The four-Hebrew-letter name of God, which scholars refer to as the Tetragrammaton, YHWH, was probably not pronounced "Jehovah" or "Yahweh," as some have guessed.
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John, the epistle-writer rather than "prophet" and Baptist), Yanni describes Yeshua (Hebrew) as having the "INRI, INBI, YHWH" inscription in three languages above his crown of thorns. One of these languages is Aramaic, in which was written by Pontius Pilate the words whose initials are YHWH, "Yeshua Hanozri Wemelech Hayedhudim". The very early manuscripts of the Jewish Bible eventually found in the Dead Sea Scrolls, and others, reveal that their scribes had early on started to replace the word YHWH with other words to avoid the heresy of speaking God's "word" out loud, such as the hebrew words "elohim", "adonai" and "memrah" later translated as "Father", "Lord" and "the Word" of God. Ironically, YHWH is also Aramaic for "I am" in the divine declension, so that when speaking to Moses, from the burning bush, Yhwh self identified as, "Yhwh YHWH" (literally, I am [that] I am).
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95 Some scholars link the Israelites and YHWH with the Shasu.
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Depiction of the Commander of the Lord's Army in Joshua 5, by Ferdinand Bol, 1642. In the Hebrew Bible, the name Yahweh and the title Elohim frequently occur with the word tzevaot or sabaoth ("hosts" or "armies", Hebrew: צבאות) as YHWH Elohe Tzevaot ("YHWH God of Hosts"), Elohe Tzevaot ("God of Hosts"), Adonai YHWH Tzevaot ("Lord YHWH of Hosts") or, most frequently, YHWH Tzevaot ("YHWH of Hosts"). This name is traditionally transliterated in Latin as Sabaoth, a form that will be more familiar to many English readers, as it was used in the King James Version of the Bible.Jewish Encyclopedia: Host of Heaven New York, May 1, 1901 In the Book of Joshua 5:13-15, Joshua encounters a "captain of the host of the Lord" in the early days of his campaigns in the Promised Land.
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In the second oracle, recorded in this section, YHWH repeats his condemnations of Pharaoh (cf. chapter 29) and his announcement of placing 'his own divine sword in Nebuchadnezzar's hand' (cf. ; chapter 21). The date of this oracle (verse 20), as also stated in Ezekiel 29:1, places the arrival of this prophecy after Apries's withdrawal from Jerusalem, where YHWH claims to have already broken one of Pharaoh's arms and would soon 'shatter the other', while in contrast YHwH would strengthen Nebuchadnezzar's arms with YHWH's own sword, so all nations would 'acknowledge the sovereignty of YHWH'.
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Abijah (Hebrew אֲבִיָּה "my father is YHWH") is the name of eight biblical individuals.
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This group of verses records the oracle of YHWH's judgement on Egypt in three sections: # Verses 1–5: YHWH announces that the day of YHWH (cf. ) has come for Egypt, as his sword will be unsheathed and Egypt will be utterly destroyed. # Verses 6–12, the oracle's central section: describes King Nebuchadrezzar of Babylon (verse 10) as the instrument by which YHWH devastates Egypt. # Verses 13–19, final section: lists the cities to be vanquished during a successful military campaign, presenting YHWH as the "Divine Warrior" who conquers them (in the manner of ancient Near Eastern monarchs publishing their conquest list).
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Jon is a shortened form of the common given name Jonathan, derived from "YHWH has given",Meaning, Origin and History of the Name Jonathan. Behind the Name. Retrieved on 2013-09-06. and an alternate spelling of John, derived from "YHWH has pardoned".
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In this world God's Name is written , YHWH, and read , Adonai, but in the future world God's Name shall all be one: It shall be written , YHWH, and read , YHWH.Babylonian Talmud Pesachim 50a. Reprinted in, e.g., Koren Talmud Bavli: Pesaḥim • Part One.
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Kabbalistic reincarnation says that humans reincarnate only to humans unless YHWH/Ein Sof/God chooses.
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YHWH on Lachish letters number 2 ;Letter Number 1 Girmiyahu son of Hatzliyhu,Yahzinhu son TavShalem, Chagav son of Yahzinu, Mavtichu son of Jeremiah, Matanyahu son of Naryahu. ;Letter Number 2 To my lord, Yaush, may YHWH cause my lord to hear tiding(s) of peace today, this very day! Who is your servant, a dog, that my lord remembered his [se]rvant? May YHWH make known(?) to my [lor]d a matter of which you do not know.
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A group of elders approached Ezekiel (cf. Ezekiel 8:1 and 20:1) to 'enquire' of YHWH, which is a traditional practice of using the prophet as mediator to convey specific questions to YHWH (cf. ). YHWH told Ezekiel that he refuses to hear in the enquiry 'because of the seriousness of the elders' idolatry' (cf. 20:3–4) and 'the elders are not condemned simply for idolatry, but for 'lifting up' their idols 'into their hearts' (cf.
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Hans-Joachim Kraus, Psalmen 1–59. 7. Auflage, (Neukirchener Verlag, Neukirchen-Vluyn 2003), p229. # Verse 1a: trust in YHWH # Verse 1b-3: Rejecting the advice of well-meaning friends # Verse 4-7: YHWH as fair judge and legal helpers of the persecuted A division into verses is sometimes not done.Oswald Loretz, Psalmstudien.
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2, 1980, p. 96 In the Hebrew Bible and Judaism, the names of God include Elohim, Adonai, YHWH () and others. Yahweh and Jehovah, possible vocalizations of YHWH, are used in Christianity. In the Christian doctrine of the Trinity, one God coexists in three "persons" called the Father, the Son, and the Holy Spirit.
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Tzevaot, Tsebaoth or Sabaoth (, , "Armies") appears in reference to armies or armed hosts of men in Exodus, , . and Isaiah but is not used as a divine epithet in the Torah, Joshua, or Judges. In the First Book of Samuel, David uses the name YHWH Tzavaot and immediately glosses it as "the God of the armies of Israel".. The same name appears in the prophets along with YHWH Elohe Tzevaot, Elohey Tzevaot, and Adonai YHWH Tzevaot. These are usually translated in the King James Version as the "Lord of Hosts" or "Lord God of Hosts".
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The national god of the Israelites has a proper name, written YHWH () in the Hebrew Bible. The name YHWH is a combination of the future, present, and past tense of the verb "howa" () meaning "to be" and translated literally means "The self- existent One". A further explanation of the name was given to Moses when YHWH stated Eheye Asher Eheye () "I will be that I will be", the name relates to God as God truly is, God's revealed essence, which transcends the universe. It also represents God's compassion towards the world.
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In Hebrew, the name is (YHWH yirʾe). The first word of the phrase is the Tetragrammaton (), YHWH, the most common name of God in the Hebrew Bible, which is usually given the pronunciation "Yahweh" in scholarly works. Jehovah is a Christian anglicized vocalization of this name using the vowels of Adonai. Following a Jewish tradition of not pronouncing God's proper name, YHWH is generally translated in English bibles as "the " or "" in capital letters, just as in Jewish worship it is traditionally not pronounced but the word Adonai ("Lord") or Elohim ("God") is used instead.
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Moreover, YHWH is not only maker of the covenant; he is also the keeper of the covenant. His keeping of the covenant, specifically the unconditional covenant was not contingent upon the people keeping their end of the bargain. Even when the people break conditional covenants, YHWH executes a plan to bring them back into the covenant.
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The second part of Benaiah is יה (Yah) = יהו (Yahu), a derivative of the Tetragrammaton.Abbreviated forms of the Tetragrammaton יהוה, YHWH, or Yahweh.
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The number of citizens to be spared was apparently quite small, as Ezekiel protests that YHWH is destroying the last remnant of Israel (). YHWH posits that should the three 'legendary paragons of virtue': Noah, Dan'el, and Job, inhabit this land, even 'they would be helpless to save their own children from YHWH's punishment of famine, wild beasts, sword, and plague', which recalls the scenario in chapter 5 and 7 that YHWH is about to bring 'four levitically prescribed punishments against Jerusalem and Israel'. The conclusion of this chapter is clear: Jerusalem ('which is patently not inhabited by Noah, Dan'el, or Job') will not be spared, even 'for the sake of some few righteous citizens, or by the righteousness of those exiles whose children will now share in the city's doom' (). YHWH adds an ironic note that there will be survivors of the city's destruction who will be brought into exile to show the exiles of 'their obvious wickedness', so people will know that 'YHWH did not destroy the city without reason' ().
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The Assyrians were still in Syria-Palestine, and even after hearing a report of Taharqa's attack, Sennacherib became bolder than Rabshakeh in mocking YHWH to be at the same level as the useless gods of other defeated nations. Hezekiah appeared more pious than in verses:1–4, acknowledging that YHWH is only one that exists, as opposed to all other gods.
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In Maaseh Merkabah the text reasons that Metatron is called the lesser YHWH because in Hebrew gematria Metatron is numerically equivalent to another name of God Shaddai. Scholem does not find this convincing. Scholem point to the fact that both Yahoel and Metatron were known as the lesser YHWH. In 3 Enoch 48D1 Metatron is called both Yahoel Yah and Yahoel.
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The second vision contains the symbolism of the 'powerful nations that have terrorized the chosen people' and the 'counterforces ("blacksmiths" or "craftsmen") raised by YHWH'.
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Joel (; – Yō'ēl; – Iōḗl; – Yu'il) was a prophet of ancient Israel, the second of the twelve minor prophets and according to the book itself the author of the Book of Joel. He is mentioned by name only once in the Hebrew Bible, in the introduction to that book, as the son of Pethuel (Joel 1:1). The name Joel combines the covenant name of God, YHWH (or Yahweh), and El (god), and has been translated as "one to whom YHWH is God," that is, a worshiper of YHWH. He is believed to have lived in the 9th century BCE, but the dating of his book is still debated.
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This chapter contains an underlying typology of the Exodus and Conquest, linking also to passages in the Book of Judges with the recurring pattern: worship of idols provoking the jealousy and anger of YHWH, then Israel is delivered into the hands of foreign nations, until the people cry for help, so YHWH sends a savior to deliver them, returning them to true worship until the savior (or 'judge') dies and the cycle starts again (). This pattern is 'grounded in the foundational exodus pattern': YHWH responds to the cry of the people, remembers their covenant with him, raises Moses as a savior and delivers Israel from Egypt.
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Pietro Colonna Galatino (1460 – 1540), also known as Petrus Galatinus, was an Italian Friar Minor, philosopher, theologian and Orientalist. He 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," 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." On the other hand see the article "Jehovah/Hebrew vowel points" for an accurate explanation of how the "Adonai in YHWH" is debunked.
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The Book of Hosea contains a number of YHWH prophecies and messages for both Judah and Northern Israel (Samaria). These are delivered by the prophet Hosea.
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This lapse had compelled YHWH to threaten it (verses 19–27) with national disaster and almost with national extinction. Verses 28–43 describe how YHWH has determined to speak to 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.
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Yahweh is the principal name in the Old Testament by which God reveals himself and is the most sacred, distinctive and incommunicable name of God. Based on Lev, 24:16: "He that blasphemes the name of Yahweh shall surely be put to death", Jews generally avoided the use of Yahweh and substituted Adonai or Elohim for it when reading Scripture. The pronunciation of YHWH in the Old Testament can never be certain, given that the original Hebrew text only used consonants. The English form Jehovah was formed during the Middle Ages by combining the Latinization of the four consonants YHWH with the vowel points that Masoretes used to indicate that the reader should say Adonai when YHWH was encountered.
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The closing admonitions (Deuteronomy 28), the strict demand for the exclusive worship of YHWH () and the cultic veneration of YHWH alone in the central holy site of Jerusalem () would impress Josiah, and rules such as the social laws of Deuteronomy (e.g. ) would become state law during his reign. Shaphan's report to King Josiah concerning the discovery of the Torah scroll and read the document (), causing Josiah's distress on hearing the words and his command to a delegation including Hilkiah the priest, Shaphan the scribe, and others to make an inquiry of YHWH to determine the significance of this discovery (), which led them to the home of the prophetess, Huldah, wife of Shallum ben Harhas, the keeper of garments.
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According to , YHWH 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 YHWH had made with them, and worship the gods of the lands they were occupying. YHWH 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" (). states that Moses did as he had been instructed, and in he then "spoke in the hearing of all the assembly of Israel the words of this song until they were ended". contains the text of the Song.
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As each blessing was made, the people in the courtyard were to prostrate themselves completely as they heard it spoken aloud. As the Temple has not been rebuilt since its destruction in 70 , most modern Jews never pronounce YHWH but instead read Adonai ("My Lord") during prayer and while reading the Torah and as HaShem ("The Name") at other times. Similarly, the Vulgate used ' ("The Lord") and most English translations of the Bible write "the " for YHWH and "the God", "the Lord " or "the Sovereign " for Adonai YHWH instead of transcribing the name. The Septuagint may have originally used the Hebrew letters themselves amid its Greek textOrigen, Commentary on Psalms 2:2.
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Jeremiah survived because of his trust to YHWH and together with other people who were left behind by the Babylonians, he could go to his own home (), under the protection of Gedaliah. Ebed-melech, the Ethiopian who had rescued Jeremiah also survived (), because he trusted in YHWH. The many topics of these narratives converge to a single persuasion effort that the exiles should submit to Babylon as the only way of life forward.
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It is noted that the worship of YHWH still exists, but 'united syncrestistically' with other religions (verses 32-34, 41), as explained using the episode recorded in verses 25-28.
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The first paragraph of the Shema seen in a Tefillin scroll The first, pivotal, words of the Shema are, in the original , which can be transliterated: Sh'ma Yisra'el, YHWH 'eloheinu, YHWH 'eḥad. Rabbinic Judaism teaches that the Tetragrammaton (י-ה-ו-ה), YHWH, is the ineffable and actual name of God, and as such is not read aloud in the Shema but is traditionally replaced with אדני, Adonai (""). For that reason, the Shema is recited aloud as: : Sh'ma Yisrael Adonai Eloheinu Adonai Eḥad: "Hear, O Israel: the is our God, the is One." The literal word meanings are roughly as follows: : Sh'ma: literally means listen, heed, or hear and do (according to the Targum, accept) : Yisrael: Israel, in the sense of the people or congregation of Israel : Adonai: often translated as "", it is read in place of the YHWH written in the Hebrew text; Samaritans say Shema, which is Aramaic for "the [Divine] Name" and is the exact equivalent of the Hebrew "ha-Shem", which Rabbinic Jews substitute for "Adonai" in a non-liturgical context such as everyday speech.
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The manuscript is written in koine Greek, and the divine name is notable, it contains the tetragrammaton in Greek characters "Pipi" (ΠΙΠΙ). According to Jerome, some septuagint manuscripts had the Divine Name written in this way. Jerome mentions that some Greek manuscripts contain the Hebrew letters YHWH,Prologus Galeatus he also comments that this Hebrew could mislead some Greek readers to read YHWH as "Pipi" (ΠΙΠΙ), since the letters YHWH (read right to left) look like Pi Iota Pi Iota (read left to right) in Greek.Letter 25 to Marcellus According to Pavlos D. Vasileiadis and Nehemiah Gordon the manuscript has "the nomen sacrum κ[ύριε] with a supralinear Hebrew yod for יהוה (YHWH), followed by πιπι. This transitional combination represents the Tetragrammaton in Ps 22:20 [LXX 21:20] in three separate ways in the Septuagint column of Origen’s Hexapla, preserved in a palimpsest in the Cairo Genizah."Vasileiadis, Pavlos, & Gordon, Nehemia "Transmission of the Tetragrammaton in Judeo-Greek and Christian Sources" («Η Μεταβίβαση του Τετραγράμματου στις Ιουδαιο-Ελληνικές και Χριστιανικές Πηγές»), Accademia: Revue de la Société Marsile Ficin, Vol.
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Antiochus ordered the burning of Torah copies. Jews were required to eat pork. The worst oppression came in the desecration of the Temple. A polytheistic cult was formed, and worship of YHWH abolished.
