LORD in great letters (except there be any error in the printing), it is in Hebrew Iehouah, Thou that art; or, He that is."[37] The name is also found in a 1651 edition of Ramón Martí's Pugio fidei.[38]

The name Jehovah (initially as Iehouah) appeared in all early Protestant Bibles in English, except Coverdale's translation in 1535.[3] 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, which used "Jehovah" in a few places, most frequently gave "the LORD" 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, 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 "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), 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]

From the 15th to the 18th century, this relatively late date for the origin of the vowel points was strongly rejected by some Protestant scholars. The earliest Protestant leaders, Martin Luther, Ulrich Zwingli and John Calvin, viewed them as doctrinally irrelevant rabbinic inventions but, since they were part of the received Hebrew text of the Bible from which new vernacular translations were being made, many saw them as part of the sole rule of faith for Protestants (sola scriptura). Some words and phrases in the consonantal text could be ambiguous if the vowel signs were not there to clarify them. Some Catholic scholars stressed these ambiguities as showing the inadequacy of Scripture in isolation.[43]`[44]

Elia Levita (1469–1549) published in 1538 the book that gave rise to the controversy, his Massoreth Ha-Massoreth[45] It was so well received that within a year it was republished with a Latin translation of the introductions. His array of powerful arguments to prove that the vowel points in the Hebrew Bible were invented by the fifth-century Masorites was at the centre of discussions that lasted three centuries.[46]

Levita's view was accepted by Joseph Justus Scaliger (1540–1609) and Johannes van den Driesche (1550–1616), who is known also as Jan Drusius. Like Levita himself they attached no dogmatic significance to the date of the invention of the vowel points.[47] Martin Luther recognized that the vowel points were unknown to Jerome (c. 342/347 – 420), and the attitude of Ulrich Zwingli and John Calvin was similar.[48][49]

The most famous defender of the early origin of the vowel points was Johannes Buxtorf (1564–1629), who in 1620 published his study on the matter.[50] He claimed to demonstrate that "the great part of the Masorah had come into existence prior to the Jewish Talmud" and that therefore the system of vowels and accents originated with Ezra in the fifth century BC, if not earlier. Unlike those already mentioned, Buxtorf does seem to have considered the dating of the vowel points important for the authority attributed to the text of Scripture.[47] "[His] position was consistent with the Protestant desire to interpret the original texts of the Bible as being the inspired word of God, preserved in its entirety by the protection of providence. Because of their doctrinal reliance on the literal sense of scripture, many Protestants were reluctant to concede that the text and its meaning might have changed over time."[51]

The opposite view was championed most notably by Louis Cappel, like Buxtorf a Protestant. Under the title Arcanum punctuationis revelatum (Mystery of the Points Revealed), Cappel's first book on the subject was published in 1624, without revealing the author's name, by Thomas van Erpe. Erpe, who died prematurely the same year, added a foreword in which he said that, in spite of the opposition it would arouse, truth must not be concealed. That opposition on the part of some Protestants was the reason that Buxtorf, to whom Cappel had sent his text, had given for not publishing it.[47] It was also why Cappel's second book, Critica sacra: sive de variis quae in sacris Veteris Testamenti libris occurrunt lectionibus (Sacred Criticism: Variant Readings in the Books of the Old Testament), which he had completed in 1634, could not be published until 1650. In this he showed that Jewish manuscripts show variants even in the consonantal text (abstracting from the relatively recent vowel points) and said that, to seek the original divinely inspired words of Scripture, account must be taken not only of the differing Jewish manusripts but also of the Samaritan texts and of ancient translations such as the Septuagint.[52] The existing differences, the 1911 Encyclopædia Britannica says, convinced him that the idea of the integrity of the Hebrew text, as commonly held by Protestants, was untenable. This amounted to an attack on the verbal inspiration of Scripture. Bitter, however, as was the opposition to his views, it was not long before his results were accepted by scholars."[53]

