Jehovah

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See also: Jehovah (disambiguation), Tetragrammaton, Yahweh, and God in Abrahamic religions
"Jehovah" at Exodus 6:3
(1671, King James Version)

Jehovah (pronounced /dʒɨˈhoʊvə/) is an English reading of יְהֹוָה, the most frequent form of the Tetragrammaton יהוה (transliterated as YHWH), the principal and personal name of God in the Hebrew Bible (Old Testament).

It is a direct phonetic transliteration based on the Hebrew Bible text with vowel points handed down by the Masoretes. By long tradition, in modern Jewish culture the Tetragrammaton is not pronounced. Instead the above vocalization indicates to the reverent Jewish reader that the term Adonai is to be used. Where it precedes or follows the word Adonai, the reading Elohim is used instead, indicated by a different vocalization of the Tetragrammaton.[1] It is generally considered, in line with the Jewish tradition, that יְהֹוָה (Jehovah) is a "hybrid form".[2]

Some sources question the received view that the vowels of Jehovah originate with the word Adonai rather than an ancient pronunciation of YHWH. They note that details of vocalization differ between the various early extant manuscripts of the Hebrew Bible, that the vowel points of Jehovah and Adonai are not identical, and that scholars are not in total agreement as to why the Masoretes did not use the precise vowel points of Adonai.

Early English translators, thought to have been unacquainted with Jewish tradition, read this word as they would any other word, and transcribed it as Jehovah.

The form thus achieved wide currency in the translations of the Protestant Reformation,[3] though it was already in use by Roman Catholic authors. It is the regular English rendition of יהוה in the American Standard Version,[4] and occurs seven times in the King James Version.[5] It is also used in Christian hymns such as "Guide Me, O Thou Great Jehovah".[6]

According to the Catholic Encyclopedia, Jehovah is "the proper name of God in the Old Testament."[7] The name Jehovah is widely used by Jehovah's Witnesses as the personal name of God, although the religion recognizes and encourages the use of equivalent names in other languages.[8][9][10] Witnesses do not believe that Jehovah is the original pronunciation of the Name, but rather that Jehovah is a commonly used, faithfully translated form of the original Hebrew Name.[11][12]

Contents

[edit] Meaning

The name is a form of a Hebrew verb ha·wah' הוה (Three Hebrew letters), meaning "to become," and actually signifies "He Causes to Become." * Thus, God's name identifies him as the One who progressively fulfills his promises and unfailingly realizes his purposes.

[edit] Pronunciation

The name Iehova at a Norwegian church.[13]

The pronunciation Jehovah arose through pronouncing the vowels of the qere – the marginal reading of the Masorites – אֲדֹנָי (Adonai) with the consonants of the kethib – the reading in the text – יהוה (YHWH), Adonai ("the Lord") being substituted wherever YHWH occurs in the biblical and liturgical books.[14] The substitutions of Adonai and Elohim for YHWH were devised to avoid the profanation of the "Ineffable Name", hence יהוה is also written ’ה, or even ’ד, and read ha-Shem ("the name").

Jewish tradition teaches that 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 אֱלֹהִים ("Elohim") in order to avoid "Adonay" being repeated.[14] Scholars are not in total agreement as to why יְהֹוָה does not have precisely the same vowel points as Adonai.[citation needed]

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 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, "Adonay". It has been argued conversely that the disuse of the patah is consistent with the Babylonian system, in which the composite is uncommon.[14]

Early English translators, either unacquainted with or in opposition to Jewish tradition, read this word as any other, and transcribed "Iehouah" (1530), "Iehovah" (1611), or "Jehovah" (1671). In Strong's Exhaustive Concordance of the Bible (1890 AD), James Strong transliterated יְהֹוָה as Yehovah.[15] Variation occurs in the name in other languages, primarily due to divergence in the development of the Latin letter J. For example, in Italian the name is Geova (Italian pronunciation: [dʒeˈova]) and in German it is Jehova (German pronunciation: [jɛˈhɔfa]).

