Misplaced Pages

#159840

73-448: Most scholars hold that it was composed between the tenth and eighth centuries BCE, although dates as early as the twelfth century or as late as the fifth have been proposed. According to verses 16–18 of Deuteronomy 31, YHVH met with Moses and his nominated successor Joshua at the " tabernacle of meeting " and told them that after Moses' death, the people of Israel would renege on the covenant that YHVH had made with them, and worship

146-817: A Greek fragment of Leviticus (26:2–16) discovered in the Dead Sea scrolls (Qumran) has ιαω ("Iao"), the Greek form of the Hebrew trigrammaton YHW. The historian John the Lydian (6th century) wrote: "The Roman Varro [116–27 BCE] defining him [that is the Jewish God] says that he is called Iao in the Chaldean mysteries" (De Mensibus IV 53). Van Cooten mentions that Iao is one of the "specifically Jewish designations for God" and "the Aramaic papyri from

219-548: A Hebrew text (which would have had the Tetragrammaton). She also mentions Septuagint manuscripts that have Θεός and one that has παντοκράτωρ where the Hebrew text has the Tetragrammaton. She concludes: "It suffices to say that in old Hebrew and Greek witnesses, God has many names. Most if not all were pronounced till about the second century BCE. As slowly onwards there developed a tradition of non-pronunciation, alternatives for

292-519: A book containing the text of 17th-century writings, five attacking and five defending it. As critical of the use of "Jehovah" it incorporated writings by Johannes van den Driesche (1550–1616), known as Drusius; Sixtinus Amama (1593–1629); Louis Cappel (1585–1658); Johannes Buxtorf (1564–1629); Jacob Alting (1618–1679). Defending "Jehovah" were writings by Nicholas Fuller (1557–1626) and Thomas Gataker (1574–1654) and three essays by Johann Leusden (1624–1699). The opponents of "Jehovah" said that

365-534: A component of theophoric Hebrew names in the Bible: jô- or jehô- (29 names) and -jāhû or -jāh (127 jnames). A form of jāhû/jehô appears in the name Elioenai (Elj(eh)oenai) in 1Ch 3:23–24; 4:36; 7:8; Ezr 22:22, 27; Neh 12:41. The following graph shows the absolute number of occurrences of the Tetragrammaton (6828 in all) in the books in the Masoretic Text, without relation to the length of the books. Six presentations of

438-630: A different term, whether in addressing or referring to the God of Israel. Common substitutions in Hebrew are אֲדֹנָי ‎ ( Adonai , lit. transl.  "My Lords" , pluralis majestatis taken as singular) or אֱלֹהִים ‎ ( Elohim , literally "gods" but treated as singular when meaning "God") in prayer, or הַשֵּׁם ‎ ( HaShem , "The Name") in everyday speech. The letters, properly written and read from right to left (in Biblical Hebrew ), are: The Hebrew Bible explains it by

511-678: A group of Shasu whom it calls "the Shasu of Yhwꜣ" (read as: ja-h-wi or ja-h-wa ). James D. G. Dunn and John W. Rogerson suggested that the Amenhotep III inscription may indicate that worship of Yahweh originated in an area to the southeast of Israel. A later inscription from the time of Ramesses II (1279–1213 BCE) in West Amara associates the Shasu nomads with S-rr , interpreted as Mount Seir , spoken of in some texts as where Yahweh comes from. Frank Moore Cross says: "It must be emphasized that

584-411: A pupil and friend of Heinrich Ewald , and studied under Ferdinand Christian Baur , though he did not join the new Tübingen school. For a short time, he worked as pastor at Sersheim , near his native place, but he soon came to feel that his studies demanded his whole time. He devoted himself to the study of Ethiopic manuscripts in the libraries of Paris , London and Oxford , and this work caused

657-460: A representation of יהוה ‎ must be pre-Christian in origin". Similarly, while consistent use of Κύριος to represent the Tetragrammaton has been called "a distinguishing mark for any Christian LXX manuscript", Eugen J. Pentiuc says: "No definitive conclusion has been reached thus far." And Sean McDonough denounces as implausible the idea that Κύριος did not appear in the Septuagint before