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This was, however, changed in the 2005 Edition of the Biblia when the translators chose words like "bag" instead of the more traditional "sisidlán" ("[small] container"). The translators used the more ecumenical "Yahweh" for the tetragrammaton YHWH. This is because Filipinos associated the name "Jehovah" with Protestant leanings (specifically because of the Bible published by Jehovah's Witnesses). Another reason for doing this is to eliminate the confusion on instances where the term "YHWH Elohim" is used; this is translated as "Panginoong Yahweh".
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Jews only use the singular to refer to a distinguished person: in the plural, "rabotai", literally, "my masters", is used in both Mishnaic and modern Hebrew.) Since pronouncing YHWH is avoided out of reverence for the holiness of the name, Jews use Adonai instead in prayers, and colloquially would use Hashem ("the Name"). When the Masoretes added vowel pointings to the text of the Hebrew Bible around the eighth century CE, they gave the word YHWH the vowels of Adonai, to remind the reader to say Adonai instead. It is thought by some that later Biblical scholars mistook this vowel substitution for the actual spelling of YHWH and interpreted the name of God as "Jehovah". The Sephardi translators of the Ferrara Bible go further and substitute Adonai with A.
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Anthony R. Meyer, as indicated below, just as expressly says that "the Septuagint manuscripts of the first century CE, which Philo and NT authors rely on for their quotations, could well have contained κύριος, but this does necessarily require that κύριος goes back to the Old Greek translation." John William Wevers "registers agreement with Albert Pietersma's argument that the use of the Hebrew YHWH in some Old Greek manuscripts (as well as other devices, e.g., ΙΑΩ, ΠΙΠΙ), represents 'a revision' that took place within the textual transmission of the Greek of the Hebrew scriptures".Larry W. Hurtado, "YHWH in the Septuagint" (22 August 2014) Lincoln H. Blumell also holds that the Tetragrammaton in Septuagint manuscripts was due to a tendency of Jewish copyists "to substitute the Hebrew tetragrammaton (YHWH) for κύριος".
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Some scholars have proposed that shaddai comes from the root "shad" (שד) "breast" or "shadayim" (שדים) "breasts". El Shaddai is considered by some to be the feminine aspect of God, while YHWH is the masculine.
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The oracle in this section commands the hearers not to remember the former things as they will pale into insignificance before 'the new thing' that YHWH will do in the future with his saving power.
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The scroll contains a cryptogram, dubbed the tashqil by scholars, which Samaritans consider to be Abishua's ancient colophon: > I, Abishua,—the son of Phinehas, the son of Eleazar, the son of Aaron, unto > them be accorded the grace of YHWH and His glory—wrote the holy book at the > entrance of the tabernacle of the congregation, at Mount Gerizim, in the > year thirteen of the possession by the children of Israel, of the Land of > Canaan according to its boundaries [all] around; I praise YHWH.
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Jachmann is a German surname. The forename Jach is of Hebrew descent and stems from Yohanan ('), a shortened form of ('), with the meaning "YHWH is gracious".K. Rymut: Nazwiska Polakóv, vol.1, Kraków 1999, p.324.
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In this section the language of a trial returns with the demand for Israel to bear witness to YHWH's deeds, although they are blind and deaf (cf. Isaiah 42:18), to declare the incomparability of YHWH.
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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 the same deity and to be either an abbreviated form of the Tetragrammaton or the original name from which the name YHWH developed.
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30 The patriarchs, or ancestors, are Abraham, Isaac and Jacob, with their wives (Joseph is normally excluded).Hamilton (1990), p. 50 Since the name YHWH had not been revealed to them, they worshipped El in his various manifestations. (It is, however, worth noting that in the Jahwist source the patriarchs refer to deity by the name YHWH, for example in Genesis 15.) Through the patriarch's God announces the election of Israel, meaning that he has chosen Israel to be his special people and committed himself to their future.
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This section records the response of king Hezekiah and prophet Isaiah to the speeches of Rabshakeh in the previous chapter. Aware of the serious predicament of the Assyrian attack, Hezekiah sent a delegation to Isaiah for advice from YHWH. The answer from Isaiah is the classic opening, 'Do not be afraid', followed by a positive oracle that YHWH will send a 'spirit' to the Assyrian king (cf. 1 Kings 22:21–22), so the king will be in panic after merely hearing a rumor and retreat to Assyria, then there he will be murdered.
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Five main/major covenants give structure to the OT: Noahic, Abrahamic, Mosaic, Davidic, and the New Covenant (as prophesied by Jeremiah and Ezekiel). The first four of these covenants were specific covenants which YHWH made with individuals in a way that affected both them and the people to whom they belonged. Some of the applications of these covenants were specific to the individuals, while other aspects pertained to the nation of Israel and/or the world. As the initiator of covenants, YHWH is depicted as providing all the necessary conditions for a covenant to occur.
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This part separates the oracles dated to January 587 BCE (29:1–16) and April 587 BCE (30:20-6) with the insertion of a later prophecy (announced in 571 BCE) that Egypt will be given by YHWH to the Babylonian king as compensation for his efforts on YHWH's behalf in the siege of Tyre (verse 20) which ended in 572 BCE. Egypt's defeat will bring honor to Israel who would then recognize YHWH. In his annals, Nebuchadrezzar recorded his invasion to Egypt in 568 BCE (ANET 308).
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Yusuf ( ' and ') is a male Arabic, Aramaic,turkish and Persian name, meaning "God increases" (in piety, power and influence) in Hebrew.From the Hebrew יהוה להוסיף YHWH Lhosif meaning "YHWH will increase/add". It is widely used by Arabs of all abrahamic religions, including Middle Eastern Jews, Arab Christians and Muslims in many parts the world not limited to the Arab World. It is also transliterated in various other ways including Jusuf, Yosef, Yossef, Youcef, Yousaf, Yousef, Yousif, Yousof, Youssef, Youssif, Youssof, Youssouf, Youssuf, Yousuf, Yusaf, Yusef, Yuseff, Yusof, Yussef or Yusuph.
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St. Clement's Church in Laholm - Korfönster with God's name YHWH in Hebrew at the top Black stain with tetra program YHWH in an upper circular medallion Husie church, Malmo Erik Artur Olson (Ohlson, Olsson) (born 9 May 1901 in Halmstad), married in 1929 to Solvig Sven-Nilsson, died in 1986, a painter, illustrator, graphic artist, sculptor, theater decorator, member of Halmstadgruppen. Brother of artist Axel Olson. Olson is represented, for example, at the National Museum and the Museum of Modern Art. Erik Olson is known as a Swedish surrealist.
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R. i.). The Hebrew name "Ḥizḳiyyah" is considered by the Talmudists to be a surname, meaning either "strengthened by Yhwh" or "he who made a firm alliance between the Israelites and Yhwh"; his eight other names are enumerated in Isa. ix. 5 (Sanh. 94a). He is called the restorer of the study of the Law in the schools, and is said to have planted a sword at the door of the bet ha-midrash, declaring that he who would not study the Law should be struck with the weapon (ib. 94b).
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Joel is a male given name derived from יוֹאֵל Standard Hebrew, Yoʾel, Tiberian Hebrew, or Yôʾēl meaning "Yahu is god", "YHWH is God", or the modern translation "Yahweh Is God". Joel as a given name appears in the Hebrew Bible.
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Moses, out of anger, broke the tablets, and later ordered the elimination of those who had worshiped the golden statue, which was melted down and fed to the idolaters. He also wrote the ten commandments on a new set of tablets. Later at Mount Sinai, Moses and the elders entered into a covenant, by which Israel would become the people of YHWH, obeying his laws, and YHWH would be their god. Moses delivered the laws of God to Israel, instituted the priesthood under the sons of Moses' brother Aaron, and destroyed those Israelites who fell away from his worship.
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From Egypt, Moses led the Israelites to biblical Mount Sinai, where he was given the Ten Commandments from God, written on stone tablets. Later at Mount Sinai, Moses and the elders entered into a covenant, by which Israel would become the people of YHWH, obeying his laws, and YHWH would be their god. Moses delivered the laws of God to Israel, instituted the priesthood under the sons of Moses' brother Aaron, and destroyed those Israelites who fell away from his worship. After the forty years had passed, Moses eventually led the Israelites into the Land of Canaan.
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It then says "halelu eth-YHWH" as if using "yah" and "YHWH" interchangeably. The word "Yah" appears by itself as a divine name in poetry about 49 times in the Hebrew Bible (including halelu yah), such as in "who rides upon the skies by his name Yah" and "Yah is my strength and song". It also often appears at the end of Israelite theophoric names such as Isaiah "yeshayah(u), Yahweh is salvation" and Jeremiah "yirmeyah(u), Yahweh is exalted". The word hallelujah occurring in the Psalms is therefore a request for a congregation to join in praise toward God.
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In this passage, YHWH calls Pharaoh 'a great sea-serpent' (tannin′, reading as singular, for plural text in MT, "dragon" in the New Revised Standard Version, "monster" in the New King James Version) 'stretched out in the Nile surrounded by fish' (verses 3–4) and as the king of Tyre, Pharaoh is condemned for 'claiming divine status' (in this case, 'as the Nile's creator'), so YHWH announces that 'he will fish out the serpent along with its dependent fishes' (the allies of Egypt) 'and fling them out to rot in the field' (verses 4–5) causing the Egyptians to 'acknowledge YHWH's sovereignty.
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Likewise, if a prophet makes a prophecy in the name of YHWH that does not come to pass, that is another sign that he is not commissioned of YHWH and that the people need not fear the false prophet (). The Jewish Koine Greek term pseudoprophetes occurs in the Septuagint (Jeremiah 6:13, 33:8-11, 34:9, 36:1-8, Zechariah 13:2); Flavius Josephus (Antiquities of the Jews 8-13-1, 10-7-3, The Jewish War 6-5-2); and Philo of Alexandria (Specific Laws 3:8). Classical Pagan writers used the term pseudomantis.
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Isaiah prophesied that the rebuilt Temple will be a house of prayer for all nations. The city of YHWH Shamma, the new Jerusalem, will be the gathering point of the world's nations, and will serve as the capital of the renewed Kingdom of Israel. Ezekiel prophesied that this city will have 12 gates, one gate for each of the tribes of Israel. The book of Isaiah closes with the prophecy, "And it will come to pass, that from one new moon to another, and from one sabbath to another, all flesh will come to worship before Me, says YHWH".
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Sidney Jellicoe in The Septuagint and Modern Study (Oxford, 1968) states that the name YHWH appeared in Greek Old Testament texts written for Jews by Jews, often in the Paleo- Hebrew alphabet to indicate that it was not to be pronounced, or in Aramaic, or using the four Greek letters PIPI (Π Ι Π Ι) that physically imitate the appearance of Hebrew יהוה, YHWH), and that Kyrios was a Christian introduction.Peter M. Head Christology and the Synoptic problem: an argument for Markan priority p161 "Jellicoe summarises: LXX texts, written by Jews for Jews, retained the Divine Name in Hebrew Letters (palaeo-Hebrew or " Bible scholars and translators such as Eusebius and Jerome (translator of the Latin Vulgate) consulted the Hexapla, but did not attempt to preserve sacred names in Semitic forms. Justin Martyr (second century) argued that YHWH is not a personal name, writing of the "namelessness of God".Justin Martyr, Hortatory Address, ch.
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The name Jehovah is a translation of the Tetragrammaton (, transliterated as YHWH, though the original pronunciation is unknown). The New World Translation uses the name Jehovah 6,979 times in the Old Testament.Revised New World Translation of the Holy Scriptures . Accessed 14 October 2013.
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Extra- talmudic mystical texts such as Sefer Hekhalot do speak of a "lesser YHWH", apparently deriving the concept from Exodus 23:21, which mentions an angel of whom God says "my name [understood as YHVH, the usual divine Proper Name] is in him".
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Traditionally, Judaism holds that YHWH, the God of Abraham, Isaac, and Jacob and the national god of the Israelites, delivered the Israelites from slavery in Egypt, and gave them the Law of Moses at biblical Mount Sinai as described in the Torah.
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The manuscript contains the tetragrammaton to represent the Divine Name of God (YHWH) written in palaeo-Hebrew script ().Michael P. Theophilos. Recently Discovered Greek Papyri and Parchment of the Psalter from the Oxford Oxyrhynchus Manuscripts: Implications for Scribal Practice and Textual Transmission. Australian Catholic University.
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The name of God used most often in the Hebrew Bible is the Tetragrammaton (YHWH ). Jews traditionally do not pronounce it, and instead refer to God as HaShem, literally "the Name". In prayer the Tetragrammaton is substituted with the pronunciation Adonai, meaning "My Lord".
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The prophet Gad suggested the area to King David as a fitting place for the erection of an altar to YHWH, since a destroying angel was standing there when God stopped a great plague in Jerusalem.II Sam. xxiv. 16 et seq.; I Chron. xxi.
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Translating YHWH into African languages. Scriptura 88:151–160. conceptualizing accuracy as semantic rather than phonetic. The limited number and popularity of Sacred Name Bible translations suggests that phonetic accuracy is not considered to be of major importance by Bible translators or the public.
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Last of all comes Asher, who will "dip his foot in oil" and " whose shoes are of iron and brass " (verses 24-25). Here the prophet returns to the opening words of the blessing, praising Yhwh and proclaiming the glory and honor of Israel.
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Pseudo-Ezekiel therefore takes its place alongside 4Q521 as one of the only two texts found at Qumran which clearly refer to resurrection. This is followed by a prophecy that a "son of Belial" will come to oppress the Israelites, but he will be defeated and "his dominion will not exist". In remaining fragments, Ezekiel asks YHWH if time itself could be made to accelerate so that Israel may reclaim the promised land sooner rather than later. There is an stray segment which redresses the theme of resurrection, followed by a final evocation of the Merkabah, the chariot of YHWH mentioned in Ezekiel 1.
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Inscription A, from the Israel Museum Seven inscriptions in Hebrew remained in various states of preservation, and there is disagreement about how they should be read. It appears that the words YHWH (Yahweh) and YRSHLM (Jerusalem) feature in the inscriptions, which Joseph Naveh dated to the late 6th century BCE. Of particular interest is one inscription containing a very early appearance in Hebrew of the name (Jerusalem). Naveh read it as > > yhwh ʾlhy kl hʾrṣ hry yhd lw lʾlhy yršlm which he translated as "Yahweh (is) the God of the whole earth; the mountains of Judah belong to him, to the God of Jerusalem".
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According to its report (II Chron. xvii. 7 et seq., xix. 4 et seq.) Jehoshaphat organized a missionary movement by sending out his officers, the priests, and the Levites to instruct the people throughout the land in the Law of Yhwh, the king himself delivering sermons.
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The name Elyon (Hebrew: עליון) occurs in combination with El, YHWH, Elohim and alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most High". El Elyon has been traditionally translated into English as 'God Most High'.
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YHD, or Yehud. The coin at top shows the god YHWH, the coin at bottom right has an image of the owl of Athena (Athenian coinage was the standard for Mediterranean trade).Diane V. Edelman, "The Triumph of Elohim", p.223 In 539 BCE, Babylon fell to the Persians.
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Exodus xxxii. 26-30), Moses declares that this tribe shall be the teachers of the Law and the priestly representatives of Israel before Yhwh. Benjamin is next blessed as the beloved of Yhwh, "whom the Lord shall cover ... all the day long " (verse 12). By far the greatest attention is given to the tribe of Joseph; its land shall be enriched with all blessings, and it shall enjoy "the precious things of heaven" as well as the good-will of him that dwelleth "in the bush"; its blessing concludes with a comparison of its strength to the strength of the ox and of the horns of the "re'em" (verses 18-17, Hebrew; cf.
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The name Hosea, meaning 'salvation', or 'He saves', or 'He helps', seems to have been not uncommon, being derived from the auspicious verb from which we have the frequently recurring word salvation. It may be a contraction of a larger form of which the divine name (YHWH) or its abbreviation formed a part, so as to signify "YHWH helps". Further insight into the context of the name is given in the Torah in Numbers 13:16, which states that Hosea was also the original name of Joshua, son of Nun until Moses gave him the longer, theophoric name Yehoshua (). Rashi writes in Sotah 34b that Joshua is a compound name of יה (Yah) and הושע (Hosea, “Yah may save”).
