Tetragrammaton From Wikipedia, the free encyclopedia Jump to: navigation, search For other uses, see Tetragrammaton (disambiguation). YHWH redirects here. For discussion of the Yahweh of ancient Semitic religion, see Yahweh. The Tetragrammaton in Paleo-Hebrew (10th century BCE to 135 CE), old Aramaic (10th century BCE to 4th century CE) and square Hebrew (3rd century BCE to present) scripts. The term tetragrammaton (from Greek τετραγράμματον, meaning four letters)[1][2] refers to the Hebrew theonym (Hebrew: יהוה) transliterated to the Latin letters YHWH. It may be derived from the verb that means to be,[1] in the existential sense of the verb be (that is, to exist), not in the copula (as to be someone). It is considered in Judaism to be the proper name of the God of Israel used in the Hebrew Bible. While YHWH is the usual transliteration of the tetragrammaton in English academic studies, the alternatives YHVH, JHVH and JHWH are also used.[3][4] The most widely accepted pronunciation of the Tetragrammaton (YHWH) is Yahweh, though Jehovah is used in many Bibles, but in few modern ones. The Samaritans understood the pronunciation for the Tetragrammaton to be iabe. Some patristic sources give evidence to a Greek pronunciation iao.[5] As religiously observant Jews are forbidden to say or write the Tetragrammaton in full, when reading the Torah they use the word Adonai.[5] And although most Christians have no prohibition on vocalizing the Tetragrammaton, in most Christian translations of the Bible, LORD is used in place of the Tetragrammaton, after the Hebrew Adonai, and is often written with small capitals (or in all caps) to distinguish it from other words translated as Lord. Contents [hide] 1 Origins 1.1 Etymology 1.2 Occurrences 2 Pronunciation 2.1 Tiberian vocalization 2.1.1 Vowel points 2.1.2 Consonantal semi-vowels 2.2 Adonai 2.3 Jehovah 2.4 Yahweh 2.5 Leningrad Codex 2.6 Theophoric names 3 Usages and translations 3.1 Judaism 3.1.1 Verbal prohibitions 3.1.2 Written prohibitions 3.2 Samaritans 3.3 Septuagint 3.4 Dead Sea Scrolls 3.5 Patristic writings 3.6 Christianity 3.6.1 Christian translations 3.6.2 New Testament 3.6.3 Catholicism 3.7 Jewish mysticism 3.7.1 Magical papyri 3.7.2 Kabbalah 4 See also 5 Notes 6 References 7 External links Origins[edit] Etymology[edit] The letters, properly read from right to left (in Biblical Hebrew), are: Hebrew Letter name Pronunciation י Yodh [j] ה He [h] ו Waw [w], or placeholder for O/U vowel (see mater lectionis) ה He [h] (or often a silent letter at the end of a word) Scholars widely propose that the name YHWH is a verb form derived from the Biblical Hebrew triconsonantal root היה (h-y-h) to be, which has הוה (h-w-h) as a variant form, with a third person masculine y- prefix.[6] It is connected to the passage in Exodus 3:14 in which God gives his name as אֶהְיֶה אֲשֶׁר אֶהְיֶה (Ehyeh Asher Ehyeh), translated most basically as I am that I am (or I Will Be What I Will Be, I Will Be What I Am). יהוה with the vocalization Yahweh could theoretically be a hifil (causative) verb inflection of root HWH, with a meaning something like he who causes to exist or who gives life (the root idea of the word being to breathe, and hence, to live).[7] As a qal (basic stem) verb inflection, it could mean he who is, who exists.[6] Occurrences[edit] The Mesha Stele bears the earliest known reference (840 BCE) to the Israelite God Yahweh. The oldest known inscription of the tetragrammaton dates to 840 BCE, on the Mesha Stele. It bears the earliest certain extra-biblical reference to the Israelite god Yahweh.[8] The most recent discovery of a tetragrammaton inscription, was found written in Hebrew on two silver scrolls recovered from Jerusalem, dating to the 6th century BCE.[1] In the Hebrew Bible, the tetragrammaton occurs 6,828 times,[1] as can be seen in the Biblia Hebraica and Biblia Hebraica Stuttgartensia.[9] According to the Brown-Driver-Briggs Lexicon, יְהֹוָה (Qr אֲדֹנָי) occurs 6,518 times, and יֱהֹוִה (Qr אֱלֹהִים) occurs 305 times in the Masoretic Text. It first appears in Hebrew in Genesis 2:4.[9][10] The only books it does not appear in are Ecclesiastes, the Book of Esther, and Song of Songs.[1] The Septuagint typically translates YHWH as kyrios or Lord.[1] Pronunciation[edit] YHWH The pronunciation as it is vowel pointed in the Masoretic Text, the vast majority of scholars do not hold the pronunciation to be correct. -------------------------------------------------------------------------------- Problems playing this file? See media help. The most widely accepted pronunciation of the Tetragrammaton (YHWH) among non-Jews is Yahweh. Genebrardus suggested the pronunciation Jahve based on Theodorets assertion that the Samaritans used the pronunciation Iabe. For most Jews, however, it was forbidden to pronounce or even write in full, the Tetragrammaton.[5] A. Lukyn Williams proposed the pronunciations of the Tetragrammaton to be Yaho or Yahu based on theophoric names in the Hebrew Bible that end in YHW.[5] The current scholarly consensus is that the vowel diacritic points attached to the written consonants YHWH in the Masoretic orthography of Biblical Hebrew were not intended to represent the vowels of such an authentic and historically correct pronunciation.[citation needed] Tiberian vocalization[edit] Vowel points[edit] See also: Biblical Hebrew orthography, Hebrew diacritics, Tiberian vocalization, and Niqqud The original consonantal text of the Hebrew Bible was, several centuries later, 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 a case the vowels of the Qere were written on the Kethib. For a few frequent words the marginal note was omitted: this is called Qre perpetuum. One of these frequent cases was the tetragrammaton, which according to later Jewish practices should not be pronounced, but read as Adonai (My Lord), or, if the previous or next word already was Adonai or Adoni, as Elohim (God). This combination produces יְהֹוָה and יֱהֹוִה respectively, non-words that would spell yehovah and yehovih respectively. The oldest manuscripts of the Hebrew Bible, such as the Aleppo Codex and the Codex Leningradensis, mostly write יְהוָה (yehvah), with no pointing on the first H; this could be because the o diacritic point plays no useful role in distinguishing between Adonai and Elohim (and so is redundant), or could point to the Qere being Shema, which is Aramaic for the Name. Consonantal semi-vowels[edit] In ancient Hebrew, the letter ו, known to modern Hebrew speakers as vav, was a semivowel /w/ (as in English, not as in German) rather than a /v/.