730-687: A revival of Ethiopic study in the 19th century. In 1847 and 1848, he prepared catalogues of the Ethiopic manuscripts in the British Museum (now the British Library ) and the Bodleian Library at Oxford. He then set to work upon an edition of the Ethiopic Bible . Returning to Tübingen in 1848, in 1853, he was appointed professor extraordinarius. Subsequently, he became professor of philosophy at

803-451: A secondary function indicating vowels (similar to the Latin use of I and V to indicate either the consonants /j, w/ or the vowels /i, u/). Hebrew letters used to indicate vowels are known as אִמּוֹת קְרִיאָה‎ ‎ (imot kri'a) or matres lectionis ("mothers of reading"). Therefore, it can be difficult to deduce how a word is pronounced from its spelling, and each of the four letters in

SECTION 10

#1732851481160

876-670: A similar time. Though both Jewish and Christian sources have traditionally attributed the Song to Moses, the conditions presupposed by the poem render the Mosaic authorship of it impossible according to critical commentary. The Exodus and the wilderness wanderings lie in the distant past. The writer's contemporaries may learn of them from their fathers (verse 7). The Israelites are settled in Canaan (verses 13–14); sufficient time has passed for them not only to fall into idolatry (verses 15–19), but to be brought to

949-504: Is יְהֹוָה ‎ the Lord , whilst the Ktiv is probably יַהְוֶה ‎ (according to ancient witnesses)", and they add: "Note 1: In our translations, we have used Yahweh , a form widely accepted by scholars, instead of the traditional Jehovah. " In 1869, Smith's Bible Dictionary , a collaborative work of noted scholars of the time, declared: "Whatever, therefore, be the true pronunciation of

1022-656: Is a common Hebrew prefix form, Yeho or "Y hō-", and a common suffix form, "Yahū" or "-Y hū". These provide some corroborating evidence of how YHWH was pronounced. According to the Jewish Encyclopedia it occurs 5,410 times in the Hebrew scriptures. In the Hebrew Bible , the Tetragrammaton occurs 6828 times, as can be seen in Kittel's Biblia Hebraica and the Biblia Hebraica Stuttgartensia . In addition,

1095-786: Is a transcription of the Exodus 3:14 phrase אֶהְיֶה ( ehyeh ), "I am".) In Haereticarum Fabularum Compendium 5.3, he uses the spelling Ἰαβαί. Among the Jews in the Second Temple Period magical amulets became very popular. Representations of the Tetragrammaton name or combinations inspired by it in languages such as Greek and Coptic, giving some indication of its pronunciation, occur as names of powerful agents in Jewish magical papyri found in Egypt. Iαβε Iave and Iαβα Yaba occurs frequently, "apparently

1168-482: Is also echoed in the opening of Isaiah . According to the modern documentary hypothesis the poem was an originally separate text that was inserted by the deuteronomist into the second edition (of 2), of the text which became Deuteronomy (i.e., was an addition in 'Dtr2'). The poem, cast partly in the future tense , describes how Yahweh is provoked into punishing the Israelites due to their apostasy , resulting in

1241-565: Is insufficient evidence for Amorites using yahwi- to refer to a god. But he argues that it mirrors other theophoric names and that yahwi- , or more accurately yawi , derives from the root hwy in pa 'al , which means "he will be". The adoption at the time of the Protestant Reformation of "Jehovah" in place of the traditional "Lord" in some new translations, vernacular or Latin, of the biblical Tetragrammaton stirred up dispute about its correctness. In 1711, Adriaan Reland published

1314-516: Is that the original pronunciation of the Tetragrammaton was Yahweh ( יַהְוֶה ‎). R. R. Reno agrees that, when in the late first millennium Jewish scholars inserted indications of vowels into the Hebrew Bible, they signalled that what was pronounced was "Adonai" (Lord); non-Jews later combined the vowels of Adonai with the consonants of the Tetragrammaton and invented the name "Jehovah". Paul Joüon and Takamitsu Muraoka state: "The Qre

