tag:blogger.com,1999:blog-25266396829186594062024-03-18T19:21:43.346-07:00The Holy Name of GodDiscussions related to the holy name of the only true God.Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.comBlogger30125tag:blogger.com,1999:blog-2526639682918659406.post-85773859170041552912024-03-17T07:50:00.000-07:002024-03-18T19:21:11.075-07:00Does "Jehovah" Mean "Lord"? (Working on)<p> The claim is often made that the word "Jehovah" means "Lord". One stated: "Jehovah is taken from the Tetragrammaton it is a title meaning Lord." (The statement has been removed from the site from which it was taken) Another claims: "Yahweh, YHWH, Jehovah <a href="https://www.biblestudytools.com/bible-study/topical-studies/worship-god-as-el-elyon-the-lord-most-high.html" target="_blank">means Lord (Deuteronomy 6:4; Daniel 9:14)</a>." In discussing Leviticus 20:8, one states: "Jehovah means 'Lord' and Mekoddishkem means 'sanctifies.'" Indeed, many scholars often present "Jehovah" as meaning "Lord", ekvidently based on the Jewish custom of changing the Holy Name to some form of the Hebrew word often transliterated from the Masoretic text as ADON (meaning "Lord"). Concerning Jehovah-Jireh in Genesis 22:14, <a href="https://biblehub.com/commentaries/maclaren/genesis/22.htm" target="_blank">Alexander MacLaren</a> states that Abraham "named that place by a name that spoke nothing of his trial, but everything of God’s provision - ’The Lord will see,’ or ‘The Lord will provide.’" There are so many statements similar to these that one could find many, many times. But does "Jehovah" actually mean "Lord"?</p><p>Jehovah is definitely taken from the Hebrew Tetragrammaton that represents God's Holy Name, however, that name is in verb form, and does not mean "lord". In Exodus 3:14, God reveals himself as EHJEH (many prefer Ehyeh) ASHER EHJEH, and EHJEH. EHJEH is believed to be the first person form of an active verb meaning "to be". While JEHOVAH in verse 15 is believed to be the third person form of the same verb, although many scholars treat the Hebrew tetragrammaton as being a "name", and thus present as being a noun. Most translations render the name in verse 14 as "I am", or "I will be", etc. Many translations render the third person form of the name in verse 15 as "the LORD". A few render it as "Jehovah", which is not a translation, but a transliteration of one of the forms of the Holy Name as found in the Masoretic text. The actual translation or meaning of Jehovah would mean "He is", "He will be", "He causes to be", etc. The verb in Hebrew that is often represented in English as "Jehovah" (or "Yahweh) definitely does not mean "Lord". <br /><br />Evidently, however, the Jews had begun to substitute a form of ADON (Hebrew transliteration meaning "Lord") or in a form of EL (meaning "God") for Jehovah. There is, of course, nothing in the Bible whereby God has commanded that anyone change his Holy Name to other words that do not even mean the same thing.</p><p>Some claim that this was out of respect for God, but we cannot see how changing the Holy Name to "Lord" shows respect for God. It would like changing your name to "Sir" and never calling you by your name. Would you consider being called "Sir"as being your name instead of your name to be showing respect to you?<br /><br />Some have noted that the Greek Septuagint renders the long form of EHJEH in Exodus 3:14 with Greek words that could rendered as "I am the Being". The short form is rendered simply as "the Being". From this, it is claimed that the name Jehovah means "Existence", or "the Eternal Being". Thus some render the Holy Name as "the Eternal". We cannot agree with this for several reasons. Both EHJEH of Exodus 3:14 and JEHOVAH of Exodus 3:15 are actually in verb form, and thus should not be "translated" with a noun. Regarding the Septuagint, ... (author reminder: need to find the Dead Sea Scroll Greek fragment for Exodus 3:14 to compare with the "Christianized" LXX)</p>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-2572763214383384252023-11-04T09:03:00.000-07:002023-11-04T09:03:25.743-07:00Pronunication of YHWH<p><span></span></p><a name='more'></a><br /><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij9tLySQJZ9czc3b05VrluqnB6_sove0W0VPNy0WCQg4sANhNVQlV2g4ve3wocaxlpde33jTKUIRsmHgC3EXzVB4vjS-oLqHpGfuHPbSIFWF5R5-LfpNIQuymCyZxRvtmCUb2eKn7A9cX-5nSbs0aYgHs6doAK7lkpotIMjmpnudyfZy2te0nEFso0TKNu/s960/tuxpi.com.1699113702.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="566" data-original-width="960" height="236" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij9tLySQJZ9czc3b05VrluqnB6_sove0W0VPNy0WCQg4sANhNVQlV2g4ve3wocaxlpde33jTKUIRsmHgC3EXzVB4vjS-oLqHpGfuHPbSIFWF5R5-LfpNIQuymCyZxRvtmCUb2eKn7A9cX-5nSbs0aYgHs6doAK7lkpotIMjmpnudyfZy2te0nEFso0TKNu/w400-h236/tuxpi.com.1699113702.jpg" width="400" /></a></div><br /><p>One has stated: "I do not call the Father Jehovah because that is a word made up by a Catholic monk in the 1300s. I call Him Father or YHWH."</p><p>Another states: "<span style="background-color: white; color: #333333; font-family: Lora, serif, Georgia; font-size: 17px;">People often pronounce the four Hebrew letters (YHWH) as 'Yahweh' or 'Jehovah', but the truth is that we don’t really know how to say it. In most Bibles that word is translated as 'the LORD', and similarly when reading it in Hebrew, we always say 'Adonai' instead, which means Lord. We don’t even try to pronounce it."</span></p><p>A regenerated child of God certainly has the right to call his God "Father". The word "Father" is not, however, God's Holy Name, nor does it replace God's Holy Name. Should we replace God's Holy Name with "Father" in such scriptures as Exodus 6:3; 15:3; Psalm 135:15; Isaiah 42:8; 48:2, etc.?</p><p>While I do not at all believe that a Catholic monk "made up" the English form "Jehovah" way back in the 1300s, the English form Jehovah is based on the major form used in the Hebrew Masoretic text. If that form is "made up" by anyone, then so is every other English form of any Biblical name that is given in English, including the English form "Jesus", and even the English form "YHWH". How does one even pronounce the English form often given as YHWH?</p><p>At this point, we should note that the claim that YHWH is Hebrew is not actually true. YHWH, JHVH, are actually Latinized transliterations of the four Hebrew letters that make up the Holy Name in ancient Hebrew. Transliteration variations exist due to different transliteration methods being used. No transliteration method, however, can be known to be absolutely accurate, since the reality is that every transliteration method invented is subject to error. The English characters YHWH, JHVH, etc., without vowels, form no pronounceable English words, and are thus actually not, in English, names as we usually make use of names on English.</p><p>I know that it is often claimed that Jehovah was the invention of a Spanish monk (<a href="https://nameofyah.blogspot.com/p/raymundus-martini.html" target="_blank">Raymundus Martini</a>) in 1270; some have even falsely claimed that he did this by inserting the consonants for the words often transliterated as "Elohim" and "Adonai" in between the four Hebrew letters representing the tetragrammaton of God's Holy Name in Hebrew, which he, as it has been asserted, "translated into 'Jehova' or 'Jehovah'". Regardless, such often claim that "Jehovah is a false name" "made up by a Catholic monk", which is simply false.</p><p>Similarly, it is often claimed that Jews do not believe in saying the sacred name out loud. Nevertheless, as presented in the quote above, they substitute other words such ADONAI, LORD, GOD, etc. and thus claimed that by using these substutes they are not prounicing the Holy Name. In reality, we do not know of any Jew that does not give some vocalization to the Holy Name, whether it be the English "the Lord", or forms of "Adonai", or, "HaShem", or something else. We do not know of anyone, whether Jew or not, when reading the Bible, totally skips over the instances where the Holy Name appears, without giving some pronunciation to the Holy Name. In Isaiah 42:8, for instance, when reading this verse aloud, if one gives the Holy Name the pronunciation of "the Lord", how can that one claim that he is not giving any pronunciation to the Holy Name? Indeed, the form in the which the Holy Name is most often mispronounced in English is "the Lord", and sometimes as "God".</p><p>If the assertion that the "Jehovah" is a "made up" name are valid, then similar would be true also of the English forms "Jesus", "Joshua", and actually every English form presented of any Hebrew name, since no one on earth today knows for certainty how names were originally pronounced in ancient Hebrew. Indeed, such would apply to every form of every Hebrew name that is presented in English. It would also be true of the most popular form of mispronouncing the Holy Name by the English substitue: "the Lord". Those promoting the assertions, however, most often fail to reason about such, and many of them may assert that the Holy Name is ineffable, unpronounceable, although no scripture says such, and yet at the same time give the name somekind of pronunciation, evidently thinking that by mispronouncing the Holy Name by other words, that they are avoiding pronouncing the Holy Name.</p><p>Regarding Martini, the reality is that Raymundus Martini presented a Latin form of the Holy Name as "Yohoua". We have not been able to obtain Martini's explanations for using the form "Yohoua", but we have found the following:<br /><br />Martini wrote his manuscript in 1270; the original manuscript was never published. About 400 years after Martini died, in 1651 Joseph de Voisin edited Martini's work and published it. It should be obvious that Voisin changed the Holy Name from Martini's form as "Yohoua" to "Jehova", thus making it conform to the vowels of the most common form of the Holy Name as found in the Masoretic text. Martini, himself, rejected the vowel points of the Masoretic text. Gerard Gertoux, in his book, "The Name of God," page 52, shows that Martini actually used the form "Yohoua." Gertoux states:</p><p></p><blockquote>Raymond Martini used the spelling Yohoua for God's name in his Pugio Fidei (III:II) It is clear that this scholar knew the Hebrew form... [as transliterated from the Masoretic Text], did not transcribe it Yehouah in Latin as might be expected, but Yohoua. Martini explained at length the reasons for his choice. He quoted the Talmulci references from Rabbi Mosch Ben Maymon in his *Guide of the Perplexed*, especially those of chapters 60-64 of part I, which concern the Name.</blockquote><p></p><p>The real point is that Martini never used the later English form "Jehovah" at all,</p><p>The reality is that the English form "Jehovah" is based on the most common form of the Holy Name as presented in the Masoretic Hebrew text. There is no evidence whatsoever that any Spanish monk made up this form.</p><p>Related to this, many often make a similar claim is that the Masoretes themselves made the name up by inserting vowels from Adonai and/or Elohim into the tetragrammaton to form Jehovah (or, Yehowah); this also, however, is an assumption that has been repeated so many times that it has become accepted as fact. Some scholars, however, have shown that this assumption is not true. The truth is that, since no Hebrew word had any written vowels, the Masoretes, in producing their vowels points, in fact, inserted such written vowels into every word in Hebrew, including the word representing God's Holy Name. Nevertheless, many seem to single out the Holy Name as though it was the only word that did not have written vowels. Often these will present the Holy Name in an unpronounceable English transliterated form such as YHWH or JHVH. Some translations have supplied these as English forms of the Holy Name.</p><p>Nevertheless, the original Hebrew has no written vowels at all for any name or any word whatsoever. The vowels were spoken, however, although they were not written, thus the words, including God's Holy Name, did have vowels in the original Hebrew. And yet, while YHWH or variations thereof are indeed direct transliterations of the Holy Name as it appeared in ancient Hebrew, if one is consistent in presenting names with such transliterations, one should do the same with every Hebrew name in the Bible, since no name in ancient Hebrew had any written vowels.</p><p>Nonetheless, the English form "Jehovah", and the vowels in that English form, were not originally provided by any Catholic monk; the written vowels in Hebrew were provided by the Masoretes long before any Monk provided a Latin form of the Holy Name from the Masoretic Hebrew text. The Masoretes provided at least two different variations of the Holy Name. This indicates that the Holy Name may not have had just one original pronunciation, but at least two, possibly depending on the sounds in the context.</p><p>However, many who claim that one should not pronounce the Holy Name in English because we do not know for a certainty how it was originally pronounced, should realize that, then, to be consistent, we should not pronounce the name of the Messiah, either. As with all Hebrew words, the forms (there are several) as found in the original Hebrew did not have any written vowels; the written vowel points were supplied by the Masoretes. Both "Jesus" and "Joshua", however, being of English spelling and pronunciation, are not the same pronunciation as the original Hebrew, and no one on earth knows for a certainty how the name of the Messiah was originally pronounced in the original Hebrew.</p><p>On the other hand, the Jews who claim that pronouncing the Holy Name is not appropriate, do not, in fact, refrain from pronouncing the name, but they often will indeed say the name as being Adonai (Lord), Elohim (God), HaShem (the name), or as something else. If they would not actually say the Holy Name at all, they would have to read Deuteronomy 6:4 as "Hear, Israel: -- is our God; -- is one," which, of course, ends up being nonsense. If a Jew reads aloud Deuteronomy 6:4 from the Jewish Publication Society translation, he will be saying, "Hear, O Israel: the LORD our God, the LORD is one." In effect, he will still be attributing the Holy Name to being "the LORD", and pronouncing, saying, the Holy Name, as being "the LORD". The Hebrew pronunciation of the Holy Name, however, is most definitely NOT "the LORD". Deuteronomy 6:4, in the World English, reads, "Hear, Israel: Yahweh is our God; Yahweh is one." In the American Standard, it reads, "Hear, O Israel: Jehovah our God is one Jehovah." Either of these latter two translations are definitely much better than totally changing the Holy Name to "the LORD", which does not mean the same thing.</p><p>Indeed, we do not know of any person, when reading the Bible aloud, who does not pronounce the Holy Name with some kind of oral expression. Most English translations present the Holy Name as "the LORD" or "GOD", and thus most English readers, when reading those translations, do pronounce (or, mispronounce) the Holy Name as "the LORD" or as "GOD", despite claims to the contrary. We do not know of anyone who simply skips the Holy Name so as not to pronounce the Holy Name, despite their claims of not pronouncing the Holy Name by pronouncing (mispronouncing) the Holy Name as "the LORD" or "GOD", or whatever else. If, however, the Holy Name in English form should be presented as "YHWH", how does one pronounce that when reading the Bible?<br /><br />So, in English, does YHWH actually present an English form of the Holy Name? Although YHWH does represents somebody's transliteration of the four letters of God's Holy Names as found in ancient Hebrew, we do not believe YHWH actually presents an English form of God's Holy Name, since YHWH is not pronounceable in English. As a transliteration of the four letters from ancient Hebrew, it is a valid transliteration of those four letters, but since the four letters are not pronouceable as a name in English, we believe that YHWH falls short of actually being a name in English. Each should come to his/her own conclusion, however. More importantly, YHWH is often used to make it appear that the Holy Name cannot be pronounced, which is false.</p><p><br /></p><p>Related:</p><p><a href="https://youtu.be/H5pJeKpyqmI?si=-HauZ1IiTa0NknTa" target="_blank">Is God's Holy Name "The Lord"?</a> (Video)</p><p><br /></p>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-19918991887782329832023-06-05T10:40:00.014-07:002023-09-17T10:17:05.896-07:00* Martini and Yohoua<p><span></span></p><a name='more'></a>The claim persists that Martini invented the form "Jehovah" in 1270. Actually, the English forms of God's Holy Name as Jehovah, Iehouah, Yehowah, etc., are all transliterations of one of the forms of God's Holy Name as found in the Masoretic text. The Masoretes had the vowel points in the Holy Name long before Martini was born. <p></p><p>Many, however, do not realize that the form that Martini used in his manuscript in 1270 was "Yohoua." Martini rejected the Masoretic vowel points from which the forms "Jehovah", "Iehouah," "Yehowah," etc., are derived. The Masoretic text had the vowel points at least three centuries before Martini was born.</p><p>Martini wrote his manuscript in 1270; the original manuscript was never published. Several centuries after Martini died (in 1651), Joseph de Voisin edited Martini's work and published it under the name <b><i>Pugio Fidei Raymundi Martini Ordinis Prædicatorum Adversus Mauros et Judæos</i></b>. In the published edition, Voisin changed the Holy Name from Martini's form as "Yohoua" to "Jehova", thus making it conform to the vowels of the most common form of the Holy Name as found in the Masoretic text. Martini, himself, rejected the vowel points of the Masoretic text. Gerard Gertoux, in his book, "<a href="https://www.academia.edu/41431232/The_Name_of_God_Y_eH_oW_aH_Which_is_Pronounced_as_it_is_Written_I_Eh_oU_Ah_University_Press_of_America_2002_" target="_blank">The Name of God</a>," pages 152,153, shows that Martini actually used the form "Yohoua." Gertoux states:</p><p></p><blockquote>Raymond Martini used the spelling Yohoua for God's name in his Pugio Fidei (III:II) It is clear that this scholar who knew the Hebrew form (YeHoWaH) did not transcribe it Yehouah in Latin as might be expected, but Yohoua. Martini explained at length the reasons for his choice. He quoted the Talmulci references from Rabbi Mosch Ben Maymon in his *Guide of the Perplexed*, especially those of chapters 60-64 of part I, which concern the Name.... Raymond Martini did not claim that this was the exact pronunciation, but insisted on the necessity of using it, quoting Isaiah 52:6.</blockquote><p></p><div>Many, not aware that Voisin made later made a change, have assumed that it was Martini himself who used the form "Jehova," and many, evidently ignoring the earlier work of the Masoretes, even make the false claim that Martini took vowel points from ADONAI and/or ELOHIM to create "Jehova." In fact, the Masoretes came up with the vowel points over 300 years before Martini was born. Nevertheless, there is no real evidence that the Masoretes or Martini took vowel points from other words to use in the forms they used for the Holy Name.<br /><br />The general supposition held by most scholars is that the Masoretes took the vowel points they supplied to form the word ADONAI to create the form from which "Jehovah" is transliterated. Despite the fact that many accept this hypothesis as being fact, in reality, there is no real evidence that they did such. The Masoretes themselves never made such a claim. This assumption appears to have been created centuries after the Masoretes completed their work. The Masoretic form transliterated as Jehovah conforms with other names, as that rendered as Jehosophat, Jehoram, Jehoada, Jehoiachin, Jehonadab, and others that begin the same.</div><p>Nevertheless, God has made no decree to the effect that his Holy Name has to be pronounced in every language exactly as it was pronounced in ancient Hebrew. This decree comes from man, not from God. </p><p>Of course, no one invented Jehovah Himself, whether one refers to Him as "Jehovah," "Yahweh," "Yohoua," etc. These are linguistic variations of the same one Holy Name.</p><p>Regardless, we can be certain that God's Holy Name is not "Lord," "the Lord,", "God," "Adonai," "HaShem," etc. </p><p><a href="https://nameofyah.blogspot.com/p/raymundus-martini.html" target="_blank">Research Related Raymandus Martini</a></p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9QB4Yyr2-BiExppCcy1I6SPG6_gZ4cwODZREktHYojO9P287CuErWNf21AGKq5GN8mNQG3h4ZkYg8D6z2TwblYH-oVoy0j7d9gdu0b7Y1chEAteiJnV-DY1iDCCNO21fcy5Ha02rE4GRCY_XuK0S9JbLVu5xGxwrtBO6fUfOJC3ta1bFNgRjHoDae3Wmd/s532/Tetragrammaton_F02.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="235" data-original-width="532" height="141" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9QB4Yyr2-BiExppCcy1I6SPG6_gZ4cwODZREktHYojO9P287CuErWNf21AGKq5GN8mNQG3h4ZkYg8D6z2TwblYH-oVoy0j7d9gdu0b7Y1chEAteiJnV-DY1iDCCNO21fcy5Ha02rE4GRCY_XuK0S9JbLVu5xGxwrtBO6fUfOJC3ta1bFNgRjHoDae3Wmd/s320/Tetragrammaton_F02.jpg" width="320" /></a></div><br /><p><br /></p>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-30675767685702404532023-02-28T21:12:00.006-08:002023-02-28T21:35:06.641-08:00The Name of Messiah<p><b>And there is salvation in no other one, for neither is there any other name under heaven given among men by which we must be saved.” — Acts 4:12.</b><br /><br /></p><div style="text-align: center;">(We are in the process of updating this study)</div><p></p><p>(1) “What’s in a name?” is often asked, and this question usually implies insignificance to a person's name. For many, it may make no difference whether he is called Peter, James, John, Moses, Aaron or even Joshua (Jesus, Yahshua, Jeshua). Many use these names and other names today without any reference to their signification. But our study of the Bible impresses us with the idea that names, as used in the Bible, are many times full of meaning. In many instances, we find that names in Bible were given with reference to time, place or circumstance, past, present or future. Some names were given as monuments to remind of some special dealings of Jehovah, and others were prophetic. A person’s name often expressed his or her qualities, work or destiny. The very fact that the word “name” occurs more than a thousand times in the Bible confirms its theological importance. In the ancient world a name was not merely a label but was almost equivalent to whoever or whatever bore it.</p><p>(2) At times God intervened and changed a person's life and his future direction. When such happened, sometimes the person's name was change to reflect that new direction. The name given to the first man, “Adam,” is given the meaning of “Red” by <b><i>Brown-Driver-Briggs' Lexicon</i></b> and is believed to indicate man’s origin “of the [red] earth, earthly.” (1 Corinthians 15:47) **** The name Abel means *need to correct****, and fitly represents the great Shepherd of the sheep, who gave his life for them. Abraham means “father of a great multitude,” or “of many nations.” His name was changed from Abram to Abraham when God made him the promise. (Genesis 17:5) In reference to the same great plan Sarai was changed to Sarah, “Princess.” (Genesis 17:15) These are prophetic in their character and point to the grand success of the good news in enticing the nations to Jehovah, the Father of all, through the agency of the “seed” of promise: The Messiah and His Church (Called Out Ones) the antitypes of Isaac and Rebekah. David means “Beloved” a type of Christ, the true King of Israel. David as a prophet personifies the Messiah, and God makes promises to him as if he were the Messiah.</p><p>(3) In I Samuel 25:25 we find this: “Nabal… is just like his name, his name is Fool, and folly goes with him.” The word “Nabal” means “foolish, senseless.” Nabal is described in the Bible as a rich man, having three thousand sheep and a thousand goats. (1 Samuel 25:2) But his richness is offset by his foolishness, as described in his name. According to 1 Samuel 25:3, Nabal was “harsh and evil in his dealing.” (New American Standard Version) King David set men to protect Nabal’s flocks of sheep and goats. When David heard that Nabal was shearing his sheep, David sent some of his men to request a offering from Nabal’s hand. Nabal forgot all that David had done for him, and rebuked David’s men. For this insult David was about to go with 600 men to kill Nabal. But one of the men told Abigail, Nabal’s wife all that had happened. In doing so, he described Nabal as a “worthless man that no man can speak to him.” (1 Samuel 25:17, New American Standard Bible, hereafter NASV) Abigail went before David with many gifts to plead for her husband and her people. She told David: “Please do not let my lord pay attention to this worthless man, Nabal, for as his name is, so is he. Nabal is his name and folly is with him.” (1 Samuel 25:25) David was moved by Abigail’s courage and discernment. He therefore blessed her and turned his heart away from bringing ruin to Nabal and Nabal’s people. When Abigail returned to Nabal, she found him holding a party, like a king. He was drunk. The next day Abigail told Nabal what had happened and his heart died within him so that he became as a stone. Ten days later Jehovah struck Nabal, so that he died. Thus Nabal’s name was very descriptive of the life he led.</p><p>(4) In Revelation 3:4 we read from the King James Version: “Thou hast a few names (Strongs Greek number 3686) even in Sardis which have not defiled their garments.” The Greek word for “names” is used here. It is very evident, however, that the reference is not to mere words that are used to distinguish one person from another, but rather to the individuals themselves. While we believe the King James Version is correct in translating the Greek word as “names,” we find that some translations substitute “people” in this case. (See NASV and New International Version.) While the thought is correct, by translating the word as “people” rather than “names” these translators fail to uphold the Greek text.</p><p><br /></p><p>(5) The Greek word for name is also used in Revelation 3:1, which reads: “And to the angel of the church in Sardis write: He who has the seven Spirits of God, and the seven stars, says this: I know your deeds, that you have a name that you are alive, but you are dead.” Here “name” again does not refer to words to distinguish one person from another, but rather reputation. The Christians in Sardis had a reputation of being “alive,” but in reality, they were dead before God.</p><p>(6) Name often means authority or power. Thus David sent his men to Nabal in his name, that is, with his authority. (1 Samuel 25:5,9) In Matthew 7:22, many are described as claiming to have done many works in the Master’s name, that is, with his authority. Peter and Paul were asked by the priests: “By what power, or in what name, have you done this?” (Acts 4:7) These references all show that by coming in the name of another means to come with the authority given by that person. It does not necessarily refer to the word itself that is used to distinguish that person.</p><p>(7) Likewise, when our Savior prayed the famous model prayer, he prayed to “Our Father” and that his name be hallowed or sanctified. (Matthew 6:9). It appears evident that, while the English form of the word used to distinguish the Creator, that is, “Jehovah,” is important to discern the one being spoken of, it is not the word “Jehovah”, or a certain spelling and/or pronunciation of that any English form thought to represent the Hebrew pronunciation of that name that is to be sanctified, but rather the personage behind the word.</p><p>(8) The Scriptures also use the word “name” in parallelism with memory, remembrance, or renown. “And God, furthermore, said to Moses, Thus you shall say to the sons of Israel, “[Jehovah], the God of your fathers, the God of Abraham, Isaac and Jacob, has sent me to you.” This is My name forever, and this is My memorial-name to all generations. ” (Exodus 3:15, NASV) In describing his idea of a wicked person, Bildad said: “Memory of him perishes from the earth, and he has no name abroad.” (Job 18:17, NASV) “O Jehovah, Your name endures forever; O Jehovah, Your memorial is from generation and generation.” (Psalm 135:13, Green’s Literal) In each of these cases, it is not the word used to distinguish the individual, but rather the reputation, prominence, etc., given to the remembrance of the individual bearing the name.</p><p>(9) The excellent language of David “You will not leave my soul in Sheol, neither will you allow your holy one to see corruption,” was fulfilled in the triumphant resurrection of Christ from the dead. “Therefore God has highly exalted Him, and bestowed on Him the name of which is above every name.” (Psalm 16:8-11; Acts 2:25-36; Philippians 2:9, NASV) The name the only Most High has bestowed on Messiah is not the word represented in English as “Jesus” (or, Jeshua, Yahshua, Joshua, etc.). The Messiah already possessed the appellation representing that name before he was exalted. The “name” refers to a position or official relationship. Therefore it is the position that is meant when the word “name” is used in the verses cited. For we read “that at the name of Jesus every knee should bow.” (Philippians 2:10) At the name, the official position of Jesus (Yahshua) every knee must bow. To receive a prophet in the name of a prophet certainly refers to his official position and honor. — Matthew 10:41.</p><p>(10) “You must call his name Iesoun (transliteration from the Greek Received Text).” (Matthew 1:21) The Messiah’s name means “Jehovah is savior” or “Jehovah delivers.” Its meaning carries us forward from the mere word to the exalted official position, on account of which he can “save them to the uttermost that come unto God by him” as the means of salvation provided by his Father, Jehovah. (Hebrews 7:25; John 3:16,17; Acts 5:31; 1 John 4:14)</p><p>(11) The Messiah’s position is contrasted with that of man and angels, as he is Lord of both, having been given “all power in heaven and earth.” (Matthew 28:18) Hence it is said: “Let all the angels of God bow before him.” (Hebrews 1:7; Daniel 7:14,27) The reason is because he has “obtained a more excellent Name than theirs.’ (Hebrews 1:4) Again, in obtaining this more excellent name, the word used for his name did not change. It is not a word form or any certain pronunciation of the name (Yahshua, Iesous, or Jesus) that is being spoken of here, but rather the position of Messiah. It is the official capacity of the Son of God as Savior and King in the inheritance from his Father, which is far superior to the angels. He has been given a name that is above every name, that at the name of Jesus every knee should bow both in heaven and earth. (Philippians 2:10) There is “no other name under heaven given among men whereby we must be saved.” — Acts 4:12.</p><p>(12) It is in a similar sense that “a good name is to be chosen rather than great riches.” (Proverbs 22:1) The success of Jehovah’s work is to Him “for a name” an honor. (Isaiah 55:13) Additionally, to the obedient Jehovah promises an “everlasting name.” (Isaiah 56:5)</p><p>(13) “The name of the wicked will rot.” (Proverbs 10:7) Does this mean that the word used to distinguish the person would rot? No. It is the reputation of the person bearing the name that is spoken of as rotting, not the word used to represent the name. The word and the name here as elsewhere are not one and the same.</p><p>(14) With this view before our minds that the Messiah’s name refers to his official position, and not just to the use of a word to express his name, we approach the subject of the name of Messiah.</p><p>(15) In Hebrew, there are several forms, representing different pronunciations, of the word for Messiah’s name; one of those forms is often transliterated as Y@howshuwa`. It is the same word that was used to distinguish the son of Nun, rendered in the King James Version as “Joshua.” There are many speculations as to how the Savior’s name was pronounced in Hebrew; since no one on earth today knows for a certainty what ancient Hebrew actually sounded like, any claim to have an alleged “correct” English pronunciation of the Messiah name has to be based on suppositions. Additionally, the Hebrew does not have just one form and one pronunciation of the name of the Messiah; to claim only one as the true Hebrew pronunciation using someone’s method of transliteration of one of those forms would be to ignore the other forms. In English, however, one form is often used to represent several different spellings and pronunciations of names given in the Old Testament. Most English translators, in the Old Testament, render the name from the Hebrew that is later used of the Messiah as “Joshua” or “Jeshua.” The known Greek manuscripts of the “New Testament” scriptures usually present this name as ÅIhsou’ß transliterated into English as Iesous, although, similar to Hebrew, names in Koine Greek often change in spelling and pronunciation in harmony with contextual usage. Thus, there are at least three different forms and pronunciations of the same name in Koine Greek.<br />See:<br /><a href="http://www.biblestudytools.com/lexicons/greek/kjv/iesous.html" target="_blank">http://www.biblestudytools.com/lexicons/greek/kjv/iesous.html</a></p><p>(16) However, an argument is made that the Christian Scriptures were originally written in Hebrew and later translated into the Greek. Accordingly, it is also argued that we should transliterate the name into English from the Hebrew, not the Greek. Many are advocating the use of the term “Yahshua” rather than “Jesus,” although some have advocated “Joshua, “Jahshua,” “Yeshua,” and other forms.</p><p>(17) Whether the “New Testament” was originally written in Hebrew, we do not know for a certainty. There are many things within the New Testament text itself that would seem to indicate otherwise: that the Messiah usually spoke Koine Greek and that most of his listeners seemed to know Greek better than Hebrew or Aramaic. On the other hand, except for what some have produced based on assumptions, we have not seen any actual proof whatsoever that the “New Testament” writings were originally written in Hebrew. All we have examined that asserts this view is highly speculative and often fanciful thinking designed to give credence to a demanded use of certain ways to spell and pronounce for the names of our Creator and his Messiah. None of this is actually relevant, except that based on the further assumption that God is demanded that one must pronounce these names as they were originally pronounced in Hebrew, one assumes that God is demanding a certain pronunciation in English. The Bible records no such demand from God regarding such pronunciations. God has made no such a demand, and historical documents show that in Bible times names were adapted to common forms of sounds from language from one language to another. These changes in forms of spelling and pronunciation did not actually create a different name, but each form is simply a linguistic form of the same name.</p><p>(18) Nevertheless, is often argued that personal names do not change from one language to another, and therefore the idea is presented that names should be transliterated from one language to another. For instance, if we listen to a news broadcast that might speak of the President of the United States in another language than English, the announcer will usually refer to him with the English pronunciation, and not translate the name into their language. Therefore, according to this argument, we should not translate the name of the Son of God into English either. It is actually a lie to read Isaiah 42:8 as saying, “I am the Lord; that is my name.”</p><p>(19) However, from our studies of what we have of ancient documents, we conclude that the practice common today that endeavors to keep the same pronunciation of a person’s name the same from language to language was not the practice in earlier times, and that it was not the practice in the time that our Savior was in the days of his flesh. If the Septuagint as originally translated used Greek pronunciations for Hebrew names, then this would tend to counter the argument that personal names do not change from one language to another. We do find many instances in writings translated from one language to another in which personal names were given a different sound according the language into which it was being translated. In Bible times, the indication is that names were neither transliterated nor translated form one language to another, but rather that names were rendered and adapted using sounds that contextual fit the target language. Thus the practice of taking the pronunciation of the personal name of a person over from one language to another language is probably a relatively modern custom. Furthermore, transliteration of names from one language to another may not result in keeping the pronunciation of the language of origin. For instance, in some languages, the beginning letter “Y” is given a sound similar “J” in the French Jacques. If one should seek to force, for instance, “Yahshua” as the only true form and pronunciation of the name, many people, if they followed their peculiar tradition of pronunciation, would not pronounce “Yahshua” in the same manner that we would pronounce that name in English, but it would sound more like our English pronunciation of “Joshua”. We should note, however, standardization of pronunciation began to form several centuries ago; in the last few centuries, as foretold by Daniel, travel has been increasing rapidly. (Daniel 12:4) People come and go much more quickly than in earlier centuries. Along with this has come rapid communications.With all the technological influence, it has generally become the custom to call people by their name in their native tongue, especially amongst journalists. But as far as we have been able to ascertain, this has not always been so. Regarding Jeremiah 52:24-34, Adam Rutherford states: “In these closing verses of Jeremiah too, it should be observed that Nebuchadnezzar is not spelt the Jewish way, but the Babylonian way, Nebuchadrezzar.” (Pyramidology, pages, 545, 546) This reveals that spelling and pronunciation of names of individuals did change from one language or dialect to another. The very fact that practically all manuscripts from earlier times contain names rendered in pronunciations common to the language testifies that this is so. Else there would not be many pronunciations of the same name represented in the various ancient languages.</p><p>(20) What do all the above findings mean for us today? Is it important to use what many consider the more Hebrew pronunciation of the Messiah’s name that is often claimed to have been Yahshua, or Yeshua? Or it is wrong to refer to the Savior as “Yahshua?” Should we totally reject the pronunciation “Jesus”? Are “Jesus” and “Yahshua” actually two different names, or just two variations of the same name? While linguists may refer to “Jesus” as an English name, yet they also point out that any other version is not actually a different name, but rather lingual modifications of the same name. The various spellings and pronunciations based on renderings from different languages or dialects are all really one and the same name. If we stop and think about it, it would seem ridiculous to think that the Almighty Jehovah and his Son would be overly concerned about such a triviality. Linguists tell us that names rendered according to lingual pronunciation are actually variations of the same name.</p><p>(21) Is it wrong, then, to use the term “Jesus?” With all the evidence above we come to the conclusion that this is more a matter of personal preference rather than whether it is right or wrong. Like Iesous and Yahshua, “Jesus” would be just another way of saying the same name.</p><p>(22) This is not so regarding the practice of substituting the expression “the Lord” for Jehovah as we discussed in our studies of the Holy Name. “The Lord” and “God are NOT variations of the Hebrew for God’s Holy Name. While there are many who claim they “translate” Jehovah as “the Lord,” no scholar we know of asserts that it carries the same meaning as the Hebrew verb that represents God’s Holy Name.</p><p>(23) While we state that it is not wrong to refer to the Savior by Yahshua, or any of the other forms derived from Hebrew, Aramaic, etc., it would be wrong to add to the scriptures that the Most High demanding whatever chosen form one has chosen has to be used, or else one is calling upon a false name for salvation. The Bible never demands that the Messiah’s name has to be pronounced as it was originally pronounced in Hebrew, and, if it did, then since no one on earth today knows for certainty how it was originally pronounced in Hebrew, all we would be doing is guessing as to whether we were calling upon the only name by which we must be saved. Additionally, focusing on the pronunciation could actually take us farther and farther away from the mission our Master has given us to do, and lead us into disobedience. How so? What commission are we given by our Master? Especially in these last days it is even more imperative, as our Savior stated: “This good news of the kingdom must be preached in the whole world for a witness to all the nations, then the end will come.” (Matthew 24:14) “Go into all the world and preach the good news to all creation.” (Mark 16:15) This does involve the name that the Most High has given by which we must be saved. But notice that we are not told to preach the word “Jesus,” “Yahshua,” etc. Preaching in the name of Yahshua or Jesus means that we recognize his true office, his position, and his role in the overall plan of the Father, as well as our own relationship to him. How much time do we spend in actual obedience to Yahshua/Jesus in preaching? How much time do we spend trying to prove a certain pronunciation of his name? “Remind them of these things, solemnly testifying before Jehovah not to dispute about words for nothing useful, to the throwing down of those hearing.” — 2 Timothy 2:14.</p><p>(24) We know that many have not recognized the true position of the Son and have gone forth preaching “another Jesus,” a Jesus after human tradition. (2 Corinthians 11:4) We believe that many of these will find themselves classed among the sinners in the Millennial kingdom. Thus, when they are raised in the last, they are depicted as coming to Jesus and asking: “Lord, Lord, did we not prophesy in your name [by your authority], and in your name [authority] cast out demons, and in your name [authority] perform many miracles?” (Matthew 7:22) They will wonder why they are being left out of the ruling house in the kingdom. Jesus says to them, “I never knew you. Go away from me, you illegal workers.” (Matthew 7:23) Thus Jesus is telling them that he never gave them legal authority to do the works they were doing and that he never recognized them as his disciples, even though they claimed that they did their works “in his name.”</p><p><br /></p><p>(25) Despite our presentation above, in which we show why we believe that it is not wrong to use the word “Jesus” as the name of the Messiah, it is more important, we believe, that we preach who the savior is, and not focus on a word to use to represent who he is. As we have already pointed out, no one on earth today knows for a certainty how names were pronounced in ancient Hebrew. Additionally, in English, and it appears most modern languages, the spelling of names and pronunciation are standardized; this was not true in ancient Hebrew, for spellings and pronunciations changed depending on the context. The same is true of Koine Greek; there are at least three different spellings and pronunciations of the name of the Messiah in the New Testament Greek. Even if we could know the actual pronunciation of the Messiah’s name, just using that word or pronunciation does not mean that one is preaching the truth about Messiah. (2 Corinthians 11:4) For instance, one can use the word “Jesus”, or one can use the word “Yahshuah”, but still may not be presenting who is represented in the full Biblical meaning of the real Messiah. For instance, if one presents the Messiah as being a person of a trinity, or if the Messiah is still in the flesh, both of these teachings fall short of who is represented by the name Jesus. This becomes of even greater concern if the Messiah is being presented as sending billions to an eternity of conscious suffering, etc., for not accepting the added-on concepts.</p><p>(26) Furthermore, we want to be heard by our brothers who are still in the Babylonish covenants (lies, idolatry, and disobedience — Isaiah 28:15; 57:8). We do not want to become a stumblingblock to them. (1 Corinthians 8:9) Many may turn a deaf ear because they do not recognize whom we are speaking of if we use the term “Yahshua” to represent the Messiah’s name. “If you do not give a clear word through the language, how will it be known the thing being said?” (1 Corinthians 14:9) Most people are instantly afraid of anything that appears too different from what they have grown accustomed to. While the real Jesus himself is often a stumbling block, demanding the use of the word “Yahshua” (or any other English uncommonly used in English) with them may actually become an unnecessary stumbling block for those who make be seeking to worship in spirit and truth.</p><p><b>Obedience to our Savior</b></p><p>(27) As was mentioned earlier, the Messiah gave his disciples a command to do a work toward the world and fellow-believers. Listen to the Master’s voice: “Go . . . and as you go, preach, saying the Kingdom of Heaven is at hand.” (Matthew 9:6,7) And again, “Let the dead bury the dead; but you go and preach the Kingdom of God.” (Luke 9:60) The disciples of the first century took this command seriously. We read that “daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.” (Acts 5:42, King James Version) “And he [Paul] went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.” (Acts 19:8, King James Version) Paul told the Ephesians: “I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” (Acts 20:20,21, King James Version) And the Master’s disciples are taught not only to preach and to publicly proclaim the coming of the kingdom of God, but to pray for it, saying: “May your kingdom come. May your will be done on earth as it is done in heaven.” (Matthew 6:9,10) The One who dictated that prayer could not err. He would not teach us to ask for anything out of harmony with Jehovah’s will. Therefore that prayer will be answered. There will come a time when the kingdom of God will actually be SET UP in the earth. As a consequence of the setting up of that kingdom, His will must be done ON EARTH, even as it is done in heaven.</p><p><br /></p><p>(28) It is Satan the Devil who would want to hinder us from preaching the Good News of Jehovah’s kingdom. He is very crafty today even as he was in the Garden of Eden. He is seeking to use every opportunity against us, as the apostle declares. (1 Peter 5:8) He is seeking to devour us. He wants to swallow us up in some manner or another. He is patiently and insidiously laying snares for any who would be a disciple of Jesus. He will use whatever means he has to brow-beat or cajole or otherwise inveigle us in order to keep us from obeying our Master. Our Master has seen it best to permit Satan to have this liberty, and it will not be taken from him until the time he is abyssed. Only then will he be removed in order that he will not be allowed to deceive the nations. (Revelation 20:2,3) Therefore we deduce that in some sense it is profitable to Jehovah’s people that this adversary be granted liberty against us. If it were not so, faith assures us that he would be bound without delay at once restrained of liberty to assault us.</p><p>(29) Writing on this same subject, the apostle Paul declares: “We are not ignorant of his devices.” Again he refers to the “wiles of the devil,” implying that he is an ensnarer who wishes to entrap us. Again he declares: “For we wrestle not with flesh and blood [merely], but [our chief conflict is] with principalities and powers [unseen], with wicked spirits in exalted positions.” (2 Corinthians 2:11; Ephesians 6:11,12) The apostle here calls attention to the fact that not Satan alone, but all the fallen angels, the demons, his coadjutors, are the foes of the called ones. Therefore Jehovah’s people must be continually on the lookout against their craftiness, schemes and plottings, all of which are more subtle than that of human beings.</p><p>(30) As to Satan’s methods of attack, we are given some suggestions also. Although he is alert, like the roaring lion, he never attacks us with a roar. On the contrary, he is very subtle. He creeps upon us in an unlooked place and at unlooked for times, to devour us, to overcome us, to crush out of us our opportunities of service and the rewards of kingdom service being offered to us.</p><p>(31) The apostle declares that Satan presents himself in his temptations as an angel, a messenger of God not a messenger of darkness, of error and of gross sin, for he knows that these qualities would alarm and repel all the children of the light. Rather he appears as an angel of light, a messenger of divine favor and truth. (2 Corinthians 11:14) And we are not ignorant of his wiles and devices. We see that for centuries he has used not only so-called “heathen” religious systems to delude and ensnare the heathen, but “Christian” religious systems, to deceive and ensnare those who claim to be the true people of God. At the making of the creeds of Christendom, during the dark ages, we may be sure that Satan was present, and that through various agencies he took an active part in framing their many blasphemous misstatements of the divine qualities and plan, and of deluding the people into thinking that these were the teachings of the divine Word. So through these channels he has wrought great havoc with the truth and greatly hindered Jehovah’s people from receiving both the milk of the Word, and its strong food, and from growing by these means to the stature of the fullness of manhood in Christ. — Hebrews 5:12-14; Colossians 3:2; 1 Peter 2:2.</p><p>(32) Coming down to our own day, we see that prophecies foretold a great increase of knowledge both of the divine plan and things pertaining to the world. (Daniel 12:4; 2 Timothy 3:7) Many truths long overlooked have been restored and are being restored. (Matthew 24:45,46; Luke 12:36,37,42,43) But remember how Satan approached Eve in the Garden of Eden? (Genesis 3:1,4,5) Part of what he said was true, but his reason for stating the truth was to lead Eve into believing a lie. (John 8:44; Romans 1:24,25) Likewise, today, Satan is misusing truths that are becoming known in such a way as to mislead as many as possible. “For false Christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect.” (Matthew 24:24, Revised Standard Version) The Muslim ministers shout out many truths but the end result is to get those who follow this way to deny the ransom sacrifice of the Messiah. Our neighbors who are caught up in the “Watchtower” organization present many truths, often in a very persuasive manner. But the end result is to get one to accept the leaders of their “organization” as the proper guides for any who want to come to the Creator in this time. Likewise, many others are being used, often unwittingly, to proclaim many truths in order to lead as many as possible, and if at all possible, the chosen ones, into a snare, that they might be figurative eaten by the figurative devouring eagles. (Job 39:27-30; Luke 17:32-37; Revelation 19:17,18) Among these are the Mormons, the Christian Scientists, Scientologists (Dianetics) and many more. These have put their faith and confidence in their leaders. Because of their faith in their organization, their apostles, their chosen leader(s), etc., they are blinded to many truths that otherwise they might have recognized. Only by becoming free of the controlling environment of these religious groups can one genuinely begin to see the truth.</p><p>(33) What does all this have to do with the Messiah’s name? Just this, Satan has always used a truth by taking it to a great extreme in order to misuse it to his ends. Could this be what is happening with the name of the Messiah? Some spend so much time over words, and genealogy of words, that very little, if any, is actually spent in obeying Jesus’ command to preach the Good News. The real mission given by Jesus become subservient to the preaching of a word form. Timothy was told not to “give heed to fables and endless genealogies which brings doubts rather than God’s administration, which is in faith but the end of the commandment is love out of a pure heart and a good conscience, and an unpretended faith, from which some, having missed the mark, turned aside to empty talking.” — 1 Timothy 1:4-6.</p><p>(34) The aim of Satan is either to keep one from or turn one away from truly being a disciple of Jesus — one who obeys his voice: “Go, make disciples of all nations, teaching them,” etc. (Matthew 28:16-28) Satan would like to confuse us about the matter of making disciples. He would have us think that it is gathering people into belief in a certain pronunciation of a word, an organization, a church group, etc. He would want us, in effect, to begin preaching a “word,” an organization, a person, etc., and correspondingly to that extent leave off the preaching of the true Good News of the kingdom.</p><p>(35) But before one can preach the Good News of the Kingdom, one needs to understand what that “Good News” really is. Some preach that everyone who does not join their “organization” will be eternally destroyed in the destruction of Satan’s world. This is “good” news? Others teach that all who do not repent or accept their version of “Jesus” before death go into a state of eternal torture in a lake of fire. This certainly is not Good News for all people. Most of our studies are designed to help you understand the true Good News. We encourage all to read, pray, and study to make sure of what it is that we are commissioned to preach.</p><p>(36) Let us then take yet a more earnest heed to the Word that has been spoken, remembering the Master’s expression, He who hears these sayings of mine and does them, I will liken him to a man who built his house upon a rock and the rain descended and floods came and the storm beat upon that house and it did not fall for it was founded upon a rock a sure foundation. — Hebrews 2:1; Matthew 7:24-27; See our study: Building on the Right Foundation of Faith.</p><p>(This study was originally prepared by Ronald R. Day, Senior, in 1995; it has been updated and republished online several times since, the last being May 26, 2015: presently being updated -- 2023.)</p>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-4927666334742944212023-02-12T09:22:00.004-08:002023-12-23T17:39:39.926-08:00ADONAI - Superior or Supreme Lord<span><a name='more'></a></span><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiswkhOnpEUFlJYJmKBaOt0xsVfWRukttbNQVmiH9Fl52VMt8YI03iTVqVC-2kSXISNCDzE93MglHdlSdEMqCgvHpK-FBL7nRHxskhugBzCb3QueCeCxhx3k2dunfG9RfPR063t7vo8ToRpJcJ4R_hs6Xc3V3VBN4o5ay6GahJkybG_OQxPwoEDIpFwnA/s850/298098931_7871279229608856_3390392952721298765_n_Fotor.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="566" data-original-width="850" height="133" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiswkhOnpEUFlJYJmKBaOt0xsVfWRukttbNQVmiH9Fl52VMt8YI03iTVqVC-2kSXISNCDzE93MglHdlSdEMqCgvHpK-FBL7nRHxskhugBzCb3QueCeCxhx3k2dunfG9RfPR063t7vo8ToRpJcJ4R_hs6Xc3V3VBN4o5ay6GahJkybG_OQxPwoEDIpFwnA/w200-h133/298098931_7871279229608856_3390392952721298765_n_Fotor.jpg" width="200" /></a></div>The word ADONAI is a transliteration of a form of the word ADON as found in the Masoretic Hebrew text. Others have transliterated this form as ADONAY or something similar. ADONAI is built upon the same form that is often transliterated as ADONI (meaning, my lord). The basic form is most often transliterated as ADON (meaning, Lord, Master, Ruler).