[11] The letter is referred to as waw in the academic world, and accordingly יהוה is represented in English academic texts as YHWH. In unpointed Biblical Hebrew, most vowels are not written and the rest are written only ambiguously, as the vowel letters are also used as consonants (similar to the Latin use of V to indicate both U and V). See matres lectionis for details. For similar reasons, an appearance of the Tetragrammaton in ancient Egyptian records of the 13th century BCE sheds no light on the original pronunciation.[12] Therefore it is, in general, difficult to deduce how a word is pronounced from its spelling only, and the Tetragrammaton is a particular example: two of its letters can serve as vowels, and two are vocalic place-holders, which are not pronounced. Thus 1st-century Jewish historian and philosopher Josephus said that the sacred name of God consists of four vowels.[13] This difficulty occurs somewhat also in Greek when transcribing Hebrew words, because of Greeks lack of a letter for consonant y and (since loss of the digamma) of a letter for w, forcing the Hebrew consonants yod and waw to be transcribed into Greek as vowels. Also, non-initial h caused difficulty for Greeks and was liable to be omitted; χ (chi) was pronounced as k + h (as in modern Hindi lakh, i.e., लाख) and could not be used to represent h as in Modern Greek Χάρρι = Harry, for example. Adonai[edit] The spelling of the Tetragrammaton and connected forms in the Hebrew Masoretic text of the Bible, with vowel points shown in red. The vocalizations of יְהֹוָה (Yehowah) and אֲדֹנָי (Adonai) are not identical. The schwa in YHWH (the vowel ְ under the first letter) and the hataf patakh in DNY (the vowel ֲ under its first letter) appear different. The vocalization can be attributed to Biblical Hebrew phonology,[14] where the hataf patakh is grammatically identical to a schwa, always replacing every schwa naḥ under a guttural letter. Since the first letter of אֲדֹנָי is a guttural letter, while the first letter of יְהֹוָה is not, the hataf patakh under the (guttural) aleph reverts to a regular schwa under the (non-guttural) yodh. The table below considers the vowel points for יְהֹוָה (Yehowah) and אֲדֹנָי (Adonai), respectively: Hebrew Word #3068 YEHOVAH יְהֹוָה Hebrew Word #136 ADONAY אֲדֹנָי י Yod Y א Aleph glottal stop ְ Simple Shewa E ֲ Hataf Patah A ה Heh H ד Daleth D ֹ Holem O ֹ Holem O ו Waw W נ Nun N ָ Kametz A ָ Kametz A ה Heh H י Yod Y Note in the table directly above that the simple shewa in Yehowah and the hatef patah in Adonai are not the same vowel. The same information is displayed in the table above and to the right where YHWH intended to be pronounced as Adonai and Adonai, with its slightly different vowel points are shown to have different vowel points. Jehovah[edit] The origins for the composite term Jehovah came from early English translators who transposed the vowels from Adonai to the Tetragrammaton, and read the word literally so that the Y in YHWH, was pronounced as a J in English, and the W as a V.[1] Taking the spellings at face value may have been as a result of not knowing about the Qre perpetuum, thus resulting in the term Jehovah and its spelling variants. The Catholic Encyclopedia (1910) states: Jehovah (Yahweh), the proper name of God in the Old Testament.[15] Had they known about the Qre perpetuum, the term Jehovah might never have come into being.[16] Emil G. Hirsch was among the modern scholars that recognized Jehovah to be grammatically impossible (Jewish Encyclopedia (1901), Vol VII, p. 87). Nehemia Gordon argues against what he calls the scholarly consensus and says that the English form Jehovah is quite simply an Anglicized form of Yehovah, the pronunciation preserved by Karaite Jews, who included the Masoretes.[17] Scott Jones also argues that modern scholarship has no evidence for the pronunciation of Yahweh whatsoever and that its assumption is merely based on a series of other assumptions, while the born again Christian knows - and the evidence testifies - that the first words ever written by man were simply - In the beginning God ...[17][18][19] 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.[20] Yahweh[edit] William Geseniuss Hebrew punctuation (i.e., Yahweh) In the early 19th century, Hebrew scholars were still critiquing Jehovah [a.k.a. Iehovah and Iehouah] because they believed that the vowel points of יְהֹוָה did not represent (and were never intended to represent) the vowel sounds of the early authentic pronunciation of the Tetragrammaton. The Latin pronunciation of the letter I/J as a consonant sound was [j], the y sound of the English word you. This changed in descendant languages into various stronger consonants, including, in English, the sound [dʒ], the j sound of the word juice. Thus the English pronunciation of the older form Jehovah has this j sound. In order to preserve the approximate original Hebrew pronunciation, however, English spelling uses an initial Y and for the third consonant uses W, a letter unknown in Latin, thus producing the form Yahweh. The Hebrew scholar Wilhelm Gesenius [1786–1842] had suggested that the Hebrew punctuation יַהְוֶה, which is transliterated into English as Yahweh, might more accurately represent the pronunciation of the Tetragrammaton than the Biblical Hebrew punctuation יְהֹוָה, from which the English name Jehovah has been derived. His proposal to read YHWH as יַהְוֶה (see image to the left) was based in large part on various Greek transcriptions, such as ιαβε, dating from the first centuries CE, but also on the forms of theophoric names. In his Hebrew Dictionary, Gesenius supports Yahweh (which would have been pronounced [jahwe], with the final letter being silent) because of the Samaritan pronunciation Ιαβε reported by Theodoret, and that the theophoric name prefixes YHW [jeho] and YH [jo] can be explained from the form Yahweh.