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The Hebrew consonants of the name are therefore known.The question is, Which vowels are to be combined with those consonants?Yet the Hebrew Scriptures themselves give no evidence that any of God’s true servants ever felt any hesitancy about pronouncing his name. Another view is that the intent was to keep non-Jewish peoples from knowing the name and possibly misusing it.Non-Biblical Hebrew documents, such as the so-called Lachish Letters, show the name was used in regular correspondence in Palestine during the latter part of the seventh century B. However, Jehovah himself said that he would ‘have his name declared in all the earth’ (Ex ; compare 1Ch , 24; Ps 113:3; Mal , 14), to be known even by his adversaries. 119) Another claim is that the purpose was to protect the name from use in magical rites. E., there first appears some evidence of a superstitious attitude toward the name.Its use throughout the Scriptures far outnumbers that of any of the titles, such as “Sovereign Lord” or “God,” applied to him. Manley points out: “A study of the word ‘name’ in the O[ld] T[estament] reveals how much it means in Hebrew. (2Ki ) For a Hebrew to tell a Philistine or an Assyrian that he worshiped “God [he means Jehovah.Noteworthy, also, is the importance given to names themselves in the Hebrew Scriptures and among Semitic peoples. The name is no mere label, but is significant of the real personality of him to whom it belongs. He speaks of the God of Israel, but never of the Jehovah of Israel, for there is no other Jehovah.

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(Isa 42:8; 54:5) Though Scripturally designated by such descriptive titles as “God,” “Sovereign Lord,” “Creator,” “Father,” “the Almighty,” and “the Most High,” his personality and attributes—Ps . “Jehovah” is the best known English pronunciation of the divine name, although “Yahweh” is favored by most Hebrew scholars.(Isa 64:2) The name was in fact known and used by pagan nations both in pre-Common Era times and in the early centuries of the Common Era. If so, this was poor reasoning, as it is obvious that the more mysterious the name became through disuse the more it would suit the purposes of practicers of magic. 326) It regularly presents the Tetragrammaton, written in square Hebrew characters, in each case of its appearance in the Hebrew text being translated. Josephus, a Jewish historian from a priestly family, when recounting God’s revelation to Moses at the site of the burning bush, says: “Then God revealed to him His name, which ere then had not come to men’s ears, and of which I am forbidden to speak.” (II, 276 [xii, 4]) Josephus’ statement, however, besides being inaccurate as to knowledge of the divine name prior to Moses, is vague and does not clearly reveal just what the general attitude current in the first century was as to pronouncing or using the divine name.Just as the reason or reasons originally advanced for discontinuing the use of the divine name are uncertain, so, too, there is much uncertainty as to when this superstitious view really took hold. This theory, however, is based on a supposed reduction in the use of the name by the later writers of the Hebrew Scriptures, a view that does not hold up under examination. This papyrus is dated by scholars as being from the first century B. E., and thus it was written four or five centuries earlier than the manuscripts mentioned previously. The Jewish Mishnah, a collection of rabbinic teachings and traditions, is somewhat more explicit.When it came to God’s name, instead of inserting the proper vowel signs for it, they put other vowel signs to remind the reader that he should say (Ge , ftn) Hebrew scholars generally favor “Yahweh” as the most likely pronunciation.They point out that the abbreviated form of the name is Yah (Jah in the Latinized form), as at Psalm 89:8 and in the expression found in the Hebrew spelling of the names Jehoshaphat, Joshaphat, Shephatiah, and others, can all be derived from Yahweh.

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