In the original Hebrew, which was no written vowels, the two forms (ADONI and ADONAI) have the same basic spelling. The difference between the two forms is in the vowel pointing that Masoretes invented centuries after Christ. The Masoretes used a different vowel pointing than the vowel pointing they used for ADONI in every instance in which they believed that the word applied to God, thus forming the word often transliterated as ADONAI. Adding the vowel point to form ADONAI actually makes it plural in form, but in the Masoretic text, ADONAI most often is not used as a plural, but as a "plural intensive" (some refer to this as the "emphatic plural" or "plural of majesty"). Biblical Hebrew many times uses the plural form in a singular setting to intensify the meaning, making the meaning superlative or superior. In the case of application to God, ADONAI would mean Supreme Lord. <div><div><br /></div><div>Based on the assumption that the original Hebrew forms are what they call "pictographs", some have claimed that ADONAI means, "The door of life". Actually, the whole idea of giving Hebrew letters meanings as "pictographs" is actually a modern conjecture. There is no indication that the Bible writers ever thought of the Hebrew letters as being what is being labeled as "pictographs". The Bible surely gives no indication that ADONAI means "the door of life".</div><div><br /></div><div>Some have claimed that in a few instances, the Masoretes were in error, as in Isaiah 6:1, where they added the vowel point to form ADONAI rather than presenting it to as "my lord" (ADONI). Some trinitarians, as well as some others, have claimed that they should have added the vowel point in Psalm 110:1, so as make it say appear that both Jehovah and the one sitting at the right hand of Jehovah are both the Supreme Lord. The only reason, however, we can see for adding the vowel point in Psalm 110:1 would be to make it appear,to be speaking of the added-on trinitarian assumptions.</div><div><br /></div><div>Some present ADONAI as being one of the "names of God". The form, ADONAI, as actually used in the Masoretic text, is not presented as being a name of God, although one could say it is a "name" in the sense that one could say that "tree" or "man" is a name. Or, one could say it is a "titular" name; however, it is not used as the proper name of God.
However, the Jews, having become somewhat superstitious about pronouncing the Holy Name, have often presented a form ADONAI in place of the Holy Name, which, in effect, actually would have them pronouncing (or mispronouncing) the Holy Name as ADONAI (or whatever form they may have used).* Jehovah, however, has never authorized anyone to change his Holy Name to another word as this is often done. </div><div>==== </div><div>*Thus, it is quite probable that some form of ADONAI was spoken, at least in replacing the Holy Name, before the Masoretes performed their work, around 500 AD. </div><div><br /></div><div><b>References:</b> <br /><a href="https://biblehub.com/hebrew/136.htm" target="_blank">ADONAI (Strong's #136), Bible Hub</a><br /><a href="https://biblehub.com/hebrew/113.htm" target="_blank">ADON (Strong's #113), Bible Hub</a></div><div><a href="http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=136">Entry For Strong's #136</a> (Studylight)</div></div>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-4371796273003406752023-01-11T12:06:00.006-08:002023-01-11T12:29:21.998-08:00The Holy Name in Matthew<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6qRIM8cJrLi19NnO8tkX-q_wbpV-n6bKa7pgA2DZKGGKWXKoEr0uBySjjFbX6UG1X9DV163e1cZFwDlvtUQurlmJ1r4S1XYIpCsx5XI5v-FWOl_waPFw1Wk1UsOA1Uh0TVc2PWVUeWli7pZn7x5Gq0TqOcgIutt6MagPaDNvy4xODoB5PGa8A7jNO1Q/s656/tuxpi.com.1673468631.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="427" data-original-width="656" height="130" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6qRIM8cJrLi19NnO8tkX-q_wbpV-n6bKa7pgA2DZKGGKWXKoEr0uBySjjFbX6UG1X9DV163e1cZFwDlvtUQurlmJ1r4S1XYIpCsx5XI5v-FWOl_waPFw1Wk1UsOA1Uh0TVc2PWVUeWli7pZn7x5Gq0TqOcgIutt6MagPaDNvy4xODoB5PGa8A7jNO1Q/w200-h130/tuxpi.com.1673468631.jpg" width="200" /></a></div>In this study, we will endeavor to provide all the scriptures with the book of Matthew in which we believe that God's Holy Name was changed to other words. In most instances, we will find that God's Holy Name has been changed to a form of the Greek word often transliterated as KURIOS. However, at times God's Holy Name has been changed to other words, especially to forms of the words often transliterated as THEOS.<br /><br />We will be using the <b><i>American Standard Version (ASV) </i></b>of the Bible as a basis.<br /><br />All Hebrew and Greek words will be presented with transliterations into Latin characters.<br /><div><br /></div><div><b>Matthew 1:20 </b></div><div><b>But when he thought on these things, behold, an angel of Jehovah appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit.</b></div><div><br /></div><div>The phrase rendered as "<a href="https://www.biblestudytools.com/search/?t=asv&q=%22angel+of+Jehovah%22" target="_blank">angel of Jehovah</a>" in the Old Testament of the <b><i>American Standard Version</i></b> is found many times in the Hebrew scriptures. In most instances, in the Hebrew text, the phrase is without the definite article, which means that it could be rendered as "an angel of Jehovah" rather than "the angel of Jehovah". Nevertheless, the <b><i>ASV</i></b> usually adds "the" before each occurrence. In Matthew 1:20, the Greek text is likewise lacking the definite article before the Hebrew word for angel. <br /><br />The addition of the definite article "the" in the Old Testament of the <b><i>ASV</i></b> and many other translations is probably due to the <a href="https://jesusnotyhwh.blogspot.com/2016/12/angelofjah.html" target="_blank">extra-Biblical teachings</a> that there is only one "angel of Jehovah". The doctrine would have it that "the angel of Jehovah" or as many often would claim "the angel of the Lord", is Jesus, the alleged second person of a triune God, who evidently could be seen while the alleged first person of the triune God cannot be seen, etc. The usage in the New Testament, however, would not fit that concept, since it is obvious that the angel in Matthew 1:20 is not Jesus. Thus, the <b><i>ASV</i></b> does put "an" before the expression rather than "the". This angel of Jehovah who appeared to Joseph was probably Gabriel as spoken of in Luke 1:11,19,26.</div><div><br /></div><div>We should note that indefinite KURIOS of Matthew 1:20 has been rendered into English in the definite form "the Lord", that is, the definite article "the" has been added by the translators.</div><div><br /></div><div>Nevertheless, it should be obvious that God's Holy Name has been changed to and anarthrous from KURIOS in Matthew 1:20, and thus that it would be proper to restore the Holy Name in this verse.</div><div><br /></div><div>Reference<br /><a href="https://biblehub.com/text/matthew/1-20.htm" target="_blank">Bible Hub's analysis of Matthew 1:20</a></div><div><br /></div><div><b>Matthew 1:22</b></div><div><b>Now all this is come to pass, that it might be fulfilled which was spoken by Jehovah through the prophet, saying, </b></div><div><b>Matthew 1:23</b></div><div><b>Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us.</b></div><div><br /></div><div>We have included verse 23 in order to complete the sentence and to show what is being referred to in verse 22. The quote in verse 23 is from Isaiah 7:14.</div><div><br /></div><div>He who spoke through the prophet Isaiah is Jehovah (Yahweh) as can be seen from Isaiah 7:3, Isaiah 7:7 and Isaiah 7:10. This is the same one person who is "God" in Hebrews 1:1,2, who spoke through the prophets of old and who now speaks through his Son. </div><div><br /></div><div>It should be obvious that God's Holy Name has been changed to an anarthrous form of KURIOS in this verse, and thus it would be proper to restore that Holy Name.</div>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-37297834863496179432022-08-04T16:40:00.007-07:002022-08-04T16:40:34.159-07:00Did Tyndale Invent Jehovah?<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixevpQctuE9BdAijYB6xlcLD889Aly-2vP--ukAlG-D7JO4kAeqFW_j-paa4fxmA1c4msmxrNOOdzyrooGxhoP2vUhlJGBf1HVD6IIGZPxiLS8wFbSPOteQhc0k_ZZVszrxOn1GBMZGix6BQ8IQJ6FwIf2FZb98guQjsUkN9xA6lBdXM2_qBhywN8Vqw/s600/tuxpi.com.1659656226.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="371" data-original-width="600" height="124" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixevpQctuE9BdAijYB6xlcLD889Aly-2vP--ukAlG-D7JO4kAeqFW_j-paa4fxmA1c4msmxrNOOdzyrooGxhoP2vUhlJGBf1HVD6IIGZPxiLS8wFbSPOteQhc0k_ZZVszrxOn1GBMZGix6BQ8IQJ6FwIf2FZb98guQjsUkN9xA6lBdXM2_qBhywN8Vqw/w200-h124/tuxpi.com.1659656226.jpg" width="200" /></a></div>Sometimes we are presented with the claim that Tyndale created the name "Jehovah".<p></p><p>According to Wikipedia: "<a href="https://en.wikipedia.org/wiki/Jehovah#:~:text=Jehovah%20was%20first%20introduced%20by,and%20the%20King%20James%20Version." target="_blank">Jehovah was first introduced by William Tyndale</a> in his translation of Exodus 6:3, and appears in some other early English translations including the Geneva Bible and the King James Version."</p><p>Evidently, this is referring to the form of the Holy Name as "Jehovah", not to the Holy Name itself. Actually, the Holy Name of the God of Abraham, Isaac and Jacob, often represented in English as Jehovah, was created by God Himself. Scripturally, speaking, however, names change in form from language to language, and yet they are not considered as different names but rather the same "name". It is only in recent centuries that people have begun to treat various forms as different names. </p><p>God's Holy Name name is represented in ancient Hebrew with four Hebrew characters, without written vowels, as ancient Hebrew had no written vowels for any name or word. Some have claimed the Holy Name was not pronounced because it had no vowels. If this is true, then no name, no word in ancient Hebrew, was ever pronounced, since no word at all had written vowels. The fact that ancient Hebrew did not have any written vowels does not mean that the vowels were not pronounced when the words were spoken. There is definitely no evidence that, in the times of the Old Testament, no one gave any pronunciation to the Holy Name because it had no vowels. There is nothing anywhere in the Old Testament that says that God's Holy Name is ineffable. Nor is there anything in the Bible that says that God commanded that his Holy Name had to be pronounced in all languages exactly as it was pronounced in ancient Hebrew, or else it is a false name. All these ideas come from man, not from God.</p><p>In most ancient languages, however, names often took on different forms within the same language, often depending how the name is sounded in context. Each variation, however, was not considered a different name, but rather as being the same name. The same is true with names rendered from the Hebrew Scriptures to the New Testament Greek scriptures. Likewise, the evidence indicates that a name rendered from Hebrew to Greek may have been given different sounds in Greek than in Hebrew, but in such circumstances, the forms of the name in Greek were not considered as being a different name than what appears in the Hebrew, but they were still considered as the same name even though they did not sound exactly the same as they did in Hebrew.</p><p>Several centuries after Christ, the Masoretes sought to provide written vowels for the ancient Hebrew. One of the forms that they provided was that which can be transliterated into English as "Iehouah," "Yehowah," "Jehovah." etc., depending on whose transliteration method one may use. It is generally believed that the Masoretes took vowel points they supplied to form the words often transliterated as Adonay and/or Elohim to create the forms of the Holy Name as is given their text, but there is no evidence in their work that they did such. </p><p>Regardless of how some have claimed to prove that the Masoretes used vowel points they have provided to form ADONAI to used in the tetragrammaton, their proof always ends up being some kind of hypothesis presented as being fact. In other words, it is assumed that this or that is true, and this or that is presented as being fact. We have never, however, seen anything presented from the Masoretes themselves as to why or how they used certain vowel points in the Holy Name. Actually, the internal evidence from the Masoretes' work would seem to indicate that they did not take vowel points they supplied for any other word so as to form "Jehovah". </p><p>God's Holy Name in Hebrew is a verb, an active form of the root of "to be". In Exodus 3:14 we find the Holy Name first presented with the form often transliterated as EHJEH (some transltierate as EHYEH, or even EHYAH). The name, however, in Exodus 3:15, however, is in the Masoretic Hebrew the form that is often transliterated as "Jehovah", "Iehouah", "Yehowah", or variations of these forms. In Exodus 3:14, we find the name presented in the first person form, which can be translated as "I am", "I will be", "I cause to be", etc. In verse 15, however, we find the same name presented, but it is in third person form ("He is", "He will be", "He causes to be", etc.). These two forms should not be thought of as two different names, but they are still the same name, presented from different perspectives.</p><p>Tyndale, however, did not actually present God's Holy Name as "Jehovah". Tyndale usually rendered the Holy Name in English as "Lord", "Lorde", "the Lorde", etc. In seven instances, however, he rendered the Holy Name, not as "Jehovah", but as "Iehouah": Genesis 15:2; Exodus 6:3; 15:3; 17:15; 23:17; 33:19; 34:23. Nevertheless, in many, if not most, English dialects of that time this may have been pronounced more like we pronounce "Jehovah," or "Jehouah," or possibly with the "J" sounding something like "J" in the French "Jascques".<br /><a href="https://youtu.be/8zuQae2OrMI" target="_blank">https://youtu.be/8zuQae2OrMI</a></p><p>Some, however, have claimed that one has to pronounce the Holy Name as it was originally pronounced or else it is not the Holy Name. The Bible itself makes no such claim. The reality is that no one on earth today knows how it was originally pronounced. Many have presented various hypotheses of how they thought it should be pronounced, and they present their hypotheses as being facts, but the reality is that they do not know for a certainty how it was originally pronounced. On the hand, those who make a such claim do not appear to think of what such an idea leads to, since no one on earth today knows for a certainty how it was originally pronounced. All we have are various conclusions based on assumptions that are often thought, or at least presented as being, fact.</p><p>Others claim that certain scriptures (such as Exodus 20:7 and Deuteronomy 5:11) forbid mispronouncing the Holy Name, or based on these or similar scriptures, some claim that the Holy Name should not be pronounced at all. This appears to be the basis for substituting Adonai or Elohim for God's Holy name. Oddly, if it is thought that God's name should not be pronounced for fear of mispronouncing the Holy Name, pronouncing the Holy Name as Adonai or Elohim (or, HaShem, Kurios, Lord, the Lord, God, etc.) would surely be pronouncing, actually mispronouncing, the Holy Name by whatever words are being used to replace the Holy Name. We do not know of anyone that actually avoids giving some kind of pronunciation to God's Holy Name. To not give any pronunciation to the Holy Name, when reading the scriptures aloud, they would actually have skip over every place where a form of the Holy Name appears. We have not found anyone who actually does this. </p><p>Some claim that they avoid pronouncing the Holy Name by substituting other words, such as ADONAI, HASHEM, ELOHIM, LORD, the LORD, GOD, etc., for the Holy Name. In reality such substitutions do not avoid pronouncing the Holy Name, but rather doing this results in pronouncing the Holy Name as being whatever words are used.</p><p>For instance, in Isaiah 42:8, The Complete Jewish Bible rendering is: "I am ADONAI; that is my name." So when one reads Isaiah 42:8 audibly, he would pronounce God's Holy Name as "ADONAI". Is "ADONAI" the correct original pronunciation of the Holy Name? No, it is not. ADONAI is indeed a fake name, a fake way, to pronounce the one Holy Name of the Most High. If one is seeking to avoid the pronunciation of the Holy Name, or if one is seeking to not mispronounce the Holy Name, changing the Holy Name to ADONAI, and pronouncing the Holy Name as ADONAI is certainly not the way to do so.</p><p>Many Bible translations in English render Isaiah 42:8 similar to: "I am the LORD, that is my name." As this reads, one would actually be pronouncing the Holy Name as "the LORD." Does the "the LORD" actually give the original pronunciation of the Holy Name. Certainly not! Indeed, it give a false English form as being the Holy Name, and to pronounce the Holy Name as "the LORD" would certainly be a false pronunciation of the Holy Name.<br /><br />The Message Bible translation renders Isaiah 42:8 as "I am God. That's my name." Again, is God the original and or the correct way to pronounce God's Holy Name? Obviously, it isn't. So if one is concerned about the correct pronunciation, or of not pronouncing the Holy Name, to pronounce the Holy Name as "God" certainly does not fit either concern.</p><p>Regardless, it is not our argument that "Jehovah" [or, Iehouah, Yehowah, etc.] is the way the Holy Name of originally pronounced. No one on earth today knows for a certainty how God's Holy Name was originally pronounced, or how it may have varied in pronunciation in ancient Hebrew. It is simply not important for us to know, or else God would have provided some definite way for us to know the original pronunciations. </p><p><br /><br /></p>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-79051236005405246992020-03-21T20:03:00.002-07:002020-03-21T20:03:23.847-07:00The Holy Name In The Original Hebrew/Greek<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXaeTMWOUqUjGC-y01VZpcCXp6XEBg8R7TYJLNUx3Ip9AEiq5pBSushIFPmr9bGpUIjHuqFlFBRgnMeLGgAVqo_0hJ2mdXhkXZHabXnMKc97EKO57VJBTO-nh_QIqrfkDrqmUfj-su_rby/s1600/tuxpi.com+-+tetragrammaton.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="634" data-original-width="966" height="131" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXaeTMWOUqUjGC-y01VZpcCXp6XEBg8R7TYJLNUx3Ip9AEiq5pBSushIFPmr9bGpUIjHuqFlFBRgnMeLGgAVqo_0hJ2mdXhkXZHabXnMKc97EKO57VJBTO-nh_QIqrfkDrqmUfj-su_rby/s200/tuxpi.com+-+tetragrammaton.jpg" width="200" /></a></div>
The claim is often made that we have no proof that the holy name appeared in the original Greek of the New Testament, and so we are challenged to produce a scripture from the original Greek wherein we might find the holy name.<br />
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The problem with this kind of argument is that we do not have the original Greek autographs of the New Testament; all we have are copies of the original Greek writings. One cannot prove anything either way by the original Greek New Testament Scriptures, since we do not have the original Greek writings in order to prove what was originally written.<br />
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On the other hand, there is no record of Jehovah giving anyone authority to change the name of Jehovah (Yahweh) to forms of the Greek words often transliterated as Kurios, Theos, or Dunamis. Jesus never claimed such an authority, and Jesus actually claimed to come in the name of the God of Abraham, Isaac and Jacob. (Greek and Hebrew words are given with English transliterations throughout; we do not claim the transliterations represent the original pronunciation of the Hebrew or Greek words involved, which no one earth today knows for sure.)<br />
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The prophecy states that the Messiah would come in the name of Jehovah/Yahweh, not the name/authority of a God by the name of Kurios. Jehovah said to Moses concerning the Messiah: “He shall speak in my name.” (Deuteronomy 18:19) That the actual name is involved is shown in Deuteronomy 18:20, since it speaks of a prophet who would speak in the name of other gods. Thus, it is indeed vital that Jesus be recognized as coming in the name and authority of Jehovah, not Kurios. “Blessed is he who comes in the name of Jehovah!” (Psalm 118:26) “Kurios” (Lord) does not identify the God of Abraham, Isaac and Jacob. It is a common title used not only of men, but also of false gods. Thus, if Jesus said he came in the name of Kurios, one could wonder who he meant. Consequently, we have no doubt that that Jesus did not join with the rebellious Jews by substituting and taking away from his scriptural reference the most important name in the universe in Matthew 23:39, or any other place. No one in the scriptures has ever been given authority to change the name of the Most High to Kurios, or Theos, or Dunamis, etc.<br />
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To use the word KURIOS, LORD, as a proper name of a God, is similar to replacing Baal (Lord, Master) for Jehovah. Jehovah spoke of the time when the fathers “forgot my name for Baal [Lord].” (Jeremiah 23:27) Isn’t this what is happening with changing the holy name to the a different name, such as KURIOS (LORD)?<br />
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Later, rather than replacing Jehovah with forms of Baal, the Jewish leadership began to again seek to cause the people to forget the most holy name by claiming it would be blasphemy to speak his name orally (except in certain sacred places and occasions), and thus proposed orally replacing the holy name with Adoni (my Lord) or Adonai (literally my lords, being used as a plural intensive, thus meaning: Supreme or Superior Lord), rather than Baal (Lord, Master). Finally, sometime in the lifetime of Josephus, it appears that they went further in trying to get people to forget the most important name in universe by endeavoring to make it unlawful to speak the holy name at all. (In reality, the end result is that they were speaking the Holy name by words such as forms of the Hebrew words EL, ADON, or forms of the Greek words THEOS and KURIOS. Are we to think that Jesus or the Bible writers would join in such a conspiracy to remove the Most Holy name in the universe?<br />
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When Jehovah, the God of Abraham, Isaac, and Jacob, stated and identified Himself by his name to Moses, what did he say? “This is my name forever, and this is my memorial to all generations.” (Exodus 3:15) He did not say that this will be my name for now, and later my name will be something else. He said it was his eternal name. He never gave anyone authority to change that name. Kurios does not identify the God of Abraham, Isaac and Jacob, since that word could be also applied to false gods, as well as to men.<br />
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Exodus 3:15 - And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, Jehovah, 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 forever, and this is my memorial unto all generations. -- American Standard Version.<br />
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Many claim that they are substituting some ‘title’ so as to avoid speaking or mispronouncing the sacred name. Some claim that to mispronounce the Holy Name, or even to pronounce the Holy Name at all, is blasphemy, or that by changing Holy Name to other words shows respect for the Holy name. Such do not seem to realize that whatever “title” or “word” that they replace the Holy Name with does the very thing that they seek to avoid. In reality, if one is afraid that they will mispronounce the Holy Name, by replacing the Holy Name with other words actually assures that they do mispronounce the Holy Name by whatever that “title” or “word” that may be used. In other words, when one uses substitutes, such as “the Lord” (forms of Adon, Kurios), “God” (forms of El, Theos), etc., in reality, such do not actually avoid pronouncing God’s name, for they pronounce that name using forms of Adon “Lord”, forms of EL “God”, or with something else such as HaShem (the Name). In effect, by claiming to avoid pronouncing the holy name, they, in reality, end up changing the Holy Name to one of the titles of God, or to a description of the name, and thus end up pronouncing the name in that manner.<br />
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Additionally, there is nothing in the Bible that says that one should not pronounce the Holy Name in accordance with common pronunciation of his language, nor is there anything in the Bible that says that if one pronounces the Holy Name, it must be as it was originally pronounced in the ancient Hebrew. Recognizing that both “Jehovah” and “Yahweh” are common English linguistic variations that can be traced by the original Holy Name, we have every reason to conclude that both of these do in fact represent the true name of the God of Abraham, Isaac and Jacob in English.Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-6519868867318414842019-07-15T18:28:00.000-07:002020-01-01T18:53:45.661-08:00Does The Holy Name Mean “The Eternal”?<br />
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The claim has been made that when God answered Moses pertaining to His name in Exodus 3:13,14, that God, by answering “I AM THAT I AM”, asserted his own eternity and removes Himself from having any designated name. The claim seems to be stating that Jehovah has no designated “name,” as does his Son (Jesus, Joshua, Yahshua, Yeshua), or any name similar to men like Abraham, Isaac and Jacob. However, such a statement does not fit the Old Testament as a whole, since the Bible does indeed many times speak of the Holy Name of the God of Abraham, Isaac and Jacob, and gives the designation of that name.<br />
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Even in Exodus 3:15, we read:<br />
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God said moreover to Moses, “You shall tell the children of Israel this, ‘Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is my memorial to all generations.”<br />
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Thus, the God of Abraham, Isaac and Jacob does indeed declare Himself to have a name, and proclaims that name to be His name forever.<br />
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Getting back to God’s answer to Moses, what does “I AM” mean? If one looks up the Hebrew word attributed here in Strong’s Concordance, we find that it is Hebrew #1961; Strong transliterates this as “Hayah”. This word is the infinitive, meaning, “to be”. This is could be deceptive, however, since Strong gives the infinitive of the verb, not the actual verb as it is used in Exodus 3:14. The expression “I AM” in the Hebrew form is the first person singular conjugation of the infinitive, HAYAH, and is usually transliterated as EHYEH. “I AM THAT I AM” is, therefore, often transliterated as EHYEH ASHER EHYEH. In other words we cannot plug the infinitive (HAYAH – to be) into Exodus 3:14 for the would mean “To be that to be”, which would not express the original thought.<br />
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According to Strong, hayah (Strong’s #1961, this word means “to exist,” but he adds, “i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary).” The claim, therefore, is that Jehovah was speaking about His existence when he stated these words. From this comes the related claim that the EYHEH means “ETERNAL”, although, in reality, simply stating one’s existence does mean that the person exists eternally. Thus, the idea of eternal existence has to actually be added to what God proclaimed of Himself in Exodus 3:14.<br />
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The God of Abraham, Isaac and Jacob was indeed proclaiming his name to be EHYEH ‘ASHER EHYEH, or, to use the short form, EHYEH. This is said to be a substantive verb form, from which it is evidently concluded that one can “translate” the verb as a noun. Many Hebrew “names” use substantive verbal forms, so the holy name of God is not unique in this sense. Some, however, would seem to single out EHYEH in Exodus 3:14, as though this were something unusal only in that name, so as to make it appear to be that this usage means that we should render the Holy Name in English as a descriptive noun, in this case “The Eternal”. However, Hebrew names that use substantive verbal forms are not usually given a nounal interpretation or translation, nor are they usually rendered into another language with such an interpretive noun. The verbal substantive simply means that the verb itself is used as though it were a noun. In other words, although the word itself is a verb, it is used as a noun. However, the verbal names are usually NOT changed into a noun that are thought to be an interpretation of the substantive verb, and we have no reason to make such an exception in the case of God’s Holy Name as revealed in Exodus 3:14,15.<br />
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Nevertheless, the claim is made that “Jehovah” is a clumsy “translation” of the Hebrew verb used, evidently meaning Exodus 3:15. In Exodus 3:15, we do find the third person singular form of the verb, HAYAH. Again, it would be inappropriate to attribute the infinitive to the word that God declares to be His Name in Exodus 3:15, since it is not an infinitive; it is in the third person, singular, meaning “HE IS”. “Jehovah” is an English transliteration of that verb form from the Masoretic text. As such, Jehovah would take on the meaning of the original Hebrew, “HE IS”. If, however, “JEHOVAH” is a clumsy “translation” of the name in Exodus 3:15, then we would have to conclude the same thing is true of practically every name in the Bible that has been rendered into English, including the names Elijah, Joshua, Jesus, etc. “Jehovah” is indirectly based on the Masoretic text, wherein the Masoretes have given vowel points which gives the holy name an approximate pronunciation of “Yehowah,” using one form of English transliteration. Using any such English pronunciations, however, as related to either the Hebrew or Greek does not mean, however, that we are expressing the original Hebrew or Greek pronunciations, since we do not know if the phonemes we are giving to the English characters actually match that of the Hebrew phonemes. This is true of all the Hebrew words (not just the Holy Name). In Jesus’ day, the Hebrew had no vowel points, but Hebrew, or at least the Aramaic, was still being used. Shortly after A.D. 70, Hebrew became a dead language.<br />
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It was not until several centuries after Christ that Jewish scribes began to assign vowel points to Hebrew words. In other words, they were dealing with a dead language when they added the vowel points. Some claim that the Masoretes deliberately put vowels points that would cause one to mispronounce the holy name, but, as yet, we have not seen any conclusive evidence that this is true. Of course, even the Masoretes may have had difficulty assigning vowel points, since they were dealing with what had become a dead language at the time they assigned those vowel points. Thus, as one Hebrew scholar stated, we cannot be absolutely sure that any of the vowel points actually represent the original pronunciation of any of the Hebrew words. Nor can we be sure that our English phonemes actually match the original sounds, not only of the vowels, but also of the consonants.<br />
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Some argue that “Yahweh” actually represents the Hebrew pronunciation. Directly, however, the Latin form “Yahweh” came into existence as a result of the Greek rendering of the holy name with vowels, such as might be represented with the Latin vowels: IAOUE or IAUE. It is from this Greek usage that the English “Yahweh” was formed, by taking the Hebrew consonants YOD HE WAW HE and overlaying it with the assumed Greek pronunciation, and then attributing the English transliteration as being “Yahweh”. Regardless, however, we have nothing definite, but we do have probably over a hundred of theoretical guesses based on assumptions, about the true original pronunciation of the Holy Name in Hebrew. In reality, we have no more reason to assume that we need to have the exact same original pronunciation of God’s Holy Name than of the name of his son. The most common renderings in English of the Holy Name are Jehovah and Yahweh. The most common renderings of the name of his son into English are Jesus and Joshua. We should not view these renderings as different “names,” however, but simply as variations of the same one “name.” As being English renderings, respectively, they are all correct English pronunciations.<br />
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The claim, however, is that the word should always be rendered as in fact Dr. Moffat usually renders it, “the Eternal”. This we have to disagree with, since the Bible no where authorizes us to change the holy name to a noun: “The Eternal.” This phrase is actually a man’s nounal interpretation that has been given to the substantive verbal form of the holy name. If we are to do this with God’s name, what about the name of His Son? Should we stop referring to the Son as “Jesus” and start calling him “The Eternal’s Savior,” thereby giving an interpretive nounal meaning to his name? And what about all the other Hebrew names? Let us take the name Isaac, which is a verbal form meaning, “he laughs.” The name is a substantive verbal form, a verbal form that in Hebrew is being used as a nounal appellation. Should we bring that into English as “The Laughter.” Or perhaps we should give it the interpretation: “The Laughing One(?),” rather than the common English form, “Isaac”? Actually, the scriptures do not show that the God of Abraham, Isaac, and Jacob ever authorized changing his holy name to such a nounal interpretation as “The Eternal.” We do not have Moffat’s translation of the Old Testament, but we would suspect that if he is changing the holy name to “The Eternal,” he has Isaiah 42:8 reading something like: “I am the Eternal, that is my name.” I am not sure how Moffat would fit this nounal interpretation into Exodus 3:14: “The Eternal who The Eternal(?).” If anyone has Moffat’s rendering of Exodus 3:14, we would like to see it. We suppose that he would have the holy name changed in Exodus 3:15 to read something like:<br />
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God said moreover to Moses, “You shall tell the children of Israel this, ‘The Eternal, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is my memorial to all generations.”<br />
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This would not, as one has claimed, mean that “God asserts His own eternity and in fact removes Himself from association with any question of designating names,” since it would have God as asserting a name designated as “The Eternal.” However, we will emphasize that the God of Abraham, Isaac, and Jacob never authorized anyone to change his name to a nounal descriptive, such as “The Eternal.” This is man’s doings and man’s interpretations. It assumes first that the verbal form, EHJEH (or EHYEH) and JEHOVAH (or, YAHWEH), are referring to eternal existence, and then it assumes that such eternal existence can be summed up in nounal phrase, “the Eternal.”<br />
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We realize that “man” has been debating the meaning of the holy name for centuries. Can we come to a certain understanding of its meaning? We believe that the Bible itself is designed to give us the proper the meaning. Donald E. Gowan, in his book, Theology in Exodus, sums up some, but not all, of the Biblical designs that show the proper meaning of the holy name, although he is hesitant to be definite about its meaning:<br />
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Quote from: Theology in Exodus, page 83<br />
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4. Should the verb ‘ehyeh be read as present or future tense? (Some even mix them.) The evidence points toward future, although it cannot be conclusive. The first-person singular of the verb “to be” is used in a rather restricted way in the Old Testament. It occurs without waw-consecutive forty-two times (counting the parallels 2 Sam. 7:14 and 1 Chron. 17:13 as one), and in twenty-nine of those God is the subject. All of the latter are future in meaning, and of those with other subjects, only Ruth 2:13, 2 Sam. 15:34, and some difficult and questionable passages in Job (Job 3:16; 10:19; 12:4; 17:6) have anything other than a clearly future sense. With God as the subject, the verb form occurs nine times in the formula “I will be with you” and eleven times in the formula “I will be your God and you will be my people.” This suggests very strongly that the form should be translated, not “I am,” but “I will be.” (11)5. Does the root hayah ever mean “existence” in the Old Testament? (12) Certainly it is used many times simply to indicate that some “is’ (e.g., “an the earth was a formless void,” (Gen. 1:2), but existence as over against nonexistence is not a subject Old Testament writers discuss, except perhaps in Second Isaiah: “I am Jehovah, and there is no other; besides me there is no god” (Isa. 45:5). But if the writer of Exodus wanted to tell his readers that God said to Moses he is the only God who exists, or (worse yet) that he is “absolute existence” (Maimonides and others), there was a straightforward way to do it — exactly as Second Isaiah did.</blockquote>
Lest any may not get the point here regarding Isaiah 45:5, we need to ask the question, what Hebrew verb form is used in Isaiah 45:5 for the words “am” and “is”? Is it a form of the verb hayah? Many may be surprised when we say that Isaiah used no verb form at all. The words “am” and “is” are supplied by translators. Most editions of the King James Version denote this by putting the words “am” and “there is” in italics, showing that there is actually no written verbs in the Hebrew in this verse. This implies that the usage of ‘EHYEH in Exodus 3:14 is more than just about existence vs. non-existence, eternal or otherwise.<br />
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While there is much we disagree with on this site (the author is evidently trinitarian), we will quote some of what the author says about the verbal forms ‘EHYEH and YAHWEH:<br />
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Quote from: Scripture Research – Vol. 2 – No. 17<br />
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The derivation of JeHoVaH seems to be from a root word meaning “TO BE”, i.e., Havah. This could be translated in either of two tenses. in the Qal, corresponding to a static perfect in which all movement has ceased, it would then mean, HE IS (if spoken by others) or I AM, if spoken by Himself. That is, The Supreme Being, The Self-existent, underived, self-sufficient, absolute BEING. The A.V. reflects this in Ex. 3:14, where God names Himself with the words:”I AM THAT I AM.”<br />
If this be the only concept and proper translation, then the Name would be YEHWE or YEHWEH.<br />
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If the phrase EHYEH ASHER EHYEH, (I AM THAT I AM), is in the older Hiphil imperfect tense (most able authorities on the Heb. text favor this), then the Name would more nearly approach YAHWE or YAHWEH as a pronunciation. The meaning of this tense is an expansion over the other. From mere self-existence, an apathetic and immobile being in constant repose, distant and unfeeling … to One in constant movement, not only in connection with past revelations of Himself, but in loving living movement, acting in the present circumstances and affording new manifestations of Himself in the future. The whole context of the JeHoVaH passages bear this out. It is JeHoVaH Who has seen the affliction of the people in slavery … it is He Who will lead them forth. He will love them with an everlasting love and judge them when they embrace other gods. He will be gracious to whom He will be gracious — He will be to His people all that they need.<br />
The important fact is that the name has the pre-form-ative ‘yod’. The force of this construction is to give the word a future or indefinite sense. The stress would fall on the active (and future) or continuing manifestation of the Divine Existence. The phrase EHYEH ASHER EHYEH, if rendered in the Hiphil tense would be translated:<br />
“I Shall Be What I Shall Be”<br />
“I Will Become Whatsoever I Please”<br />
“I Will Be What I Will Be”<br />
“I Will Be That I Will Be”<br />
If spoken by others the “I AM” of Ex. 3:14b would be expressed as:<br />
“He Who Brings Into Existence”<br />
“He Who Shall Be (or) Shall Become”<br />
“He Causes To Become”</blockquote>
The author of the above, evidently believing that this speaks of Jesus as the God of Abraham, Isaac and Jacob, then endeavors to apply this meaning to the “seed of the woman,” in the sense of “the coming one.” In reality, the one promised by Jehovah in Genesis 3:15 is not “Jehovah” Himself who made the promise. Since this sidetracks the topic, however, we will not address this in detail at this time.<br />
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The point is that the verb forms ‘EHJEH and JEHOVAH are used in active terms. The “active” sense of these Hebrew verbal forms do not actually mean the expressions as we might interpret them into English in the phrases give above, since these phrases are only an approximation of the active sense of the verbal forms. All of them, we believe, although they try to express the active sense of the verbal forms, and probably express the best as possible in English, still they all probably fall short of the fuller sense as such expressed in the Old Testament times.<br />
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The contextual usage of Jehovah gives evidence that Jehovah is used in connection with Jehovahs’s covenants and his promises, and His faithfulness to His promises. Recognizing this, most scholars refer to the holy name as the ‘covenant name of God with Israel.’ Nevertheless, by this, they usually want to limit the Holy Name’s importance only to Israel after the flesh, and that, in the Old Testament only. This, of course, would ignore that the seed of Abraham belongs to the Old Testament covenant with Abraham, which convenant is implied in the reference to the God of Abraham, Isaac and Jacob. The covenant with Abaham, however, has much to do with the Christian’s relationship with God. — Galatians 3:16-29.<br />
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Therefore, we read:<br />
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Jehovah appeared to Abram, and said to him, “I am God Almighty. Walk before me, and be blameless. I will make my covenant between me and you, … I will establish my covenant between me and you and your seed after you.” — Genesis 17:1,2,7.<br />
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Jehovah appeared to [Abraham], and said, … ‘In your seed will all nations of the earth be blessed.” — Genesis 26:2,4.<br />
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The covenant with Abraham, Paul tells us, was 430 years before Jehovah gave the Law covenant to Israel. It is this covenant of Jehovah with Abraham that is applied to those who belong to Jesus. — Galatians 3:17-19.<br />
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Why is this covenant of Jehovah with Abraham so important to Christians? It is because Christians, by faith, enter into that covenant that Jehovah made with Abraham as the seed of Abraham. Thus the Holy Name should be just as important to Christians as it should be to Israel according to the flesh. (Luke 22:29 — Rotherham; Galatians 3:26,2) Jesus is the blessed one who came in the name of Jehovah. — Deuteronomy 18:15-22; Psalm 118:26; Matthew 21:9; 23:39; Mark 11:9,10; Luke 13:35; 19:38; John 12:13.<br />
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In reality, since the main covenant involved is regarding “the seed of woman” (Genesis 3:15), as well as “the seed of Abraham,” the promise of Jehovah, the Holy Covenant Name does involve Jehovah’s active interest in fulling the promises to both the Israel of the Old Testament, and Israel of faith in the New Testament.<br />
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The point is that God’s Holy Name, Jehovah, means more than just that the God of Abraham, Isaac and Jacob is eternal, but rather that HE IS WHO HE IS, or HE WILL BE WHO HE IS. This covers all God’s qualities, His wisdom, love, justice, power, and his faithfulness to His Word. Like His Son, God of Israel cannot deny Himself; what He says will be — His promises are certain. — 2 Timothy 2:13.<br />
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It is being claimed that to give God a name, as men and false gods have a name, is to bring Him down to the level of those false gods and make Him one among them.<br />
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(1) In fact, “we” do not have to “give” God a name. The God of Abraham, Isaac and Jacob has given Himself a name. However, by replacing the holy name with “the Lord,” “God,” “Adonai,” or any other form, even “the Eternal,” what really happens is that man is indeed giving God a different name than He has given Himself.<br />
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(2) Scripturally, the name “Jehovah” does indeed distinguish the only true God from all the false gods, images, gods formed by the hands of men.<br />
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Exodus 3:15 – God said moreover to Moses, “You shall tell the children of Israel this, ‘Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is my memorial to all generations. — Matthew 22:32; Mark 12:26; Luke 20:37; Acts 3:13; 7:32.<br />
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1 Kings 18:24 – Call you on the name of your god, and I will call on the name of Jehovah; and the God who answers by fire, let him be God. All the people answered, It is well spoken.<br />
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2 Chronicles 33:22 – He did that which was evil in the sight of Jehovah, as did Manasseh his father; and Amon sacrificed to all the engraved images which Manasseh his father had made, and served them.<br />
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Nehemiah 9:5 – Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, [and] Pethahiah, said, Stand up and bless Jehovah your God from everlasting to everlasting; and blessed be your glorious name, which is exalted above all blessing and praise.<br />
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Psalm 105:1 – Give thanks to Jehovah! Call on his name! Make his doings known among the peoples. — Acts 2:21; Romans 10:13.<br />
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Ps 138:2,5 – I will bow down toward your holy temple, And give thanks to your Name for your lovingkindness and for your truth; For you have exalted your Name and your Word above all. Yes, they will sing of the ways of Jehovah; For great is Jehovah’s glory.<br />
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Isaiah 12:4 – In that day you will say, “Give thanks to Jehovah! Call on his name. Declare his doings among the peoples. Proclaim that his name is exalted!” — John 17:26.<br />