[21] Today many scholars accept Geseniuss proposal to read YHWH as יַהְוֶה. Gesenius proposal gradually became accepted as the best scholarly reconstructed vocalized Hebrew spelling of the Tetragrammaton. Leningrad Codex[edit] Gérard Gertoux wrote that in the Leningrad Codex the Masoretes used 7 different vowel pointings [i.e., 7 different Qres] for YHWH. [Note that one of these different vowel pointings is not a true variant, but was the result of the addition of an inseparable preposition to YHWH].[22] A version of the BHS text, which is derived from the Leningrad Codex, is used to translate the Old Testament of almost all English Bibles other than the King James Bible. The Brown–Driver–Briggs Lexicon of 1905 shows only two different vowel pointings [ i.e. variants ] of YHWH are found in the Ben Chayyim Hebrew Text of 1525, which underlies the Old Testament of the King James Bible.[23] Six Hebrew spellings of the tetragrammaton are found in the Leningrad Codex of 1008–1010, as shown below. The entries in the Close Transcription column are not intended to indicate how the name was intended to be pronounced by the Masoretes, but only how the word would be pronounced if read without qre perpetuum. Chapter & Verse Hebrew Spelling Close transcription Ref. Explanation Genesis 3:14 יְהֹוָה Yǝhōwāh [24] This is the most common set of vowels, which are essentially the vowels from Adonai (with the hataf patah reverting to its natural state as a shewa). Judges 16:28 יְהוָה Yǝhwāh [25] This is the same as above, but with the dot over the holam/waw left out, because it is a little redundant. Judges 16:28 יֱהֹוִה Yĕhōwih [26] When the Tetragrammaton is preceded by Adonai, it receives the vowels from the name Elohim instead. The hataf segol does not revert to a shewa because doing so could lead to confusion with the vowels in Adonai. Genesis 15:2 יֱהוִה Yĕhwih [27] Just as above, this uses the vowels from Elohim, but like the second version, the dot over the holam/waw is omitted as redundant. 1 Kings 2:26 יְהֹוִה Yǝhōwih [28] Here, the dot over the holam/waw is present, but the hataf segol does get reverted to a shewa. Ezekiel 24:24 יְהוִה Yǝhwih [29] Here, the dot over the holam/waw is omitted, and the hataf segol gets reverted to a shewa. ĕ is hataf segol; ǝ is the pronounced form of plain shewa. The o diacritic dot over the letter waw is often omitted because it plays no useful role in distinguishing between the two intended pronunciations Adonai and Elohim (which both happen to have an o vowel in the same position). Theophoric names[edit] Yeho or Yehō- is the prefix form of YHWH used in Hebrew theophoric names; the suffix form Yahū or -Yehū is just as common. This has caused two opinions: 1.In former times (at least from c.1650 CE), the prefix pronunciation Yehō- was sometimes connected with the full pronunciation Yehova derived from combining the Masoretic vowel points for Adonai with the consonantal Tetragrammaton YHWH. 2.Recently that, as Yahweh is likely an imperfective verb form, Yahu is its corresponding preterite or jussive short form: compare yiŝtahaweh (imperfective), yiŝtáhû (preterit or jussive short form) = do obeisance.[30] Those who argue for argument 1 above are: George Wesley Buchanan in Biblical Archaeology Review; Smiths 1863 A Dictionary of the Bible;[31] Section # 2.1 The Analytical Hebrew & Chaldee Lexicon (1848)[32] in its article הוה. Smiths 1863 A Dictionary of the Bible says that Yahweh is possible because shortening to Yahw would end up as Yahu or similar. The Jewish Encyclopedia of 1901–1906 in the Article:Names Of God[33] has a very similar discussion, and also gives the form Yo (יוֹ) contracted from Yeho (יְהוֹ). The Encyclopædia Britannica[34] also says that Yeho- or Yo can be explained from Yahweh, and that the suffix -yah can be explained from Yahweh better than from Yehovah. Usages and translations[edit] Judaism[edit] Main article: Genizah Exod. 3:15 is used[by whom?] to support the view that the Tetragrammaton was at one time spoken in Ancient Israel, the way it is written: ...this is My name for ever, and this is My memorial unto all generations.[35] The term for ever is leolam, which in biblical Hebrew means always, continually.[36] Maimonides relates that only the priests in Temple in Jerusalem pronounced the Tetragrammaton, when they recited the Priestly Blessing over the people daily.[37] Since the destruction of Second Temple of Jerusalem in 70 CE, the Tetragrammaton is no longer pronounced. Rabbinical sources indicate that there was an exception for the temple liturgy, where the name of God was only pronounced once a year, by the high priest, on the Day of Atonement.[38] Others argue that the name was also pronounced in the liturgy of the Temple in the priestly benediction (Num. vi. 27) after the regular daily sacrifice, while in the synagogues a substitute (probably Adonai) was used.[39] According to the Talmud, in the last generations before the fall of Jerusalem, however, it was pronounced in a low tone so that the sounds were lost in the chant of the priests.[40] Some time after the destruction of Solomons Temple, the spoken use of Gods name, as it was written, had ceased even though knowledge of how it was pronounced was perpetuated in rabbinic schools.[41] It was certainly known in Babylonia in the latter part of the 4th century.[42] Philo calls it ineffable, and says that it is lawful for those only whose ears and tongues are purified by wisdom to hear and utter it in a holy place (that is, for priests in the Temple). In another passage, commenting on Lev. xxiv. 15 seq.: If any one, I do not say should blaspheme against the Lord of men and gods, but should even dare to utter his name unseasonably, let him expect the penalty of death.