Jehovah or Yahweh?

by undercover 42 Replies latest watchtower bible

  • undercover
    undercover

    As I was growing up I remember that we, as Jehovah's Witnesses, took great pride in showing people God's name in their own Bible. We were the only religion(or so I was told anyway) that used God's name. Our Bible, the New World Translation, put God's name back where it belonged. No other translation was faithful to using God's name as we were. We were Jehovah's Witnesses. We witnessed for the one, true God whose name is "Jehovah". It made you feel special to be part of such a group of people who knew God's name and used it the way it was meant to be used.

    Occasionally though, the word Yahweh was mentioned. It was never used as "Jehovah" was used. I vaguely remember reading in our own publications that Yahweh may be a closer form of the divine name than Jehovah, but that Jehovah was the accepted modern day version. I never questioned it, I never looked into it. I took the Faithful and Discreet Slave's word for it. They were The Slave afterall. All "new light" came through them. If they said "Jehovah" was the correct name, it had to be.

    As anyone who has experienced the realization that the JWs and the WTS have been lying to us and deceiving us, we yearn to help our family and friends realize that they are under someone else's control and are being mislead. We argue till were blue in the face about 607, 1914,1935, the UN, child abuse, Jesus as mediator, 144,000, etc, etc, etc.

    Maybe we need to forget the scandals, the dates. Start at the beginning. The first thing that JWs want to share with people is that God's name is Jehovah. They are programmed to worship "Jehovah, Jehovah, Jehovah". This religion puts so much emphasis on God's name and how it should be used, but, is Jehovah the correct name for God?

    I spent just a few minutes searching on the Internet on the words, "Jehovah" and "Yahweh". I got some interesting results:

    Jehovah , name of the God of the Hebrew people as erroneously transliterated from the Masoretic Hebrew text. The word consists of the consonants JHVH or JHWH, with the vowels of a separate word, Adonai (Lord). What its original vowels were is a matter of speculation, for because of an interpretation of such texts as Exodus 20:7 and Leviticus 24:11, the name came to be regarded as too sacred for expression; the scribes, in reading aloud, substituted ?Lord? and therefore wrote the vowel markings for ?Lord? into the consonantal framework JHVH as a reminder to future readers aloud. The translators of the Hebrew, not realizing what the scribes had done, read the word as it was written down, taking the scribal vowel markings as intrinsic to the name of their God rather than as a mere reminder not to speak it. From this came the rendition Jehovah. The evidence of the Greek church fathers shows the forms Jabe and Jâo to be traditional, as well as the shortened Hebrew forms of the words Jah (see Psalms 68:4, for example) and Jahu (in proper names). It indicates that the name was originally spoken Jaweh or Yahwe (often spelled Yahweh in modern usage). Etymologically, it is a third person singular, imperfect, probably of the verb hawah (or hajah), signifying ?to be.? The older interpreters explain the verb in a metaphysical and abstract sense; the ?I am? of Scripture is ?He who is,? the absolutely existent.

    Encarta.msn.com/encyclopedia

    The name by which God revealed himself to the ancient Hebrews (Ex. 6:2, 3). This name was spelled "hwhy" (the Hebrew equivalent of "YHWH") and is known as the Tetragrammaton (meaning "four letters"). Since it was considered too sacred to pronounce, the Jews would substitute the Sacred Name (Ha-Shem) with the word "Adonai."

    To indicate this substitution in the Masoretic Text, the Masoretes added the vowel points from the word "Adonai" to the Sacred Name. Early Christian translators mistakenly combined the vowels of Adonai with the consonants of YHWH, producing the word "YaHoWaH." When the Scriptures were translated into German during the Reformation (16th century), the word was transliterated into the German way of pronouncing it: the "Y" as the English "J", and the "W" as the English "V" -- or "Jahovah." In the early 17th century, the Scriptures were translated into English and the word was again transliterated, as "Jehovah." This error has carried over into many modern (English) translations, but is now recognized as a translation error that was never used by the Jews.

    A mispronunciation (introduced by Christian theologians, but almost entirely disregarded by the Jews) of the Hebrew "Yhwh," the (ineffable) name of God (the Tetragrammaton or "Shem ha-Meforash"). This pronunciation is grammatically impossible; it arose through pronouncing the vowels of the "ḳere" (marginal reading of the Masorites:

    Jewishencyclopedia.com

    Jehovah, is a form of Yahweh, the sacred Hebrew name for God. God first revealed the name Yahweh to the Israelite leader Moses (Exod. 3:14). Jews thought the name Yahweh was too holy to pronounce. By the 200's B.C., they were using the word Adonai as a respectful substitute when reading from the scriptures. When Yahweh was preceded by Adonai, they said Elohim. When writing the word, Jewish scribes mixed the vowels of Adonai and Elohim with the consonants of YHWH, the traditional spelling of Yahweh. This mixing resulted in the Latin spelling, Jehovah, which carried over into English.

