Correct Spelling and Pronunciation of Yahweh Vs. Jehovah a Previous Generation Pronounced Our Father's Name As Jehovah, Not Y
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Veda Vs. Tetragrammaton: Decrypting the Greatest © 2017 IJSR Enigma in History Received: 08-11-2016 Accepted: 09-12-2016 Milorad Ivankovic
International Journal of Sanskrit Research 2017; 3(1): 21-25 International Journal of Sanskrit Research2015; 1(3):07-12 ISSN: 2394-7519 IJSR 2017; 3(1): 21-25 Veda vs. Tetragrammaton: Decrypting the greatest © 2017 IJSR www.anantaajournal.com Enigma in History Received: 08-11-2016 Accepted: 09-12-2016 Milorad Ivankovic Milorad Ivankovic Omladinski trg 6/4, SRB-26300 Abstract Vrsac, Serbia Since times immemorial man`s experience and perception of the world have been encoded by and stored primarily in the words of human language. Thus, neither genetic DNA analysis nor archeological artifacts, but only the words of human language can decode the true history and evolution of man, his beliefs, religious ideas and philosophical concepts. The collection of Sanskrit texts called the Veda or the Vedas being the most comprehensive source of authentic ancient knowledge, it provides the missing clues for deciphering enigmas and mysteries of the bygone eras, of which the greatest is known as the Tetragrammaton. Key Words: YHWH, heaven, aśman, šamayim, Dyava, Yava, Iove Introduction In Hebrew tradition the proper name of god has been mystified by the four letters YHWH called the Tetragrammaton, due to the ancient Hamito-Semitic custom of recording only consonant sounds in writing, which presents the main difficulty in decoding its authentic spelling. The Revelation of Tetragrammaton According to the Book of Exodus 3: 14, God allegedly introduced himself to Moses by the phrase `ehyeh ’ašer ’ehyeh which means “I AM WHO I AM” and afterwards revealed his proper name “I appeared unto Abraham, Isaac and Jacob as God šadday but by my name YHWH I made me not known to them“ (Exodus 6:3). -
Adonai & Elohim
Adonai (Adonay) & Elohim/El/Eloah & / / אלה אל אלוהים אֲדֹנָי Except for "YHWH", the two most common names/titles for GOD in the Biblia Hebraica (Hebrew Bible) are "Adonai" and "Elohim". Apart from the name "YHWH", the designations "Adonai" and "Elohim" say more about the GOD of Israel than any other name. Certainly, all that the names embody deserve considerable deliberation. Because the two words are so similar to each other and are often combined in the Old Testament, I thought it logical to study these two names together. Etymology -mean ,(" אָדֹן") (Adonai: "Adonai " derives from the Hebrew root "adon " (pronounced 'âdôn ing master , owner , or sovereign ruler . Thus, when referring to the GOD of Israel, the name expresses the authority and the exalted position of GOD. In the ordinary sense, "adon " refers to both human and divine relationships. The word "adon " (plural "adonai") appears ±335 times throughout Scripture, frequently in reference to a servant’s master or the family patriarch. So Sarah laughed to herself as she thought, "After I am worn out and my lord (adon) is old, will I now have this pleasure?" (Genesis 18:12 parenthetical text added ) "My lords (adonai) ," he said, "please turn aside to your servant's house. You can wash your feet and spend the night and then go on your way early in the morning." (Genesis 19:2a parenthetical text added ) The angel answered me, "These are the four spirits of heaven, going out from standing in the presence of the Lord (Adon) of the whole world. (Zechariah 6:5 parenthetical text added ) is the emphatic plural form of "adon" and is used exclusively as a (" אֲדֹנָי") "The name "Adonai proper name of God. -
Names of God KOG 1/24/21
Names of God (week of feb 7) start here This week's name - Adonai - is the plural version of the word Adon which means ‘master’ or ‘ ruler.’ Adonai is pluralized because God is made up of plurality - Father, Son, Holy Spirit. This name, perhaps more than any other we have covered so far, has a deep impact on how we live our lives - because God is Adonai - or ruler - that means we are people who are being ruled. It means we are called, as God’s own creation, to submit to his rule over our lives. This can be a scary thing to think about and it can be a hard thing to let go of the control we have over our own lives, especially when we as humans tend to fall into the trap of thinking that we know best. Helping our children learn from a young age that submitting to God as our ruler isn’t scary at all - but it is actually freeing. READ THIS Psalm 97:5, Psalm 50:10. In this passage, the word Lord is translated into Adonai. The second reading from the Psalms reveals that he is claiming himself as the owner. dive deeper This week we are learning about the name Adonai - there are two important things to note about Adonai. First, it is a name that is plural. The original word is Adon, which means master. Adonai is the plural of the word Adon. It is important to know that this name is plural - because it is speaking about God in three ways - Father, Son, and Holy Spirit! This means that God is our ruler, Jesus (son) is our ruler, Holy Spirit is our ruler. -
