JEHOVAH
(causative form, imperfect, the verb heb. wah ha · [becoming], means "He Causes to Become.")
personal name of God. (Isa 42:8, 54:5.) Although Scripture is designated with descriptive titles like "God," Lord Sovereign, "" Creator, "" Father, "" the Almighty "and" the Almighty ", his personality and attributes-who and what is He-only summary and fully expressed in this personal name. (Ps. 83:18.)
pronunciation correct of Divine Name. "Jehovah" is the best known English pronunciation of the divine name, although most Hebraists support form "Jehovah" (Yahweh). The oldest Hebrew manuscripts present the name in the form of four consonants, commonly called the Tetragrammaton (from Greek · you work, which means "four" and grams · ma, "letter"). These four letters (written from right to left) are יהוה and can be transliterated into English as YHWH (or YHVH ) .
Therefore, the Hebrew consonants of the name known. The problem is to determine which members are to be combined with those consonants. The vowel points were first used in Hebrew in the second half of the first millennium CE (See HEBREW, II [Hebrew alphabet and writing].) However, vowel points found in Hebrew manuscripts do not provide the key to determine which members should appear on the divine name, because some religious superstition that had begun centuries earlier.
The superstition hidden the name. Sometime arose among the Jews superstitious idea that it was wrong to pronounce the divine name (represented by the Tetragrammaton). No one knows for certain what basis was originally to stop pronounce name. Some believe that the teaching arose that the name was so sacred that should not pronounce imperfect lips. However, in the Hebrew Scriptures themselves does not appear that any of the true servants of God had qualms about pronouncing its name. The non-biblical Hebrew documents, for example, calls Lachish Letters, show that the name Palestine was used in correspondence during the late seventh century BCE
Another view is that this was intended to prevent non-Jewish people knew the name and use it wrong. However, Jehovah himself said it would make 'his name was declared in all the earth' (Ex 9:16; compare 1Cr 16:23, 24; Ps. 113:3; Mal 1:11, 14), so that even their opponents know him. (Isa 64:2). In fact, the name was known and used among the heathen nations as was common before and during the first centuries of our era. ( The Jewish Encyclopedia, 1976, vol. 12, pg. 119.) Has also been said that the purpose was to prevent use in magical rites. In this case, it would have been a wrong measure, as did the more mysterious by their disuse, the more likely would be to make use in spells.
When is rooted the superstition? As no one knows for sure the reason why the original stopped used the divine name, just as there is much uncertainty about when this superstition really took root. Some argue that began after the Babylonian exile (607 - 537 to . EC). However, this theory is based on an alleged decline in the use of name in the last part of the Hebrew Scriptures, a view untenable in light of the facts. For example, Malachi, one of the last books of the Hebrew Scriptures, written in the last half of V century BCE, "attaches great importance to the divine name.
Many reference works say the name stopped being used around the year 300 to . EC is cited as evidence the alleged absence of the Tetragrammaton (or a transliteration of it) in the Septuagint , Greek translation of the Hebrew Scriptures that began around 280 to . EC is true that the complete manuscripts the Septuagint known at present systematically replaced the Tetragrammaton by the Greek words Kyrios you (Lord) or The os (God ), but the only important manuscripts dating back to the IV and V centuries CE have recently been discovered fragments of ancient manuscripts show that in most copies old of the Septuagint name appeared divine.
One of these, known as the Inventory no. 266 Fuad of papyri, containing part of the book of Deuteronomy. (Record, vol.. 1, p. 326.) This papyrus systematically introduces the Tetragrammaton written in Hebrew square characters each time it appears in the Hebrew text is translated. Scholars say that I century BCE, making it four or five centuries older than the manuscripts mentioned above. (See NM, appendix pp. 1561, 1562.)
What is the pronunciation correct of name of God ?
In the second half of the first millennium CE, Jewish scholars introduced a system of dots to represent the missing vowels in the consonantal Hebrew text. In the case of the name of God, instead of inserting the vowel score that corresponded to inserted the 'Adho · Nái (Sovereign Lord) or ' Elo · him (God) to warn the reader who should read this words instead of the divine name.