    Worldbookonline.com

    This next quote came from a religious site, but I found it interesting because they mention the Witnesses:

    Names do not change from language to language. One can listen to a foreign broadcast and recognize names of world leaders such as Bush, Yeltsin, Kohl, and Mitterand. Names are transliterated ("given the same sound")by employing equivalent letters of a given alphabet. Yahweh's Name does not change from language to language.

    Even though the Tetragrammaton appeared in the Latin texts as JHVH (the equivalent of YHWH in pronunciation) the Hebrew vowel pointing was for adonai. In addition, the Jews made the first vowel "a" correspond to our short letter "e" as in "met," lest anyone reading the Hebrew would inadvertently blurt out the first part of the Sacred Name "Yah." (Hence the "e" in Jehovah.)

    The Tetragrammaton, with the vowel pointing of the erroneous adonai, is even today called the "ineffable (unpronounceable) name" by those familiar with the Hebrew. It cannot be pronounced with the "adonai" vowel pointing!

    The translators, unaware of the Jewish tradition not to pronounce the Name as Yahweh, were influenced by the Jews and their substitution of the vowels of adonai. Therefore they ignorantly wrote "Jehovah."

    Dr. J. B. Rotherham states in the preface of his Bible concerning Jehovah: "Erroneously written and pronounced Jehovah, which is merely a combination of the sacred Tetragrammaton and the vowels in the Hebrew word for Lord, substituted by the Jews for JHVH, because they shrank from pronouncing The Name, owing to an old misconception of the two passages, Ex. 20:7 and Lev. 24:16...To give the name JHVH the vowels of the word for Lord [Heb. Adonai], is about as hybrid a combination as it would be to spell the name Germany with the vowels in the name Portugal - viz., Gormuna. The monstrous combination Jehovah is not older than about 1520 A.D."

    The Encyclopedia Britannica (Micropedia, vol. 10) says:

    "Yahweh-the personal name of the [El] of the Israelites ...The Masoretes, Jewish biblical scholars of the Middle Ages, replaced the vowel signs that had appeared above or beneath the consonants of YHWH with the vowel signs of Adonai or of Elohim. Thus the artificial name Jehovah (YeHoWaH)came into being. Although Christian scholars after the Renaissance and Reformation periods used the term Jehovah for YHWH, in the 19th and 20thcenturies biblical scholars again began to use the form Yahweh, thus this pronunciation of the Tetragrammaton was never really lost. Greek transcriptions also indicate that YHWH should be pronounced Yahweh."

    Interestingly, even the Jehovah's Witnesses acknowledge that the name Jehovah is improper. Their book, "Let Your Name Be Sanctified" freely admits on pages 16 and 18 that Yahweh is the superior translation of the Tetragrammaton. This book has lately been withdrawn. However, in the preface of their "The Kingdom Interlinear Translation of the Greek Scriptures," we find on page 23 the following admission:

    "While inclining to view the pronunciation 'Yahweh' as the more correct way, we have retained the form 'Jehovah' because of people's familiarity with it since the 14th century. Moreover, it preserves equally with other forms, the four letters of the Tetragrammaton JHVH."

    According to the quotes above, the WTS is aware that Jehovah is not 100% correct, but of course a good, obeying Witness is going to accept that. However, similar information can be found at the WTS website, "the authoritative web site about the beliefs, teachings, and activities of Jehovah's Witnesses." The information is taken from the brouchure, "The Divine Name That Will Endure Forever":

    How Is God's Name Pronounced?

    The truth is, nobody knows for sure how the name of God was originally pronounced. (I find it ironic that a brochure called "The Divine Name That Will Endure Forever" admits that no one knows the pronounciation. Wouldn't that mean that the name did not endure?) Why not? Well, the first language used in writing the Bible was Hebrew, and when the Hebrew language was written down, the writers wrote only consonants?not vowels. Hence, when the inspired writers wrote God's name, they naturally did the same thing and wrote only the consonants.

    While ancient Hebrew was an everyday spoken language, this presented no problem. The pronunciation of the Name was familiar to the Israelites and when they saw it in writing they supplied the vowels without thinking (just as, for an English reader, the abbreviation "Ltd." represents "Limited" and "bldg." represents "building").

    Two things happened to change this situation. First, a superstitious idea arose among the Jews that it was wrong to say the divine name out loud; so when they came to it in their Bible reading they uttered the Hebrew word 'Adho·nai' ("Sovereign Lord"). Further, as time went by, the ancient Hebrew language itself ceased to be spoken in everyday conversation, and in this way the original Hebrew pronunciation of God's name was eventually forgotten.