In England, some held out longer. John Gill (1697–1771) proposed that the vowel points could be traced back to Adam or that, at least. they were delivered to Moses by God at Sinai.[54] Modern admirers of Gill prefer to avoid mention of this work of his, the only reference to which in a symposium celebrating the tercentenary of his birth is a footnote that states: "Gill's outdated biblical and historical criticism is illustrated in his A Dissertation Concerning the Antiquity of the Hebrew Language, Letters, Vowel-Points and Accents (London, 1767), which is why we limit our inquiry to his work as an exegete."[55]

Thomas D. Ross gives a brief account[56] of other Englishmen who at that time feared that denying the divine origin of the vowel points in the received Hebrew text of the Old Testament would be contrary to the Westminster Confession of Faith, which states: "The Old Testament in Hebrew [was], by [God's] singular care and providence, kept pure in all ages."[57]

Early arguments about use of "Jehovah"

The adoption at the time of the Protestant Reformation of "Jehovah" in place of the traditional "Lord" (Dominus, Κύριος) in some new translations, vernacular or Latin, of the Biblical Tetragrammaton stirred up dispute about its correctness. In 1711, Adriaan Reland published a book containing the complete text of ten 17th-century works on the novelty, five attacking and five defending it.[58]

The five works critical of the use of "Jehovah" were:

  • Tetragrammaton, sive de Nomine Dei Proprio by Johannes van den Driesche (1550–1616), known as Drusius, (pp. 1–150 of Reland's book)
  • De Nomine Tetragrammato by Sixtinus Amama (1593–1629) (pp. 151–264)
  • De SS. Dei Nomine Tetragrammato יהוה ac genuina ejus pronunciatione by Louis Cappel (1585–1658), mentioned above in relation to the vowel-points controversy (pp. 265–382)
  • De nomine יהוה by Johannes Buxtorf (1564–1629), also mentioned above in relation to the controversy in which he took a position contrary to that of Cappel (pp. x383–412);
  • Exercitatio Grammatica, De Punctis et Pronunciatione Tetragrammati יהוה by Jacob Alting (1618–1679) (pp. 413–432)

The five works that defended the use of "Jehovah" were:

  • Dissertatio de nomine יהוה by Nicholas Fuller (1557–1626) (pp. 435–474)
  • De Nomine Tetragrammato Dissertatio qua vocis Jehovah apud nostros receptae usus defenditur, & a quorundam cavillationibus iniquis pariter atque inanibus vindicatur by Thomas Gataker (1574–1654) (pp. 475–514)
  • Three works by Johann Leusden (1624–1699) (pp. 515–564)

In the introduction to his book, Reland lists the arguments that each side put forward and the responses of the other.

The discussion was about the choice between "Jehovah" and "Lord", but Buxtorf also brought up the question of the original pronunciation of the Tetragrammaton. Some, he said, hold for the Samaritan Jahve, others for the Greek Jao, others for the Latin Jova, and others for the very recent Jehovah. He himself maintained that the original pronunciation of the Tetragammaton is lost (as the Jews agree and as is indicated by the differences in the punctuation applied to it, sometimes with the vowels ə, ō, ā, sometimes with ĕ, ō, i), and that it should be read not as "Jehovah" but as "Adonai".[59]

From the 19th century onward, scholars, even when still employing "Jehovah" as a convenient reference term when discussing its correct pronunciation, overwhelmingly agree that, as William Robertson Smith put it: "Whatever, therefore, be the true pronunciation of the word, the usage of the Masorets themselves indicates that it is not Jehovah". On the arguments deployed by the defenders of using "Jehovah" he commented: "In Reland's Decade of Dissertations, 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, in fact, 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, which, however, is simply due to the shifting of the accent. 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."[60] The two differents sets of vowel points to which Smith refers are those that Buxtorf also noted.