1387-471: Is the shepherd of Yah". The Mesha Stele , dated to 840 BCE, mentions the Israelite god Yahweh . Roughly contemporary pottery sherds and plaster inscriptions found at Kuntillet Ajrud mention "Yahweh of Samaria and his Asherah " and "Yahweh of Teman and his Asherah". A tomb inscription at Khirbet el-Qom also mentions Yahweh. Dated slightly later (7th century BCE) there are an ostracon from

1460-580: The Aleppo Codex and the Leningrad Codex , both of the 10th or 11th century, mostly write יְהוָה ‎ ( yəhwā ), with no pointing on the first h . It could be because the o diacritic point plays no useful role in distinguishing between Adonai and Elohim and so is redundant, or it could point to the qere being שְׁמָא ‎ ( š mâ ), which is Aramaic for "the Name". The scholarly consensus

1533-535: The Masoretic Text has the Tetragrammaton in Hebrew. This corresponds with the Jewish practice of replacing the Tetragrammaton with " Adonai " when reading the Hebrew word. However, five of the oldest manuscripts now extant (in fragmentary form) render the Tetragrammaton into Greek in a different way. Two of these are of the first century BCE: Papyrus Fouad 266 uses יהוה ‎ in the normal Hebrew alphabet in

SECTION 20

#1732851481160

1606-594: The University of Kiel (1854), and of theology in Giessen (1864) and Berlin (1869), where he succeeded Ernst Wilhelm Hengstenberg . In 1851, he had published the " Book of Enoch " in Ethiopian (German, 1853; English, 1893 ), and at Kiel, he completed the first part of the Ethiopic bible, Octateuchus Aethiopicus (1853–55). In 1857 appeared his Grammatik der äthiopischen Sprache (2nd edition by Carl Bezold , 1899); in 1859

1679-498: The qere in the margin as a note showing what was to be read. In such a case the vowel marks of the qere were written on the ketiv . For a few frequent words, the marginal note was omitted: these are called qere perpetuum . One of the frequent cases was the Tetragrammaton, which according to later Rabbinite Jewish practices should not be pronounced but read as אֲדֹנָי ‎ ( Adonai , lit. transl.  My Lords , Pluralis majestatis taken as singular), or, if

1752-596: The " Book of Jubilees "; in 1861 and 1871 another part of the Ethiopic bible, Libri Regum ; in 1865 his great Lexicon linguæ aethiopicæ ; in 1866 his Chrestomathia aethiopica . In 1853, Dillmann published an article comparing Ethiopian king lists . Always a theologian at heart, he returned to theology in 1864. His Giessen lectures were published under the titles, Ursprung der alttestamentlichen Religion (1865) and Die Propheten des alten Bundes nach ihrer politischen Wirksamkeit (1868). In 1869 appeared his commentary on Hiob , ( 4th edition 1891 ) which stamped him as one of

1825-554: The Amorite verbal form is of interest only in attempting to reconstruct the proto-Hebrew or South Canaanite verbal form used in the name Yahweh. We should argue vigorously against attempts to take Amorite yahwi and yahu as divine epithets." Egyptologist Thomas Schneider argued for the existence of a theophoric name in a Book of the Dead papyrus dating to the late 18th or early 19th dynasty which he translated as ‘adōnī-rō‘ē-yāh , meaning "My lord

1898-697: The Christian era. Speaking of the Greek Minor Prophets Scroll from Nahal Hever , which is a kaige recension of the Septuagint, "a revision of the Old Greek text to bring it closer to the Hebrew text of the Bible as it existed in ca. 2nd-1st century BCE" (and thus not necessarily the original text), Kristin De Troyer remarks: "The problem with a recension is that one does not know what is the original form and what

1971-637: The Existing One". It also explains the ease of Israelites applying the Olam (or 'everlasting') epithet from El to Yahweh. But J. Philip Hyatt believes it is more likely that yahwi- refers to a god creating and sustaining the life of a newborn child rather than the universe. This conception of God was more popular among ancient Near Easterners but eventually, the Israelites removed the association of yahwi- to any human ancestor and combined it with other elements (e.g. Yahweh ṣəḇāʾōṯ ). Hillel Ben-Sasson states there