Proponents of the rendering "Jehovah" note that although the original pronunciation of יהוה has been lost, well-established English renderings of other Hebrew personal names are accepted in normal usage, such as Joshua, Isaiah or Jesus, for which the original pronunciations may be unknown.

[edit] Modern usage

The following works render the Tetragrammaton as Jehovah, either exclusively or occasionally:

  • 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 note 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 King James (Authorized) Version, 1611: four times as the personal name of God (in all capital letters): Exodus 6:3; Psalm 83:18; Isaiah 12:2; Isaiah 26:4; and three times in place names: Genesis 22:14; Exodus 17:15; and Judges 6:24.
  • Young's Literal Translation of the Holy Bible by J.N. Young, 1862, 1898 renders the Tetragrammaton as "Jehovah" 6,831 times.
  • A literal translation of the Old Testament (1890) and the New Testament (1884), by John Nelson Darby, renders the Tetragrammaton as "Jehovah" 6,810 times in the main text.
  • The American Standard Version, 1901 edition, renders the Tetragrammaton as "Je-ho’vah" in all 6,823 places where it occurs in the Old Testament.
  • The Modern Reader's Bible, 1914, by Richard Moulton, uses "Jehovah" at Ps.83:18; Ex.6:2-9; Ex.22:14; Ps.68:4; Jerm.16:20; Isa.12:2 & Isa. 26:4
  • The New English Bible, published by Oxford University Press, 1970; e.g. Gen 22:14; Exodus 3:15,16; 6:3; 17:15; Judges 6:24
  • The Literal Translation of the Holy Bible by Jay P. Green, Sr., renders the Tetragrammaton as "Jehovah" 6,866 times.
  • The Living Bible, published by Tyndale House Publishers, Illinois 1971; e.g. Gen 22:14, Exodus 3:15; 4:1-27; 17:15; Lev 19:1-36; Deut 4: 29, 39; 5:5, 6; Judges 6:16, 24; Ps 83:18; 110:1; Isaiah 45:1, 18; Amos 5:8; 6:8; 9:6
  • The New World Translation of the Holy Scriptures, published by the Watchtower Bible and Tract Society, 1961 and revised 1984: "Jehovah" appears 7,210 times, i.e. 6,973 in the Old Testament and 237 times in the New Testament.
  • The Bible in Today's English (Good News Bible), published by the American Bible Society, 1976, in 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, "Yahweh, traditionally transliterated as Jehovah."
  • In the Emphatic Diaglott, a translation of the New Testament by Benjamin Wilson, the name "Jehovah" appears 18 times.
The word Jehovah displayed at the Roman Catholic Church named St. Martinskirche, Olten, Switzerland, 1521.

Following the Middle Ages, many Catholic churches and public buildings across Europe 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",[16] derived from Proverbs 18:10.

"Jehovah" has been a popular English word for the personal name of God for several centuries. For this reason, some religious groups, notably Jehovah's Witnesses and the King-James-Only movement, make prominent use of the name.

[edit] Historical overview

Neophytus Vamvas' most widely available translation of the Holy Bible in modern Greek

Under the heading "יהוה c. 6823", the editors of the Brown-Driver-Briggs Lexicon write that יְהֹוָה occurs 6,518 times in the Masoretic Text.[17]

[edit] Greek transcriptions similar to "Jehovah"

[edit] Latin and English transcriptions similar to "Jehovah"

Excerpts from Raymond Martin's Pugio Fidei adversus Mauros et Judaeos (1270, p. 559).
(The text in the image reads: "Jehova, or Adonay".)
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.