Usage in English Bible translations

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

  • William Tyndale, in his 1530 translation of the first five books of the English Bible, at Exodus 6:3 renders the divine name as Iehovah. In his foreword to this edition he wrote: "Iehovah is God's name... Moreover, as oft as thou seeist LORD in great letters (except there be any error in the printing) it is in Hebrew Iehovah."
  • The Great Bible (1539) renders Jehovah in Psalm 33:12 and Psalm 83:18.
  • The Geneva Bible (1560) translates the Tetragrammaton as Jehovah in Exodus 6:3, Psalm 83:18, and two other times as place-names, Genesis 22:14 and Exodus 17:15.
  • In the Bishop's Bible (1568), the word Jehovah occurs in Exodus 6:3 and Psalm 83:18.
  • The Authorized King James Version (1611) renders Jehovah in Exodus 6:3, Psalm 83:18, Isaiah 12:2, Isaiah 26:4, and three times in compound place names at Genesis 22:14, Exodus 17:15 and Judges 6:24.
  • Webster's Bible Translation (1833) by Noah Webster, a revision of the King James Bible, contains the form Jehovah in all cases where it appears in the original King James Version, as well as another seven times in Isaiah 51:21, Jeremiah 16:21; 23:6; 32:18; 33:16, Amos 5:8 and Micah 4:13.
  • Young's Literal Translation by Robert Young (1862, 1898) renders the Tetragrammaton as Jehovah 6,831 times.
  • The Julia E. Smith Parker Translation (1876) considered the first complete translation of the Bible into English by a woman. This Bible version was titled The Holy Bible: Containing the Old and New Testaments; Translated Literally from the Original Tongues. This translation prominently renders the Tetragrammaton as Jehovah throughout the entire Old Testament.
  • The English Revised Version (1881-1885, published with the Apocrypha in 1894) renders the Tetragrammaton as Jehovah where it appears in the King James Version, and another eight times in Exodus 6:2,6–8, Psalm 68:20, Isaiah 49:14, Jeremiah 16:21 and Habakkuk 3:19.
  • The Darby Bible (1890) by John Nelson Darby renders the Tetragrammaton as Jehovah 6,810 times.
  • The American Standard Version (1901) renders the Tetragrammaton as Je-ho’vah in 6,823 places in the Old Testament.
  • The Modern Reader's Bible (1914) an annotated reference study Bible based on the English Revised Version of 1894 by Richard Moulton, renders Jehovah where it appears in the English Revised Version of 1894.
  • The Holy Scriptures (1936, 1951), Hebrew Publishing Company, revised by Alexander Harkavy, a Hebrew Bible translation in English, contains the form Jehovah where it appears in the King James Version except in Isaiah 26:4.
  • The Modern Language BibleThe New Berkeley Version in Modern English (1969) renders Jehovah in Genesis 22:14, Exodus 3:15, Exodus 6:3 and Isaiah 12:2. This translation was a revision of an earlier translation by Gerrit Verkuyl.
  • The New English Bible (1970) published by Oxford University Press uses Jehovah in Exodus 3:15-16 and 6:3, and in four place names at Genesis 22:14, Exodus 17:15, Judges 6:24 and Ezekiel 48:35. A total of 7 times.[61]
  • The King James II Version (1971) by Jay P. Green, Sr., published by Associated Publishers and Authors, renders Jehovah at Psalms 68:4 in addition to where it appears in the Authorized King James Version, a total of 8 times.
  • The Living Bible (1971) by Kenneth N. Taylor, published by Tyndale House Publishers, Illinois, Jehovah appears 500 times according to the Living Bible Concordance by Jack Atkeson Speer and published by Poolesville Presbyterian Church; 2nd edition (1973).
  • The Bible in Living English (1972) by Steven T. Byington, published by the Watchtower Bible and Tract Society, renders the name Jehovah throughout the Old Testament over 6,800 times.
  • Green's Literal Translation (1985) by Jay P. Green, published by Sovereign Grace Publishers, renders the Tetragrammaton as Jehovah 6,866 times.
  • The 21st Century King James Version (1994), published by Deuel Enterprises, Inc., renders Jehovah at Psalms 68:4 in addition to where it appears in the Authorized King James Version, a total of 8 times. A revision including the Apocrypha entitled the Third Millennium Bible (1998) also renders Jehovah in the same verses.
  • The American King James Version (1999) by Michael Engelbrite renders Jehovah in all the places where it appears in the Authorized King James Version.
  • The Recovery Version (1999, 2003, 2016) renders the Tetragrammaton as Jehovah throughout the Old Testament 6,841 times.
  • The New Heart English Translation (Jehovah Edition) (2010) [a Public Domain work with no copyright] uses "Jehovah" 6837 times.

