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Andy Sukho Mun blog.chosun.com/andychun

바로가기 --------내블로그 가기산과 바다에 우리가 살고...칸토르-이상화사랑의 빛서신동누구라도 그러하듯이살아가는 이야기어디서 왔다가 어디로 가는가喜希아델라.울고싶을때 우는남자함 혜 숙바람처럼..촛불우물안 개구리Hi_story선 브론즈꼬맹이의사패리스의 시사 앤 뷰Andante, Andante우린친구아리랑이 따뜻한 슬픔의 시간에,,,한 ‧ 묶음미리내관악산중앙SNPfunny사랑의 여신★강남베드로병원의 건강이야기바람처럼 구름처럼shinga67람단品安 (江湖煙波)숨겨둔 이야기smile queen그 곳에 가고싶다joy살아가는동안가로등조선닷컴의 당찬 PB꿈길 밖에 길이 없어살만한 세상을 만들며경희궁건강 100세를 향해浪 漫 貴 族(낭만귀족)늘보定處 없는 旅程누리누빔보고듣고 배우고Engineer가 바라보는 세상이야기삼시세끼의 밥에담긴 깨달음~흔적2행복의 문choi반야월半夜月유산요장백산은 백두산길바닥에 돌부리 하나ponte광야***美花야호야들국화이다세상속으로빈센트오크통건강연구소해피투게더Freedom is not free.편안한 오후아름다운 미래메타세쿼이어의 속삭임특별한 시사회로의 초대choijinsang경옥이 흔적따낀미얀마늘~사랑육공사SunnySideUp홍콩초신자shinsuner구지미스테파노자유공간말라브리고 포인트기쁨행복한 한나북치고 장구치고入 古 出 新북극성(北極星)무명무상마음이 머무는곳흐르는 강물처럼오가네임사깟 사랑방고국을 그리며.......감동과 사랑이 있는...미술품투자카페람세스캔버스누가 이룩해 놓은 나라인가?솔바람柱聯찾아 천리길나그네김오두의 꿈꾸는 풍경우표골드 문고향의 봄제이주의 음악감상실화라지를 아시나요/침묵전원(田園)통신입양부모의 마음지게꾼연미산수색 그 물빛 무늬'광야'에서 '하나님'만 바라보다설악 청봉찰리의 중국이야기밝고 둥근달(moon)앵두나무newwindow고방톰서영과 로르빛과 같이 지나는 시간들slapshot감사하며 살기사슴의 집green roof想 開靑松의 문학향기신화의 거울성경과 이스라엘, 한국과 세계나나리카페김홍주만년설seven N a halfmindfulness산다화 핀 섬동산위의 소나무자작나무숲에서기대와 설레임무심의 작은 둥지오병규세아이여행diverzinggumdari오悉V의 블로그일월-인권 프라자그날이 오면,,,,아름다운 세상낙엽 지는 가을날수봉무용과 오페라말레이코리아passion for life옥 색 천 목 BlueSky존재의 신비본드걸꿈이있는자봄내소리'진리가 너희를 자유케 하리라'검은눈동자아낌없이 주는 나무늘푸른 나무의 도토리하루하루를금모래의 '강변에 살자'아바단주향아로마francisco나도 한마디안나의 삶kims풍기순흥살며 사랑하며조약돌天地人산속에 숨은달음악과추억물따라 바람따라소박한 꿈사람@함께 하는 세상산과들은혜위에 은혜러라사계절흐르는 강물처럼월보삼마cognoscere有緣千里來相會청라원 일기flyfish○ Classicidea Minuette*♬ ○아카시아 향기나는시루떡루르드의 베르나데트備忘錄인연신세계마미앙의 산책조금 느리게노매드의 여정가야만 해불가지지대소시민事事佛供 處處佛像최상철우연 - ^.^ 雨淵삶고구려의 혼프로사진실전훈련원銀河天使의 나라세상이야기靑睦閒筆오두막웃는 돌빈계절 오면 다시채울수있을까.까치밥을 생각하는 마음유 천꿈꾸는 섬si*jo문어발반란을 꿈꾸는 여자simbidium가자~~~~~귀성전쟁 없애기aunai마음을 여는 감로수아침이슬가야산먼 곳안에서 바깥보기사랑조선닷컴 通達人클럽 골프通지기울타리에 앉은 새숲이 되고 싶은 나무미래지향천하부부의 여행 그리고 삶cafe summer moonlead6012본대로 느끼는대로미도요 田元 具誠會더불어사는 세상Georgia on my mind봄날처럼~~~술래대한민국愚農 亭hanulove초원의 집기호의 섬Law & Ordertravelessay채움과 비움우리나라 삼국지보물 없는 보물섬행복속에 머물고 싶어라무화(無火)백선균입니다The Secret Garden씨밀레4evergreensolafide..나눔의 삶을 준비하며따뜻한 비즈니스화분캄파눌라주인공나날이 좋은날 되소서푸른잎사귀세실蒼村 함지박크리스박Alice in wonderlandsohn430323노오란 향기Jeannie's Diary꿈나무minwheerainbow추풍만리경해변의 길손주님의 품안Seriyoon™오~☆천사 선희!갈무리밤골물의나라culture오리&또또달빛 흐르는 샘부자되시고 싶은 분 오세요조선닷컴한 촌사람...하이레티쿠스무영탑산사람들봄여울새로운 삶멋진 이웃마음동양의학 쉽게이해하기The Waste Land영화, 축구, 그리고 음악도란도란 사랑방세사레뜨거운 햇살.여기는 텍사스시나위기다림의 그늘아래서때때로 바람부는 날이면니구로길 위에서 길을 잃다좌충우돌흐르는 강물처럼^_^..New Palladini영화처럼 행복하게 살아가기 ^^...Endorphin VirusintermezzoJust-do-itmooyong66.아름다운 이야기두강산책Robin Times초록정원아이..귀찮아..神話에 묘사된 기술자의 심리-上TakeyosiEvergreen오또산1Mansio de Litteratura우리 다시 만날 때까지김홍석입니다고운사람들바람재아이사랑종달새수레바퀴사랑의 고을해산아름다운 오늘을 만드는 사람들21C뉴스(www.21cnews.com)BOBOS조민사사경대승munam (최승달)Flag블랙리스트관악산방ccsslim(昌)wnduddlqslek도On도思索의 공간흐르는강물처럼불 괴 심승환이가신광철의 지구여행열차창가에가는세월elitei21세기지전의 보이는대로 들리는대로미르來者勿拒 去者勿追그린필☆ 시와 신앙 Poem & Faith ☆감사하는 나날훼드라의 세상만사백인대장의 '쑥덕공론'건전한 보수lovenessSous Le Ciel GrisManon흐르는데로...동백한숲아산들빛마을친환경 전문 에스엔비 Natural전태수팔각정= 040810～아다다psb0549똑똑바보먼 과거와 깊은 미래로 오가는길쉼터..always행복통! 통! 통하는[정수천]부천사랑김완곤a line's drive타이거블로그서투른 木工바람소리...이름없는 풀뿌리천연염색 꽃물 풀물 이야기어울림바람 소리 세월 소리젬워드(gemWord)1월 눈솔방울 아저씨싱그런 풀냄새물같이, 바람같이김한수 vs 김한수수레바퀴저 산길 끝에는 옛님의 숨결...아내(남편)가 아픈 사람들김창호와 함께 하는 운하가 희망鳳 頭 亭 (봉두정)한 번뿐이므로 소중한...고목나무에 꽃피우기mountainpark東夷敎會한마음 운동류한_말그림La Chambre d'Echos내 안에, 뜰달리는 큰법당UFO! 미지의 세계를 동경하며...난... 행복해야 돼!!!아름다운 세계먼 산kimyt野生花 피는 들녘.화양동계곡신토불이시인 김인숙의 숭어리 숲 새슬스트라이크테러꿈꾸는 샹송인형끌리는 것에 빠져보는 거야ebony팜 향로봉 산머리곡산CEO와 영이김동주원장의 여행이야기온새미...굳바이 마이 블로그비엔나당랑거철(螳螂拒轍)Welcome To My World ..공간과 시간보나Universal Peace FedevationSunflower조선미꽃방 www.00.ne.kr청포도의 꿈나무친구들그대 이름은 모란아름다운 세상 만들기해외트레킹&스노우보딩자키홍의 턴테이블도인으로서의 시작옛날에 금잔디못다판 꽃한송이함박골신사다니엘의 기도하는 손석양(夕陽)jch2319노들나루차나한잔그리움이 바람되어★사람에게선 좋은 냄새가 난다★학문의 즐거움상림남강그리움! 아름다운 우리 ... ♥산새들꽃바다야쉬어가기오드리의 방초심초월初心超越James' Leadership Note피레네숲과 그리고 지중해변한국인 유엔 사무총장0212Listen to my heart파란하늘밝고 따뜻한 세상을 위하여秋山생각하는 휴게실아라리한마음남한강의 장이어도얼음꽃작은눈 세상보기!월송정 달빛나의 정원 일기상림사운정Suitcase of memories소석정(素石亭)트리티_Doctorkimh한국의 美松林房초암의 쉼터靑山文學日記雪中梅花아름다운迎瑞堂믿거나 말거나~조화유 블로그김종선의 캐나다 이야기박원의 제비꽃 이야기인간과 우주 그리고 공유영화를 좋아하는 사람DOLCE살아 있으매..삶과 문학ldg동해핑크로즈취미로 그리는 캐리커처하늘바라기바람처럼...겨울 그리고 야생마바람KPK악극단스페셜리스트충격예언 세상에 이런일이나만의 세상...^^shworld마악산하나님의 갈망맛과 색깔 있는 영/어/세/상/칼럼니스트 columnist 이강석등대지기버팔로능금꽃 향기로운 고향정치에 대하여...밀금miracle동서남북의 에너지아름다운세상mdyooao101coolChamber of mine여란망울이고요한 호숫가그대 그리고 나혼자서 간다premolar그늘님의쉼터노을빛처럼편안한집세상만사두남溫哥華-北山居師방효문이상철ahnno곰좋은세월설매화박대통령 임기 끝까지 비공개명경지수베 잠뱅이행복 바이러스不法音源청산내인생의향기Worm King은은한 蘭香이 흐르는곳사진 이야기문학과 여행주인으로 살기 머슴으로 살기북경반점청풍명월八月花디딤은 어디로멋썸의 잡기장常懷디카로 부르는 노래(아마사진)소로우의 월든맘소리소낙비작별노을 누운 산자락그대에게 던지는 사랑의 그물픽션 난픽션김태공 마을지 맘대로 씨부리는 헛소리엄마냄새삶의 한 가운데에서해피 루루 코코의 집홍익인간미국 유학정보잃어버린 시간을 찾아맨발Living Beautiful솔이 댕기네 집수선화지저스가든 JESU'S GARDEN아홉개의 필연과 우연..제스나의 뜰Sanctification샘물한모금의행복먼산바라기내 마음의 풍경소리토민그대 있음에산책로강가의 아침언젠가는랑~새 둥지moon뭉치빈처내 마음에 집시온성기억속으로~이미희이용남의 세계여행갈대고원에 핀 사랑작은바다나비건달가라스필휴먼(Philhuman)헤드헌터, 사람을 만나다.道可道 非常道수색, 그 물빛 무늬 2이런 저런고도를 기다리며♡ ½dorade칸타빌레hyuckc다 이루리...참나로가는길하늘만큼 땅만큼타는 불수양히라공주아름다운 풍경지난 시간을 괴어놓은노을심슨-freehsh0402인디언 보호구역Dr. Suh's Library실루엣세런딥대청화곡(대정수포럼 상임대표)翠軒맑은 아침~바람처럼~詩도 아닌, 散文도 아닌 것이玉蘭齋소라의 꿈작은 곰 자리 北 極 星다 돌아볼때까지休yeshua 찬양늑대굴내가 사는 삶피그말리온China Inside선물 (The Present)은빛하늘마셀의 노랑잠수함아름다운세상 즐거운인생다시, 나에게소리네까르페 디엠!아까시꽃의 살아가는 이야기행복을 찾어서설원鹿 野 苑 (DEERFIELD)