The editors of the Brown-Driver-Briggs Lexicon write that the pronunciation "Jehovah" was unknown until 1520 when it was introduced by Galatinus, but more recent research has revealed "that Galatinus did not introduce the pronunciation Jehova, but only defended it against those who pronounced Jova" and that "the pronunciation Jehova was current in [Galatinus'] time."[40] The form "Jehovah" was contested by Adonist Hebraists including Le Mercier, J. Drusius, and Louis Cappel, as against grammatical and historical propriety. Jehovist Hebraists, like Nicholas Fuller (1612), Thomas Gataker (1645), and John Leusden (1657) —and the following centuries J. D. Michaelis (1792), Rudolph Stier, and Holemann—, defended the pronunciation "Jehovah".

After Tyndales's use, the term "Jehovah" was maintained in all Protestant English versions of the Bible except Coverdale's (1535). The English transcription "Jehovah" first appeared in King James Versions as early as the 1670s. The critique of the English transcription Jehovah, as well as the critique of Galatinus's Latin Transcription Iehoua, and the earlier English transcriptions Iehouah and Iehovah, are based on the belief of scholars that the vowel points of יְהֹוָה are not the actual vowel points of God's name. Therefore, while most scholarly sources say that scholars are critiquing the name "Jehovah", Galatinus's Latin Transcription Iehoua and the earlier English transcriptions Iehouah (1530) and Iehovah (1611) were being critiqued before the English transcription "Jehovah" (1671) first appeared.

Usage of the name Jehovah in English Bibles was continued by 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, the Revised Version of 1885, the American Standard Version in 1901, the Revised Standard Version in 1952 and the New World Translation of the Holy Scriptures in 1961 use "Jehovah" in the main text.

[edit] Kethib, Qere and Q're perpetuum

A 1552 edition of Sefer Yetzirah, a product of the Jewish mysticism,
using the Latin form Iehouah for the "magnum Nomen tetragrammatum".

The original consonantal text of the Hebrew Bible was provided with vowel marks by the Masoretes to assist reading. 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 as a note showing what was to be read. In such cases the vowels of the Qere were written on the Kethib. For a few very frequent words the marginal note was omitted: this is called Q're perpetuum.

One of these frequent cases was God's name, which was not to be pronounced, but read as adonai ("My Lord [plural of majesty]"), or as elohim (God) if adonai appeared next to it in the text. This combination produces יְהֹוָה ("yehovah") and יֱהֹוִה ("yehovih") respectively.

It was believed that the first early modern English Bible translators to transcribe God's name into English did not contact Jewish scholars, and did not know of the Q're perpetuum custom, but transcribed "יְהֹוָה" into English as they saw it. However, William Tyndale, a native Englishman who first translated the Bible into English, acquainted England with the scholarship on the Hebrew language. In 1524, he left for Germany (where Luther's Bible was printed in 1523) where he became associated with the new learning concerning the Hebrew language by contact with some of the German Reformers. At Wittenberg, Worms and Marburg, where Tyndale may have lived for a time, Hebrew was already being taught at the universities, and he probably had his first contact with Hebrew scholarship there. Tyndale knew Hebrew well enough to use the Hebrew Bible as one of the sources of his translation.[41] Tyndale's Pentateuch was the first English printed Pentautech.[42] Instead of Vulgate's "Adonai", Tyndale used the form Iehouah in the Pentateuch (1530) and Iehovah (1611), and Jehovah in editions of the King James Bible dated circa 1670. He explained: "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 Jehovah, Thou that art; or, He that is."[43]

The spelling gradually became established as the Roman alphabet J and V became distinct letters from I and U. The transcription Iehouah was already used in the 16th century by many Roman Catholic and Protestant authors. It was used in all Protestant Bibles, except Coverdale's translation in 1535.[44] Roman Catholics continued using the Latin Vulgate as their authorised version, where substitutes ("Adonai", "Lord") of the Tetragrammaton were inserted.

