Professional Documents
Culture Documents
Grard GERTOUX
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Table of contents
TheName
PART 1
IV
I was very interested to read the copy of your work which you
sent me. Before reading your study, had no particular opinion
on the pronunciation of the name of God. As a student in the
50s, I was told that scholars have determined that Yahweh
was the ancient pronunciation. I did not find the argument wellgrounded, but the view was held almost as an article of faith by
my instructors, and I had no superior argument, so I ignored the
problem. I have occasionally thought about it since, but I have
not acquired any information that you have not noticed in your
study. You have certainly collected more information on the
question than any other study I know, and you are to be
congratulated on the production of a valuable work. Many
thanks for sending it to me.
H. Cazelles (Director of the Institut Catholique de Paris): Je
Thank you for submitting your rich and detailed study. Your
topic is fascinating.
G.W. Buchanan (Editor of the Mellen Biblical Commentary)
V
E. Lipinski (Professor, at the Katholieke Universiteit
VI
By the end of the present study, the reader will note that
the conclusion may be summed up by one simple sentence:
YHWH, the Tetragram, is the proper name of God, which is
pronounced without difficulty because it is read as it is written
according to the very words of the great Maimonides.
To succeed in understanding this simple, elementary
truth, it was nevertheless necessary to closely examine the
innumerable errors that have accumulated on this subject for at
least twenty centuries. This led me into linguistic questions
sometimes very technical that the non-specialist reader might
find formidable. I have therefore annexed a lexicon explaining
some notions which are essential to a good comprehension of
the development followed.
Part 1
The Name
3
The first gift that you received was your name. The last
remembrance that will remain a long time after you, engraved
on stone is your name. An unsigned check is worth nothing;
your name is therefore really important, is it not? From an
emotional viewpoint this is true; when one wants to know
someone, the first question is: What is your name?
Nevertheless, some refuse to apply the obvious to God.
God has a name. The Bible asserts it and all religions
acknowledge it; then why do so few people know it? Usually,
theologians retort that, either this name is too sacred to be used,
or God wants to hide it, or that it is of no importance. However
in the Bible, the only religious personage that systematically
refused to use the Name is Satan. When Jesus debated with
Satan, the discussion was enlightening as Jesus only used the
Name, and Satan only the anonymous title God (Mt 4:1-11)#.
This antagonism is not new between those who avoid the name
of God (Jr 23:27) and those who accept its use (Jr 10:25).
Knowing the name of God is essential for salvation according to
the Bible (Jl 2:32; Rm 10:13).
To begin, writing the name of God is not a problem: it is
composed of four letters YHWH called the Tetragram. How is
such a name pronounced? Dictionaries and encyclopedias
indicate that Yahve (or Yahweh) is an uncertain vocalization,
and that Jehovah is a barbarism originating from a wrong
reading. As unbelievable as it may seem, this last affirmation is
known to be false among scholars. This crude error has been
denounced by Hebraists of all confessions, and with the support
of the Vaticans Congregation of propaganda, but without result.
This name YHWH is read without difficulty because it is
pronounced as it is written, or according to its letters as the
Talmud says. In fact, up until 70 CE, on the day of Yom Kippur
the high priests read the blessing in Numbers 6:24-27
pronouncing YHWH according to its letters, that is to say as it
was written. Indeed, this name is the easiest one to read in the
whole Bible because it is made up of four vowels as Flavius
Josephus noted. The question of knowing which vowels
5
1.1
10
11
12
13
14
15
authority linked to the name rather than the name itself, because
it is not said the names but the name. Consequently, to act in
the name of somebody implies having received the name (today
we would say the signature or proxy), which confers the
authority of the mandate giver (Lk 10:17), provided that it is
legal (Mk 9:38,39; Ac 8:16; 19:13-16). In Old Semitic cultures
an ambassador was view as the king himself4.