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	Kepa(Sukho Mun) (andychun)   2008년 사순시기를 보내면서 베드로 사제(Kepa, Peter)를 본받는 삶을 살고 싶어 블로그명을 Kepa로 바꾸었습니다. 블로그 벗님들의 많은 기도를 부탁드립니다. 내 마음에 드는 사람들에 대한 사랑 때문에 마음에 들지 않는 사람들에 대한 사랑이 줄어들지 않기를 기도드립니다. 하느님께 감사드리는 삶입니다. 이곳 우리집 가까이에 있는 Saint Cecilia 성당에 다니고 있습니다. 매일 새벽미사 봉헌에 참례할 때가 하루 중에 가장 행복한 순간입니다. 위젯설정 통계 컨텐츠설정

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하느님의 이름과 Title    2008/01/07 08:38

추천 2    스크랩  0

http://blog.chosun.com/andychun/2704910

<dd>

하느님의 이름 (Name and Title)

1) Almighty: 전지전능하신 하느님, 사도신경 첫번째에 나옴 우리의 신앙고백도 Almighty로 시작함
히브류는 샤다이( Shaddai )라고 함 : 전능하신 하느님을 히브류로는 El Shaddai 라고함
창세기 17장 :1절
The Lord appeared to Abraham and said to him, " I am Almighty God", walk before Me
and be blameless
1985년 The Holy Bible New King James Version

2) 사랑의 하느님
요한의 첫째편지 1st John 5장 8절
Whoever is without love does not know God, for God is love.
Love as we share in it testifies to the nature of God and to his presence in our lives.
One who loves shows that one is a child of God and knows God, for God's very being is
love; one without love is without God. The revelation of the nature of God's love is found in
the free gift of his Son to us, so that we may share life with God and be delivered from our
sins. The love we have for one another must be of the same sort: authentic, merciful; this
unique Christian love is our proof that we know God and can "see" the invisible God.

3) Most High, 가장 높으신 하느님
창세기 14장 22절
But Abraham replied to the king of Sodom: "I have sworn to the LORD, God Most High,
the creator of heaven and earth, that I would not take so much as a thread or a sandal
strap from anything that is yours, lest you should say, 'I made Abram rich.'
히브류는 엘 엘리온(El Elyon) 임. 멜기세댁이 아브라함을 축복할때 사용하였음
다니엫서 4장:21, 다니엘이 느부갓네살 왕에게 하느님을 호칭할 때 사용하였음.
This is its meaning, O king; this is the sentence which the Most High has passed
upon my lord king:

Abraham uses the name of the Canaanite god el-elyon ("God, the Most High") in
apposition to the name of his God, yahweh ("the LORD").

4) 엘 올람(El Olam) 영어로는 Eternal God : 창세기 21장: 33 브엘세바에서 아브라함이
아비멜렉과 계약을 맺은 후 사용한 호칭, 영원하신 하느님이라는 뜻
God the Eternal: in Hebrew, el olam, perhaps the name of the deity of the pre-Israelite
sanctuary at Beer-sheba, but used by Abraham merely as a title of Yahweh;
cf Isaiah 40:28.
Abraham planted a tamarisk at Beer-sheba, and there he invoked by name the LORD,
God the Eternal. Abraham resided in the land of the Philistines for many years.

5) 야훼 : 하느님의 이름을 함부로 부르지 못하며 거룩하게 불러야함. 거룩한 네글자(요드 헤이
바브 헤이, YHWH, Tetragmaton) 절대자 하느님, 창조주 하느님을 뜻함. 스스로 존재하시는 분,
항상 유일하게 살아 계시는 하느님, 자신 이외의 어떤 것에도 의지 하지 않으시는 분, 지존하신
하느님[출애굽기 3장:13-15] "But," said Moses to God, "when I go to the Israelites and say to them, 'The God of your fathers has sent me to you,' if they ask me, 'What is his name?' what am I to tell them?" 6 God replied, "I am who am." Then he added, "This is what you shall tell the Israelites: I AM sent me to you." God spoke further to Moses, "Thus shall you say to the Israelites: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, the God of Jacob, has sent me to you. "This is my name forever; this is my title for all generations.

Yahweh is a proposed English reading of יהוה, the name of the God of Israel, as preserved in the original consonantal Hebrew Bible text. These four Hebrew letters [ i.e. יהוה ] are often collectively called the Tetragrammaton (from the Greek τετραγράμματον, meaning 'four-letter [word]'), and are usually transliterated JHWH in German, and either YHWH, YHVH, JHWH or JHVH in English.Traditionally observant Jews do not say this name aloud, as it is believed to be too sacred to be uttered, but often use euphemisms when referring to the name of the deity, e.g., HaShem ("The Name") or Shem HaMeforash (“the ineffable Name.”) The Masoretes added vowel marks and grammar points to the Hebrew letters to preserve much earlier features of Hebrew, for use in chanting the Hebrew Bible. To יהוה they added the vowels for "Adonai" (= "My Lord"), the word to use when the Bible text is read. Also the Septuagint (Greek translation) and Vulgata (Latin translation) use the word "Lord" (κύριος and dominus, respectively).Various proposals exist for a vocalization of יהוה. Current convention is יַהְוֶה, that is, Yahweh. The 'Yah' part seems fairly certain, for example from Biblical proper names ending in -ia(h) or -yahu. Early Christian literature written in Greek used spellings like Ιαβε that can be transcribed by 'Yahweh'. Although contention still exists, today many scholars accept this proposal. It should be noted however, that while the editors of the Brown-Driver-Briggs Lexicon state that:"יהוה i.e. יַהְוֶה n.pr.dei Yahweh," is "the proper name of the God of Israel" "יַהְוֶה" is actually only a proposed vocalization of "יהוה" and is not found in any extant Hebrew Text.

여호아 (Jehovah)로 읽는 것은 잘못된 것임. Reading 오류임
I am who am: apparently this utterance is the source of the word Yahweh, the proper personal name of the God of Israel. It is commonly explained in reference to God as the absolute and necessary Being. It may be understood of God as the Source of all created beings. Out of reverence for this name, the term Adonai, "my Lord," was later used as a substitute. The word LORD in the present version represents this traditional usage. The word "Jehovah" arose from a false reading of this name as it is written in the current Hebrew text. The appearance of God caused fear of death, since it was believed that no one could see God and live; cf Genesis 32:30. The God of Abraham . . . Jacob: cited by Christ in proof of the resurrection since the patriarchs, long dead, live on in God who is the God of the living. Cf Matthew 22:32; Mark 12:26; Luke 20:37. This raises a question: as the name was never pronounced aloud for about two millennia now, what is the correct pronunciation? In the Jewish Bible, vowel marks (nikkud) suggest a spelling "Jahovah" (this was picked up by translators in the Middle Ages, who have introduced this form into English usage). However, the nikkud system was invented only around the middle of the first millennium A.D. - almost 500 years after the name was pronounced for the last time! Moreover, the vowel marks of "Jahovah" are those of the word "Adonai" - implying, that they replace the original vowels, which were made a secret (or left forgotten) in order to prevent blasphemy, even by accident. In addition, there is a large debate over the meaning of this name. It seems related to the Hebrew root H-Y/V-Y/H (Yod י, He ה, and Waw ו are interchangeable in some cases), which is used to describe various aspects of being. Therefore, many scholars have decided that it means something like "I am the One Who Is". Appropriate reference points in the Old Testament to start an investigation into this name include: Genesis 2:4, Exodus 3:15 (others?). Nevertheless, the most accurate meaning of God's name seems to be "He causes to become" (based upon the causal ה), that is, everything that He wishes to happen is because of his will and becomes a reality (Isaiah 55:10,11), there is nothing God cannot accomplish nor do, except lying (Titus 1:2). From the point of view of history of religion, the God of the Tanach whether referred to as Yahweh or Jehovah or by some other name, is the same God worshipped by Muslims, Christians, and Jews, and is sometimes thus referred to as the Judeo-Christian God. However it is important to understand that there are major differences between the religions, so far as theology is concerned. Thus, for example, Christendom followers believe in the Holy Trinity, while Jewish theologians find that this sort of materialization (and division) of the deity is incompatible with the Jewish religion. It is most interesting that the name also occurs at 21 places in the Rigveda as an epithet for the fire-god Agni. This fact may be a consequence of the early connections between the Veda worshiping Hindu Mitanni and the early Hebrews. Note: In Hebrew YHWH reads like this: יהוה. It consists of the letters Yod י He ה Waw ו He ה. Hebrew reads from right to left, most newer web browsers such as Mozilla and Microsoft Internet Explorer of version 4 and above would display these four letters correctly in bi-directional manner, but some older web browsers may display the text in the wrong direction. Jehovah is an English reading of יְהֹוָה, the most frequent vocalized version of the Tetragrammaton, the Divine Name, in the Hebrew Bible as vocalized by the Masoretes.In Jewish culture the Tetragrammaton is not pronounced, instead the above vocalization indicates that the reading Adonai is to be used. In places where the preceding or following word already is Adonai, the vocalization of the Tetragrammaton is different, indicating that the reading Elohim is to be used. Details of vocalization differ between the various extant manuscripts of the Hebrew Bible.Jewish tradition teaches that יְהֹוָה has the vowel points of אֲדֹנָי (Adonai), but the vowel points of these two words are not precisely the same, and scholars are not in total agreement as to why יְהֹוָה does not have the precise same vowel points as Adonai has.Early English translators, unacquainted with Jewish tradition, read this word as they would any other word, and transcribed (in very few places, namely those where the Name itself was referred to) Jehovah.