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More recently it has been suggested that these traces are in fact the first angelic appearance (v. 11–12), in which the Angel of YHWH stops Abraham before he kills Isaac.Boehm, O. (2002). The binding of Isaac: An inner Biblical polemic on the question of disobeying a manifestly illegal order.
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Aramaic ( – 200 ) or modern Hebrew scripts. The Tetragrammaton in the Ketef Hinnom silver scrolls with the Priestly Blessing from the Book of Numbers. ( ). The name of God used most often in the Hebrew Bible is (), (generally transcribed as YHWH) and is called the Tetragrammaton (Greek for "something written with four letters").
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More humble than any other man (Num. 12:3), "there hath not arisen a prophet since in Israel like unto Moses, whom YHWH knew face to face" (Deuteronomy 34:10). The New Testament states that after Moses' death, Michael the Archangel and the Devil disputed over his body (Epistle of Jude 1:9).
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Francisco Goya: "The Name of God", YHWH in triangle, fresco detail. The Adoration of the Name of God () or The Glory () (1772) is a fresco painted by Francisco Goya on the ceiling of the cupola over the Small Choir of the Virgin in the Basílica de Nuestra Señora del Pilar in Zaragoza.
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This chapter and the next form a unit, which Sweeney sees as "a report of a dialogue between the prophet and YHWH" about the fate of JudahSweeney, Marvin A. The Twelve Prophets (Vol.2): Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Berit Olam – Studies in Hebrew Narrative & Poetry. David W. Cotter (ed.).
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This chapter and the previous one form a unit, which Marvin Sweeney sees as "a report of a dialogue between the prophet and YHWH" about the fate of Judah,Sweeney, Marvin A. The Twelve Prophets (Vol.2): Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Berit Olam – Studies in Hebrew Narrative & Poetry. David W. Cotter (ed.).
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Examples of a supernatural messenger are the "Malak YHWH," who is either a messenger from God,Pope, Hugh. "Angels." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. accessed 20 October 2010 an aspect of God (such as the Logos),Frederick Copleston, A History of Philosophy, Volume 1, Continuum, 2003, p. 460.
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15 et seq. David then bought the property from Araunah, for fifty pieces of silver, and erected the altar. YHWH instructed David to build a sanctuary on the site, outside the city walls on the northern edge of the hill. The building was to replace the Tabernacle, and serve as the Temple of the Israelites in Jerusalem.
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4Q22: Exodus. 1Q3, 2Q5, 4Q11, 4Q45, 4Q46, 6Q2, and the Leviticus scroll (11QpaleoLev).Dead Sea Scrolls Digital Library. In some Qumran documents, the tetragrammaton name of the Israelite deity, YHWH, is written in Paleo-Hebrew while the rest of the text is rendered in the adopted Aramaic square script that became today’s normative Jewish Hebrew script.e.g.
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In addition, the Tetragrammaton, a four letter pronunciation of the name of God from the original Hebrew often rendered as "YHWH", is rendered in different ways. Catholics have translated this into Yǎwēi (雅威, literally "Elegant Powerful," cf. English "Yahweh"). Protestants originally rendered it as Yéhuǒhuá (爺火華, literally "(old) Gentleman of Fiery Magnificence," cf.
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The extraordinary defeat of Sennacherib which McNeill suggests, by disease which was as yet not understood, would have proven YHWH superior to the gods of the most powerful nation then known to the Jews, Assyria. McNeill concludes that if Sennacherib had taken the city, the Jews may have adopted polytheism, and consequently, the Abrahamic religions would not exist.
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According to the Hebrew Bible, while the Israelites were living in the Sinai for forty years, they built a Tabernacle ( translit: mishkan, "Place of [Divine] dwelling"); this was viewed as the abode of the Shekhinah (the presence of YHWH) on Earth, and the place where the priests could minister to God on behalf of the nation of Israel.
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One of the most important names is that of the Ein Sof ( "Endless"), which first came into use after 1300. Another name is derived from the names . By spelling these four names out with the names of the Hebrew letters ( and ) this new forty-five letter long name is produced. Spelling the letters in (YHWH) by itself gives .
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The omission may be explained, according to some scholars, by the close similarity of Yahweh with Qōs, making rejection of the latter difficult. Both Qōs and Yahweh are probably words of Arabic origin, and Knauf and others argue that YHWH is a northern Arabic word, from the Semitic root hwy, meaning "he blows".James S. Anderson. (2015 ).
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This section contains an oracle of salvation, with the repetition of 'Do not fear' in verses 1 and 5 to emphasize the message of reassurance, that YHWH had made the people of Israel part of his family and just as in the past, he is active in delivering them from every kind of danger in the future.
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To this was later added the Mosaic conception of the tetragrammaton YHWH, meaning a god who is sufficient in himself, that is, a self-determined eternal being qua being, for whom limited descriptive names cannot apply. This may have been the meaning the Hebrew phrase "ehyeh asher ehyeh" (which translates as "I will be that which I will be") and which is how God describes himself to Moses in Exodus 3:13–15. This phrase can be applied to the tetragrammaton YHWH, which can be understood as an anagram for the three states of being: past, present and future, conjoined with the conjunctive Hebrew letter vav. There is early support for this interpretation, in that the Septuagint translates "Shadday" in several places as "ὁ ἱκανός", the Sufficient One (for example, Ruth 1:20, 21).
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Thus Jehovah was obtained by adding the vowels of Adonai to the consonants of YHWH. Jehovah appears in Tyndale's Bible, the King James Version, and other translations from that time period and later. For instance, Jehovah's Witnesses make consistent use of Jehovah. ' Many English translations of the Bible translate the Tetragrammaton as ', following the Jewish practice of substituting Adonai for it.
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Yohanan, Yochanan and Johanan are various transliterations to the Latin alphabet of the Hebrew male given name ('), a shortened form of ('), meaning "YHWH is gracious". The name is ancient, recorded as the name of Johanan, high priest of the Second Temple around 400 BCE. It became a very popular Christian given name in reference to either John the Apostle or John the Baptist.
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This section contains 'the message of the grounds and the announcement of disaster', reinforced by 'the initial quotation formulas in verses 16 and 21. Some terms found in the first section (6:1–15) recur clustered in verses 18–19, such as 'a bad fate' (verse 1), terms of warning or listening, as well as the "message(s)" from YHWH (verse 10).
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According to Stephen L. Harris, the term was "one of the patriarchal names for the Mesopotamian tribal god", presumably meaning of the tribe of Abram, although there seems to be no evidence for this outside the Bible. In Exodus 6:3, El Shaddai is identified explicitly with the God of Abraham and with YHWH. The term "El Shaddai" appears chiefly in Genesis.
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YHWH (yod, he, vav, he), the name of the God of Israel, is called the tetragrammaton (= four letters). OT scholars believe that the name derives from the Hebrew verb “to be.” The name of God was revealed to Moses in the Old Testament book of Exodus 3:13-15. Through this passage, readers can see the personality of God revealed.
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Jeremiah was the son of Hilkiah, a kohen (Jewish priest) from the Benjamite village of Anathoth. The difficulties he encountered, as described in the books of Jeremiah and Lamentations, have prompted scholars to refer to him as "the weeping prophet". Jeremiah was called to prophetic ministry c. 626 BC by YHWH to give prophecy of Jerusalem's coming destruction by invaders from the north.
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Hebrew letters attain an object character, a quality of the representational one. The eastward-directed, (towards Jerusalem), horn-shaped roof of the assembly place represents a shofar. Mythologically the shofar stands for communication with God. This form of the synagogue is used to express the call of the community after YHWH, for listening to and receiving of eternal divine light and its wisdom.
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The name Abdi (Hebrew עַבְדִּי) is probably an abbreviation of Obediah, meaning "servant of YHWH", according to the International Standard Bible Encyclopedia.International Standard Bible Encyclopedia, "Abdi." Easton's Bible Encyclopedia, on the other hand, holds that it means "my servant". The name "Abdi" appears three times in forms of the Bible that are in use among Jews, Protestants, and Roman Catholics.
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The House of YHWH (or "House of Yahweh", "House of the ", Hebrew בית יהוה) is a phrase found in the Hebrew Bible and on at least one inscription, usually referring to a temple. Most modern religious scholars focus primarily upon Solomon's Temple. However, there have been two other structures identified as a 'House of Yahweh'. One is located in Elephantine Egypt.
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Jeremiah 26:24). This signifies the fulfillment of another prophecy that by submitting to Babylon, people could save their lives as the prize of war and returned home (). The episode with Ebed-melech, the Ethiopian rescuer of Jeremiah (), further emphasizes the fulfillment of the divine message (Jeremiah 38:7-13) about his life as a prize of war because he trusted in YHWH ().
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The servant songs are four poems within the Book of Isaiah written about a certain "servant of YHWH". God calls the servant to lead the nations, but the servant is horribly repressed. In the end, he is rewarded. Those four poems are: # # # # Isaiah 52-53 The second of the "servant songs" begins at Isaiah 49:1, continuing through 49:12.
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The Greek name is in turn derived from Hebrew יוֹחָנָן (Yôḥānān), meaning "YHWH (God) is gracious". The name is ultimately derived from the Biblical Hebrew name יוחנן (), short for יהוחנן (), meaning "God is merciful". Common patronymics derived from the name are Ivanović (Serbian and Croatian), Ivanov (Russian and Bulgarian), and Ivanovich (Russian, used as middle name), corresponding to "Ivan's son".
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In one verse, , an entire clause was printed in roman type (as it had also been in the Great Bible and Bishop's Bible); indicating a reading then primarily derived from the Vulgate, albeit one for which the later editions of Beza had provided a Greek text. In the Old Testament the translators render the tetragrammaton YHWH by "the LORD" (in later editions in small capitals as ), or "the LORD God" (for YHWH Elohim, יהוה אלהים), except in four places by "IEHOVAH" (, , and ) and three times in a combination form. (, , ) However, if the tetragrammaton occurs with the Hebrew word adonai (Lord) then it is rendered not as the "Lord LORD" but as the "Lord God". (, etc.) In later editions as "Lord GOD" with "GOD" in small capitals indicating to the reader that God's name appears in the original Hebrew.
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This psalm is the last of the "enthronement psalms" (Psalm 47; 93; 96–99). It begins with the familiar statement, 'YHWH is king', followed by references to justice and righteousness (verse 4), the covenant with its moral demands (verses 4,7), centering upon Zion (verse 2; cf. 'his holy mountain', verse 9). Some similarities with Deutero-Isaiah are on the call for nations to tremble before God.
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Asa died two years into the coregency. Asa was zealous in maintaining the traditional worship of YHWH, and in rooting out idolatry, with its accompanying immoralities. After concluding a battle with Zerah of Ethiopia in the 10th year of his reign, there was peace in Judah () until the 36th year of Asa's reign (). In his 36th year he was confronted by Baasha, king of Israel.
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Jonathan (, Standard Yonatan / Yəhonatan Tiberian Yônāṯān) is a common name given to males which means "YHWH has given" in Hebrew.Hanks, Hardcastle and Hodges, Oxford Dictionary of First Names, Oxford University Press, 2nd edition, p. 147. The earliest known use of the name was in the Bible, one Jonathan was the son of King Saul, a close friend of David. Variants of Jonathan include Jonatan, Djonathan.
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In the Haggadah this fundamental power divides into two contrasts, which modify each other. In the same way Philo contrasts the two divine attributes of goodness and power (ἄγαθότης and ἀρχή, δίναμις χαριστική and συγκολαστική). They are also expressed in the names of God; but Philo's explanation is confusing. "Yhwh" really designates God as the kind and merciful one, while "Elohim" designates him as the just one.
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But Philo borrowed also Platonic elements in designating the Logos as the "idea of ideas" and the "archetypal idea"."De Migratione Abrahami," § 18 [i. 452]; "De Specialibus Legibus," § 36 [ii. 333]. There are, in addition, Biblical elements: there are Biblical passages in which the word of Yhwh is regarded as a power acting independently and existing by itself, as Isaiah 55:11;Compare Matt. x.
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' Sennacherib never claimed to have captured Jerusalem or forced Hezekiah from the throne, uncharacteristic for a king who led a revolt against the Assyrian empire, but his records are still showing successes as typical in Assyrian annals. On the other hand, Judah's records emphasize the protection of YHWH over Jerusalem and the house of David (cf. Psalm 2, Psalm 46, Psalm 47, Psalm 48).
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Underlying this ascription to the king of the purpose to carry out the Priestly Code, is the historical fact that Jehoshaphat took heed to organize the administration of justice on a solid foundation, and was an honest worshiper of Yhwh. In connection with this the statement that Jehoshaphat expelled the "Ḳedeshim" (R. V. "Sodomites") from the land (I Kings xxii. 46) is characteristic; while II Chron. xix.
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According to Mormon belief, Jesus is identified as the god Jehovah, the YHWH of the Old Testament. Jehovah received a body when he was born to the Virgin Mary and was named Jesus. Jesus was the Son of God—the father of his physical body was God the Father.Ezra Taft Benson, "Five Marks of the Divinity of Jesus Christ," New Era, December 1980, p.
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Hebrew and Aramaic Dictionary of the Old Testament, under הלל. Walter de Gruyter, 1973. .Joseph Samuel C.F. Frey, A Hebrew, Latin, and English dictionary, 1815, entry for הלל on page 254 The second part, Yah, is a shortened form of YHWH, the name for the Creator. The name ceased to be pronounced in Second Temple Judaism, by the 3rd century BC due to religious beliefs.
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Alternatively, it may refer to an indeterminate valley of judgment, since "Josaphat" means "YHWH judges". In the same valley is called "valley of destruction" or the "valley of decision". The chapter in question describes how the nations that afflicted Judah and Jerusalem during their Babylonian captivity and return from exile shall receive Divine Judgment. According to the Midrash Tehillim, no "valley called Jehoshaphat" exists.
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One of these frequent cases was God's name, which was not to be pronounced in fear of profaning the "ineffable name". Instead, wherever (YHWH) appears in the kethib of the biblical and liturgical books, it was to be read as (adonai, "My Lord [plural of majesty]"), or as (elohim, "God") if adonai appears next to it.The vowel points of Jehovah – Jehovah. Dictionary Definitions. askdefinebeta.com.
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"The Great Stag: A Sumerian Deity and Its Affiliations", Fifty-Third General Meeting of the Archaeological Institute of America (1951) in American Journal of Archaeology, Vol. 56, No. 3 (Jul. 1952) 171–178, All pertinent information is available online. suggested that Ia in this case is a West Semitic (Canaanite) way of saying Ea, Enki's Akkadian name, associating the Canaanite theonym Yahu, and ultimately Hebrew YHWH.
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Joseph Abelson,The Immanence of God in Rabbinical Literature (London:Macmillan and Co., 1912). In Rabbinic Judaism, the references to "the Spirit of God", the Holy Spirit of YHWH, abound, however apart from Kabbalistic mysticism it has rejected any idea of God as being either dualistic, tri-personal, or ontologically complex. The idea of God as a duality or trinity is considered shituf (or "not purely monotheistic").
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The thumb-sized ivory pomegranate measuring in height, bears an ancient Hebrew inscription that reads, depending on the point chosen as the beginning in the circular inscription, "Belonging to the Temple [literally 'house'] of YHWH, holy to the priests" or "Sacred donation for the priests of [or 'in'] the Temple [literally 'house'] of YHWH". It was once believed by some scholars to have adorned a sceptre used by the high priest in Solomon's Temple. Its origin is unknown as it appeared on the antiquities market anonymously in 1979 and was smuggled out of Israel and sold to an anonymous collector in France. Based on authentication by Israel’s then leading epigrapher, Professor Nahman Avigad of Hebrew University, the Israel Museum in Jerusalem purchased it from the collector for the sum of $550,000 in 1988. It was considered the most important item of biblical antiquities in the Israel Museum’s collection.