Nevertheless, this delegation can make the authorship of
the signature ambiguous. For example, it is easy to understand
in the following passages: Solomon built a house for him (Ac
7:47), Yarobam built Sichem (1K 12:25), he (Cain) engaged
in building a city (Gn 4:17), that the persons cited only
(legally) gave their name to actions which they did not carry out
personally. The confusion between the one who delegates
authority to his representative can lead to a paradox as in the
case of Jacob who having legally bought his first-born's right
from Esau (Gn 25:33), could then say legally to his father: I
am Esau your first-born (Gn 27:19). In the same way, John and
James (Mk 10:35) can be confused with their agent, their mother
(Mt 20:20). The delegating officer (Mt 8:5) can be confused
with the elders he delegated (Lk 7:3); and more generally in the
Bible, there is (a legal) confusion between the angel of God (Gn
16:7) and God himself (Gn 16:13).
Thus, we confuse the angel and Jehovah himself (Gn
16:7, 13), which is legitimate if the angel is the spokesman of
God (Jn 1:14; Gn 18:2, 22, 33; 19:1). To avoid confusion
between the legal representation and the identification with God,
the spokesman angel refused to give his name (Gn 32:29; Jg
13:18), while other angels did give theirs (Dn 8:16; 10:13).
ANGEL'S NAMES, THE NAME OF GOD
The Bible contains the personal names of only two
angels: Gabriel (brave one of God) and Michael (who [is] like
God?) (Lk 1:26; Jude 9). Perhaps so as not to receive undue
honor or veneration, angels at times did not reveal their names
16
17
1.2
18
19
20
21
would allow this name to spread among the nations (Ml 1:11),
finally becoming, one day, the only name (Zc 14:9).
Finally, let us note Satan's reluctance6 to use the divine
name. The discussion with Jesus is a characteristic example,
with Satan using the term God every time and Jesus, on the
other hand, systematically using the divine name in his answers
(Mt 4:1-10). Furthermore, to prove the resurrection Jesus
referred to the Name and its meaning! (Lk 20:37). This aversion
to the Name, also shared by the demons (Lk 4:34,41; 8:28),
results from a refusal of intimacy with the One who is
addressed, much like those who prefer to say Hello rather than
Hello so and so (using his name) in order to keep their distance
from an undesirable individual.
THE NAME OF GOD AMONG RELIGIONS
God's name is, in theory, the central element of the fabric
of religion, because all religions speak of a Creator and call
upon his name. However, for millions of Hindus, the creator
God, Brahma does not receive any worship. For millions of
members of Christendom, despite the daily recitation of the
prayer called Our Father, which begins with let your name be
sanctified, the only name God has is the title Lord (or the
Eternal One). Similarly, Muslims who recite the surahs of the
Quran, which all begin with in the name of God (except Surah
IX), answer that God has 99 names, that is to say not one of his
own; and finally the Jews, who recite the prayer called Shema
Israel in which they ask God's name to be blessed but refuse to
pronounce it at the risk of committing a blasphemy.
Thus, despite the apparent respect people seem to have
for it, God's name is only a title which does not play any
practical part in daily life. Apparently, only exorcist priests and
spiritualists attach importance to the invocation of God's name7.
In France, the expression nom de Dieu (in God's name) is
avoided in ordinary conversation, but few could explain why
this expression is considered as a curse.
22
23
1.3
24
25
IS THEIR
RELIGIONS?
CURRENT
ROLE
ACCORDING
TO
26
27
28
29
1.4
30
according to:
English
Masoretic Hebrew
Greek of the Septuagint
Arabic
Hebrew etymology
Egyptian etymology
Egyptian etymology (via Greek)
31
32
33
Abraham
34
35
36
ETYMOLOGIES
SOURCES
REF.
Ysha
Abraham
Noah
Yisral
Yehdah
Moshh
Babl
Yershalm
100 %
8
6
4
6
7
4
4
9
48
Sarah
Sheml
Ysph
Kayin
Zebln
Yaaqb
Hawuah
100 %
Yshia
Abhamon
Naham
Seral
Yehdh
Mashy
Ball
Yershalom
65 %
4
5
6
4
5
8
6
86
4
5
3
4
5
1
2
7
31
Sarah
Shealtil
Ysiph
Kanuy
Izebol
Yaeqob
Hayiah
65 %
Isous
Abraam
No
Isral
Iouda
Mouss
Bablon
Irousalm
77 %
4
3
5
2
1
6
4
56
37
Sarra
Samoul
Iosph
Kain
Zaboulon
Iakb
a
77 %
5
6
2
5
6
3
2
8
4
3
5
4
3
6
4
66
Yhwh
Yihyh
Ia
ACCORDING TO:
ONOMASTIC
ITS LETTERS
REF.