"Iehouah" in 1530 A.D. English.

"Iehovah" in 1611 A.D. English.

"Jehovah" in 1671 A.D. English.

"Yehowah" used by some using another transcription of the consonants of the Tetragrammaton (See Yahweh).

Some have proposed Yahweh as possible original pronunciation. There are also other proposals.

Jehovah is the most commonly spoken English pronunciation  of the Tetragrammaton.

Outside of the English-speaking world, the use of the name Jehovah is mostly associated with the Jehovah's Witnesses. Their official opinion (as expressed in the Watchtower pages


6) 아도나이(Adonai) 영어로는 My Lord 라는 뜻임
우리 인간 모두는 하느님께 소속된 소유물임을 뜻함. 하느님이 만물의 주님이심(Lordship)
의미합니다.

7) 엘 로이(El Roi) : 영어로는 God of Vision 이라는 뜻임
창세기 16장:13절
비전을 갖고 계시는 하느님. 하느님께서 하갈에게 장차 걱정하지말라고 위로의 말씀을
하시자 하갈이 하느님을 부른 이름임
To the LORD who spoke to her she gave a name, saying, "You are the God of Vision"; she meant, "Have I really seen God and remained alive after my vision?" 5 That is why the well is called Beer-lahai-roi. It is between Kadesh and Bered. Hagar bore Abram a son, and Abram named the son whom Hagar bore him Ishmael. The God of Vision: In Hebrew, el-roi; hence the name of the spring. Remained alive: for the ancient notion that a person died on seeing God, cf Genesis 32:31; Exodus 20:19; Deut 4:33; Judges 13:22. Beer-lahai-roi: probably "the well of living sight," i.e., the well where one can see (God) and yet live.


8) 라아 (Yahweh Raah) [시편 23:1] : 하느님은 나의 목자(Shepherd)요 주인(Host)이시라고
호칭. The Lord(히브류로 Yahweh) is my shepherd and Host.

9) 치드케누 (Yahweh Tsidkenu) [에레미야 Jeremiah 23장:5-6] :
영어로는 The LORD is our justice. 라는 뜻임. 정의로우신 하느님
With the false rulers who have governed his people the Lord contrasts himself, the good shepherd, who will in the times of restoration appoint worthy rulers (Jeremiah 23:1-4). A messianic King will arise from the line of David who will rule over Judah and Israel with the justice of the Lord, fulfilling all the kingly ideals (Jeremiah 23:5, 6). "The Lord our justice" is probably an ironic wordplay on the name of the weak King Zedekiah ("The Lord is justice"); the messianic King will be in reality what Zedekiah's name falsely proclaims him. The final verses, Jeremiah 23:7-8 were probably added during the exile. Behold, the days are coming, says the LORD, when I will raise up a righteous shoot to David; As king he shall reign and govern wisely, he shall do what is just and right in the land. In his days Judah shall be saved, Israel shall dwell in security. This is the name they give him: "The LORD our justice."

10) 마카데쉠 (Yahweh Maccaddeshcem) [출애굽기 31장:13절] : 거룩하신 하느님 이라는 뜻.
The LORD said to Moses, "You must also tell the Israelites: Take care to keep my sabbaths, for that is to be the token between you and me throughout the generations, to show that it is I, the LORD, who make you holy.

11) 닛시 (Yahweh Nissi) [출애굽기 17장:15절] : 하느님은 우리의 깃발이시다.
Moses also built an altar there, which he called Yahweh-nissi; for he said, "The LORD takes in hand his banner; the LORD will war against Amalek through the centuries." Yahweh-nissi: meaning, "the LORD is my banner."

12) 사바오트 (Yahweh Sabbaoth) [사무앨 상권 1장:3절, 11절] 영어로는 The LORD of hosts
라는 뜻임 (한나가 기도할 때 만군의 하느님이라고 기도함) This man regularly went on pilgrimage from his city to worship the LORD of hosts and to sacrifice to him at Shiloh, where the two sons of Eli, Hophni and Phinehas, were ministering as priests of the LORD. In her bitterness she prayed to the LORD, weeping copiously, 1 and she made a vow, promising: "O LORD of hosts, if you look with pity on the misery of your handmaid, if you remember me and do not forget me, if you give your handmaid a male child, I will give him to the LORD for as long as he lives; neither wine nor liquor shall he drink, and no razor shall ever touch his head." [사무앨 상권 17장:45절] 다윗이 골리앗 앞에서 기도할 때 사용. David answered him: "You come against me with sword and spear and scimitar, but I come against you in the name of the LORD of hosts, the God of the armies of Israel that you have insulted.

13) 엘로힘 이스라엘 (Yahweh Elohim Israel) : [이사야서 17장:6] 하느님은 이스라엘의 하느님이시다. Only a scattering of grapes shall be left! As when an olive tree has been beaten, Two or three olives remain at the very top, four or five on its fruitful branches, says the LORD, the God of Israel. 원래 엘로힘(Elohim) 의 뜻은 위대하시고 전능하시다는 뜻을 가진 (El)의 합성어임. 엘로하이의 복수로 삼위일체의 하느님(완전 무결하신 하느님을 뜻함.

14) 라파 (Yahweh Rapha) [출애굽기 15장:26절] : 치료자(healer)하느님이시라는 뜻임
"If you really listen to the voice of the LORD, your God," he told them, "and do what is right in his eyes: if you heed his commandments and keep all his precepts, I will not afflict you with any of the diseases with which I afflicted the Egyptians; for I, the LORD, am your healer."

15) 빛의 하느님: 요한 1서 1장 5절
Now this is the message that we have heard from him and proclaim to you: God is light, 2 and in him there is no darkness at all. Light is to be understood here as truth and goodness; darkness here is error and depravity (cf John 3:19-21; 17:17; Eph 5:8). To walk in light or darkness is to live according to truth or error, not merely intellectual but moral as well. Fellowship with God and with one another consists in a life according to the truth as found in God and in Christ.

16) 샬롬 (Yahweh Shalom) [삿 6:20] : 평화의 하느님
17) 삼마 (Yahweh Shammah) [겔 48:35] 회복된 이스라엘 땅을 나눠주시는 하느님
.

야훼이레 또는 여호와 이레 (Yahweh Jireh) [창세기 22장:14절]로 하느님 호칭을
하는 것은 이레가 하느님을 뜻하는 것이 아니고 하느님이 아브라함에게 아브라함의
믿음을 보시고 정의로운 사람으로 공로를 인정해주신  장소(영어로는 Site)  이름이므로
야훼이레 또는 여호와 이레 (Yahweh Jireh)를 하느님 호칭으로 쓰는 것은 교리에
맞지않음

Abraham named the site Yahweh-yireh; hence people now say, "On the mountain the LORD will see." Again the LORD'S messenger called to Abraham from heaven and said: "I swear by myself, declares the LORD, that because you acted as you did in not withholding from me your beloved son, Yahweh-yireh: a Hebrew expression‎ meaning "the Lord will see"; the reference is to the words in Genesis 22:8, "God himself will see to it."

*The Holy Bible New Jing James Version 1985:

And Abraham called the name of the place, The Lord-Will-Provide;  as it is said to this day, in the mountain of the Lord,  "it shall be provided."


18) 기타
하느님(Theos) : 70인역에 가장 많이 나오는 이름, 단 한분이신  하느님, 유일신 하느님
을 뜻함. (Kyrios 그리스어로 Lord 를 뜻함 ) : 권위와 위대하심을 뜻함.