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Isaiah 42:8 – I am Jehovah, that is my name; and my glory will I not give to another, neither my praise to engraved images.<br />
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Isaiah 48:2 – (for they call themselves of the holy city, and stay themselves on the God of Israel; Jehovah of Hosts is his name):<br />
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Jeremiah 3:17 – At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered to it, to the name of Jehovah, to Jerusalem: neither shall they walk any more after the stubbornness of their evil heart. — Ephesians 4:17,18.<br />
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Jeremiah 8:19 – Behold, the voice of the cry of the daughter of my people from a land that is very far off: isn’t Jehovah in Zion? Isn’t her King in her? Why have they provoked me to anger with their engraved images, and with foreign vanities? — 1 Corinthians 10:22.<br />
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Jeremiah 16:21 – Therefore, behold, I will cause them to know, this once will I cause them to know my hand and my might; and they shall know that my name is Jehovah.<br />
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Ezekiel 30:13 – Thus says the Lord Jehovah: I will also destroy the idols, and I will cause the images to cease from Memphis; and there shall be no more a prince from the land of Egypt: and I will put a fear in the land of Egypt.<br />
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Joel 2:32 – It will happen that whoever will call on the name of Jehovah shall be saved; For in Mount Zion and in Jerusalem there will be those who escape, As Jehovah has said, And among the remnant, those whom Jehovah calls. — Acts 2:21; Romans 10:13.<br />
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Micah 4:5 – Indeed all the nations may walk in the name of their gods; But we will walk in the name of Jehovah our God forever and ever.<br />
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Zephaniah 3:9 – For then I will purify the lips of the peoples, that they may all call on the name of Jehovah, to serve him shoulder to shoulder.<br />
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Zechariah 13:9 – I will bring the third part into the fire, And will refine them as silver is refined, And will test them like gold is tested. They will call on my name, and I will hear them. I will say, ‘It is my people;’ And they will say, ‘Jehovah is my God.'”<br />
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It is claimed that the word “name” [SHEM] in Exodus 3:15 is based on the idea of renown or fame, as when we say “he made a name for himself”, and “memorial” — zeker — is rememberance or memory. It is further claimed that “For ever” — Ieolam — extends the name and the memorial, the fame and memory, into the illimitable future, into a continuance without a stipulated or visible ending. In what clearer terms could there be conveyed to mortal man. the realization that all his endeavours to know or visualize or defined God, the Creator, the Almighty, the Heavenly Father, call him what we will, the one simply expression “the Eternal” includes all and sets him for ever apart from the every other object of veneration and every other form of authority that has existed or can arise amongst man.<br />
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First we are told that the God of Abraham, Isaac and Jacob does not have a name, but now we are told by the same author that the name [that he does not have?] means renown or fame. The Hebrew word “shem” does not, of itself, carry any thought of renown or fame. It can, under certain circumstances, refer to the fame earned which is associated to the appellation itself. We would not say that a certain newscaster made a name for himself and then attribute the term “the Newscaster” as the “name” associated with that fame, which is basically the same kind of thing that one does when one replaces the holy name with a man’s interpretation of that name, such as “the Eternal.” Yes, Yahweh is eternal, but he is much more, and His holy name means more than that. His being eternal does not relate to His keeping of his promises; the term man has replaced for the holy name, that is, “the Eternal,” simply relates to God’s eternal existence, which would imply neither anything good or bad, nor anything active toward the Israelites, so as to offer any hope to the Israelites as related to such a meaning. Thus, by limiting the holy name to the expression, “The Eternal,” one actually subtracts from the full meaning of the holy name.<br />
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And please note that the substitution of “the Eternal” for the holy name does not, as claimed, mean that such replacement in fact removes God from association with a name designation. It simply changes the name designation to “the Eternal,” and thus, “the Eternal” becomes the name designation, in the same way that many translators and copyists have changed the holy name to forms of the titles “the Lord,” “God,” etc.<br />
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We should also note that those who advocate that the Hebrew YAHWEH should be “translated” as the “the Eternal”, almost always do not refer to the holy name as “the Eternal,” but usually they follow the KJV tradition of using “the Lord” or “God” in references where the holy name is used in the Hebrew. For instance, when they refer to scriptures that use that word, do they they present that word as “The Eternal”, or do they use the KJV change to “the Lord” or “God”? Look at their writings eleswhere to see if they are actually following through with that idea that God’s Holy Name should be “translated” as “the Eternal.” Most often, you will find that they do not actually follow through with this. We believe that this only illustrates how strongly entrenched this change of the Holy Name to “the Lord” has affected so many of us. Many speak of the Holy Name as “the Lord” without giving it a second thought.<br />
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And one should realize that this does indeed, in effect, attribute the God of Abraham, Isaac and Jacob as having the name of “the LORD”. Such would read Isaiah 42:8 as “I am the Lord; that is my name.” One would be attributing that God of Abraham, Isaac and Jacob as having as His Holy Name, “the Lord”. “The Lord”, however, is NOT God’s Holy Name. That reading is the result of changing God’s Eternal Name to that of “the Lord”, something that has not been authorized by God.<br />
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We are trying not to be overly-critical, but since the most important name in the universe is involved — the Holy Name of the only Most High, we believe that we should, as Bible Students, be more careful of how we present that Holy Name. We know that we all have, in times past, presented things we thought and believed at the time to be accurate, only later to find out that we were not as accurate as we thought, and thus we need to go back and adapt our study presentations so that they might be more accurate.<br />
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Related:<br />
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The Holy Name in the Original Hebrew/Greek<br />
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“I am” Statements of Jesus<br />
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The Holy Name in GenesisRonald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-80328541962040101782018-11-20T18:24:00.002-08:002022-12-08T11:03:15.280-08:00Martini and the Vowel Points<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgECLowKVH2JHAIxae-9BHP_JnlaaRPqn9S8hZTH3duuTi7zQIqMtqMtox-IjsKd4mibWBF67LXEr__yeVb7YFI5DC8FMJy5wQotKpWRAcI7mtvBri3ylmkKRBqGTTQrKgGTn4xzyZ2w2dyGdGh363RJeYoaeDAqdQLgkAPZdxY6og0QhBYJqUnjCo9rg/s700/tuxpi.com.1670526066.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="441" data-original-width="700" height="202" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgECLowKVH2JHAIxae-9BHP_JnlaaRPqn9S8hZTH3duuTi7zQIqMtqMtox-IjsKd4mibWBF67LXEr__yeVb7YFI5DC8FMJy5wQotKpWRAcI7mtvBri3ylmkKRBqGTTQrKgGTn4xzyZ2w2dyGdGh363RJeYoaeDAqdQLgkAPZdxY6og0QhBYJqUnjCo9rg/s320/tuxpi.com.1670526066.jpg" width="320" /></a></div></div><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(Please note that many links are provided to other sites; we do not necessarily agree with all conclusions presented on those sites.)
</span></div><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div>
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<span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Times, Times New Roman, serif;"><a href="https://en.wikipedia.org/wiki/Raymond_Martini" target="_blank">Raymundus Martini</a> was the author of the work called <a href="https://publishing.cdlib.org/ucpressebooks/view?docId=ft0w1003jg&chunk.id=d0e2419&toc.depth=1&toc.id=&brand=ucpress" target="_blank">Pugio Fidei</a>, which was not written in English, but rather in Latin. He also authored some other works. He lived about 300 years after the Masoretes had completed their work on the Hebrew text. The <a href="https://en.wikipedia.org/wiki/Masoretic_Text" target="_blank">Masoretic text</a> has the vowel points long before Martini was alive. The English forms Jehovah, Yehowah, Iehouah, etc. (depending on whose transliteration method is being used), are definitely transliterations from the Masoretic text corresponding to the vowel points that the <a href="https://en.wikipedia.org/wiki/Masoretes" target="_blank">Masoretes</a> used in the Holy Name long before Martini was born. </span></span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Times, Times New Roman, serif;">As far as we know, Martini's original works in Latin are not online, and as yet I have not been able to examine them. From what we can determine, he challenged the form presented by the Masoretes, and presented the Holy Name as "Yohoua." We still have not been able to determine how he came up with this pronunciation, nor have we found anything about why he rejected the Masoretic forms of the Holy Name. Oddly, when his work was published after his death, the Holy Name was presented as "Jehova", which does appear to conform closely to the Masoretic text, although it drops the last consonant. Martini definitely did not take vowel points from the Masoretic words ELOHIM and/or ADONAI to form "Jehovah," despite the false claims that he did. Such simply does not conform with the historical facts. The Masoretic text had the vowel points in the Holy Name long before Martini was born.</span></span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Times, Times New Roman, serif;">However, the most common claim is that the Masoretes took <a href="https://en.wikipedia.org/wiki/Vowel_pointing" target="_blank">vowel points</a> from other words to create the form from which Jehovah is rendered. As best as we can determine, the first to suggest that the Masoretes substituted vowel points they supplied for ADONAI and/or ELOHIM was Wilhelm Gesenius. Gensenius lived from 1786-1842, about 700 years after the Masoretes completed their work. As best as we can determine, he was also the first to suggest that "Yahweh" was the original pronunciation, based on sounds attributed to a Greek form of the Holy Name. The form referred to is often transliterated as IAUE, and given Latin sounds, and placing those sounds with a transliteration of the tetragrammaton as YHWH, results in Yahweh. The reconstruction, however, depends on a lot of theory and assumptions, and although the theories and assumptions may be presented as being fact, they are still theories and assumptions. The reality is that the form Yahweh depends more on theories and assumptions than do the forms found in the Masoretic Hebrew. Nevertheless, as Wikipedia states, "The consensus among scholars is that the historical vocalization of the Tetragrammaton at the time of the redaction of the Torah (6th century BCE) is most likely Yahweh." Again, this is based on the assumption that the Masoretes substituted vowel points they supplied to form the Masoretic word often transliterated as ADONAI and/or ELOHIM.</span></span></div>
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<span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Times, Times New Roman, serif;">As to theory, the whole study of linguistic history, as far as sounds, is based on theories. No one on earth today knows for a certainty even what English sounded like four hundred years ago, not to mention the many variations of English. We have theories, but written works suggest that there were many different dialects of English, lacking the uniformity we are used to today. Scholars, however, most often present their theories as being fact, although scholars often disagree with each other. No one on earth knows what ancient Hebrew actually sounded like, nor even the Koine Greek of the New Testament, despite the often detailed explanations of sounds that some scholars often present.</span></span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Times, Times New Roman, serif;">And then there is the study of the Masoretic text itself and the sounds often attributed to both the consonants and the vowels. It is obvious that the Masoretes sought some standardization of sounds, and thus it is possible that in doing so, they neglected sound variations of various consonants as well as the sounds attributed to their vowel points. In other words, where the Masoretes usually promoted one sound for each consonant, this may not actually reflect all the original Hebrew sounds.</span></span></div>
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<span style="font-family: Times, Times New Roman, serif;"><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">There is some evidence that some copies of the Hebrew Old Testament </span><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b>may</b></span><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> have had some kind of written vowel system before the Masoretes. There is no evidence, however, that the Masoretes used any earlier manuscripts with written vowels, however, in the creation of the Masoretic text.</span></span></div>
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<span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Times, Times New Roman, serif;">In the Wikipedia article on "Names of God", we find the assumption presented as being fact:</span></span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Times, Times New Roman, serif;">The Masoretic Text uses vowel points of Adonai or Elohim (depending on the context) marking the pronunciation as Yəhōwāh (יְ הֹ וָ ה, [jăhowɔh] (About this sound listen)); however, scholarly consensus is that this is not the original pronunciation.</span></span></div>
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<span style="font-family: Times, Times New Roman, serif;"><a href="https://en.wikipedia.org/wiki/Names_of_God_in_Judaism#YHWH" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://en.wikipedia.org/wiki/Names_of_God_in_Judaism#YHWH</span><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span></a><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(Much of the wording in this article presents a lot of opinions and assumptions -- both historical and otherwise -- as through fact.)</span></span></div>
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<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="font-family: Times, Times New Roman, serif;"><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">However, the fact that most scholars agree on an opinion (consensus) does not necessarily make the opinion correct. </span></span></div><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Times, Times New Roman, serif;"><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></div><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Times, Times New Roman, serif;"><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b>References:</b><br class="kix-line-break" /></span><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(We do not necessarily agree with all conclusions given by these authors)
</span></span></div><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Times, Times New Roman, serif;"><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><a href="https://christianpublishinghouse.co/2019/08/12/the-sacred-personal-name-of-god-the-father-the-myth-that-jehovah-was-pointed-with-the-vowel-markings-of-adonai/" target="_blank">The Myth That Jehovah Was Pointed with the Vowel Markings of Adonai</a><br /></span></span></div><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Times, Times New Roman, serif;"><a href="http://cbcg.org/franklin/debunking2.pdf" target="_blank">Debunking the Myths of Sacred Namers</a></span></div><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Times, Times New Roman, serif;"><br /></span></div><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: Times, Times New Roman, serif;"><span style="background-color: transparent; color: black; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">More may be added to this later... R. R. Day.</span></span></div>
<span style="font-family: Times, Times New Roman, serif;"><br /></span>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-11168334186227494622018-11-09T16:19:00.000-08:002020-04-01T09:47:30.019-07:00Did A Catholic Monk Invent “Jehovah”?<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDesxMBksm5dvm7B9fFFK6FOGbQB8nUZvBJ7FE4Cefdc_e11a1SBoUseSwb2XfxbxxXlnnsSeStoXr0rdVpahuf2vEoKQTm146xE_ZY1y8GY6shsVdSMRsfENPcDlE9ELIcqFxCB58aPX7/s1600/yhvhb.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="137" data-original-width="244" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDesxMBksm5dvm7B9fFFK6FOGbQB8nUZvBJ7FE4Cefdc_e11a1SBoUseSwb2XfxbxxXlnnsSeStoXr0rdVpahuf2vEoKQTm146xE_ZY1y8GY6shsVdSMRsfENPcDlE9ELIcqFxCB58aPX7/s1600/yhvhb.jpg" /></a></div>
Many assertions are often made concerning the English form “Jehovah”; such assertions are often presented as being fact, although in reality much of what is presented is inaccurate historically. Most of the statements we are referring seem also be based on the assumption that “Jehovah” is a separate “name” from the Holy Name as it appears in Hebrew. Most of these also seem to assume that if God’s Holy Name is not pronounced exactly as it is in Hebrew, that it is a false “name”. <br />
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One makes the claim: “The term ‘Jehovah’ was the invention of a <a href="https://christiandefense.org/jehovahs-witnesses/" target="_blank">Catholic monk (Raymundus Martini) in AD 1202</a>.” <br />
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Another states: “We can trace the name Jehovah to the first person to use it,<a href="http://www.letusreason.org/JW14.htm" target="_blank"> a Roman Catholic monk from the 1200’s.</a>” <br />
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Another site states: "The first recorded use of this spelling [Jehovah] was made by a Spanish Dominican monk, <a href="https://www.catholic.com/qa/is-gods-name-yahweh-or-jehovah" target="_blank">Raymundus Martini, in 1270</a>."<br />
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Surrounding this claim are theories of how "Jehovah" was formed. These conflicting theories are often presented as being historical fact.<br />
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One claims: "About the 13th century the term 'Jehovah' appeared when Christian scholars took the consonants of 'Yahweh' and <a href="https://www.catholic.com/qa/is-gods-name-yahweh-or-jehovah" target="_blank">pronounced it with the vowels of 'Adonai</a>.'" This appears to assume that the form "Yahweh" is the correct name while Jehovah is incorrect. The reality is that the the vowel points were added by the Masoretes long before the 13th century.<br />
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An author on another site (actually this statement appears on several sites) states: "The word 'Jehovah' comes from the fact that ancient Jewish texts used to put the vowels of the Name 'Adonai' (the usual substitute for YHVH) under the consonants of YHVH to remind people not <a href="https://biot500.wordpress.com/2010/08/09/the-name-jehovah/" target="_blank">to pronounce YHVH as written</a>." Actually, what is being called here "fact" is simply somebody's theory; what ancient Hebrew texts are being referred to is not given. The first Hebrew text to supply vowel points was the <a href="https://en.wikipedia.org/wiki/Masoretic_Text" target="_blank">Masoretic text</a> which was completed sometime before the tenth century. One could call that ancient, although usually "ancient" is used of earlier manuscripts than the Masoretic text. The author continues: "A sixteenth century German Christian scribe, while transliterating the Bible into Latin for the Pope, wrote the Name out as it appeared in his texts, with the consonants of YHVH and the vowels of Adonai, and came up with the word JeHoVaH, and the name stuck." We could not confirm anything stated in this sentence. .We know, however, that the vowel points that provide the rendering of "Jehovah" were already in the <a href="https://en.wikipedia.org/wiki/Masoretic_Text">Masoretic text</a> long before the sixteenth century.<br />
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One asks: "The version Jehovah was invented by a Catholic monk in the middle ages–so, the question is, how can a word made up by a Catholic monk <a href="https://forums.catholic.com/t/jehovahs-witnesses-and-catholics/237265/3" target="_blank">centuries later possibly be God’s name</a>?" The term "middle ages" is vague, but evidently this is referring to the inaccurate claim being circulated that Raymundus Martini created the form "Jehovah." It is even often claimed that he supplied the vowels from Adonai and/or from Elohim, etc., to create the form "Jehovah."<br />
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It is claimed that “Jehovah is a false name” “made up by a Catholic monk”. It is claimed that Jews do not believe in saying the “name of the Lord” Another asks: "How can 'Jehovah' have the same meaning as 'Yahweh' <a href="https://www.logosapostolic.org/bible_study/RP506JehovahComments.htm" target="_blank">when it is a different name."</a> Evidently, the assumption is that Jehovah and Yahweh are not variations of the same name, but that the two forms are two totally different names. Oddly, the author makes no assumption regarding the use of "Jesus", although the English form "Jesus" is definitely NOT the way the name was originally pronounced in ancient Hebrew. The author goes on to say: "'Jehovah' was made up by putting the vowels of 'Adonai' into the Tetragrammaton, which Hebrew experts (I have quoted 3 in my study) say is an impossible form." Hebrew so-called "experts" have to work from various theories and assumptions; these "experts" were not alive several thousand years ago so as to be able to be able to verify their theories. We need to be careful in putting trust in theories of men, no matter how "expert" they may appear to be.<br />
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Nevertheless, arguments that place a lot of emphasis on the original pronunciation as being the only actually name of the Creator are actually all irrelevant to usage of the form "Jehovah" to represent the Holy Name in English, or similar forms in other languages. All of these arguments would have meaning ONLY IF such are supported by a scripture saying that the Holy Name has to be pronounced as it was originally pronounced in ancient Hebrew or else it is a false name. God has not given any command that his name or any other Hebrew name has to be pronounced in other langauges as it was originally pronounced in ancient Hebrew or else it is not His name, or that it is another name. Furthermore, the assumption would demand that every language have the sounds of every Hebrew name in each language; more than likely many languages would not have the same sounds as anceint Hebrew. Most scholars agree that the many Hebrew names found in the Koine Greek of the New Testament are not pronounced as they were in ancient Hebrew. On top of that is the fact that no one one earth today knows for a certainty how God's name, or even His Son's name, was originally pronounced in ancient Hebrew. Further, no one on earth today knows for a certainty what the Koine Greek sounded like. All we have are the various theories that many promote about this and that upon which this or that pronunciation is thought to be correct, etc.<br />
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A side note: One in Texas claims to be have received divine revelation as to the correct English pronunciation and spelling. He has so many odd English spellings of Hebrew names and other words in his writings it is sometimes difficult to read what he writes. This man makes claims for his group similar to claims that Joseph Rutherford made for the Jehovah's Witnesses organization that he, Rutherford created, and called "Jehovah's visible organization." The governing body of the Jehovah's Witnesses today continues to make the same claims, often even greater, claims for authority, denouncing an eternal doom on all who do not come to them for salvation. The focus on the Holy Name taken to extremes, and especially on some certain form of pronunciation of the Holy Name, often becomes a smokescreen Satan makes use of to turn one's attention from the glad tidings of great joy that will be for all the people.<br />
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As to the English form "Jehovah": it is actually based on the major form of the Holy Name as found in the Masoretic Hebrew text. The idea of insertion by Christians later of the vowels of Adonai and/or Elohim is simply someone's theories. The usual charge, however, is that the Masoretes themselves inserted vowels into the tetragrammaton to form Jehovah (or, Yehowah); this also, however, is an assumption that has been repeated so many times that it has become accepted as fact. Some scholars, however, have claimed that this assumption is not true; that the Masoretes did not take vowel points they supplied from other words to create the form from which "Jehovah", "Iehouah", "Yehowah", etc., are derived. So far we have found no evidence that the Masoretes did take the vowel points they supplied to form ADONAI or ELOHIM to use in the Holy Name.<br />
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Some authors like to to point out the Holy Name in the original Hebrew had no vowels, and they make many claims because of this. Many even seem to think that the lack of vowels is peculiar to the tetragrammaton of the Holy Name. The reality is that the original Hebrew has no written vowels at all for any name or any word whatsoever. The vowel sounds were spoken, however. <br />
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Nevertheless, the vowel points for the Holy Name were not originally provided by any Catholic monk, nor any Christian; they were provided by the Masoretes long before any Monk provided a transliteration of the Holy Name from the Masoretic Hebrew text. The Masoretes provided at least two different variations of the Holy Name, evidently depending on its contextual usage. This indicates that the Holy Name may not have had just one pronunciation, but at least two, depending on the context.<br />
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Nevertheless, if one should get all upset, or claim that one should not pronounce the Holy Name in English because we do not know for a certainty how it was originally pronounced, then, to be consistent, we should not pronounce the name of the Messiah, either. Definitely we should not pronounce the Holy Name as "the Lord" or "God". If the correct pronunciation of the Holy Name is the issue, then we know for a certainty that the Holy Name was not originally pronounced as "the LORD", "GOD", HaShem, ADONAI, ELOHIM, KURIOS, etc. "Jesus" is an English pronunciation which certainly is not the same pronunciation as the original Hebrew, and no one knows for a certainty how the name of the Messiah was originally pronounced in the original Hebrew. Most who get all upset about the pronunciation of God's name as "Jehovah" seem to have no qualms about pronouncing the name of God's Son as "Jesus."<br />
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On the other hand, the Jews who claim that oral pronunciation of the Holy Name is not appropriate, do not, in fact, refrain from pronouncing the name, but they often will indeed orally pronounce the name as being Adonai (Lord), Elohim (God), HaShem (the name), or as something else. If they would not actually say the Holy Name at all, they would have to read Deuteronomy 6:4 as “Hear, Israel: — is our God; — is one,” which, of course, ends up being nonsense. If a Jew reads aloud Deuteronomy 6:4 from the Jewish Publication Society translation, he will be saying, “Hear, O Israel: the LORD our God, the LORD is one.” In effect, he will still be attributing the Holy Name to being “the LORD”, and pronouncing, saying, the Holy Name, as being “the LORD”. The ancient Hebrew pronunciation of the Holy Name, however, is most definitely NOT “the LORD”. Deuteronomy 6:4, in the World English, reads, “Hear, Israel: Yahweh is our God; Yahweh is one.” In the American Standard, it reads, “Hear, O Israel: Jehovah our God is one Jehovah.” Either of these latter two translations are definitely much better than totally changing the Holy Name to “the LORD”, which does not mean the same thing.<br />
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Indeed, we do not know of any person, when reading the Bible aloud, who does not pronounce the Holy Name with some kind of oral expression. We do not know of anyone who simply skips the Holy Name so as not to pronounce the Holy Name, despite their claims of not pronouncing the Holy Name by pronouncing the Holy Name as "ADONAI," “the LORD” or “GOD”, or whatever else.<br />
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For more of our studies related to Holy Name, see the listing of this site:<br />
<a href="https://nameofyah.blogspot.com/p/on-this-site.html" target="_blank">https://nameofyah.blogspot.com/p/on-this-site.html</a><br />
<br />
Links to various sites in this study does not mean that we agree with the views presented on those sites.<br />
<br />
Ronald R. Day, Sr., Restoration Light (ResLight, RlBible) Bible Study Services.<br />
<br />Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-41632161034708023602018-11-03T15:54:00.001-07:002021-07-12T09:34:11.635-07:00Did Pietro Colonna Galatino Invent the Form "Jehovah"?<div style="text-align: justify;">
Brown-Driver-Briggs states:</div>
<blockquote class="tr_bq">
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The pronunciation Jehovah was unknown until 1520, when it was introduced by Galatinus; but it was contested by Le Mercier, J. Drusius, and L. Capellus, as against grammatical and historical propriety.</div>
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<a href="https://www.studylight.org/lexicons/hebrew/3068.html" target="_blank"></a><a href="https://www.studylight.org/lexicons/hebrew/3068.html" target="_blank">https://www.studylight.org/lexicons/hebrew/3068.html</a></div>
</blockquote>
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As yet we have not found Galatino's works online so as to examine how he used the form "Jehovah." Evidently, he wrote in Latin, not English. At any rate, the forms Jehovah, Iehouah, Yehowah, etc., are all based on one of the forms of the Holy Name as found in the Masoretic text. The Masoretes had supplied the vowel points for that form long before Galatino was alive. </div>
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We have not been able to find much online about this, and most of what we found is inaccurate, or incomplete, in what is stated. We will present some of what we found, and our comments:</div>
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<blockquote class="tr_bq" style="text-align: justify;">
The statement still commonly repeated that [the form "Jehovah] originated with Petrus Galatinus (1518) is erroneous; "Jehova" occurs in manuscripts at least as early as the 14th century.</blockquote>
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<div style="text-align: justify;">
The form Jehovah was used in the 16th century by many authors, both Catholic and Protestant, and in the 17th was zealously defended by Fuller, Gataker, Leusden and others, against the criticisms of such scholars as Drusius, Cappellus and the elder Buxtorf. It appeared in the English Bible in Tyndale's translation of the Pentateuch (1530), and is found in all English Protestant versions of the 16th century except that of Coverdale (1535). In the Authorized Version of 1611 it occurs in Exod. vi. 3; Ps. lxxxiii. 15; Isa. xii., xxvi. 4, beside the compound names Jehovah-jireh, Jehovah-nissi, Jehovah-shalom; elsewhere, in accordance with the usage of the ancient versions, Jhvh is represented by lord (distinguished by capitals from the title "Lord," Heb. adonay). In the Revised Version of 1885, Jehovah is retained in the places in which it stood in the A. V., and is introduced also in Exod. vi. 2, 6, 7, 8; Ps. lxviii. 20; Isa. xlix. 14; Jer. xvi. 21; Hab. iii. 19. The American committee which cooperated in the revision desired to employ the name Jehovah wherever Jhvh occurs in the original, and editions embodying their preferences are printed accordingly. -- "Jehovah", 1911 Encyclopedia Britannica.</div>
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<a href="https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Jehovah" target="_blank"></a><a href="https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Jehovah" target="_blank">https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Jehovah</a></div>
</blockquote>
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The author of this article evidently is only considering either Latin or English forms, and appears to disregard the vowel points supplied the Masoretes. The Masoretes completed their work sometime before the tenth century, but they had been working on this for several centuries before. As far as we can determine, there is no way to know when they first used the Hebrew form with its vowel points. Regardless, the form in that text predates all of the usages spoken of in the quote.</div>
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<div style="text-align: justify;">
Another article:</div>
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<div style="text-align: justify;">
He [Galatino] is sometimes referred to as the "inventor" of the Latinized term Jehovah; however, this is really not accurate. The pronuntiation "Jehovah" occurred as a result of mixing the Tetragrammaton "YHWH" with the vowels of "Adonai,"[citation needed] which the Jewish Masoretes had added to the Hebrew text to remind readers NOT to pronounce the Holy Name of God "YHWH", but substitute, in reading, "Adonai" which means "Lord.">> "Pietro Colonna Galatino", Wikipedia, The Free Encylopedia.</div>
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<a href="https://en.wikipedia.org/wiki/Pietro_Colonna_Galatino" target="_blank"></a><a href="https://en.wikipedia.org/wiki/Pietro_Colonna_Galatino" target="_blank">https://en.wikipedia.org/wiki/Pietro_Colonna_Galatino</a></div>
</blockquote>
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The author of the above does show that the Masoretes added the vowel points from which the form Jehovah is derived, but then repeats the often-stated claim that the Masoretes took the vowels from the Masoretic form transliterated as Adonai for use in the Holy Name, supposedly to remind the reader to mispronounce the Holy Name by substituting it with Adonai. While this view has become very popular among both Christian and Jewish scholars, there is no real evidence that this what the Masoretes did.</div>
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<blockquote class="tr_bq">
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It has been maintained by some recent scholars that the word Jehovah dates only from the year 1520 (cf. Hastings, "Dictionary of the Bible", II, 1899, p. 199: Gesenius-Buhl, "Handwörterbuch", 13th ed., 1899, p. 311). Drusius (loc. cit., 344) represents Peter Galatinus as the inventor of the word Jehovah, and Fagius as it propagator in the world of scholars and commentators. But the writers of the sixteenth century, Catholic and Protestant (e.g. Cajetan and Théodore de Bèze), are perfectly familiar with the word. Galatinus himself ("Areana cathol. veritatis", I, Bari, 1516, a, p. 77) represents the form as known and received in his time. Besides, Drusius (loc. cit., 351) discovered it in Porchetus, a theologian of the fourteenth century. Finally, the word is found even in the "Pugio fidei" of Raymund Martin, a work written about 1270 (ed. Paris, 1651, pt. III, dist. ii, cap. iii, p. 448, and Note, p. 745). Probably the introduction of the name Jehovah antedates even R. Martin. -- "Jehovah (Yahweh)", Catholic Encylopedia. </div>
<div style="text-align: justify;">
<a href="http://www.newadvent.org/cathen/08329a.htm" target="_blank"></a><a href="http://www.newadvent.org/cathen/08329a.htm" target="_blank">http://www.newadvent.org/cathen/08329a.htm</a></div>
</blockquote>
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The author of this article again does not point out that the Masoretes provided the vowel points that correspond to the rendering "Jehovah", "Yehowah", etc., sometime before the tenth century BC. The author does, in the context, discuss the use of vowels from ADONAI or ELOHIM in the Holy Name, although it does not mention the Masoretes or the Masoretic text.</div>
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Another point is that the author states that Raymund Martini used the form "Jehovah" about 1270. The form "Jehova", does appear in the later published work, but in the original, it is reported that Martini used the form "Yohoua." We have not been able to obtain a copy of this work, but it is reported that Martini argued against the Masoretic text, which would not support the idea that he used the form "Jehova" (as found in the later published edition), since "Jehova" is definitely based on the vowel points found in the Masoretic text.</div>
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At any rate, to say that any author invented the form "Jehovah" sometime after the tenth century AD would be very misleading, since the Masoretes had already provided the vowel points that result in the various forms "Jehovah", "Yehowah", etc.</div>
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Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-12842655892624402922018-05-26T14:42:00.001-07:002021-09-09T19:05:33.738-07:00Malachi 2:1,2 - Give Glory to My Name<blockquote class="tr_bq" style="text-align: justify;">
<span style="font-size: large;">Malachi 2:1-2 - And now, O priests, this command is to you.[2] If you will not hear, and if you will not set it on your heart to give glory to My name, says Jehovah of Hosts, then I will send the curse on you, and I will curse your blessings. And indeed, I have cursed it, because you are not setting it on your heart. -- Green's Literal.</span></blockquote>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">This was a direct command to the priests of His covenant people, Israel. The principle holds true, however, with the common priesthood (1 Peter 2:9) of those who belong to Christ in the covenant made with Abraham. (Galatians 3:17,18,26-29) Such should indeed, seek to glorify the name of the God and Father of their Lord Jesus both in word and deed. </span></div>
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On the other hand, there are "priests" who profess to be Christian who claim authority over fellow believers. Such generally pursue a course similar to the servant Jesus describes in Matthew 24:48-50; Luke 12:45. It is not for us to judge these, however, although we can judge that their actions are not in harmony with the Bible. These often, in some way or other, claim a lordship over others, similar to the Gentiles that Jesus spoke of in Matthew 20:25; Luke 22:25. Even the use of the Holy Name can be misused as a point to beat fellow believers into subjection. Indeed, such often by their teachings and authoritarian practices bring discredit to the name (reputation) of the One whom they claim to be glorifying.</div>
</span><span style="font-size: large;"><div style="text-align: justify;">
Related:</div>
</span><div style="font-size: x-large; text-align: justify;">
<a href="https://prophecy-rlbible.blogspot.com/2016/12/4servants.html" style="font-size: x-large;" target="_blank"></a><a href="https://prophecy-rlbible.blogspot.com/2016/12/4servants.html" target="_blank">The Parable of the Four Servants</a></div>
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Nevertheless, it still should be recognized that the Holy Name should not be changed to other words, such as Adonai, Elohim, Lord, the Lord, God, etc. Not only does doing this mean that one is adding to and taking away from the God's words, but it presents many verses throughout the Bible with a lie. God did not say that His name is the LORD, as many translations read in Isaiah 42:8, thus to change the Holy Name to other words in such scriptures actually represents a lie.</div>
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Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-19632895998049004972017-04-26T19:30:00.002-07:002023-05-21T16:38:50.332-07:00Did God's People in the Old Testament Times Utter the Holy Name Aloud?<div style="text-align: justify;">By Ronald R. Day, Sr.</div><div style="text-align: justify;"><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgU44O1eCfrMiZzzALgLxoepp7dQ357YARxaWlv-dfXsqA_fNG4nlp8KhInxt_YCDk_-md3XB8pNxc9QbeaiQ30-cjrdh8ohD1w7E54xIMDZxK_Tc3HSVOyW7jXavZlpRZG4njRGo5F7ZjcDmr1Oxf3-btJ_a9ZtjLejE3ihrD7xwQBa-y35I1WpdDKLA=s320" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="141" data-original-width="320" height="141" src="https://blogger.googleusercontent.com/img/a/AVvXsEgU44O1eCfrMiZzzALgLxoepp7dQ357YARxaWlv-dfXsqA_fNG4nlp8KhInxt_YCDk_-md3XB8pNxc9QbeaiQ30-cjrdh8ohD1w7E54xIMDZxK_Tc3HSVOyW7jXavZlpRZG4njRGo5F7ZjcDmr1Oxf3-btJ_a9ZtjLejE3ihrD7xwQBa-y35I1WpdDKLA" width="320" /></a></div>One claims that we cannot produce one manuscript where Moses wrote the name completely in Hebrew.</div>
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Actually, we don't know of any Hebrew manuscript of the Old Testament that does not at all produce the Holy Name completely with all four of the Hebrew letters that represent the Holy Name; those letters are usually referred to as YOD HE WAW HE or JOD HE VAV HE. Therefore, we assume that by writing the name completely is meant with the vowels. The original Hebrew had no written vowels, but the vowels were spoken when the words were uttered. The commonly used Masoretic text produced after Christ not only has the four letters but also the added vowel points, which have been added, not just to the Holy Name but to each and every word in the Hebrew Old Testament, since the original Hebrew had no written vowels at all for any word.</div>
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In a comparatively few instances, God's Holy Name is presented in its shortened form with two letters YOD HE HE, usually rendered into English as YAH or JAH. However, in most instances, the fully Holy Name has all four letters.</div>
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Nevertheless, one has argued that the four letters of God's Hebrew name are shortened from the full name expressed in Exodus 3:14 as "I AM WHO I AM". The reality is that "I AM WHO I AM" is the first first-person expression of the Hebrew active verb meaning "to be". Jehovah gives his name in the first person as "I AM WHO I AM", signifying that He cannot deny himself -- He cannot deny who He is -- and he cannot deny His promises. The God of Abraham, Isaac and Jacob was indeed proclaiming His name to be EHJEH ‘ASHER EHJEH (transliterated from the Masoretic text), or, to use the short form, EHJEH (transliterated). In Exodus 3:15, we find the third person singular form of the verb JEHOVAH (transliterated), which the World English renders as Yahweh, which has the basic meaning of "HE IS", which, in turn, is short for HE IS WHO HE IS. Thus, Jehovah (Yahweh) is short for HE IS WHO HE IS, or HE WILL BE WHO HE IS. He cannot deny Himself; what He says will be — His promises are certain. This is similar to what is said of Jesus in 2 Timothy 2:13,“he remains faithful — he can’t deny himself.”<br /></div><div style="text-align: justify;"><br /></div>
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We have been told to look to the Hebrew scriptures and the Tanakh for no Jew ever would utter the name of God out loud for fear of taking his name in vain and thereby breaking the commandment.</div>
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"Tanakh" usually refers to the Masoretic Hebrew text. We find no evidence at all in the Tanakh that no Jew would utter the name of God out loud, rather we find the very opposite. Let's examine a few verses from the Jay Green's Literal Translation of the Tanakh.</div>
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Exodus 3:13 - And Moses said to God, Behold, I shall come to the sons of Israel and say to them, the God of your fathers has sent me to you; and they will say to me, What is His name? What shall I say to them?</div>
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<div style="text-align: justify;">God responded:</div>
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Exodus 3:14 - And God said to Moses, I AM THAT I AM; and He said, You shall say this to the sons of Israel, I AM has sent me to you.<br />Exodus 3:15 - And God said to Moses again, You shall say this to the sons of Israel, Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is My memorial from generation to generation.</div>
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Exodus 3:16 - Go, and gather the elders of Israel and say to them, Jehovah, the God of your fathers has appeared to me, the God of Abraham, Isaac, and Jacob, saying, visiting I have visited you and have seen what is done to you in Egypt.</div>
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Is it true that Moses could not possibly obey the command of God, since he could not utter the name?</div>
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<br />God spoke to Moses:</div>
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Exodus 4:22 - And you shall speak to Pharaoh, So says Jehovah, My son, My first-born is Israel.</div>
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Did God give Moses a command that he could keep, because he could not utter the Holy Name aloud?</div>
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It is recorded that Moses and Aaron stated to Pharaoh:</div>
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Exodus 5:1 - And afterward Moses and Aaron came in and said to Pharaoh, So says Jehovah the God of Israel, Send away My people, and they shall feast to Me in the wilderness.</div>
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Did they actually state the Holy Name to Pharaoh? That they actually did utter the Holy Name can be seen in Pharaoh's response:<br /></div>