2044-501: The Israelites being destroyed. Dtr2 is believed to have been produced as a reaction to the Kingdom of Judah being sent into its Babylonian exile , and thus to Dtr1's (the hypothesised first edition of Deuteronomy) positive outlook, and suggestion of an upcoming golden age, being somewhat no longer appropriate. Consequently, the poem fits the aim of Dtr2, in retroactively accounting for Israel's misfortune, and, indeed, may have been composed at

2117-442: The Israelites through the extremity of their need, to lead them to a better mind, and to grant them victory over their foes. In a Torah scroll the song is written with a special layout, in two parallel columns. The parallelism is unusually regular. The general plan of the poem resembles that of Psalm 78 , 105 , and 106 , and the prose of Ezekiel 29 , as well as the allegories of Ezekiel 26 and 33 . The poem opening verse

2190-474: The Jews at Elephantine show that 'Iao' is an original Jewish term". The preserved manuscripts from Qumran show the inconsistent practice of writing the Tetragrammaton, mainly in biblical quotations: in some manuscripts is written in paleo-Hebrew script, square scripts or replaced with four dots or dashes ( tetrapuncta ). The members of the Qumran community were aware of the existence of the Tetragrammaton, but this

2263-539: The Masoretic Text. The first appearance of the Tetragrammaton is in the Book of Genesis 2:4. The only books it does not appear in are Ecclesiastes , the Book of Esther , and Song of Songs . In the Book of Esther the Tetragrammaton does not appear, but it has been distinguished acrostic -wise in the initial or last letters of four consecutive words, as indicated in Est 7:5 by writing

Song of Moses - Misplaced Pages Continue

2336-568: The Old Testament, 26 times alone (Exodus 15:2; 17:16; and 24 times in the Psalms), 24 times in the expression " Hallelujah ". According to De Troyer, the short names, instead of being ineffable like "Yahweh", seem to have been in spoken use not only as elements of personal names but also in reference to God: "The Samaritans thus seem to have pronounced the Name of God as Jaho or Ja." She cites Theodoret ( c.  393  – c.  460 ) as that

2409-486: The Samaritan enunciation of the tetragrammaton YHWH (Yahweh)". The most commonly invoked god is Ιαω ( Iaō ), another vocalization of the tetragrammaton YHWH. There is a single instance of the heptagram ιαωουηε ( iaōouēe ). Yāwē is found in an Ethiopian Christian list of magical names of Jesus, purporting to have been taught by him to his disciples. Also relevant is the use of the name in theophoric names ; there

2482-452: The Tetragrammaton and some other names of God in Judaism (such as El or Elohim) were sometimes written in paleo-Hebrew script , showing that they were treated specially. Most of God's names were pronounced until about the 2nd century BCE. Then, as a tradition of non-pronunciation of the names developed, alternatives for the Tetragrammaton appeared, such as Adonai, Kurios and Theos. The 4Q120 ,

2555-456: The Tetragrammaton appeared. The reading Adonai was one of them. Finally, before Kurios became a standard rendering Adonai , the Name of God was rendered with Theos ." In the Book of Exodus alone, Θεός represents the Tetragrammaton 41 times. Robert J. Wilkinson says that the Greek Minor Prophets Scroll from Nahal Hever is also a kaige recension and thus not strictly a Septuagint text. Origen ( Commentary on Psalms 2.2) said that in

2628-452: The Tetragrammaton can individually serve as a mater lectionis . Several centuries later, between the 5th through 10th centuries CE, the original consonantal text of the Hebrew Bible was provided with vowel marks by the Masoretes to assist reading. In places where the word to be read (the qere ) differed from that indicated by the consonants of the written text (the ketiv ), they wrote