말씀(Logos) : 말씀이신 하느님

Yahweh

Yahweh is a proposed English reading of יהוה, the name of the God of Israel, as preserved in the original consonantal Hebrew Bible text. These four Hebrew letters [i.e. יהוה ] are often collectively called the Tetragrammaton (from the Greek τετραγράμματον, meaning 'four-letter [word]'), and are usually transliterated JHWH in German, and either YHWH, YHVH, JHWH or JHVH in English. Jews do not pronounce the name, but use e.g. HaShem ("The Name") or Shem HaMeforash (“the ineffable Name.”) When Hebrew no longer was a living language, the Masoretes added vowel marks to the consonant text to assist readers. To יהוה they added the vowels for "Adonai" (= "My Lords"), the word to use when the Bible text is read. Also the Septuagint (Greek translation) and Vulgata (Latin translation) use the word "Lord" (kurios and dominus, respectively). (Adonai is plural referring to "Elohim", which is used to mean God, but is plural in form and originally meant "Gods")

Various proposals exist for a vocalization of יהוה. Current convention is יַהְוֶה, that is, Yahweh. The 'Yah' part seems fairly certain, for example from Biblical proper names ending in -ia(h) or -yahu. Early Christian literature written in Greek used spellings like Ιαβε that can be transcribed by 'Yahweh'. Although contention still exists, today many scholars accept this proposal.

Historical overview

During the Babylonian captivity, the Hebrew language spoken by the Jews was replaced by the Aramaic language of their Babylonian captors, which was closely related to Hebrew and, while sharing many vocabulary words in common, contained some words that sounded the same or similar but had other meanings. In Aramaic, the Hebrew word for “blaspheme” used in Leviticus 24:16, “Anyone who blasphemes the name of YHWH must be put to death” carried the meaning of “pronounce” rather than “blaspheme”. When the Jews began speaking Aramaic, this verse was understood to mean, “Anyone who pronounces the name of YHWH must be put to death.” Since then, Jews have maintained the custom of not pronouncing the name, but use Adonai (“my Lord [plural of majesty]”) instead. During the first few centuries AD this may have resulted in loss of traditional memory of how to pronounce the Name (except among Samaritans). The Septuagint (Greek translation) and Vulgata (Latin translation) use the word "Lord" (kurios and dominus, respectively). When Hebrew no longer was a living language, the Masoretes added vowel points to the consonant text to assist readers. To יהוה they usually added the vowels for "Adonai", the word to use when reading the Bible text. Many Jews will not even use "Adonai" except when praying, and substitute other terms, e.g. HaShem ("The Name") or the nonsense word Ado-Shem, out of fear of the potential misuse of the divine name. In written English, "G-d" is a common substitute. Parts of the Talmud, particularly those dealing with Yom Kippur, seem to imply that the Tetragrammaton should be pronounced in several ways, with only one (not explained in the text, and apparently kept by oral tradition by the Kohen Gadol) being the personal name of God. In late Kabbalistic works, the term HWYH - הוי'ה (pronounced Havayeh) is used. Translators often render YHWH as a word meaning "Lord", e.g. Greek Κυριος, Latin Dominus, and following that, English "the Lord", Polish Pan, Welsh Arglwydd, etc. Because the name was no longer pronounced and its own vowels were not written, its own pronunciation was forgotten. When Christians, unaware of the Jewish tradition, started to read the Hebrew Bible, they read יְהֹוָה as written with YHWH's consonants with Adonai's vowels, and thus said or transcribed Iehovah. Today this transcription is generally recognized as mistaken, however many religious groups continue to use the form Jehovah, because it is familiar and because the correct pronunciation of יהוה is unknown. (See Jehovah.)

Pronunciation of the Name

Various proposals exist for what the vowels of יהוה were. Current convention is יַהְוֶה, that is, "Yahweh" (IPA: /'jahwe/). Evidence is:

• Some Biblical theophoric names end in -ia(h) or -yahu as shortened forms of YHWH: that points to the first vowel being "a".
• Various Early Christian Greek transcriptions of the Hebrew Divine Name seem to point to "Yahwe^h" or similar.
• Samaritan priests have preserved a liturgical pronunciation "Yahwe" or "Yahwa" to the present day.

Today many scholars accept this proposal, based on the pronunciation conserved both by the Church Fathers (as noted above) and by the Samaritans. (Here 'accept' does not necessarily mean that they actually believe that it describes the truth, but rather that among the many vocalizations that have been proposed, none is clearly superior. That is, 'Yahweh' is the scholarly convention, rather than the scholarly consensus.)

Evidence from theophoric names

"Yahū" or "Y^ehū" is a common short form for "Yahweh" in Hebrew theophoric names; as a prefix it sometimes appears as "Y^ehō-". This has caused two opinions:

1. In former times (at least from c.1650 AD), that it was abbreviated from the supposed pronunciation "Yehowah", rather than "Yahweh" which contains no 'o'- or 'u'-type vowel sound in the middle.
2. Recently, that, as "Yahweh" is likely an imperfective verb form, "Yahu" is its corresponding preterite or jussive short form: compare yiŝt^ahawe^h (imperfective), yiŝtáhû (preterit or jussive short form) = "do obeisance".

George Wesley Buchanan in Biblical Archaeology Review argues for (1), as the prefix "Yehu-" or "Yeho-" always keeps its second vowel. Smith’s 1863 A Dictionary of the Bible Section # 2.1 supports (1) for the same reason.

The Analytical Hebrew & Chaldee Lexicon (1848) in its article הוה supports (1) because of the "Yeho-" name prefixes and the vowel pointing difference described in #Details of vowel pointing. Smith’s 1863 A Dictionary of the Bible says that "Yahweh" is possible because shortening to "Yahw" would end up as "Yahu" or similar.

The Jewish Encyclopedia of 1901-1906 in the Article:Names Of God has a very similar discussion, and also gives the form Jo or Yo (יוֹ) contracted from Jeho or Yeho (יְהוֹ). The Encyclopedia Britannica, 11th edition (New York: Encyclopedia Britannica, Inc., 1910-11, vol. 15, pp. 312, in its article "JEHOVAH", also says that "Jelo-" or "Jo" can be explained from "Yahweh", and that the suffix "-jah" can be explained fom "Yahweh" better than from "Yehowah".

Chapter 1 of The Tetragrammaton and the Christian Greek Scriptures, under the heading: THE PRONUNCIATION OF GOD'S NAME quotes from Insight on the Scriptures, Volume 2, page 7: Hebrew Scholars generally favor "Yahweh" as the most likely pronunciation. They point out that the abbreviated form of the name is Yah (Jah in the Latinized form), as at Psalm 89:8 and in the expression‎ Hallelu-Yah (meaning "Praise Yah, you people!") (Ps 104:35; 150:1,6). Also, the forms Yehoh', Yoh, Yah, and Ya'hu, found in the Hebrew spelling of the names of Jehoshaphat, Joshaphat, Shephatiah, and others, can all be derived from Yahweh. ... Still, there is by no means unanimity among scholars on the subject, some favoring yet other pronunciations, such as "Yahuwa", "Yahuah", or "Yehuah".Everett Fox in his introduction to his translation of The Five Books of Moses stated: "Both old and new attempts to recover the ‘correct’ pronunciation of the Hebrew name [of God] have not succeeded; neither the sometimes-heard ‘Jehovah’ nor the standard scholarly ‘Yahweh’ can be conclusively proven."

Using consonants as semi-vowels (v/w)

In ancient Hebrew, the letter ו, known to modern Hebrew speakers as vav, was a semivowel /w/ (as in English, not as in German) rather than a letter v. The letter is referred to as waw in the academic world. Because the ancient pronunciation differs from the modern pronunciation, it is common today to represent יהוה as YHWH rather than YHVH. In Biblical Hebrew, most vowels are not written and the rest are written only ambiguously, as the vowel letters double as consonants (similar to the Latin use of V to indicate both U and V). See Matres lectionis for details. For similar reasons, an appearance of the Tetragrammaton in ancient Egyptian records of the 13th century BC sheds no light on the original pronunciation. Therefore it is, in general, difficult to deduce how a word is pronounced from its spelling only, and the Tetragrammaton is a particular example: two of its letters can serve as vowels, and two are vocalic place-holders, which are not pronounced. This difficulty occurs somewhat also in Greek when transcribing Hebrew words, because of Greek's lack of a letter for consonant 'y' and (since loss of the digamma) of a letter for "w", forcing the Hebrew consonants yod and waw to be transcribed into Greek as vowels. Also, non-initial 'h' caused difficulty for Greeks and was liable to be omitted; х (chi) was pronounced as 'k' + 'h' (as in modern Hindi "lakh") and could not be used to spell 'h' as in e.g. Modern Greek Χάρρι = "Harry".

J/Y

The English practice of transcribing Biblical Hebrew Yodh as "j" and pronouncing it "dzh" (/dʒ/). It started when in late Latin the pronunciation of consonantal "i" changed from "y" to "dzh" but continued to be spelled "i", bringing along with it Latin transcriptions and spoken renderings of biblical and other foreign words and names. To avoid confusion it is easiest to transcribe Hebrew yod as "y" in English.

Kethib and Qere and Qere perpetuum

The original consonantal text of the Hebrew Bible was provided with vowel marks by the Masoretes to assist reading. In places where the consonants of the text to be read (the Qere) differed from the consonants of the written text (the Kethib), they wrote the Qere in the margin as a note showing what was to be read. In such a case the vowels of the Qere were written on the Kethib. For a few very frequent words the marginal note was omitted: this is called Q're perpetuum. One of these frequent cases was God's name, that should not be pronounced, but read as "adonai" ("My Lord [plural of majesty]"), or, if the previous or next word already was "adonai", or "adoni" ("My Lord"), as "elohim" ("God"). This combination produces יְהֹוָה and יֱהֹוִה respectively, non-words that would spell "yehovah" and "yehovih" respectively. The oldest manuscripts of the Hebrew Bible, such as the Aleppo Codex and the Codex Leningradensis mostly write יְהוָה (yehvah), with no pointing on the first H; this points to its Qere being 'Sh^ema', which is Aramaic for "the Name". Gerard Gertoux wrote that in the Leningrad Codex of 1008-1010, the Masoretes used 7 different vowel pointings [i.e. 7 different Q're's] for YHWH.

Jehovah

Later, Christian Europeans who did not know about the Q're perpetuum custom took these spellings at face value, producing the form "Jehovah" and spelling variants of it. 