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:

  • In the New World Translation of the Holy Scriptures (1961, 1984, 2013) published by the Watchtower Bible and Tract Society, Jehovah appears 7,199 times in the 1961 edition, 7,210 times in the 1984 revision and 7,216 times in the 2013 revision, comprising 6,979 instances in the Old Testament,[62] and 237 in the New Testament—including 70 of the 78 times where the New Testament quotes an Old Testament passage containing the Tetragrammaton,[63] where the Tetragrammaton does not appear in any extant Greek manuscript.
  • The Original Aramaic Bible in Plain English (2010) by David Bauscher, a self-published English translation of the New Testament, from the Aramaic of The Peshitta New Testament with a translation of the ancient Aramaic Peshitta version of Psalms & Proverbs, contains the word "JEHOVAH" approximately 239 times in the New Testament, where the Peshitta itself does not. In addition, "Jehovah" also appears 695 times in the Psalms and 87 times in Proverbs, totaling 1,021 instances.
  • The Divine Name King James Bible (2011) - Uses JEHOVAH 6,973 times throughout the OT, and LORD with Jehovah in parentheses 128 times in the NT.

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".[64] 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."[65]

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 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:[5][6]

  • The Revised Standard Version (1952), an authorized revision of the American Standard Version of 1901, replaced all 6,823 usages of Jehovah in the 1901 text with "LORD" or "GOD", depending on whether the Hebrew of the verse in question is read "Adonai" or "Elohim" in Jewish practice. A footnote on Exodus 3:15 says: "The word LORD when spelled with capital letters, stands for the divine name, YHWH." The preface states: "The word 'Jehovah' does not accurately represent any form of the name ever used in Hebrew".[66]
  • The New American Bible (1970, revised 1986, 1991). Its footnote to Genesis 4:25–26 says: "... men began to call God by his personal name, Yahweh, rendered as "the LORD" in this version of the Bible."[67]
  • The New American Standard Bible (1971, updated 1995), another revision of the 1901 American Standard Version, followed the example of the Revised Standard Version. Its footnotes to Exodus 3:14 and 6:3 state: "Related to the name of God, YHWH, rendered LORD, which is derived from the verb HAYAH, to be"; "Heb YHWH, usually rendered LORD". In its preface it says: "It is known that for many years YHWH has been transliterated as Yahweh, however no complete certainty attaches to this pronunciation."[68]
  • The Bible in Today's English (Good News Bible), published by the American Bible Society (1976). Its preface states: "the distinctive Hebrew name for God (usually transliterated Jehovah or Yahweh) is in this translation represented by 'The Lord'." A footnote to Exodus 3:14 states: "I am sounds like the Hebrew name Yahweh traditionally transliterated as Jehovah."
  • The New International Version (1978, revised 2011). Footnote to Exodus 3:15, "The Hebrew for LORD sounds like and may be related to the Hebrew for I AM in verse 14."
  • The New King James Version (1982), though based on the King James Version, replaces JEHOVAH wherever it appears in the Authorized King James Version with "LORD", and adds a note: "Hebrew YHWH, traditionally Jehovah", except at Psalms 68:4, Isaiah 12:2, Isaiah 26:4 and Isaiah 38:11 where the tetragrammaton is rendered "Yah".
  • The God's Word Translation (1985).
  • The New Revised Standard Version (1990), a revision of the Revised Standard Version uses "LORD" and "GOD" exclusively.
  • The New Century Version (1987, revised 1991).
  • The New International Reader's Version (1995).
  • The Contemporary English Version or CEV (also known as Bible for Today's Family) (1995).
  • The English Standard Version (2001). Footnote to Exodus 3:15, "The word LORD, when spelled with capital letters, stands for the divine name, YHWH, which is here connected with the verb hayah, 'to be'."
  • The Common English Bible (2011).
  • The Modern English Version (2014).