2701-483: The Tetragrammaton continued to be articulated until the second or third century CE and that the use of Ιαω was by no means limited to magical or mystical formulas, but was still normal in more elevated contexts such as that exemplified by Papyrus 4Q120 . Shaw considers all theories that posit in the Septuagint a single original form of the divine name as merely based on a priori assumptions. Accordingly, he declares: "The matter of any (especially single) 'original' form of

2774-545: The Tetragrammaton must originally have been YeHūàH or YaHūàH". The element yahwi- ( ia-wi ) is found in Amorite personal names (e.g. yahwi-dagan ), commonly denoted as the semantic equivalent of the Akkadian ibašši- DN. The latter refers to one existing which, in the context of deities, can also refer to one's eternal existence, which aligns with Bible verses such as Exodus 3:15 and views that ehye ’ăšer ’ehye can mean "I am

2847-488: The Tetragrammaton should be pronounced as "Adonai" and in general do not speculate on what may have been the original pronunciation, although mention is made of the fact that some held that Jahve was that pronunciation. Almost two centuries after the 17th-century works reprinted by Reland, 19th-century Wilhelm Gesenius reported in his Thesaurus Philologicus on the main reasoning of those who argued either for יַהְוֹה ‎/ Yah[w]oh or יַהְוֶה ‎/ Yahweh as

2920-616: The Tetragrammaton with some or all of the vowel points of אֲדֹנָי ‎ (Adonai) or אֱלֹהִים ‎ (Elohim) are found in the Leningrad Codex of 1008–1010, as shown below. The close transcriptions do not indicate that the Masoretes intended the name to be pronounced in that way (see qere perpetuum ). ĕ is hataf segol ; ǝ is the pronounced form of plain shva . In the Dead Sea Scrolls and other Hebrew and Aramaic texts

2993-513: The Tetragrammaton, Κύριος, or ΙΑΩ in correspondence with the Hebrew-text Tetragrammaton. They include the oldest known example, Papyrus Rylands 458 . Scholars differ on whether in the original Septuagint translations the Tetragrammaton was represented by Κύριος, by ΙΑΩ, by the Tetragrammaton in either normal or Paleo-Hebrew form, or whether different translators used different forms in different books. Frank Shaw argues that

Song of Moses - Misplaced Pages Continue

3066-595: The beginning of the 2nd century BCE). The theonyms YHW and YHH are found in the Elephantine papyri of about 500 BCE. One ostracon with YH is thought to have lost the final letter of an original YHW. These texts are in Aramaic , not the language of the Hebrew Tetragrammaton (YHWH) and, unlike the Tetragrammaton, are of three letters, not four. However, because they were written by Jews, they are assumed to refer to

3139-454: The collections of Shlomo Moussaieff, and two tiny silver amulet scrolls found at Ketef Hinnom that mention Yahweh. Also a wall inscription, dated to the late 6th century BCE, with mention of Yahweh had been found in a tomb at Khirbet Beit Lei . Yahweh is mentioned also in the Lachish letters (587 BCE) and the slightly earlier Tel Arad ostraca, and on a stone from Mount Gerizim (3rd or

3212-517: The divine name in the LXX is too complex, the evidence is too scattered and indefinite, and the various approaches offered for the issue are too simplistic" to account for the actual scribal practices (p. 158). He holds that the earliest stages of the LXX's translation were marked by diversity (p. 262), with the choice of certain divine names depending on the context in which they appear (cf. Gen 4:26; Exod 3:15; 8:22; 28:32; 32:5; and 33:19). He treats of

3285-408: The earlier translation κύριος". Of this papyrus, De Troyer asks: "Is it a recension or not?" In this regard she says that Emanuel Tov notes that in this manuscript a second scribe inserted the four-letter Tetragrammaton where the first scribe left spaces large enough for the six-letter word Κύριος, and that Pietersma and Hanhart say the papyrus "already contains some pre- hexaplaric corrections towards

3358-506: The expression "those which are not a people" in verse 21 refers to the Assyrians , assign the poem to the age of Jeremiah and Ezekiel (c. 630 BCE); while Cornill, Steuernagel, and Bertholet refer it to the closing years of the Exile, i.e., the period of the second Isaiah . Isaiah 1:2 begins similar to Deuteronomy 32:1 by calling on heaven and earth as witnesses, making Isaiah's introduction in