[edit] Examining the 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 Word #3068
YEHOVAH
יְהֹוָה		 Hebrew Word #136
ADONAY
אֲדֹנָי
י Yod Y א Aleph glottal stop
ְ .Simple sheva E ֲ Hataf patah A
ה He H ד Dalet D
ֹ Holam O ֹ Holam O
ו Vav V נ Nun N
ָ Qamats A ָ 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).[citation needed]

[edit] Evaluations of the form "Jehovah"

The transcription Jehovah [Iehouah] was used in the 16th century by many authors, both Catholic and Protestant. A publication by John Drusius in 1604 was the start of a bitter debate that lasted for a century. Fuller, Thomas Gataker, and Johann Leusden wrote five discourses defending the transcription "Jehovah" [or Iehouah, Iehovah] against the five discourses written by Drusius, Amama, Cappellus, Buxtorf, and Altingius which opposed the transcription Jehovah. Hadrian Reland collected and published these ten discourses in 1707. [5]

Five Discourses in Opposition to the Transcription Jehovah
Author and Discourse
Comments
John Drusius [1550 -1616] Tetragrammaton, sive de Nomine Die proprio, quod Tetragrammaton vocant (1604) John Drusius (= Johannes Van den Driesche) noting that the reading "Jehovah" is contrary to Jewish tradition, wrote about the 1518 form: "Primus in hunc errorem nos induxit Galatinus ... ante qui sic legerit, neminem novi" ("Galatinus first led us to this mistake ... I know [of] nobody who read [it] thus earlier..").[6] An editor of Drusius in 1698 knows of an earlier reading in Porchetus de Salvaticis however.[7]
According to the Brown-Driver-Briggs Lexicon, יְהֹוָה (Qr אֲדֹנָי) occurs 6518 times, and יֱהֹוִה (Qr אֱלֹהִים) occurs 305 times in the Masoretic Text. John Drusius wrote that neither יְהֹוָה nor יֱהֹוִה accurately represented God's name.[45]
Sixtinus Amama [1593-1659][46] De nomine tetragrammato (1628) [8] Sixtinus Amama, was a Professor of Hebrew in the University of Franeker. He was also a pious pupil of Drusius. [9]
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, as well as by his son.
John Buxtorff [1564-1629 ] Disserto de nomine JHVH John Buxtorf the elder [10] controverted the views of Elias Levita regarding the late origin of the Hebrew vowel points, a subject which gave rise to the controversy between Louis Cappel and his (e.g. John Buxtorff the elder's) son, John Buxtorff the younger.
James Altingius [1618-1679] [11] Exercitatio grammatica de punctis ac pronunciatione tetragrammati

Note that while Louis Cappel and John Buxtorf are both listed as authors who opposed the transcription Jehovah, they each were involved in serious controversy with each other concerning the origin of the Hebrew vowel points.

Five Discourses in Defense of the Transcription Jehovah
Author and Discourse
Comments
Nicholas Fuller [1557-1626] Nicholas was a Hebraist and a theologian. [12]
Thomas Gataker [1574-1654][13]
De Nomine Tetragrammato
Dissertaio (1645) [14]		 For further information, see:
Memoirs of the Puritans Thomas Gataker.
John Leusden [1624-1699]
Dissertationes tres, de vera
lectione nominis Jehova		 John Leusden wrote three discourses in defense of the name Jehovah. [15]

William Smith, in his "A Dictionary of the Bible" (1863) summarizes the results of the these discourses, concludes that "whatever, therefore, be the true pronunciation of the word, there can be little doubt that it is not Jehovah".[47] This point of view has been repeated since to a great number of reference works.

It is interesting to note, that in spite of Smith's comments, 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]. At the article "Jehovah" William 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:"[48] This practice is also followed by many modern publications, like the New Compact Bible Dictionary (Special Crusade Edition) of 1967 sponsored by the Billy Graham Evangelistic Association and Peloubet's Bible Dictionary of 1947.

The defenders of the transcription Jehovah hold that theophoric names such as Jehoshaphat, Jehoram, etc, indicate that Jehovah was the actual pronunciation of God's name.

William Blake's manuscripts containing the word Jehovah. (1790-1793 & 1822)

The two vocalizations of the Tetragrammaton shown above were both critiqued by John Drusius in 1604 A.D.. However as noted below, Davidson defends the vowel points of יְהֹוָה.