The Role of Hebrew Letters in Making the Divine Visible
"VTSFDIUMJDIFO (SàOEFOTUFIU EJFTF"CCJMEVOH OJDIUJN0QFO "DDFTT[VS 7FSGàHVOH The Role of Hebrew Letters in Making the Divine Visible KATRIN KOGMAN-APPEL hen Jewish figural book art began to develop in central WEurope around the middle of the thirteenth century, the patrons and artists of Hebrew liturgical books easily opened up to the tastes, fashions, and conventions of Latin illu- minated manuscripts and other forms of Christian art. Jewish book designers dealt with the visual culture they encountered in the environment in which they lived with a complex process of transmis- sion, adaptation, and translation. Among the wealth of Christian visual themes, however, there was one that the Jews could not integrate into their religious culture: they were not prepared to create anthropomorphic representations of God. This stand does not imply that Jewish imagery never met the challenge involved in representing the Divine. Among the most lavish medieval Hebrew manu- scripts is a group of prayer books that contain the liturgical hymns that were commonly part of central European prayer rites. Many of these hymns address God by means of lavish golden initial words that refer to the Divine. These initials were integrated into the overall imagery of decorated initial panels, their frames, and entire page layouts in manifold ways to be analyzed in what follows. Jewish artists and patrons developed interesting strategies to cope with the need to avoid anthropomorphism and still to give way to visually powerful manifestations of the divine presence. Among the standard themes in medieval Ashkenazi illuminated Hebrew prayer books (mahzorim)1 we find images of Moses receiving the tablets of the Law on Mount Sinai (Exodus 31:18, 34), commemorated during the holiday of Shavuot, the Feast of Weeks (fig. -
Jesus and the Divine Name R
47 Jesus and the Divine Name R. Kendall Soulen Whoever has the word of Jesus for a true possession can also hear his silence. —Ignatius of Antioch 15:2 In his estimable work Not Every Spirit: A Dogmatics of Christian Disbelief, Christopher Morse wisely observes that in the biblical context God’s name is understood to be communicated by God. God’s name “is revealed as a proper and not a generic name or an appellation chosen by human preference.”1 He goes on to elaborate: According to ancient tradition in Genesis the names of creatures are chosen by human selection: “whatever the man called every living creature, that was its name” (Gen. 2:19). Not so with the name of God. So sacred is this name in Hebraic tradition that it is not spoken. Another word, “LORD” (Adonai), is substituted in its place wherever the original appears.” In this essay, I want to explore the scriptural dynamics of God’s self-commu- nicated name with special attention to what is no doubt a simple but nevertheless important and often overlooked fact. The practice of honoring the divine name by avoiding its use is not only a Jewish tradition, as Morse rightly observes, but a Christian one as well. I offer these reflections in token of my great esteem for Christopher Morse as a theologian of the church and in gratitude for his unfailing friendship and generosity. By way of introduction, let me call to mind a bit of theological tradition and ask a question about it. The tradition is this. -
Adon Olam? Other Than Our Chosen Profession, We Are Both Handsome and Talented, We Both Have Wives and Daughters Are Smarter Than Us and We Are Both Sailors
