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 inserts the name Yahweh in the
New Testament, while the New World Translation inserts the name Jehovah in the New
The main notable exception is Delitzsch's 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.
Catholicism. The Tetragrammaton on the Tympanum of the Roman Catholic Basilica of St.
Louis, King of France in Missouri.
|Here, the dot over the holam/waw is omitted, and the hataf segol gets reverted to a shewa.
'''''' 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).
Yeho or "Yehō-" is the prefix form of "YHWH" used in Hebrew theophoric name+s; the suffix
form "Yahū" or "-Yehū" is just as common. This has caused two opinions:
# 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.
# Recently that, as "Yahweh" is likely an imperfective+ verb form, "Yahu" is its corresponding
preterite+ or jussive+ short form: compare '''' (preterit or jussive short form) = "do obeisance".
Those who argue for argument 1 above are: George Wesley Buchanan+ in ''Biblical
Archaeology Review+''; Smith's 1863 ''A Dictionary of the Bible''; Section # 2.1 ''The Analytical
Hebrew and Chaldee Lexicon'' (1848) in its article .
Smith's 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 has a very similar discussion, and also gives the form Yo (). The
Encyclopædia Britannica 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".
Insupport of 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." The term "for ever" is ''le'olam'', which in biblical Hebrew means "always,
Maimonides(a famous rabbanic sage) relates that only the priests in Temple in
Jerusalem pronounced the Tetragrammaton. 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..
Others argue that the name was also pronounced in the liturgy of the Temple in the priestly
benediction (Num. vi. 27) .
Some time after the destruction of Solomon's Temple, the spoken use of God's name, as
it was written, had ceased even though knowledge of how it was pronounced was perpetuated
in rabbinic schools.
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!" Such is the prohibition of pronouncing the
Name as written that it is sometimes called the "Ineffable", "Unutterable" or "Distinctive Name".
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."They [the Priests, when reciting the Priestly Blessing, when the Temple
stood] re Thus when someone wants to refer in third person to either the written or spoken
Name, the term ''"HaShem"'' ("the Name") is used;Stanley S. Seidner,"HaShem: Uses through
the Ages." Unpublished paper, Rabbinical Society Seminar, Los Angeles, CA,1987. and this
handle itself can also be used in prayer.
The written Tetragrammaton, 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. 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 shared the taboo of the Jews about the utterance of the name, and
there is no evidence that its pronunciation was common Samaritan practice. 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.) 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").
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To determine how HIS MIGHTY name was pronounced we should digest
three conclusions. Also keep in mind, that religions, pronunciations, and
concepts are in a constant evolution, as well as holy revelation is
progressive and it is even concerning our present days. Scripture is
always viewed different in every century as time and history confirm the
evidence of prophecies meaning. Now, we understand in part, but when
Messiah comes, we will understand in full. Only the Holy Spirit can show
us the true meaning of things as we yield in truth to HIM.
Five Things In Understanding How to Pronounce His Name:
Again, the findings, or evidence of the above, does not harm, those whose
interpretations such as Jehovah or Jehovah. It is understood, that different
languages and cultures have different sounds and are interpreted thus.
Chinese people for example, have a difficult time pronouncing the "Th"
sound, because there is nothing in comparison in their pronunciation. So
the "Thank you" sounds or becomes sank you! In the other side we have
-–assuming your not east Asian, try to say toilet in Chinese (actually, don't
even try), your in for a great surprise. In as much as Christians fight over
the pronunciation of how Jesus (Yeshua) should be said, as well, there
should be no condemnation on those who used a slightly different variant.
|1) Names of Early Priesthood, Rabbi's in Temple service in the use of his name:
2)Other extracurricular sources, historians, Greeks, and Church history:
3) Explanation of grammar for the name.
4) General rule of how it is pronounced today by the Hasidim of rabbinim.
The Samaritans shared many identical stories concerning creation and names with
us Jews, including about the utterance of a sacred name.
From our ancient Talmudic sources, the book of Sanhedrin 10:1 includes the
comment of Rabbi Manna, "for example those Kutim who take an oath" would also
have no share in the world to come, which suggests that Rabbi Mana thought
some Samaritans used the name in making oaths. (Their priests had preserved a
liturgical pronunciation "Yahwe" or "Yahwa" to the present day.) 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").
|The form Jehovah is of late medieval origin
|The form Jehovah is of late medieval origin; it is a combination of the
consonants of the Divine Name and the vowels attached to it by the
Masoretes but belonging to an entirely different word. The sound of Y is
represented by J and the sound of W by V, as in Latin.
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 came into being. Although Christian scholars after the
Renaissance and Reformation periods used the term Jehovah for YHWH, in
the 19th and 20th centuries biblical scholars again began to use the form
Yahweh. Early Christian writers 50 CE-250 CE (AD), Such as *Clement
of Alexandria in the 2nd century, had used the form Yahweh, thus this
pronunciation of the Tetragrammaton was never really lost. Greek
transcriptions also indicated that Yhwh Should be pronounced Yahweh."
Encyclopedia Britannica (Micropedia, vol. 10)
|1) How did the rabbis and the Cohen (Priest) in the time of the
first and second temple proclaim HIS name? These were called
the Tanniam Rabbinim
|2) In the time of 400 BCE to 400 CE there was much literature
written by Jews, Samaritans, historians, Christians, and Greeks
concerning the sounds thereof then
|3) What is the grammatical sense in a Holy and sacred manner
as also the Video above is clearly demonstrated.
|4) How the saddikim, scholars, sages, and rabbinim of our time
speak in regards to this. I have talked with many of them in
Jerusalem, and there is a general consensus what we know.
|5 ) And Finally, how not to pronounce it, such as with a "J".
Although, I am not insisting for anyone to be dogmatic or
jumping on anyone's case here. If you want to say Jehovah, we
will understand you.