In Scott Jones' article "Jehovah", under the heading "Davidson on the Tetragrammaton", Davidson explains why he believes that the fact that the Masoretes did not point יְהֹוָה with the precise same vowel points as are found in Adonay indicated that the vowel points of יְהֹוָה are the actual vowel points of God's name.

  • The vocalized Hebrew spelling "Yahweh" is found in no extant Hebrew text.
  • The central "ou" or "o" in some Greek transcriptions point to a pronunciation with a "u" or "o" vowel in the middle, i.e. "Yehowa".
However Greek, since it stopped using the digamma, when transcribing foreign words and names has had to write the "w" semi-consonant as a vowel "u" (ου) or similar (or in later times as β, after the Greek pronunciation of β changed from "b" to "v").[49]

George Buchanan argues:

"In the dozens of Biblical names that incorporate the divine name, this middle vowel sound appears in both the original and the shortened forms, such as in Jehonathan and Jonathan. “In no case is the vowel oo or oh omitted. The word was sometimes abbreviated as ‘Ya,’ but never as ‘Ya-weh.’ ... When the Tetragrammaton was pronounced in one syllable it was ‘Yah’ or ‘Yo.’ When it was pronounced in three syllables it would have been ‘Yahowah’ or ‘Yahoowah.’ If it was ever abbreviated to two syllables it would have been ‘Yaho.’”[50]

The Preface to the 1901 edition of the American Standard Edition of the Revised Version of the Bible states:

The change first proposed in the Appendix - that is which substitutes "Jehovah" for "LORD" and "GOD" (printed in small capitals) - is one which will be unwelcome to many, because of the frequency and familiarity of the terms displaces. But the American Revisers, after a careful consideration, were brought to the unanimous conviction that a 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, as it fortunately does not in the numerous versions made by modern missionaries. This Memorial Name, explained in Ex. iii. 14, 15, and emphasized as such over and over in the original text of the Old Testament, designates God as the personal God, as the covenant God, the God of revelation, the Deliverer, the Friend of his people; - not merely the abstractly "Eternal One" of many French translations, but the ever living Helper of those who are in trouble. This personal name, with its wealth of sacred associations, is now restored to the place in the sacred text to which it has an unquestionable claim.