Counts

According to the Brown-Driver-Briggs Lexicon, יְהֹוָה (Qr אֲדֹנָי) occurs 6518 times, and יֱהֹוִה (Qr אֱלֹהִים) occurs 305 times in the Masoretic Text. It appears 6,823 times in the Jewish Bible, according to the Jewish Encyclopedia, and 6,828 times each in the Biblia Hebraica and Biblia Hebraica Stuttgartensia texts of the Hebrew Scriptures.

The vocalizations of יְהֹוָה and אֲדֹנָי are not identical

The "simple shewa" (schwa vowel, usually written as 'e') in Yehovah and the "hatef patah" (short a) in Adonay are not identical. Two reasons have been suggested for this: A spelling "Y^ahova^h" causes a risk that a reader might start reading "Yah", which is a form of the Name, and the first half of the full Name. The two are not really different: both short vowels, shva and hatef-patah, were allophones of the same phoneme used in different situations. Adonai uses the "hatef patah" because of the glottal nature of its first consonant aleph (the glottal stop), but the first consonant of YHWH is yodh, which is not glottal, and so uses the vowel shva.

Evidence from very old scrolls

The discovery of the Qumran scrolls has added support to some parts of this position. These scrolls are unvocalized, showing that the position of those who claim that the vowel marks were already written by the original authors of the text is untenable. Many of these scrolls write (only) the tetragrammaton in paleo-Hebrew script, showing that the Name was treated specially. See also this link. As said above, the Aleppo and Leningrad codices do not use the holem (o) in their vocalization, or only in very few instances, so that the (systematic) spelling "Yehovah" is more recent than about 1000 A.D. or from a different tradition.

Original pronunciation

The main approaches in modern attempts to determine a pronunciation of YHWH have been study of the Hebrew Bible text, study of theophoric names, and study of early Christian Greek texts that contain reports about the pronunciation. Evidence from Semitic philology and archeology has been tried. The result is a "scholarly convention to pronounce YHWH as Yahweh". Delitzsch prefers "יַהֲוָה" (yah^avah) since he considered the shwa quiescens below ה ungrammatical. In his 1863 "A Dictionary of the Bible", William Smith prefers the form "יַהֲוֶה" (yah^aveh). Many other variations have been proposed. However, Gesenius' proposal gradually became accepted as the best scholarly reconstructed vocalized Hebrew spelling of the Tetragrammaton.

Early Greek and Latin forms

The writings of the Church Fathers contain several references to God's name in Greek or Latin. According to the Catholic Encyclopedia (1907)] and B.D. Eerdmans:

• Diodorus Siculus writes Ἰαῶ (Iao);
• Irenaeus reports that the Gnostics formed a compound Ἰαωθ (Iaoth) with the last syllable of Sabaoth. He also reports that the Valentinian heretics use Ἰαῶ (Iao);
• Clement of Alexandria writes Ἰαοὺ (Iaou) - see also below;
• Origen, Iao;
• Porphyry, Ἰευώ (Ieuo);
• Epiphanius (d. 404), who was born in Palestine and spent a considerable part of his life there, gives Ia and Iabe (one codex Iaue);
• Pseudo-Jerome, tetragrammaton legi potest Iaho;
• Theodoret (d. c. 457) writes Ἰάω (Iao); he also reports that the Samaritans say Ἰαβέ (Iabe), Ἰαβαι (Iabai), while the Jews say Ἀϊά (Aia). (The latter is probably not יהוה but אהיה Ehyeh = "I am" (Exod. iii. 14), which the Jews counted among the names of God.)
• James of Edessa (cf.), Jehjeh;
• Jerome speaks of certain ignorant Greek writers who transcribed the Hebrew Divine name יהוה as ΠΙΠΙ.

In Smith’s 1863 "A Dictionary of the Bible", the author displays some of the above forms and concludes:

But even if these writers were entitled to speak with authority, their evidence only tends to show in how many different ways the four letters of the word יהוה could be represented in Greek characters, and throws no light either upon its real pronunciation or its punctuation.

Josephus

Josephus in Jewish Wars, chapter V, verse 235, wrote "τὰ ἱερὰ γράμματα· ταῦτα δ' ἐστὶ φωνήεντα τέσσαρα" ("...[engraved with] the holy letters; and they are four vowels"), presumably because Hebrew

yod and waw, even if consonantal, would have to be transcribed into the Greek of the time as vowels.

Clement of Alexandria

Clement of Alexandria writes in Stromata V,6:34-35

"Πάλιν τὸ παραπέτασμα τῆς εἰς τὰ ἅγια τῶν ἁγίων παρόδου, κίονες τέτταρες αὐτόθι, ἁγίας μήνυμα τετράδος διαθηκῶν παλαιῶν, ἀτὰρ καὶ τὸ τετράγραμμον ὄνομα τὸ μυστικόν, ὃ περιέκειντο οἷς μόνοις τὸ ἄδυτον βάσιμον ἦν· λέγεται δὲ Ἰαουε, ὃ μεθερμηνεύεται ὁ ὢν καὶ ὁ ἐσόμενος. Καὶ μὴν καὶ καθʼ Ἕλληνας θεὸς τὸ ὄνομα τετράδα περιέχει γραμμάτων."The translation of Clement's Stromata in Volume II of the classic Ante-Nicene Fathers series renders this as: "... Further, the mystic name of four letters which was affixed to those alone to whom the adytum was accessible, is called Jave, which is interpreted, 'Who is and shall be.' The name of God, too, among the Greeks contains four letters.Of Clement's Stromata there is only one surviving manuscript, the Codex L (Codex Laurentianus V 3), from the 11th century. Other sources are later copies of that ms. and a few dozen quotations from this work by other authors. For Stromata V,6:34, Codex L has ἰαοὺ. The critical edition by Otto Stählin (1905) gives the forms "ἰαουέ Didymus Taurinensis de pronunc. divini nominis quatuor literarum (Parmae 1799) p. 32ff, ἰαοὺ L, ἰὰ οὐαὶ Nic., ἰὰ οὐὲ Mon. 9.82 Reg. 1888 Taurin. III 50 (bei Did.), ἰαοῦε Coisl. Seg. 308 Reg. 1825."and has Ἰαουε in the running text. The Additions and Corrections page gives a reference to an author who rejects the change of ἰαοὺ into Ἰαουε. Other editors give similar data. A catena (latin: chain) referred to by A. le Boulluec ("Coisl. 113 fol. 368v") and by Smith’s 1863 "A Dictionary of the Bible" ("a catena to the Pentateuch in a MS. at Turin") is reported to have "ια ουε". The New Catholic Encyclopedia of 1967 lists the form Ἰαουαι as evidence that YHWH is pronounced "Yahweh".

Magic papyri

Spellings of the Tetragrammaton occur among the many combinations and permutations of names of powerful agents that occur in Egyptian magical writings. One of these forms is the heptagram ιαωουηε

In the magical texts, Iave (Jahveh Sebaoth), and Iαβα, occurs frequently. In an Ethiopic list of magical names of Jesus, purporting to have been taught by him to his disciples, Yawe is found.

Gesenius proposes that YHWH should be punctuated as יַהְוֶה =

Yahweh

In the early 19th century Hebrew scholars were still critiquing "Jehovah" [a.k.a. Iehovah and Iehouah]

because they believed that the vowel points of יְהֹוָה were not the actual vowel points of God's name.

The Hebrew scholar Wilhelm Gesenius [1786-1842] had suggested that the Hebrew punctuation יַהְוֶה, which

is transliterated into English as "Yahweh", might more accurately represent the actual pronunciation of

God's name than the Biblical Hebrew punctuation "יְהֹוָה", from which the English name Jehovah has been

derived. Wilhelm Gesenius is noted for being one of the greatest Hebrew and biblical scholars His

proposal to read YHWH as "יַהְוֶה" (see image to the right) was based in large part on various Greek transcriptions, such as ιαβε, dating from the first centuries AD, but also on the forms of theophoric names. In his Hebrew Dictionary Gesenius (Gesenius-on-jhwh-german.jpg) supports the pronunciation "Yahweh" because of the Samaritan pronunciation Ιαβε reported by Theodoret, and that the theophoric name prefixes YHW [Yeho] and YH [Yo] can be explained from the form "Yahweh".Today many scholars accept Gesenius's proposal to read YHWH as יַהְוֶה.(Here 'accept' does not necessarily mean that they actually believe that it describes the truth, but rather that among the many vocalizations that have been proposed, none is clearly superior. That is, 'Yahweh' is the scholarly convention, rather than the scholarly consensus.)

Inferences

Various people draw various conclusions from this Greek material.

William Smith writes in his 1863 "A Dictionary of the Bible" about the different Hebrew forms supported

by these Greek forms:

... The votes of others are divided between יַהְוֶה (yahveh) or יַהֲוֶה (yah^aveh), supposed to be represented

by the Ιαβέ of Epiphanius mentioned above, and יַהְוָה (yahvah) or יַהֲוָה (yah^avah), which Fürst holds

to be the Ιευώ of Porphyry, or the Ιαού of Clemens Alexandrinus.The editors of New Bible Dictionary

(1962 write: The pronunciation Yahweh is indicated by transliterations of the name into Greek in early

Christian literature, in the form Ιαουε (Clement of Alexandria) or Ιαβε (Theodoret; by this

time β had the pronunciation of v).As already mentioned, Gesenius arrived at his form using the evidence

of proper names, and following the Samaritan pronunciation Ιαβε reported by Theodoret.

Usage of YHWH: In ancient Judaism

Several centuries before the Christian era the name YHWH had ceased to be commonly used by the Jews. Some of the later writers in the Old Testament employ the appellative Elohim, God, prevailingly or exclusively.