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Exodus 5:2 - And Pharaoh said, Who is Jehovah that I should listen to His voice to send away Israel? I do not know Jehovah, and I also will not send Israel away.<br /><br />Here it records a non-Hebrew as speaking the Holy Name.</div>
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Further, we read that David said to Goliath: <br /></div>
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1 Samuel 17:45 - And David said to the Philistine, You are coming to me with sword, and with spear, and with javelin. But I am coming to you in the name of Jehovah of Hosts, the God of the armies of Israel, which you have reproached.</div>
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Did David simply pass over the Holy Name, so as to say, "I come to you in the name of of Hosts"? It should be obvious that David did indeed utter aloud the Holy Name to Goliath.</div>
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<br />We also read:<br /></div>
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1 Kings 10:1 - And the queen of Sheba heard of the fame of Solomon as to the name of Jehovah, and she came to test him with hard questions.</div>
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How did the queen of Sheba know of the name of Jehovah, if the Jews did not utter that name out loud?<br /></div>
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Elijah stated to the Baal worshipers:</div>
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1 Kings 18:24 - Call you on the name of your god, and I will call on the name of Jehovah; and the God who answers by fire, let him be God. All the people answered, It is well spoken.</div>
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Did Elijah not utter the name, in effect, actually saying: "I will call on the name of --"? That would make no sense. If he did not utter the name, that would mean that he did not actually identify whose name he would call upon.</div>
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When David spoke to the princes of Israel, did he not utter the Holy Name out loud?<br /></div>
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1 Chronicles 22:18-19 - Is not Jehovah your God with you? Yea, He has given you rest all around, for He has given into my hand the inhabitants of the land, and has subdued the land before Jehovah and before His people. Now give your heart and your soul to seek to Jehovah your God, and rise up and build the sanctuary of Jehovah God, to bring in the ark of the covenant of Jehovah, and the holy vessels of God, to the house that is to be built in the name of Jehovah.</div>
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If David did not utter the Holy Name out loud, then he would have said:</div>
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1 Chronicles 22:18-19 - Is not your God with you? Yea, He has given you rest all around, for He has given into my hand the inhabitants of the land, and has subdued the land before and before His people. Now give your heart and your soul to seek to your God, and rise up and build the sanctuary of God, to bring in the ark of the covenant of, and the holy vessels of God, to the house that is to be built in the name of ---.<br /></div><div style="text-align: justify;"><br /></div>
<div style="text-align: justify;">He would not have completed the sentence with any word to show in whose name the house was to be built. <br /><br />We could go on with many more quotes similar to this, but this proves the point. Yes, the Tanakh does indeed give us every reason to believe that God's people of Old Testaments times did indeed utter God's Holy Name Aloud. The idea that God's Holy Name is not utterable comes from man, not from God. God never gave anyone any command to not utter his Holy Name or to change and thus pronounce his name with other words that do not even mean the same, such as ADONAY, ELOHIM, etc.</div>
Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-45770863695103367552017-04-13T13:29:00.008-07:002023-06-04T09:47:55.762-07:00Exodus 6:2,3 - The Holy Name in Genesis<blockquote>
<span class="bold">Exodus 6:2-3</span><span> - And God spoke to Moses and said to him, I </span><i>am</i><span> Jehovah.[3] And I appeared to Abraham, to Isaac and to Jacob </span><i>as</i><span> God Almighty, and </span><i>by</i><span> My name JEHOVAH I have not been known to them.</span></blockquote><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuhZVA6M5yR0zShTLl5rYbu21L-JcFwDOfjrV9sDJy1tV60waiENMyC5f9EMi8AdAGG2ZL7iPgvCmDfQeTgybMJ3xeggKtBNxtG9k3XBU8TphCx7KxW2iNSh1Oc0WKd5zwpIiM1DrtxKN559J44JcC4Cv6yz8EaA_qLYKoChpz3cJYy-oxVmkb953YOA/s963/tuxpi.com.1685896350.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="426" data-original-width="963" height="142" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuhZVA6M5yR0zShTLl5rYbu21L-JcFwDOfjrV9sDJy1tV60waiENMyC5f9EMi8AdAGG2ZL7iPgvCmDfQeTgybMJ3xeggKtBNxtG9k3XBU8TphCx7KxW2iNSh1Oc0WKd5zwpIiM1DrtxKN559J44JcC4Cv6yz8EaA_qLYKoChpz3cJYy-oxVmkb953YOA/s320/tuxpi.com.1685896350.jpg" width="320" /></a></div><div style="text-align: center;"><b><br /></b></div><div style="text-align: center;"><b>Part One</b><br />
<b>Various Theories of Exodus 6:2,3</b><br /><br />
<div style="text-align: left;">
Many, by reading Exodus 6:2,3, have concluded that God first revealed his name to Moses at the time spoken of in Genesis 6. In other words, it is concluded from the above that no one had ever heard the name of Jehovah before, and that this was the first time it had ever been spoken. According to this theory, none of the servants of God spoken of in Genesis had ever heard of the name of Jehovah.</div>
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Yet when we read the book of Genesis we do find that God’s name appears there many times. Eve evidently spoke it. (Genesis 4:1) Noah spoke it. (Genesis 9:26) Abram (Abraham) spoke it. (Genesis 13:4; 14:22; 15:2,8; 22:14) Sarai (Sarah) spoke it. (Genesis 16:2,5,13) The servant of Abraham spoke it. (Genesis 24:12,35,40,42,44,56) Laban spoke it. (Genesis 24:50,51; 30:27,30; 31:49) Isaac spoke it. (Genesis 26:22,25; 27:20) Abimlech spoke it. (Genesis 26:28,29) Jacob spoke it. (Genesis 27:7; 28:16,21; 32:9; 49:18) Leah spoke it. (Genesis 29:32,33,35) Rachel spoke it. (Genesis 30:24) This fact may not be apparent in many translations of the scriptures, because the Holy Name has been replaced with the title, “the LORD”, making it appear that God’s name was “the LORD”. The following translations are a few that do not substitute the Holy Name in Genesis: American Standard Version, Rotherham’s Emphasized Bible, Young’s Literal Translation, World English Bible, New World Translation, New Jerusalem Bible.</div>
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Many atheists, agnostics, deists and others point to this scripture, claiming either that it is a contradiction to the record of Genesis, or it is claimed that the record of Genesis is inaccurate, being a forgery of Moses or some later writer, and that Abraham, Isaac, and Jacob actually worshipped the gods of the heathen before this, especially one purported to have the name of “El” (which literally means, strength, might, or mighty one). Thus it is important to arrive at a satisfactory understanding concerning this matter, not only because of the accusations of those who oppose the Bible, but because it does involve the most important name in the universe, that is, the name of our Creator, Jehovah.</div>
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Coffman states concerning Exodus 6:3: “This passage must be hailed as one of the most difficult in the Bible, the difficulty being in the statement that, ‘as Jehovah’, God was unknown to the patriarchs. Whereas, it is a fact that the patriarchs most assuredly DID know God by that name! We may be certain that this apparent contradiction is due to some kind of human error. It is simply inconceivable that Moses, the author of Exodus, could have stated what is recorded here, unless some meaning beyond what seems to be said is intended.”* Therefore, we really need to take a closer look.</div>
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*Coffman, James Burton. “Commentary on Exodus 6”. “Coffman Commentaries on the Old and New Testament”.</div>
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http://www.studylight.org/com/bcc/view.cgi?book=ex&chapter=006.</div>
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Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.</div>
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But if Abraham, Isaac and Jacob were acquainted with the Holy Name, then why is it stated in Exodus 6 that this name was unknown to them? Exodus 6:2,3 reads from the King James Version: “And God spake unto Moses, and said unto him, I am the LORD: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.” Let us also realize that the King James Version has added the phrase “by my name” before “God Almighty”. This gives a false impression concerning the verse, since it would seem to place the term “God Almighty” as another personal name for the Creator. Strictly speaking, God Almighty is not spoken of as the personal name of God. It is a title, and as such it is a titular name, but it is not his personal name. Most translations read similar to the World English Version: “God spoke to Moses, and said to him, ‘I am Jehovah; and I appeared to Abraham, to Isaac, and to Jacob, as God Almighty; but by my name Jehovah I was not known to them.'” Notice that “God Almighty” is not referred to as his name, but rather it is used as a descriptive title, thus two personal names are not being spoken of, but a title — God Almighty (El Shaddai) and then the Holy Name, Jehovah, is added. There are at least four different ways of interpreting the latter part of verse 3.</div>
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Viewpoint One: Josephus interpreted Exodus 6:3 to mean that no one had heard of the name Jehovah before God spoke this name to Moses. This has been the conclusion of many others. However, this conclusion does raise the question: How did the tetragrammaton get into the book of Genesis and in the earlier part of the Book of Exodus? If we reason that Moses simply wrote the name in by adding it into the text, then we are left with more questions: What name was being called upon by the various ones spoken of in Genesis? (Genesis 4:26; 12:8; 13:4; 14:22; 16:13; 21:33; 24:7; 26:25) What name did Abraham actually have his servant swear by? (Genesis 24:3) What name did Abraham actually call the mountain in Genesis 22:14? What name did God actually identify himself by in Genesis 15:7; 28:13? What name was originally given as the God of Shem (Genesis 9:26); the God of Abraham (Genesis 24:27,42,48; 26:24); the God of Abraham and Isaac (Genesis 28:13)? Many who accept Jospehus’ claim that when Moses wrote the book of Genesis, claim that he did it from hindsight and thus inserted the Holy Name into the mouths of the speakers. But in view of the way many of the scriptures are worded we do not find it plausible to think that EL SHADDAI or some other unknown reference was originally used in these scriptures and that Moses later added the name of Jehovah into these statements. We will present all places where the Holy Name does appear in Genesis later.</div>
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Viewpoint Two: The second way of interpreting this verse is offered by a few*, which would render the phrase “was I not known to them” as a question: “By my name, Jehovah, was I not known to them?” This rendering could be, but most scholars do not accept it since the interrogative in Hebrew is usually shown by an interrogative pronoun, or by adding the letter “He” as the first letter to the sentence. Neither appear here, so the sentence is not usually viewed as interrogative, although there are some fairly good arguments as to why this should still be viewed as interrogative even without such.</div>
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*John Gill states: “by reading the words with an interrogation, the clause will appear more plain, ‘and by my name Jehovah was I not known to them?’ ” — Gill, John. “Commentary on Exodus 6:3“. “The New John Gill Exposition of the Entire Bible”.</div>
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Viewpoint Three: John L. Ronning of the Bible Institute of South Africa, proposed another rendering. He states*: “We propose instead the following translation, which involves reading the preposition wl in place of the negative particle al: ‘… and I appeared to Abraham, Isaac and Jacob as El Shaddai; but as for My name YHWH, by it I had been known to them.’ In more idiomatic English, this could be rendered, ‘When I appeared to Abraham, Isaac and Jacob as El Shaddai, I was already known to them by my name YHWH.'” Evidently he is saying that there is a copyist error and that by changing one letter the whole meaning is different.</div>
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*Ronning, John. L. Exodus 6:3 and Patriarchal Knowledge of the Name “YHWH”, copyright 1986</div>
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The above quote was obtained from:</div>
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http://www.ibri.org/RRs/RR029/29ex63.htm</div>
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Viewpoint Four: The fourth way of interpreting this verse does so by taking into consideration how the word “know” is used in the Hebrew Scriptures. The Hebrew word translated “known” is yada’ (Strong’s Hebrew #3045). It has various shades of meaning, and its usage in Exodus 6:3 does not necessarily mean that Abraham, Isaac and Jacob were not aware of the name. For one illustration of this, we point to Genesis 4:1, where we read that Adam knew [Hebrew, yada’] his wife. It does not mean that he did not know his wife before as a person, but it means that he knew his wife more intimately in the sexual bond. Similarly, in Exodus 6:3, God was revealing his name in a manner different than it had been known to Abraham, Isaac and Jacob. The usage of “yada'” can be also seen by its similar usage in connection with the Holy Name in Exodus 6:7; 7:17; 8:10,22; 9:14,29; 10:2; 11:7; 14:4,18; 16:6,8,12; 18:11; Deuteronomy 29:6; 1 Kings 20:13; 20:28; Isaiah 49:26; Jeremiah 24:7; Ezekiel 6:7,13,14; 7:4,27; 11:10,12,15,16; 12:20; 13:9,14,21; 14:8; 15:7; 16:62; 20:12,20,38,42; etc.</div>
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This is further attested to if one looks at the name in the causative rather than simple present tense. Some believe this to be the earlier Jewish view* of the meaning of the name, but the usual meaning given to this word is something like “He is,” or some claim it means “The Eternal”, although the latter does not actually express a verb, and it leaves the verb in static sense of existence only. (See the study, “Does the Holy Name Mean ‘The Eternal‘?”) “Jehovah”, in Hebrew, is a verb, and as such is the third person singular of the Hebrew verb hayah (to be or become). In Exodus 3:14, Jehovah gives Moses a different variation of his name in the first person, which has been translated as meaning: “”I AM WHO I AM” (World English) or “I will be what I will be (Ehyeh’ asher’ ehyeh’).” (Revised Standard Version – footnote) The King James Version renders this “I AM THAT I AM.” From this theory developed the idea that the Holy Name — Jehovah — means “Eternal One”, although the present tense does not refer to eternal past at all. Thus this idea is actually read into the meaning of “EHJEH.” Others claim that it means Jehovah exists outside of time, and give the word “eternal” the meaning of a realm in which time does not exist, that is, the absence of time. This is a human philosophical theory, which may be true, but the idea itself cannot be found in the scriptures. There are some good works that refute the idea that Biblical eternity means absence of time.* But the proponents of this view do not give a good explanation as to why God’s revealment of such an idea to enslaved Israelites at this time would have had any meaning to their suffering condition.</div>
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*See:</div>
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Time and Eternity</i></b>, by G. T. Stevenson. This book is online at:</div>
<div style="text-align: left;"><a href="http://www.tentmaker.org/books/time/" target="_blank">http://www.tentmaker.org/books/time/</a></div>
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PDF Version:</div>
<div style="text-align: left;"><a href="http://www.lighthouselibrary.com/pdf/GENERAL TEACHINGS [L – Z]/TIME AND ETERNITY-Biblical Study on AIONIAN [G. T. Stevenson.pdf" target="_blank">http://www.lighthouselibrary.com/pdf/GENERAL TEACHINGS [L – Z]/TIME AND ETERNITY-Biblical Study on AIONIAN [G. T. Stevenson.pdf</a></div>
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Also see:</div>
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Understanding God: God and Time, </i>by Jack Cottrell, Cincinnati Bible Seminary, Fall 2002</div>
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This report can be found online at:</div>
<div style="text-align: left;"><a href="http://evangelicalarminians.org/?q=Jack-Cottrell.Understanding-God.God-and-Time" target="_blank">http://evangelicalarminians.org/?q=Jack-Cottrell.Understanding-God.God-and-Time</a></div>
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However, some claim that the earlier Jewish view was that the Holy Name is causative; this would give the Hebrew phrase Ehyeh Asher Eyeh of Exodus 3:14 the meaning of “I cause to be what I cause to be,” rather than “I am who I am.” It would give the name Jehovah the meaning of “He [who] causes to be”, rather than simply “He is.” Nevertheless, most today who accept that the Holy Name is in the causative look upon this as only meaning Creator, in the sense of the One who created all things, “he creates”, which we still do not believe would be very meaningful as far as any kind of revealing in Exodus 6:3. In other words, simply the idea of God’s being the creator would not have offered much comfort or encouragement to an enslaved. Rather, if we should accept that the Holy Name is causative, we should see something more meaningful to the situation at hand, that the God of Abraham, Isaac and Jacob is not just the Creator, but that He is the Causer of events according to what he had promised. It would be in this latter sense that we find meaning to the revealing of the Holy Name in Exodus 6:3 (as well as many other scriptures as referred to earlier), that is, that, although Abraham, Isaac and Jacob knew of the name Jehovah, they did not know that name in its fuller meaning, as the One who accomplishes the covenant promises.** God made the covenant promises to Abraham, Isaac and Jacob, but now he was about to start fulfillment of those promises by delivering Jacob’s people from Egypt. Thus this is our preferred understanding of this verse, if the the Holy Name was meant to be understood in the causative.</div>
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*”Yahweh (ya’we). The Hebrew tetragrammaton (YHVH or YHWH) traditionally pronounced Jehovah (q.v) is now known to be correctly vocalized yahwe. New inscriptional evidence from the second and first millennia B. C. point toward this fact. The old view of Le Clerc, modernly propounded by Paul Haupt and developed by W. F. Albright, has commended itself in the light of the phonetic development and grammatical evidence of increased knowledge of Northwest Semitic and kindred tongues. This thesis holds Yahwe to be originally a finite causative verb from the Northwest Semitic root hwy ‘to be, to come into being,’ so that the divine name would mean ‘he causes to be, or exist,’ i. e.,w ‘he creates.’ Amorite personal names after 2,000 B. C. lend support to the Haupt-Albright view, demonstrating that the employment of the causative stem yahwe “he creates” was in vogue in the linguistic background of early Hebrew.” — Unger’s Bible Dictionary, Merrill F. Unger, 1957, Moody Press, Chicago, Page 1177</div>
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Also see F M Cross, Canaanite Myth and Hebrew Epic, pg 60-71; W. F. Albright, Yahweh and the Gods of Canaan, pgs 147-149.</div>
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**Some have read into our statement that we are saying that Abraham did not have faith that God would fulfill his promises. This, of course, is not our thought at all.</div>
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Nevertheless, the meaning “He is”, or "He will be", we believe holds the greatest merit, but only if one moves away from the traditional idea that it refers only to the existence of God. “I am who I am”, or "I will be who I will be" in the third person is “He is who He is”, or "He will be who He will be". Thus, the name “Jehovah” signifies that He is who He is, that is, that the God of Abraham, Isaac and Jacob cannot deny who HE IS. It is stated in the New Testament of Jehovah's Son, that “he can’t deny himself” (2 Timothy 2:13). Likewise, with Jesus' God: He cannot deny himself; thus he is faithful in all his promises. Abraham had faith in God's promises, but he never saw the fulfillment of those promises which are backed up by God's Holy Name. In Exodus 6:3, God's name was about to be revealed as He was about to begin the fulfillment of those promises. This would really have meant something to those children of Israel enslaved in Israel, in that the God of their forefathers had not forgotten the promises made to Abraham. However, Abraham did not live to see the fulfillment of those promises, and thus, in this sense, the name “Jehovah” (HE IS), was unknown to Abraham.</div>
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<b>Part Two</b></div>
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<b>Where Did Moses Get His Information?</b></div>
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Before we examine the usage of the Holy Name in Genesis, let us discuss the method by which Moses received the information concerning Genesis. There are three general theories as to how Moses received the information that he put into the book of Genesis. One theory is that Moses received the information directly from God himself. Another is that he received it orally as it was passed down from generation to generation; the other theory is that Moses had earlier documents that had been written by various personages in Genesis that were somehow preserved through the generations, and that Moses simply compiled, and possibly edited, these various documents. As far as verbal inspiration is concerned, any one of these methods would be acceptable.</div>
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Nevertheless, neither of the first two theories has a parallel anywhere in the canon of Scripture. “Visions and revelations of Jehovah” usually have to do with prophecy that reveals something of the future (as we find in Daniel, Ezekiel, Revelation, etc.). Jehovah did speak directly to Moses and told him what to write, but this is only stated concerning the recording of specific laws and ordinances (such as the Ten Commandments, the book of Leviticus, etc.) What we find in the book of Genesis, however, is entirely in the form of narrative records of historical events. Other Biblical books that parallel to Genesis are Kings, Chronicles, Acts, and so forth. We have no reason to think that any of these historical books were given by direct revelation, but rather that the writers either collected previous documents and edited them (e.g., I and II Kings, I and II Chronicles), or else recorded the events which they had either seen themselves or had ascertained from others who were witnesses (e.g., Luke, Acts).</div>
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It is also noted that in all the instances where the book of Genesis is quoted or alluded to, not once do any of the New Testament writers refer to the written record as being written by Moses. Yet Moses is mentioned at least 77 times in the New Testament; in about 25 instances Moses is named as the author for references in the other books of the Pentateuch, but never is he mentioned regarding any reference to the book of Genesis. From this we can learn that Moses was the author of Exodus, Leviticus, Numbers, and Deuteronomy, but we do not have such definitive proof of the authorship of Genesis. This supports the theory that Moses was not the direct author, but that he compiled (and possibly edited) the accounts from earlier documents, probably by written accounts that had been kept on stone or slab, or some other means not yet known to us. Nor did Moses need to have the original autographs of each author, for certainly they could have been copied over by various ones so that the writings could remain readable even if earlier copies may have worn away.</div>
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With this in mind, let us examine the Genesis record itself. We find that the record does indicate different writers, as can be seen by the expression: “These are the generations of”. The word “generations” as used in this expression is the Hebrew word toledoth, which means: “descendants, results, proceedings, generations, genealogies.” Thus the word itself indicates descendants of the persons spoken of, not necessarily the history of the person being spoken of. We find at least twelve such divisions in the book of Genesis:</div>
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* (1) “In the beginning God created the heavens and the earth.” — Genesis 1:1</div>
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* (2) “This is the history of the generations of the heavens and of the earth when they were created, in the day that Jehovah God made earth and the heavens.” — Genesis 2:4.</div>
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* (3) “This is the book of the generations of Adam. In the day that God created man, he made him in God’s likeness.” — Genesis 5:1.</div>
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* (4) “This is the history of the generations of Noah.” — Genesis 6:9.</div>
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* (5) “Now this is the history of the generations of the sons of Noah and of Shem, Ham, and Japheth.” — Genesis 10:1.</div>
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* (6) “This is the history of the generations of Shem.” — Genesis 11:10.</div>
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* (7) “Now this is the history of the generations of Terah.” — Genesis 11:27.</div>
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* (8) “Now this is the history of the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore to Abraham.” — Genesis 25:12.</div>
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* (9) “This is the history of the generations of Isaac, Abraham’s son. Abraham became the father of Isaac.” — Genesis 25:19.</div>
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* (10) “Now this is the history of the generations of Esau (the same is Edom).” — Genesis 36:1.</div>
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* (11) “This is the history of the generations of Esau the father of the Edomites in the hill country of Seir:” — Genesis 36:9.</div>
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* (12) “This is the history of the generations of Jacob.” (Genesis 37:2)</div>
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Thus there is internal Biblical evidence that the book of Genesis was originally authored by different persons, and the writings of these persons were collected together to form the book of Genesis. However, there is disagreement amongst scholars as to whether the names given in the toledoth scriptures actually represent the author, and also as to whether the “history” being spoken of is in reference to the verses preceding or following the toledoth verse. In other words, many scholars agree that Genesis 1,2 are from two source documents, but the question is, does Genesis 2:4 apply to Genesis 1:1 to Genesis 2:3, or does it apply to Genesis 2:5 through Genesis 4:26?</div>
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Most scholars claim that the toledoth verse applies to the material preceding it. To support this claim, it is noted that some ancient heathen writings seem to show a summation, called a colophon, at the end of documents. These colophons are similar to that of “toledoth” passages of Genesis. It is also claimed that “toledoth” — generations — means the history of the person spoken of, or the genealogy leading up to the person spoken of. The basic meaning of toledoth is: “descendants, results, proceedings, generations, genealogies.” The desire to put a name of authorship to the various sections also seems to have a great influence upon many scholars to accept this explanation that the “toledoth” phrase refers to the scriptures preceding, not the scriptures following. Of course, a person could write about those who were his fathers, either from first-hand experience or by obtaining information from the older persons whom he knew, but he could not actually write about his descendants who lived after his death.</div>
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Nevertheless, there are several obstacles to this theory that the toledoth verses apply to the narrative before and not after the verse. Let us look at some of these obstacles.</div>
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In some instances, it would require a very odd break in the verses, and the narrative that follows would have a very odd beginning. For instance, the break in Genesis 2:4,5 would have to be made in this manner: “This is the history of the generations of the heavens and of the earth when they were created. [end of narrative, and start of new document follows:] In the day that Jehovah God made earth and the heavens, no plant of the field was yet in the earth, and no herb of the field had yet sprung up; for Jehovah God had not caused it to rain on the earth.” While it is possible that the wordage beginning “In that day” could have belonged to another document than what had just been spoken of, it just does not appear to be so. Logically, it would seem that the final phrase would belong to the first part of the verse, not separate from it. But when we look at Genesis 10:1, we read: “Now this is the history of the generations of the sons of Noah and of Shem, Ham, and Japheth. Sons were born to them after the flood.” The sentence “Now this is the history of the generations of the sons of Noah and of Shem, Ham, and Japheth” would be the ending of the book, and the sentence “Sons were born to them…” would begin the new book. It would seem very odd for another book to begin with reference to “them” in the book preceeding. (Of course, it is possible that Moses edited the earlier accounts to read this way.)</div>
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The final objection to the colophon theory is that it would leave the final part of Genesis without such a colophon. Genesis 37:2 would end the book with “This is the history of the generations of Jacob.” The last part of verse 2 would begin the new book with: “Joseph, being seventeen years old….” However, this would leave all the verses from Genesis 37:2b to 50:26 without such a colophon. Some claim that the first part of Exodus 1:1 provides such a colophon, but if one examines Exodus 1:1, it should be apparent that it is speaking of the list following, that is, those who came out of Egypt.</div>
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For these reasons we reject the colophon theory and view the “toledoth” verses as introductions to the history of the children of the one(s) mentioned in the verse. Thus Genesis 2:4 would belong with Genesis 2:4 to Genesis 4:26, etc. Assuming that this is correct, and we have found no solid reason to dispute it, then we will now examine the Genesis record with this in mind.</div>
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<div style="text-align: center;"><b>
Part Three</b></div>
<div style="text-align: center;"><b>
Examining The Holy Name in Genesis</b></div><div style="text-align: left;"><b><br /></b></div>
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Genesis 1:1-2:3 — The verse that designates the title of the first section of Genesis is Genesis 1:1, “In the beginning God created the heavens and the earth.” This is not directly a “toledoth” scripture, since the word does not appear in the verse, but it does seem to serve the same purpose. Genesis 1:1 serves as a synopsis of the creative week about to be discussed. We know that the “beginning” spoken of here includes the entire creative week from Exodus 20:11 and 31:17. Thus the prelude is Genesis 1:1, with the details following.</div>
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We note that the author of this section uses “ELOHIM”* in reference to the Creator all the way through; the Holy Name “Jehovah” is not used at all. (This gives further evidence that Genesis 2:4a does not belong with this document.)</div>
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*Although many scholars refer to the “Elohim” as a name of God, in reality it is a title. It is a “name” only it the sense that it is a titular name, not in that it is the personal name of the Creator.</div>
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We also note concerning this section that we have no name associated with it; a reasonable assumption is that the information concerning the creation was provided by God to Adam, or one of his sons, and the section could have been authored either by Adam, Abel or Seth. Another suggestion is that it was authored by God himself and somehow miraculously provided to Adam or one of his sons.</div>
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Genesis 2:4-4:26 – It could be that this section was written by Adam, or perhaps Abel or Seth. It gives another summary of the creation of the earth, with more detail concerning the creation of man and then his disobedience.</div>
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We first find the name “Jehovah" used in this document, sometimes alone and sometimes with ELOHIM attached, forming the phrase: “Jehovah God”; or as it appears in many translations: “Jehovah God”. Thus the first instance of the Holy Name in the Hebrew text is Genesis 2:4. At this point, we need to point out that in most Bible translations you will not find the Holy Name at all in the section (or any of the sections being discussed), because most translators change the Holy Name to the title “the LORD”. In most translations, one can recognize the places where the Holy Name occurs in the Hebrew because the letters are in all caps (LORD), whereas places where the Hebrew has “adon”, or “adonai”, only the first letter is capitalized, as in “Lord”, or it may not be capitalize at all.</div>
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The reason given by many scholars for the usage of “ELOHIM” in the first section and “Jehovah” added in the second chapter is because of the association of “Jehovah” with a covenant, or a promise. We note such a covenant was made with Adam and Eve, that they would live and could enjoy all that is in the garden, except the tree of the knowledge of good and evil. To even touch this tree, Jehovah stated, would bring death. This was part of the origianal covenant that God gave to Adam. In effect, Jehovah told Adam: Abide by this covenant, and the promise of life, dominion and delight will be yours; disobey this covenant, and death will result.</div>
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The delineation of the usage of elohim and Jehovah becomes of even greater importance once we realize the full causative meaning of the name Jehovah, that is, “He causes to be”, and the basic meaning of the Hebrew word ELOHIM, meaning strength, power, might, etc. The first section is concerning the mighty acts of God in creation, whereas the second section is concerned with the covenant and promises of God, thus a relevancy to God’s sacred name.</div>
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Nevertheless, the sacred name of Jehovah is found in the Hebrew of this section in the following verses:</div>
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Genesis 2:4 – This is the history of the generations of the heavens and of the earth when they were created, in the day that Jehovah God made earth and the heavens.</div>
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Genesis 2:5 – No plant of the field was yet in the earth, and no herb of the field had yet sprung up; for Jehovah God had not caused it to rain on the earth. There was not a man to till the ground,</div>
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Genesis 2:7 – Jehovah God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.</div>
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Genesis 2:8 – Jehovah God planted a garden eastward, in Eden, and there he put the man whom he had formed.</div>
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Genesis 2:9 – Out of the ground Jehovah God made every tree to grow that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.</div>
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Genesis 2:15 – Jehovah God took the man, and put him into the garden of Eden to dress it and to keep it.</div>
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Genesis 2:16 – Jehovah God commanded the man, saying, “Of every tree of the garden you may freely eat:</div>
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Genesis 2:18 – Jehovah God said, “It is not good that the man should be alone; I will make him a helper suitable for him.”</div>
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Genesis 2:19 – Out of the ground Jehovah God formed every animal of the field, and every bird of the sky, and brought them to the man to see what he would call them. Whatever the man called every living creature, that was its name.</div>
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Genesis 2:21 – Jehovah God caused a deep sleep to fall on the man, and he slept; and he took one of his ribs, and closed up the flesh in its place.</div>
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Genesis 2:22 – He made the rib, which Jehovah God had taken from the man, into a woman, and brought her to the man.</div>
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Genesis 3:1 – Now the serpent was more subtle than any animal of the field which Jehovah God had made. He said to the woman, “Yes, has God said, ‘You shall not eat of any tree of the garden?'”</div>
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Genesis 3:8 – They heard the voice of Jehovah God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of Jehovah God among the trees of the garden.</div>
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Genesis 3:9 – Jehovah God called to the man, and said to him, “Where are you?”</div>
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Genesis 3:13 – Jehovah God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate.”</div>
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Genesis 3:14 – Jehovah God said to the serpent, “Because you have done this, cursed are you above all cattle, and above every animal of the field. On your belly shall you go, and you shall eat dust all the days of your life.</div>
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Genesis 3:21 – Jehovah God made coats of skins for Adam and for his wife, and clothed them.</div>
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Genesis 3:22 – Jehovah God said, “Behold, the man has become like one of us, knowing good and evil. Now, lest he put forth his hand, and also take of the tree of life, and eat, and live forever…”</div>
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Genesis 3:23 – Therefore Jehovah God sent him forth from the garden of Eden, to till the ground from whence he was taken.</div>
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Genesis 4:1 – The man knew Eve his wife. She conceived, and gave birth to Cain, and said, “I have gotten a man with Jehovah’s help.”</div>
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Genesis 4:3 – As time passed, it happened that Cain brought an offering to Jehovah from the fruit of the ground.</div>
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Genesis 4:4 – Abel also brought some of the firstborn of his flock and of the fat of it. Jehovah respected Abel and his offering,</div>
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Genesis 4:6 – Jehovah said to Cain, “Why are you angry? Why has the expression of your face fallen?</div>
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Genesis 4:9 – Jehovah said to Cain, “Where is Abel, your brother?” He said, “I don’t know. Am I my brother’s keeper?”</div>
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Genesis 4:10 – Jehovah said, “What have you done? The voice of your brother’s blood cries to me from the ground.</div>
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Genesis 4:13 – Cain said to Jehovah, “My punishment is greater than I can bear.</div>
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Genesis 4:15 – Jehovah said to him, “Therefore whoever slays Cain, vengeance will be taken on him sevenfold.” Jehovah appointed a sign for Cain, lest any finding him should strike him.</div>
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Genesis 4:16 – Cain went out from Jehovah’s presence, and dwelt in the land of Nod, on the east of Eden.</div>
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Genesis 4:26 – There was also born a son to Seth, and he named him Enosh. Then men began to call on Jehovah’s name.</div>
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Many will argue that Moses could have written the sacred name of Jehovah into the writings after learning of that name as recorded in Exodus 6. However, if we look as some of the scriptures in the section, we find such an idea to be highly unlikely. For instance, the first person recorded as actually using God’s name is Eve. (Genesis 4:1) The record states that Eve said: “I have gotten a man with Jehovah’s help.” Even if this is viewed an indirect quote, we have no reason to think that Moses added the Holy Name to Eve’s words. The only reason we see to think that Moses did add the Holy Name here would be to make this scripture conform to the theory that Moses did add the Holy Name to Genesis.</div>
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Even more so, we find the statement in Genesis 4:26: “Then men began to call on Jehovah’s name. (Or, call themselves by the name of Jehovah. — Scofield; see also margin of KJV)” We just cannot find any reasonable argument whatsoever that would give us any cause to think that the name Jehovah was not known amongst those who would be calling upon that name. And if they were actually calling upon some other name, what “name” would it have been? And why would Moses have replaced the original name with “Jehovah”? Thus the context and usage in these scriptures bear testimony that it is highly unlikely that Moses did indeed insert the Holy Name into these scriptures.</div>
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Genesis 5:1-6:8 – That this was originally a separate “book” can be seen by the usage of the Hebrew word *Cepher*, which means “book”. This word “Cepher” is used in reference to many of the books of the Old Testament, as well as to the “book of the covenant”, “book of the law”, God’s book, etc. (Exodus 7:14; 24:7; 32:32,33; 38:61; Joshua 8:31; 1 Samuel 10:25; 2 Samuel 1:18; 1 Kings 11:41; 14:19; 1 Chronicles 9:1; Jeremiah 25:13; Nahum 1:1; Malachi 3:16, etc.) The usage of this word does provide very strong evidence that this section was originally a separate “book”. The name of reference to this section is “Adam”. It is because of the desire to make Adam as the author that many wish to say that this applies to the section before and not the section afterward. Yet the section afterward does tell of “generations [or descendants] of Adam.” It evidently was not written by Adam, since it records Adam’s death as well as a few events after the time that Adam had died. It is not important “who” wrote this history, but if we were to speculate, we would probably say it was written by Noah, for the record ends with Noah. — Genesis 6:8.</div>
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Scriptures in this book that use the Holy Name are:</div>
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Genesis 5:29 – and he named him Noah, saying, “This same will comfort us in our work and in the toil of our hands, because of the ground which Jehovah has cursed.”</div>
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Genesis 6:3 – Jehovah said, “My spirit will not strive with man forever, because he also is flesh; yet will his days be one hundred twenty years.”</div>
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Genesis 6:5 – Jehovah saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.</div>
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Genesis 6:6 – Jehovah was sorry that he had made man on the earth, and it grieved him in his heart.</div>
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Genesis 6:7 – Jehovah said, “I will destroy man whom I have created from the surface of the ground; man, along with animals, creeping things, and birds of the sky; for I am sorry that I have made them.”</div>
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Genesis 6:8 – But Noah found favor in Jehovah’s eyes.</div>
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The strongest verses in this section that would indicate that Moses did not add the Holy Name is the quote of Lamech’s words in Genesis 5:29 and the statement in Genesis 6:8 that Noah found favor in the eyes of Jehovah. In both instances, it would be highly unlikely to assume that Lamech actually used another name than Jehovah when he spoke of the ground being cursed, or that the author would have done so in Genesis 6:8; again, if there was another name that was originally used, what was that name?</div>
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Genesis 6:9-9:29 – “This is the history of the generations of Noah.” This section tells the history of the Noah and his sons. Evidently one of the sons of Noah is the author of this section; the content itself indicates that Shem was the one who wrote this, since Shem, in effect, was given the greater blessing. (Genesis 9:26,27) This section records the preparation for the flood, a description of the flood, and the immediate postdiluvian events. This section has the prophecy of Noah concerning his three sons, and Noah’s death is recorded.</div>
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The Holy Name appears in this section in the following scriptures:</div>
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Genesis 7:1 – Jehovah said to Noah, “Come with all of your household into the ark, for I have seen your righteousness before me in this generation.</div>
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Genesis 7:5 – Noah did everything that Jehovah commanded him.</div>
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Genesis 7:16 – Those who went in, went in male and female of all flesh, as God commanded him; and Jehovah shut him in.</div>