[43] Verbal prohibitions[edit] The vehemence with which the utterance of the name is denounced in the Mishna suggests that use of Yahweh was unacceptable in rabbinical Judaism. He who pronounces the Name with its own letters has no part in the world to come![44] Such is the prohibition of pronouncing the Name as written that it is sometimes called the Ineffable, Unutterable or Distinctive Name.[45][46][47] Halakha (Jewish Law) prescribes that whereas the Name written yud-hei-vav-hei, it is only to be pronounced Adonai; and the latter name too is regarded as a holy name, and is only to be pronounced in prayer.[48][49] Thus when someone wants to refer in third person to either the written or spoken Name, the term HaShem (the Name) is used;[50][51] and this handle itself can also be used in prayer.[52] The Masoretes added vowel points (niqqud) and cantillation marks to the manuscripts to indicate vowel usage and for use in ritual chanting of readings from the Bible in synagogue services. To יהוה they added the vowels for Adonai (My Lord), the word to use when the text was read. While HaShem is the most common way to reference the Name, the terms HaMaqom (lit. The Place, i.e. The Omnipresent) and Raḥmana (Aramaic, Merciful) are used in the mishna and gemara, still used in the phrases HaMaqom ynaḥem ethḥem (may The Omnipresent console you), the traditional phrase used in the Jewish mourning house and Raḥmana ltzlan (may the Merciful save us i.e. God forbid). Written prohibitions[edit] The written Tetragrammaton,[53] as well as six other names of God, must be treated with special sanctity. They cannot be disposed of regularly, lest they be desecrated, but are usually put in long term storage or buried in Jewish cemeteries in order to retire them from use.[54] Similarly, it is prohibited to write the Tetragrammaton (or these other names) unnecessarily. In order to guard the sanctity of the Name sometimes a letter is substituted by a different letter in writing (e.g. יקוק), or the letters are separated by one or more hyphens. Some Jews are stringent and extend the above safeguard by also not writing out other names of God in other languages, for example writing God in English as written G-d, and so forth. However this is beyond the letter of the law. Samaritans[edit] The Samaritans shared the taboo of the Jews about the utterance of the name, and there is no evidence that its pronunciation was common Samaritan practice.[55][56] However Sanhedrin 10:1 includes the comment of Rabbi Mana for example those Kutim who take an oath would also have no share in the world to come, which suggests that Mana thought some Samaritans used the name in making oaths. (Their priests have preserved a liturgical pronunciation Yahwe or Yahwa to the present day.)[57] As with Jews, the Aramaic ha-Shema (השמא the Name) remains the everyday usage of the name among Samaritans, akin to Hebrew the Name (Hebrew השם HaShem).[50] Septuagint[edit] Main article: Septuagint manuscripts#Treatment of the Tetragrammaton in Septuagint manuscripts The oldest complete Septuagint (Greek Old Testament) versions, from around the 2nd century CE, consistently use Κυριος (Lord), where the Hebrew has YHWH, corresponding to substituting Adonay for YHWH in reading the original; in books written in Greek in this period (e.g., Wisdom, 2 and 3 Maccabees), as in the New Testament, Κυριος takes the place of the name of God. However, older fragments contain the name YHWH.[citation needed][58] In the P. Ryl. 458 (perhaps the oldest extant Septuagint manuscript) there are blank spaces, leading some scholars to believe that the Tetragrammaton must have been written where these breaks or blank spaces are.[59] Sidney Jellicoe concluded that Kahle is right in holding that LXX [Septuagint] texts, written by Jews for Jews, retained the Divine Name in Hebrew Letters (palaeo-Hebrew or Aramaic) or in the Greek-letters imitative form ΠΙΠΙ, and that its replacement by Κύριος was a Christian innovation.[60] Jellicoe draws together evidence from a great many scholars (B. J. Roberts, Baudissin, Kahle and C. H. Roberts) and various segments of the Septuagint to draw the conclusions that the absence of Adonai from the text suggests that the insertion of the term Kyrios was a later practice; in the Septuagint Kyrios is used to substitute YHWH; and the Tetragrammaton appeared in the original text, but Christian copyists removed it.[citation needed] Eusebius and Jerome (translator of the Latin Vulgate) used the Hexapla. Both attest to the importance of the sacred Name and that some manuscripts of Septuagint contained the Tetragrammaton in Hebrew letters.[citation needed][61] This is further affirmed by The New International Dictionary of New Testament Theology, which states Recently discovered texts doubt the idea that the translators of the LXX (Septuagint) have rendered the Tetragrammaton JHWH with KYRIOS. The most ancient mss (manuscripts) of the LXX today available have the Tetragrammaton written in Hebrew letters in the Greek text. This was custom preserved by the later Hebrew translator of the Old Testament in the first centuries (after Christ)[62] Dead Sea Scrolls[edit] The Dead Sea Scrolls and other Hebrew and Aramaic texts write (only) the tetragrammaton in paleo-Hebrew script, showing that the name was treated specially.[63] A Greek fragment of Leviticus (26:2-16) discovered in the Dead Sea scrolls (Qumran) has ιαω (Iao), the Greek form of the Hebrew trigrammaton YHW.[64] The historian John the Lydian (6th century) wrote: The Roman Varo [116–27 BCE] defining him [that is the Jewish god] says that he is called Iao in the Chaldean mysteries. (De Mensibus IV 53) Van Cooten mentions that Iao is one of the specifically Jewish designations for God and the Aramaic papyri from the Jews at Elephantine show that Iao is an original Jewish term.