Ysha
Abraham
Noah
Yisral
8
6
4
6
Ysha
Abraham
Noah
Yisral
8
6
4
6
Isha
Abaraham
Nah
Israal
6
6
3
4
7
4
4
9
48
Sarah
Sheml
Ysph
Kayin
Zebln
Yaaqb
Hawuah
100 %
Yhwh
92 %
4
5
6
4
5
8
6
86
Yehdah
Meshi
Babl
Yershalm
7
0
4
9
44
Ihda
Msha
Babal
Irshalim
77 %
Sara
Shamal
Isaph
Kin
Zabln
Iaqb
Aa
92 %
73 %
Yehowah
Iha
37
6
2
3
7
37
4
2
3
2
4
5
6
63
38
Jesus
Moses
Israel
1- GRAMMATICAL
2- BIBLICAL
ETYMOLOGY
ETYMOLOGY
AGREEMEMENT
he will save
being drawn out
He contended [.]
God
He will gather*
he will be joined
Joshua
Nimshi
Serayah
salvation
drawing out
He will contend [.]
God
Yosph He will add
Levi
[being] joined
BEST
Asaph
-
Samuel
Noah
Babel
Reuben
Cain
Abraham
Zebulun
39
1- GRAMMATICAL
2- BIBLICAL
BEST
ETYMOLOGY
ETYMOLOGY
AGREEMENT
Shealtiel
Saul
Nahum
Nehemia
Baalhamon
Jezabl
One can notice the gulf which separates these two sorts
of etymologies. Rather than attempting to make them coincide,
it is necessary to remember that the explanation of these gaps is
always the same: the goal of biblical definitions is above all to
communicate a religious message. Besides, what would be the
purpose of explaining to the Hebrew people the meaning of a
Hebrew name? It is obvious to a Hebrew that the name Noah
linguistically means rest; however the text of Genesis 5:29
makes it clear that this rest would mean biblically he will
comfort, because Noah was to play a comforting prophetic role.
In addition, in the first century of our era, Barnabas, an Aramaic
name which linguistically means son of prophecy (Barnabuah) or perhaps son of Nabu (Bar-nabau), would mean
biblically son of comfort. (Ac 4:36)
Thus, the Bible can notably modify the sense of a name
in order to teach an important message for the future. For
example, Babylonians probably called their city: Babel, as very
old transcriptions of Bb-ili literally meaning Gate of God
have been found (see the Appendix B). But the Bible would
change this noble name to another, more fitting prophetic name:
Confusion, because Babel would become the great symbol of
religious confusion, according to Revelation 18:2,23. One would
say today, to retain the biblical play on words, that this Gate of
God was rather Gap of God. This way of etymologizing
40
41
42
ARAMAIC
REF.
HEBREW
REF.
Ywn
Dryw
Sywn
Kywn
Yawan
Daryawsh
Siywan
Kywan23
Gn 10:2
Ezr 5:7
Est 8:9
Am 5:26
Yonah
(Daryosh)
Siyon
Kiyn
Jon 1:1
Ezr 10:16
Is 1:8
Am 5:26
43
(Ia)
Ia
Iae
Iabe
HEB
-400
-100
+200
+300
ARAM.
YH
Yah
Yah
Yah
Yah
HEB
ARAM.
YW
Yaw
Yaw
Yav
Yab
HEB
ARAM.
YHWH
h
Yahwah
h
Yahweh
h
Yahveh
h
Yahbeh
44
45
M.T.
LXX
LINGUISTIC TRANSLATION
(B.H.S.)