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Genesis 8:20 – Noah built an altar to Jehovah, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar.</div>
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Genesis 8:21 – Jehovah smelled the sweet savor. Jehovah said in his heart, “I will not again curse the ground any more for man’s sake, because the imagination of man’s heart is evil from his youth; neither will I ever again strike everything living, as I have done.</div>
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Genesis 9:26 – He said, “Blessed be Jehovah, the God of Shem; Let Canaan be his servant.</div>
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The scriptures that most favor the idea that Moses did not add the Holy Name are Genesis 8:20 and especially Genesis 9:26. Genesis 8:20 refers to an altar built to Jehovah by Noah; Genesis 9:26 has Noah blessing the name of Jehovah. Again, we see no reason to think that Noah was pronouncing a blessing of some other name.</div>
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Genesis 10:1-11:9 – “Now this is the history of the generations of the sons of Noah and of Shem, Ham, and Japheth.” Probably a better translation is that of the New American Standard: “Now these are {the records of} the generations of Shem, Ham, and Japheth, the sons of Noah.” Again, we cannot be certain of the authorship, but we speculate that it might have been written by either Shem or Terah.</div>
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The scriptures in this section that contain the Holy Name are:</div>
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Genesis 10:9 – He was a mighty hunter before Jehovah. Therefore it is said, “Like Nimrod, a mighty hunter before Jehovah.”</div>
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Genesis 11:5 – Jehovah came down to see the city and the tower, which the children of men built.</div>
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Genesis 11:9 – Therefore the name of it was called Babel, because Jehovah confused the language of all the earth, there. From there, Jehovah scattered them abroad on the surface of all the earth.</div>
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While there is nothing of impressive proof in any of these verses that would indicate that the name was not added by Moses, we do believe that it would be strange if some other name would have been used in Genesis 10:9 in the expression, “Like Nimrod, a mighty hunter before Jehovah.” From the context, we ascertain that this expression “before Jehovah” means that he was setting himself before Jehovah, that is, above Jehovah. While this hunting may have started out as hunting of wild beasts, the spirit of combativeness spread to the hunting of men, to enslaving men for their selfish benefit. So far had the people gone in opposition to Jehovah, that Jehovah confused their languages, and made them scatter abroad in the earth.</div>
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Genesis 11:10-11:26 “This is the history of the generations of Shem.” The following verses tell the history of the descendants of Shem up to Abraham. Abraham is thus probably the author of this section. This document is very brief, with only a genealogy of the Semitic lineage. It does provide an important link, however, regarding the lineage of the promised one who was to bruise the serpent’s head, that is, the Messiah. The Holy Name does not appear in any of these verses.</div>
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Genesis 11:27-25:18 “Now this is the history of the generations of Terah.” This section is rather long, and gives a lot of detail concerning the descendants of Terah: Abraham, Isaac and Jacob. This document could possibly actually end with verse 11 of chapter 25, for we also find in this section a brief record of the descendants of Ishmael, which could have been originally written as a separate document. (Genesis 25:12-18) For brevity, we include the two documents together.</div>
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The Holy Name is used in the document in the following places, as shown in the Masoretic text:</div>
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Genesis 12:1 – Now Jehovah said to Abram, “Get out of your country, and from your relatives, and from your father’s house, to the land that I will show you.</div>
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Genesis 12:4 – So Abram went, as Jehovah had spoken to him. Lot went with him. Abram was seventy-five years old when he departed out of Haran.</div>
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Genesis 12:7 – Jehovah appeared to Abram, and said, “To your descendants I will give this land.” He built an altar there to Jehovah, who appeared to him.</div>
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Genesis 12:8 – He left from there to the mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Ai on the east. There he built an altar to Jehovah, and called on the name of Jehovah.</div>
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Genesis 12:17 – Jehovah plagued Pharaoh and his house with great plagues because of Sarai, Abram’s wife.</div>
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Genesis 13:4 – to the place of the altar, which he had made there at the first. There Abram called on the name of Jehovah.</div>
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Genesis 13:10 – Lot lifted up his eyes, and saw all the plain of the Jordan, that it was well watered every where, before Jehovah destroyed Sodom and Gomorrah, like the garden of Jehovah, like the land of Egypt, as you go to Zoar.</div>
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Genesis 13:13 – Now the men of Sodom were exceedingly wicked and sinners against Jehovah.</div>
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Genesis 13:14 – Jehovah said to Abram, after Lot was separated from him, “Now, lift up your eyes, and look from the place where you are, northward and southward and eastward and westward,</div>
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Genesis 13:18 – Abram moved his tent, and came and lived by the oaks of Mamre, which are in Hebron, and built an altar there to Jehovah.</div>
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Genesis 14:22 – Abram said to the king of Sodom, “I have lifted up my hand to Jehovah, God Most High, possessor of heaven and earth,</div>
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Genesis 15:1 – After these things the word of Jehovah came to Abram in a vision, saying, “Don’t be afraid, Abram. I am your shield, your exceedingly great reward.”</div>
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Genesis 15:2 – Abram said, “Lord Jehovah, what will you give me, seeing I go childless, and he who will inherit my estate is Eliezer of Damascus?”</div>
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Genesis 15:4 – Behold, the word of Jehovah came to him, saying, “This man will not be your heir, but he who will come forth out of your own body will be your heir.”</div>
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Genesis 15:5 – Jehovah brought him outside, and said, “Look now toward the sky, and count the stars, if you are able to count them.” He said to Abram, “So shall your seed be.”</div>
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Genesis 15:6 – He believed in Jehovah; and he reckoned it to him for righteousness.</div>
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Genesis 15:7 – He said to him, “I am Jehovah who brought you out of Ur of the Chaldees, to give you this land to inherit it.”</div>
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Genesis 15:8 – He said, “Lord Jehovah, whereby will I know that I will inherit it?”</div>
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Genesis 15:18 – In that day Jehovah made a covenant with Abram, saying, “To your seed have I given this land, from the river of Egypt to the great river, the river Euphrates:</div>
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Genesis 16:2 – Sarai said to Abram,” See now, Jehovah has restrained me from bearing. Please go in to my handmaid. It may be that I will obtain children by her.” Abram listened to the voice of Sarai.</div>
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Genesis 16:5 – Sarai said to Abram, “This wrong is your fault. I gave my handmaid into your bosom, and when she saw that she had conceived, I was despised in her eyes. Jehovah judge between me and you.”</div>
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Genesis 16:7 – The angel of Jehovah found her by a fountain of water in the wilderness, by the fountain in the way to Shur.</div>
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Genesis 16:9 – The angel of Jehovah said to her, “Return to your mistress, and submit yourself under her hands.”</div>
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Genesis 16:10 – The angel of Jehovah said to her, “I will greatly multiply your seed, that they will not be numbered for multitude.”</div>
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Genesis 16:11 – The angel of Jehovah said to her, “Behold, you are with child, and will bear a son. You shall call his name Ishmael, because Jehovah has heard your affliction.</div>
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Genesis 16:13 – She called the name of Jehovah who spoke to her, “You are a God who sees,” for she said, “Have I even stayed alive after seeing him?”</div>
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Genesis 17:1 – When Abram was ninety-nine years old, Jehovah appeared to Abram, and said to him, “I am God Almighty. Walk before me, and be blameless.</div>
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Genesis 18:1 – Jehovah appeared to him by the oaks of Mamre, as he sat in the tent door in the heat of the day.</div>
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Genesis 18:13 – Jehovah said to Abraham, “Why did Sarah laugh, saying, ‘Will I really bear a child, yet I am old?’</div>
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Genesis 18:14 – Is anything too hard for Jehovah? At the set time I will return to you, when the season comes round, and Sarah will have a son.”</div>
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Genesis 18:17 – Jehovah said, “Will I hide from Abraham what I do,</div>
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Genesis 18:19 – For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Jehovah, to do righteousness and justice; to the end that Jehovah may bring on Abraham that which he has spoken of him.”</div>
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Genesis 18:20 – Jehovah said, “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous,</div>
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Genesis 18:22 – The men turned from there, and went toward Sodom, but Abraham stood yet before Jehovah.</div>
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Genesis 18:26 – Jehovah said, “If I find in Sodom fifty righteous within the city, then I will spare all the place for their sake.”</div>
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Genesis 18:33 – Jehovah went his way, as soon as he had finished communing with Abraham, and Abraham returned to his place.</div>
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Genesis 19:13 – for we will destroy this place, because the cry of them is grown great before Jehovah. Jehovah has sent us to destroy it.”</div>
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Genesis 19:14 – Lot went out, and spoke to his sons-in-law, who were pledged to marry his daughters, and said, “Get up! Get out of this place, for Jehovah will destroy the city.” But he seemed to his sons-in-law to be joking.</div>
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Genesis 19:16 – But he lingered; and the men laid hold on his hand, and on the hand of his wife, and on the hand of his two daughters, Jehovah being merciful to him; and they took him out, and set him outside of the city.</div>
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Genesis 19:24 – Then Jehovah rained on Sodom and on Gomorrah sulfur and fire from Jehovah out of the sky.</div>
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Genesis 19:27 – Abraham got up early in the morning to the place where he had stood before Jehovah.</div>
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Genesis 20:18 – For Jehovah had closed up tight all the wombs of the house of Abimelech, because of Sarah, Abraham’s wife.</div>
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Genesis 21:1 – Jehovah visited Sarah as he had said, and Jehovah did to Sarah as he had spoken.</div>
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Genesis 21:33 – Abraham planted a tamarisk tree in Beersheba, and called there on the name of Jehovah, the Everlasting God.</div>
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Genesis 22:2 – He said, “Now take your son, your only son, whom you love, even Isaac, and go into the land of Moriah [meaning, ‘chosen of Jehovah’]. Offer him there for a burnt offering on one of the mountains which I will tell you of.”</div>
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Genesis 22:11 – The angel of Jehovah called to him out of the sky, and said, “Abraham, Abraham!” He said, “Here I am.”</div>
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Genesis 22:14 – Abraham called the name of that place Jehovah-jireh. As it is said to this day, “In Jehovah’s mountain it will be provided.</div>
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Genesis 22:15 – The angel of Jehovah called to Abraham a second time out of the sky,</div>
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Genesis 22:16 – and said, “I have sworn by myself, says Jehovah, because you have done this thing, and have not withheld your son, your only son,</div>
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Genesis 24:1 – Abraham was old, and well stricken in age. Jehovah had blessed Abraham in all things.</div>
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Genesis 24:3 – I will make you swear by Jehovah, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I live.</div>
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Genesis 24:7 – Jehovah, the God of heaven, who took me from my father’s house, and from the land of my birth, who spoke to me, and who swore to me, saying, ‘To your descendants I will give this land.’ He will send his angel before you, and you shall take a wife for my son from there.</div>
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Genesis 24:21 – The man looked steadfastly at her, holding his peace, to know whether Jehovah had made his journey prosperous or not.</div>
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Genesis 24:26 – The man bowed his head, and worshiped Jehovah.</div>
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Genesis 24:27 – He said, “Blessed be Jehovah, the God of my master Abraham, who has not forsaken his lovingkindness and his truth toward my master. As for me, Jehovah has led me in the way to the house of my master’s relatives.”</div>
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Genesis 24:31 – He said, “Come in, you blessed of Jehovah. Why do you stand outside? For I have prepared the house, and room for the camels.”</div>
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Genesis 24:35 – Jehovah has blessed my master greatly. He has become great. He has given him flocks and herds, silver and gold, men-servants and maid-servants, and camels and donkeys.</div>
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Genesis 24:44 – She will tell me, “Drink, and I will also draw for your camels.” Let the same be the woman whom Jehovah has appointed for my master’s son.’</div>
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Genesis 24:48 – I bowed my head, and worshiped Jehovah, and blessed Jehovah, the God of my master Abraham, who had led me in the right way to take my master’s brother’s daughter for his son.</div>
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Genesis 24:50 – Then Laban and Bethuel answered, “The thing proceeds from Jehovah. We can’t speak to you bad or good.</div>
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Genesis 24:51 – Behold, Rebekah is before you, take her, and go, and let her be your master’s son’s wife, as Jehovah has spoken.”</div>
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Genesis 24:52 – It happened that when Abraham’s servant heard their words, he bowed himself down to the earth to Jehovah.</div>
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Genesis 24:56 – He said to them, “Don’t hinder me, seeing Jehovah has prospered my way. Send me away that I may go to my master.”</div>
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It is this section that we find the most positive proof that Moses did not add the Holy Name to the record by its contextual usage in several different scriptures. The scripture that shows this most strongly are Genesis 22:2,14. In the context, Jehovah told Abraham to go to the land of Moriah to offer his son on one of the mountains there. “Moriah” means “Chosen by Jehovah.” Some think that Moses simply inserted this name, but this idea has no defense, for there is no record that this land was called this in later times, although the mountain on which Abraham went to offer his son is thought to have been later called Mount Moriah. (2 Chronicles 3:1)</div>
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Abraham was about to offer his son Isaac, when the angel of Jehovah appeared, and speaking for Jehovah, said: “Don’t lay your hand on the boy, neither do anything to him. For now I know that you fear God, seeing you have not withheld your son, your only son, from me.” (Genesis 22:12) In verse 13 we read: “Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son.” It is for this reason that Abraham gives the mountain a name, as recorded in verse 14: “Abraham called the name of that place Jehovah-jireh, that Jehovah provides. As it is said to this day, ‘In Jehovah’s mountain it will be provided.'” Since this is the name of a specific place, and Abraham used the Holy Name as part of the name, this should be conclusive proof that Moses did not add the Holy Name to Abraham’s words, for it is indefensible to claim that Moses would have provided the Holy Name as part the name that Abraham used to designate this mountain. Additionally, this is the first reference in scripture to the mountain of Jehovah.</div>
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There are many more scripture in the section, however, that contextually do not support the idea that Moses added the Holy Name into the record. In Genesis 13:4 we read that Abram called on the name of Jehovah. Did Moses add the name here? If Abram was not calling upon the name of Jehovah, then what name was he calling upon? Did he actually call upon a title, and not the Holy Name, such as Adonai, or El, or ELOHIM? We find this hard to believe that he did. In Genesis 14:22, Abram says: “I have lifted up my hand to Jehovah, God Most High, possessor of heaven and earth.” Did Abram actually use another word here rather than Jehovah? Again, we find it hard to believe that Abram did not use the Holy Name in this instance. Next, we look at Genesis 15:7 where Jehovah speaks to Abram, saying: “I am Jehovah who brought you out of Ur of the Chaldees, to give you this land to inherit it.” It is inconceivable to think that Moses supplied God’s name in this statement. If Jehovah used another word, why would Moses change the words of Jehovah to make him say “I am Jehovah”? Such an idea simply doesn’t make sense.</div>
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But let us continue on. There are several verses in this section that refer to the “angel of Jehovah”: Genesis 16:7,9,10,11; 22:11,15. This expression is used later in other books of the Old Testament: Exodus 3:2; Numbers 22:22,24,25,26,27,31,32,34,35; Judges 2:1,4; 5:23; 6:11,12,21,22; 13:3,13,15,16,17,18,20,21; 2 Samuel 24:16; 1 Kings 19:7; 2 Kings 1:3,15; 19:35; 1 Chronicles 21:12,15,16,18,30; Psalm 34:7; 35:5,6; etc. It is not reasonable to think that in Genesis alone this phrase appeared as something else and that Moses inserted the Holy Name into it.</div>
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See our study: The Angel of Jehovah</div>
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In Genesis 16:13, we read that Hagar called upon the name of Jehovah. Again, does it sound plausible to think that Hagar actually called upon another name than Jehovah? Furthermore, we again of read of Abraham calling upon the name of Jehovah in Genesis 21:33. Is it reasonable to assume that Abraham actually called upon some other name, and that Moses replaced that earlier name with “Jehovah”? There is no real reason to assume such.</div>
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Another instance of concern is Genesis 22:16, where Jehovah speaks through his angel, saying: “I have sworn by myself, says Jehovah, because you have done this thing, and have not withheld your son, your only son.” Did that angel actually use a title here rather than God’s name? Again, such an idea just isn’t credible.</div>
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Furthermore, in Genesis 24:3, Abraham says to his servant: “I will make you swear by Jehovah, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I live.” Here Abraham is recorded as using the Holy Name to identify the God of heaven and the God of the earth. Did Abraham actually use some other word than the Holy Name? If he did, then why would Moses say he swore by Jehovah? Genesis 24:7 Abraham again identifies Jehovah as the God of heaven. Abraham’s servant also is recorded as using the Holy Name in Genesis 24:35,48. He says he worshiped Jehovah, and blessed Jehovah, and uses this word to identify the God of his master, Abraham.</div>
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Genesis 25:19 – 36:43</b></div>
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This section deals with the history of Isaac and his descendants. It was probably written by Jacob, Isaac’s son. As with the last section, the final part of this section is probably two separate documents (Genesis 36:1-8 and Genesis 36:9-43), written sometime later by someone other than Jacob. For brevity, we consider the three documents together</div>
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With this section, we find references to “Jehovah” in the following scriptures:</div>
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Genesis 25:21 – Isaac entreated Jehovah for his wife, because she was barren. Jehovah was entreated by him, and Rebekah his wife conceived.</div>
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Genesis 25:22 – The children struggled together within her. She said, “If it be so, why do I live?” She went to inquire of Jehovah.</div>
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Genesis 25:23 – Jehovah said to her, Two nations are in your womb, Two peoples will be separated from your body. The one people will be stronger than the other people. The elder will serve the younger.</div>
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Genesis 26:2 – Jehovah appeared to him, and said, “Don’t go down into Egypt. Dwell in the land which I will tell you of.</div>
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Genesis 26:12 – Isaac sowed in that land, and reaped in the same year one hundred times what he planted. Jehovah blessed him.</div>
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Genesis 26:22 – He left that place, and dug another well. They didn’t argue over that one. He called it Rehoboth. He said, “For now Jehovah has made room for us, and we will be fruitful in the land.”</div>
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Genesis 26:24 – Jehovah appeared to him the same night, and said, “I am the God of Abraham your father. Don’t be afraid, for I am with you, and will bless you, and multiply your seed for my servant Abraham’s sake.”</div>
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Genesis 26:25 – He built an altar there, and called on the name of Jehovah, and pitched his tent there. There Isaac’s servants dug a well.</div>
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Genesis 26:28 – They said, “We saw plainly that Jehovah was with you. We said, ‘Let there now be an oath between us, even between us and you, and let us make a covenant with you,</div>
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Genesis 26:29 – that you will do us no harm, as we have not touched you, and as we have done to you nothing but good, and have sent you away in peace.’ You are now the blessed of Jehovah.”</div>
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Genesis 27:7 – ‘Bring me venison, and make me savory food, that I may eat, and bless you before Jehovah before my death.’</div>
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Genesis 27:20 – Isaac said to his son, “How is it that you have found it so quickly, my son?” He said, “Because Jehovah your God gave me success.”</div>
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Genesis 27:27 – He came near, and kissed him. He smelled the smell of his clothing, and blessed him, and said, “Behold, the smell of my son Is as the smell of a field which Jehovah has blessed.</div>
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Genesis 28:13 – Behold, Jehovah stood above it, and said, “I am Jehovah, the God of Abraham your father, and the God of Isaac. The land whereon you lie, to you will I give it, and to your seed.</div>
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Genesis 28:16 – Jacob awakened out of his sleep, and he said, “Surely Jehovah is in this place, and I didn’t know it.”</div>
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Genesis 28:21 – so that I come again to my father’s house in peace, and Jehovah will be my God,</div>
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Genesis 29:31 – Jehovah saw that Leah was hated, and he opened her womb, but Rachel was barren.</div>
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Genesis 29:32 – Leah conceived, and bore a son, and she named him Reuben. For she said, “Because Jehovah has looked at my affliction. For now my husband will love me.”</div>
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Genesis 29:33 – She conceived again, and bare a son, and said, “Because Jehovah has heard that I am hated, he has therefore given me this son also.” She named him Simeon.</div>
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Genesis 29:35 – She conceived again, and bare a son. She said, “This time will I praise Jehovah.” Therefore she named him Judah. Then she stopped bearing.</div>
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Genesis 30:24 – She named him Joseph, saying, “May Jehovah add another son to me.”</div>
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Genesis 30:27 – Laban said to him, “If now I have found favor in your eyes, stay here, for I have divined that Jehovah has blessed me for your sake.”</div>
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Genesis 30:30 – For it was little which you had before I came, and it has increased to a multitude. Jehovah has blessed you wherever I turned. Now when will I provide for my own house also?”</div>
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Genesis 31:3 – Jehovah said to Jacob, “Return to the land of your fathers, and to your relatives, and I will be with you.”</div>
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Genesis 32:9 – Jacob said, “God of my father Abraham, and God of my father Isaac, Jehovah, who said to me, ‘Return to your country, and to your relatives, and I will do you good.’</div>
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We will now examine scriptures that indicate that Jehovah was indeed used by the original writers. In Genesis 26:4, we read that Jehovah appeared to Isaac, and identified himself as “Jehovah”, the God of his father, Abraham. Since this is an identity verse the idea that Moses would supply the name hear is untenable, for if Jehovah had identified himself by some other title or name, why would Moses have changed the words of Jehovah to read otherwise? Likewise in Genesis 26:5, Isaac called upon the name of Jehovah. While not as convincing as Jehovah’s own words in Genesis 26:4, this still gives us reason to think that Isaac actually did call upon the name of Jehovah, and not some other unknown name.</div>
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Again, in Genesis 28:13, Jehovah identifies himself to Jacob by the name “the God of Abraham your father, and the God of Isaac.” This is another identity verse, and we find no justification at all to think that Jehovah did not use his name to identify himself on this occasion.</div>
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In Genesis 32:9, Jacob is recorded as using the name Jehovah to identify whom he is calling upon as: “God of my father Abraham, and God of my father Isaac.” Did Jacob actually use some other title or name and then Moses substituted “Jehovah” in place of the other name? Not very likely.</div>
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Genesis 37:1 – 50:26</b></div>
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This is the final section of Genesis, pertaining to Jacob and his offspring. Verse one does not contain the toledoth verse, but begins with a statement concerning Jacob’s dwelling in the land of Canaan. In verse 2, we find the statement concerning the generations of Jacob.</div>
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Genesis 38:7 – Er, Judah’s firstborn, was wicked in the sight of Jehovah. Jehovah killed him.</div>
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Genesis 38:10 – The thing which he did was evil in the sight of Jehovah, and he killed him also.</div>
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Genesis 39:2 – Jehovah was with Joseph, and he was a prosperous man. He was in the house of his master the Egyptian.</div>
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Genesis 39:3 – His master saw that Jehovah was with him, and that Jehovah made all that he did prosper in his hand.</div>
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Genesis 39:5 – It happened from the time that he made him overseer in his house, and over all that he had, that Jehovah blessed the Egyptian’s house for Joseph’s sake; and the blessing of Jehovah was on all that he had, in the house and in the field.</div>
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Genesis 39:21 – But Jehovah was with Joseph, and showed kindness to him, and gave him favor in the sight of the keeper of the prison.</div>
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Genesis 39:23 – The keeper of the prison didn’t look after anything that was under his hand, because Jehovah was with him; and that which he did, Jehovah made it prosper.</div>
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Genesis 49:18 – I have waited for your salvation, Jehovah.</div>
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This provides all of the places in Genesis where the tetragrammaton appears in the Hebrew “Masoretic” text. Having looked at all of these occurrences, we do not see reason to give credence to the idea that Moses supplied the tetragrammaton in Genesis.</div>
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Part Four</b></div>
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Examining The Holy Name in Exodus 3-5</b></div>
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I</div><div style="text-align: left;">f we examine chapters 3-5 of Exodus, we have even more evidence that the Holy Name was used before the statements made to Moses in Exodus 6:3. Jehovah appears as follows:</div>
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Exodus 3:2 – The angel of Jehovah appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush burned with fire, and the bush was not consumed.</div>
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Exodus 3:4 – When Jehovah saw that he turned aside to see, God called to him out of the midst of the bush, and said, “Moses! Moses!” He said, “Here I am.”</div>
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Exodus 3:7 – Jehovah said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows</div>
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Exodus 3:15 – God said moreover to Moses, “You shall tell the children of Israel this, ‘Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is my memorial to all generations.</div>
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Exodus 3:18 – They will listen to your voice, and you shall come, you and the elders of Israel, to the king of Egypt, and you shall tell him, ‘Jehovah, the God of the Hebrews, has met with us. Now please let us go three days’ journey into the wilderness, that we may sacrifice to Jehovah, our God.’</div>
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Exodus 4:1-9 – Moses answered, “But, behold, they will not believe me, nor listen to my voice; for they will say, ‘Jehovah has not appeared to you.’ Jehovah said to him, “What is that in your hand?” He said, “A rod.” He said, “Throw it on the ground.” He threw it on the ground, and it became a snake; and Moses ran away from it. Jehovah said to Moses, “Put forth your hand, and take it by the tail.” He put forth his hand, and laid hold of it, and it became a rod in his hand. “That they may believe that Jehovah, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.” Jehovah said furthermore to him, “Now put your hand inside your cloak.” He put his hand inside his cloak, and when he took it out, behold, his hand was leprous, as white as snow. He said, “Put your hand inside your cloak again.” He put his hand inside his cloak again, and when he took it out of his cloak, behold, it had turned again as his other flesh. “It will happen, if they will neither believe you nor listen to the voice of the first sign, that they will believe the voice of the latter sign. It will happen, if they will not believe even these two signs, neither listen to your voice, that you shall take of the water of the river, and pour it on the dry land. The water which you take out of the river will become blood on the dry land.”</div>
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Exodus 4:10 – Moses said to Jehovah, “Oh, Lord, I am not eloquent, neither before now, nor since you have spoken to your servant; for I am slow of speech, and of a slow tongue.”</div>
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Exodus 4:11 – Jehovah said to him, “Who made man’s mouth? Or who makes one mute, or deaf, or seeing, or blind? Isn’t it I, Jehovah?</div>
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Exodus 4:14 – The anger of Jehovah was kindled against Moses, and he said, “What about Aaron, your brother, the Levite? I know that he can speak well. Also, behold, he comes forth to meet you. When he sees you, he will be glad in his heart.</div>
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Exodus 4:19 – Jehovah said to Moses in Midian, “Go, return into Egypt; for all the men who sought your life are dead.”</div>
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Exodus 4:21 – Jehovah said to Moses, “When you go back into Egypt, see that you do before Pharaoh all the wonders which I have put in your hand, but I will harden his heart and he will not let the people go.</div>
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Exodus 4:24 – It happened on the way at a lodging place, that Jehovah met him and wanted to kill him.</div>
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<br /></div>
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Exodus 4:27 – Jehovah said to Aaron, “Go into the wilderness to meet Moses.” He went, and met him on God’s mountain, and kissed him.</div>
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<br /></div>
<div style="text-align: left;">
Exodus 4:28 – Moses told Aaron all the words of Jehovah with which he had sent him, and all the signs with which he had charged him.</div>
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<br /></div>
<div style="text-align: left;">
Exodus 4:30 – Aaron spoke all the words which Jehovah had spoken to Moses, and did the signs in the sight of the people.</div>
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<br /></div>
<div style="text-align: left;">
Exodus 4:31 – The people believed, and when they heard that Jehovah had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshiped.</div>
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<br /></div>
<div style="text-align: left;">
Exodus 5:1 – Afterward Moses and Aaron came, and said to Pharaoh, “This is what Jehovah, the God of Israel, says, ‘Let my people go, that they may hold a feast to me in the wilderness.'”</div>
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<br /></div>
<div style="text-align: left;">
Exodus 5:2 – Pharaoh said, “Who is Jehovah, that I should listen to his voice to let Israel go? I don’t know Jehovah, and moreover I will not let Israel go.”</div>
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<br /></div>
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Exodus 5:3 – They said, “The God of the Hebrews has met with us. Please let us go three days’ journey into the wilderness, and sacrifice to Jehovah, our God, lest he fall on us with pestilence, or with the sword.”</div>
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<br /></div>
<div style="text-align: left;">
Exodus 5:17 – But he said, “You are idle! You are idle! Therefore you say, ‘Let us go and sacrifice to Jehovah.’</div>
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<br /></div>
<div style="text-align: left;">
Exodus 5:21 – and they said to them, “May Jehovah look at you, and judge, because you have made us a stench to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to kill us.”</div>
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<br /></div>
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Exodus 5:22 – Moses returned to Jehovah, and said, “Lord, why have you brought trouble on this people? Why is it that you have sent me?</div>
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<br /></div>
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Exodus 6:1 – Jehovah said to Moses, “Now you shall see what I will do to Pharaoh, for by a strong hand he shall let them go, and by a strong hand he shall drive them out of his land.”</div>
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What is important in these scriptures is that when God said to Moses to tell the Israelites that it was “Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob”, that was sending him (Exodus 3:15), there is not any indication that the Israelites would not recognize Jehovah as the name of the God of Abraham, Isaac and Jacob. Rather, it is plainly stated that Jehovah is the “God of the Hebrews”. (Exodus 3:18) In all the narrative of Exodus 4:1-9, there is no mention that the Israelites would not recognize the name, “Jehovah” as their God, but the emphasis is on whether they would know that Moses was sent by Jehovah. Exodus 4:31 reveals that the people did believe, but no mention is made that they were suprized by the name “Jehovah.” Rather the scriptures relate the opposite: that they readily recognized who was meant by the name “Jehovah.”</div>
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<br /></div>
<div style="text-align: left;">
Furthermore, we have more to notice in Jehovah’s statement to Moses in Exodus 3:15: “You shall tell the children of Israel this, ‘Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is my memorial to all generations.” This indicates that Jehovah expects for his name to used by his people forever, thus discounting the later idea of not using his name, or the idea of some that the name “Jehovah” was meant to be just a temporary name, and that later it was to be replaced with titles.</div>
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<br /></div>
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In summary, we find that the scriptures in Genesis and the first few chapters of Exodus combine to provide evidence that the name “Jehovah” — as the personal name of God — was used before the words spoken to Moses in Exodus 6:2,3. We really have no reason not to believe that the Hebrew word for “Jehovah”, as the name of the true God, was not spoken and used all through Genesis.</div>
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<br /></div>
<div style="text-align: center;">
<b>Appendix One</b></div>
<div style="text-align: center;">
<b><br /></b></div>
<div style="text-align: left;">
Some have claimed that no proper name is given in Genesis that contains any shortened form of Jehovah, but after Genesis 6 we find many proper names that contain some form of Jehovah’s name, and wondered why this is so if the name was being used by Abraham, Isaac, and others mentioned in Genesis. Again, this does not mean that the Holy Name was not used in chapters one through five of Genesis, but for some reason unknown to us, the Holy Name was not generally included in the personal names of peoples or places. In reality, there are at least two exceptions to this idea in Genesis: Genesis 22:2, where the land of Moriah is mentioned, and Genesis 22:14 where we read that “Abraham called the name of that place Jehovah-jireh.” There are some other possible instances, such as the name “Beriah” (Genesis 46:17), which some give the meaning: “Jehovah has created/cut down” or “a gift of Jehovah”. Another name is Ajah, but this word is usually given the meaning “falcon”. (Genesis 36:24) Some other names that could contain a form of the name of Jehovah are Jahleel (Genesis 46:14: Hoping in Jehovah); Jahzeel (Genesis 46:14); Jeriah [Jerijah] (Genesis 10:26). Regardless, there may have been some other reason that we do not know of that would account for the lack of the Holy Name in the personal names in Genesis, one of which may be similar to the lack of using the name “Jesus” as a personal name in English. It could have been that there was a general uneasiness about using the Holy Name as part of a personal name, even as most in the United States would not think of naming their son “Jesus”.<br /><br /><div style="text-align: center;"><b>Psalms 30:4<br />Sing praise unto Jehovah, O ye saints of his, <br />And give thanks to his holy memorial name.</b> <br /><b><i>American Standard Version</i></b></div><div><br /></div><br /><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAWu1nNP2G6IRxJYgI7Jk7fYYTYpwWvHlecmCDtYWlun1deh9SU1AcwRTyfqBh5bG6F90_5vTuvhcn-XWTMYVVGcNh5umpqbSvyVbmNo6Qp46SHwpnEoKFAewaixJ-bPMUamaakRBmaD9lp8CZ-Y6DQIgWRUHTxE2rzTdjdcX5I1G56oELS_kFi3HRQQ/s399/light-5315917_1920_Fotor.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="266" data-original-width="399" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAWu1nNP2G6IRxJYgI7Jk7fYYTYpwWvHlecmCDtYWlun1deh9SU1AcwRTyfqBh5bG6F90_5vTuvhcn-XWTMYVVGcNh5umpqbSvyVbmNo6Qp46SHwpnEoKFAewaixJ-bPMUamaakRBmaD9lp8CZ-Y6DQIgWRUHTxE2rzTdjdcX5I1G56oELS_kFi3HRQQ/w400-h266/light-5315917_1920_Fotor.jpg" width="400" /></a></div><br /><br />
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Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com2tag:blogger.com,1999:blog-2526639682918659406.post-48636822983629654062017-04-04T17:48:00.004-07:002018-11-08T15:00:42.932-08:00Acts 4:12 - The Only Name Given By Which We Are Saved<div style="text-align: justify;">
The question has been asked, If the name "Jehovah/Yahweh" is so important, then why does Acts 4:12 say, "There is salvation in no one else; for there is no other name [v10 Jesus Christ] under heaven that has been given among men, by which we must be saved"? Would this not have been the logical place for God to have used the name "Yahweh"?</div>
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Acts 4:12 in the World English reads:</div>
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There is salvation in none other, for neither is there any other name under heaven, that is given among men, in [Greek, Strong’s #1722, instrumental “en”] which we must be saved!"</div>
<div style="text-align: justify;">
From the Westcott & Hort Interlinear:
<br />
Acts 4:12
kai ouk estin en allw oudeni hee swteeria oude<br />
AND NOT IS IN OTHER NO ONE THE SALVATION, NEITHER<br />
2532 3756 1510_2 1722 0243 3762 3588 4991 3761<br />
gar onoma estin heteron hupo ton ouranon to</div>
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FOR NAME IS DIFFERENT UNDER THE HEAVEN THE</div>
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1063 3686 1510_2 2087 5259_5 3588 3772 3588</div>
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dedomenon en anthrwpois en hw dei</div>
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HAVING BEEN GIVEN IN MEN IN WHICH IT IS NECESSARY</div>
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1325 1722 0444 1722 3739 1163</div>
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swtheenai heemas</div>
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TO BE SAVED US.</div>
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4982 1473_95</div>
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<br /></div>
<div style="text-align: justify;">
There is nothing in Acts 4:12 that robs the Holy Name of the Most High of its importance. The name "Jesus" is "given among men" by the God and Father of Jesus (Ephesians 1:3; 1 Peter 1:3) as the name by which men must be saved. As an office, the God and Father of Jesus has exalted the name of Jesus above every other name (Philippians 2:9), excluding that which only belongs to the Most High. (1 Corinthians 15:27) Nothing in the scripture says that the name of Jesus replaces the importance of the name of His God. Jesus was sent by Jehovah, speaks for Jehovah, represents Jehovah, the God of Abraham, Isaac and Jacob; Jehovah is presented as one person from Genesis to Revelation. He is never presented as more than one person. Jesus is not Jehovah whom he represents and speaks for. — Deuteronomy 18:15-19; Matthew 23:39; Mark 11:9,10; Luke 13:35; John 3:2,17; 5:19,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; Acts 3:13-26; Hebrews 1:1,2; Revelation 1:1.</div>
<div style="text-align: justify;">
Jesus, however, was not a savior "besides" or “apart from” Jehovah (Isaiah 43:11), for he was sent by Jehovah. Like the saviors sent by Jehovah before Jesus to save Israel out her troubles (Nehemiah 9:27), Jesus was likewise sent by the same God (John 3:17; 8:42; 10:36; 17:3; Galatians 4:4; 1 John 4:9,10) to save the world; Jesus receives his power and strength from Jehovah, his God. — Psalm 2:2,7,8; 110:1,2; Isaiah 9:6,7; 61:1; Luke 1:32; Jeremiah 23:5; Daniel 7:13,14; John 17:1,3; Acts 2:36; Ephesians 1:3,17-23; Hebrews 1:2,6. </div>
<div style="text-align: justify;">
See the study:
<a href="http://jesusnotyhwh.blogspot.com/2017/05/isa4310.html" target="_blank">Only Jehovah Saves</a>.<br />
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<div style="text-align: justify;">
As shown in the Interlinear above, the Greek word transliterated as “EN” is instrumental. Jesus is the only instrument that God uses to deliver man from the condemnation in Adam, thus it is only logical that Paul would say that there is no other name by means of which we are saved. In other words, the only Most High is the ultimate savior, Jesus is the instrument that the Most High uses to bring salvation.