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[edit] See also

[edit] References

  1. ^ For example, Deuteronomy 3:24, Deuteronomy 9:26 (second instance), Judges 16:28 (second instance), Genesis 15:2
  2. ^ 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.
  3. ^ In the 7th paragraph of "Introduction to the Old Testament of the New English Bible", Sir Godfrey Driver wrote, "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." By comparison, the Latin Vulgate of St. Jerome renders the name as Adonai at Exodus 6:3
  4. ^ According to the preface, this is 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".
  5. ^ 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.
  6. ^ Guide Me, O Thou Great Jehovah
  7. ^ Catholic Encyclopedia, Vol. 8, 1910 ed., p. 329.
  8. ^ Awake!, January 22, 2004, cover series of articles "Do You Know God by Name?", mostly reproduced here: http://www.watchtower.org/e/20040122/article_01.htm
  9. ^ The Watchtower, September 1, 2008, "Why Use God’s Name if Its Pronunciation Is Uncertain?", page 31
  10. ^ The Watchtower, July 15, 1964, "What Is The Name?", page 424
  11. ^ Awake!, December 2007, page 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."
  12. ^ The Divine Name That Will Endure Forever, p. 7, Watch Tower Bible and Tract Society of Pennsylvania "The truth is, 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. Would it not, though, be better to use the form that might be closer to the original pronunciation? Not really, for that is not the custom with Bible names. To take the most prominent example,consider the name of Jesus. Do you know how Jesus' family and friends addressed him in day-to-day conversation while he was growing up in Nazareth? The truth is, no human knows for certain, although it may have been something like Yeshua (or perhaps Yehoshua). It certainly was not Jesus."
  13. ^ Source: The Divine Name in Norway,
  14. ^ a b c Jewish Encyclopedia of 1901-1906
  15. ^ http://img.villagephotos.com/p/2003-7/264290/bdbandstrong290.jpg
  16. ^ See Civic Heraldry and here. Also, Civic Heraldry of the United Kingdom)
  17. ^ Brown-Driver-Briggs Lexicon [1]
  18. ^ Charles William King, The Gnostics and their remains: Ancient and Mediaeval (1887), p. 285.
  19. ^ Charles William King, The Gnostics and their remains: Ancient and Mediaeval (1887), p. 285.
  20. ^ "This [ΙΕΗΩΟΥΑ] is in fact a very correct representation, if we give each vowel its true Greek sound, of the Hebrew pronunciation of the word Jehovah." Charles William King, The Gnostics and their remains: Ancient and Mediaeval (1887), p. 199, 200.
  21. ^ Praeparatio evangelica 10.9.
  22. ^ The Grecised Hebrew text "εληιε Ιεωα ρουβα" means "my God Ieoa is mightier". ("La prononciation 'Jehova' du tétragramme", O.T.S. vol. 5, 1948, pp. 43-62. [Greek papyrus CXXI 1.528-540 (3d cent.), Library of the British Museum]
  23. ^ Article in the Aster magazine (January 2000), the official periodical of the Greek Evangelical Church.
  24. ^ Greek translation by Ioannes Stanos.
  25. ^ Published by the British and Foreign Bible Society.
  26. ^ Exodus 6:3, etc.
  27. ^ Dogmatike tes Orthodoxou Katholikes Ekklesias (Dogmatics of the Orthodox Catholic Church), 3d ed., 1997 (c 1958), Vol. 1, p. 229.
  28. ^ Dahlia M. Karpman, "Tyndale's Response to the Hebraic Tradition" (Studies in the Renaissance, Vol. 14 (1967)), p. 121.
  29. ^ 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.
  30. ^ a b At his work Pugio Fidei. 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".
  31. ^ a b At his book Victory Against the Ungodly Hebrews. Gérard Gertoux, The name of God Y.eH.oW.aH, p. 153. See also [2]; George Moore, Notes on the Name YHWH (The American Journal of Theology, Vol. 12, No. 1. (Jan., 1908), pp. 34-52.
  32. ^ Charles IX of Sweden instituted the Royal Order of Jehova in 1606.
  33. ^ a b c Scholia in Vetus Testamentum, vol. 3, part 3, pp. 8, 9, etc.
  34. ^ 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)
  35. ^ "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.
  36. ^ Sir Godfrey Driver, Introduction to the Old Testament of the New English Bible.
  37. ^ See Poole's comments at Exodus 6:2, 3 in his Synopsis criticorum biblicorum.
  38. ^ The State of the printed Hebrew Text of the Old Testament sonsidered: A Dissertation in two parts (1753), pp. 158, 159)
  39. ^ The First Twelve Psalms in Hebrew, p. 22.
  40. ^ George Moore, Notes on the Name YHWH (The American Journal of Theology, Vol. 12, No. 1. (Jan., 1908), pp. 37, 40.
  41. ^ Dr. 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.
  42. ^ Only three sopies of the book Five Books of Moses survived from burning, and the best copy is kept at the British Museum.
  43. ^ William Tyndale, Doctrinal Treatises, ed. Rev. Henry Walter (Cambridge, 1848), p. 408.
  44. ^ 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."
  45. ^ 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.
  46. ^ See page 8 [3]
  47. ^ In his work, Smith is commenting on the matter: "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."
  48. ^ Image of it.
  49. ^ Jehovah[4]
  50. ^ BAR 21.2 (March-April 1995), 31 George W. Buchanan, “How God’s Name Was Pronounced”

This article incorporates text from the 1901–1906 Jewish Encyclopedia, a publication now in the public domain.

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