3431-563: The final form eliciting similar translations as those derived from the same. As such, the consensus among modern scholars considers that YHWH represents a verbal form , with the y- representing the third masculine verbal prefix of the verb hyh "to be", as indicated in the Hebrew Bible. Like all letters in the Hebrew script, the letters in YHWH originally indicated consonants. In unpointed Biblical Hebrew, most vowels are not written, but some are indicated ambiguously, as certain letters came to have

3504-425: The first person א ‎ (['-] Error: {{Transliteration}}: transliteration text not Latin script ( help ) ), thereby affording translations as "he who causes to exist", "he who is", etc.; although this would elicit the form Y-H-Y-H (יהיה‎), not Y-H-W-H. To rectify this, some scholars propose that the Tetragrammaton derived instead from the triconsonantal root הוה ( h-w-h ) —itself an archaic doublet of היה—with

3577-499: The foremost Old Testament exegetes. His renown as a theologian was mainly founded on the series of commentaries, based on those of August Wilhelm Knobel 's Die Genesis (Leipzig, 1875); Die Bücher Exodus und Leviticus , 1880; Die Bücher Numeri, Deuteronomium und Josua , with a dissertation on the origin of the Hexateuch , 1886; Der Prophet Jesaja , 1890. In 1877 he published the " Ascension of Isaiah " in Ethiopian and Latin. He

3650-567: The formula אֶהְיֶה אֲשֶׁר אֶהְיֶה‎ ‎ ( ’ehye ’ăšer ’ehye pronounced [ʔehˈje ʔaˈʃer ʔehˈje] transl.  he  – transl.   I Am that I Am ), the name of God revealed to Moses in Exodus 3:14. This would frame Y-H-W-H as a derivation from the Hebrew triconsonantal root היה ( h-y-h ), "to be, become, come to pass", with a third person masculine י ‎ ( y- ) prefix , equivalent to English "he", in place of

3723-573: The four letters in red in at least three ancient Hebrew manuscripts. The short form יָהּ ‎/ Yah (a digrammaton) "occurs 50 times if the phrase hallellu-Yah is included": 43 times in the Psalms, once in Exodus 15:2; 17:16; Isaiah 12:2; 26:4, and twice in Isaiah 38:11. It also appears in the Greek phrase Ἁλληλουϊά (Alleluia, Hallelujah) in Revelation 19:1, 3, 4, 6 . Other short forms are found as

SECTION 50

#1732851481160

3796-478: The gods of the lands they were occupying . YHVH told Moses to write down the words of a song and teach it to the community, so that it would be a "witness for Me against the children of Israel." Verse 22 states that Moses did as he had been instructed, and in verse 30 he then "spoke in the hearing of all the assembly of Israel the words of this song until they were ended". The Song opens with an exordium (verses 1–3) in which heaven and earth are summoned to hear what

3869-499: The manuscripts in which the copyists have used tetrapuncta. Copyists used the 'tetrapuncta' apparently to warn against pronouncing the name of God. In the manuscript number 4Q248 is in the form of bars. Editions of the Septuagint Old Testament are based on the complete or almost complete fourth-century manuscripts Codex Vaticanus , Codex Sinaiticus and Codex Alexandrinus and consistently use Κ[ύριο]ς, " Lord ", where

3942-468: The marginal notes or masorah indicate that in another 134 places, where the received text has the word Adonai , an earlier text had the Tetragrammaton. which would add up to 142 additional occurrences. Even in the Dead Sea Scrolls practice varied with regard to use of the Tetragrammaton. According to Brown–Driver–Briggs , יְהֹוָה ‎ ( qere אֲדֹנָי ‎) occurs 6,518 times, and יֱהֹוִה ‎ (qere אֱלֹהִים ‎) 305 times in