    In order to ensure that the pronunciation of the Hebrew language as a whole would not be lost, Jewish scholars of the second half of the first millennium C.E. invented a system of points to represent the missing vowels, and they placed these around the consonants in the Hebrew Bible. Thus, both vowels and consonants were written down, and the pronunciation as it was at that time was preserved.

    When it came to God's name, instead of putting the proper vowel signs around it, in most cases they put other vowel signs to remind the reader that he should say 'Adho·nai'. From this came the spelling Iehouah, and, eventually, Jehovah became the accepted (by who?) pronunciation of the divine name in English. This retains the essential elements of God's name from the Hebrew original.

    According to this brochure, Jehovah is a modern rendition of Adho-nai, not YHWH, making Jehovah not the divine name.

    If Jehovah is not the divine name, if it is a mis-pronouncitian, why is it being used? Shouldn't the true followers of the true God want to use his real name and not a latinized title? Technically, using Jehovah is not much better than using Lord or God.

    From the very git-go, the Witnesses mislead and cover the truth as they seek to gain converts and followers. If you know anyone who is studying with the witnesses or curious about the witnesses, use God's name as a basis to show them that maybe the Witnesses aren't as righteous and proper as they think they are.

  • kls
    kls

    I have done research on Jehovah 's name and told my jw husband that if they were the True Religion then why don't they use the proper name Yahweh . You would think since they the( Annointed) are in communication with God that they would know better ,his answer was ," Jesus is not his real name either and it makes no difference what the correct name really is but we do use the name Jehovah and that is a lot closer then other religions.

    So there you have it ,as long as they are the ones that give God a name they are the True Religion.....blah, blah Pick Your Nose 2


  • Big Dog
    Big Dog

    I remember reading Ray Franz's book In Search of Christian Freedom and he making a point that the whole name thing was blown out of proportion and misguided to a large extent. He used the example of the common saying that a man has made a good name for himself, we don't say, oh what a good Robert, or Bill and so on. What we mean is they have built a good reputation for themselves and a good legacy, and his point was it was the same with God. That it was not so much the actual proper name (which he also pointed out a scripture I had never read before where God seemed to indicate he had been known by many names) that was important, but the connotations that go along with it. I always thought the who emphasis on the name was goofy, and the repition of it just grated on my nerves. I have also read many research papers that claim the name of God never showed up in the new testament and that the NWT is about the worst hack job on the bible there is.

  • undercover
    undercover

    From the Internet:

    What we read in English today are translations from other languages. The "New Testament" was written in Greek. Hence, the name "Jesus" is found nowhere in the Scriptures?it is a translation of the Greek name "Iesous" (pronounced "[ee]yeh-sooce"). "Iesous" came over into the Latin "Jesu" (pronounced "yehsoo") and finally into English as "Jesus." So in the most technical sense, saying "Jesus" is saying a twice-removed translation of the name we find in the "New Testament" Scriptures

    Jesus is a modern day translation of the original Greek name used in the New Testament.

    Jehovah is a modern day translation of the latin word Adnoi(sp?) which was not the divine name but a title used in place of the divine name. So the modern day translation "Jehovah" is incorrect as God's name.

    There's the difference. One is properly translated and one is not.

    For a religion that claims to have the "Truth", they don't even have the name of God right in their self-proclaimed title.

  • poppers
    poppers

    To me it is silly to assume that the god of all creation, the god that lies beneath everything, the omnipresent, omniscient ONE could even have a name. Insisting that it's this or that is to put a limitation on that which is unlimited. If god is confined to a dualistic universe then I could accept such arguments. But god must be beyond all limitation, including the limitations of dualism.

    Look what such insistance has done - created division and separation, and all manner of factions aligning themselves with one view or another. I can't conceive of this as pleasing god in any way. Perhaps if people were to look for what's beneath all ideas of god then there could be some resolution to the question of god's name.

  • Nathan Natas
    Nathan Natas

    "The pronunciations "Jehovah" and "Yahweh"

    By combining the vowel signs of 'Adho ?n ay' and 'Elo ? him' with the four consonants of the Tetragrammaton the pronunciations Yeho ?wah' and Yeho wih' were formed . The first of these provided the basis for the Latinized form "Jehova (h) ." The first recorded use of this form dates from the thirteenth century C .E . Raymundus Martini, a Spanish monk of the Dominican Order, used it in his book Pugeo Fidei of the year 1270 ."

    - Aid To Bible Understanding, 1971, article: "Jehovah"

    How ironic that the name JWs love to toss around as "authentic" was invented by a CATHOLIC MONK only 800 years ago. I agree with the thought already expressed that if angels REALLY DID whisper into the ears of Rutherford, as he claimed, the least they could have done is reveal this elemental sacred secret to him. Then again, if the angels did do that, perhaps the Watchtower's magical spells would work (just kidding about that).