(Rahlfs)
(Brown,Driver,Briggs/ Gesenius)
Abiy
Abiyah
Aday
Adayah
Adoniy
Adoniyah
Ahazy
Ahazyah
Ahiy
Ahiyah
Ahy
Amary
Amaryah
Amasy
Amasy
Amasyah
Anany
Anay
Asay
Ataly
Atalyah
Atay
Asalyah
Azany
Azary
Azaryah
Azazyah
Baasy
Baqbuqy
Bealy
Bdy
Benay
Benayah
Beray
46
Brky
Barakia (1Ch 3:20) blessed by Yah
Brkyah Barakiou (Za 1:7) blessed by Yah himself
Besdy
Basodia (Ne 3:6) in the secret of Yah
Buqiyah
Boukias (1Ch 25:4) proved of Yah himself
Delay
Dalaia (Ne 7:62)
(he) has drawn up, Yah
Delayah
Dalaias (Jr 36:12) (he) has drawn up, Yah himself
Ddawah Ddia (2Ch 20:37) beloved of (Yah) himself
liy
lia (Ezr 10:21)
my God (is) Yah
liyah
liou (1K 17:1)
my God (is) Yah himself
lyehnay linai (1Ch 26:3) toward Yeh (are) my eyes
lynay linai (1Ch 4:36) toward Y (are) my eyes
Gedaly
Gadalia (Ezr 10:18) (is) great, Yah
Gedalyah Godolia (1Ch 25:3) (is) great, Yah himself
Gemary
Gamariou (Jr 29:3) (he) has completed, Yah
Gemaryah Gamariou (Jr 36:10) (he) has completed, Yah himself
Haggiy
Aggia (1Ch 6:30)
feast of Yah
Akalia (Ne 1:1)
wait for Yah ?
Hakaly
Hanany
Anania (1Ch 8:24) (he) has been gracious, Yah
Hananyah Ananiou (Jr 36:12) (he) has been gracious Yah him.
Hasady
Asadia (1Ch 3:20) (is) kind, Yah
Ha abeny Asbania (Ne 3:10) (he) esteemed, Yah
Asabia (1Ch 25:19) (he) has taken account, Yah
Ha aby
Ha abyah Asabia (2Ch 35:9) (he) has taken account Yah him.
Hazay
Ozia (Ne 11:5)
(he) has seen, Yah
Hilqiy
lkia (Ne 11:11)
my portion (share is) Yah
Hilqyah
Klkiou (Jr 1:1)
my portion (share is) Yah himself
Hizqiy
zkia (1Ch 3:23) (he) has strengthened, Yah
Hizqiyah zkiou (2K 20:20) (he) has strengthened, Yah him.
Hobay
bia (Ne 7:63)
(he) has hidden, Yah
Hdawy
Odouia (1Ch 5:24) give thanks to Yah
Hdaywah Odouia (1Ch 3:24) my splendor [is]wah himself ?
Hdiy
Odouia (Ne 10:14) splendour (is) Yah
Hdwah
Oudouia (Ne 7:43) praise []wah ?
H aay
saia (Ne 12:32)
(he) has saved, Yah
Kenany
Knnias (1Ch 15:27) firm (is) Yah
Kenanyah Knnia (ICh.15:22) firmly established (is) Yah him.
Knanyah Knniou (2Ch 31:13)firmly established (is) Yah him.
47
Knyah
Ikonias (Jr 22:24) established by Yah himself
Mady
Maadias (Ne 12:5) celebration [of] Yah ?
Maasy
Maasaia (Ne 10:25) work of Yah
Maasyah Maassaiou (2Ch 26:11)work of Yah himself
Maazy
Maazia (Ne 10:8) stronghold (is) Yah
Maazyah Maassai (1Ch 24:18) stronghold (is) Yah himself
Mahsy
Maasaiou (Jr 51:59) a refuge (is) Yah
Malkiy
Mlkia (Ne 10:3)
my king (is) Yah
Malkiyah Mlkiou (Jr 38:6) my king (is) Yah himself
Matany
Matania (Ezr 10:26) gift of Yah
Matanyah Mattanias (2Ch 29:13) gift of Yah himself
Matity
Matatia (Ezr 10:43) gift of Yah
Matityah Mattathia (1Ch 15:18) gift of Yah himself
Melaty
Maltias (Ne 3:7)
(he) has delivred, Yah
Me lmy Masalami (ICh.9:21) (he) repays, Yah
Me lmyah Mosollamia (1Ch 26:1)(he) repays, Yah himself
Mikaia (Ne 12:35) who (is) like Yah
Mikay
Mikayah Mikaias (2Ch 17:7) who (is) like Yah himself
Mikayeh Mikaias (Jr 36:11) who (is) like (Yah) himself
Miqenyah Maknia (1Ch 15:18) possession Yah himself
Mady
Kairos (Ne 12:17) celebration [of] Yah ?