The Leningrad Codex B 19 A the eleventh century CE, scored the Tetragrammaton to read Yehwáh, and Yehwíh Yeho · Wah. Ginsburg's edition of the Masoretic scored the divine name to read Yeho · Wah. (Ge 3:14, note.) Hebraists normally favor the form "Jehovah" (Yahweh) as the most likely pronunciation. They note that the abbreviation of the name is Yah (Jah in the Latinized form), as in Psalm 89:8 and expression · Have Lelu-Yah (meaning "Praise Jah! "). (Ps. 104:35, 150:1, 6.) Moreover, the forms Yehóh, Yoh, Yah and have already · hu, found in the Hebrew spelling of the names Jehoshaphat, Jehoshaphat , Shephatiah and others can be derived from the divine name Yahweh. The Greek transliteration of the divine name that made Christian writers, namely I EAR bé or I EAR ou -E (which in Greek is pronounced similarly to the Lord), may indicate the same. However, there is no unanimity among scholars as to the exact pronunciation, some even prefer other pronunciations, as Yahuwa "," YAHUAH "or" Yehuah. "
As it is now impossible to pinpoint the exact pronunciation, it seems that there is no reason to abandon the form "Jehovah", well known in English, for other possible pronunciations. In the event of this change, for the same reason should be changed in the script and pronunciation of many other names of Scripture: Jeremiah would be Yir · Meyah; Isaiah Yescha '· and · hu, and Jesus, well Yehoh · Schu · to ' (as in Hebrew) or I · EAR sous (as in Greek). The purpose of words is to convey ideas, in English, the name Jehovah identifies the true God, and now conveys this idea more successfully than any of the above forms.
Importance of name. Many modern scholars and translators of the Bible advocate following the tradition of removing the name of God. No one argues that their pronunciation uncertain justify such action, but also argue that the supremacy and uniqueness of the true God is unnecessary to have a name distinctive. This view has no support whatsoever in the inspired Scriptures, or in the Hebrew nor the Christian Greek.
The Tetragrammaton appears 6,828 times in the Hebrew text printed the Hebrew Bible and the Hebrew Bible Stuttgartensia. In the Hebrew Scriptures of the Translation the New World the name Jehovah appears a total of 6,973 times, because the translators were taken into account, among other things, the fact that in some places soferim had changed the Tetragrammaton by 'Adho · Nái and ' Elo · him. (See NM, appendix, pp. 1559, 1560.) The same frequency of occurrence of this name shows how important it is for its carrier, the Author of the Bible . The number of times used in all the Scriptures is far superior to any of the titles that apply to it as "Sovereign Lord" or "God."
should also be noted the importance attached to names in the Hebrew Scriptures and in the Semitic peoples. The Dictionary of the Bible (Edit Ausejo Seraphim, Barcelona, \u200b\u200b1981, cols. 1340, 1341) says: "According to ancient and primitive conception, n [ame] is not just what it designates, characterized and distinguished from others in its carrier but also an essential element of his personality. [...] If the n [ame] to someone is raised or ruled on one thing, it is intimately linked with the appointee. [...] If one relies on someone the n [ame] a powerful being, will ensure their protection. (Compare Everyman's Talmud, A. Cohen , 1949, pg. 24; Ge 27:36; 1Sa 25:25, Ps 20:1, Pr 22:1, see NAME.)
"God" and "Father" not ; are distinctive. The title "God" is neither personal nor distinctive (one person can even make a god of his belly; Philippians 3:19). In the Hebrew Scriptures the same word ( 'Elo · him ) is applied to Jehovah, the true God and false gods, as the Philistine god Dagon (Judges 16:23, 24; 1Sa 5:7) and the Assyrian god Nisroch. (2 Kings 19:37.) The fact that a Jew will tell a Philistine or an Assyrian who worshiped "God [ 'Elo · him]" obviously was not sufficient to identify the person to whom it was addressed to his worship.
The work The Imperial Bible-Dictionary, in articles about Jehovah, illustrates the difference between 'Elo · him (God) and Jehovah. He says the name Jehovah: "Everywhere is a name that points own personal God and him alone, while shares more Elohim the character of a name common , which usually refers to the Supreme Court, although not necessarily or uniformly [...]. The Hebrew may say the Elohim, the true God, in contrast to all false gods, but never says the LORD, as the name Jehovah the true God is unique. says again and again my God [...], but never my Lord, for when my says God, refers to Jehovah. God speaks of Israel, but not the Jehovah of Israel, because there is no other Lord. Talk of the living God, but never Lord alive, he can not conceive of Jehovah otherwise than alive "(Edition P. Fairbairn, London, 1874, vol.. 1, p. 856).
The same is true of the Greek word for God, The os. This term is applied equally to the true God and pagan gods such as Zeus and Hermes, the Greek gods who belonged to the Roman Jupiter and Mercury. (Compare Acts 14:11-15.) The words of Paul in 1 Corinthians 8:4-6 presents the real situation: "For though there are those who are called 'gods', whether in heaven or on earth, and there are many 'gods' and many 'lords', really for us there is one God the Father, from whom are all things, and we for him. " The belief in many gods, which makes the true God must be distinguished from the false, has continued into our century.