4015-458: The midst of its Greek text, and 4Q120 uses the Greek transcription of the name, ΙΑΩ. Three later manuscripts use 𐤉𐤄𐤅𐤄 ‎, the name יהוה ‎ in Paleo-Hebrew script : the Greek Minor Prophets Scroll from Nahal Hever , Papyrus Oxyrhynchus 3522 and Papyrus Oxyrhynchus 5101 . Other extant ancient fragments of Septuagint or Old Greek manuscripts provide no evidence on the use of

4088-423: The most accurate manuscripts the name was written in an older form of the Hebrew characters, the paleo-Hebrew letters, not the square: "In the more accurate exemplars the (divine) name is written in Hebrew characters; not, however, in the current script, but in the most ancient." While Pietersma interprets this statement as referring to the Septuagint, Wilkinson says one might assume that Origen refers specifically to

4161-498: The name of God in the Hebrew Bible . The four letters, written and read from right to left (in Hebrew), are yodh , he , waw , and he . The name may be derived from a verb that means "to be", "to exist", "to cause to become", or "to come to pass". While there is no consensus about the structure and etymology of the name, the form Yahweh is now accepted almost universally among Biblical and Semitic linguistics scholars, though

4234-448: The original pronunciation of the Tetragrammaton, as opposed to יְהֹוָה ‎/ Yehovah . He explicitly cited the 17th-century writers mentioned by Reland as supporters of יְהֹוָה ‎, as well as implicitly citing Johann David Michaelis (1717–1791) and Johann Friedrich von Meyer (1772–1849), the latter of whom Johann Heinrich Kurtz described as the last of those "who have maintained with great pertinacity that יְהֹוָה ‎

4307-526: The poet is to utter. In verses 4–6 the theme is defined: it is the rectitude and faithfulness of YHVH toward His corrupt and faithless people. Verses 7–14 portray the providence which conducted Israel in safety through the wilderness and gave it a rich and fertile land. Verses 15–18 are devoted to Israel's unfaithfulness and lapse into idolatry. This lapse had compelled YHVH to threaten it (verses 19–27) with national disaster and almost with national extinction. Verses 28–43 describe how YHVH has determined to speak to

4380-412: The previous or next word already was Adonai , as " Elohim " ( אֱלֹהִים ‎/"God"). Writing the vowel diacritics of these two words on the consonants YHVH produces יְהֹוָה ‎ and יֱהֹוִה ‎ respectively, ghost-words that would spell "Yehovah" and "Yehovih" respectively. The oldest complete or nearly complete manuscripts of the Masoretic Text with Tiberian vocalisation , such as

4453-472: The prophet Samuel : When all of Deuteronomy 31:14–23 was referred to JE, the poem was believed to be anterior thereto, and was believed to be contemporary with the Assyrian wars under Jehoash and Jeroboam II (c. 780 BCE). To this period it is referred by August Dillmann , Schrader, Samuel Oettli , Heinrich Ewald , Adolf Kamphausen and Edouard Guillaume Eugène Reuss . Kuenen and Driver, who believe that

SECTION 60

#1732851481160

4526-478: The recension. Hence, is the paleo-Hebrew Tetragrammaton secondary – a part of the recension – or proof of the Old Greek text? This debate has not yet been solved." While some interpret the presence of the Tetragrammaton in Papyrus Fouad 266 , the oldest Septuagint manuscript in which it appears, as an indication of what was in the original text, others see this manuscript as "an archaizing and hebraizing revision of

4599-474: The related blank spaces in some Septuagint manuscripts and the setting of spaces around the divine name in 4Q120 and Papyrus Fouad 266b (p. 265), and repeats that "there was no one 'original' form but different translators had different feelings, theological beliefs, motivations, and practices when it came to their handling of the name" (p. 271). His view has won the support of Anthony R. Meyer, Bob Becking, and (commenting on Shaw's 2011 dissertation on

4672-433: The same deity and to be either an abbreviated form of the Tetragrammaton or the original name from which the name YHWH developed. Kristin De Troyer says that YHW or YHH, and also YH, are attested in the fifth and fourth-century BCE papyri from Elephantine and Wadi Daliyeh : "In both collections one can read the name of God as Yaho (or Yahu) and Ya". The name YH (Yah/Jah), the first syllable of "Yahweh", appears 50 times in