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26-27) and expands in worship YHWH the perspective of the peoples of the world that impressed God's action should show. In the New Testament Jesus cites Psalm 22 shortly before his death on the cross, to make himself the psalm petitioner, and to own, according to Jewish tradition, the entire contents of the psalm.Eberhard Bons (2007). In Dieter Sänger (ed.), Psalm 22 und die Passionsgeschichten der Evangelien (in German).
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The Artscroll Tehillim p. 110 Like Psalm 14, it is quoted in Paul the Apostle's Epistle to the Romans, where Paul uses portions as a base to discuss original sin. There are two differences between Psalm 14 and 53, the name of God used being the first. Psalm 14 uses the covenant name of God, YHWH, typical of the Psalms in book 1 of Psalms (Psalms 1 through 41).
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These four Evangelists are also represented by the four fixed astrological signs: Leo, Taurus, Aquarius and Scorpio. In addition a representation of the god Anubis is seen rising with the wheel on the right side, while the snake-like Typhon descends on the left. On the wheel, alternating with the letters T-A-R-O are the Hebrew letters י-ה- ו-ה, usually transliterated as YHWH (Yahweh - Hebrew for God).
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Three angels hosted by Abraham, Ludovico Carracci (c. 1610-1612), Bologna, Pinacoteca Nazionale. Tobias and the Angel by Filippino Lippi, created between circa 1472 and circa 1482. The Torah uses the (Hebrew) terms מלאך אלהים (mal'āk̠ 'ĕlōhîm; messenger of God), מלאך יהוה (mal'āk̠ YHWH; messenger of the Lord), בני אלהים (bənē 'ĕlōhîm; sons of God) and הקודשים (haqqôd̠əšîm; the holy ones) to refer to beings traditionally interpreted as angels.
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In this section YHWH addresses the question of individual responsibility for sin, which was mentioned in chapter 9 when the righteous people in Jerusalem were 'marked so as to escape the city's destruction' (Ezekiel 9:4; cf. ), and whether a few righteous individuals might suffice to save an entire city (cf. Abraham in ) or at least members of their own family (cf. Abraham for Lot in Genesis 19:29).
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Witnesses teach that God must be distinguished by his personal name--Jehovah. The name is a common modern Latinized form of the Hebrew Tetragrammaton, or four-letter name, transliterated as YHWH. The use of his personal name is regarded as vital for true worship, and Witnesses usually preface the term God with the name Jehovah. The title, ' (Greek: Kyrios), is rarely used by Witnesses when speaking about God.
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The purpose of this book is not strictly historical but theological and pastoral. The main emphasis is that God is at work and all His good deeds, including the construction of the Second Temple, are accomplished "not by might nor by power, but by My Spirit."() Ultimately, YHWH plans to live again with His people in Jerusalem. He will save them from their enemies and cleanse them from sin.
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4Q385c is illegible, and the remaining text is described as being "in poor condition", but all told the fragments yield four to six columns of text, with some measure of overlap among the various fragments. Other than the obvious flow of the text from Column 1 to Column 2, it is not known how they rightly fit together, although editor Devorah Dimant, who published the text in 2001, has suggested that the sequence of events in the canonical Book of Ezekiel provides a basis for the order currently observed. The text as a whole appears to be a discussion between Ezekiel and YHWH, beginning with YHWH promising to Ezekiel that the dry bones will be raised and knitted together again to resurrect the kingdom of Israel. The author has taken the biblical account of Ezekiel 37 as his source, but whereas the resurrection of Israel in Ezekiel 37 is a metaphor for national restoration, Pseudo-Ezekiel describes the resurrection of the righteous dead of Israel.
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The Angel of the Lord appearing to Hagar in the wilderness, as depicted by Nicolas Colombel (1644-1717) The (or an) angel of the ( malakh YHWH "messenger of Yahweh") is an entity appearing repeatedly in the Tanakh (Old Testament) on behalf of the God of Israel. The term malakh YHWH, which occurs 65 times in the text of the Hebrew Bible, can be translated either as "the angel of the Lord" or "an angel of the Lord". The King James Version usually translates it as "the angel of the "; less frequently as "an angel of the ".Judges 2:1; 6:11, 22; 13:16, 21 The Septuagint (LXX) sometimes uses ἄγγελος Κυρίου (an angel of the Lord), sometimes ὁ ἄγγελος Κυρίου (the angel of the Lord): in Genesis 16:7–11, it gives first the form without the Greek article, then, in all the subsequent mentions with the article,Genesis 16:7–11 as in the anaphoric use of the article.
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"This prophet, Cyrus, through whom were to be redeemed His chosen people, whom he would glorify before all the world, was the promised Messiah, 'the shepherd of Yhwh' (xliv. 28, xlv. 1)." for his decree to rebuild the Jerusalem Temple. Ha mashiach (המשיח, 'the Messiah', 'the anointed one'), often referred to as ' (מלך המשיח 'King Messiah'), is to be a human leader, physically descended from the paternal Davidic line through King David and King Solomon.
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YHWH, the Hebrew Name for God. The simplest form by which God is referred to in the Old Testament is ElMercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 page 336 (see proper names of earlier Canaanite gods). Elohim (singular Eloah) is likely derived from the same root and points to God as being strong and mighty, able to judge and to strike fear. Elyon refers to elevation and being exalted.
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These four letters (written from right to left) are יהוה, transliterated into English as YHWH or JHVH. "Jehovah" is the best known English pronunciation of the divine name, although "Yahweh" is favored by most Hebrew scholars. Some Jews avoid pronouncing the name "Yahweh". Although, it is often believed that the name does not appear in the New Testament, the oldest fragments of the Greek Septuagint do contain the divine name in its Hebrew form.
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God as such is motionless, as the Bible indicates by the phrase "God stands".Deut. v. 31; Ex. xvii. 6. It was difficult to harmonize the doctrine of God's namelessness with the Bible; and Philo was aided here by his imperfect knowledge of Greek. Not noticing that the Septuagint translated the divine name Yhwh by Κύριος, he thought himself justified in referring the two names Θεός and Κύριος to the two supreme divine faculties.
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The name Jerubbaal given to Gideon is originally a theophoric name meaning "Baal strives", but it was later given the interpretation of "let Baal strive against him" in order to avoid conflict with the more rigorous development of the religion of Yahweh in later centuries."purposely framed to give the old name a bearing which would not be offensive to the later and more rigorous development of the religion of Yhwh" "Gideon", Jewish Encyclopedia.
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The Book of Joshua claims that Hivites were one of seven groups living in the land of Canaan when the Israelites under Joshua commenced their conquest of the land (). These seven nations were to be exterminated: Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites., , ( In , Joshua ordered the Hivites of Gibeon to be wood gatherers and water carriers for the Temple of YHWH (see Nethinim). The Bible records that David's census included Hivite cities.
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Before the battle he makes a battle vow: "If you give the Ammonites into my hand...the one who comes out of the doors of my house...I will offer to YHWH." This turns out to be his daughter. Jephthah's reaction expresses his horror and sense of tragedy in three key expressions of mourning, utter defeat, and reproach. He reproaches her and himself, but foresees only his doom in either keeping or breaking his vow.
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The Rhade is old French inscribing of Dāgār in the Rade language what was fully spelling as Ānāk Dāgār (Degar people). Ānāk Dāgār came from the Ānāk Kudāyā-Nāgār what means "Kudayanagar ethnic groups" or the "descendants of bok Kauṇḍinya and bia Nagar". Inside, "Kauṇḍinya"Bahnar language spelled as Bok Keidei what means of YHWH for South Vietnamese protestantist men. derived of Kampuchea's name and "Nagar" the is the biggest goddess of Cham people.
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In the Book of Esther the Tetragrammaton does not appear, but it is present, in hidden form, in four complex acrostics in Hebrew: the initial or last letters of four consecutive words, either forwards or backwards comprise YHWH. These letters were distinguished in at least three ancient Hebrew manuscripts in red.The Name of Jehovah in the Book of Esther., appendix 60, Companion Bible.These are Est 1:20; 5:4, 13 and 7:7.
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The Hebrew Bible makes reference to a number of covenants () with God (YHWH). The Noahic Covenant (in Genesis), which is between God and all living creatures, as well as a number of more specific covenants with individuals or groups. Biblical covenants include those with Abraham, the whole Israelite people, the Israelite priesthood, and the Davidic lineage of kings. In form and terminology, these covenants echo the kinds of treaty agreements in the surrounding ancient world.
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The Ramban explains that Moses wishes to emphasize that the prohibition of work extends even to agricultural work aimed at food production. He further explains the difference in the stated rationals (creation in Exodus, exodus in Deuteronomy). The exodus from Egypt serves as further evidence of Yah's creation of the world. God's awesome display of power during the exodus annuls any doubts regarding YHWH as creator, because only the creator can possess such total control over the elements.
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Doran, Robert. The National Interest, 2006, > via The Free Library by Farlex. According to I and II Maccabees, the priestly family of Mattathias (Mattitiyahu in Hebrew), which came to be known as the Maccabees,The name may be related to the Aramaic word for "hammer", or may be derived from an acronym of the Jewish battle cry "Mi Kamocha B'elim, YHWH" ("Who is like you among the heavenly powers, GOD!" (Exodus 15:11), "MKBY" (Mem, Kaf, Bet and Yud).
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The ceremony ends with a choral representation of the triumphal festival that Moses and Miriam arranged after the passage through the Red Sea, the voices of the men and the women uniting in a choral symphony until the sun rises. After a common morning prayer each goes home to resume his contemplation. Such is the contemplative life (βίος θεωρητικός) led by these Θεραπευταί ("servants of Yhwh"). The ancient Church looked upon these Therapeutæ as disguised Christian monks.
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This change is made most evident in the Chronicler's treatment of 2 Samuel 24:1: which, in 1 Chronicles 21:1, becomes: In the Book of Samuel, YHWH himself is the agent in punishing Israel, while in 1 Chronicles an "adversary" is introduced. This is usually taken to be the result of the influence of Persian dualism on Israelite demonology. Scholars are divided on whether in Chronicles "the adversary" had already become a proper name, "the Adversary" (Satan).
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In their common 'zeal for the LORD', Jehu formed an alliance with Jehonadab ben Rechab, presumably the leader of a nomadic YHWH-worshipping religious clan which had strictly detached itself from the culture and religion of the country (cf. Jeremiah 35). The news that many Omrides have been killed (verse 17) is related to the full execution of the announcement made in . Jehu (and Jehonadab) then targets the house of Baal in Samaria, established since the time of Ahab ().
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God in Judaism is strictly monotheistic,Maimonides, 13 principles of faith, Second Principle an absolute one, indivisible, incorporeal and incomparable being who is the ultimate cause of all existence. The Hebrew Bible presents Yahweh as the creator of the world and as the only power controlling history. The Hebrew Bible commands the Israelites not to worship other gods, but only YHWH, the God who brought them out of Egypt (Ex. 20:1-4; Deut. 5:6-7).
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Jason A. Staples, "'Lord, ': Jesus as YHWH in Matthew and Luke" in New Testament Studies, vol. 64, 1 (January 2018), pp. 1-19Douglas Sean O'Donnell, "Insisting on Easter" in Aaron White, David Wenham, Craig A. Evans (editors), The Earliest Perceptions of Jesus in Context: Essays in Honor of John Nolland (Bloomsbury 2018), p. 191 This double vocative appears 18 times in the Septuagint, four times in the New Testament, once in Philo and six times in the Pseudepigrapha.
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The Twelve Tribes symbology is based on Yahqob's (Jacob) 12 sons, and correspond to the months of the ancient Ysraylite (Israelite) calendar, beginning with April and Reuben. The Most High Jah/Yah/YHWH gave Yahqob a new name which was Ysrayl (Israel). Some people further relate the 12 Tribes to metaphysical signs. Thus Bob Marley came from the Tribe of Yowseph (Joseph), the eleventh of the biblical Ysrayl's (Israel's) twelve children (because he was born in February).
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The scribe himself seems to have inserted the paleo-Hebrew characters directly, probably from left to right, contrary to the normal direction for Hebrew, when writing the Greek text. It has the tetragrammaton everywhere in the phrase ἄγγελος יהוה (Angel of YHWH) instead of ἄγγελος Κυρίου (Angel of the Lord) in Zech 3:1-2, 5 and 6. The oldest example of ἄγγελος Κυρίου is in P. Oxy. 1166 from 3rd century, more than two centuries after LXXVTS10a.
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In Jewish tradition, Psalm 47 is one of 12 psalms attributed to the sons of Korah. It is also classified as part of the "Elohistic Psalter" (Psalms 42-83), which includes psalms referring to God as Elohim rather than YHWH. Psalm 47 is also grouped with other psalms that declare God's kingship, as stated in verse 7. In Christian scholarship, Psalm 47 is one of seven "enthronement psalms" which refer to the crowning of God as king at a festive occasion.
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Asa destroying the idols, from the Bible Historiale, 1372.Azariah son of Oded, a wiseman and prophet, exhorted Asa to reinforce strict national observance of The Law given to Moses, and Asa paid heed. He purged the land of foreign religions and false idols; all the sites of Baʿal and Asherah worship were destroyed and the nation and YHWH entered into a renewed covenant. At this time, the current gĕbîrâ, Maʿacah, was deposed for her worship of Asherah and for making an ʾăšērâ.
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He ends his speech with an audacious claim that Sennacherib, not Hezekiah, is doing the will of God (verse 25) and that the Assyrian king will be the shepherd-king for Israel, a composite of Moses, Joshua and Solomon, to bring the people to a land full of prosperity (verse 32). Brueggemann observes a structure in the speech mocking YHWH's power to emphasize that 'YHWH is only one among many gods':Brueggemann, Walter (2000) 1 & 2 Kings. Smyth & Helwys Bible Commentary, Smyth & Helwys.
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From Hellenistic times, mention of a second divine figure, either beside YHWH or beneath him, occur in a number of Jewish texts, mostly apocryphal. These Jewish traditions implying a divine dualism were most frequently associated with Enoch. In the rabbinic period they centre on 'Metatron', often in the context of debates over the heretical doctrine of 'two powers in heaven' (shtei rashunot ba- shammayim).Alan Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism, BRILL 2002 pp.60ff.
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Metuentes (literally fearing) is a term used in "the Latin inscriptions by Juvenal for Jewish proselytes". It corresponds to the Greek term "σεβόμενοι τὸν Θεόν" (English: "respecting God"), which occurs in Josephus, and to the Hebrew "More Yhwh". In the book of Psalms, the expression is used for "the whole body of pious persons outside the house of Israel or ... perhaps for certain Gentiles who had adopted some of the Jewish customs, notably the observance of the Sabbath and abstention from forbidden meat".
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Willian H. McNeill's What If? essay speculates that the retreat served to support Judaism's then-new monotheistic tradition. McNeill reasons that the Assyrian siege of Jerusalem holds special historical significance due to the newness (at the time) of the monotheistic tradition in Judaism. McNeill argues that the apparent defeat of Sennacherib by YHWH supported the idea of monotheism in an age when a conquered people typically adopted the god or gods of their conquerors, as their own had failed to protect them.
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Meditation often includes the breathing practices of Buddhist meditation (ānāpānasati) and may also include the idea of chakras. The Spiritualist may also focus on the tenets of their chosen religion to help them attain a higher existence. These may include standard prayers (Hail Mary, Shema Yisrael or salat etc.), focusing on the name of God (Jesus, YHWH or Allah etc.) or other aspects of a holy nature. Like most meditation techniques, imaging (intensely imagining a place or situation) is common.
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"The Children of Israel Crossing the Jordan", engraving by Gustave Doré. Moshe Weinfeld argues that in the Book of Joshua, the Jordan is portrayed as "a barrier to the promised land." There is some ambiguity about the status of the Transjordan in the mind of the biblical writers. Horst Seebass argues that in Numbers "one finds awareness of Transjordan as being holy to YHWH."Horst Seebass, "Holy Land in the Old Testament: Numbers and Joshua," Vetus Testamentum 56 (2006) 104.
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The Song opens with an exordium (verses 1–3) in which heaven and earth are summoned to hear what the poet is to utter. In verses 4–6 the theme is defined: it is the rectitude and faithfulness of YHWH 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.