<a href="http://www.biblestudytools.com/lexicons/greek/kjv/en.html">http://www.biblestudytools.com/lexicons/greek/kjv/en.html</a></div>
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</div>
Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-18084700441210472782017-02-05T15:00:00.002-08:002024-01-09T09:34:24.787-08:00Adonay, The Tetragrammaton, and the Great Isaiah Scroll - c<div style="text-align: justify;"><div style="text-align: center;">By Ronald R. Day, Sr.</div><div style="text-align: center;"><br /></div><div style="text-align: center;">(This needs to be edited)</div><br /></div><div style="text-align: justify;">
The claim is made concerning the <em><strong>New World Translation</strong></em> is that it is inconsistent in in translating Adonay (or as some prefer, Adonai), for in many places it is translated as "Sovereign Lord" and many other places as "Jehovah". For example, in Isaiah 9:8 it is claimed that it is translated as "Jehovah".</div>
<div style="text-align: justify;">
We are not advocates of the <em><strong>New Word Translation</strong></em>, or any other translation as a whole, for we believe that there is room for improvement in all. <br />
<br />
Nevertheless, we do believe that there ia a point of misinformation being spread about how words are translated that needs to be corrected. Actually, the NWT did not "translate" Adonay as "Jehovah", so the writers who make this claim are making misleading statements. And yet, without proper knowledge, we do see how one could come to this conclusion, for the Masoretic text does have Adonay, not the tetragrammaton of God's name, in many places where the NWT has "Jehovah". Why is this?<br />
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<div style="text-align: justify;">
As stated in the back to the 1961 reference edition of the NWT, there are 134 instances in the Masoretic text where the Jewish Sopherim (scribes) claimed that they altered the earlier Hebrew text by substituting Adonay for the tetragrammaton. Isaiah 9:8 is one of those places. The complete list may be found in Appendix 32 of the Companion Bible, which appears to actually be in error in a few places when compared with Ginsburg's listing:<br />
<br /></div>
<div style="text-align: justify;">
We reproduce this Appendix below:</div>
<blockquote style="text-align: justify;">
The 134 Passages Where The Sopherim Altered "Jehovah" to "Adonai".
This Is Appendix 32 From The Companion Bible.
Out of extreme (but mistaken) reverence for the Ineffable Name "Jehovah", the ancient custodians of the Sacred Text substituted in many places "Adonai" (see Appendix 4. viii. 2). These, in the Authorized Version and Revised Version, are all printed "Lord". In all these places we have printed it "LORD", marking the word with an asterisk in addition to the note in the margin, to inform the reader of the fact.
The official list given in the Massorah (107-15, Ginsburg's edition) contains the 134.
Genesis 18:3,27,30,32; 19:18; 20:4. Exodus 4:10,13; 5:22; 15:17; 34:9,9. Numbers 14:17. Joshua 7:8. Judges 6:15; 13:8. 1 Kings 3:10,15; 22:6. 2Kings 7:6; 19:23. Isaiah 3:17,18; 4:4; 6:1,8,11; 7:14,20; 8:7; 9:8,17; 10:12; 11:11; 21:6,8,16; 28:2; 29:13; 30:20; 37:24; 38:14,16; 49:14. Ezekiel 18:25,29; 21:13; 33:17,29. Amos 5:16; 7:7,8; 9:1. Zechariah 9:4. Micah 1:2. Malachi 1:12,14. Psalm 2:4; 16:2; 22:19,30; 30:8; 35:3,17,22; 37:12; 38:9,15,22; 39:7; 40:17; 44:23; 51:15; 54:4; 55:9; 57:9; 59:11; 62:12; 66:18; 68:11,17,19,22,26,32; 73:20; 77:2,7; 78:65; 79:12; 86:3,4,5,8,9,12,15; 89:49,50; 90:1,17; 110:5; 130:2,3,6. Daniel 1:2; 9:3,4,7,9,15,16,17,19,19,19. Lamentations 1:14,15,15; 2:1,2,5,7,18,19,20; 3:31,36,37,58. Ezra 10:3. Nehemiah 1:11; 4:14. Job 28:28.
To these may be added the following, where "Elohim" was treated in the same way :-
2 Samuel 5:19-25; 6:9-17} Where the Authorized Version has "LORD."
1 Chronicles 13:12; 14:10,11,14,16; 16:1. Psalm 14:1,2,5; 53:1,2,4,5.} Where in Authorized Version and Revised Version it still appears as "God". It is printed "GOD" in the Companion Bible.</blockquote>
<div style="text-align: justify;">
Where to find the Appendixes online:<br />
<a href="http://www.therain.org/appendixes/" target="_blank">http://www.therain.org/appendixes/</a><br />
<a href="http://www.biblestudysite.com/cbapend.htm" target="_blank">http://www.biblestudysite.com/cbapend.htm</a>
<a href="http://www.heavendwellers.com/hd_appendixes_to_companion.htm" target="_blank">http://www.heavendwellers.com/hd_appendixes_to_companion.htm</a></div>
<div style="text-align: justify;">
<br />
The list given by Bullinger has been shown to be in error in a few places; but the New World Translation has the corrected listing in its Appendix:</div>
<blockquote style="text-align: justify;">
Following is a list of these 134 places, according to Ginsburg's Massorah, Vol. I, pp. 25, 26, [section] 115:
Ge 18:3,27,30,31,32; 19:18; 20:4;
Ex 4:10,13; 5:22; 15:17; 34:9,9;
Nu 14:17;
Jos 7:8;
Jg 6:15; 13:8;
1 Ki 3:10,15; 22:6;
2 Ki 7:6; 19:23;
Ezr 10:3;
Ne 1:11; 4:14;
Job 28:28;
Ps 2:4; 16:2; 22:30; 30:8; 35:17,22,23; 37:13; 38:9,15.22; 39:7; 40:17; 44:23; 51:15; 54:4; 55:9; 57:9; 59:11; 62:12; 66:18; 68:11,17,19,22,26,32; 73:20; 77:2,7; 78:65; 79:12; 86:3,4,5,8,9,12,15; 89:49,50; 90:1,17; 110:5; 130:2,3,6;
Isa 3:17,18; 4:4; 6:1,8,11; 7:14,20; 8:7; 9:8,17; 10:12; 11:11; 21:6,8,16; 28:2; 29:13; 30:20; 37:24; 38:14,16; 49:14;
La 1:14,15,15; 2:1,2,5,7,18,19,20; 3:31,36,37,58;
Eze 18:25,29; 21:9; 33:17,20;
Da 1:2; 9:3,4,7,9,15,16,17,19,19,19;
Am 5:16; 7:7,8; 9;1;
Mic 1:2;
Zec 9:4;
Mal 1:12,14.</blockquote>
<div style="text-align: justify;">
Notwithstanding, the validity of Ginsburg's findings has also been questioned. And, indeed, some of the places given his conclusions should be questioned. Lawrence Schiffman is of the view that the emendations theory of Ginsburg, and supported by Bullinger, is a mistaken understanding of the Massorah. Also Nehemiah Gordon, who has worked with Emanuel Tov, is of similar view, that Ginsburg basically was in error.<br />
<br /></div>
<div style="text-align: justify;">
Nevertheless, the Great Isaiah Scroll (of the Dead Sea Scrolls) has the form often transliterated as Adonay (or Adoni*), not Jehovah, in Isaiah 9:8. This indicates that the listing of the Jewish Sopherim may not be totally accurate.<br />
=========
<br />
<span style="color: #274e13; font-family: "times" , "times new roman" , serif; font-size: medium;">*Adoni: The Hebrew words Adony (my Lord) and Adonay (My Sovereign/Supreme Lord) differ only in that the Masoretic scribes added the extra vowel point to make a distinction. This was not done until several centuries after Jesus died. In the original Hebrew text there is no distinction between the words "Adony" and "Adonay". Thus some argue that the reason that Adonay appears only to refer to Jehovah is that the scribes deliberately added the vowel point only where they thought there was a reference to Jehovah, thus distinguishing the word from Adony (my Lord). For this reason many believe that several of the places where "Adonai" appears in the Masoretic text should actually should read "adony", and Isaiah 6:1 is one of those places. With this line of reasoning we tend to be in agreement, although some make the claim that the vowel point should have been added in Psalm 110:1, which we definitely do not agree with.</span><br />
<br />
We do find that the Great Isaiah Scroll supports Ginsburg's list in the following places, exactly as claimed, but the Masoretic text has adonay (or adony*) in these places: Isaiah 3:18; 6:11; 7:14; 8:7; 21:16; 28:2; 37:24. Thus in these verses, the Great Isaiah Scroll has the tetragrammaton rather than Adonai (or Adony) as in the Masoretic text.</div><div style="text-align: justify;"><br /></div>
<div style="text-align: justify;">
On the other hand, there are a number of scriptures in Isaiah that were claimed to originally have the tetragrammaton, but such is not supported by the Great Isaiah Scroll: Isaiah 3:17; 4:4; 6:1,8; 7:20; 9:17; 10:12; 11:11; 21:6,8; 29:13; 30:20; 38:14,16; 49:14. In other words, in these instances, the tetragrammaton does not appear in the Great Isaiah Scroll, even though Gingsburg claims that the tetragrammaton originally appeared in these verses. A translation of the Great Isaiah Scroll can be found at:</div>
<div style="text-align: justify;">
<a href="http://www.ao.net/~fmoeller/qa-tran.htm" target="_blank">http://www.ao.net/~fmoeller/qa-tran.htm</a><br />
<br /></div>
<div style="text-align: justify;">
What does this mean? Simply that there are more instances of the claims of Ginsburg that are not supported by the Great Isaiah Scroll than are supported. Assuming (and we point out that this is an assumption, although we consider this assumption to be more likely than the assumption that the changes were made before the Great Isaiah Scroll was copied) that the Great Isaiah Scroll does accurately represent the original writings, then the claims made for the Jewish Sopherim for the latter list of scriptures is inaccurate. We assume that the Great Isaiah Scroll would be more accurate than the list attributed to the Jewish Sopherim, thus this also throws some doubt on the accuracy of the list for the scriptures in other books, not just that of the book of Isaiah.<br />
<br /></div>
<div style="text-align: justify;">
The claim many make, however, is that the changes to the text were made before 300 BCE, whereas the Isaiah Scroll is dated later than this. The claim is that these changes were done by the Sopherim (scribes: plural noun form of the verb, caphar, Strong's #5608), and that it was done under the supervision of Ezra and Nehemiah, and that it was done around 410 to 300 BCE. The scriptures cited are Nehemiah 8:8,9 and Ezra 7:6,11, by which it is claimed that Nehemiah and Ezra were authorized to edit the text. Actually, all that we read is that Ezra was a scribe, a copyist, one of the Sopherim. There is nothing in the verses giving him or anyone else authorization to change the text. There is no actual evidence that changes were made to the Holy Name that early. Therefore, we believe the Great Isaiah Scroll is more accurate than the assumption that Ezra and Nehemiah made any changes.<br />
<br /></div>
<div style="text-align: justify;">
The list of 134 places is obtained from a work of notes attributed to the Sopherim (the Scribes) which have been combined to form part of what is called Gingsburgh's Massorah. It is alleged from these notes that the Sopherim claimed they changed YHWH (Yod-He-Waw-He) to 'DNY (ALEPH-DALET-NUN-YOD) in the 134 places. 'DNY, without the "<a href="https://en.wikipedia.org/wiki/Kamatz" target="_blank">quamets</a>" point, is often transliterated as "adony" or "adoni", meaning, "my Lord.<br />
<br />
However, these alleged changes are disputed by some.</div>
<div style="text-align: justify;">
<br />
Something else we need to note is that there were no vowel points in the Hebrew text until several centuries after Christ. The Masoretes added the vowel point to ADNY in places where they believed that ADNY referred to Jehovah, to form the word we often transliterate as Adonai, or Adonay. According the legends, these 134 alleged changes occurred approximately from 410 BCE to 300 BCE, with the claim that Ezra and Nehemiah were authorized (by someone, but, as yet, we have not been able to find 'who' supposed authorizedly them) to edit, and change, allegedly, improve, the text. We, however, doubt that such changes were made until much later. We certainly cannot see either Ezra or Nehemiah as having anything to do with changing the text, especially concerning the Most Holy Name. The Isaiah Scroll can be seen to indicate that the changes were made later, but one can read the evidence different ways so as to make it fit the legend. The LXX (Septuagint) is sometimes cited as proof of an earlier change, but actually cannot be used as proof either one way or the other.<br />
<br /></div>
<div style="text-align: justify;">
Evidently, the tradition of replacing another name for the holy name, at least orally, had actually begun long before the exile to Babylon, with many calling upon the name "Baal/Baalim", meaning "Master, Lord", instead of Jehovah. (1 Kings 18:6; Jeremiah 12:16; 23:27) Please note that Israelites "Baal" worshipers often did not outright reject the Law of Jehovah; they most often tried to blend Baal worship into the Holy Writings. After 332 BCE, with the growing influence of Hellenistic philosophy and culture, the practice turned, at least orally, to calling upon the name of Adonai, instead of Jehovah.<br />
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The false teaching was being promoted that the holy name should not be pronounced, and certain scriptures have been misused to promote that claim. The Greek form often transliterated as "Adonis" corresponds with the Hebrew, Adony, or, by extension, Adonay, but as far as we have been able to determine, no written Greek translation has "Adonis" as a substitute for the holy name; they usually have a form of kurios substituted for the holy name. We have come to the conclusion that Hellenistic influence brought forth two general forms of apostasy, often within the same Jewish leaders: (1) a blending of Hellenistic mythology into and alongside the Bible; (2) a development of traditional laws and doctrines aimed at maintaining Jewish leadership and a separateness from Hellenistic influence. -- Matthew 12:1-8; 15:2-6; Mark 7:3-9; Luke 6:1-11; Colossians 2:8; 1 Peter 1:18
For more information on the holy name, see:
<a href="https://nameofyah.blogspot.com/p/on-this-site.html" target="_blank">https://nameofyah.blogspot.com/p/on-this-site.html</a><br />
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Thus, the disobedient Sopherim (Scribes) are the ones who are more than likely responsible for any substitutions of a form of adon in the Hebrew text, not Ezra or Nehemiah. We have no actual way of knowing when the changes were made to the text, but, in keeping with other findings, it probably was somewhere toward the latter half of the first century AD.</div>
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<strong>Related Links</strong><br />
<a href="http://jesusnotyhwh.blogspot.com/2017/08/psa110-1.html" target="_blank">Psalm 110:1 - The "Lord" of David</a><br />
<a href="http://jesusnotyhwh.blogspot.com/2016/10/john-1241.html" target="_blank">Isaiah Saw His Glory — John 12:41</a><br />
<a href="http://jesusnotyhwh.blogspot.com/2016/12/gen18.html" target="_blank">Abraham and the Three Angels</a><br />
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The following links are provided for further research although we may not agree with all statements or conclusions of the writers:<br />
<a href="http://www.oocities.org/heartland/woods/8172/html/hr-2-1-02.html" target="adonay">The Emendations of the Sopherim</a><br />
<a href="http://www.godsway.org/Proper%20Name%2010.htm" target="134">The Companion's Bible's Appendix 32</a><br />
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An examination of the Appendix and a comparison with the New World Translation's Appendix and Ginsburg.
References in some forums online:
<a href="http://groups.yahoo.com/group/Messianic_Apologetic/message/3069/">http://groups.yahoo.com/group/Messianic_Apologetic/message/3069/</a>
<a href="http://lists.ibiblio.org/pipermail/b-hebrew/2005-May/023341.html" target="134">http://lists.ibiblio.org/pipermail/b-hebrew/2005-May/023341.html</a><br />
<a href="http://lists.ibiblio.org/pipermail/b-hebrew/2002-September/thread.html#13944" target="134">http://lists.ibiblio.org/pipermail/b-hebrew/2002-September/thread.html#13944</a><br />
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<br />Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-14948369860666676702017-01-01T16:50:00.000-08:002020-04-01T10:10:29.666-07:00Does Jehovah Mean "God is Mischief"?<div class="separator" style="clear: both; text-align: center;">
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Some have tried to make it appear that the word "Jehovah" means "God is Mischief," or "God of Ruin," or something similar. The way they do this is by my separating the English word into two words "Je" and "hovah", and claim that "Je" means God and "Hovah" means mischief. Evidently, it is being imagined and assumed that "JE" is a transliteration of Strong's <a href="https://www.studylight.org/lexicons/hebrew/3050.html" target="_blank">#3050</a>, often transliterated into English as Yah or Jah, and the they imagine and assume that HOVAH is from Strong's <a href="https://www.studylight.org/lexicons/hebrew/1943.html" target="_blank">#1943</a>, which is rendered as "mischief" in some translations. Strong's #3050, however does not mean "God", but rather it is a short form of Strong's <a href="https://www.studylight.org/lexicons/hebrew/3068.html" target="_blank">#3068</a>, that is, it is a short form of the Hebrew form of the Holy Name.<br />
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The form of argument represented above is actually false association designed to give a desired conclusion, which is often also a false conclusion since it is based on a false association.<br />
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The problem is that Jehovah is not derived from Strong's <a href="https://biblehub.com/hebrew/3050.htm" target="_blank">#3050</a> + <a href="https://biblehub.com/hebrew/1943.htm" target="_blank">#1943</a>, but rather is an English transliteration from the verb provided in the Masoretic Hebrew text, which Strong gives the number of <a href="https://biblehub.com/hebrew/3068.htm" target="_blank">#3068</a>. The root of this verb is Strongs <a href="https://biblehub.com/hebrew/1961.htm" target="_blank">#1961</a>, the infinitive, "to be". The Hebrew form for "Jehovah" is actually the third person masculine singular form of that verb, meaning "He is" or "He becomes" or "He will be", etc. As expressed in Exodus 3:14 in the first person form, it is often translated as "I am", "I become", or "I will be", etc. The full expression in Exodus 3:14 is "I am who I am", or "I will be who I will be", etc. The name thus is referring to WHO God is, all that HE IS, all of His attributes, including his loyalty to fulfilling his promises.<br />
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<br />Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com5tag:blogger.com,1999:blog-2526639682918659406.post-41192916140036712622017-01-01T13:08:00.008-08:002023-05-31T17:56:06.623-07:00Is Jehovah a Man-Made Name?The claim is being made that it has been established that the "name Jehovah is not God's name."<br />
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Evidently, this is based on the man-made assumption that if it is not pronounced as it was originally pronounced in ancient Hebrew, then it is "not God's name."<br />
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The idea that the Holy Name has be pronounced and spelled as it was originally pronounced or spelled in order for it to be God's name is actually what is man-made. God never presented such an idea. You will not find such a thought ever presented in the Bible. Such a doctrine is itself man-made.<br />
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If that idea is true, then every English form of any name from the Bible is a "manmade guess" and are not really the names of the persons involved, including any form of the name of God's son, since no one on earth today knows for a certainty what the original Hebrew sounded like. The sounds often used are themselves based on theory, in effect, assumptions.<br />
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In Bible times, names did change in spelling from one language to another as can be seen from Koine Greek of the New Testament, as well as many other writings in various languages from that time.<br />
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As far as the Holy Name being presented in English as "Jehovah", this is a direct transliteration from the Hebrew Masoretic text. I cannot say that this means that this is the way it was originally pronounced; it doesn't really matter. There is no command in the Bible that God's name or any other name has to be pronounced exactly as it was in ancient Hebrew or else it is a false name. This idea is invented by man, is actually a false doctrine.<br />
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Nevertheless, some have produced a hypothesis, which has often been presented as fact, that the Masoretes took vowels from other words (from their words often transliterated as Adonai and/or Elohim) to form their word that transliterates as Jehovah / Yehowah / Iehouah, etc. Thus they claim that "Jehovah" is a hybrid name. However, no evidence that the Masoretes did such a thing can be found; there is no reason to think that the Masoretes did not endeavor to present vowels for the Holy Name as they thought it to have been originally pronounced. No, we do not know that "Jehovah" in English is the exact same way it was pronounced in ancient Hebrew; it is certain that "Jesus" is not the way the name of His son was pronounced in ancient Hebrew. We do not know that Elijah was the way this name was pronounced in ancient Hebrew, nor do we know for a certainty how it was originally pronounced. Indeed, in the New Testament, a transliteration of that name is Elias; the New Testament does not present Elias as being a different name, but as the same name, despite the way many today may speak of the two forms as though they are two different names.<br />
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The truth is we do not know for a certainty how any of the names in the Bible were originally pronounced. Any claim otherwise is false, since once one examines the basis of such claims, one finds many assumptions being presented, often as though fact.<br />
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It is claimed that the literature of the JWs claims that Raymundus Martini coined the form "Jehova", and God's true religion would not need to guess how the name came to be, His true religion would know it from Jesus.<br />
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I am not with the JWs, and we make no claims about any "true religion" except that given by Jesus and the apostles. It is simply a fact that Raymudus Martini never presented the Holy Name as "Jehovah". It is simply a fact that "Jehovah" is a direct transliteration from the Masoretic text which was in existence long before Martini.<br />
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Nevertheless, I do not believe that the JW writers claim to be infallible. Regardless, we should not accept what they say as being fact. There are many out there, including many so-called experts, scholars, etc., who present many of their assumptions as being fact, but one should always look for the basis, to see if what is being said is indeed fact, or based on some kind of assumption(s). In all claims being made to have found the original pronunciation, despite the claims made, if examined closely, one will see that there are assumptions (usually accepted and presented as being facts) of sounds attributed to the ancient Hebrew.<br />
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It is claimed that Jesus did not ever rebuke the Jews for not using it or use any translation of YHWH as Almighty God's name, at least not as recorded in the original Greek NT.<br />
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We do not have the originals of the New Testament writings, but we can see that the name has been changed in the extant <a href="https://en.wikipedia.org/wiki/Biblical_manuscript" target="_blank">Greek NT manuscripts</a>. It is apparent that someone has changed the Holy Name to forms of the words often transliterated as KURIOS and THEOS, and possibly some other words, such as DUNAMIS. If Jesus declared his coming in the name of KURIOS rather than the name prophesied that he was to come in in Deuteronomy 18:15-19, then, according to that prophecy (Deuteronomy 18:20-22), he was actually a false prophet, speaking in the name of another rather than in the name of Jehovah. -- Deuteronomy 18:20.<br />
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It is true that we do not know for a certain why God's Holy Name was changed to other forms in the copies, but there is evidence that suggests that towards the end of the first century and the beginning of the second century, the Jews were confiscating and destroying all Christian writings that contained the Holy Name. Thus, we can see how Christian copyists might have changed the Holy Name to other words in order to keep the Jews from destroying all copies of what became the NT. Additionally, evidence suggests that they did the same with the LXX.<div><br /></div><div>For related studies, see:<br /><a href="https://nameofyah.blogspot.com/p/fake.html" target="_blank">Fake Name?</a><br /><br /><br />
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<br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi28wGV33JCqWXY2cZP1XqDeckod-igSZ9UPZCOROaVi1Dnhkq1xvG0VbsPPiKfm-BRDJYm2LAQV5q8ybn9zirN_M7EmzkfE9otkLhzqYBfQC-jTejMb1PxTtywaqPcmU8jVVK262uhqrl9/s244/yhvhb.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="137" data-original-width="244" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi28wGV33JCqWXY2cZP1XqDeckod-igSZ9UPZCOROaVi1Dnhkq1xvG0VbsPPiKfm-BRDJYm2LAQV5q8ybn9zirN_M7EmzkfE9otkLhzqYBfQC-jTejMb1PxTtywaqPcmU8jVVK262uhqrl9/s0/yhvhb.jpg" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><br /></div>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com2tag:blogger.com,1999:blog-2526639682918659406.post-22298209928597758692016-12-27T06:57:00.000-08:002020-04-12T13:33:21.577-07:00Greg Stafford: "Jehovah" and the Jehovah's Witnesses (PDF link)<div data-mce-style="text-align: justify;" style="color: #333333; font-family: Georgia, "Times New Roman", "Bitstream Charter", Times, serif; font-size: 16px; text-align: justify;">
We are providing a link to the first chapter of Greg Stafford's 3rd Edition of Jehovah's Witnesses Defended. This Chapter has the title:</div>
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<em><strong>“Jehovah” and Jehovah’s Witnesses</strong></em></div>
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The file is PDF.</div>
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<a data-mce-href="http://www.elihubooks.com/data/topical_index/000/000/087/JWD3_Chap_1_COMPLETE.pdf" href="http://www.elihubooks.com/data/topical_index/000/000/087/JWD3_Chap_1_COMPLETE.pdf" target="_blank">http://www.elihubooks.com/data/topical_index/000/000/087/JWD3_Chap_1_COMPLETE.pdf</a></div>
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This chapter provides extensive background information concerning the holy name and its usage throughout the Bible. The author, Greg Stafford, evidently no longer supports the JW organization. Of course, we present this, not to defend the JW organization, but we do believe in God's Holy and we believe the information should be of great concern to every Bible student, regardless of denominational ties. We do not necessarily agree with all of Stafford's conclusions, but most of the information is very useful.</div>
Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-49179169350743221962016-12-20T09:28:00.000-08:002018-01-12T08:35:07.860-08:00"Praise the Lord" vs. "Praise Jehovah"<div style="color: #333333;">
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">By Ronald R. Day, Sr.</span></div>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br />The expression "Praise the Lord" appears 32 times in the King James Version. In every instance, however, it is apparent that "the Lord" has replaced the holy name (Yahweh/Jehovah).</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><a data-mce-href="http://www.biblestudytools.com/search/?q=%22Praise+the+Lord%22&c=&t=kjv&ps=50&s=Bibles" href="http://www.biblestudytools.com/search/?q=%22Praise+the+Lord%22&c=&t=kjv&ps=50&s=Bibles" target="_blank">CLICK HERE</a> to see a list of the scriptures from the King James Version that contain the phrase "Praise the Lord":</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In the <b><i>American Standard Version</i></b><em> </em>translation, "Praise the Lord" appears only <a data-mce-href="http://www.biblestudytools.com/search/?q=%22Praise%20the%20Lord%22&t=web" href="https://www.biblestudytools.com/search/?s=bibles&q=%22Praise+the+Lord%22&t=asv&c=all" target="_blank">once</a>, in Romans 15:11, where it is evident that "the Lord", transliterated from the Greek as KURIOS, has been substituted for the Holy name. The quote is from Psalm 117:1:</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="background-color: white;">O praise Jehovah, all ye nations; Laud him, all ye peoples.</span> (<b><i>American Standard Version</i></b>)</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The <b><i>American Standard Version</i></b>, which usually renders the Holy Name in the Old Testament as "<a data-mce-href="http://www.biblestudytools.com/search/?s=bibles&q=Jehovah&t=asv&c=all" href="http://www.biblestudytools.com/search/?s=bibles&q=Jehovah&t=asv&c=all" target="_blank">Jehovah</a>", has <a data-mce-href="http://www.biblestudytools.com/search/?s=bibles&q=%22Praise+Jehovah%22&t=asv&c=all" href="http://www.biblestudytools.com/search/?s=bibles&q=%22Praise+Jehovah%22&t=asv&c=all" target="_blank">"Praise Jehovah" 18 times</a>, and <a data-mce-href="http://www.biblestudytools.com/search/?s=bibles&q=%22Praise+ye+Jehovah%22&t=asv&c=all" href="http://www.biblestudytools.com/search/?s=bibles&q=%22Praise+ye+Jehovah%22&t=asv&c=all" target="_blank">"Praise ye Jehovah" 25 times</a></span></div>
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<strong><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Conclusion:</span></strong></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In actuality the phrase "Praise the Lord", so often heard in discourses, songs, prayers and testimonies, does not actually appear in the Bible at all. The Holy Name appears over 6,000 times in the extant Hebrew Scriptures (Old Testament). How many times it should appear in the NT cannot be accurately determined, because in the extant Greek NT manuscripts the Holy Name has been replaced with other words, such as Kurios (Lord), Theos (God), Dunamis (Power), etc.</span></div>
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<strong><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Questions:</span></strong></div>
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Should we not be endeavoring to give praise by using the holy name of the only true God and by refraining from substituting titles or other words for his holy name?</span></i></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">First, we should note that it is not wrong to use the title "Lord" in reference to Jehovah, for he certainly is "the Lord of all the earth" (Joshua 3:11; Psalm 97:5), "Lord of lords" (Deuteronomy 10:17; Psalm 136:3), "Lord of kings" (Daniel 2:47), "Lord of heaven" (Daniel 5:23); "Lord of heaven and earth" (Matthew 11:25), etc. However, our concern should be pertaining to how many make the title appear to be his name by substituting the title in places where the Holy Name should be used, especially in scriptural references where it is apparent that such titles have been substituted for the holy name. Many translations change the Holy Name to "the LORD," "LORD" or to "GOD." Doing this actually presents a lie, for God's Holy Name is definitely not either "LORD" or "GOD". We believe one should endeavor to use translations that do not change the Holy Name, but almost all do not have the Holy Name in the New Testament. If one read such translations, it would be best to NOT join with the translations that change God's Holy Name, but rather restore that name at appropriate places. Nevertheless, it is not for us to pass any kind of judgment on those who do not restore the Holy Name.</span><br />
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<i><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Should we not update the hymns to reflect the Holy Name at a appropriate places?</span></i><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Yes, we believe this should be done. We had hoped to present a "Holy Name" edition of the <b><i>Hymns of Dawn</i></b>, but so far other things have prevented us in this endeavor. Perhaps we will eventually do so, if God wills. "Praise the Lord" in hymns. however, can easily be changed to "Praise to Jah".</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Exodus 3:15</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">God said to Moses again, You shall say this to the sons of Israel, Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This <i>is</i> My name forever, and this <i>is</i> My memorial from generation to generation. -- Green's Literal.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Psalms 106:48</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Blessed be Jehovah, the God of Israel, From everlasting even to everlasting. And let all the people say, Amen. Praise ye Jehovah. -- American Standard Version</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Psalms 7:17</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I will thank Jehovah according to His righteousness, and will praise the name of Jehovah most high. -- Green's Literal.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Psalms 22:22</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I will declare Your name to My brothers; I will praise You in the midst of the assembly. -- Green's Literal.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Psalm 113:1</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Praise Yah! Praise, you servants of Yahweh, Praise the name of Yahweh. -- World English.</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Or, with "Jah" and "Jehovah" supplied: Praise Jah! Praise, you servants of Jehovah, Praise the name of Jehovah.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">See also:</span></div>
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<a href="http://nameofyah.blogspot.com/2016/11/name-nt.html" target="_blank"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The Holy Name in the New Testament</span></a></div>
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Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-41658371772165604932016-11-21T18:11:00.004-08:002021-09-13T14:39:25.227-07:00The Holy Name in the New Testament<div style="color: #333333; font-family: Georgia, "Times New Roman", "Bitstream Charter", Times, serif; font-size: 16px;">
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<span style="color: #333333; font-family: "georgia" , "times new roman" , "bitstream charter" , "times" , serif;">Exodus 3:15 - And God said to Moses again, You shall say this to the sons of Israel, Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is My memorial from generation to generation. -- Green's Literal.</span></div>
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<br /></div></blockquote><p>(This study has not yet been updated in formatting and links. Formatting may not be consistent, and links may not work. Some wording needs to be edited for greater accuracy and clarity.) </p>
<div data-mce-style="text-align: justify;" style="color: #333333; font-family: Georgia, "Times New Roman", "Bitstream Charter", Times, serif; font-size: 16px; text-align: justify;"><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnRqAMRQqqA1Zr5srbUDnsqXRfkfUbLGP_N0Yczs2kEM__FBY4IX7uuWy2y274V2VXbkWLEoK-FJtsHShI9nK0AqLEUFT-BJj30KLNMhPmcShusIDCKXsYlmiFmdNtX4nHZ-S4JQQ6GJbm/s966/tuxpi.com+-+tetragrammaton.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="634" data-original-width="966" height="131" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnRqAMRQqqA1Zr5srbUDnsqXRfkfUbLGP_N0Yczs2kEM__FBY4IX7uuWy2y274V2VXbkWLEoK-FJtsHShI9nK0AqLEUFT-BJj30KLNMhPmcShusIDCKXsYlmiFmdNtX4nHZ-S4JQQ6GJbm/w200-h131/tuxpi.com+-+tetragrammaton.jpg" width="200" /></a></div>In the past century there has been a controversy as to why the Holy Name does not appear in the Christian Scriptures, commonly called the New Testament. On one side, we have the "Jehovah's Witnesses" and various "Sacred Name" groups as well as many others that claim that the New Testament writers did use the Holy Name, but that it was changed to other words and all manuscripts that contained the name were destroyed. The opposite camp claims that the New Testament writers did not use the Holy Name, else God would have seen to it that it would have remained in the extant manuscripts. We believe that the New Testament writers did indeed use the Holy Name, and we believe that the both the Old Testament and the New Testament, taken together, give us reasonable information to come to this conclusion.</div>
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We will first present some history and our reasons for believing that the NT writers did indeed use the Holy Name (often rendered into English as Jehovah or Yahweh), and then look at the counter-arguments.</div>
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We read in Exodus 3:15, that Jehovah states that this would be his name forever, and that his name would his memorial to all generations. From reading this scripture, we conclude that the Holy Name was meant to be used for all eternity, that it was not some temporary arrangement with Moses (as some have claimed).</div>
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Part of the Law that was given was the famous ten commandments. The first of these commandments reads: </div>
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<span style="color: #333333; font-family: "georgia" , "times new roman" , "bitstream charter" , "times" , serif;">Exodus 20:2-3 - I am Jehovah your God, who has brought you out from the land of Egypt, from the house of bondage. You shall not have any other gods before Me. -- Green's Literal.</span></blockquote>
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Of course, most people are not aware of the Holy Name as part of this commandment, since most translations have changes the Holy Name to "the LORD," making it read something like: "I am the LORD your God." After the warning of not serving the idols of the heathen, Jehovah says: "<span face=""helvetica" , "arial" , sans-serif" style="background-color: #e7e3ef; color: black; font-size: 14px; text-align: -webkit-left;">I </span><i style="background-color: #e7e3ef; color: black; font-family: helvetica, arial, sans-serif; font-size: 14px; text-align: -webkit-left;">am</i><span face=""helvetica" , "arial" , sans-serif" style="background-color: #e7e3ef; color: black; font-size: 14px; text-align: -webkit-left;"> Jehovah your God, a jealous God</span>." -- Exodus 20:5. Green's Literal.</div>
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Jehovah considered the use of his name to be a very serious matter. As part of the Law given to the children of Israel, he said: "<span face=""helvetica" , "arial" , sans-serif" style="color: black; font-size: 14px; text-align: -webkit-left;">be watchful in all that I have said to you. And you shall not mention another god by name; it shall not be heard from your mouth.</span>." (Exodus 23:13, Green's Literal) Jehovah is here speaking of the manner of swearing, as recorded in Deuteronomy 6:13; 10:20: "<span face=""helvetica" , "arial" , sans-serif" style="background-color: #e7e3ef; color: black; font-size: 14px; text-align: -webkit-left;">You shall fear [reverence] Jehovah your God, and you shall serve Him, and you shall swear by His name.</span>" It should be evident that from this command, it was God's intentions that his people should use his name, Jehovah, not hide it.</div>
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Joshua later reiterated this to children of Israel, saying: </div>
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<span style="color: #333333; font-family: "georgia" , "times new roman" , "bitstream charter" , "times" , serif;">Joshua 23:6-8 - And you shall be very strong to keep and to do all that is written in the book of the Law of Moses, so as not to turn aside from it to the right or to the left; so as not to go in among these nations, these who are left with you; and that you do not make mention of the name of their gods, nor shall you swear, nor shall you serve them, nor shall you bow yourselves to them. But you shall cling to Jehovah your God, as you have done until today. -- Green's Literal. ****</span></blockquote>
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While the children of Israel wandered in the wilderness, however, there were times when they did venture off into worship of the heathen gods. One account is recorded in Numbers 25:1-4:</div>