Mriy
Amoria (2Ch 3:1) provided by Yah ?
Neary
Nadia (1Ch 4:42) youth of Yah
Nedaby
Nadabia (1Ch 3:18) magnanimous (is) Yah
Nehmy
Nmia (Ne 7:7)
he comforts, Yah
Nriy
Nriou (Jr 32:12)
my lamp (is) Yah
Nriyah
Nriou (Jr 36:14)
my lamp (is) Yah himself
Natanias (1Ch 25:2) (he) has given Yah
Netany
Netanyah Nataniou (Jr 36:14) (he) has given Yah himself
Nady
Nadia (Ne 6:14)
meeting with, Yah
Obady
Abadia (Ezr 8:9)
servant of Yah
Obadyah Abdiou (1K 18:3) servant of Yah himself
Peday
Padaia (Ne 3:25)
(he) has ransomed, Yah
Pedayah
Padaia (1Ch 27:20) (he) has ransomed, Yah himself
Pelaly
Palalia (Ne 11:12) (he) arbitrated, Yah
Pelatyah
Palttia (1Ch 4:42) (he) has provided escape, Yah
Pelatyah
Paltian (Ezr 11:1)
(he) has provided escape, Yah hi.
48
Pelay
Pelay
Peqahy
Petahy
Qlay
Q ayah
Raamy
Ramy
Reay
Relay
Rehaby
Rehabyah
Remalyah
Repay
Semakyah
Sepany
Sepanyah
Seray
Serayah
ebany
ebanyah
ehary
ekany
ekanyah
lmy
lmyah
emary
emaryah
emay
emayah
epaty
epatyah
rby
Sidqiy
Sidqiyah
Tebalyah
Tbiy
49
50
Yh
Yeklyah
Yekny
Yeknyah
Yeqamy
Yeriy
Yeriyah
Ye ay
Ye ayah
Y a
Yezany
Yezanyah
Yibney
Yibniy
Yigdalyah
Yipdey
Yiry
Yirmey
Yirmeyah
Yi iy
Yi iyah
Yi mayah
Yi mayah
Yismakyah
Yiziy
Yizrahy
Yab
Yah
Yahaz
Ya
Yd
Yl
Yzr
Yha
Yhanan
Ykbd
Ynadab
51
Yo has given
Yo has raised up
Yo (is) exalted
Yo (does) righteous
Yo has judged
(he) has assisted, Yah ?
(he) causes to dwell, Yah
(he) will support, Yah?
(he) will support, Yah himself?
(he) will add, Yah
Yo (is) perfect
Yo may know
Yo may firmly establish
Yo may raise up
Yo may plead
Yo has endowed
Yo has remembered
(he) has endowed, Yah
(he) has endowed, Yah himself
(he) has remembered, Yah
(he) has remembered, Yah him.
(he) has shone, Yah ?
52
53
54
LXX
REFERENCE
Alwah
Hawah
I wah
Iwah
Ninwh
Puwah
awh
Tiqwah
Gla
uan
Isoua
Aua
Ninu
Poua
Sau
Tkou
Gn 36:40
Gn 4:1
Gn 46:17
2K 19:13
Gn 10:11
Nb 26:23
Gn 14:5
2K 22:14
55
56
57
Bibliographical notes
1.1 THE POWER OF THE NAME
1
Encyclopdie de l'Islam
Leyde 1960 Ed. E.J. Brill Tom.I p.418; Tom IV p. 85
58
Bibliographical notes
30
M. Burrows - The Dead Sea Scrolls of St. Mark's Monastry
New Haven 1950 Ed. A.S.O.R.
31
E.L. Sukenik - The Dead Sea Scrolls of the Hebrew University
Jerusalem 1955 Ed. The Magnes Press
32
G. Gertoux - In Fame Only? A Historical of the Divine Name
Paris 1998 B.O.S.E.B. T594GER pp. 31-33
33
V.A. Tcherikover A. Fuks - Corpus Papyrorum Judaicarum
1957 Harvard University Press pp. 132,133
34
E.J. Revell - The Development of Segol in an Open Syllable as a Reflex of a
in: Linguistics and Biblical Hebrew. Winona Lake 1992 Ed. W.R. Bodine pp. 17-28
59