[65][66] Patristic writings[edit] The tetragrammaton as represented in stained glass in an 1868 Episcopal Church in Iowa Petrus Alfonsis early 12th-century Tetragrammaton-Trinity diagram, rendering the name as JEVE According to the Catholic Encyclopedia (1910) and B.D. Eerdmans:[67][68] Diodorus Siculus (1st century BCE) writes[69] Ἰαῶ (Iao); Irenaeus (d. c. 202) reports[70] that the Gnostics formed a compound Ἰαωθ (Iaoth) with the last syllable of Sabaoth. He also reports[71] that the Valentinian heretics use Ἰαῶ (Iao); Clement of Alexandria (d. c. 215)[72] writes Ἰαοὺ (Iaou)—see also below; Origen of Alexandria (d. c. 254), Ἰαώ (Iao);[73] Porphyry (d. c. 305) according to Eusebius (died 339),[74] Ἰευώ (Ieuo); Epiphanius (died 404), who was born in Palestine and spent a considerable part of his life there, gives Ἰά (Ia) and Ἰάβε (Iabe) and explains Ἰάβε as meaning He who was and is and always exists.[75] (Pseudo-)Jerome (4th/5th century),[76] (tetragrammaton) can be read Iaho; Theodoret (d. c. 457) writes Ἰαώ (Iao);[77] he also reports[78] that the Samaritans say Ἰαβέ or Ἰαβαί (both pronounced at that time /javε/), while the Jews say Ἀϊά (Aia).[79] (The latter is probably not יהוה but אהיה Ehyeh = I am or I will be, Exod. 3:14 which the Jews counted among the names of God.) James of Edessa (died 708),[80] Jehjeh; Jerome (died 420)[81] speaks of certain Greek writers who misunderstood the Hebrew letters יהוה (read right-to-left) as the Greek letters ΠΙΠΙ (read left-to-right), thus changing YHWH to pipi. A window featuring the Hebrew tetrgrammaton יְהֹוָה in St. Charless Church, Vienna. Christianity[edit] It is assumed that early Jewish Christians inherited from Jews the practice of reading Lord where the tetragrammaton appeared in the Hebrew text, or where a tetragrammaton may have been marked in a Greek text. Gentile Christians, primarily non-Hebrew speaking and using Greek texts, may have read Lord as it occurred in the Greek text of the New Testament and their copies of the Greek Old Testament. This practice continued into the Latin Vulgate where Lord represented Yahweh in the Latin text. In Petrus Alphonsis Tetragrammaton-Trinity diagram, the name is written as Jeve. At the Reformation, the Luther Bible restored Jehova in the German text of Luthers Old Testament.[82] Christian translations[edit] Tetragrammaton at the 5th Chapel of the Palace of Versailles, France. This example has the vowel points of Elohim. The Septuagint (Greek translation) and Vulgate (Latin translation) use the word Lord (κύριος, kyrios, and dominus, respectively). The New Jerusalem Bible (1966) uses Yahweh exclusively. The Bible In Basic English (1949/1964) uses Yahweh eight times, including Exod. 6:2. The New English Bible (NT 1961, OT 1970) generally uses the word LORD but uses JEHOVAH several times.[83] For examples of both forms, see Exodus Chapter 3 and footnote to verse 15. The Amplified Bible (1954/1987). At Exod. 6:3 the AB says but by My name the Lord [Yahweh--the redemptive name of God] I did not make Myself known to them. The Living Bible (1971). Jehovah or Lord.[84] The Youngs Literal Translation (Version) – Jehovah since Genesis 2:4 The Holman Christian Standard Bible (1999/2002) uses Yahweh over 50 times, including Exod. 6:2. The World English Bible (WEB) [a Public Domain work with no copyright] uses Yahweh some 6837 times. The New Living Translation (1996/2004) uses Yahweh eight times[verification needed], including Exod. 6:2. The Preface of the New Living Translation: Second Edition says that in a few cases they have used the name Yahweh (for example 3:15; 6:2–3). Rotherhams Emphasized Bible retains Yahweh throughout the Old Testament. The Anchor Bible retains Yahweh throughout the Old Testament. The King James Version. Rendered in seven instances as Jehovah, i.e. four times as the name of God, Exod. 6:3; Psalm 83:18; Isa 12:2; 26:4, and three times where it is included in Hebrew place-names e.g. Jehovah-jireh -Gen 22:14. (See also Ex 17:15; Judges 6:24) Note: Elsewhere in the KJV, LORD is generally used. But in verses such as Gen 15:2; 28:13, Psalm 71:5, Amos 1:8, 9:5 etc. where this practice would result in Lord LORD (Hebrew: Adonay YHWH) or LORD Lord (YHWH Adonay) the KJV translates the Hebrew text as Lord GOD or LORD God. The American Standard Version uses Jehovah. The New World Translation uses Jehovah over 7,000 times in translations of both the Hebrew and Greek scriptures. New Testament[edit] Main article: Tetragrammaton in the New Testament Since the Tetragrammaton does not appear in the Greek manuscripts of the New Testament, virtually all translations refrain from inserting it into the English. The vast majority of New Testament translations therefore render the Greek kyrios as Lord or lord, and theos as God. Nevertheless, the Sacred Scriptures Bethel Edition used by adherents of the Church of God (Seventh Day) inserts the name Yahweh in the New Testament, and the New World Translation preferred by Jehovas Witnesses inserts the name Jehovah. The main notable exception is Delitzschs translation of the New Testament into Hebrew (1877) which frequently uses the tetragrammaton, i.e. Hebrew (יְהֹוָה), particularly in verses where the New Testament quotes or makes reference to Old Testament texts. It is however still read aloud as Adonai by most Hebrew-speaking Christians in Israel.[citation needed] Catholicism[edit] The Tetragrammaton on the Tympanum of the Roman Catholic Basilica of St. Louis, King of France in Missouri In the Catholic Church, the first edition of the official Vatican Nova Vulgata Bibliorum Sacrorum Editio, editio typica, published in 1979, used the traditional Dominus when rendering the Tetragrammaton in the overwhelming majority of places where it appears; however, it also used the form Iahveh for rendering the Tetragrammaton in 3 known places: Exodus 3:15 [85] Exodus 15:3 [86] Exodus 17:15.[87] In the second edition of the Nova Vulgata Bibliorum Sacrorum Editio, editio typica altera, published in 1986, these few occurrences of the form Iahveh were replaced with Dominus,[88][89][90] in keeping with the long-standing Catholic tradition of avoiding direct usage of the Ineffable Name. On August 8, 2008, Bishop Arthur J. Serratelli, chairman of the American bishops Committee on Divine Worship, announced a new directive from the Vatican regarding the use of the name of God in the sacred liturgy. Specifically, the word Yahweh may no longer be used or pronounced in songs and prayers during liturgical celebrations.