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Halpern's theory of the development of Israelite monotheism, first articulated in a 1986 publication, involves the differentiation of the state god, YHWH, from his former subordinates and colleagues, collectively "the baal" or "the baals". This grew into alienation especially around and after the fall of Israel ca. 720 and the Assyrian devastation of Judah in 701. Economically, specialization and the operation of comparative advantage spread partly as a result of competing operative trade networks; this led to partial industrialization and to relative urbanization.
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Once Cerebus supplies the required revelation, he inspires a successful anti-Cirinist rebellion and a subsequent reordering of society. Much of the second half of this chapter consists of Cerebus giving a highly idiosyncratic analysis of the Torah. Published over the course of nearly a year, this section, called "Chasing YHWH", was presented almost entirely in text format, with minimal art. This story arc is unusual in that disembodied thought balloons give the impression that Cerebus is speaking directly to the reader at times.
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Non-conformist minister Alexander Maclaren considers Abijah "a wiser and better man than his father".Maclaren, A., Expositions of Holy Scripture on 2 Chronicles 13, accessed 27 April 2020 According to the Deuteronomist, "God gave him a lamp in Jerusalem by raising up a son to succeed him" (1 Kings 15:4). The wording in the Septuagint is "the Lord gave him a remnant". Thus the unconditional covenant blessing of YHWH guaranteed his promise to King David, to stabilize the Kingdom of David despite its ruler.
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A 17th century icon of Zephaniah. Zephaniah (, ) is the name of several people in the Hebrew Bible and Jewish Tanakh; the most prominent one being the prophet who prophesied in the days of Josiah, king of Judah (640–609 BCE) and is attributed a book bearing his name among the Twelve Minor Prophets. His name is commonly transliterated Sophonias in Bibles translated from the Vulgate or Septuagint. The name might mean "YHWH (YH), phonetically (IAH), has concealed", "[he whom] YH has hidden", or "YH lies in wait".
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Although Ahijah was blind, God had told him that she was coming and had had given him a message for her. This included the death of her son, who was to die as soon as Jeroboam's wife came back home to Tirzah. He would be the only one of Jeroboam's offspring who would be buried, "because something good was found in him, to Yhwh the God of Israel". According to 1 Kings 14:17, her son died as soon as she stepped over the threshold.
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Dated slightly later (VII century BCE) there are an ostracon from 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. YHWH in one of the Lachish letters Yahweh is mentioned also in the Lachish letters (587 BCE) and the slightly earlier Tel Arad ostraca, and on a stone from Mount Gerizim (III or beginning of II century BCE).
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Thomas Römer holds that "the original pronunciation of Yhwh was 'Yahô' or 'Yahû'". Nonetheless, archaeological records of the Tetragrammaton (the Mesha Stele and the Kuntillet Ajrud and Khirbet el-Qom inscriptions, all of which are of the 9th-century BCE. and the later Tel Arad and Lachish ostraca) predate by several centuries those of the short names. An Egyptian hieroglyphic inscription of the Pharaoh Amenhotep III (1402-1363 BCE) mentions a group of Shasu whom it calls "the Shashu of Yhw³" (read as: ja-h-wi or ja-h-wa).
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It is specifically paired with Psalm 95, which described "Israel's hard-heartedness" toward God in the desert. Christian scholars assert that Israel employed that same hard-heartedness to reject Jesus as the Messiah, so now the Christians have the task of declaring the gospel to the world. Henry interprets verses 10 to 13 in this psalm as instructions of what to say for those who preach the gospel. Biblical scholars note numerous thematic and structural similarities between Psalm 96 and Psalm 97, which are both "Kingship of YHWH" psalms.
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The psalm is classified as one of the "Songs of Zion", looking to the future Jerusalem as the 'center of universal worship' and listing some of the surrounding nations (from which Jewish proselytes have come to the festivals) or as a 'reference to Jews who come from different countries in the dispersion'. "Rahab" in verse 4 may be 'the primeval monster quelled by YHWH in ancient story' (cf. Psalm 89:10), here to represent "Egypt", whereas the 'springs' (verse 7) may symbolize "divine blessing", placing Zion as 'the source of the streams of Paradise'.
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The Christology of the New Testament by Oscar Cullmann 1959 page 202 The Gospel of John seldom uses kyrios to refer to Jesus during his ministry, but does so after the Resurrection, although the vocative kyrie (meaning sir) appears frequently.The theology of the Gospel of John by Dwight Moody Smith 1995 page 89 The Gospel of Mark never applies the term kyrios as a direct reference to Jesus, unlike Paul who uses it 163 times. When Mark uses kyrios (e.g., in 1:3, 11:9, 12:11, etc.) it is in reference to YHWH/God.
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57 It was on this day alone that the Kohen Gadol (High Priest) entered the Kodesh Hakodashim (Most Holy Place) inside the Tabernacle where the Ark of the Covenant contained the stone tablets on which the Ten Commandments were engraved. The presence of YHWH in the Kodesh Hakodashim on that yearly day, upon the mercy seat, required that the Kohen Gadol be first purified by the sacrifice of a bull in a prescribed manner. Entering the Most Holy Place on other days or without fulfilling the ritual requirements would subject the priest to death.
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Pekahiah (; Pəqaḥyāh; "YHWH has opened the eyes"; ) was the seventeenth and antepenultimate king of Israel and the son of Menahem, whom he succeeded, and the second and last king of Israel from the House of Gadi. He ruled from the capital of Samaria. Pekahiah became king in the fiftieth year of the reign of Uzziah, king of Judah. William F. Albright has dated his reign to 738 BC - 736 BC, while E. R. Thiele offers the dates 742 BC - 740 BC.Edwin Thiele, The Mysterious Numbers of the Hebrew Kings, (1st ed.
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Throughout the Israelite's time in the desert, traveling from Egypt to Canaan (the Promised Land), YHWH continually used this pillar of fire and cloud to lead his people and to remind them of his presence. When the pillar of God moved forward, the people of Israel would pack up their camp and follow behind it. Similarly, when the pillar of God's presence stopped, the Israelites would set up camp underneath it. The Levites would set up the Tabernacle of the Lord directly underneath the cloud of the Lord.
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Moses with Tablets of the Ten Commandments, painting by Rembrandt, 1659 Mount Horeb (Hebrew: ; Greek in the Septuagint: ; Latin in the Vulgate: ') is the mountain at which the Book of Deuteronomy in the Hebrew Bible states that the Ten Commandments were given to Moses by Yahweh. It is described in two places (the Book of Exodus and the Books of Kings ) as the "Mountain of God". The mountain is also called the Mountain of YHWH. In other biblical passages, these events are described as having transpired at Mount Sinai.
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American biblical commentator Julie Galambush divides this chapter into three sections, verses 1-4, 5-9 and 10-27, "which seem to build on [the prophet] Amos's announcement of the day of YHWH (Amos 8:1-10), a day traditionally celebrating the Divine Warrior's conquest of his enemies, but which the prophets re-envisioned as a day of judgement against Israel". Each section announces Israel's doom and concludes with the recognition formula: "and ye (they) shall know that I am the LORD", in the latter parts of verses 4, 9 and 27.
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Found in Parshat Naso, the 35th Weekly Torah portion of the annual cycle. Aaron blessed the people, and YHWH promises that "I will place my name on their hands" (the Kohanim's hands) "and bless them" (the Jews receiving the blessing).Numbers 6:27. The Jewish Sages stressed that although the priests are the ones carrying out the blessing, it is not them or the ceremonial practice of raising their hands that results in the blessing, but rather it is God's desire that His blessing should be symbolised by the Kohanim's hands.
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However, this is put into question by the fact that vowels were only distinguished in the time-period by their very absence due to the lack of explicit vowels in the Hebrew script. The resulting substitute made from semivowels and glottals, known as the tetragrammaton, is not ordinarily permitted to be pronounced aloud, even in prayer. The prohibition on misuse (not use) of this name is the primary subject of the command not to take the name of the Lord in vain. Instead of pronouncing YHWH during prayer, Jews say "Adonai" ("Lord").
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The possessive quality of the termination had lost its sense and become the lexical form of both Shaddai and Adonai, similar to how the connotation of the French word Monsieur changed from "my lord" to being an honorific title. There are a couple verses in the Bible where there seems to be word play with "Shadday" and this root meaning to destroy (the day of YHWH will come as destruction from Shadday, כשד משדי יבוא, Is. 13:6 and Joel 1:15), but Knauf maintains that this is re- etymologization.
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The central idea of the book of Amos is that God puts his people on the same level as the surrounding nations – God expects the same purity of them all. As it is with all nations that rise up against the kingdom of God, even Israel and Judah will not be exempt from the judgment of God because of their idolatry and unjust ways. The nation that represents YHWH must be made pure of anything or anyone that profanes the name of God. God's name must be exalted.
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Shem Tob's Hebrew Gospel of Matthew, found in a 14th-century Jewish polemical work, employs (apparently an abbreviation for , Ha-Shem, meaning "The Name"). Referring to the term Ha-Shem (not YHWH) as "the Divine Name", Howard says of this gospel: Didier Fontaine interprets Howard as saying that the term Ha-Shem appeared in the original New Testament and considers interesting that, while Howard's claim that this gospel is really a relatively primitive form of the Gospel of Matthew met with widespread and sometimes "virulent" criticism, there was "complete silence" regarding this idea.
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Gabriel told Mary to name her son Jesus, meaning "YHWH is salvation". According to , the Annunciation occurred "in the sixth month" of Elizabeth's pregnancy with John the Baptist. Many Christians observe this event with the Feast of the Annunciation on 25 March, an approximation of the northern vernal equinox nine full months before Christmas, the ceremonial birthday of Jesus. The Annunciation is a key topic in Christian art in general, as well as in Marian art in the Catholic Church, having been especially prominent during the Middle Ages and Renaissance.
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Rotherham's Emphasised Bible includes 49 uses of Jah. In the Sacred Scriptures Bethel Edition Bible, the Jerusalem Bible, and the New Jerusalem Bible (prior to 1998) the name "YHWH" and its abbreviated form "Yah" is found. The New World Translation of the Holy Scriptures, used primarily by Jehovah's Witnesses, employs "Jah" in the Hebrew Scriptures, and translates Hallelujah as "Praise Jah" in the Greek Scriptures. The Divine Name King James Bible employs "JAH" in 50 instances within the Old Testament according to the Divine Name Concordance of the Divine Name King James Bible, Second Edition.
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Due to Christianity's historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, in the belief Jesus (who was Jewish) was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim (Spirit of God), Ruach YHWH (Spirit of Yahweh), and the Ruach Hakodesh (Holy Spirit).Catechism of the Catholic Church: Expectation of the Messiah and his Spirit (nos. 711–712). In the New Testament it is identified with the Spirit of Christ, the Spirit of Truth, the Paraclete and the Holy Spirit.
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71a; see Adonai; God, Names of)...The term "we-noḳeb shem Yhwh," used in verse 16 ("And he that blasphemeth the name of the Lord," A. V.), does not seem to signify that the mere pronunciation of the Ineffable Name was considered blasphemy, but that it was blasphemous to curse or revile the same. The later law, however, took the word "noḳeb" in the sense of "pronouncing," and declared that the Ineffable Name must have been pronounced before the offender could be subjected to the punishment provided by the Law.
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117; Renewal theology: systematic theology from a charismatic perspective, J. Rodman Williams, 1996 p.240; Making moral decisions: a Christian approach to personal and social ethics, Paul T. Jersild, 1991, p. 24Exodus 20:1-21, Deuteronomy 5:1-23, ‘’Ten Commandments,’’ New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1174-1175 The text of the Ten Commandments according to the Book of Exodus begins: The conventional "the " in English translations renders in the Hebrew text (transliterated "YHWH"), the proper name of the God of Israel, reconstructed as Yahweh.
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Ya Ho Wha 13 and The Source Family Founded in 1973 in the Los Angeles area, Ya Ho Wha 13, otherwise known as Ya Ho Wa 13 or Yahowha 13, is a psychedelic rock band fronted by Father Yod, spiritual leader of a religious cult/commune called the Source Family. Ya Ho Wha without the vowels and spaces reduces to YHWH, the tetragrammaton. The band recorded nine LPs full of their extreme psychedelic sound with tribal drums and distorted guitars, some of which were completely unrehearsed jam sessions, others which contained more conventional rock songs.
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Names of God on the Ring of Solomon. Illustration from Codex A. The charms range from antidotes to headaches, colic and 'teeth chattering' to prayers for protecting flocks, herds and possessions generally; for controlling mad dogs, unruly cows and 'the gun of warriors', as well as for warding off the evil eye. The source of the power which underlies these charms is the Name of God YHWH and His other names Adonai, El Shaddai, El Sabaoth, et cetera. They begin with the Trinitarian formula and often invoke specific biblical stories to add force.
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Already in 1869, when, as shown by the use of the then traditional form "Jehovah" as title for its article on the question, the present strong consensus that the original pronunciation was "Yahweh" had not yet attained full force, Smith's Bible Dictionary, a collaborative work of noted scholars of the time, declared: "Whatever, therefore, be the true pronunciation of the word, there can be little doubt that it is not Jehovah." Mark P. Arnold remarks that certain conclusions drawn from the pronunciation of YHWH as "Yahweh" would be valid even if the scholarly consensus were not correct.
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The written Tetragrammaton,See Deut. 12:2-4: "You must destroy all the sites at which the nations you are to dispossess worshiped their gods...tear down their altars...and cut down the images of their gods, obliterating their name from that site. Do not do the same thing to Hashem (YHWH) your God." as well as six other names of God, must be treated with special sanctity. They cannot be disposed of regularly, lest they be desecrated, but are usually put in long term storage or buried in Jewish cemeteries in order to retire them from use.
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Psalm 47 includes allusions to Rosh Hashana, the day of judgment in Judaism. Verse 6, which cites the shofar that is blown on Rosh Hashanah, further hints at God ascending his thrones of judgment and mercy, themes that resonate with the day of judgment. The connection is explained in the Midrash: > Yehuda bar Nahmani began in the name of Shimon ben Lakish: "Elohim ascends > amidst shouting, YHWH to the blast of the shofar" (Psalms 47:6). When the > Holy One ascends to sit on the throne of judgment, it is in order to render > strict justice, as it says, "Elohim ascends amidst shouting".
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Moses, in order to escape the Pharaoh's death penalty, fled to Midian. There, on Mount Horeb, God appeared to Moses as a burning bush revealed to Moses his name YHWH"I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you.' and commanded him to return to Egypt and bring his chosen people (Israel) out of bondage and into the Promised Land."Thus says the LORD, "Let My people go, that they may serve Me.". During the journey, God tried to kill Moses, but Zipporah saved his life.
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Ex. 20:7 or Ps. 8:1), generally using the terms in a very general sense rather than referring to any special designation of God. However, general references to the name of God may branch to other special forms which express his multifaceted attributes. Scripture presents many references to the names for God, but the key names in the Old Testament are: God the High and Exalted One, El Shaddai and YHWH (on the meaning of the latter name there is almost no agreement).Walter C. Kaiser, Jr., Exodus (Zondervan 2017) In the New Testament Theos, Kyrios and Patēr (πατήρ i.e.
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Ineffability is concerned with ideas that cannot or should not be expressed in spoken words (or language in general), often being in the form of a taboo or incomprehensible term. This property is commonly associated with philosophy, aspects of existence, and similar concepts that are inherently "too great", complex or abstract to be communicated adequately. An example is the name of God in Judaism, written as YHWH but substituted with Adonai ("the Lord") or HaShem ("the name") when reading. In addition, illogical statements, principles, reasons and arguments may be considered intrinsically ineffable along with impossibilities, contradictions and paradoxes.
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The verse is sometimes alternatively translated as "The is our God; the is one" or "The is our God, the alone." (Biblical Hebrew rarely used a copula in the present tense, so it has to be inferred; in the Shema, the syntax behind this inference is ambiguous.) The word used for "the " is the tetragrammaton YHWH. The term "Shema" is used by extension to refer to the whole part of the daily prayers that commences with Shema Yisrael and comprises Deuteronomy , , and Numbers . These sections of the Torah are read in the weekly Torah portions Va'etchanan, Eikev, and Shlach, respectively.