The oldest complete Septuagint (Greek Old Testament) versions, from around the second century A.D., consistently use Κυριος (= "Lord"), where the Hebrew has YHWH, corresponding to substituting Adonay for YHWH in reading the original; in books written in Greek in this period (e.g. Wisdom, 2 and 3 Maccabees), as in the New Testament, Κυριος takes the place of the name of God. However, older fragments contain the name YHWH. In the P. Ryl. 458 (perhaps the oldest extant Septuagint manuscript) there are blank spaces, leading some scholars to believe that the Tetragrammaton must have been written where these breaks or blank spaces are. Josephus, who as a priest knew the pronunciation of the name, declares that religion forbids him to divulge it. Philo calls it ineffable, and says that it is lawful for those only whose ears and tongues are purified by wisdom to hear and utter it in a holy place (that is, for priests in the Temple). In another passage, commenting on Lev. xxiv. 15 seq.: "If any one, I do not say should blaspheme against the Lord of men and gods, but should even dare to utter his name unseasonably, let him expect the penalty of death." Various motives may have concurred to bring about the suppression of the name: An instinctive feeling that a proper name for God implicitly recognizes the existence of other gods may have had some influence; reverence and the fear lest the holy name should be profaned among the heathen. Desire to prevent abuse of the name in magic. If so, the secrecy had the opposite effect; the name of the god of the Jews was one of the great names, in magic, heathen as well as Jewish, and miraculous efficacy was attributed to the mere utterance of it. Avoiding risk of the Name being used as an angry expletive, as reported in Leviticus 24:11 in the Bible.In the liturgy of the Temple the name was pronounced in the priestly benediction (Num. vi. 27) after the regular daily sacrifice (in the synagogues a substitute— probably Adonai— was employed); on the Day of Atonement the High Priest uttered the name ten times in his prayers and benediction. In the last generations before the fall of Jerusalem, however, it was pronounced in a low tone so that the sounds were lost in the chant of the priests.

In later Judaism

After the destruction of the Temple (A.D. 70) the liturgical use of the name ceased, but the tradition was perpetuated in the schools of the rabbis. It was certainly known in Babylonia in the latter part of the 4th century, and not improbably much later. Nor was the knowledge confined to these pious circles; the name continued to be employed by healers, exorcists and magicians, and has been preserved in many places in magical papyri.

The vehemence with which the utterance of the name is denounced in the Mishna—He who pronounces the Name with its own letters has no part in the world to come! —suggests that this misuse of the name was not uncommon among Jews.

Among the Samaritans

The Samaritans, who otherwise shared the scruples of the Jews about the utterance of the name, seem to have used it in judicial oaths to the scandal of the rabbis. (Their priests have preserved a liturgical pronunciation "Yahwe" or "Yahwa" to the present day

Modern

The Jerusalem Bible (1966) uses "Yahweh" exclusively. In Larry Gonick's The Cartoon History of the Universe, the narrator suggests that YHWH might instead be pronounced "Yahoo Wahoo." The narrator is then shown being struck by lightning. Many modern writers, particularly in mythology and anthropology, use 'Yahweh' specifically, rather than 'God', to describe the biblical god as a way of trying to display Christian and Jewish concepts as being on an even plane with concepts and deities from other religions. This does not necessarily represent a majority view, but the practice has grown in recent years.

Short forms

"Yahū" or "Y^ehū" is a common short form for "Yahweh" in Hebrew theophoric names; as a prefix it sometimes appears as "Y^ehō-". In former times that was thought to be abbreviated from the supposed pronunciation "Yehowah". There is nowadays an opinion that, as "Yahweh" is likely an imperfective verb form, "Yahu" is its corresponding preterite or jussive short form: compare yiŝt^ahawe^h (imperfective), yiŝtáhû (preterit or jussive short form) = "do obeisance". In some places, such Exodus 15:2, the name YHWH is shortened to יָהּ (Yah). This same syllable is found in Hallelu-yah. Here the ה has mappiq, i.e., is consonantal, not a mater lectionis.

It is often assumed that this is also the second element -ya of the Aramaic "Marya": the Peshitta Old Testament translates Adonai with "Mar" (Lord), and YHWH with "Marya".

Derivation; Putative etymology

Jahveh or Yahweh is apparently an example of a common type of Hebrew proper names which have the form of the 3rd pers. sing. of the verb. e.g. Jabneh (name of a city), Jabin, Jamlek, Jiptal (Jephthah), &c. Most of these really are verbs, the suppressed or implicit subject being 'el, "numen, god", or the name of a god; cf. Jabneh and Jabne-el, Jiptah and Jiptah-el. The ancient explanations of the name proceed from Exod. iii. 14, 15, where "Yahweh hath sent me" in v 15 corresponds to "Ehyeh hath sent me" in v. 14, thus seeming to connect the name Yahweh with the Hebrew verb hayah, "to become, to be". The Jewish interpreters found in this the promise that God would be with his people (cf. v. 12) in future oppressions as he was in the present distress, or the assertion of his eternity, or eternal constancy; the Alexandrian translation 'Eγω ειμι ο ων. . . ' O ων απεσταλκεν με προς υμας understands it in the more metaphysical sense of God's absolute being. Both interpretations, "He (who) is (always the same);" and , "He (who) is (absolutely the truly existent);" import into the name all that they profess to find in it; the one, the religious faith in God's unchanging fidelity to his people, the other, a philosophical conception of absolute being which is foreign both to the meaning of the Hebrew verb and to the force of the tense employed. Modern scholars have sometimes found in the name the expression‎ of the aseity of God; sometimes of his reality in contrast to the imaginary gods of the heathen. Another explanation, which appears first in Jewish authors of the Middle Ages and has found wide acceptance in recent times, derives the name from the causative of the verb; He (who) causes things to be, gives them being; or calls events into existence, brings them to pass; with many individual modifications of interpretation—creator, life giver, fulfiller of promises. A serious objection to this theory in every form is that the verb hayah, "to be" has no causative stem in Hebrew; to express the ideas which these scholars find in the name Yahweh the language employs altogether different verbs. Another tradition regards the name as coming from three verb forms sharing the same root YWH, the words HYH haya היה: "He was"; HWH howê הוה: "He is"; and YHYH yihiyê יהיה: "He will be". This is supposed to show that God is timeless, as some have translated the name as "The Eternal One". Other interpretations include the name as meaning "I am the One Who Is." This can be seen in the traditional Jewish account of the "burning bush" commanding Moses to tell the sons of Israel that "I AM (אהיה) has sent you." (Exodus 3:13-14) Some suggest: "I AM the One I AM" אהיה אשר אהיה, or "I AM whatever I need to become". This may also fit the interpretation as "He Causes to Become." Many scholars believe that the most proper meaning may be "He Brings Into Existence Whatever Exists" or "He who causes to exist". Young's Analytical Concordance to the Bible, which is based on the King James Version, says that the term "Jehovah" means "The Existing One." Spinoza, in his Theologico-Political Treatise (Chap.2) asserts the derivation of "Jahweh" from "Being". He writes that "Moses conceived the Deity as a Being Who has always existed, does exist, and always will exist, and for this cause he calls Him by the name Jehovah, which in Hebrew signifies these three phases of existence." Following Spinoza, Constantin Brunner translates the Shema (Deut. 2-4) as, "Hear, O Israel, Being is our God, Being is One." This assumption that Yahweh is derived from the verb "to be", as seems to be implied in Exod. iii. 14 seq., is not, however, free from difficulty. "To be" in the Hebrew of the Old Testament is not hawah, as the derivation would require, but hayah; and we are thus driven to the further assumption that hawah belongs to an earlier stage of the language, or to some older speech of the forefathers of the Israelites.

This hypothesis is not intrinsically improbable (and in Aramaic, a language closely related to Hebrew, "to be" is hawa); in adopting it we admit that, using the name Hebrew in the historical sense, Yahweh is not a Hebrew name. And, inasmuch as nowhere in the Old Testament, outside of Exod. iii., is there the slightest indication that the Israelites connected the name of their God with the idea of "being" in any sense, it may fairly be questioned whether, if the author of Exod. 14 seq., intended to give an etymological interpretation of the name Yahweh, his etymology is any better than many other paronomastic explanations of proper names in the Old Testament, or than, say, the connection of the name Aπολλων (Apollo) with απολουων, απολυων in Plato's Cratylus, or popular derivations from απολλυμι = "I lose (transitive)" or "I destroy".

"I am"

Mishearings and misunderstandings of this explanation has led to a popular idea that "Yahweh" means "I am", resulting in God, and by colloquial extension sometimes anything which is very dominant in its area , being called "the great I AM". Another possibility according to the Complete Jewish Bible by author David H. Stern, proposes that the Tetragrammaton be pronounced letter for letter in Hebrew and that the name of God should be rendered by spelling out the four letters, "Yud He Vav He", the meaning assumed to be "I am what I am" as revealed to Moses in the Torah (Exodus 3:14).

From a verb meaning "destroy" or similar?

A root hawah is represented in Hebrew by the nouns howah (Ezek., Isa. xlvii. II) and hawwah (Ps., Prov., Job) "disaster, calamity, ruin. The primary meaning is probably "sink down, fall", in which sense (common in Arabic) the verb appears in Job xxxvii. 6 (of snow falling to earth). A Catholic commentator of the 16th century, Hieronymus ab Oleastro, seems to have been the first to connect the name "Jehova" with "howah" interpreting it as "contritio sive pernicies" (destruction of the Egyptians and Canaanites). Daumer, adopting the same etymology, took it in a more general sense: Yahweh, as well as Shaddai, meant "Destroyer", and fitly expressed the nature of the terrible god who he identified with Moloch. The derivation of Yahweh from hawah is formally unimpeachable, and is adopted by many recent scholars, who proceed, however, from the primary sense of the root rather than from the specific meaning of the nouns. The name is accordingly interpreted, He (who) falls (baetyl, βαιτυλος, meteorite); or causes (rain or lightning) to fall (storm god); or casts down (his foes, by his thunderbolts). It is obvious that if the derivation be correct, the significance of the name, which in itself denotes only "He falls" or "He fells", must be learned, if at all, from early Israelitish conceptions of the nature of Yahweh rather than from etymology.