Fred Basch Architect Every year for the last seven years I have witnessed Manhattan-Henge. Taking pictures of the sun stetting in alignment with the street grid and more recently taking pictures of people taking pictures of the Sun, as the event has grown more popular the crowd watching has taken on a bigger role. Last night tonight and again in July 11 and 12 you can see the co-incidence of alignment. Our street grid is rotated 29 degrees north of true west and as days get longer the sun sets further north until the solstice and then the process starts to reverse. While it’s good to know that there is someplace beyond the edge of the island, it is not always apparent. I am mindful of my place on the Manhattan street grid on a daily basis as I navigate about the city. On Mahnattan-Henge it is very satisfying to have a sense of the connection between the orthogonal, almost arbitrary grid layout and something larger. Living in Manhattan it is easy to lose edges, the horizon and become detached not from your surroundings but the larger frame of reference. I spend a lot of time at the office or at home and I am connected to the grid but not to anything that informs me about the larger perspective of the whole Island, the larger City, the Country or the Earth. Manhattan-Henge if its not too cloudy does provide a connection not only to the edges but also beyond where we can get enough perspective to place ourselves in space and time. -
Elohim and Jehovah in Mormonism and the Bible
Elohim and Jehovah in Mormonism and the Bible Boyd Kirkland urrently, the Church of Jesus Christ of Latter-day Saints defines the CGodhead as consisting of three separate and distinct personages or Gods: Elohim, or God the Father; Jehovah, or Jesus Christ, the Son of God both in the spirit and in the flesh; and the Holy Ghost. The Father and the Son have physical, resurrected bodies of flesh and bone, but the Holy Ghost is a spirit personage. Jesus' title of Jehovah reflects his pre-existent role as God of the Old Testament. These definitions took official form in "The Father and the Son: A Doctrinal Exposition by the First Presidency and the Twelve" (1916) as the culmination of five major stages of theological development in Church history (Kirkland 1984): 1. Joseph Smith, Mormonism's founder, originally spoke and wrote about God in terms practically indistinguishable from then-current protestant the- ology. He used the roles, personalities, and titles of the Father and the Son interchangeably in a manner implying that he believed in only one God who manifested himself as three persons. The Book of Mormon, revelations in the Doctrine and Covenants prior to 1835, and Smith's 1832 account of his First Vision all reflect "trinitarian" perceptions. He did not use the title Elohim at all in this early stage and used Jehovah only rarely as the name of the "one" God. 2. The 1835 Lectures on Faith and Smith's official 1838 account of his First Vision both emphasized the complete separateness of the Father and the Son. -
2 Lord Or Jehovah
2 LORD OR JEHOVAH THE second name of God revealed in Holy Scripture, the name "Jehovah," which we translate "LORD," shews us qualities in God, which, though they are contained, can hardly be said to be expressed, in the first name, "Elohim." (Note: I may perhaps say here, for those who do not read Hebrew, that, in our Authorised Version, wherever we find the name "GOD" or "LORD" printed in capitals, the original is "Jehovah," (as in Gen. 2:4, 5, 7, 8, &c.; Gen. 6:5, 6; 15:2; 18:1, 13, 19, 22, 26; Ezek. 2:4; 3:11, 27; Obad. 1:1.) Wherever we find "God," (as in Gen. 1 throughout, and in countless other passages,) it is "Elohim." Where we find "Lord," (as in Gen. 15:2; 18:3, 27, 30, 31, 32; and constantly in the prophecies of Ezekiel,) it is "Adonai." Thus "LORD God" (in Gen. 2:4, 5, 7, 8, and elsewhere,) is "Jehovah Elohim;" while "Lord GOD" (in Gen. 15:2, and Ezek. 2:4, and elsewhere,) is "Adonai Jehovah." I may add that wherever the name "Jehovah" stands alone, (as in Gen. 4:1, 3, 4, 6, 9, &c.) or is joined with "Elohim," (as in Gen. 2:4, 5, &c.,) it is always written in Hebrew with the vowel points of "Adonai:" where "Adonai" is joined to "Jehovah," (as in Gen. 15:2; Ezek. 2:4, &c.) "Jehovah" is written with the vowel points of "Elohim." For the Jews scrupulously avoided pronouncing the name "Jehovah," always reading "Adonai" for "Jehovah," except where "Adonai" is joined to "Jehovah," (as in Gen. -
Bible Studies • Біблійні Студії
