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On the other hand, Jehveh may be an imperfect qal from a grammatical point of view, and the traditional exegesis of Exodus 3:6-16 , seems to necessitate the form Jahveh.

Moses asks God : "If they should say to me: What is his [ God's ] name? " In reply, God returns three times to the determination of His name. 269-84), Goldziher (Der Mythus bei den Hebräern, 1867, p. It is antecedently improbable that Jahveh, the irreconcilable enemy of the Chanaanites, should be originally a Chanaanite god. Müller (Die Semiten in ihrem Verhältniss zu Chamiten und Japhetiten, 1872, p.

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. 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.

At any rate, it appears that the name was no longer pronounced after the destruction of the Temple. Thus far we have followed the post-Christian Jewish tradition concerning the attitude of the Jews before Simeon the Just.

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. 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. 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.

Ecclesiasticus , 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.

Concordantiae", Leipzig, 1840) and Mandelkern ("Vet. The Septuagint and the Vulgate render the name generally by "Lord" ( Kyrios, Dominus ), a translation of Adonai — usually substituted for Jehovah in reading.

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.

Arguing from Exodus 6:2-8 , 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. by the name of God Almighty ; and my name Adonai [Jahveh] I did not shew them".

God declares in this vision that he "appeared to Abraham. 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.

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. Jehovah occurs more frequently than any other Divine name. The Fathers and the Rabbinic writers agree in representing Jehovah as an ineffable name.

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