  • upside/down
    upside/down

    Last night I watched "Life of Brian" with my kids...

    There is a whole skit (scene) on using the "Lord's" name in vain- that name was "Jehovah".

    So if Mony Python uses "Jehovah" it MUST be "God's" name! Only an "apostate" would disagree...

    u/d (of the me liketh Brian class)

  • homme perdu
    homme perdu

    Jehovah (Yahweh)

    The proper name of God in the Old Testament; hence the Jews called it the name by excellence, the great name, the only name, the glorious and terrible name, the hidden and mysterious name, the name of the substance, the proper name, and most frequently shem hammephorash, i.e. the explicit or the separated name, though the precise meaning of this last expression is a matter of discussion (cf. Buxtorf, "Lexicon", Basle, 1639, col. 2432 sqq.).

    Jehovah occurs more frequently than any other Divine name. The Concordances of Furst ("Vet. Test. Concordantiae", Leipzig, 1840) and Mandelkern ("Vet. Test. Concordantiae", Leipzig, 1896) do not exactly agree as to the number of its occurrences; but in round numbers it is found in the Old Testament 6000 times, either alone or in conjunction with another Divine name. The Septuagint and the Vulgate render the name generally by "Lord" (Kyrios, Dominus), a translation of Adonai?usually substituted for Jehovah in reading.

    I. PRONUNCIATION OF JEHOVAH

    The Fathers and the Rabbinic writers agree in representing Jehovah as an ineffable name. As to the Fathers, we only need draw attention to the following expressions: onoma arreton, aphraston, alekton, aphthegkton, anekphoneton, aporreton kai hrethenai me dynamenon, mystikon. Leusden could not induce a certain Jew, in spite of his poverty, to pronounce the real name of God , though he held out the most alluring promises. The Jew's compliance with Leusden's wishes would not indeed have been of any real advantage to the latter; for the modern Jews are as uncertain of the real pronunciation of the Sacred name as their Christian contemporaries. According to a Rabbinic tradition the real pronunciation of Jehovah ceased to be used at the time of Simeon the Just, who was, according to Maimonides, a contemporary of Alexander the Great. At any rate, it appears that the name was no longer pronounced after the destruction of the Temple. The Mishna refers to our question more than once: Berachoth, ix, 5, allows the use of the Divine name by way of salutation; in Sanhedrin, x, 1, Abba Shaul refuses any share in the future world to those who pronounce it as it is written; according to Thamid, vii, 2, the priests in the Temple (or perhaps in Jerusalem) might employ the true Divine name, while the priests in the country (outside Jerusalem) had to be contented with the name Adonai; according to Maimonides ("More Neb.", i, 61, and "Yad chasaka", xiv, 10) the true Divine name was used only by the priests in the sanctuary who imparted the blessing, and by the high-priest on the Day of Atonement. Phil ["De mut. nom.", n. 2 (ed. Marg., i, 580); "Vita Mos.", iii, 25 (ii, 166)] seems to maintain that even on these occasions the priests had to speak in a low voice. Thus far we have followed the post-Christian Jewish tradition concerning the attitude of the Jews before Simeon the Just.

    As to the earlier tradition, Josephus (Antiq., II, xii, 4) declares that he is not allowed to treat of the Divine name; in another place (Antiq., XII, v, 5) he says that the Samaritans erected on Mt. Garizim an anonymon ieron. This extreme veneration for the Divine name must have generally prevailed at the time when the Septuagint version was made, for the translators always substitute Kyrios (Lord) for Jehovah. Ecclus., xxiii, 10, appears to prohibit only a wanton use of the Divine name, though it cannot be denied that Jehovah is not employed as frequently in the more recent canonical books of the Old Testament as in the older books. It would be hard to determine at what time this reverence for the Divine name originated among the Hebrews. Rabbinic writers derive the prohibition of pronouncing the Tetragrammaton, as the name of Jehovah is called, from Lev., xxiv, 16: "And he that blasphemeth the name of the Lord, dying let him die". The Hebrew participle noqedh, here rendered "blasphemeth", is translated honomazon in the Septuagint, and appears to have the meaning "to determine", "to denote" (by means of its proper vowels) in Gen., xxx, 28; Num., i, 17; Is., lxii, 2. Still, the context of Lev., xxiv, 16 (cf. verses 11 and 15), favours the meaning "to blaspheme". Rabbinic exegetes derive the prohibition also from Ex., iii, 15; but this argument cannot stand the test of the laws of sober hermeneutics (cf. Drusius, "Tetragrammaton", 8-10, in "Critici Sacri", Amsterdam, 1698, I, p. ii, col. 339-42; "De nomine divino", ibid., 512-16; Drach, "Harmonic entre l'Eglise et la Synagogue", I, Paris, 1844, pp. 350-53, and Note 30, pp. 512-16). What has been said explains the so-called qeri perpetuum, according to which the consonants of Jehovah are always accompanied in the Hebrew text by the vowels of Adonai except in the cases in which Adonai stands in apposition to Jehovah: in these cases the vowels of Elohim are substituted. The use of a simple shewa in the first syllable of Jehovah, instead of the compound shewa in the corresponding syllable of Adonai and Elohim, is required by the rules of Hebrew grammar governing the use of shewa. Hence the question: What are the true vowels of the word Jehovah?