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Man, being his own ground and starting point, (the scriptural I AM in that I AM or YHWH) is then confronted with the mystery of life. There is an apparent chain of being from the lowliest form of biological life to the highest. The highest is man himself, the one with the unique capability for self-awareness and self-reflection, thinking about things and even thinking about thinking, the highest form. It is also obvious that there are different kinds as well as degrees, seen in the distinction between minerals and animals, and between these two kingdoms and the plant kingdom.
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The Revised New Jerusalem Bible (RNJB) is an English edition of the Bible published by Darton, Longman & Todd. The New Testament and the Psalms were released in February 2018, with the full Bible released in July 2019. It is a revision of the Jerusalem Bible and the New Jerusalem Bible undertaken by the British biblical scholar and Ampleforth Abbey monk Henry Wansbrough. Whereas the New Jerusalem Bible and its predecessor the Jerusalem Bible featured the use of Yahweh some 6800+ times for the Divine Name, YHWH, the Revised New Jerusalem Bible reverts to the use of LORD.
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Neither vowels nor vowel points were used in ancient Hebrew writings and the original vocalisation of YHWH has been lost."How the Name was originally vocalized is no longer certain. Its pronunciation was in time restricted to the Temple service, then to the High Priest intoning it on the Day of Atonement, after, and after the destruction of the Temple it received a substitute pronunciation both for the reading of Scripture and for its use at prayer." Later commentaries additionally suggested that the true pronunciation of this name is composed entirely of vowels, such as the Greek Ιαουε.
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A photo of the reconstructed artifact Lateral view A drawing of the Hebraic inscription with missing letters shown as faded Hebraic inscription from right to left The ivory pomegranate is a thumb-sized semitic ornamental artifact acquired by the Israel Museum. It is not actually made of ivory, but of hippopotamus bone and bears an inscription; Holy (Sacred) to the Priest of the House of God (YHWH). At the time of its discovery, it was thought to have adorned the High Priest's sceptre within the Holy of Holies, thus potentially proving the existence of Solomon's Temple.
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Where two words are written in the construct state (for example, pene ha-mayim, "the face of the waters"), the first noun (nomen regens) invariably carries a conjunctive. The cantillation signs are often an important aid in the interpretation of a passage. For example, the words qol qore bamidbar panu derekh YHWH (Isaiah 40:3) is translated in the Authorised Version as "The voice of him that crieth in the wilderness, Prepare ye the way of the LORD". As the word qore takes the high- level disjunctive zakef katon this meaning is discouraged by the cantillation marks.
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Bezalel Porten; Ada Yardeni, Textbook of Aramaic Documents from Ancient Egypt 1. Jerusalem 1986, Letters, 76 (=TADAE A4.9) By the middle of the 4th century BCE, the temple at Elephantine had ceased to function. There is evidence from excavations that the rebuilding and enlargement of the Khnum temple under Nectanebo II (360–343) took the place of the former temple of YHWH. In 2004, the Brooklyn Museum of Art created a display entitled "Jewish Life in Ancient Egypt: A Family Archive From the Nile Valley," which featured the interfaith couple of Ananiah, an official at the temple of Yahou (a.k.a.
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When Yhwach was born, he already demonstrated supernatural abilities through infusing a part of his soul in other people to heal them of injuries and disabilities. But the moment a person healed this way dies, Yhwach regains that fragment while gaining that person's abilities and knowledge. As this extended his life, revered as a holy child, Yhwach took the name of YHWH which the people proclaimed in his presence. Yhwach resolved to destroy the current reality to create a world without death, defeated by Yamamoto a millennia prior to the events of the series and sealed away for nine centuries and nine decades.
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The prefix Fouad commemorates Fouad I of Egypt. This papyrus, found in Egypt, is dated to the first century B.C.E. and is the second oldest known manuscript of the Septuagint (Greek version of the Hebrew Bible). It is the oldest manuscript that, in the midst of the Greek text, uses the Hebrew Tetragrammaton in Aramaic "square" or Ashuri script. Some have argued that originally the Greek text rendered the divine name YHWH not by κύριος but by the Tetragrammaton, others that the text in this manuscript is the result of a Hebraizing revision of the original Greek text, which had κύριος.
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Historian theologian Christopher Hays says, there is similarity to the Canaanite myths in these Hebrew verses. However, he also says the differences are more pronounced than the similarities. Hays says Enuma Elish and Memphite theology are focused on a certain locale, where Genesis one does not mention a location (Isaiah 66:1); as has been noted, there is no theogeny in Genesis; and in the Canaanite stories the creators are glorified by being identified with other known deities whereas in Genesis, YHWH is glorified by the denial of other deities. The intent of Genesis 1:1-2n concerning "creation from nothing" is disputed.
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A series of disasters struck the nation – drought, famine, plagues, death and captivity (Amos 4: 6–11), but the greatest disaster of all was the social disintegration due to the cleavage between the poor masses and the wealthy, dissolute upper class. The decay affected both Judah and Israel ... High minded men were appalled at this development. Was this the people whom YHWH had brought out of Egypt, to whom He had given the land and a law of justice and right? it seemed as if the land was about to be inherited by the rich, who would squander its substance in drunken revelry.
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Adam and Eve expelled from Eden, by Hans Heyerdahl, 1877 Eva by Lucas Cranach the Elder (1528) Eve is found in the Genesis 3 expulsion from Eden narrative which is characterized as a parable or "wisdom tale" in the wisdom tradition. This narrative portion is attributed to Yahwist (J) by the documentary hypothesis due to the use of YHWH. In the expulsion from Eden narrative a dialogue is exchanged between a legged serpent and the woman (3:1–5). The serpent is identified in 2:19 as an animal that was made by Yahweh among the beasts of the field.
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The Targum from the Beginnings: "Tablet 1." Retrieved on September 12, 2010 Accordingly, it has been suggested by L. R. Bailey (1968) and Jean Ouelette (1969), that this Bêl Šadê might be the same as the Biblical ’Ēl Šaddāi who is the God of Abraham, Isaac, and Jacob in the "Priestly source" of narrative, according to the documentary hypothesis. Bêl Šadê could also have become the fertility-god 'Ba'al', possibly adopted by the Canaanites, a rival and enemy of the Hebrew God YHWH, and famously combatted by the Hebrew prophet Elijah. Amurru also has storm-god features.
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Septuagint manuscript 4Q120 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 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 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 the Tetragrammaton can individually serve as a mater lectionis.
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The psalm addresses God, or, in Jewish tradition, YHWH, and the speaker calls out and establishes a salutation and an understanding of what he knows God to be. He goes on to marvel at the omnipresence of God even in the most secret of places, and praise God for His vast knowledge of the future. Finally, the psalmist concludes by asking God to “slay the wicked” and stands against them, assuring God of his fervor, asking to be tested and led in the correct path. The psalmist praises God; terms of supreme authority, and being able to witness everything on heaven, earth and in the underworld.
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Since no god was called upon, Lampon may have considered this oath safe to break. There are a number of minced oaths in the Bible. For example, use of the names or titles of God would be inappropriate in the Song of Songs because it is a secular text. Thus in verse 2.7, the Shulamite says, "I adjure you, O daughters of Jerusalem, by the gazelles or the wild does." The Hebrew words ṣᵉba’ot 'gazelles' and ’aylot haśśadeh 'wild does' are circumlocutions for titles of God, the first for either (’elohey) ṣᵉba’ot '(God of) Hosts' or (YHWH) ṣᵉba’ot '(Jehovah is) Armies' and the second for ’el šadday 'El Shaddai'.
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In the Gemara, the shamir (; hajar as-samur) is a worm or a substance that had the power to cut through or disintegrate stone, iron and diamond. King Solomon is said to have used it in the building of the First Temple in Jerusalem in the place of cutting tools. For the building of the Temple, which promoted peace, it was inappropriate to use tools that could also cause war and bloodshed. Referenced throughout the Talmud and the Midrashim, the Shamir was reputed to have existed in the time of Moses, as one of the ten wonders created on the eve of the first Sabbath, just before YHWH finished creation.
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And it will come as an unpleasant > shock to many that the God of Israel, YHWH, had a female consort and that > the early Israelite religion adopted monotheism only in the waning period of > the monarchy and not at Mount Sinai.The Nature of Home: A Lexicon of Essays, > Lisa Knopp, p. 126Deconstructing the walls of Jericho Professor Finkelstein told The Jerusalem Post that Jewish archaeologists have found no historical or archaeological evidence to back the biblical narrative on the Exodus, the Jews' wandering in Sinai or Joshua's conquest of Canaan. On the alleged Temple of Solomon, Finkelstein said that there is no archaeological evidence to prove it really existed.
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7, pp. 476–477, and "Table of Matters". p. 524; see also Richard H. Popkin, Isaac de la Peyrère (1596–1676): His Life, Work, and Influence, Leiden, E. J. Brill, 1987, p. 74. he drew up parallel columns and assigned verses to each of them according to what he had noted as the defining features of the text of Genesis: whether a verse used the term "YHWH" (Yahweh) or the term "Elohim" (God) referring to God and whether it had a doublet (another telling of the same incident, as the two accounts of the creation of man and the two accounts of Sarah being taken by a foreign king).
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Rabbi Moses Isserles (the Rema) recorded the practice of the sandek holding the baby on his thighs.Rema, Yoreh De'ah 265:11 The Vilna Gaon cites Midrash Tehillim, explaining that this is based on , which states, "All my bones shall say: 'YHWH, who is like you?'"; the midrash outlines how every body part is used in the service of God, and says that the sandek's thighs participate in the service of God by placing the baby on them during the brit.Biur HaGra, Yoreh Deah 265:44 The Rema records a custom that a father should not honor the same individual twice with being the sandek for his children.
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Christ Pantocrator has come to suggest Christ as a mild but stern, all-powerful judge of humanity. When the Hebrew Bible was translated into Greek as the Septuagint, Pantokrator was used both for YHWH Sabaoth "Lord of Hosts"2 Kings (2 Samuel) 7:8 and Amos 3:13 and for El Shaddai "God Almighty".Job 5:17, 15:25 and 22:25 In the New Testament, Pantokrator is used once by Paul () and nine times in the Book of Revelation: , , , , , , , , and . The references to God the Father and God the Son in Revelation are at times interchangeable, Pantokrator appears to be reserved for the Father except, perhaps, in 1:8.
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The real question is not whether a "most perfect being" or an "uncaused first cause" exist. The real question is whether Jehovah, Zeus, Ra, Krishna, or any gods of any religion exist, and if so, which gods? On the other hand, many theists equate all monotheistic or henotheistic "most perfect Beings", no matter what name is assigned to them/him, as the one monotheistic God (one example would be understanding the Muslim Allah, Christian YHWH, and Chinese Shangdi as different names for the same Being). Most of these arguments do not resolve the issue of which of these figures is more likely to exist.
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The Septuagint translates Yah as Kyrios (the ), because of the Jewish custom of replacing the sacred name with "Adonai", meaning "the Lord". In the Hebrew reads kol han'shamah t'hallel yah halelu-yah;All quotes from the Hebrew are taken from Biblia Hebraica Stuttgartensia, EDITIO FUNDITUS RENOVATA, cooperantibus H. P. Ruger et J. Ziegler ediderunt K. Elliger et W. Rudolph, Textum Masoreticum curavit H. P. Ruger MASORAM ELABORAVIT G. E. WEIL, Editio quinta emendata opera A. Schenker, Deutsche Bibelgesellschaft. the first "hallel" and "yah" in this verse are two separate words, and the word "yah" is translated as "the LORD", or "YHWH". In the Hebrew says "הללו יה halelu yah".
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Early modern European esotericism drew heavily on the teachings of Pythagoras. The German humanist scholar Johannes Reuchlin (1455–1522) synthesized Pythagoreanism with Christian theology and Jewish Kabbalah, arguing that Kabbalah and Pythagoreanism were both inspired by Mosaic tradition and that Pythagoras was therefore a kabbalist. In his dialogue De verbo mirifico (1494), Reuchlin compared the Pythagorean tetractys to the ineffable divine name YHWH, ascribing each of the four letters of the tetragrammaton a symbolic meaning according to Pythagorean mystical teachings. Heinrich Cornelius Agrippa's popular and influential three-volume treatise De Occulta Philosophia cites Pythagoras as a "religious magi" and indicates that Pythagoras's mystical numerology operates on a supercelestial level.
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The Jewish historian Artapanus of Alexandria (2nd century BCE), portrayed Moses as a cultural hero, alien to the Pharaonic court. According to theologian John Barclay, the Moses of Artapanus "clearly bears the destiny of the Jews, and in his personal, cultural and military splendor, brings credit to the whole Jewish people."Barclay, John M. G. Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE – 117 CE), University of California Press (1996) p. 130 Artapanus goes on to relate how Moses returns to Egypt with Aaron, and is imprisoned, but miraculously escapes through the name of YHWH in order to lead the Exodus.
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Parry wants to defeat God so that he can create a better way to separate the good souls from the bad, and he takes no pleasure in causing unnecessary suffering in the mortal world (the other Incarnations obviously believe that Parry's reasons for wanting to defeat God are more nefarious). In fact, Parry, as a personal favour to YHWH (the incarnation of the God of the Jews, called JHVH in this book), manages to prevent the Holocaust from happening. Upon taking office, Parry approached the other Incarnations in good faith, but was rebuffed and/or humiliated by them since they allied with God. Only Chronos offered friendship.
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Elijah ( ; , meaning "My God is Yahweh/YHWH" entry "Elijah") or Greek form Elias ( ) was, according to the Books of Kings in the Hebrew Bible, a prophet and a miracle worker who lived in the northern kingdom of Israel during the reign of King Ahab (9th century BC). In , Elijah defended the worship of the Hebrew God over that of the Canaanite deity Baal. God also performed many miracles through Elijah, including resurrection (raising the dead), bringing fire down from the sky, and entering Heaven alive "by fire".2 Kings 2:11 He is also portrayed as leading a school of prophets known as "the sons of the prophets".
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Jah or Yah (, Yah) is a short form of (YHWH), the four letters that form the tetragrammaton, the personal name of God which the ancient Israelites used. The conventional Christian English pronunciation of Jah is , even though the letter J here transliterates the palatal approximant (Hebrew י Yodh). The spelling Yah is designed to make the pronunciation explicit in an English- language context (see also romanization of Hebrew), especially for Christians who may not use Hebrew regularly during prayer and study. This short form of the name occurs 50 times in the text of the Hebrew Bible, of which 24 form part of the phrase "Hallelujah".
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The appearances of the "angel of the Lord" are in fact often presented as theophanies, appearances of YHWH himself rather than a separate entity acting on his behalf.Douglas K. Stuart, Exodus 2006 p109. "Now, however, God, in the form of 'the Angel of the ' (see excursus below, 'The Angel of the Lord') appeared in a fire theophany (see excursus below, 'Fire Theophany') to Moses" In , "the angel of God" says, "I am the God of Beth-el". In "the angel of Yahweh" (מלאך יהוה) appeared to Moses in the flame of fire, and then "Yahweh" (יהוה) says to him: "I am the God of thy father".
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Acts depicts the early Christian movement as a public cult centered around Jesus in several passages. In Acts, it is common for individual Christians to "call" upon the name of Jesus (9:14, 21; 22:16), an idea precedented in the Old Testament descriptions of calling on the name of YHWH as a form of prayer. The story of Stephen depicts Stephen invoking and crying out to Jesus in the final moments of his life to receive his spirit (7:59-60). Acts further describes a common ritual practice inducting new members into the early Jesus sect by baptizing them in Jesus' name (2:38; 8:16; 10:48; 19:5).
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In verses 22–24 YHWH condemns the people for the failure to participate in worship, which seems to be in contrast with what was condemned earlier in Isaiah 1:10—17, that is, 'misplaced enthusiasm for worship' (also similarly condemned in other prophetic passages (Amos 5:18-24; Hosea 6:6; Micah 6:6-8), but this section is 'concerned with the worship of other gods', as emphasized by the repetition of the word 'me' (8 times in 3 verses). Verses 25–28 clarify that the condemnation 'is to be seen in the context of the trial' and the whole community is not free from blame.