Cultus

A more fundamental question is whether the name Yahweh originated among the Israelites or was adopted by them from some other people and speech. The biblical author of the history of the sacred institutions (P) expressly declares that the name Yahweh was unknown to the patriarchs (Exod. vi. 3), and the much older Israelite historian (E) records the first revelation of the name to Moses (Exod. iii. 13-15), apparently following a tradition according to which the Israelites had not been worshippers of Yahweh before the time of Moses, or, as he conceived it, had not worshipped the god of their fathers under that name. The revelation of the name to Moses was made at a mountain sacred to Yahweh, (the mountain of God) far to the south of Canaan, in a region where the forefathers of the Israelites had never roamed, and in the territory of other tribes. Long after the settlement in Canaan this region continued to be regarded as the abode of Yahweh (Judg. v. 4; Deut. xxxiii. 2 sqq.; I Kings xix. 8 sqq. &c).

Moses is closely connected with the tribes in the vicinity of the holy mountain. According to one account, he married a daughter of the priest of Midian (Exod. ii. 16 sqq.; iii. 1). It is to this mountain he led the Israelites after their deliverance from Egypt. There his father-in-law met him, and extolling Yahweh as greater than all the gods, offered sacrifices, at which the chief men of the Israelites were his guests. In the holy mountain the religion of Yahweh was revealed through Moses, and the Israelites pledged themselves to serve God according to its prescriptions. It appears, therefore, that in the tradition followed by the Israelite historians, the tribes within whose pasture lands the mountain of God stood were worshipers of Yahweh before the time of Moses. The surmise that the name Yahweh belongs to their speech, rather than to that of Israel, is a significant possibility. One of these tribes was Midian, in whose land the mountain of God lay. The Kenites also, with whom another tradition connects Moses, seem to have been worshipers of Yahweh. It is probable that Yahweh was at one time worshiped by various tribes south of Palestine, and that several places in that wide territory (Horeb, Sinai, Kadesh, &c.) were sacred to him. The oldest and most famous of these, the mountain of God, seems to have lain in Arabia, east of the Red Sea. From some of these peoples and at one of these holy places, a group of Israelite tribes adopted the religion of Yahweh, the God who, by the hand of Moses, had delivered them from Egypt. The tribes of this region probably belonged to some branch of the Arabian desert Semitic stock, and accordingly, the name Yahweh has been connected with the Arabic hawa, the void (between heaven and earth), "the atmosphere, or with the verb hawa, cognate with Heb; Hawah, "sink, glide down (through space)"; and hawwa "blow (wind)". "He rides through the air, He blows" (Wellhausen), would be a fit name for a god of wind and storm. There is, however, no certain evidence that the Israelites in historical times had any consciousness of the primitive significance of the name. However, the 'h' in the root h-w-h, h-y-h = "be, become" and in "Yahweh" is the ordinary 'h' (He (letter)), and the 'h' in the roots ħ-y-w = "live" and ħ-w-glottalstop = "air, blow (of wind)" is the Semitic laryngeal 'h' (Heth (letter)) which is usually transcribed as 'h' with a dot under.

Yahu

According to one theory, Yahweh, or Yahu, Yaho, is the name of a god worshipped throughout the whole, or a great part, of the area occupied by the Western Semites. In its earlier form this opinion rested chiefly on certain misinterpreted testimonies in Greek authors about a god 'Iαω and was conclusively refuted by Baudissin; recent adherents of the theory build more largely on the occurrence in various parts of this territory of proper names of persons and places which they explain as compounds of Yahu or Yah. The explanation is in most cases simply an assumption of the point at issue; some of the names have been misread; others are undoubtedly the names of Jews. There remain, however, some cases in which it is highly probable that names of non-Israelites are really compounded with Yahweh. The most conspicuous of these is the king of Hamath who in the inscriptions of Sargon (722-705 B.C.) is called Yaubi'di and Ilubi'di (compare Jehoiakim-Eliakim). Azriyau of Jaudi, also, in inscriptions of Tiglath-Pileser III (745-728 B.C.), who was formerly supposed to be [[Uzziah of Judah], is probably a king of the country in northern Syria known to us from the Zenjirli inscriptions as Ja'di.

Mesopotamian influence

Friedrich Delitzsch brought into notice three tablets, of the age of the first dynasty of Babylon, in which he read the names of Ya- a'-ve-ilu, Ya-ve-ilu, and Ya-u-um-ilu ("Yahweh is God"), and which he regarded as conclusive proof that Yahweh was known in Babylonia before 2000 B.C.; he was a god of the Semitic invaders in the second wave of migration, who were, according to Winckler and Delitzsch, of North Semitic stock (Canaanites, in the linguistic sense). We should thus have in the tablets evidence of the worship of Yahweh among the Western Semites at a time long before the rise of Israel. The reading of the names is, however, extremely uncertain, not to say improbable, and the far-reaching inferences drawn from them carry no conviction. In a tablet attributed to the 14th century B.C. which Sellin found in the course of his excavations at Tell Ta'annuk (the city Taanach of the O.T.) a name occurs which may be read Ahi-Yawi (equivalent to Hebrew Ahijah); if the reading be correct, this would show that Yahweh was worshipped in Central Palestine before the Israelite conquest. The reading is, however, only one of several possibilities. The fact that the full form Yahweh appears, whereas in Hebrew proper names only the shorter Yahu and Yah occur, weighs somewhat against the interpretation, as it does against Delitzsch's reading of his tablets. It would not be at all surprising if, in the great movements of populations and shifting of ascendancy which lie beyond our historical horizon, the worship of Yahweh should have been established in regions remote from those which it occupied in historical times; but nothing which we now know warrants the opinion that his worship was ever general among the Western Semites. Many attempts have been made to trace the West Semitic Yahu back to Babylonia. Thus Delitzsch formerly derived the name from an Akkadian god, I or Ia; or from the Semitic nominative ending, Yau; but this deity has since disappeared from the pantheon of Assyriologists. Bottero speculates that the West Semitic Yah/Ia, in fact is a version of the Babylonian God Ea (Enki), a view given support by the earliest finding of this name at Ebla during the reign of Ebrum, at which time the city was under Mesopotamian hegemony of Sargon of Akkad.

Social theory

Vadim Cherny notes several ancient transcriptions of Tetragrammaton as Iao, among other arguments, to suggest that Tetragrammaton could not possibly be a meaningful Hebrew word. Cherny treats Tetragrammaton as initialism from Hebrew agglutinative suffixes for "I, you, he" and suggests that YHWH means "Hebrew community."

Attributes

Assuming that Yahweh was primitively a nature god, scholars in the 19th century discussed the question over what sphere of nature he originally presided. According to some, he was the god of consuming fire; others saw in him the bright sky, or the heaven; still others recognized in him a storm god, a theory with which the derivation of the name from Hebrew hawah or Arabic hawa well accords (see also Job chapters 37-38). The association of Yahweh with storm and fire is frequent in the Old Testament. The thunder is the voice of Yahweh, the lightning his arrows, and the rainbow his bow. The revelation at Sinai is amid the awe-inspiring phenomena of tempest. Yahweh leads Israel through the desert in a pillar of cloud and fire. He kindles Elijah's altar by lightning, and translates the prophet in a chariot of fire. See also Judg. v. 4 seq.. In this way, he seems to have usurped the attributes of the Canaanite god Baal Hadad. In Ugarit, the struggle between Baal and Yam, suggests that Baal's brother Ya'a was a water divinity - the god of Rivers (Nahar) and of the Sea (Yam). Many religions today do not use the name Jehovah as much as they did in the past. The original Hebrew name יהוה appeared almost 7,000 times in the Old Testament, but is often replaced in popular Bibles (such as the King James Bible or New American Standard Bible) with all caps or small caps " God" (for YHWH Elohim, Jehovah God), "Lord " (for Adonai YHWH, Lord Jehovah), " of hosts" (for YHWH Sabaoth, Jehovah of hosts), or just "" (for single instances of YHWH, Jehovah). The Christian denomination that most commonly uses the name "Jehovah" is that of the Jehovah's Witnesses. They believe that God's personal name should not be over-shadowed by the above titles and often refer to as a common place in most translations to find the name Jehovah still used in place of "" and find justification for its use in . 

Abba is the Aramaic word for "father." The word occurs three times in

the New Testament (Mark 14:36; Romans 8:15; Galatians 4:6). In each

case it has its Greek translation subjoined to it, reading abba ho

pater in the Greek text; abba, pater in the Latin Vulgate, and "Abba,

Father" in the English version. St. Paul made use of the double

expression‎ in imitation of the early Christians, who, in their turn,

used it in imitation of the prayer of Christ. Opinions differ as to

the reason for the double expression‎ in our Lord's prayer: Jesus

himself used it; St. Peter added the Greek translation in his

preaching, retaining the archaic direct address; the Evangelist

added the Greek translation; St. Mark conformed to an existing

Christian custom of praying by way of hysteron proteron.

Almighty.

</SCRIPREF>--> (Septuagint).

The Great, the strong God, Lord of great Counsel, and mighty in His works, the Great God,

the Lord Almighty and of great name.