    It has been maintained by some recent scholars that the word Jehovah dates only from the year 1520 (cf. Hastings, "Dictionary of the Bible", II, 1899, p. 199: Gesenius-Buhl, "Handwörterbuch", 13th ed., 1899, p. 311). Drusius (loc. cit., 344) represents Peter Galatinus as the inventor of the word Jehovah, and Fagius as it propagator in the world of scholars and commentators. But the writers of the sixteenth century, Catholic and Protestant (e.g. Cajetan and Théodore de Bèze), are perfectly familiar with the word. Galatinus himself ("Areana cathol. veritatis", I, Bari, 1516, a, p. 77) represents the form as known and received in his time. Besides, Drusius (loc. cit., 351) discovered it in Porchetus, a theologian of the fourteenth century. Finally, the word is found even in the "Pugio fidei" of Raymund Martin, a work written about 1270 (ed. Paris, 1651, pt. III, dist. ii, cap. iii, p. 448, and Note, p. 745). Probably the introduction of the name Jehovah antedates even R. Martin.

    No wonder then that this form has been regarded as the true pronunciation of the Divine name by such scholars as Michaelis ("Supplementa ad lexica hebraica", I, 1792, p. 524), Drach (loc. cit., I, 469-98), Stier (Lehrgebäude der hebr. Sprache, 327), and others.

    • Jehovah is composed of the abbreviated forms of the imperfect, the participle, and the perfect of the Hebrew verb "to be" (ye=yehi; ho=howeh; wa=hawah). According to this explanation, the meaning of Jehovah would be "he who will be, is, and has been". But such a word-formation has no analogy in the Hebrew language.
    • The abbreviated form Jeho supposes the full form Jehovah. But the form Jehovah cannot account for the abbreviations Jahu and Jah, while the abbreviation Jeho may be derived from another word.
    • The Divine name is said to be paraphrased in Apoc., i, 4, and iv, 8, by the expression ho on kai ho en kai ho erchomenos, in which ho erchomenos is regard as equivalent to ho eromenos, "the one that will be"; but it really means "the coming one", so that after the coming of the Lord, Apoc., xi, 17, retains only ho on kai ho en.
    • the comparison of Jehovah with the Latin Jupiter, Jovis. But it wholly neglects the fuller forms of the Latin names Diespiter, Diovis. Any connection of Jehovah with the Egyptian Divine name consisting of the seven Greek vowels has been rejected by Hengstenberg (Beitrage zur Einleiung ins Alte Testament, II, 204 sqq.) and Tholuck (Vermischte Schriften, I, 349 sqq.).

    To take up the ancient writers:

    • Diodorus Siculus writes Jao (I, 94);
    • Irenaeus ("Adv. Haer.", II, xxxv, 3, in P. G., VII, col. 840), Jaoth;
    • the Valentinian heretics (Ir., "Adv. Haer.", I, iv, 1, in P.G., VII, col. 481), Jao;
    • Clement of Alexandria ("Strom.", V, 6, in P.G., IX, col. 60), Jaou;
    • Origin ("in Joh.", II, 1, in P.G., XIV, col. 105), Jao;
    • Porphyry (Eus., "Praep. evang", I, ix, in P.G., XXI, col. 72), Jeuo;
    • Epiphanius ("Adv. Haer.", I, iii, 40, in P.G., XLI, col. 685), Ja or Jabe;
    • Pseudo-Jerome ("Breviarium in Pss.", in P.L., XXVI, 828), Jaho;
    • the Samaritans (Theodoret, in "Ex. quaest.", xv, in P. G., LXXX, col. 244), Jabe;
    • James of Edessa (cf.. Lamy, "La science catholique", 1891, p. 196), Jehjeh;
    • Jerome ("Ep. xxv ad Marcell.", in P. L., XXII, col. 429) speaks of certain ignorant Greek writers who transcribed the Hebrew Divine name II I II I.
    The judicious reader will peceive that the Samaritan pronunciation Jabe probably approaches the real sound of the Divine name closest; the other early writers transmit only abbreviations or corruptions of the sacred name. Inserting the vowels of Jabe into the original Hebrew consonant text, we obtain the form Jahveh (Yahweh), which has been generally accepted by modern scholars as the true pronunciation of the Divine name. It is not merely closely connected with the pronunciation of the ancient synagogue by means of the Samaritan tradition, but it also allows the legitimate derivation of all the abbreviations of the sacred name in the Old Testament.