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The pre- Exilic (i.e. pre-586 BCE) Old Testament allowed no equals to YHWH in heaven, despite the continued existence of an assembly of subordinate servant-deities. The post-Exilic writers of the Wisdom tradition developed the idea that Wisdom existed before creation and was used by God to create the universe: "Present from the beginning, Wisdom assumes the role of master builder while God establishes the heavens, restricts the chaotic waters, and shapes the mountains and fields." Borrowing ideas from Greek philosophers who held that reason bound the universe together, the Wisdom tradition taught that God's Wisdom, Word and Spirit were the ground of cosmic unity.
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Little is known of the biography of the author of the Book of Malachi, although it has been suggested that he may have been Levitical. The books of Zechariah and Haggai were written during the lifetime of Ezra (see 5:1); perhaps this may explain the similarities in style. According to the editors of the 1897 Easton's Bible Dictionary, some scholars believe the name "Malachi" is not a proper noun but rather an abbreviation of "messenger of YHWH".Malachi at the Easton's Bible Dictionary This reading could be based on Malachi 3:1, "Behold, I will send my messenger...", if my messenger is taken literally as the name Malachi.
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The Hebrew language phrase ruach ha- kodesh (Hebrew: רוח הקודש, "holy spirit" also transliterated ruacḥ ha-qodesh) is a term used in the Hebrew Bible and Jewish writings to refer to the spirit of YHWH (רוח יהוה). The Hebrew terms ruacḥ qodshəka, "thy holy spirit" (רוּחַ קָדְשְׁךָ), and ruacḥ qodshō, "his holy spirit" (רוּחַ קָדְשׁוֹ), also occur (when a possessive suffix is added the definite article ha is dropped). The Holy Spirit in Judaism generally refers to the divine aspect of prophecy and wisdom. It also refers to the divine force, quality, and influence of the Most High God, over the universe or over his creatures, in given contexts.
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The Talmud speaks of this counsellor of David as "a man, like Balaam, whose great wisdom was not received in humility as a gift from heaven, and so became a stumbling-block to him".Numbers Rabbah 22 He was "one of those who, while casting longing eyes upon things not belonging to them, lose also the things they possess".(Tosefta, Sotah, 4:19 Accordingly, Ahithophel was granted access by Almighty God into the Divine powers of the Holy Name (YHWH). And being thus familiar with Divine wisdom and knowledge as imparted through the Holy Spirit, he was consulted as an oracle like the Urim and Thummim.2 Samuel 16:23, Yerushalmi Sanhedrin 10 (29a), Sukkah 53a et seq.
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One day, after Moses had reached adulthood, he killed an Egyptian who was beating a Hebrew. Moses, in order to escape the Pharaoh's death penalty, fled to Midian (a desert country south of Judah), where he married Zipporah. There, on Mount Horeb, God appeared to Moses as a burning bush, revealed to Moses his name YHWH (probably pronounced Yahweh)"I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you.' and commanded him to return to Egypt and bring his chosen people (Israel) out of bondage and into the Promised Land (Canaan)."Thus says the LORD, "Let My people go, that they may serve Me.".
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Depiction of Moses on the Knesset Menorah raising his arms during the battle against the Amalekites The Jewish historian Artapanus of Alexandria (2nd century BCE), portrayed Moses as a cultural hero, alien to the Pharaonic court. According to theologian John Barclay, the Moses of Artapanus "clearly bears the destiny of the Jews, and in his personal, cultural and military splendor, brings credit to the whole Jewish people." Artapanus goes on to relate how Moses returns to Egypt with Aaron, and is imprisoned, but miraculously escapes through the name of YHWH in order to lead the Exodus. This account further testifies that all Egyptian temples of Isis thereafter contained a rod, in remembrance of that used for Moses' miracles.
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Kyrios appears about 700 times in the New Testament, usually referring to Jesus. The use of kyrios in the New Testament has been the subject of debate among modern scholars, and three schools of thought exist on that topic. The first school is that based on the Septuagint usage, the designation is intended to assign to Jesus the Old Testament attributes of God. The reasoning here is that at the time that the Septuagint was written, when reading out loud Jews pronounced Adonai, the Hebrew word for "Lord", when they encountered the name of God, "YHWH", which was thus translated into Greek from 3rd century CE onwards in each instance as kyrios and theos.
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The inscription from Tomb 2 is associated with a "magic hand" symbol, and reads: ::"Uriyahu the honourable has written this ::Blessed is/be Uriyahu by Yahweh ::And [because?] from his oppressors by his asherah he has saved him ::[written] by Oniyahu" ::"...by his asherah ::...and his asherah"Keel, Othmar, and Uehlinger, Christoph, "Gods, goddesses, and images of God in ancient Israel" (Fortress Press, 1998) p.239.Meindert Djikstra, I Have Blessed you by YHWH of Samaria and his Asherah: Texts With Religious Elements from the Soil Archive of Ancient Israel, in Bob Becking, (ed), "Only One God? Monotheism in Ancient Israel and the Veneration of the Goddess Asherah" (Sheffield Academic Press, 2001), p.p.
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Meanwhile, the kingdoms Israel and Aram, in alliance against Assyria, attacked Ahaz from the north (Isaiah 7), and Rezin of Syria took a town of Judah (), 'driving the inhabitants into a mini-exile'. Not turning to YHWH, Ahaz turned to Tiglath- Pileser III for help and declared himself as the "servant and son" of the Assyrian king (16:7). The Assyrians ransacked Damascus and drove the Arameans into exile. Thus, both Israel and Judah were pressured into 'compromising alliances with Gentiles': Israel allied with Aram, 'its traditional enemy', while Judah allied with Assyria, bringing the image of "the sons of God 'marrying' the daughters of men" (), and then "a flood" of Gentiles swept 'both Judah and Israel into exile' (-).
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There is a long-standing belief in the power of true names, this often descends from the magical belief that knowing a being's true name grants power over it. If names have power, then knowing the name of a god regarded as supreme in a religion should grant the greatest power of all. This belief is reflected in traditional Wicca, where the names of the Goddess and the Horned God - the two supreme deities in Wicca - are usually held as a secret to be revealed only to initiates. This belief is also reflected in ancient Judaism, which used the Tetragrammaton (YHWH, usually translated as "Lord" in small caps) to refer to God in the Tanakh.
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As the Baal worshippers were closely linked to Ahab's royal family, the attack on them is clearly in line with Jehu's revolution. Jehu gathers all the prophets and priests in the temple using lures and threats (verses 18–19). Jehu's announcement, 'I have a great sacrifice to offer to Baal' (verse 19) is 'cruelly ambiguous, as he initially performs the sacrificial rites as a devout king would do (verse 24), only to order the ensuing human sacrifice'. According to verse 21, all servants of Baal throughout Israel should be eradicated, but individual YHWH- worshippers must first be separated from the mass (verse 22b), recalling the same problem in Genesis 18:17–33.
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The Mosaic covenant refers to a biblical covenant between God and the biblical Israelites.Jewish Encyclopedia: Proselyte: "...Isa. lvi. 3-6 enlarges on the attitude of those that joined themselves to Yhwh, "to minister to Him and love His name, to be His servant, keeping the Sabbath from profaning it, and laying hold on His covenant."": "thy stranger that is within thy gates" The establishment and stipulations of the Mosaic covenant are recorded in the first five books of the Hebrew Bible, which are traditionally attributed to Mosaic authorship and collectively called the Torah, and this covenant is sometimes also referred to as the Law of Moses or Mosaic Law or the 613 Mitzvot.
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The prophets responded by telling the king of Israel to go into battle, stating that the Lord (Adonai) will deliver Ramoth-gilead into the hand of the king (1 Kings 22:6). Jehoshaphat asks if there are any other prophets of whom to inquire the word of the Lord (YHWH). Ahab mentions Micaiah the son of Imlah, but expresses dislike for him because his past (1 Kings 20:13-43) prophecies have not been in favor of him (1 Kings 22:7-8). A messenger is sent to bring Micaiah to the king to give his prophecy. The messenger tells Micaiah to give a favorable prophecy to Ahab (1 Kings 22:12-13).
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The editors of the 1906 Jewish Encyclopedia implied that he prophesied after Haggai and Zechariah (; , ) and speculated that he delivered his prophecies about 420 BCE, after the second return of Nehemiah from Persia (Book of Nehemiah ), or possibly before his return, comparing with ( with ). In the Septuagint, or Greek Old Testament, the Prophetic Books are placed last, making the Book of Malachi the last protocanonical book before the Deuterocanonical books or The New Testament. According to the 1897 Easton's Bible Dictionary, it is possible that Malachi is not a proper name, but simply means "messenger of YHWH".Malachi at the Easton's Bible Dictionary The Greek Old Testament superscription is ἐν χειρὶ ἀγγέλου αὐτοῦ, (by the hand of his messenger).
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Another common form of theophory is the use of the Tetragrammaton YHWH as the basis for a suffix; the most common abbreviations used by Jews are יה -yāh/-iyyāh and יהו -yāhû/-iyyāhû/-ayhû, forming names such as ישׁעיהו Yəšaʻªyāhû (Isaiah), צדקיהו Ṣiḏqiyyāhû (Zedekiah) and שׂריה Śərāyāh (Seraiah). Most Christian usage is of the shorter suffix preferred in translations of the Bible to European languages: Greek -ιας -ias and English -iah, producing names such as Τωβιας Tōbias (Tobias, Toby) instead of Tobiyyahu and Ιερεμίας Ieremias (Jeremiah, Jeremy) instead of Yirmeyahu. In addition to devotion to Elohim and Yahweh, names could also be sentences of praise in their own right. The name טוביהו Ṭôḇiyyāhû means "Good of/is the LORD".
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Hellenistic Judaism emphasized the divine nature of logos, later adopted by the Gospel of John. The true name of God plays a central role in Kabbalism (see Gematria, Temurah, YHWH [the tetragrammaton]) and to some extent in Sufism (see 100th name of God). The ancient Jews considered God's true name so potent that its invocation conferred upon the speaker tremendous power over His creations. To prevent abuse of this power, as well as to avoid blasphemy, the name of God was always taboo, and increasingly disused so that by the time of Jesus their High Priest was supposedly the only individual who spoke it aloud — and then only in the Holy of Holies upon the Day of Atonement.
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"Moses with the Ten Commandments" by Rembrandt (1659) The Mosaic covenant (named after Moses), also known as the Sinaitic covenant (named after the biblical Mount Sinai), refers to a biblical covenant between God and the biblical Israelites, including their proselytes.Jewish Encyclopedia: Proselyte: "...Isa. lvi. 3-6 enlarges on the attitude of those that joined themselves to Yhwh, "to minister to Him and love His name, to be His servant, keeping the Sabbath from profaning it, and laying hold on His covenant."": "thy stranger that is within thy gates" The establishment and stipulations of the Mosaic covenant are recorded in the first five books of the Hebrew Bible, traditionally attributed to Moses and collectively called the Torah or Pentateuch.
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Moses begins with praise of Yhwh, who had revealed himself to his beloved nation, and then passes on to the blessing of the different tribes. He mentions first the tribes of the south, beginning with Reuben and Judah, and then those of the north, Dan, Naphtali, and Asher. In regard to Reuben there is only a prayer: "Let Reuben live, and not die; and let not his men be few" (verse 6). Simeon seems to be omitted, but this is explained by Joshua xix. 1: "Their [the children of Simeon] inheritance was within the inheritance of the children of Judah." For Judah, Moses prays that the Lord may hear his voice, and aid him against his enemies (verse 7).
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There were three key differences between the RSV (on the one hand), and the KJV, RV, and ASV (on the other): # The translators reverted to the KJV and RV's practice of translating the Tetragrammaton, or the Divine Name, YHWH. In accordance with the 1611 and 1885 versions, the RSV translated it as "" or "" (depending on whether the Hebrew of the particular verse was read "Adonai" or "Elohim" in Jewish practice), whereas the ASV had translated it "Jehovah". # A change was made in the usage of archaic English for second-person pronouns, "thou", "thee", "thy", and verb forms "art, hast, hadst, didst", etc. The KJV, RV, and ASV used these terms for addressing both God and humans.
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Phoenician (12th century BCE to 150 BCE), Paleo- Hebrew (10th century BCE to 135 CE), and square Hebrew (3rd century BCE to present) scripts Judaism affirms the existence of one God (Yahweh, or YHWH), who is not abstract, but He who revealed himself throughout Jewish history particularly during the Exodus and the Exile. Judaism reflects a monotheism that gradually arose, was affirmed with certainty in the sixth century "Second Isaiah", and has ever since been the axiomatic basis of its theology. The classical presentation of Judaism has been as a monotheistic faith that rejected deities and related idolatry. However, states Breslauer, modern scholarship suggests that idolatry was not absent in biblical faith, and it resurfaced multiple times in Jewish religious life.
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This psalm shares some similarities with Psalm 46 and 48, and has been interpreted as: # a celebration of Israelite victory over their enemies # a part of the New Year Festival in Jerusalem # a prophecy of God's future victory, # a post-exilic praise. The division of the text (e.g., in NRSV) is usually: # verses 1–3: praise God who chose Zion as his dwelling and defended his city # verses 4–6: describe God's victory # verses 7–9: portray 'a judge who saves the humble' # verses 10–12: declare that all human beings will worship YHWH and tell them to perform their vows. The Sela in verses 3 and 9 provides a 'threefold structure' with the middle section focusing on the 'description of God'.
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The map has decorative enframes-cartouches on its sides, with two big cartouches at the top quadrants and two small ones at the bottom quadrants. The big cartouche at the top left shows the biblical Israeli leaders Moses and Aaron placing their hands on Israel's Tablets of the Law with the Ten Commandments inscribed in Hebrew. Above them at the top of the cartouche frame within another frame, appears a caption of the Hebrew word "יְהֹוָה" - YHWH, the tetragrammaton as the most sacred name of God. The big cartouche at the top right quadrant shows the biblical story of Adam and Eve in Paradise, which is based on Albrecht Dürer's engraving from 1504 under the title Adam and Eve - with small differences between the two.
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The Burning Bush (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing) A certain old man told Rava that one can read to say, "This is My Name, to be hidden (, le'alem)." Rabbi Avina pointed out a contradiction between, "This is My Name, to be hidden (, le'alem)," and the next clause of "and this is My memorial to all generations." Rabbi Avina taught that God said that God's Name is not pronounced as The Name is written: The Name is written , YHWH, and read , Adonai. Reading "And the Lord shall be King over all the earth; in that day shall the Lord be One, and His name one," Rav Nahman bar Isaac taught that the future world will not be like this world.
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Vetus Testamentum, 52 (1) pp. 1–12. The style and composition of these verses resemble that of the second angelic speech, and YHWH is used for the deity rather than God. On that reading, in the original E version of the Binding Abraham disobeys God's command, sacrificing the ram "instead of his son" (v. 13) on his own responsibility and without being stopped by an angel: "And Abraham stretched forth his hand, and took the knife to slay his son; but Abraham lifted up his eyes and looked and beheld, behind him was a ram, caught in a thicket by his horns; and Abraham went, and took the ram, and offered it up as a burnt offering instead of his son" (v.
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1st-millennium Assyrian texts mention Baʿal Zaphon as the name of the mountain itself. (Locally as well, the mountain was worshipped in its own right.) The books of Exodus and Numbers in the Hebrew Scriptures records that the Israelites were instructed by YHWH to camp across from a place named "Baʿal Zaphon" in order to appear trapped and thereby entice the Pharaoh to pursue them:.. Gmirkin identified this as Arsinoe on the Gulf of Suez. A Ptolemaic-era geographical text at the Cairo Museum lists four border fortresses, the third being "Midgol and Baʿal Zaphon". In context, it appears to have been located on a route to the Red Sea coast, perhaps on the canal from Pithom to a location near Arsinoe.