A few translations use titles such as The Eternal:

Some translations use both Yahweh and LORD:

  • The Bible, An American Translation (1939) by J.M. Powis Smith and Edgar J. Goodspeed. Generally uses "LORD" but uses Yahweh and/or "Yah" exactly where Jehovah appears in the King James Version except in Psalms 83:18, "Yahweh" also appears in Exodus 3:15.
  • The Amplified Bible (1965, revised 1987) generally uses Lord, but translates Exodus 6:3 as: "I appeared to Abraham, to Isaac, and to Jacob as God Almighty [El-Shaddai], but by My name the Lord [Yahweh—the redemptive name of God] I did not make Myself known to them [in acts and great miracles]."
  • The New Living Translation (1996), produced by Tyndale House Publishers as a successor to the Living Bible, generally uses LORD, but uses Yahweh in Exodus 3:15 and 6:3.
  • The Holman Christian Standard Bible (2004, revised 2008) mainly uses LORD, but in its second edition increased the number of times it uses Yahweh from 78 to 495 (in 451 verses).[69]

Some translate the Tetragrammaton exclusively as Yahweh:

  • Rotherham's Emphasized Bible (1902) retains "Yahweh" throughout the Old Testament.
  • The Jerusalem Bible (1966).
  • The New Jerusalem Bible (1985).
  • The Christian Community Bible (1988) is a translation of the Christian Bible in the English language originally produced in the Philippines and uses "Yahweh".
  • The World English Bible (1997) is based on the 1901 American Standard Version, but uses "Yahweh" instead of "Jehovah".[70]
  • Hebraic Roots Bible (2009, 2012)[71]
  • The Lexham English Bible (2011) uses "Yahweh" in the Old Testament.
  • Names of God Bible (2011, 2014), edited by Ann Spangler and published by Baker Publishing Group.[72] The core text of the 2011 edition uses the God's Word translation. The core text of the 2014 edition uses the King James Version, and includes Jehovah next to Yahweh where "LORD Jehovah" appears in the source text. The print edition of both versions have divine names printed in brown and includes a commentary. Both editions use "Yahweh" in the Old Testament.
  • The Sacred Scriptures Bethel Edition (1981) is a Sacred Name Bible which uses the name "Yahweh" in both the Old and New Testaments (Chamberlin p. 51-3). It was produced by the Assemblies of Yahweh elder, the late Jacob O. Meyer, based on the American Standard Version of 1901.

Other usage

Semi-dome over apse in Saint Martin's Church of Olten, Switzerland, completed in 1910.

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[73] (English, "The name of Jehovah is the strongest tower"), derived from Proverbs 18:10.

Some lyrics of some Christian hymns[74] 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.[75]

Some religious groups, notably Jehovah's Witnesses[76] 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 LORD" 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

  • Ιουω (Iouō, Greek pronunciation: [juɔ]): Pistis Sophia cited by Charles William King, which also gives Ιαω (Iaō, Greek pronunciation: [jaɔ][77] (2nd century)
  • Ιεου (Ieou, Greek pronunciation: [jeu]): Pistis Sophia[77] (2nd century)
  • ΙΕΗΩΟΥΑ (I-E-Ē-Ō-O-Y-A, Greek pronunciation: [ieɛɔoya]), the seven vowels of the Greek alphabet arranged in this order. Charles William King attributes to a work that he calls On Interpretations[78] the statement that this was the Egyptian name of the supreme God. He comments: "This is in fact a very correct representation, if we give each vowel its true Greek sound, of the Hebrew pronunciation of the word Jehovah."[79] (2nd century)
  • Ιευώ (Ievō): Eusebius, who says that Sanchuniathon received the records of the Jews from Hierombalus, priest of the god Ieuo.[80] (c. 315)
  • Ιεωά (Ieōa): Hellenistic magical text[81] (2nd–3rd centuries), M. Kyriakakes[82] (2000)

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).[87]
Geneva Bible, 1560. (Psalm 83:18)
A Latin rendering of the Tetragrammaton has been the form "Jova".
(Origenis Hexaplorum, edited by Frederick Field, 1875.)

