The Hebrew consonants of the name are therefore known.The question is, Which vowels are to be combined with those consonants?He speaks of the living God, but never of the living Jehovah, for he cannot conceive of Jehovah as other than living.” It was applied alike to the true God and to such pagan gods as Zeus and Hermes (Roman Jupiter and Mercury).(Compare Ac -15.) Presenting the true situation are Paul’s words at 1 Corinthians 8:4-6: “For even though there are those who are called ‘gods,’ whether in heaven or on earth, just as there are many ‘gods’ and many ‘lords,’ there is actually to us one God the Father, out of whom all things are, and we for him.” The belief in numerous gods, which makes essential that the true God be distinguished from such, has continued even into this 21st century.The time did come, however, when in reading the Hebrew Scriptures in the original language, the Jewish reader substituted either (God) rather than pronounce the divine name represented by the Tetragrammaton.This is seen from the fact that when vowel pointing came into use in the second half of the first millennium C.10:1, in listing those “that have no share in the world to come,” states: “Abba Saul says: Also he that pronounces the Name with its proper letters.” Yet, despite these negative views, one also finds in the first section of the Mishnah the positive injunction that “a man should salute his fellow with [the use of] the Name [of God],” the example of Boaz (Ru 2:4) then being cited.9:5.
(Isa 42:8; 54:5) Though Scripturally designated by such descriptive titles as “God,” “Sovereign Lord,” “Creator,” “Father,” “the Almighty,” and “the Most High,” his personality and attributes—Ps . “Jehovah” is the best known English pronunciation of the divine name, although “Yahweh” is favored by most Hebrew scholars.
Additionally the historical value of the Mishnaic traditions is questionable, as we have seen.
There is, therefore, no genuine basis for assigning any time earlier than the first and second centuries C. for the development of the superstitious view calling for discontinuance of the use of the divine name.
Some claim that it began following the Babylonian exile (607-537 B. Malachi, for example, was evidently one of the last books of the Hebrew Scriptures written (in the latter half of the fifth century B. E.), and it gives great prominence to the divine name. Evidence for this date supposedly was found in the absence of the Tetragrammaton (or a transliteration of it) in the Greek (God) for the Tetragrammaton. So, at least in written form, there is no sound evidence of any disappearance or disuse of the divine name in the B. Its compilation is credited to a rabbi known as Judah the Prince, who lived in the second and third centuries C. Some of the Mishnaic material clearly relates to circumstances prior to the destruction of Jerusalem and its temple in 70 C. Of the Mishnah, however, one scholar says: “It is a matter of extreme difficulty to decide what historical value we should attach to any tradition recorded in the Mishnah.
Many reference works have suggested that the name ceased to be used by about 300 B. But these major manuscripts date back only as far as the fourth and fifth centuries C. More ancient copies, though in fragmentary form, have been discovered that prove that the of Deuteronomy, listed as P. The lapse of time which may have served to obscure or distort memories of times so different; the political upheavals, changes, and confusions brought about by two rebellions and two Roman conquests; the standards esteemed by the Pharisean party (whose opinions the Mishnah records) which were not those of the Sadducean party . .—these are factors which need to be given due weight in estimating the character of the Mishnah’s statements.
(Isa 64:2) The name was in fact known and used by pagan nations both in pre-Common Era times and in the early centuries of the Common Era. If so, this was poor reasoning, as it is obvious that the more mysterious the name became through disuse the more it would suit the purposes of practicers of magic. 326) It regularly presents the Tetragrammaton, written in square Hebrew characters, in each case of its appearance in the Hebrew text being translated. Josephus, a Jewish historian from a priestly family, when recounting God’s revelation to Moses at the site of the burning bush, says: “Then God revealed to him His name, which ere then had not come to men’s ears, and of which I am forbidden to speak.” (II, 276 [xii, 4]) Josephus’ statement, however, besides being inaccurate as to knowledge of the divine name prior to Moses, is vague and does not clearly reveal just what the general attitude current in the first century was as to pronouncing or using the divine name.