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In the E source God's name is always presented as "Elohim" or "El" until the revelation of God's name to Moses, after which God is referred to as יהוה, often represented in English as "YHWH". E is theorized to have been composed by collecting together the various stories and traditions concerning biblical Israel and its associated tribes (Dan, Napthali, Gad, Asher, Issachar, Zebulun, Ephraim, Manasseh, Benjamin), and the Levites, and weaving them into a single text. It has been argued that it reflects the views of northern refugees who came to Judah after the fall of Kingdom of Israel (Samaria) in 722 BCE. E has a particular fascination for traditions concerning the Kingdom of Israel and its heroes such as Joshua and Joseph.
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Although the church was initially supported by the regime, the Nazis eventually lost interest in the experiment after it failed to supplant or absorb traditional Protestant churches. After 1937, relations between the Reich Church and the Nazi government began to sour. On November 19, 1938, as reported on in the Ludington Daily News, YHWH was ordered to be erased from Protestant churches within the Evangelical Church of the old-Prussian Union by Friedrich Werner, the president of its executive board (Evangelical Supreme Church Council; EOK). His order said the name of the 'God of Israel' (which contemporarily has Judaic connotations) must be obliterated wherever it was displayed in Protestant churches. On September 1, 1939, Kerrl decreed the separation of the ecclesiastical and the administrative governance within the official Evangelical Church.
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Tetragrammaton by Francisco Goya: "The Name of God", YHWH in triangle, detail from fresco Adoration of the Name of God, 1772 The Tetragrammaton as represented in stained glass in an 1868 Episcopal Church in Iowa It is assumed that early Jewish Christians inherited from Jews the practice of reading "Lord" where the Tetragrammaton appeared in the Hebrew text, or where a Tetragrammaton may have been marked in a Greek text. Gentile Christians, primarily non-Hebrew speaking and using Greek texts, may have read "Lord" as it occurred in the Greek text of the New Testament and their copies of the Greek Old Testament. This practice continued into the Latin Vulgate where "Lord" represented the Tetragrammaton in the Latin text. In Petrus Alphonsi's Tetragrammaton-Trinity diagram, the name is written as "Ieve".
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"Thou shalt not make unto thee any graven image" () is an abbreviated form of one of the Ten Commandments which, according to the Book of Deuteronomy, were spoken by God to the Israelites and then written on stone tablets by the Finger of God.Deuteronomy 4:13 Although no single biblical passage contains a complete definition of idolatry, the subject is addressed in numerous passages, so that idolatry may be summarized as the worship of idols or images; the worship of polytheistic gods by use of idols or images; the worship of created things (trees, rocks, animals, astronomical bodies, or another human being); and the use of idols in the worship of God (YHWH Elohim, the God of Israel).The New Unger’s Bible Dictionary, Harrison, R.K., ed., 2005, Chicago: Moody Publishers, , p.
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The scapegoat was a goat that was designated () la-'aza'zeyl; "for absolute removal" (for symbolic removal of the people's sins with the literal removal of the goat), and outcast in the desert as part of the ceremonies of the Day of Atonement, that began during the Exodus with the original Tabernacle and continued through the times of the temples in Jerusalem. Once a year, on Yom Kippur, the Cohen Gadol sacrificed a bull as a sin offering to atone for sins he may have committed unintentionally throughout the year. Subsequently he took two goats and presented them at the door of the tabernacle. Two goats were chosen by lot: one to be "for YHWH", which was offered as a blood sacrifice, and the other to be the scapegoat to be sent away into the wilderness.
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Rather than being a prophet of YHWH, this god is associated with the goddess Ashtar, a god named Shgr, and "Shaddayin" (שדין, perhaps meaning gods and goddesses). It also features the word "Elohin" (perhaps with different vowels, like "ilāhīn"), taken to mean "gods" in the plural rather than the Hebrew deity. The Oxford Handbook of Biblical Studies describes it as "the oldest example of a book in a West Semitic language written with an alphabet, and the oldest piece of Aramaic literature." Though containing some features of Aramaic, such as the word bar "(son of [Beor])" rather than the Canaanite ben, it also has many elements of Canaanite languages, leading some to believe it was written in a dialect of Canaanite rather than an early form of Aramaic.
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The texts of particular uses of interest to many Christians are the series in Gospel of John 4:26, 6:20, 8:24, 8:28, 8:58, (excluding the man born blind, John 9:9) 13:19, 15:1, 18:5, which collectively are often identified as John's "'I am' statements".Who In Protestant commentaries it is often stated that "whenever John reports Jesus as saying ego eimi, a claim to deity is implicit."J. I. Packer Concise Theology: A Guide to Historic Christian Beliefs 2001 page 106 In commentaries the English "I am" is sometimes capitalised "I AM" to demonstrate a connection with how the English Bibles often capitalize words where the Hebrew text has the Tetragrammaton (YHWH), e.g. as the use of "LORD" in the King James Version.
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Ulrich B. Schmid states that "Tatian composed his armony of the canonical Gospels in Greek probably in the 60s or 70s of the second century" and use the "Gospels in the form that they had at that time". Ulrich B. Schmid claim: "in raw of chronological terms, the Diatessaron antedates virtually all the MSS of NT. Consequently the Diatessaron is of fundamental importance for the study of the text of the Gospels and for the study of the evolution of the Gospel tradition." R. F. Shedinger suggest that "Tatian preserves authentic early Gospel readings which have all disappeared from Greek manuscripts tradition, but survive in a few versional and patristic writings." Tatian's Diatessaron shows some variance in applying Κύριος to YHWH, but this may be because of dependence on the Peshitta.
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1 Commentary on Exodus 20:7 Many scholars also believe the commandment applies to the casual use of God's name in interjections and curses (blasphemy). The object of the command "thou shalt not take in vain" is this-same name of YHWH, thy elohim', making explicit that the commandment is against the misuse of the proper name Yahweh specifically. In the Hebrew Bible, as well as in the Ancient Near East and throughout classical antiquity more generally, an oath is a conditional self-curse invoking deities that are asked to inflict punishment on the oath-breaker. There are numerous examples in the Book of Samuel of people strengthening their statements or promises with the phrase, "As surely as Yahweh lives ..." See, for examples, 1 Samuel 14:39, 45, 17:55, 20:3, 20:21, 25:26, 25:34, 26:10, 26:16, etc.
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Some, such as the Karaites Jews in Khorasan (Persia) viewed it in Medieval times as a Mitzvah to do so because the name appears some 6800 times throughout the Tanakh (the Jewish Bible). Today, publicly uttering the Tetragrammaton (4 letter name) of God in Hebrew is a controversial issue among Karaites and indeed all Jews. Virtually all traditional Karaites view the pronunciation of God's name to be blasphemous, and adhere to the rabbinic tradition of substituting "Adonai", when coming across YHWH while reading.. Other Karaites and some of those coming from a rabbinic background like Nehemia Gordon and Ḥakham Meir Rekhavi, as well as some joiners to the people of Israel through Karaite Judaism such as James Walker and Daniel ben Immanuel, do not consider the pronunciation of the Tetragrammaton to be forbidden. There is, however, disagreement among scholars as to the correct pronunciation of the Tetragrammaton.
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According to its opening verses the book records the prophetic utterances of the priest Jeremiah son of Hilkiah, "to whom the word of YHWH came in the days of king Josiah" and after. Jeremiah lived during a turbulent period, the final years of the kingdom of Judah, from the death of king Josiah (609 BCE) and the loss of independence that followed, through the destruction of Jerusalem by the Babylonians and the exile of much its population (587/586). The book depicts a remarkably introspective prophet, impetuous and often angered by the role into which he has been thrust, alternating efforts to warn the people with pleads to God for mercy, until he is ordered to "pray no more for this people." He engages in extensive performance art, walking about in the streets with a yoke about his neck and engaging in other efforts to attract attention.
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Ibn Ezra taught that the Exodus account of the Ten Commandments contains the text exactly as written on the stone tablets and that the different version in Deuteronomy contains Moses' words which remind Israel to obey the commandments, "as the your God has commanded you." Ibn Ezra explains that Moses did not need to re- iterate the reference to six days of creation at the beginning of the commandment in Deuteronomy, because the command in Deuteronomy itself refers back to the command from Exodus with the words "as YHWH your Elohim has commanded you." Instead, Moses revealed in Deuteronomy the motive for the command that slaves rest on the Sabbath day in order that Israel remember that they were slaves in Egypt and that God redeemed them. Rabbi Moshe ben Nachman (the Ramban) also views the Exodus version of the Sabbath day commandment as a direct recitation by God, and the version in Deuteronomy as Moses’ personal reconstruction and exposition.
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Scottish anthropologist Andrew Lang concluded in 1898 that the idea of the Supreme Being, the "high God" or "All Father" existed among some of the simplest of contemporary tribes prior to Western contact, and that Urmonotheism (primitive monotheism or henotheism) that worshipped God, as opposed to a pantheon of polytheistic gods, was the original religion of mankind. Urmonotheism was then defended by Wilhelm Schmidt (1868–1954), in his Der Ursprung der Gottesidee appearing from 1912, opposing the "Revolutionary Monotheism" approach that traces the emergence of monotheistic thought as a gradual process spanning the Bronze and Iron Age Religions of the Ancient Near East and Classical Antiquity. Alleged traces of primitive monotheism were located in the Assyrian deities Ashur and Marduk, and Hebrew YHWH. Monotheism in Schmidt's view is the "natural" form of theism, which was later overlaid and "degraded" by polytheism after deceased ancestors' veneration became worship, and personified natural forces became worshipped as well as gods.
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Edinburgh: T. & T. Clark Ashim-Yahu and Ashim-Beth-El are forms of her name and a variant of her name is also attested in the Hebrew temple in Elephantine in Egypt.Klaas A. D. Smelik (Author), G. I. Davies (Translator), Writings from Ancient Israel: A Handbook of Historical and Religious Documents, Westminster John Knox Press 1992, The divine name or epithet Ashima-Yaho (haShema YHWH) which is attested in the papyri from the Yahweh temple of Elephantine in Egypt has been connected in both theme and structure with a title of Astarte which appears in the Ugaritic texts as Astarte Name-of-Baal (e.g., KTU ("Keilalphabetische Texte aus Ugarit") 1.16.vi.56).Bezalel Porten, J.J. Farber, C.J. Martin, The Elephantine Papyri in English: With Commentary (Documenta et Monumenta Orientis Antiqui) Brill, 1996, According to the Talmud, the Ashima idol took the form of a "bald sheep" (possibly a goat or ram), while Rabbi Saadia Gaon explains that it was in the shape of a cat.
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" They take issue with the position that "the direct words of God to the individual can also be imparted through the words of others, such as a preacher in a worship service or a friend who counsels them." They charge that implicit in the doctrine "There is also the belief that the spoken word has more power than the written word, but there is no biblical basis for such a belief." They warn "The obvious danger is that one who is not familiar with the logos can misinterpret or misunderstand what he or she perceives to be a rhema." Examining the claim that a passage of Scripture can become a "rhema word" from YHWH for a specific application for a believer, Holding says "we have no way of telling if this 'rhema word' is any better at all than the Mormon internal witness -- other than by epistemic means that make the revelatory aspect of no relevance.
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The main contents concern the Sethian Gnostic understanding of how the earth came into being, how Seth, in the Gnostic interpretation, is incarnated as Jesus in order to release people's souls from the evil prison that is creation. More specifically, the text can be divided into four parts concerning the creation of the heavenly world: the creation of the heavenly world, the creation and significance of the race of Seth, a hymn, and the history behind the creation of the text itself It also contains a hymn, parts of which are unusual in being apparently meaningless sequences of vowels (thought to be a representation of early Christian glossolalia), although the vowels of the final paragraph (u aei eis aei ei o ei ei os ei) can be partitioned to read (in Greek) who exists as Son for ever and ever. You are what you are, you are who you are. One explanation could be that these vowels are connected to the divine name YHWH.
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Like a growing number of translations, the LSV uses a name, rather than a title, in translating the Tetragrammaton. However, the transliterated Tetragrammaton (YHWH) is used instead of Yahweh out of respect for the differing bodies of research on the pronunciation of the unpointed name. Besides the Tetragrammaton, the two most distinctive features of the LSV include its use of justified text blocks throughout mimicking the style of the ancient manuscripts and as an attempt to regard the entirety of Scripture as equally important, and the use of the caesura mark to distinguish lines of poetic literature. Given its highly literal nature, the translation has been described as mechanically word-for-word, which inclines it towards a higher reading level, ideal for deeper research into the meaning of the original languages and the study of biblical idioms and intra-biblical cross references, although it is significantly easier to read than Robert Young's 1862 translation.
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The name John is a theophoric name originating from the Hebrew name (), or in its longer form (), meaning "YHWH has been gracious". Several obscure figures in the Old Testament bore this name, and it grew in popularity once borne by the high priest Johanan and especially by king John Hyrcanus In the second temple period, it was the fifth most popular male name among Jews in Judaea and was borne by several important rabbis, such as Yochanan ben Zakai and Yochanan ben Nuri. The name has also long extended among Semitic women Near Eastern Christian peoples such as the Assyrians, Syriac Arameans and Maronites, with various derivatives extant, such as Younan, Yonan, Youkhanna and Youkhanan. The name John in its Greek form () features prominently in the New Testament, being borne by John the Baptist, John the Apostle, and several others; the Gospel of John, three epistles, and Revelation are each attributed to a "John".
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Among Pettinato's controversial claims, he suggested that there was a change in the theophoric names shown in many of the tablets from El to Yah, indicated in the example of the transition from Mika'il to Mikaya. This change is represented by the cuneiform sign NI (), which Pettinato read as ya, he regards this as evidence for an early use of the divine name Yah, however, Pettinato does not conclude that this is the same as the Israelite God Yahweh (YHWH). Jean Bottéro has suggested that this shift may instead indicate the Akkadian god Ea (Ia). On the other hand, both Archi (at first) and Anson Rainey, have suggested that the -ya is actually a diminutive ending used in shortened forms of personal names, while Hans-Peter Müller has argued that the cuneiform sign NI should be interpreted in this case as a short for NI-NI () and read as í-lí which mean My God, a view that Archi has since adopted with a modification, his reading of NI being íl (god).
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In the case of Metzger, [Frank] Shaw shows how Howard's thesis has perhaps been distorted and cited in the wrong way." Fontaine indicates that dictation, in which what was communicated was the spoken equivalent of the Tetragrammaton, generally a surrogate (such as kurios, not the Tetragrammaton itself) shows that the text of a Septuagint manuscript or of an original letter of Paul the Apostle could differ from that in an existing copy of the Septuagint and would thus explain the textual variations adduced in support of Howard's thesis. Robert J. Wilkinson rejects Howard's hypothesis: "It is not possible to assert that all Jewish Greek biblical manuscripts had the Tetragrammaton, nor for that matter that someone reading a Tetragrammaton in a biblical text would necessarily transcribe it into another text as such rather than as, say, kurios [...} this conjectured account has Christians initially quoting biblical texts in their own writings to make a clear distinction between Christ and Yhwh and then introducing 'confusion' by deciding to eliminate the Tetragrammaton from their own works. One may ask why they would do that and when.
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This psalm is classified as a 'communal lament', and having northern Israel as its main concern, so it may come from the period towards the end of the northern kingdom. Some links have been traced to Isaiah, with a 'similar image of a vineyard whose wall God breaks down' (Isaiah 5:1–7), also to Jeremiah and Ezekiel, who both refer to YHWH as shepherd, although the exact phrase 'Shepherd of Israel' is unique in this psalm. The existence of refrain (verses 3, 7, 19) is unusual, and the first two marks off the first two parts of the psalm, with the rest of the psalm forming a final section. The division is as follows: # Verses 1–2: a call to God for help (refrain in verse 3) # Verses 4–6: an urgent plea and complaint at God's treatment of his people (refrain in verse 7) # Verses 8–13: a description of God's past care of Israel (with the figure of the vine alluding to the Exodus and conquest, and the present distress) # Verses 14–17: a renewal of petition with a vow to return to God in verse 18, and a repetition of the refrain in verse 19.
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