4745-518: The shorter names of God were pronounced by the Samaritans as "Iabe" and by the Jews as "Ia". She adds that the Bible also indicates that the short form "Yah" was spoken, as in the phrase " Halleluyah ". The Patrologia Graeca texts of Theodoret differ slightly from what De Troyer says. In Quaestiones in Exodum 15 he says that Samaritans pronounced the name Ἰαβέ and Jews the name Άϊά. (The Greek term Άϊά

4818-516: The style of the Song of Moses. Psalm 50 in Psalm 50:1 and Psalm 50:4 will also begin the same as Deuteronomy 32:1, making that Psalm poetically also in the style of the Song of Moses. Both Songs of Moses, as with Habakkuk 3 (Domine Audivi), and 1 Samuel 2 (Exultavit Cor Meum) are counted as canticles in church use. Tetragrammaton The Tetragrammaton is the four-letter Hebrew theonym יהוה ‎ ( transliterated as YHWH or YHVH ),

4891-535: The subject) D.T. Runia. Mogens Müller says that, while no clearly Jewish manuscript of the Septuagint has been found with Κύριος representing the Tetragrammaton, other Jewish writings of the time show that Jews did use the term Κύριος for God, and it was because Christians found it in the Septuagint that they were able to apply it to Christ. In fact, the deuterocanonical books of the Septuagint, written originally in Greek (e.g., Wisdom, 2 and 3 Maccabees), do speak of God as Κύριος and thus show that "the use of κύριος as

4964-465: The verge of ruin. They are pressed hard by heathen foes (verse 30); but Yahweh promises to interpose and rescue his people (verses 34–43). There are differences of opinion as to precisely when and by whom the song was written. George E. Mendenhall from the University of Michigan assigns it to the period just after the defeat of the Israelite militia at the battle of Eben-Ezer , and its authorship to

5037-430: The version of Aquila of Sinope , which follows the Hebrew text very closely, but he may perhaps refer to Greek versions in general. August Dillmann Christian Friedrich August Dillmann (25 April 1823 – 7 July 1894) was a German orientalist and biblical scholar. The son of a Württemberg schoolmaster, he was born at Illingen . He was educated at the University of Tübingen , where he became

5110-577: The vocalization Jehovah continues to have wide usage. The books of the Torah and the rest of the Hebrew Bible except Esther , Ecclesiastes , and (with a possible instance of יה ‎ in verse 8:6) the Song of Songs contain this Hebrew name. Observant Jews and those who follow Talmudic Jewish traditions do not pronounce יהוה ‎ nor do they read aloud proposed transcription forms such as Yahweh or Yehovah ; instead they replace it with

5183-465: The word, there can be little doubt that it is not Jehovah ." Mark P. Arnold remarks that certain conclusions drawn from the pronunciation of יהוה ‎ as "Yahweh" would be valid even if the scholarly consensus were not correct. Thomas Römer holds that "the original pronunciation of Yhwh was 'Yahô' or 'Yahû ' ". Max Reisel , in The Mysterious Name of YHWH , says that the "vocalisation of

5256-439: Was not tantamount to granting consent for its existing use and speaking. This is evidenced not only by special treatment of the Tetragrammaton in the text, but by the recommendation recorded in the 'Rule of Association' (VI, 27): "Who will remember the most glorious name, which is above all [...]". The table below presents all the manuscripts in which the Tetragrammaton is written in paleo-Hebrew script, in square scripts, and all

5329-525: Was the correct and original pointing". Edward Robinson's translation of a work by Gesenius, gives Gesenius' personal view as: "My own view coincides with that of those who regard this name as anciently pronounced [ יַהְוֶה ‎/Yahweh] like the Samaritans." Current overviews begin with the Egyptian epigraphy . A hieroglyphic inscription of the Pharaoh Amenhotep III (1402–1363 BCE) mentions

#159840