[91] In fact, for most of the Churchs 2,000-year history use of the name was prohibited in public worship, out of respect for the Divine Name, according to Catholic tradition. After Second Vatican Council (1962–65), some songs and hymns had begun to use the Tetragrammaton, which caused the Vatican to issue a clarification that the Divine Name was not to be used. Hymnals with these hymns have since inserted the word Lord God or other two-syllable alternatives in the place of the Tetragrammaton. Jewish mysticism[edit] Magical papyri[edit] The spellings of the tetragrammaton occur among the many combinations and permutations of names of powerful agents that occur in Jewish magical papyri found in Egypt.[92] One of these forms is the heptagram ιαωουηε.[93] In the Jewish magical papyri, Iave and Iαβα Yaba occurs frequently.[94] Yawe is found in an Ethiopic Christian list of magical names of Jesus, purporting to have been taught by him to his disciples.[95] Kabbalah[edit] See also: Kabbalah and Hasidic philosophy Kabbalistic tradition holds that the correct pronunciation is known to a select few people in each generation, it is not generally known what this pronunciation is. In late kabbalistic works the Tetragrammaton is sometimes referred to as the name of Havayah—הויה, meaning the Name of Being/Existence. This name also helps when one needs to refer specifically to the written Name; similarly, Shem Adonoot, meaning the Name of Lordship can be used to refer to the spoken name Adonai specifically. As explained by Moshe Chaim Luzzatto,[96] the tetragrammaton unfolds in accordance with the intrinsic nature of its letters, in the same order in which they appear in the Name, in the mystery of ten and the mystery of four. Namely, the upper cusp of the Yod is Arich Anpin and the main body of Yod is and Abba; the first Hei is Imma; the Vav is Ze`ir Anpin and the second Hei is Nukvah. It unfolds in this aforementioned order and in the mystery of the four expansions that are constituted by the following various spellings of the letters: עב/`AV : יוד הי ויו הי, so called `AV according to its gematria value עב=70+2=72. סג/SaG: יוד הי ואו הי, gematria 63. מה/MaH: יוד הא ואו הא, gematria 45. בן/BaN: יוד הה וו הה, gematria 52. Luzzatto summarizes, In sum, all that exists is founded on the mystery of this Name and upon the mystery of these letters of which it consists. This means that all the different orders and laws are all drawn after and come under the order of these four letters. This is not one particular pathway but rather the general path, which includes everything that exists in the Sefirot in all their details and which brings everything under its order.[96] Another parallel is drawn between the four letters of the Tetragrammaton and the Four Worlds: the י is associated with Atziluth, the first ה with Beriah, the ו with Yetzirah, and final ה with Assiah. See also[edit] God in Judaism Names of God in Judaism Papyrus Fouad 266 Notes[edit] 1.^ Jump up to: a b c d e f g Knight 2011: The Names of God, The Meaning of the Bible, New York: HarperOne, 2011 2.Jump up ^ It originates from tetra four + gramma (gen. grammatos) letter) Online Etymology Dictionary. 3.Jump up ^ Theological Dictionary of the Old Testament 4.Jump up ^ Jewish Philosophy: An Historical Introduction 5.^ Jump up to: a b c d Parke-Taylor 1975, p. 79 6.^ Jump up to: a b The New Brown–Driver–Briggs-Gesenius Hebrew and English Lexicon With an Appendix Containing the Biblical Aramaic by Frances Brown, with the cooperation of S.R. Driver and Charles Briggs (1907), p. 217ff (entry יהוה listed under root הוה). 7.Jump up ^ Names Of God. JewishEncyclopedia. Retrieved 2011-11-18. 8.Jump up ^ Lemaire 1994, pp. 30–37 9.^ Jump up to: a b Importance of the Name. Insight on the Scriptures. vol. 2. Watchtower Bible and Tract Society of Pennsylvania. 1988. p. 8. 10.Jump up ^ The Bible translator. vol. 56. United Bible Societies. 2005. p. 71.; Nelsons expository dictionary of the Old Testament. Merrill Frederick Unger, William White. 1980. p. 229. 11.Jump up ^ (see any Hebrew grammar). 12.Jump up ^ See pages 128 and 236 of the book Who Were the Early Israelites? by archeologist William G. Dever, William B. Eerdmans Publishing Co., Grand Rapids, Michigan, 2003. 13.Jump up ^ Josephus, The Jewish War, V:235 14.Jump up ^ Lambdin, Thomas O.: Introduction to Biblical Hebrew, London: Charles Scribners Sons, 1971. 15.Jump up ^ Maas 1910, p. 329. 16.Jump up ^ Job – Introduction, Anchor Bible, volume 15, page XIV and Moore 1911, pp. 311–314 17.^ Jump up to: a b Nehemia Gordon, The Pronunciation of the Name 18.Jump up ^ Scott Jones - יהוה Jehovah יהוה 19.Jump up ^ Carl D. Franklin - Debunking the Myths of Sacred Namers יהוה - Christian Biblical Church of God - December 9, 1997 - Retrieved 25 August 2011. 20.Jump up ^ George Wesley Buchanan, How Gods Name Was Pronounced, BAR 21.2 (March -April 1995), 31-32 21.Jump up ^ A Hebrew and English Lexicon of the Old Testament with an appendix containing the Biblical Aramaic, written by Francis Brown, Samuel Rolles Driver and Charles Augustus Briggs, based on the Hebrew lexicon of Wilhelm Gesenius as translated by Edward Robinson, Oxford: The Clarendon Press, 1906, s. 218. 22.Jump up ^ refer to the table on page 144 of Gérard Gertouxs book The Name of God Y.EH.OW.Ah which is pronounced as it is written I_EH_OU_AH. 23.Jump up ^ villagephotos. 24.Jump up ^ Unicode/XML Leningrad Codex. Tanach.us. Retrieved 2011-11-18. 25.Jump up ^ Unicode/XML Leningrad Codex. Tanach.us. Retrieved 2011-11-18. 26.Jump up ^ Unicode/XML Leningrad Codex. Tanach.us. Retrieved 2011-11-18. 27.Jump up ^ Unicode/XML Leningrad Codex. Tanach.us. Retrieved 2011-11-18. 28.Jump up ^ Unicode/XML Leningrad Codex. Tanach.us. Retrieved 2011-11-18. 29.Jump up ^ Unicode/XML Leningrad Codex. Tanach.us. Retrieved 2011-11-18. 30.Jump up ^ AnsonLetter.htm. Members.fortunecity. Retrieved 2011-11-18. 