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

See also

Notes

  1. ^ 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."
  2. ^ a b Schaff, Philip -Yahweh The New Schaff-Herzog Encyclopedia of Religious Knowledge Volume XII, Paper Book House, Grand Rapids, Michigan, 1950, page 480.
  3. ^ a b 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 [rather than Jova] 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."
  4. ^ "The Name of God in the Liturgy". United States Conference of Catholic Bishops. 2008.
  5. ^ a b 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)."
  6. ^ a b Bruce M. Metzger for the New Revised Standard Version Committee. To the Reader, p. 5
  7. ^ Source: The Divine Name in Norway Archived 2007-09-27 at the Wayback Machine,
  8. ^ GOD, NAMES OF – 5. Yahweh (Yahweh) in New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. XII: Trench – Zwingli Retrieved 19 November 2014.
  9. ^ a b c Roy Kotansky, Jeffrey Spier, "The 'Horned Hunter' on a Lost Gnostic Gem", The Harvard Theological Review, Vol. 88, No. 3 (Jul., 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"
  10. ^ 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".
  11. ^ Freedman, David Noel; Myers, Allen C.; Beck, Astrid B. (2000). Eerdmans Dictionary of the Bible. ISBN 9780802824004.
  12. ^ 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).
  13. ^ a b c d "yhwh" (PDF). Aug 19, 2011. Archived from the original (PDF) on 2011-08-19. Retrieved May 26, 2020.
  14. ^ a b 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."
  15. ^ Jones, Scott. "יהוה Jehovah יהוה". Archived from the original on 4 August 2011.
  16. ^ Carl D. Franklin – Debunking the Myths of Sacred Namers יהוהChristian Biblical Church of God – December 9, 1997 – Retrieved 25 August 2011.
  17. ^ George Wesley Buchanan, "How God's Name Was Pronounced," Biblical Archaeology Review 21.2 (March -April 1995), 31–32
  18. ^ "Template:Hebrew 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 Template:Hebrew, and thus the vowels of the noun Template:Hebrew 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 (Template:Hebrew [Yehovah], not (Template:Hebrew [Yahovah]); prefixes, however, receive the same points as if they were followed by Template:Hebrew [...] This custom was already in vogue in the days of the LXX. translators; and thus it is that they every where translated Template:Hebrew by ὁ Κύριος (Template:Hebrew)." (H. W. F. Gesenius, Gesenius's Hebrew-Chaldee Lexicon to the Old Testament, (Grand Rapids, Michigan: Baker Book House, 1979[1847]), p. 337)
  19. ^ For example, Deuteronomy 3:24, Deuteronomy 9:26 (second instance), Judges 16:28 (second instance), Genesis 15:2
  20. ^ 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.
  21. ^ a b c "NAMES OF GOD - JewishEncyclopedia.com".
  22. ^ The Latin Vulgate of St. Jerome renders the name as Adonai at Exodus 6:3 rather than as Dominus.
  23. ^ a b Moore, George Foot (1911). "Jehovah" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 15 (11th ed.). Cambridge University Press. p. 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 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.
  27. ^ 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".
  28. ^ 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).
  29. ^ a b Paul Joüon and T. Muraoka. A Grammar of Biblical Hebrew (Subsidia Biblica). Part One: Orthography and Phonetics. Rome : Editrice Pontificio Istituto Biblio, 1996. ISBN 978-8876535956. 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"
  30. ^ a b c d "JEHOVAH". Jewish Encyclopedia.