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Israel abode in Shittim; and the people began to play the prostitute with the daughters of Moab: for they called the people to the sacrifices of their gods; and the people ate, and bowed down to their gods. Israel joined himself to Baal-peor: and the anger of Jehovah was kindled against Israel. Jehovah said to Moses, Take all the chiefs of the people, and hang them up to Jehovah before the sun, that the fierce anger of Jehovah may turn away from Israel. Moses said to the judges of Israel, Kill you everyone his men who have joined themselves to Baal-peor.</div>
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Who was this god called "Baal-peor" (Baal of Peor)? According to Easton's Bible Dictionary, Baal-peor means "Lord of the opening"*, a god of the Moabites (Numbers 25:3; 31:16; Joshua 22:17) According to the Jamieson, Faussett, Brown commentary: "-- Baal was a general name for "lord," and Peor for a "mount" in Moab. The real name of the idol was Chemosh, and his rites of worship were celebrated by the grossest obscenity. In participating in this festival, then, the Israelites committed the double offense of idolatry and licentiousness."** Jehovah gave the Israelites a great lesson in his jealousy by the execution of all who had joined themselve to Baal ("Lord") worship.<br />
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*Easton, Matthew George. "Entry for Baal-peor". Easton's Bible Dictionary.<br />
<a data-mce-href="http://www.biblestudytools.net/Dictionaries/EastonBibleDictionary/ebd.cgi?number=T398" href="http://www.biblestudytools.net/Dictionaries/EastonBibleDictionary/ebd.cgi?number=T398" target="_blank">http://www.biblestudytools.net/Dictionaries/EastonBibleDictionary/ebd.cgi?number=T398</a>.<br />
**Jamieson, Robert, D.D. "Commentary on Numbers 25".<br />
Commentary Critical and Explanatory on the Whole Bible.<br />
<a data-mce-href="http://bible.crosswalk.com/Commentaries/JamiesonFaussetBrown/jfb.cgi?book=nu&chapter=025" href="http://bible.crosswalk.com/Commentaries/JamiesonFaussetBrown/jfb.cgi?book=nu&chapter=025" target="_blank">http://bible.crosswalk.com/Commentaries/JamiesonFaussetBrown/jfb.cgi?book=nu&chapter=025</a>.<br />
1871.<br />
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One might wonder what attracted the Israelites to worship this idol? No doubt the young women of the Moabites did have a large influence upon the men of Israel to join in with this worship. No doubt the gaiety of the climate made it very easy to slide into this idolatrous worship. The apostle Paul wrote concerning these events, that they are examples for Christians, lest they also be overtaken in worship of the idols common to our day. We reproduce below Matthew Henry's comments concerning this, as do seem to be very apt for our lesson. We have arranged in paragraphs and added a few word in brackets to make it more readable:</div>
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The sin of Israel, to which they were enticed by the daughters of Moab and Midian; they were guilty both of corporal and spiritual whoredoms, for Israel joined himself unto Baal-peor, v. 3. Not all, nor the most, but very many, were taken in this snare. Now concerning this observe:</div>
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1. That Balak, by the advice of Balaam, cast this stumbling-block before the children of Israel, Rev. 2:14. Note, Those are our worst enemies that draw us to sin, for that is the greatest mischief any man can do us. If Balak had drawn out his armed men against them to fight them, Israel [would] had bravely resisted, and no doubt [would] had been more than conquerors; but now that he sends his beautiful women among them, and invites them to his idolatrous feasts, the Israelites basely yield, and are shamefully overcome: those are smitten with this harlots that could not be smitten with his sword. Note, We are more endangered by the charms of a smiling world than by the terrors of a frowning world.</div>
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2. That the daughters of Moab were their tempters and conquerors. Ever since Eve was first in the transgression the fairer sex, though the weaker, has been a snare to many; yea strong men have been wounded and slain by the lips of the strange woman (Prov. 7:26), witness Solomon, whose wives were shares and nets to him Eccl. 7:26.</div>
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3. That whoredom and idolatry went together. They first defiled and debauched their consciences, by committing lewdness with the women, and then were easily drawn, in complaisance to them, and in contempt of the God of Israel, to bow down to their idols. And they were more likely to do so if, as it is commonly supposed, and seems probable by the joining of them together, the uncleanness committed was a part of the worship and service performed to Baal-peor. Those that have broken the fences of modesty will never be held by the bonds of piety, and those that have dishonoured themselves by fleshly lusts will not scruple to dishonour God by idolatrous worships, and for this they are justly given up yet further to vile affections.</div>
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4. That by eating of the idolatrous sacrifices they joined themselves to Baal-peor to whom they were offered, which the apostle urges as a reason why Christians should not eat things offered to idols, because thereby they had fellowship with the devils to whom they were offered, 1 Co. 10:20. It is called eating the sacrifices of the dead (Ps. 106:28), not only because the idol itself was a dead thing, but because the person represented by it was some great hero, who since his death was deified, as saints in the Roman church are canonized.</div>
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5. It was great aggravation of the sin that Israel abode in Shittim, where they had the land of Canaan in view, and were just ready to enter and take possession of it. It was the highest degree of treachery and ingratitude to be false to their God, whom they had found so faithful to them, and to eat of idol-sacrifices when they were ready to be feasted so richly on God's favours.</div>
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<span style="color: #333333; font-family: "georgia" , "times new roman" , "bitstream charter" , "times" , serif; font-size: 16px; text-align: justify;">II. God's just displeasure against them for this sin. Israel's whoredoms did that which all Balaam's enchantments could not do, they set God against them; now he was turned to be their enemy, and fought against them. So many of the people, nay, so many of the princes, were guilty, that the sin became national, and for it God was wroth with the whole congregation.</span></blockquote>
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1. A plague immediately broke out, for we read of the staying of it (v. 8), and of the number that died of it (v. 9), but no mention of the beginning of it, which therefore must be implied in those words (v. 3), The anger of the Lord was kindled against Israel. It is said expressly (Ps. 106:29), The plague broke in. Note, Epidemical diseases are the fruits of God's anger, and the just punishments of epidemical sins; one infection follows the other. The plague, no doubt, fastened on those that were most guilty, who were soon made to pay dearly for their forbidden pleasures; and though now God does not always plague such sinners, as he did here, yet that word of God will be fulfilled, If any man defile the temple of God, him shall God destroy, 1 Co. 3:17.</div>
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2. The ringleaders are ordered to be put to death by the hand of public justice, which will be the only way to stay the plague (v. 4): Take the heads of the people (that is, of that part of the people that went out of the camp of Israel into the country of Moab, to join in their idolatries), take them and hang them up before the sun, as sacrifices to God's justice, and for a terror to the rest of the people. The judges must first order them to be slain with the sword (v. 5), and their dead bodies must be hanged up, that the stupid Israelites, seeing their leaders and princes so severely punished for their whoredom and idolatry, without any regard to their quality, might be possessed with a sense of the evil of the sin and the terror of God's wrath against them. Ringleaders in sin ought to be made examples of justice.</div>
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Henry, Matthew. "Commentary on Numbers 25".<br />
Matthew Henry Complete Commentary on the Whole Bible.<br />
<a data-mce-href="http://bible.crosswalk.com/Commentaries/MatthewHenryComplete/ mhc-com.cgi?book=nu&chapter=025" href="http://bible.crosswalk.com/Commentaries/MatthewHenryComplete/%20mhc-com.cgi?book=nu&chapter=025">http://bible.crosswalk.com/Commentaries/MatthewHenryComplete/ mhc-com.cgi?book=nu&chapter=025</a>.<br />
1706.</div>
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Why is all this important? Because to call upon the Holy Name involves worship. For a worshiper of Jehovah to call upon the name of another god in opposition to him, as shown here, Baal (meaning, Lord, Master), does provoke Jehovah's anger. Please note the word "Baal" or "Lord", of itself, is not what angered God, but rather the use of this word in the act of calling upon a false god. In other words, the Hebrew scriptures often uses the word "baal" as a title or description of various ones who are in some position as lord or master. It is even used in reference to husbands. So when God commanded not to make mention of the name of their gods, it is evident that he did not mean that we should not use the words that are used in their name, as those words, as baal, for instance, are used for titles of people throughout the Hebrew Scriptures. Nor does it mean that we should not use the name of the false god when calling attention to the worship of this or that god as being idolatry, for the Bible itself does such by referring to the name of God, as in this instance, Baal. It is the use of the word as a name in the sense that would seem to give approval or seeming legitimacy to the worship of the false god that is being spoken of, as in calling upon the name of such a god in prayer.<br />
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<strong>Was The Holy Name Changed in the New Testament?</strong></div>
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The statement is often made that no one has removed or changed the Holy Name from the New Testament. And yet, if one looks closely at the scriptures it becomes apparent that this is not so. Why do we state this? Because, if no one changed the name in the New Testament, when the New Testament writers quote the Old Testament scriptures that contain the Holy Name, we would find the Holy Name in those New Testament scriptures. What we find, however, is that the Holy Name has been changed to words, such as forms of Kurios, Theos, Dunamis, etc. Thus it is self-apparent that the Holy Name has been changed in the New Testament and changed with other words that are not God's Holy Name, nor do they reflect even the meaning of the Holy Name.</div>
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For instance, let us look at Matthew 4:7:</div>
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Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" -- Matthew 4:7, World English Bible translation (WEB).</div>
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Here Jesus quotes Deuteronomy 6:16: "<span face=""helvetica" , "arial" , sans-serif" style="background-color: #e7e3ef; color: black; text-align: -webkit-left;"><b>Ye shall not tempt Jehovah your God</b></span><span face=""helvetica" , "arial" , sans-serif" style="background-color: #e7e3ef; color: black; font-size: 14px; text-align: -webkit-left;">,</span>." (ASV) It is evident that someone has replaced the Holy Name in Matthew 4:7 in the Greek with a form of Kurios, thus, in effect, changing the Holy Name to Kurios (Lord -- the Greekis without the definite article as it appears in the English). Someone had to change it, else we would find some form of the Holy Name in this verse instead of Kurios. The question is who? Did Jesus change it? If he did, it does not mean that he did not use the Holy Name, it means that he presented the Holy Name as being KURIOS -- Lord. Did Matthew change it? Or did someone else later change it?</div>
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Let us now look at Matthew 22:37:</div>
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Jesus said to him, "'You shall love the Lord (Kurios) your God with all your heart, and with all your soul, and with all your mind.' (WEB)</div>
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Here Jesus quotes Deuteronomy 6:5: "<b>T</b><span face=""helvetica" , "arial" , sans-serif" style="background-color: #e7e3ef; color: black; text-align: -webkit-left;"><b>hou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might</b>.</span>." (ASV) Again, it is self-evident that the Holy Name has been replaced and changed to Kurios. The question is not if someone replaced it. The question is "who?" Should we think that Jesus replaced it? Again, if he did, it does not mean that he was not pronouncing the Holy Name, it would mean that he pronouncing it as KURIOS. Should we think that Jesus followed the disobedient Jews in changing the Holy Name with Kurios? Should we think that Matthew himself replaced the Holy Name?<br />
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Let us look at another scripture, Matthew 23:39:</div>
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For I tell you, you will not see me from now on, until you will say, 'Blessed is he who comes in the name of the Lord.' (WEB)</div>
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Here Jesus quotes the name of the God in whose name he came. Directly it is from Psalm 118:26: "<span face=""helvetica" , "arial" , sans-serif" style="background-color: #e7e3ef; color: black; text-align: -webkit-left;"><b>Blessed be he that cometh in the name of Jehovah</b></span>." (ASV) So again, there is a substitution of the very name of God. Again, it is not a question of if, since it is obvious that the name has been changed, but it is a question of "who?" Did Jesus substitute the Holy Name with Kurios? If so, he was not, as some have claimed not using the Holy Name, but he was using the Holy Name as KURIOS. Did Matthew change it? Or did someone else do so?</div>
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<span style="color: #333333; font-family: "georgia" , "times new roman" , "bitstream charter" , "times" , serif;">There is something else we need to note concerning Jesus' statement in Matthew 23:39. Indirectly, it is a confirmation of Deuteronomy 18:15-20: Deuteronomy 18:15-20 - </span><br />
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<span style="color: #333333; font-family: "georgia" , "times new roman" , "bitstream charter" , "times" , serif;">Jehovah your God shall raise up to you a prophet from among you, of your brothers, one like me; you shall listen to him,[16] according to all that you desired of Jehovah your God in Horeb in the day of the assembly, saying, Let me not hear again the voice of Jehovah my God, nor let me see this great fire any more, lest I die.[17] And Jehovah said to me, They have spoken well, what they have said.[18] I shall raise up a prophet to them from among their brothers, one like you; and I will put My Words in his mouth; and he shall speak to them all that I shall command him.[19] And it shall be, whoever will not listen to My Words which he shall speak in My name, I will require it at his hand.[20] But the prophet who presumes to speak a word in My name, that which I have not commanded him to speak, and who speaks in the name of other gods, even that prophet shall die. -- Green's Literal.</span></blockquote>
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According to these words, if the prophet came in another name than the name designated, then he was to be put to death. Thus, one of the identifying factors of the prophet like Moses would be that he would come in the name of Jehovah. It is obvious that "Kurios" in Matthew 23:39 would not define the name, Jehovah, that Jesus came in. Kurios does not mean the same as Jehovah. And if one claims that Jesus was not using the Holy Name in this verse, then, in effect, it would lead to the question, did Jesus actually say that he had come in the name of a god by the name of Kurios, or did Jesus say he had come in the name of Jehovah, as foretold in Deuteronomy, and thus someone else later changed what he said to "Kurios"?</div>
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Of course, we could go through the entire New Testament this way and ask the same questions concerning the following scriptures, which are either quotes or references to Old Testament scriptures wherein the Holy Name appears, but have been changed to some other word in the New Testament manuscripts as we have them. -- Matthew 1:22; 2:15; 3:3; 4:7; 5:33; 21:9,42; 22:37,44; 23:39; 27:10; Mark 1:3; 11:9,10; 12:11,29,30,36; Luke 3:4; 4:8,12,18,19; 10:27; 13:35; 19:38; 20:37; John 1:23; 12:13,38; Acts 2:20,21,25,34; 3:22; 4:26; 7:30,31,33,37,49; 13:47; 15:17; Romans 4:8; 9:28,29; 15:11; 1 Corinthians 10:26,28; 2 Corinthians 6:17,18; Hebrews 1:10; 7:21; 8:8,9,10,11; 10:16,30; 12:5,6; 13:6; 2:9; John 5:4; 1 Peter 1:25; 3:12. Some others: Matthew 1:20,22,24; 2:13,19; 26:64; Mark 16:19; Luke 1:11; 2:9; 22:69; John 5:4; Acts 2:33; 5:19,31; 7:30,55,56; 8:26,34; 12:7; 12:23; Romans 10:13; Colossians 3:1; Hebrews 1:3,13; 8:1; 10:12; 12:2; 1 Peter 3:22. (This list may not be complete.)<br />
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<strong>Is "Jesus" the Holy Name in the New Testament?</strong></div>
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Some are claiming that the name Jehovah has been replaced with the name of "Jesus" in the New Testament. Therefore, according to this argument, we are no longer to call upon the name of "Jehovah", as did the Israelites, but we are to call upon the name of "Jesus" as the only true God. Actually, the expression "holy name' does not appear in the New Testament, and that expression is never applied to the name of Jesus. While there is actually nothing either in the Old Testament or the New Testament that says that the name "Jehovah" would ever be replaced or changed with/to another name, there are several scriptures have been presented to allegedly support this idea. Among them are these: John 8:58 (with Exodus 3:14); John 17:11; Philippians 2:9,10; Romans 10:13.<br />
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<strong>John 8:58</strong><br />
<strong><br /></strong></div>
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It is claimed in John 8:58 Jesus applies the name Jehovah to himself, when he used the Greek term, "ego eimi". This is then cross-referenced with Exodus 3:14, where Jehovah uses the first person of Hayah (EHYEH), which is usually translated as "I am" by most translators. In reality, Jesus never says that his name is Ego Eimi, in any form or shape that is similar to Jehovah's statement that his name is EHYEH in Exodus 3:14. This thought has to be added to and read into John 8:58. That John 8:58 has no reference to Exodus 3:14 has been dealt with thoroughly in our study: "I am" in John 8:58</div>
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See the following studies:</div>
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<a data-mce-href="http://jesus.rlbible.com/?p=253" href="http://jesusnotyhwh.blogspot.com/2016/09/i-ams.html" target="_blank">"I am" in John 8:58 and Other Verses</a></div>
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<a data-mce-href="http://sonofyah.wordpress.com/2008/10/12/john8-58/" href="http://sonofyah.wordpress.com/2008/10/12/john8-58/" target="_blank">Did Jesus Use the Holy Name? (John 8:58)</a></div>
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John 17:11 I am no more in the world, and these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. -- WEB</div>
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As this reads in the above translation, it appears that God has given God's name to Jesus. If this were really what Jesus was saying, then this would not mean that God changed his name to Jesus, but rather that Jesus would have the name "Jehovah". In other words, if this scripture be taken that God gave his name (Jehovah) to his Son, then we should be calling his Son by the name of Jehovah, not Jesus.<br />
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Actually, many other translations make it clearer as to what Jesus was talking about:</div>
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And no more am I in the world, and these are in the world, and I come unto Thee. Holy Father, keep them in Thy name, whom Thou hast given to me, that they may be one as we; -- Young's Literal<br />
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This makes it clear that what the God of Jesus had given to Jesus were his followers, the sheep. Jay Green's Interlinear reads: "Father Holy, keep them in the name of You, whom you gave to me." This harmonizes with many other scriptures: John 6:37; 10:29; 17:6,9,12,24; 18:9. Thus seen, we see that Jesus was not saying that his God had given to him the name of his God, but that the God of Jesus had to given to him those who were being called out of the world as his sheep.<br />
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<strong>Philippians 2:9,10</strong></div>
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Philippians 2:9 - Therefore God also highly exalted him, and gave to him the name which is above every name;<br />
Philippians 2:10 - that at the name of Jesus every knee would bow, of those in heaven, those on earth, and those under the earth,</div>
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Of course, Philippians 2:9,10 says nothing about the Holy Name. Jehovah (Jehovah), the God and Father of Jesus (Deuteronomy 18:15-19; Matthew 4:4 [Deuteronomy 8:3; Luke 4:4]; Matthew 4:7 (Deuteronomy 6:16); Matthew 4:10 [Exodus 20:3-5; 34:14; Deuteronomy 6:13,14; 10:20; Luke 4:8]; Matthew 22:29-40; Matthew 26:42; Matthew 27:46; Mark 10:6 [Genesis 1:27; Genesis 2:7,20-23]; Mark 14:36; 15:34; Luke 22:42; John 4:3; 5:30; 6:38; 20:17; Romans 15:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; Hebrews 1:9; 10:7; 1 Peter 1:3; Revelation 2:7; 3:2,12), has "given" to Jesus "a name" that is above all other names. This "name", however, is not the appellation "Jesus", for Jesus already had this appellation. The word "name" is being used here in reference to office or station.<br />
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Nor does Philippians 2:10 mean that the name of Jehovah is being replaced with the name of Jesus. The scripture does not say that, but rather simply that at the name of Jesus every knee is to bow to Jehovah who had sent Jesus, and as verse 11 states, this is "to the glory of God, the Father."<br />
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If the name of Jehovah had been replaced by the name of Jesus, then Matthew 23:39 would read: "For I tell you, you will not see me from now on, until you will say, 'Blessed is he who comes in the name of Jesus."<br />
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Romans 10:13 would have read:</div>
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For, "Whoever will call on the name of Jesus will be saved."</div>
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Mark 12:29 would have read:</div>
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Jesus answered, "The greatest is, 'Hear, Israel, Jesus our God, Jesus is one."</div>
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Luke 4:12 would have read:</div>
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Jesus answering, said to him, "It has been said, 'You shall not tempt Jesus your God.'"</div>
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Luke 4:18 would have read:</div>
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"The Spirit of Jesus is on me, Because he anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed,</div>
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Acts 2:34 would have said:</div>
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For David didn't ascend into the heavens, but he says himself, 'Jesus said to my Lord, "Sit by my right hand,</div>
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Acts 3:22 would have said:</div>
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For Moses indeed said to the fathers, 'Jesus God will raise up a prophet to you from among your brothers, like me. You will listen to him in all things whatever he says to you.'</div>
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Acts 7:37 would have said:</div>
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This is that Moses, who said to the children of Israel, 'Jesus God will raise up a prophet to you from among your brothers, like me.'</div>
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Acts 7:49 - would have said:</div>
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'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says Jesus; 'Or what is the place of my rest?</div>
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We could go on, but these scriptures make the point: The name of the God and Father of Jesus, Jehovah, is not replaced by the name of Jesus in the NT; the facts show that the Holy Name, Jehovah, was replaced by "Kurios" or "Theos" (and possibly, "Dunamis" -- Matthew 26:64; Mark 14:62; Luke 22:69), not "Jesus".</div>
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Philippians 2:10,11 - that at the name of Jesus every knee would bow [Greek, Kampto, Strong's #2578], of those in heaven, those on earth, and those under the earth, and that every tongue would confess that Jesus Christ is Lord, to the glory of God, the Father.</div>
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Isaiah 45:23 - By myself have I sworn, the word is gone forth from my mouth [in] righteousness, and shall not return, that to me every knee shall bow [Kara`, Strong's #3766], every tongue shall swear.</div>
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Someone might argue that these two scriptures together show that the name of Jehovah was being replaced with Jesus' name, since the worship due Jehovah is being given to Jesus. Actually, by places the two verses together, it should be apparent that at the name of Jesus every knee should bow to Jehovah. It is only through, or by means of, the name of Jesus that any could bow before the only true God.<br />
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Why is this honor given to Jesus (Philippians 2:11)? Because "God also highly exalted him, and gave to him the name [office] which is above every name." (Philippians 2:9 -- of course it is evident that God's name -- his office -- his position -- is excluded, as shown in 1 Corinthians 15:27) It is not because Jesus is Jehovah, but because the God of Jesus -- Jehovah -- has exalted him to this high position. But that is not all, for this honor is given to Jesus is "to the glory of God, the Father." It is to the glory of the God and Father of Jesus, "the God of our Lord Jesus Christ, the Father of glory", "the only true God". -- Ephesians 1:17; John 17:3.<br />
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We should also note that neither the Hebrew word for worship [Shachah, Strong's #7812], nor the Greek word for worship [Proskuneo, Strong's #4352], is being used in these scriptures. Nevertheless, all will certainly bow before Jesus as the representative of Jehovah.</div>
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See our study on <a data-mce-href="http://jesus.rlbible.com/?p=279" href="http://jesusnotyhwh.blogspot.com/2016/11/rec-worship.html" target="_blank">Jesus Received Worship</a>.<br />
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Not only that, those of the synagogue of Satan will bow before the saints, who will have dominion with Jesus in the age to come. (Daniel 7:14,22,27; Revelation 20:1-6) "For he is not a Jew who is one outwardly... but he is a Jew who is one inwardly, and circumcision is that of the heart." (Romans 2:28, 29) The false "Jews", referred to as liars, are not now worshipping God in spirit and truth in this age, but are still blinded by Satan. (2 Corinthians 4:4; Revelation 12:9) The synagogue of Satan, very evidently, is made up of professing Christians, picked or selected by Satan, to falsify the doctrines of Christ; being a part of the permission of evil. They oppose the spiritually-enlightened ones, and brotherly love is not in them. As those who crucified the Lord will yet be caused to confess and abhor their wickedness, so the opposers of this period will have the shame of seeing, and confessing their wrong doing; and yes, they will worship God, by bowing before and acknowledging the righteousness authority of God's appointed kings and rulers in the age to come. This is further confirmed by Isaiah 60:14. When the blessings are flowing out to all the earth, it will seem to be impossible not to bow before Jesus and his saints to the glory of God. -- Philippians 2:10.<br />
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Philippians 2:9-11 actually states:</div>
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Therefore God also highly exalted him [thus he is not God who exalted him], and gave to him the name which is above every name [thus he is not God who gives him this name]; that at the name of Jesus every knee would bow, of those in heaven, those on earth, and those under the earth, and that every tongue would confess that Jesus Christ is Lord [the one made so by Jehovah], *to the glory of God*, the Father.</div>
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Another scripture to consider in parallel to this is:</div>
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"And David said to all the assembly, Now bless Jehovah your God. And all the assembly blessed Jehovah, the God of their fathers, and bowed down their heads, and worshipped Jehovah, and the king." (1 Chronicles 29:20, American Standard Version)</div>
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One must admit that the worship given to the King is not equal to that Jehovah, nor is the worship given to the One anointed by Jehovah equal to that of Jehovah. Thus the homage given to Jesus is as the representative of God, and to the glory of God. Nothing is said about the homage being equal to that given to Jehovah, anymore than we would say that the worship given to the king of Israel and to Jehovah are equal.<br />
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It is claimed that Philippians 2:11 shows that the kind of worship given to Jesus brings glory to the Father since Jesus is God. While it appears that Isaiah 45:23 is indirectly applied to Jesus by Paul, the idea that Paul meant this to say that Jesus is God who exalted Jesus and gave Jesus the high position has to be read into what is said. Christians who believe that Jesus is the Son of God -- not God Almighty -- have no reason to add the idea that Jesus is Jehovah to the scriptures.<br />
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Again, it is absolutely and positively apparent that the worship -- homage -- given to the Son of God is that which is due to him as the Son of God, the one anointed as King by Jehovah, not as God Almighty who anointed him.<br />
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No one can come to Jehovah but through Jesus (John 14:6), and no other means has been given by Jehovah for salvation than the name of Jesus. (Acts 4:12) Jesus' name means: "Jehovah saves" or Jehovah is savior," which ascribes the actual source of salvation to Jehovah. (John 3:16; Romans 5:8,10; 1 Corinthians 15:57; 2 Corinthian 5:19-21; Titus 3:5,6; Hebrews 13:21; 1 John 4:9,10) Thus to properly bow before Jesus as the spokesperson and one anointed by Jehovah (Deuteronomy 18:15,18,19; Psalm 45:7; Isaiah 61:1; Matthew 12:18; Luke 4:18,21), would essentially be the same as bowing to Jehovah. -- Matthew 10:14; Mark 9:37; Luke 9:48; John 13:20; Romans 1:8; 7:25; 14:26; Philippians 1:11; 2:11.<br />
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Taken in harmony with the context and the rest of the scriptures, there is nothing in Philippians 2:9,10 that would lead us to believe that the Holy Name was being replaced by the name of "Jesus".<br />
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What about Romans 10:13? Does the context of this verse show that the Lord here refers to Jesus? Only if that is what one sees in it. The reference to Joel 2:32 shows that "Jehovah" is being replace by "kurios". The most direct conclusion is that it is Jehovah, the God and Father of Jesus, that is being referred to in Romans 10:13, and that the holy name has been replaced with a form of Kurios.</div>
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Romans 10:13 - For, "Whoever will call on the name of the Lord [Greek, kuriou, without an article] will be saved."</div>
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Joel 2:32 - It will happen that whoever will call on the name of Jehovah shall be saved; For in Mount Zion and in Jerusalem there will be those who escape, As Jehovah has said, And among the remnant, those whom Jehovah calls.</div>
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Indeed, it should be clear that "Kurios" as it appears in the extant manuscripts of Romans 10:13 is being used like a proper personal name, just as Jehovah is being so used in the Joel 2:32. To say that "Lord" here refers to Jesus implies that "Jehovah" is being replaced throughout the New Testament by "Lord" in order to designate Jesus. This, of course, is nonsense, as we have already seen in the examination of Philippians 2:9,10.<br />
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Certainly, Jesus is the means that Jehovah has provided for salvation (John 3:16,17), no one can come to Jehovah but through Jesus (John 14:6), and no other means has been given by Jehovah for salvation than the name of Jesus. (Acts 4:12) Jesus' name means: "Yah[weh] saves" or "Yah[weh] is savior," which ascribes the actual source of salvation to Jehovah. (John 3:16; Romans 5:8,10; 1 Corinthians 15:57; 2 Corinthian 5:19-21; Titus 3:5,6; Hebrews 13:21; 1 John 4:9,10) Thus to properly call upon the name of Jesus as the spokesperson and one anointed by Jehovah (Deuteronomy 18:15,18,19; Psalm 45:7; Isaiah 61:1; Matthew 12:18; Luke 4:18,21), would essentially be the same as calling upon the name of Jehovah. (Matthew 10:14; Mark 9:37; Luke 9:48; John 13:20; Romans 1:8; 7:25; 14:26; Philippians 1:11; 2:11) But to ascertain whether Romans 10:13 is calling Jesus Jehovah, let us go through the tenth chapter of Romans briefly, to see exactly who Paul speaks of.</div>
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Romans 10:1: Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved.</div>
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In verse one, Paul says he prays to God for the salvation of Israel. Who is the God of Israel? This, of course, is Jehovah. (Exodus 16:12; 20:2; 34:32) Through Jesus we learn that the God of Israel -- Jehovah -- is the Father of Jesus. (Deuteronomy 18:15,18,19; Matthew 23:39; Luke 13:35; John 5:43; 8:54; 10:25) Paul thus recognizes Jehovah, the God of Israel as the source of salvation.</div>
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Romans 10:2: For I testify about them that they have a zeal for God, but not according to knowledge."<br />
Romans 10:3: For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God."<br />
Romans 10:4: For Christ is the end of the law for righteousness to everyone who believes.</div>
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In these verses, Paul discusses Israel's relationship with God -- Jehovah. He says that they are ignorant of God's righteousness (Romans 3:22), and sought to make themselves righteous by means of obedience to the Law. Then he reveals that the righteousness of God is in Christ, who is the end of the law [covenant] to everyone who believes. See:<br />
<a href="http://ransomforall.blogspot.com/2016/12/rom8-3.html">"How God's Son Condemned Sin in the Flesh</a>"</div>
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Romans 10:5: For Moses writes about the righteousness of the law, "The one who does them will live by them."</div>
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Paul is still speaking about the relationship of Israel with Jehovah, the God of Israel. Anyone who could keep the Law would be totally righteous, having the right to life thereby. If it were possible to do so, then righteousness and life would have come by the Law.</div>
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Romans 10:6: But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down);<br />
Romans 10:7: or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)"</div>
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Those who seek righteousness by faith are are not hidden from the truth.. It is not something far off in heaven or in the grave. Those of faith do not have go to heaven to find the Anointed One of Jehovah, nor do they have to go to the grave to try to bring him back from the dead. This thing is not hidden from the one of faith, neither is it afar off -- difficult to understand. (See also: Deuteronomy 30:11-14; notice that Paul is not quoting Deuteronomy, but he does use similar phraseology.)<br />
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In this Paul is still writing about the relationship of Israel with the God of Israel, Jehovah. He is showing that the proper way to obtain the righteousness of God is through faith, which he goes on to show is through the faith in the ransom sacrifice given by One Anointed by Jehovah, that is Jesus.</div>
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Romans 10:8: But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach:<br />
Romans 10:9: that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved.</div>
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Here Paul points out the way to Jehovah's righteousness as provided through Jesus. (John 3:17; Romans 3:22-24; 5:1,9,10; 2 Corinthians 5:18; Galatians 4:7; 1 Thessalonians 5:9) We must remember that it is Jehovah who made Jesus "Lord" and "Christ" [Christ means "anointed one"] (Psalm 2:2; 45:7; Isaiah 61:1; Acts 2:36) Many read this verse as though only Jesus is spoken of, but we note the context is about Jehovah and the salvation he provides through Jesus.</div>
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Romans 10:10: For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation.<br />
Romans 10:11: For the scripture says, "Whoever believes in him will not be put to shame."</div>
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In Romans 10:11, Paul uses language similar to that of Isaiah 28:16: "therefore thus says the Lord [Adonay] Jehovah, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner -[stone] of sure foundation: he who believes shall not be in haste." Here is it Jehovah is who is the provider of the sure foundation, and then he tells us that he who believes in him, that is, in the foundation provided by Jehovah, shall not be in haste. The one of faith does not have to be anxious about trying to find any other source or any other way of salvation, for it is found in the sure foundation provided by Jehovah, nor does the one of faith in this sure foundation have any reason to have any hint of disappointment or shame in the foundation provided by Jehovah.</div>
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Romans 10:12: For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him.</div>
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Here the apostle joins the God of Israel with the believing Greeks (representing those outside the law covenant). Jehovah is the same Lord (the One spoken of as Adonay in Isaiah 28:16 just referenced) over all, and will richly bless all who call on him.</div>
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Romans 10:13: For, "Whoever will call on the name of Yawheh will be saved."</div>