31.Jump up ^ Smith’s 1863 A Dictionary of the Bible 32.Jump up ^ The Analytical Hebrew & Chaldee Lexicon by Benjamin Davidson ISBN 0-913573-03-5. 33.Jump up ^ The Jewish Encyclopedia of 1901–1906 Names Of God 34.Jump up ^ Jehovhah. Encyclopædia Britannica, 11th edition, New York: Encyclopædia Britannica, Inc., 1910–11, vol. 15, 312 pp. 35.Jump up ^ 3:15 And God said moreover unto Moses: Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations. mechon-mamre.org Retrieved 7 October 2010 36.Jump up ^ Morphix Dictionary. 37.Jump up ^ Mishneh Torah Maimonides, Laws of Prayer and Priestly Blessings, Chapter 14; chabad.org/dailystudy/rambam.asp?tDate=3/28/2012&rambamChapters=3 38.Jump up ^ The Cambridge History of Judaism: The Late Roman-Rabbinic Period p 779 William David Davies, Louis Finkelstein, Steven T. Katz - 2006 (BT Kidd 7ia) The historical picture described above is probably wrong because the Divine Names were a priestly ... Name was one of the climaxes of the Sacred Service: it was entrusted exclusively to the High Priest once a year on the 39.Jump up ^ Moore 1911, p. 311 Footnote #4: Siphre, Num. f 39, 43; M. Sotak, iii. 7; Sotah, 38a. The tradition that the utterance of the name in the daily benedictions ceased with the death of Simeon the Just, two centuries or more before the Christian era, perhaps arose from a misunderstanding of Menahoth, 109b; in any case it cannot stand against the testimony of older and more authoritative texts. 40.Jump up ^ Moore 1911, p. 311 Footnote 5: Yoma, 39b; Jer. Yoma,iii. 7; Kiddushin, 71a. 41.Jump up ^ Moore 1911, p. 312 Footnote #1: R. Johannan (second half of the 3rd century), Kiddushin, 71a. 42.Jump up ^ Moore 1911, p. 312 Footnote #2: Kiddushin, l.c. = Pesahim, 50a. 43.Jump up ^ Moore 1911, p. 311 Footnote #3: See Josephus, Ant. ii. 12, 4; Philo, Vita Mosis, iii. II (ii. 114, ed. Cohn and Wendland); ib. iii. 27 (ii. 206). The Palestinian authorities more correctly interpreted Lev. xxiv. 15 seq., not of the mere utterance of the name, but of the use of the name of God in blaspheming God. 44.Jump up ^ Moore 1911, p. 312 Footnote #3: M. Sanhedrin, x.I; Abba Saul, end of 2nd century. 45.Jump up ^ Judaism 101 on the Name of God. jewfaq.org. 46.Jump up ^ For example, see Saul Weiss and Joseph Dov Soloveitchik (2005-02). Insights of Rabbi Joseph B. Soloveitchik. p. 9. ISBN 978-0-7425-4469-7. and Minna Rozen (1992). Jewish Identity and Society in the 17th century. p. 67. ISBN 978-3-16-145770-8. 47.Jump up ^ M. Rösel The reading and translation of the divine name in the Masoretic tradition and the Greek Pentateuch - Journal for the Study of the Old Testament, 2007 It is in this book that we find the strictest prohibition against pronouncing the name of the Lord. The Hebrew of 24.16, which may be translated as And he that blasphemes/curses (3B?) the name of the Lord (9H9J), he shall surely be put to death, in the LXX is subjected to a ... 48.Jump up ^ They [the Priests, when reciting the Priestly Blessing, when the Temple stood] recite [Gods] name -- i.e., the name yod-hei-vav-hei, as it is written. This is what is referred to as the explicit name in all sources. In the country [that is, outside the Temple], it is read [using another one of Gods names], א-ד-נ-י (Adonai), for only in the Temple is this name [of God] recited as it is written. -- Mishneh Torah Maimonides, Laws of Prayer and Priestly Blessings, 14:10 49.Jump up ^ Kiddushin 71a states, I am not referred to as [My name] is written. My name is written yod-hei-vav-hei and it is pronounced Adonai. 50.^ Jump up to: a b Stanley S. Seidner,HaShem: Uses through the Ages. Unpublished paper, Rabbinical Society Seminar, Los Angeles, CA,1987. 51.Jump up ^ For example, two common prayer books are titled Tehillat Hashem and Avodat Hashem. Or, a person may tell a friend, Hashem helped me to perform a great mitzvah today. 52.Jump up ^ For example, in the common utterance and praise, Barukh Hashem (Blessed [i.e. the source of all] is Hashem), or Hashem yishmor (God protect [us]) 53.Jump up ^ See Deut. 12:2-4: You must destroy all the sites at which the nations you are to dispossess worshiped their gods...tear down their altars...and cut down the images of their gods, obliterating their name from that site. Do not do the same thing to Hashem (YHWH) your God. 54.Jump up ^ Based on the Talmud (Shavuot 35a-b), Maimonides (Hilkhot Yesodei HaTorah, Chapter 6), and the Shulchan Arukh (Yoreh Deah 276:9) it is prohibited to erase or obliterate the seven Hebrew names for God found in the Torah (in addition to the above, there is E-l, E-loha, Tzeva-ot, Sha-dai,...). 55.Jump up ^ The Talmud Yerushalmi and Graeco-Roman culture: Volume 3 - Page 152 Peter Schäfer, Catherine Hezser - 2002 In fact, there is no proof in any other rabbinic writing that Samaritans used to pronounce the Divine Name when they took an oath. The only evidence for Sarmaritans uttering the Tetragrammaton at that ... 56.Jump up ^ Moore 1911, p. 312 Footnote #4: Jer. Sanhedrin, x.I; R. Mana, 4th century. 57.Jump up ^ Moore 1911, p. 312 Footnote #11: Montgomery, Journal of Biblical Literature, xxv. (1906), 49-51 58.Jump up ^ The New International Dictionary of New Testament Theology Volume 2, p. 512. 59.Jump up ^ Paul Kahle, The Cairo Geniza (Oxford:Basil Blackwell,1959) p. 222. 60.Jump up ^ Sidney Jellicoe, Septuagint and Modern Study (Eisenbrauns, 1989, ISBN 0-931464-00-5) pp. 271, 272. 61.Jump up ^ Papyrus Grecs Bibliques, by Francoise Dunand, Cairo, 1966 pg. 47 ftn. 4 62.Jump up ^ The New International Dictionary of New Testament Theology, Vol.2, pag.512 Colin Brown 1986 63.Jump up ^ Troyer, Kristin De (February 2005), lectio difficilior: The Names of God. Their Pronunciation and Their Translation, ISSN 661-3317 Check |issn= value (help), retrieved April 2013 64.Jump up ^ Bezalel Porten, Archives from Elephantine: The life of an ancient Jewish military colony, 1968, University of California Press, pp. 105, 106. 