  31. ^ Marvin H. Pope "Job – Introduction, in Job (The Anchor Bible, Vol. 15). February 19, 1965 page XIV ISBN 9780385008945
  32. ^ a b c The vowel points of Jehovah – Jehovah. Dictionary Definitions. askdefinebeta.com. Retrieved 20 August 2015.
  33. ^ The Divine Name – New Church Review, Volume 15, page 89. Retrieved 22 August 2015.
  34. ^ Pugio fidei by Raymund Martin, written in about 1270
  35. ^ Dahlia M. Karpman "Tyndale's Response to the Hebraic Tradition" in Studies in the Renaissance, Vol. 14 (1967)), pp. 113, 118, 119. 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."
  36. ^ 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).
  37. ^ William Tyndale, Doctrinal Treatises, ed. Henry Walter (Cambridge, 1848), p. 408.
  38. ^ Maas, Anthony John (1910). "Jehovah (Yahweh)" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company.
  39. ^ Exodus 6:3–5 RSV
  40. ^ Duane A. Garrett, A Modern Grammar for Classical Hebrew (Broadman & Holman 2002 ISBN 0-8054-2159-9), p. 13
  41. ^ 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: Zondervan Publ. House, 2001)
  43. ^ Robert J. Wilkinson. Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century. BRILL; 5 February 2015. ISBN 978-90-04-28817-1. 13. pp. 460–461.
  44. ^ Robert J. Wilkinson, Chapter 13. The Demystification of Language and the Triumph of Philology. The Question of Hebrew Points
  45. ^ Christian D. Ginsburg, The Massoreth Ha-Massoreth of Elias Levita, in Hebrew, and with an English Translation (Longmans 1867)
  46. ^ Joseph Jacobs, Isaac Broydé, "LEVITA, ELIJAH (known also as Elijah ben Asher ha-Levi Ashkenazi, Elijah Baḥur, Elijah Medaḳdeḳ, and Elijah Tishbi)" in Jewish Encyclopedia"
  47. ^ a b c Henning Graf Reventlow. History of Biblical Interpretation, Volume 4: From the Englightenment to the Twentieth Century. Society of Biblical Lit; 15 November 2012. ISBN 978-1-58983-687-7. p. 73–77.
  48. ^ Richard A. Muller. After Calvin: Studies in the Development of a Theological Tradition. Oxford University Press; 27 March 2003. ISBN 978-0-19-534373-1. p. 146.
  49. ^ Robert J. Wilkinson. Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century. BRILL; 5 February 2015. ISBN 978-90-04-28817-1. p. 461.
  50. ^ Johann Buxtorf. Tiberias: sive, Commentarius Masorethicus .... L. König; 1620.
  51. ^ Johannes Buxtorf the elder, Tiberias sive commentarius Masorethicus (Basel, 1620) in the History of Science Museum
  52. ^ Michael C. Legaspi. The Death of Scripture and the Rise of Biblical Studies. Oxford University Press; 19 April 2010. ISBN 978-0-19-974177-9. p. 19–21.
  53. ^ "Cappel, Louis" in Encyclopædia Britannica Eleventh Edition
  54. ^ Gill 1778, pp. 499–560
  55. ^ Michael A. G. Haykin, The Life and Thought of John Gill (1697-1771): A Tercentennial Appreciation (BRILL 1997), p. 94
  56. ^ Thomas D. Ross, "1The Battle Over the Hebrew Vowel Points, Examined Particularly As Waged in England"
  57. ^ The Confession of Faith of the Assembly of Divines at Westminster, VIII
  58. ^ Adrian Reeland. Decas exercitationum philologicarum de vera pronuntiatione nominis Jehova, quarum quinque priores lectionem Jehova impugnant, posteriores tuentur. Cum praefatione Adriani Relandi. ex officina Johannis Coster; 1707.
  59. ^ Pages 392–393 of Reland's book
  60. ^ Sir William Smith. A Dictionary of the Bible: Comprising Its Antiquities, Biography, Geography, and Natural History. J. Murray; 1893. p. 1550.
  61. ^ "Introduction to the Old Testament".
  62. ^ Revised New World Translation of the Holy Scriptures Archived 2013-11-01 at the Wayback Machine. Accessed 14 October 2013.
  63. ^ 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