Paul's reference to "God the Father" does not mean that the true God's name is "Father" because this designation also applies to all human male who is a parent and also refers to men who are parents other senses. (Ro 4:11, 16; 1 Corinthians 4:15.) The Messiah is given the title of "Eternal Father." (Isa 9:6.) Jesus called Satan the "father" of certain opponents murderers. (Jn 8:44.) The term is also applied to the gods of the nations. For example, in the poetry of Homer the Greek god Zeus was depicted as the great god father. In many texts shows that "God the Father" has a name different from her son. (Mt 28:19, Rev 3:12, 14:1.) Paul knew the personal name of God, Jehovah, as in the creation account in Genesis, citing record in his writings. This name, Jehovah, distinguishes "God the Father" (compare Isa 64:8), and prevents any attempt to merge or mix your identity and contact person of any who may be caught by title "god" or "father."
Despite its timelessness, Jehovah God is preeminently a historical, it is identified with time, place , individuals and specific events. In its relationship with humanity has acted in harmony with an exact schedule. (Ge 15:13, 16; 17:21, Ex 12:6-12, Gal 4:4.) Because your eternal existence is undeniable and is the most fundamental fact of the universe, He has sworn by it with the words: "As I live I", thus ensuring the absolute certainty of his promises and prophecies. (Jer 22:24, Zeph 2:9, Nu 14:21, 28; Isa 49:18.) It has also been men who have sworn by the fact of the existence of the Lord. (Judges 8:19; Ruth 3:13.) Only fools say, "No Lord." (Ps. 14:1, 10:4.)
The qualities personal revealed in the creation. Certain facets of the personality of the Lord are revealed in their creative works, even before the creation of man. (Romans 1:20.) The same act of creation reveals his love for the Lord is self sufficient and not lacking anything. Therefore, although created hundreds of thousands of children in heaven, neither could add anything to your knowledge or contribute any desirable quality or emotion that he no longer possessed a superlative degree. (Da 7:9, 10; Heb 12:22, Isa 40:13, 14; Ro 11:33, 34.)
course, this does not mean that the Lord does not find pleasure in his creatures. As man was created "in God's image" (Ge 1:27), it follows that the joy that a human father in your child, especially if it shows filial piety and acts wisely, reflecting the joy of the Lord lies in the intelligent creatures who love Him and serve Him. (Pr 27:11, Mt 3:17, 12:18.) This pleasure does not come from physical or material gain, but to see their creatures to adhere voluntarily to their fair rules and show altruism and generosity. (1Cr 29:14-17, Ps 50:7-15, 147:10, 11; Heb 13:16.) However, Jehovah 'is hurt in his heart "when some of the creatures taken the wrong way, despise his love, bring shame to his name and make other people suffer cruelly. (Ge 6:5-8, Ps 78:36-41, Heb 10:38.)
the LORD also likes to exercise his power, either creating or otherwise, for his works always have a purpose and a good reason. (Ps. 135:3-6, Isa 46:10, 11; 55:10, 11.) As the generous giver of "every good endowment and every perfect gift", he delights in rewarding her with blessings faithful sons and daughters. (Snt 1:5, 17; Ps. 35:27, 84:11, 12, 149:4.) However, although it is a God of love and tenderness, happiness does not depend at all of its creatures nor equitable principles sacrificed by sentimentality.
Lord also showed love to give the first heavenly Son created the privilege of participating with Him in all subsequent creative work, both spiritual and material. In addition, kindly made this fact becomes known, thereby honors for his Son. (Ge 1:26, Col 1:15-17.) So one can not fear competition but rather served complete confidence in their own legitimate sovereignty (Ex 15:11), as well as loyalty and devotion of his Son. God gives his children celestial relative freedom in performing their duties, even allowing them on occasion to offer their views on how to carry out some particular assignment. (1 Kings 22:19-22.)
As the apostle Paul, the Jehovah's invisible qualities manifest themselves in material creation. (Ro 1:19, 20.) His vast power leaves us wondering, the huge galaxy of billions of stars are just 'work their fingers' (Ps. 8:1, 3, 4; 19:1), and the wealth of their wisdom is such that the understanding that men have the physical creation even after thousands of years of research is only a "whisper" compared with a mighty thunder. (Job 26:14, Ps 92:5, Ec 3:11.) Jehovah's creative activity with respect to the planet Earth followed a logical order and a definite program (Ge 1:2-31), which made the Earth a jewel in space (as they called the astronauts of the twentieth century).
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