65.Jump up ^ Stern M., Greek and Latin Authors on Jews and Judaism (1974-84) 1:172; Schafer P., Judeophobia: Attitudes toward the Jews in the Ancient World (1997) 232; Cowley A., Aramaic Papyri of the 5th century (1923); Kraeling E.G., The Brooklyn Museum Aramaic Papyri: New Documents of the 5th century BCE from the Jewish Colony at Elephantine (1953) 66.Jump up ^ Sufficient examination of the subject is available at Sean McDonoughs YHWH at Patmos (1999), pp 116 to 122 and George van Kootens The Revelation of the Name YHWH to Moses (2006), pp 114, 115, 126-136. It is worth mentioning a fundamental, though aged, source about the subject: Adolf Deissmanns Bible studies: Contributions chiefly from papyri and inscriptions to the history of the language, the literature, and the religion of Hellenistic Judaism and primitive Christianity (1909), at chapter Greek transcriptions of the Tetragrammaton. 67.Jump up ^ Maas 1910, p. 330. 68.Jump up ^ B.D. Eerdmans, The Name Jahu, O.T.S. V (1948) 1-29. 69.Jump up ^ Among the Jews Moses referred his laws to the god who is invoked as Iao (Gr. Ιαώ). (Diodorus Siculus, Bibliotheca Historica I, 94:2) 70.Jump up ^ Irenaeus, Against Heresies, II, xxxv, 3, in P. G., VII, col. 840. 71.Jump up ^ Irenaeus, Against Heresies, I, iv, 1, in P.G., VII, col. 481. 72.Jump up ^ Clement, Stromata, V, 6, in P.G., IX, col. 60. 73.Jump up ^ Origen, In Joh., II, 1, in P.G., XIV, col. 105, where a footnote says that the last part of the name of Jeremiah refers to what the Samaritans expressed as Ἰαβαί, Eusebius as Ἰευώ, Theodoretus as Ἀϊά and the ancient Greeks as Ἰαώ. 74.Jump up ^ Eusebius, Praeparatio Evangelica I, ix, in P.G., XXI, col. 72 A; and also ibid. X, ix, in P.G., XXI, col. 808 B. 75.Jump up ^ Epiphanius, Panarion, I, iii, 40, in P.G., XLI, col. 685 76.Jump up ^ nomen Domini apud Hebraeos quatuor litterarum est, jod, he, vau, he: quod proprie Dei vocabulum sonat: et legi potest JAHO, et Hebraei ἄῤῥητον, id est, ineffabile opinatur. (Breviarium in Psalmos. Psalm. viii., in P.L., XXVI, col. 838 A). This work was traditionally attributed to Jerome, but authenticity has been doubted or denied since modern times. But now believed to be genuine and to be dated before CE 392 ZATW (W. de Gruyter, 1936. page 266) 77.Jump up ^ the word Nethinim means in Hebrew gift of Iao, that is of the God who is (Theodoret, Quaest. in I Paral., cap. ix, in P. G., LXXX, col. 805 C) 78.Jump up ^ Theodoret, Ex. quaest., xv, in P. G., LXXX, col. 244 and Haeret. Fab., V, iii, in P. G., LXXXIII, col. 460 79.Jump up ^ Moore 1911, p. 312 Footnote #8 Aïα occurs also in the great magical papyrus of Paris, 1. 3020 (Wessely, Denkschrift. Wien. Akad., Phil. Hist. Kl., XXXVI. p. 120) and in the Leiden Papyrus, Xvii. 31. 80.Jump up ^ cf. Lamy, La science catholique, 1891, p. 196. 81.Jump up ^ Jerome, Ep. xxv ad Marcell., in P. L., XXII, col. 429. 82.Jump up ^ A Catholic Handbook: Essentials for the 21st Century Page 51 William C. Graham - 2010 WHY DO WE NO LONGER SAY YAHWEH? The Vaticans Congregation for Divine Worship and the Discipline of the Sacraments directed in ... just as the Hebrews and early Christians substituted other names for Yahweh when reading Scripture aloud. 83.Jump up ^ Usage in English 84.Jump up ^ The Living Bible, Jehovah or Lord per text or footnotes. e.g. Genesis 7:16; 8:21; Exodus 3:15. 85.Jump up ^ Dixítque íterum Deus ad Móysen: «Hæc dices fíliis Israel: Iahveh (Qui est), Deus patrum vestrórum, Deus Abraham, Deus Isaac et Deus Iacob misit me ad vos; hoc nomen mihi est in ætérnum, et hoc memoriále meum in generatiónem et generatiónem. (Exodus 3:15). 86.Jump up ^ Dominus quasi vir pugnator; Iahveh nomen eius! (Exodus 15:3). 87.Jump up ^ Aedificavitque Moyses altare et vocavit nomen eius Iahveh Nissi (Dominus vexillum meum) (Exodus 17:15). 88.Jump up ^ Exodus 3:15: Dixítque íterum Deus ad Móysen: «Hæc dices fíliis Israel: Dominus, Deus patrum vestrórum, Deus Abraham, Deus Isaac et Deus Iacob misit me ad vos; hoc nomen mihi est in ætérnum, et hoc memoriále meum in generatiónem et generatiónem. 89.Jump up ^ Exodus 15:3: Dominus quasi vir pugnator; Dominus nomen eius! 90.Jump up ^ Exodus 17:15: Aedificavitque Moyses altare et vocavit nomen eius Dominus Nissi (Dominus vexillum meum) 91.Jump up ^ CNS STORY: No Yahweh in songs, prayers at Catholic Masses, Vatican rules. Retrieved 2009–07–29. 92.Jump up ^ B. Alfrink, La prononciation Jehova du tétragramme, O.T.S. V (1948) 43-62. 93.Jump up ^ K. Preisendanz, Papyri Graecae Magicae, Leipzig-Berlin, I, 1928 and II, 1931. 94.Jump up ^ Moore 1911, p. 312 Footnote #9: See Deissmann, Bibelstudien, 13 sqq. 95.Jump up ^ Moore 1911, p. 312 Footnote #10: See Driver, Studia Biblica, I. 20. 96.^ Jump up to: a b In קלח פתחי חכמה by Rabbi Moshe Chaim Luzzato, Opening #31; English translation in book 138 Openings of Wisdom by Rabbi Avraham Greenbaum, 2008, also viewable at breslev.co.il/articles/spirituality_and_faith/kabbalah_and_mysticism/the_name_of_havayah.aspx?id=10847&language=english, accessed 12 March 2012 References[edit] Knight, Douglas A.; Levine, Amy-Jill (2011). The Meaning of the Bible/ What the Jewish Scriptures and Christian Old Testament Can Teach Us (1st ed. ed.). New York: HarperOne. ISBN 0062098594. Lemaire, Andre (May/June 1994). House of David Restored in Moabite Inscription. Biblical Archaeology Review (Biblical Archaeology Society) 20 (03). Wikisource-logo.svg Maas, Anthony John (1910). Jehovah (Yahweh). Catholic Encyclopedia 8. New York: Robert Appleton Company. pp. 329–332. Parke-Taylor, G.H. (1975). (Yehovah) Yahweh : the divine name in the Bible. Waterloo, Ont.: Wilfrid Laurier University Press. ISBN 0889200130. Attribution This article incorporates text from a publication now in the public domain: Moore, George Foot (1911). Jehovah. In Chisholm, Hugh. Encyclopædia Britannica. Volume 15 (11th ed.). Cambridge University Press. pp. 311–314 External links[edit] Wikimedia Commons has media related to Tetragrammaton. Chisholm, Hugh, ed. (1911). Tetragrammaton. Encyclopædia Britannica 26 (11th ed.). Cambridge University Press. p. 670 Categories: Judaic inscriptions Tetragrammaton Yahweh Navigation menu
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