  64. ^ "Rheims Douai, 1582–1610: a machine-readable transcript". Retrieved May 26, 2020.
  65. ^ "Douay-Rheims Catholic Bible, Book Of Exodus Chapter 6".
  66. ^ "Preface to the Revised Standard Version of the Bible (1971)".
  67. ^ New American Bible, Genesis, Chapter 4 Archived 2012-01-28 at the Wayback Machine
  68. ^ "Preface to the New American Standard Bible". Archived from the original on 2006-12-07.
  69. ^ "The HCSB 2nd Edition and the Tetragrammaton – MaybeToday.org". Retrieved May 26, 2020.
  70. ^ "The World English Bible (WEB) FAQ".
  71. ^ Hebraic Roots Bible by Esposito.
  72. ^ Baker Publishing Group information, accessed 12 December 2015
  73. ^ See CivicHeraldry.co.uk -Plymouth Archived 2016-11-20 at the Wayback Machine and here [2]. Also, Civic Heraldry of the United Kingdom)
  74. ^ e.g. "Guide Me, O Thou Great Jehovah" (1771)
  75. ^ Full text of "The Greatest Story Ever Told A Tale Of The Greatest Life Ever Lived"Internet Archive – Retrieved 2 September 2011.
  76. ^ "How God's Name Has Been Made Known". Awake!: 20. December 2007. 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.
  77. ^ a b King, C. W. (Feb 1, 1998). Gnostics and Their Remains: Ancient and Mediaeval (1887). Kessinger Publishing. ISBN 9780766103818. Retrieved May 26, 2020 – via Google Books.
  78. ^ He speaks of it as anonymous: "the writer 'On Interpretations'". Aristotle's De Interpretatione does not speak of Egyptians.
  79. ^ King, C. W. (Feb 1, 1998). Gnostics and Their Remains: Ancient and Mediaeval (1887). Kessinger Publishing. ISBN 9780766103818. Retrieved May 26, 2020 – via Google Books.
  80. ^ Praeparatio evangelica 10.9.
  81. ^ 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]
  82. ^ Article in the Aster magazine (January 2000), the official periodical of the Greek Evangelical Church.
  83. ^ Greek translation by Ioannes Stanos.
  84. ^ Published by the British and Foreign Bible Society.
  85. ^ Exodus 6:3, etc.
  86. ^ Dogmatike tes Orthodoxou Katholikes Ekklesias (Dogmatics of the Orthodox Catholic Church), 3rd ed., 1997 (c. 1958), Vol. 1, p. 229.
  87. ^ a b c Pugio Fidei, in which Martin 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).
  88. ^ Dahlia M. Karpman, "Tyndale's Response to the Hebraic Tradition" (Studies in the Renaissance, Vol. 14 (1967)), p. 121.
  89. ^ a b See comments at Exodus 6:2, 3 in his Critical Remarks on the Hebrew Scriptures (1800).
  90. ^ Rev. Richard Barrett's A Synopsis of Criticisms upon Passages of the Old Testament (1847) p. 219.
  91. ^ [3]; George Moore, Notes on the Name YHWH (The American Journal of Theology, Vol. 12, No. 1. (Jan., 1908), pp. 34–52.
  92. ^ Charles IX of Sweden instituted the Royal Order of Jehova in 1606.
  93. ^ a b c Scholia in Vetus Testamentum, vol. 3, part 3, pp. 8, 9, etc.
  94. ^ 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)
  95. ^ "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.
  96. ^ Sir Godfrey Driver, Introduction to the Old Testament of the New English Bible.
  97. ^ See Poole's comments at Exodus 6:2, 3 in his Synopsis criticorum biblicorum.
  98. ^ The State of the printed Hebrew Text of the Old Testament considered: A Dissertation in two parts (1753), pp. 158, 159)
  99. ^ The First Twelve Psalms in Hebrew, p. 22.

References

  • Gill, John (1778). "A Dissertation Concerning the Antiquity of the Hebrew Language, Letters, Vowel-Points, and Accents". A collection of sermons and tracts ...: To which are prefixed, memoirs of the life, writing, and character of the author. Vol. 3. G. Keith. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)