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This brings us to the scripture in question. Paul here makes reference to whoever will call upon the name of Jehovah will be saved. If we consider scriptures leading up to this scripture, it should be plain that Paul is making reference to Jehovah, the God of Israel, with whom both Jew and Gentile needs reconciliation. That reconciliation, however, as the apostle points out, is by faith, not by the keeping of the law. While we highly doubt that Paul substituted "Kurios" here for God's name, even if he did it is evident that he is referring to Jehovah, for it is Jehovah with whom both Jew and Gentile needs to be reconciled (Romans 5:9,10), and it is from Jehovah, the Father, that one comes to the means that Jehovah provided for salvation, that is, in his Son, Jesus. -- Acts 10:43; 20:21; John 3:17; 6:44</div>
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Romans 10:14: How, then, shall they call on him whom they have not believed? And how shall they believe in him of whom they have not heard? And shall they hear without a preacher?</div>
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Again in verse 14 the thought is primarily of Jehovah, who sent his Son. No one can call upon Jehovah if they don't believe in him through his Son Jesus. (Romans 3:22-24; 5:1,11; 7:25; 14:26) The vast majority have never come to Jehovah, he who provided the "ransom for all", which will be testified, made known, in due time. (1 Timothy 2:5,6) Thus all heathen will hear, they will all be brought to a knowledge of Jehovah and his Son Christ Jesus in the age to come. -- Isaiah 2:2-4.</div>
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See:<br />
<a data-mce-href="http://life-rlbible.com/?p=152" href="http://prophecy-rlbible.blogspot.com/2016/11/course.html" target="_blank">Mankind's Course to the Day of Judgment</a><br />
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There is nothing in Romans 10:13 that implies that Jehovah has been replaced by "kurios" in order to designate Jesus as the same being as Jehovah, as many have claimed. There is nothing in Romans 10:13 that says that we are to call upon the name of Jesus instead of calling upon the name of Jehovah.<br />
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Some have claimed that only the JWs put the Holy Name in the New Testament. There are actually several translations that have endeavored to restore God's name in the NT. Most, however, go overboard in doing this. Some have done so with an attempt to make it appear that Jesus is Jehovah. The New World Translation is probably the best translation we have seen for restoring the holy name in proper places, and yet it is very conservative in doing so, for there are many places that it can be recognized that the holy name has been replaced by other words where the NWT does not so restore the holy name.<br />
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As it appears in the extant manuscripts, the New Testament would have Jesus referring to Jehovah as Kurios (Lord), and rather than having Jesus coming in the name of Jehovah, they would have Jesus coming in the name of Kurios (Lord). -- Matthew 4:7,10; 5:33; 21:9; 22:37,44; 23:39; Mark 11:9,10; 12:29,30,36; Luke 4:8,12,18,19; 10:27; 13:35; 19:38; 20:37,42; John 12:13,38.<br />
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We cannot see that Jesus came in the name of Kurios instead of Jehovah. "Kurios" does not actually identify the God of Israel, and is certainly not the name of the God of Moses. Such would actually be a denial that Jesus was the prophet spoken of Deuteronomy 18:15-19, since one of the identifying marks of that prophet was that he was to come in the name of Jehovah, and not in another name. "Kurios" does not mean "Jehovah", nor is Kurios a translation of the name, Jehovah.<br />
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Thus, we conclude that someone, after the apostles died, sought to replace the holy name with substitutes, either to keep the New Testament writings from being destroyed by the Jews who were forcibly destroying all writings of those they considered heretics that contained the holy name, or to keep the Roman authorities from destroying the New Testament writings, as it had become popular that to believe in any other god than Caesar was like treason. We cannot imagine either Jesus or the Bible writers joining with the rebellious Jews in substituting other words for the Holy Name. Even the Jews, however, in general, did not substitute the holy name in the Hebrew text, but they did orally substitute Adonai rather than to speak the holy name.</div>
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One word for "Lord", used as a name of a false god, is "Baal", spoken of many times in the Old Testament, and the calling upon such a name was condemned. Another word is Adonai, which the Jews later used as a audible substitute for the holy name. Adonai is derived from adoni, and adoni is derived from Adon. Adonis, another name of a false god, is also derived indirectly from the Hebrew Adon. All forms of the word "Adon" are rendered from the Hebrew Scriptures (Old Testament) into the Christian Greek Scriptures (New Testament) with forms of the word "kurios." There is nothing wrong with the usage of these words as titles, but nowhere in the Old Testament are any of these words presented as the personal name of the only true God. As such names, they are used of false gods.<br />
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<strong>Related to this:<br /><br />Links to be added later, God willing.</strong></div>
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Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-56117097879425109942016-11-21T17:51:00.001-08:002023-01-22T17:33:28.552-08:00Did Jesus Change the Holy Name to "Father"?<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizd2XBTZnDdhE0EibloRBsL1JhIKn64fN0vhnpQgUWa2nezi8IBXuscvmz8sSxw1hGtU7ymX6DF4qvSAYQg055DbKpUbFuU4s6yGfYftEhFngh6EjdzRl3FuW2JxW-JJRYK70ud3co3KJ3C2LYWJRSCET68-ScedHKPNm0MuBdD8PfFB_qpaNanlYgUg/s700/tuxpi.com.1670526066.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="441" data-original-width="700" height="126" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizd2XBTZnDdhE0EibloRBsL1JhIKn64fN0vhnpQgUWa2nezi8IBXuscvmz8sSxw1hGtU7ymX6DF4qvSAYQg055DbKpUbFuU4s6yGfYftEhFngh6EjdzRl3FuW2JxW-JJRYK70ud3co3KJ3C2LYWJRSCET68-ScedHKPNm0MuBdD8PfFB_qpaNanlYgUg/w200-h126/tuxpi.com.1670526066.jpg" width="200" /></a></div>Did Jesus change God's Holy Name (Jehovah, Yahweh) to "Father"? There is no scriptural evidence that he did so. He did refer to his God as "Father" and instructed his followers to do so. But this does not mean that he had changed God's name to "Father", nor does it mean that he never used God's Holy Name.<br />
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For instance, let us look at Matthew 4:7:<br />
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Jesus said to him, “Again, it is written, ‘You shall not test the Lord, your God.’” — Matthew 4:7, World English Bible translation (WEB).<br />
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Here Jesus quotes Deuteronomy 6:16, which contains God's Holy Name: “You shall not test Jehovah your God.” (WEB) Did Jesus change God's Holy Name to "Father" in Matthew 4:7? No. Nevertheless, it is evident that someone has replaced the Holy Name here in the Greek with a form of the word often transliterated as "Kurios", thus, in effect, changing the Holy Name to Kurios (Lord — the Greek is without the definite article as it appears in the English). It is self-evident that someone had to change it, else we would find some form of the Holy Name in this verse. If Jesus joined the disobedient Jews in changing God's eternal Holy Name, then he himself would have been disobedient. This would have meant, however, not that he did not use God's Holy Name, but that he pronounced that Holy Name as KURIOS.<br />
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Some historical evidence suggests that Christian copyists changed God's Holy Name during the Jewish persecution of Christians that took place around the beginning of the second century AD. This was done to keep the Jews from destroying all copies of the NT scriptures, since those NT writings contained forms of the Holy Name.<br />
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At any rate, let us look at another scripture, Matthew 23:39:<br />
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For I tell you, you will not see me from now on, until you will say, ‘Blessed is he who comes in the name of the Lord.’ (WEB)<br />
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Here Jesus quotes the name of the God in whose name he came. Directly it is from Psalm 118:26: “Blessed is he who comes in the name of Jehovah.” (WEB) It is also prohesied in Deuteronomy 18:15-19 that Jesus would speak in the name of Jehovah (Yahweh), not by the name of a god by the name of "Kurios". Elsewhere, Jesus did say that he had come in the name of his Father. (John 5:43; 10:25) Did Jesus say "Blessed is he who comes in the name of Father"? Not at all. I do not believe that Jesus meant this to be viewed as his changing the name of his Father to "Father", but rather an acknowledgement that he had come in the name of his God and Father, whose name is Jehovah (or some prefer, based on abbreviated Greek, Yahweh [or, Jahveh]).<br />
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I could present many more scriptures where Jesus quoted from Old Testament scriptures that contain God's Holy Name. In not one of them do we find the Holy Name changed to forms of the Greeks words often transliterated as "pater" (Strong's #3962) or "abba" (Strong's #5).<br />
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While there is evidence that God's Holy Name was changed to KURIOS and THEOS in the Greek NT, I find no real evidence that anyone changed God's Holy Name to Father, although it may be possible that in some cases copyists did change it to "Father". However, if Jesus and his apostles changed God's Holy Name to forms of KURIOS and THEOS, or to FATHER, then this would call into question the vailidity of the Jesus' claim to be the prophet that Moses wrote about, since that prophet was to come in the name of Jehovah (Yahweh), not Kurios, or Pater (Father). -- Deuteronomy 18:15-19.<br />
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Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com0tag:blogger.com,1999:blog-2526639682918659406.post-59563977320711902022016-10-26T09:45:00.015-07:002022-12-29T11:51:12.309-08:00Martini and the Name Jehovah<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhx-tfqWjXuKuJkbv690v6V2L3geDg5Y8yaSx0TC3tQKuifmyP4v-n1IFf4aZ1IxiebFlcqFOWhLSor9zOwx_2PXCev_H12K5ZMTefSJT1TMc2qbdLz4HwDQ_YdYZq69gfimntYh5kGWYw2/s532/Tetragrammaton_F02.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="235" data-original-width="532" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhx-tfqWjXuKuJkbv690v6V2L3geDg5Y8yaSx0TC3tQKuifmyP4v-n1IFf4aZ1IxiebFlcqFOWhLSor9zOwx_2PXCev_H12K5ZMTefSJT1TMc2qbdLz4HwDQ_YdYZq69gfimntYh5kGWYw2/s320/Tetragrammaton_F02.jpg" width="320" /></a></div><br /><br /><div><div style="text-align: center;">By Ronald R. Day, Sr.</div><br />The claim is being made that the word Jehovah is a Latin word that 'was invented in the 1270's by Raymundus Martini who is a RC Spanish monk'.<br />
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First of all, this appears to assume that the English form "Jehovah" is not a representation of the name as found in ancient Hebrew, but those who make this claim often do not give what they might think as being the true English form of that name. It appears that for many, their goal is to denigrate only the form "Jehovah". Some, however, make claims that "Yahweh", "Yahwah", or some other form is the "correct name", and thus reject "Jehovah", often with the claim that Jehovah is a "fake name". Any, however, who present this or that form as being "correct" do so based on some kind of assumptions that they accept as being fact along with the assumption the God of Abraham, Isaac and Jacob is apparently too petty to recognize his Holy Name as represented in other languages as being pronounced differently from the way it was originally pronounced in ancient Hebrew.<br /><br />Additionally, we should note that the English form Jehovah is a direct transliteration of one of the forms used by the Masoretes long before Raymundus Martini wrote any form of that name.<br />
<br />Furthermore, the form used by Martini was not at all "Jehovah", but was :"<a href="https://books.google.com/books?id=2rVfCgAAQBAJ&pg=PA52&lpg=PA52&dq=Yohoua#v=onepage&q=Yohoua&f=false" target="_blank">Yohoua</a>."<br /><br />Add to this that no one on earth today knows for a certainty how ancient Hebrew actually sounded, and no one on earth today knows for a certainty how God's Holy Name was originally pronounced, or even if it was pronounced the same throughout the times of the Old Testament, nor if it was pronounced differently in various regions, etc.<br />
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"Jehovah" may or may not be near the ancient Hebrew pronunciation, but that does not matter. God has not given any command regarding this. If God does consider such important, then we are left in trouble, since none of us can actually know for a certainty how His Holy Name was originally pronounced, despite the claims many make otherwise. Even if we did know the original way the name of pronounced, sounds are not the same in every language. Sounds that existed in ancient, may not exist every language. Thus, when the NT writers wrote the NT, they did not use a Hebrew form for the name of the son of Nun, The form they used is often given the English transliteration of Iesous (or, Jesous), which is often given in English form as "Jesus". (Acts 7:45; Hebrews 4:8) Similarly, we find many Biblical Hebrew names adapted to Greek pronunciations in the New Testament. This proves that in Bible times names did change in form and spelling from one language to another. There is no command anywhere in the Bible that one has to pronounce and/or spell God's Holy Name exactly in every language the same as it was pronounced in original Hebrew. Furthermore, the Biblical usage of names show that the variations in the Hebrew names as they in the Greek New Testament are not treated as different names, as is often done today. In the Bible, the Greek forms from which the English Jesus is rendered are not presented as being different names from the Hebrew forms from which the English Joshua are rendered. In effect, that would mean that "Joshua" and "Jesus" are variations of the same name, not two different names.</div><div>
<br />One makes the claim that the Watchtower is hiding the fact that the name Jehovah is a man-made name that was contrived by a man. Thus the claim is that it is a man made, Latinized version of the divine name. Some things published by the Watchtower are cited as proof of this.<br />
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We are not with the Jehovah's witnesses, and our effort is seek the truth of God's Word, not to give support to an authoritarian organization.<br />
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However, if the name Jehovah is a man-made name, then, to be consistent, one would have to conclude that Jesus, Joshua, Jeshua, Jacob, Abraham, Issaac, Daniel, Samuel, Yahweh, Yeshua, Yahshua and every Hebrew name that appears in any English translation of Bible are also man-made names.<br />
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It is claimed that the name "Jehovah" was never in the original writings.<br />
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While we do not have the original writings of any of the books of the Bible, the fact is that the Hebrew form of the name represented in its English form is found over 6,000 times in the Hebrew of the Old Testament. I assume, however, that by "name" it is being assumed that Jehovah is actually a different name than that found in the Bible. Indeed the idea that Jehovah is a false "name" is based on the assumption that "Jehovah" is a different "name" than that found in the Bible. Based on scriptural usage of names, however, "names" should not be viewed as different names because of differences in spelling and pronunciation that may be found in different languages, or even within the same language. The different linguistic forms are simply variations of the same name; they are not actually different names.<br />
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The fact is that no English form of any name is found in the original languages of the Bible. One will not find the English form, Jesus, in either the Hebrew or Greek of the Bible. Many represent the tetragrammaton of the Holy Name as YHWH, and claim that this is the original "name" as given in Hebrew. In reality, one will not find the Latin character "Y" nor the Latin character "H" nor the Latin character "W" anywhere in ancient Hebrew, nor in Koine Greek. YHWH is someone's Latinized transliteration of the four letters that make up the Holy Name in Hebrew (without any vowels). Many claim that "Yahweh" is God's real name. In reality, based on Biblical usages of names, the Latinized form "Jehovah" as well as the Latinized form "Yahweh" should not be understood as being different names than the Hebrew, but rather are both Latinized forms of the same name as found in Hebrew. Thus, the Hebrew form (however it was originally pronounced -- God never told us that His name had to be pronounced in other languages exactly as it was originally pronounced in Hebrew) is the same name as Jehovah and Jehovah is the same name as Yahweh. Jehovah is a direct transliteration from the Hebrew Masoretic text; Yahweh is based on someone's transliteration of the Holy Name as found in the Greek (transliterated into English as IAUE), which evidently left out the middle syllable because it became indistinguishable in the Greek pronunciation. Nevertheless, the form "Yahweh" is based on the transliteration from the Greek as IAUE, and the sounding attributed to this form was then read back into the Hebrew Tetragrammaton of the Holy name to create the Latinized form, "Yahweh". "Yahweh" thus is just as "man-made" as it is claimed regarding "Jehovah", perhaps even more so.<br />
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From the Bible's standpoint, however, "Yahweh" and "Jehovah" should not be viewed as two different names, but rather as two different forms of the same name, just as Joshua and Jesus are two different forms of the same one name. This conclusion is based on the Bible itself, as can be illustrated from the way the Bible uses the name of the son of Nun, usually presented in English as "Joshua". Additionally, the Hebrew does not have just one form and one pronunciation of the name of the Son of Nun; to claim only one as the true Hebrew pronunciation using someone’s method of transliteration of one of those forms would be to ignore the validity of the other forms. In English, however, one form is often used to represent several different spellings and pronunciations of names given in the Hebrew of the Old Testament. Most English translators, in the Old Testament, render the name from the Hebrew that is used of the Son of Nun and some others as “Joshua” or “Jeshua”, irrespective of how it is given in the Hebrew text. In Acts 7:45 and Hebrews 4:8, the name of the son of Nun, in the Koine Greek, is represented as "ιησους". This is the same spelling that is used many times in the New Testament to designate the Messiah. This demonstrates that "Joshua" and "Jesus" are, from the Bible's standpoint, not two different names, but are both the same one name. <br />
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Nevertheless, it is claimed that "Jehovah" was not known by the Jews, the prophets or Jesus and his disciples. One alleged proof that has been presented is from the Watchtower book, <b><i>Aid to Bible Understanding</i></b>, page 885. Some provide a link to a video:<br /><a href="https://www.youtube.com/watch?v=aWzetMUXPGo">
https://www.youtube.com/watch?v=aWzetMUXPGo</a><br />
<br />We are not with the JWs, and do not defend what they might have stated. Nevertheless, it does not matter to us that the English/Latin form "Jehovah" was not used in the ancient Hebrew, since as we have shown, this is irrelevant.<br />
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Nevertheless, in the video it is evidently using an earlier edition of the book <b><i>Aid to Bible Understanding</i></b>, while the "Watchtower Library" disk is using a later edition. In our original research into this, we used the 2011 Watchtower Library and looked up the references, and we also looked up the page in the Aid book in the "Library", and see that it does not mention Martini.<br />
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This is the first JW quote that is given:<br /><blockquote class="tr_bq">*** w50 12/1 pp. 472-473 An Open Letter to the Catholic Monsignor ***<br />
Jehovah was the incorrect pronunciation given to the Hebrew tetragrammaton JHVH in the 14th century by Porchetus de Salvaticis (1303). But let us say: The origin of the word Jehovah used to be attributed to Petrus Galatinus, a Franciscan friar, the confessor of Pope Leo X, in his De Arcanis Catholicae Veritatis, published in 1518. But the latest scholarship has proved he was not the one to introduce the pronunciation Jehovah, and neither was your aforementioned Porchetus de Salvaticis. As shown by Joseph Voisin, the learned editor of the <b><i>Pugio Fidei</i></b> (The Poniard of Faith) by Raymundus Martini, Jehovah had been used long before Galatinus. Even a generation before Porchetus de Salvaticis wrote his Victoria contra Judaeos (1303), the Spanish Dominican friar Raymundus Martini wrote his Pugio, about 1278, and used the name Jehovah. In fact, Porchetus took the contents of his Victoria largely from Martini’s Pugio. And Scaliger proves that Galatinus took his De Arcanis bodily from Martini’s Pugio. Galatinus did not introduce the pronunciation Jehovah, but merely defended it against those who pronounced the Hebrew tetragrammaton Jova.</blockquote>
Actually, the above is in error. "Jehovah", as well as "Iehouah", "Yehowah", etc., are all actually transliterations of one of the forms presented in the Masoretic Hebrew. Despite claims often made, we have no way of knowing if any of the various transliteration methods men have devised actually represent the original pronunciation of ancient Hebrew. Nevertheless, attaining the original pronunciation of the Holy Name would be important only if God gave a command that his Holy Name or any other name had to be pronounced as originally pronounced in ancient Hebrew. God has not given any such command, and thus any commandment requiring that God's Holy Name be pronounced as it was originally pronounced in ancient Hebrew has to come from man, not from God. History shows that Hebrew names did change in spelling and pronunciation when rendered in other languages in order to conform to the sounds and patterns common to each language.<br /><br /> <a href="https://en.wikipedia.org/wiki/Raymond_Martini" target="_blank">Raymundus Martini</a>, however, did not use the form "Jehovah", but rather he used the Latin form, "<b><a href="https://books.google.com/books?id=2rVfCgAAQBAJ&pg=PA52&lpg=PA52&dq=Yohoua#v=onepage&q=Yohoua&f=false" target="_blank">Yohoua</a></b>". Martini never published his <b style="font-style: italic;">Pugio Fidei. </b>In the 17th century, about 400 years after Martini had written his work, Joseph Voisin evidently edited Martini's work and changed "Yohoua" to "Jehova". Thus many mistake Voisin's change as actually being the way Martini presented the Holy Name in the 13th century.</div><div><br /></div><div>The next JW is:</div><div><br />
*** w80 2/1 p. 11 The Divine Name in Later Times ***<br />
<blockquote class="tr_bq">
The Divine Name in Later Times</blockquote>
<blockquote class="tr_bq">
THAT the divine name was used in early history is beyond question. But what about later times? Why have certain Bible translations omitted the name? And what is its meaning and significance to us? </blockquote>
<blockquote class="tr_bq">
THE NAME “JEHOVAH” BECOMES WIDELY KNOWN </blockquote>
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Interestingly, Raymundus Martini, a Spanish monk of the Dominican order, first rendered the divine name as “Jehova.” This form appeared in his book Pugeo Fidei, published in 1270 C.E.—over 700 years ago. </blockquote>
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In time, as reform movements developed both inside and outside the Catholic Church, the Bible was made available to the people in general, and the name “Jehovah” became more widely known. In 1611 C.E. the King James or Authorized Version of the Bible was published. It uses the name Jehovah four times. (Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4) Since then, the Bible has been translated many, many times. Some translations follow the example of the Authorized Version and include the divine name only a few times.<br />
In this category is An American Translation (by Smith and Goodspeed) with a slight variation of using “Yahweh” instead of “Jehovah.” Yet, one may ask: “Why have the translators done this? If using ‘Jehovah’ or ‘Yahweh’ is wrong, why put it in at all? If right, why not be consistent and use it every time it appears in the Bible text?”</blockquote>
This also is in error, since Raymundus Martini did not present the Holy Name as "Jehova". Martini's work was first published publicly, not in 1270, but in 1651, about four centuries after Martini's original version. The reality is that Raymundus Martini -- in his original manuscript -- presented the Holy Name in Latin as "Yohoua". We don't have information of how Martini came up with the vowels to make the Latin form, "Yohoua". The real point, however, is that Martini never used the later English form "Jehovah" at all. And one still must remember that the Masoretes had already supplied their vowel points for the Holy Name long before Martini was alive. The English forms, "Jehovah," Iehoua," Yehowah," etc., are all English transliterations from one of the forms of the Holy Name presented in the Masoretic Hebrew text.<br /><br />The next JW quote is:<br />
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*** na p. 17 God’s Name and Bible Translators ***<br /><blockquote class="tr_bq">In time, God’s name came back into use. In 1278 it appeared in Latin in the work Pugio fidei (Dagger of Faith), by Raymundus Martini, a Spanish monk. Raymundus Martini used the spelling Yohoua. Soon after, in 1303, Porchetus de Salvaticis completed a work entitled Victoria Porcheti adversus impios Hebraeos (Porchetus’ Victory Against the Ungodly Hebrews). In this he, too, mentioned God’s name, spelling it variously Iohouah, Iohoua and Ihouah. Then, in 1518, Petrus Galatinus published a work entitled De arcanis catholicae veritatis (Concerning Secrets of the Universal Truth) in which he spells God’s name Iehoua.</blockquote>
The author of this appears to contradict the statement quoted earlier, in that he does not say that de Salvaticis presented the Holy Name as "Jehovah", but with some other forms. The forms given do not, however, represent any transliteration of forms from the Masoretic text, so I am not sure where the forms came from.<br />
<br />The following is presented from the earlier edition of the "Aid" book:<br /><blockquote class="tr_bq">By combining the vowel signs of 'Adho-nay' and 'Elo-him' withe four consonants of the Tetragrammaton the pronunication Yeho-wah' and Yeho-wih' were formed. The first of these provided the basis for the Latinized form "Jehova(h)." The first recorded use of this form dates from the thirteenth century C.E. Raymundus Martinin, a Spanish monk of the Dominican Order, used it in his book Pugeo Fidei of the year 1270. </blockquote>
The problem with what is presented in the earlier edition is that the idea that the Masoretes took vowel points from other words to create the Hebrew forms often transliterated as "Yehowah", "Jehovah", "Iehouah", "Jehowih," "Yehowih" , etc. is evidently a hypothesis (although presented as fact) that was later presented by Christian writers, and which has been told and retold so many times that people just accept it as fact without actual investigation. We have found no evidence that the Masoretes actually took vowels from any other word(s) to supply in the tetragrammaton of the Holy Name.<br />
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The later edition leaves out the reference to Raymundus Martini, and simply states:<br />
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*** it-2 p. 7 Jehovah ***<br />
<blockquote class="tr_bq">
What is the proper pronunciation of God’s name?<br />
In the second half of the first millennium C.E., Jewish scholars introduced a system of points to represent the missing vowels in the consonantal Hebrew text. 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 'Adho·nai' (meaning “Sovereign Lord”) or 'Elo·him' (meaning “God”).</blockquote>
This also repeats basically the same thing as stated in the earlier edition, which, we believe is in error. We haven't found any evidence that the Masoretes "put other vowels signs to remind the reader that he should say 'Adho·nai' ... or 'Elo·him'." As best as we have been able to determine, the idea that the Masoretes did insert vowel signs from other words to remind readers not to pronounce the Holy Name is just someone's theory, which has been repeated over and over so many times that it is accepted as fact. Nevertheless, the theory is that it was to remind the reader to use the words ADONAI or ELOHIM, rather than to pronounce the Holy Name. Ostensibly, the claim is that this would avoid pronouncing or mispronouncing the Holy Name. In fact, such would mean that by changing the Holy Name to these other words the Holy Name would be definitely mispronounced as being these other words. Nevertheless, if the Masoretes did insert what they believed were the proper vowel points still does not mean that they were necessarily correct; we have no way of assuring that the vowel points that they have supplied us for any Hebrew word actually represent the way they were originally pronounced in ancient Hebrew.<br /><br />Related:<br /><a href="https://reslight.boards.net/post/935/thread" target="_blank">Did a Catholic Monk Provide Consonants to Invent Jehovah?</a></div><div><br /></div><div>References: (we do not necessarily agree with all conclusions given)<br /><a href="https://en.wikipedia.org/wiki/Raymond_Martini" target="_blank">Raymond Martini</a> (Wikipedia)<br />
<div><a href="http://www.dr-fnlee.org/jehovah-yahweh-and-the-lord-jesus-a-study-in-the-history-of-doctrine-anent-gods-name-jhvh/23/" target="_blank">JeHoVaH, YaHWeh and the Lord-Jesus: A study in the history of doctrine anent God’s name JHVH -- Dr. F. N. Lee</a><br /><div><a href="https://books.google.com/books?id=2rVfCgAAQBAJ" target="_blank">The Name of God Y.eH.oW.aH Which is pronounced as it is Written I_Eh_oU_Ah</a></div><div>By Gerard Gertoux</div></div>
</div>Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com13tag:blogger.com,1999:blog-2526639682918659406.post-50346095991343435302016-10-26T08:06:00.003-07:002023-12-23T17:41:18.720-08:00No J or V Sounds in Ancient Hebrew?<div style="text-align: justify;">
<span><a name='more'></a></span>The claim is often made that in Hebrew there is no "J" sound and/or "V" sound, and thus that "Jehovah" in English is a false name, assuming that this is in reference to ancient Biblical Hebrew, not modern Hebrew. Most who make this assertion, however, do not usually make the same assertion concerning the use of English form "Jesus" as the name of the savior. Often these same ones make the false claim that the name of Jesus is greater than the Holy Name. It is usually only in reference to the English form of the Holy Name as "Jehovah' that most apply the idea that since there was no "J" in ancient Hebrew that this is some manner would make "Jehovah" a false name. The inconsistency of such is highly baffling, but it appears that most people are not really concerned about consistency, but rather in maintaining the traditions and doctrines of men.</div>
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Regarding the assertion, however, that there is no "J" or "V" sound in ancient Hebrew, we should wonder how anyone on earth today would know this for a certainty? This author once spoke with a Hebrew professor from Jerusalem, and he stated that no one knows for a certainty what the original Hebrew sounded like. The Masoretes reconstructed the language after it had already been dead for two hundred years, but there is no guarantee that what they presented is 100% correct. Indeed, we cannot even be sure that the sounds we attribute to the Masoretic text, both its consonants and the added vowels, actually represent what the Masoretes themselves intended, and even less what was actually the original sounds. Others also have sought to reconstruct the sounds of ancient Hebrew, but once one realizes the methods used, they all are based on assumptions, despite how much the authors make their conclusions appear to be fact. </div>
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There are several transliteration standards, but no one can be for certain as to what English phonemes would actually match the intended phonemes of Masoretic text or any Hebrew text. Nor is it important that we do so. The Almighty has never commanded that one needs to learn the original pronunciation of any name in Hebrew, not even His own Holy Name, or the name of His son, and then pronounce the names according that pronunciation. If this was true, then we are at a loss, because the only way anyone on earth today could be 100% certain of the original pronunciation is if he lived in the Old Testament times and knew and remembered how it was then pronounced, or else if he received a special revelation from the Most High in which the true pronunciation would be made known (since Jesus is the only such prophet of this age [Hebrews 1:2]), and he revealed all through his apostles by means of the Holy Spirit in the first century, we do not expect any more direct revelation until the age to come).</div>
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It is also often asserted that it was not until the middle of the 17th century that the letter "J" was added to the English alphabet, so the English form Jehovah could not have possibly been used by any authors earlier than that. Nevertheless, the name represented by the English form Jehovah has been existence for many millennia in the Hebrew Scriptures. Nor does the addition of the English "J" to the alphabet mean that English did not already have the sounds we now attribute to the letter "J". More than likely, the sounds were already in use and the letter "J" was added to accommodate the already-existing sounds. Likewise, the addition of the letter "J" to English does not offer any proof that a similar sounding did not exist in ancient Hebrew.</div>
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It is further claimed that the Jewish Talmud (Sanhedrim 10:1) explains that the name of the Almighty is written ( Yah), but pronounced Adonai (The Sacred scriptures p. 4.) We do not have a copy if this writing, and we would have to see this in the language it was written to see what is being actually stated. The English from "Yah" is obviously based on someone’s transliteration/rendering, but we are not sure from what language it is being transliterated. Nevertheless, man’s law (the Jewish Talmud) was written by overstepping the Law of Jehovah. What may be found in any such Jewish law is not the basis for truth. God no where authorized anyone to change His Holy Name to, and to (mis)prounounce His Holy Name as Adonai. Indeed, the transliteration of Adonai (or Adonay) comes from the Masoretic text, not the original Hebrew; transliteration of the ancient Hebrew would be "DNY" or "DNI", all being used as consonants.</div>
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It is claimed that "the name Jehovah was invented by a Catholic Monk" from the Dominican Republic. The spelling Jehovah is an English form that represents the same Holy Name as found in Hebrew. One should certainly not claim, and it is not our claim, that the English pronunciation of "Jehovah" is the way it was originally pronounced in ancient Hebrew, nor is such variant form of the Holy Name given any importance in the scriptures. Nevertheless, "Jehovah" is a direct transliteration from the Masoretic Hebrew text. It is the very same name, it is not a different name, whether it was pronounced exactly the same in ancient Hebrew or not.</div>
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It is definitely false, however, that the form "Jehovah" was invented by a Catholic Monk. The idea that the "name" -- as it is usually designated -- was invented by a Catholic monk appears to stem from an error that was made in some of the WT publications, and this error appears to be based on some others even earlier than that. We know that it is often claimed that the form Jehovah was the invention of a Spanish monk (Raymundus Martini) in 1270; some have even claimed that he did this by inserting the consonants for the words often transliterated as "Elohim" and "Adonai" in between the four Hebrew letters representing the tetragrammaton of God's Holy Name in Hebrew, which he, as it has been asserted, "translated into 'Jehova' or 'Jehovah'". Regardless, many often claim that "Jehovah is a false name" "made up by a Catholic monk", which is simply false.</div>
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The reality is that Raymundus Martini presented a Latin form of the Holy Name as "Yohoua". As yet, we have not been able to ascertain how he obtained the vowels to make this Latin form, "Yohoua". The real point is that Martini never used the later English form "Jehovah" at all, nor is the English form "Jehovah" based on the form that Martini used. The Masoretic text was in existence before Martini was alive, and the forms "Iehouah", "Yehowah", "Jehovah", are all based on the Masoretic Text.</div>
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Related to this, it is often claimed that Jews do not believe in saying the sacred name out loud, although in reality, we do not know of any Jew that does not give some kind of vocalization to the Holy Name, whether it be the English "the Lord", or "Adonai", or, "HaShem", or something else. We do not know of anyone, whether Jew or not, when reading the Bible, who totally skips over the instances where the Holy Name appears, without attributing some pronunciation to the Holy Name. For instance, when reading Isaiah 42:8, how do you read the Holy Name? In many translations, the Holy Name is given as "The LORD." If that is the way you read it, then if avoidance of the pronunciation, pronouncing the name as being "the LORD" does not accomplish such; what one is actually doing is pronouncing the Holy Name as being "the LORD," which actually is false. And some claim that they do not wish pronounce the Holy Name for fear that they will mispronounce it. In this case, "the LORD" is definitely a total mispronunciation of the Holy Name.The forms in which the Holy Name is most often mispronounced in English are "the Lord", "God", "Adonai", "Elohim," and "HaShem".</div>
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If the assertions that the "Jehovah" is a "made up" name are valid, then similar would be true also of the English "Jesus", "Joshua", and every form of every Hebrew name that is presented with any Latin characters. Those promoting the assertions, however, most often fail to reason about such, and many of them may assert that the Holy Name is ineffable, and unpronounceable, although no scripture says such.</div>
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A further reality is that the English form "Jehovah" is actually a transliteration of one of the forms found in the Masoretic Text. Some claim that the Masoretes invented the form upon which "Jehovah" is based by adding vowel points they supplied to form the words transliterated as Adonai or Elohim into the tetragrammaton of the Holy Name. This again, however, appears to be an assumption that was made several hundred years after the Masoretes completed their work. We haven't found anything in the work done by the Masoretes that would suggest that they created the form in their text by such a method as often suggested. Nevertheless, the written vowels in Hebrew were provided by the Masoretes long before any Monk provided a Latin form of the Holy Name. The Masoretes provided at least two different variations of the Holy Name, depending on the context. This indicates that the Holy Name may not have had just one original pronunciation, but at least two, depending on the sounds in the context.</div>
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Ronald Dayhttp://www.blogger.com/profile/01428695352830083280noreply@blogger.com1