Bible Studies • Біблійні студії PAVLOS D. VASILEIADIS The Pronunciation Aristotle University of Thessaloniki of the Sacred Tetragrammaton: Greece An Overview of a Nomen Revelatus [email protected] that Became a Nomen Absconditus Prologue The name of the God of the Bible is instrumental in understanding His identity. The Hebrew “quadriliteral” term , can be located in the core of almost every theological attempt to describe the biblical notion of God — either Jewish or Christian.2 For centuries, this sacred name was met with only in Semit- ic contexts. But during the Hellenistic period, a crucial meeting between Hebrew and Greek cultures happened. There came a fundamental shift in the understanding of the identity of the God who bears this name and, consequently, of the meaning attribut- ed to his name. Judaism moved from the biblically active “becoming,” as a covenan- tal God who seeks to get in close relation with faithful humans, to the philosophically static “being,” more akin to the Platonic view of God as immutable and utterly trans- cendent. A result of this development was that the divine name gradually became a ta- boo to the Jews. It may have started as reverence but it ended up as a long-lasting super- stition. Since the Tetragrammaton became ineffable, the exact ancient pronunciation was thought to be lost or restricted to a few initiates. Philo, a contemporary of Jesus and the apostle Paul, was the first to describe God as “unnameable,” “unutterable,” and completely incomprehensible.3 The Tetragrammaton — a name that appears more than 6, times in the Hebrew Bible — was replaced by various circumlocutions, like “the Name” or “the Holy One.” Copies of the Greek LXX Bible made early in the Chris- tian era had their text quickly overwhelmed by substitute titles like “Lord” and “God” in place of God’s name. -
Hebrew Names and Name Authority in Library Catalogs by Daniel D
Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed. -
Eisenhower Church of Christ Allah Is Ot Jehovah
Eisenhower Church of Christ Allah is ot Jehovah – Conclusion In order to squelch negative perceptions of the religion of the 9/11 terrorists, we have been told that world religions are, at core level, basically the same, and that Allah of Islam is the same as the Yahweh (Jehovah) of the Bible. But we have exposed their lie. Here is a summary of the points we made: 1. Jehovah manifested Himself in His only begotten Son. Allah had no Son, and Islam believes the very idea of deity becoming flesh is blasphemous. 2. Jehovah has an immeasurable, personal love for all men manifested in the sacrifice of His Son, and even commands us to love our enemies. No such love characterizes Allah, and according to the Qur’an, Allah’s followers are to hate their enemies, especially the Jews. 3. Jehovah is a “triune being” – one God composed of Father, Son, and Holy Spirit. Allah is not, and Islam denounces the biblical doctrine of the Godhead or Trinity. 4. Jehovah is infinite in holiness, and for sinful men to have forgiveness and fellowship with Him it was necessary for Christ to make atonement for sin to appease the wrath of God. In Islam, man needs no Savior. Those whose good works outweigh their bad ones are acceptable to Allah. Jehovah is the one God who revealed Himself by His special covenant name to Israel. Allah is a pagan deity, the moon-god of ancient Mecca worshipped along with the other idols by the ancient Arabians; Mohammad simply adopted the moon-god as the one God. -
Soul and Soil
Soul and Soil GEORGIA HALLIDAY samgrahah: he who holds everything together The Lord of the Universe and Professor Godbole stand at “opposite ends of the same strip of carpet” ( Passage 283). The room is full of “coloured rags, iridescent balls, chandeliers of opaque pink glass, and murky photo - graphs framed crookedly”; of effigies; of mild-featured Hindu men; school - boys; jasmine garlands; musics, multiple and indeterminate; an altar covered in rose leaves, golden tablets, silver dishes; a banana tree (283). God will be born at midnight—although he was born hundreds of years ago—although he will never be born. Sri Krishna, the Lord of the Universe, just like the music that fills the air with vibrations from choirs, cymbals, hand drums, a harmonium, the thumping of an electric generator, a Europeanized band playing a waltz in the courtyard, and elderly Brahmans singing a hymn, is multiple and indeterminate. The poets of the State have written inscriptions and hung them about the room “where they could not be read” (285). But evidently someone has read them, because we are shortly informed that one of them is in English “to indicate His universality,” and that a mistake on the part of the draughtsman has resulted in the inscription reading “God si love” (285). We are then treated to this sentence, set apart in its own paragraph: “God si love. Is this the first message of India?” And then the choir starts to sing again: “Tukaram, tukaram, thou art my father and mother and everybody” and mothers squabble over the children and the band in the courtyard plays “Nights of Gladness” and someone breaks cordon in an effort to get closer to the silver icon of Sri Krishna and Professor Godbole attempts to untangle his pince-nez from the jasmine gar - land around his neck (283).