    II. MEANING OF THE DIVINE NAME

    Jahveh (Yahweh) is one of the archaic Hebrew nouns, such as Jacob, Joseph, Israel, etc. (cf. Ewald, "Lehrbuch der hebr. Sprache", 7th ed., 1863, p. 664), derived from the third person imperfect in such a way as to attribute to a person or a thing the action of the quality expressed by the verb after the manner of a verbal adjective or a participle. Furst has collected most of these nouns, and calls the form forma participialis imperfectiva. As the Divine name is an imperfect form of the archaic Hebrew verb "to be", Jahveh means "He Who is", Whose characteristic note consists in being, or The Being simply.

    Here we are confronted with the question, whether Jahveh is the imperfect hiphil or the imperfect qal. Calmet and Le Clere believe that the Divine name is a hiphil form; hence it signifies, according to Schrader (Die Keilinschriften und das Alte Testament, 2nd ed., p. 25), He Who brings into existence, the Creator; and according to Lagarde (Psalterium Hieronymi, 153), He Who causes to arrive, Who realizes His promises, the God of Providence. But this opinion is not in keeping with Ex., iii, 14, nor is there any trace in Hebrew of a hiphil form of the verb meaning "to be"; moreover, this hiphil form is supplied in the cognate languages by the pi'el form, except in Syriac where the hiphil is rare and of late occurrence.

    On the other hand, Jehveh may be an imperfect qal from a grammatical point of view, and the traditional exegesis of Ex., iii, 6-16, seems to necessitate the form Jahveh. Moses asks God : "If they should say to me: What is his [ God's ] name? What shall I say to them?" In reply, God returns three several times to the determination of His name. First, He uses the first person imperfect of the Hebrew verb "to be"; here the Vulgate, the Septuagint, Aquila, Theodotion, and the Arabic version suppose that God uses the imperfect qal; only the Targums of Jonathan and of Jerusalem imply the imperfect hiphil. Hence we have the renderings: "I am who am" (Vulg.), "I am who is" (Sept.), "I shall be {who] shall be" (Aquila, Theodotion), "the Eternal who does not cease" (Ar.); only the above-mentioned Targums see any reference to the creation of the world. The second time, God uses again the first person imperfect of the Hebrew verb "to be"; here the Syriac, the Sumaritan, the Persian versions, and the Targums of Onkelos and Jerusalem retain the Hebrew word, so that one cannot tell whether they regard the imperfect as a qal or a hiphil form; the Arabic version omits the whole clause; but the Septuagint, the Vulgate, and the Targum of Jonathan suppose here the imperfect qal: "He Who Is, hath sent me to you" instead of "I Am, hath sent me to you: (Vulg.); "ho on sent me to you" (Sept.); "I am who am, and who shall be, hath sent me to you" (Targ. Jon.). Finally, the third time, God uses the third person of the imperfect, or the form of the sacred name itself; here the Samaritan version and the Targum of Onkelos retain the Hebrew form; the Septuagint, the Vulgate, and the Syriac version render "Lord", though, according to the analogy of the former two passages, they should have translated, "He Is, the God of your fathers, . . . hath sent me to you"; the Arabic version substitutes " God ". Classical exegesis, therefore, regards Jahveh as the imperfect qal of the Hebrew verb "to be".

    Here another question presents itself: Is the being predicated of God in His name, the metaphysical being denoting nothing but existence itself, or is it an historical being, a passing manifestation of God in time? Most Protestant writers regard the being implied in the name Jahveh as an historical one, though some do not wholly exclude such metaphysical ideas as God's independence, absolute constancy, and fidelity to His promises, and immutability in His plans (cf. Driver, "Hebrew Tenses", 1892, p. 17). The following are the reasons alleged for the historical meaning of the "being" implied in the Divine name:

    • The metaphysical sense of being was too abstruse a concept for the primitive times. Still, some of the Egyptian speculations of the early times are almost as abstruse; besides, it was not necessary that the Jews of the time of Moses should fully understand the meaning implied in God's name. The scientific development of its sense might be left to the future Christian theologians.
    • The Hebrew verb hayah means rather "to become" than "to be" permanently. But good authorities deny that the Hebrew verb denotes being in motion rather than being in a permanent condition. It is true that the participle would have expressed a permanent state more clearly; but then, the participle of the verb hayah is found only in Ex., ix, 3, and few proper names in Hebrew are derived from the participle.
    • The imperfect mainly expresses the action of one who enters anew on the scene. But this is not always the case; the Hebrew imperfect is a true aorist, prescinding from time and, therefore, best adapted for general principles (Driver, p. 38).
    • "I am who am" appears to refer to "I will be with thee" of v. 12; both texts seems to be alluded to in Os., i, 9, "I will not be yours". But if this be true, "I am who am" must be considered as an ellipse: "I am who am with you", or "I am who am faithful to my promises". This is harsh enough; but it becomes quite inadmissible in the clause, "I am who am, hath sent me".
    Since then the Hebrew imperfect is admittedly not to be considered as a future, and since the nature of the language does not force us to see in it the expression of transition or of becoming, and since, moreover, early tradition is quite fixed and the absolute character of the verb hayah has induced even the most ardent patrons of its historical sense to admit in the texts a description of God's nature , the rules of hermeneutics urge us to take the expressions in Ex., iii, 13-15, for what they are worth. Jahveh is He Who Is, i.e., His nature is best characterized by Being, if indeed it must be designated by a personal proper name distinct from the term God (Revue biblique, 1893, p. 338). The scholastic theories as to the depth of meaning latent in Yahveh (Yahweh) rest, therefore, on a solid foundation. Finite beings are defined by their essence: God can be defined only be being, pure and simple, nothing less and nothing more; not be abstract being common to everything, and characteristic of nothing in particular, but by concrete being, absolute being, the ocean of all substantial being, independent of any cause, incapable of change, exceeding all duration, because He is infinite: "Alpha and Omega, the beginning and the end, . . . who is, and who was, and who is to come, the Almighty" (Apoc., i, 8). Cf. St. Thomas, I, qu. xiii, a. 14; Franzelin, "De Deo Uno" (3rd ed., 1883, thesis XXIII, pp. 279-86.

    III. ORIGIN OF THE NAME JAHVEH (YAHWEH)

    The opinion that the name Jahveh was adopted by the Jews from the Chanaanites, has been defended by von Bohlen (Genesis, 1835, p. civ), Von der Alm (Theol. Briefe, I, 1862, pp. 524-27), Colenso (The Pentateuch, V, 1865, pp. 269-84), Goldziher (Der Mythus bei den Hebräern, 1867, p. 327), but has been rejected by Kuenen ("De Godsdienst van Israel", I, Haarlem, 1869, pp. 379-401) and Baudissin (Studien, I, pp. 213-18). It is antecedently improbable that Jahveh, the irreconcilable enemy of the Chanaanites, should be originally a Chanaanite god.

    It has been said by Vatke (Die Religion des Alten Test., 1835, p. 672) and J.G. Müller (Die Semiten in ihrem Verhältniss zu Chamiten und Japhetiten, 1872, p. 163) that the name Jahveh is of Indo-European origin. But the transition of the Sanscrit root, div?the Latin Jupiter-Jovis (Diovis), the Greek Zeus-Dios, the Indo-European Dyaus into the Hebrew form Jahveh has never been satisfactorily explained. Hitzig's contention (Vorlesungen über bibl. Theol., p. 38) that the Indo-Europeans furnished at least the idea contained in the name Jahveh, even if they did not originate the name itself, is without any value.

    The theory that Jahveh is of Egyptian origin may have a certain amount of a priori probability, as Moses was educated in Egypt. Still, the proofs are not convincing:

    • Röth (Die Aegypt. und die Zoroastr. Glaubenslehre, 1846, p. 175) derives the Hebrew name from the ancient moon-god Ih or Ioh. But there is no connection between the Hebrew Jahveh and the moon (cf. Pierret, "Vocabul. Hiérogl.", 1875, p. 44).
    • Plutarch (De Iside, 9) tells us that a statue of Athene (Neith) in Sais bore the inscription: "I am all that has been, is, and will be". But Tholuck (op. cit., 1867, pp. 189-205) shows that the meaning of this inscription is wholly different from that of the name Jahveh.
    • The patrons of the Egyptian origin of the sacred name appeal to the common. Egyptian formula, Nuk pu nuk but though its literal signification is "I am I", its real meaning is "It is I who" (cf. Le Page Renouf, "Hibbert Lectures for 1879", p. 244).
    As to the theory that Jahveh has a Chaldean or an Accadian origin, its foundation is not very solid:
    • Jahveh is said to be a merely artificial form introduced to put meaning into the name of the national god (Delitzsch, "Wo lag das Paradies", 1881, pp. 158-64); the common and popular name of God is said to have been Yahu or Yah, the letter I being the essential Divine element in the name. The contention, if true, does not prove the Chaldean or Accadian origin of the Hebrew Divine name; besides the form Yah is rare and exclusively poetic; Yahu never appears in the Bible, while the ordinary full form of the Divine name is found even in the inscription of Mesa (line 18) dating from the ninth century B.C.
    • Yahu and Yah were known outside Israel ; the forms enter into the composition of foreign proper names; besides, the variation of the name of a certain King of Hammath shows that Ilu is equivalent to Yau, and that Yau is the name of a god (Schrader, "Bibl. Bl.", II, p. 42, 56; Sargon, "Cylinder", xxv; Keil, "Fastes", I. 33). But foreign proper names containing Yah or Yahu are extremely rare and doubtful, and may be explained without admitting gods in foreign nations, bearing the sacred name. Again, the Babylonian pantheon is fairly well known at present, but the god Yau does not appear in it.
    • Among the pre-Semitic Babylonians, I is a synonym of Ilu, the supreme god; now I with the Assyrian nominative ending added becomes Yau (cf. Delitzsch, "Lesestücke", 3rd ed., 1885, p. 42, Syllab. A, col. I, 13-16). Hommel (Altisrael. Ueberlieferung, 1897, pp. 144, 225) feels sure that he has discovered this Chaldean god Yau. It is the god who is represented ideographically (ilu) A-a, but ordinarily pronounced Malik, though the expression should be read Ai or Ia (Ya). The patriarchal family employed this name, and Moses borrowed and transformed it. But Lagrange points out that the Jews did not believe that they offered their children to Jahveh, when they sacrificed them to Malik (Religion semitique, 1905, pp. 100 sqq.). Jer., xxxii, 35, and Soph., i, 5, distinguish between Malik and the Hebrew God .
    Cheyne (Traditions and Beliefs of Ancient Israel, 1907, pp. 63 sqq.) connects the origin of Jahveh with his Yerahme'el theory; but even the most advanced critics regard Cheyne's theory as a discredit to modern criticism. Other singular opinions as to the origin of the sacred name may be safely omitted. The view that Jahveh is of Hebrew origin is the most satisfactory. Arguing from Ex., vi, 2-8, such commentators as Nicholas of Lyra , Tostatus, Cajetan, Bonfrère, etc., maintain that the name was revealed for the first time to Moses on Mount Horeb. God declares in this vision that he "appeared to Abraham . . . by the name of God Almighty ; and my name Adonai [Jahveh] I did not shew them". But the phrase "to appear by a name" does not necessarily imply the first revelation of that name; it rather signifies the explanation of the name, or a manner of acting conformable to the meaning of the name (cf. Robion in "la Science cathol.", 1888, pp. 618-24; Delattre, ibid., 1892, pp. 673-87; van Kasteren, ibid., 1894, pp. 296-315; Robert in "Revue biblique", 1894, pp. 161-81). On Mt. Horeb God told Moses that He had not acted with the Patriarchs as the God of the Covenant, Jahveh, but as God Almighty .

    Perhaps it is preferable to say that the sacred name, though perhaps in a somewhat modified form, had been in use in the patriarchal family before the time of Moses. On Mt. Horeb God revealed and explained the accurate form of His name, Jahveh.

    • The sacred name occurs in Genesis about 156 times; this frequent occurrence can hardly be a mere prolepsis.
    • Gen., iv, 26, states that Enos "began to call upon the name of the Lord [Jahveh]", or as the Hebrew text suggests, "began to call himself after the name of Jahveh".
    • Jochabed, the mother of Moses, has in her name an abbreviated form Jo (Yo) of Jahveh. The pre-Mosaic existence of the Divine name among the Hebrews accounts for this fact more easily than the supposition that the Divine element was introduced after the revelation of the name.
    • Among the 163 proper names which bear an element of the sacred name in their composition, 48 have yeho or yo at the beginning, and 115 have yahu or yah and the end, while the form Jahveh never occurs in any such composition. Perhaps it might be assumed that these shortened forms yeho, yo, yahu, yah, represent the Divine name as it existed among the Isralites before the full name Jahveh was revealed on Mt. Horeb. On the other hand, Driver (Studia biblica, I, 5) has shown that these short forms are the regular abbreviations of the full name. At any rate, while it is not certain that God revealed His sacred name to Moses for the first time, He surely revealed on Mt. Horeb that Jahveh is His incommunicable name, and explained its meaning.

    http://www.newadvent.org/cathen/08329a.htm

  • freedom96
    freedom96

    I still tend to have a problem trying to call God by his name.

    If you are in a court room, you do not call the judge by his first name, nor anyone else that commands authority. Even those who hate President George Bush likely would never dream of saying "Hi George" if introduced to him.

    So why on earth should we think it is ok to call God by his name, even if we could pronounce it correctly, which looks like it is impossible to do anyway?

  • peacefulpete
    peacefulpete

    According to this brochure, Jehovah is a modern rendition of Adho-nai, not YHWH, making Jehovah not the divine name

    Just a slight correction, as the brochure admitted Jehovah derives from the Tetragrammaton combined with vowels from Elohim and Adhonai. Is is not a rendition of Adhonai.

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