1. By believing In One God we cut off all misbelief in many gods, using this as a shield

against Greeks; and every opposing power of heretics; and by adding, In One God the

Father, we contend against those of the circumcision, who deny the Only-begotten Son of

God. For, as was said yesterday, even before explaining the truths concerning our Lord

Jesus Christ, we made it manifest at once, by saying "The Father," that He is the Father

of a Son: that as we understand that God is, so we may understand that He has a Son. But

to those titles we add that He is also "Almighty;" and this we affirm because of Greeks

and Jews together, and all heretics. For of the Greeks some have said that God is the soul of the world: and others that His power reaches only to heaven, and not to earth as well. Some also sharing their error and misusing the text which says, "And Your truth unto the clouds," have dared to circumscribe God's providence by the clouds and the heaven, and to alienate from God the things on earth; having forgotten the Psalm which says, If I go up into heaven, You are there, if I go down into hell, You are present. For if there is nothing higher than heaven, and if hell is deeper than the earth, He who rules the lower regions reaches the earth also.   But heretics again, as I have said before, know not One Almighty God. For He is Almighty who rules all things, who has power over all things. But they who say that one God is Lord of the soul, and some other of the body, make neither of them perfect, because either is wanting to the other. For how is he almighty, who has power over the soul, but not over the body? And how is he almighty who has dominion over bodies, but no power over spirits? But these men the Lord confutes, saying on the contrary, Rather fear ye Him which is able to destroy both soul and body in hell Matthew 10:28 . For unless the Father of our Lord Jesus Christ has the power over both, how does He subject both to punishment? For how shall He be able to take the body which is another's and cast it into hell, except He first bind the strong man, and spoil his goods?   But the Divine Scripture and the doctrines of the truth know but One God, who rules all things by His power, but endures many things of His will. For He rules even over the idolaters, but endures them of His forbearance: He rules also over the heretics who set Him at nought, but bears with them because of His long-suffering: He rules even over the devil, but bears with him of His long-suffering, not from want of power; as if defeated. For he is the beginning of the Lord's creation, made to be mocked, not by Himself, for that were unworthy of Him, but by the Angels whom He has made. But He suffered him to live, for two purposes, that he might disgrace himself the more in his defeat, and that mankind might be crowned with victory. O all wise providence of God! which takes the wicked purpose for a groundwork of salvation for the faithful. For as He took the unbrotherly purpose of Joseph's brethren for a groundwork of His own dispensation, and, by permitting them to sell their brother from hatred, took occasion to make him king whom He would; so he permitted the devil to wrestle, that the victors might be crowned; and that when victory was gained, he might be the more disgraced as being conquered by the weaker, and men be greatly honoured as having conquered him who was once an Archangel.

Nothing then is withdrawn from the power of God; for the Scripture says of Him, for all things are Your servants. All things alike are His servants, but from all these One, His only Son, and One, His Holy Spirit, are excepted; and all the things which are His servants serve the Lord through the One Son and in the Holy Spirit. God then rules all, and of His long-suffering endures even murderers and robbers and fornicators, having appointed a set time for recompensing every one, that if they who have had long warning are still impenitent in heart, they may receive the greater condemnation. They are kings of men, who reign upon earth, but not without the power from above: and this Nebuchadnezzar once learned by experience, when he said; For His kingdom is an everlasting kingdom, and His power from generation to generation Daniel 4:34 . Riches, and gold, and silver are not, as some think, the devil's: for the whole world of riches is for the faithful man, but for the faithless not even a penny. Now nothing is more faithless than the devil; and God says plainly by the Prophet, The gold is Mine, and the silver is Mine, and to whomsoever I will I give it. Do thou but use it well, and there is no fault to be found with money: but whenever you have made a bad use of that which is good, then being unwilling to blame your own management, thou impiously throwest back the blame upon the Creator. A man may even be justified by money: I was hungry, and you gave Me meat Matthew 25:35-36 : that certainly was from money. I was naked, and you clothed Me: that certainly was by money. And would you learn that money may become a door of the kingdom of heaven? Sell, says He, that you have, and give to the poor, and you shall have treasure in heaven.  Now I have made these remarks because of those heretics who count possessions, and money, and men's bodies accursed. For I neither wish you to be a slave of money, nor to treat as enemies the things which God has given you for use. Never say then that riches are the devil's: for though he say, All these will I give you, for they are delivered unto me, one may indeed even reject his assertion; for we need not believe the liar: and yet perhaps he spoke the truth, being compelled by the power of His presence: for he said not, All these will I give you, for they are mine, but, for they are delivered unto me. He grasped not the dominion of them, but confessed that he had been entrusted with them, and was for a time dispensing them. But at a proper time interpreters should inquire whether his statement is false or true. God then is One, the Father, the Almighty, whom the brood of heretics have dared to blaspheme. Yea, they have dared to blaspheme the Lord of Sabaoth, who sits above the Cherubim: they have dared to blaspheme the Lord Adonai: they have dared to blaspheme Him who is in the Prophets the Almighty God. But worship thou One God the Almighty, the Father of our Lord Jesus Christ. Flee from the error of many gods, flee also from every heresy, and say like Job, But I will call upon the Almighty Lord, which does great things and unsearchable, glorious things and marvellous without number, and, For all these things there is honour from the Almighty: to Whom be the glory for ever and ever. Amen.

Yahweh  (Jehovah )

The proper name of God in the Old Testament; hence the Jews called it the name by excellence, the great name, the only name, the glorious and terrible name, the hidden and mysterious name, the name of the substance, the proper name, and most frequently shem hammephorash, i.e. the explicit or the separated name, though the precise meaning of this last expression‎ is a matter of discussion (cf. Buxtorf, "Lexicon", Basle, 1639, col. 2432 sqq.). Jehovah occurs more frequently than any other Divine name. The Concordances of Furst ("Vet. Test. Concordantiae", Leipzig, 1840) and Mandelkern ("Vet. Test. Concordantiae", Leipzig, 1896) do not exactly agree as to the number of its occurrences; but in round numbers it is found in the Old Testament 6000 times, either alone or in conjunction with another Divine name. The Septuagint and the Vulgate render the name generally by "Lord" (Kyrios, Dominus), a translation of Adonai — usually substituted for Jehovah in reading.

PRONUNCIATION OF JEHOVAH

The Fathers and the Rabbinic writers agree in representing Jehovah as an ineffable name. As to the Fathers, we only need draw attention to the following expressions: onoma arreton, aphraston, alekton, aphthegkton, anekphoneton, aporreton kai hrethenai me dynamenon, mystikon. Leusden could not induce a certain Jew, in spite of his poverty, to pronounce the real name of God, though he held out the most alluring promises. The Jew's compliance with Leusden's wishes would not indeed have been of any real advantage to the latter; for the modern Jews are as uncertain of the real pronunciation of the Sacred name as their Christian contemporaries. According to a Rabbinic tradition the real pronunciation of Jehovah ceased to be used at the time of Simeon the Just, who was, according to Maimonides, a contemporary of Alexander the Great. At any rate, it appears that the name was no longer pronounced after the destruction of the Temple. The Mishna refers to our question more than once: Berachoth, ix, 5, allows the use of the Divine name by way of salutation; in Sanhedrin, x, 1, Abba Shaul refuses any share in the future world to those who pronounce it as it is written; according to Thamid, vii, 2, the priests in the Temple (or perhaps in Jerusalem) might employ the true Divine name, while the priests in the country (outside Jerusalem) had to be contented with the name Adonai; according to Maimonides ("More Neb.", i, 61, and "Yad chasaka", xiv, 10) the true Divine name was used only by the priests in the sanctuary who imparted the blessing, and by the high-priest on the Day of Atonement. Phil ["De mut. nom.", n. 2 (ed. Marg., i, 580); "Vita Mos.", iii, 25 (ii, 166)] seems to maintain that even on these occasions the priests had to speak in a low voice. Thus far we have followed the post-Christian Jewish tradition concerning the attitude of the Jews before Simeon the Just. As to the earlier tradition, Josephus (Antiq., II, xii, 4) declares that he is not allowed to treat of the Divine name; in another place (Antiq., XII, v, 5) he says that the Samaritans erected on Mt. Garizim an anonymon ieron. This extreme veneration for the Divine name must have generally prevailed at the time when the Septuagint version was made, for the translators always substitute Kyrios (Lord) for Jehovah. Ecclesiasticus 23:10, appears to prohibit only a wanton use of the Divine name, though it cannot be denied that Jehovah is not employed as frequently in the more recent canonical books of the Old Testament as in the older books.

It would be hard to determine at what time this reverence for the Divine name originated among the Hebrews. Rabbinic writers derive the prohibition of pronouncing the Tetragrammaton, as the name of Jehovah is called, from Leviticus 24:16: "And he that blasphemeth the name of the Lord, dying let him die". The Hebrew participle noqedh, here rendered "blasphemeth", is translated honomazon in the Septuagint, and appears to have the meaning "to determine", "to denote" (by means of its proper vowels) in Genesis 30:28; Numbers 1:17; Isaiah 62:2. Still, the context of Leviticus 24:16 (cf. verses 11 and 15), favours the meaning "to blaspheme". Rabbinic exegetes derive the prohibition also from Exodus 3:15; but this argument cannot stand the test of the laws of sober hermeneutics (cf. Drusius, "Tetragrammaton", 8-10, in "Critici Sacri", Amsterdam, 1698, I, p. ii, col. 339-42; "De nomine divino", ibid., 512-16; Drach, "Harmonic entre l'Eglise et la Synagogue", I, Paris, 1844, pp. 350-53, and Note 30, pp. 512-16). What has been said explains the so-called qeri perpetuum, according to which the consonants of Jehovah are always accompanied in the Hebrew text by the vowels of Adonai except in the cases in which Adonai stands in apposition to Jehovah: in these cases the vowels of Elohim are substituted. The use of a simple shewa in the first syllable of Jehovah, instead of the compound shewa in the corresponding syllable of Adonai and Elohim, is required by the rules of Hebrew grammar governing the use of shewa. Hence the question: What are the true vowels of the word Jehovah?

It has been maintained by some recent scholars that the word Jehovah dates only from the year 1520 (cf. Hastings, "Dictionary of the Bible", II, 1899, p. 199: Gesenius-Buhl, "Handwörterbuch", 13th ed., 1899, p. 311). Drusius (loc. cit., 344) represents Peter Galatinus as the inventor of the word Jehovah, and Fagius as it propagator in the world of scholars and commentators. But the writers of the sixteenth century, Catholic and Protestant (e.g. Cajetan and Théodore de Bèze), are perfectly familiar with the word. Galatinus himself ("Areana cathol. veritatis", I, Bari, 1516, a, p. 77) represents the form as known and received in his time. Besides, Drusius (loc. cit., 351) discovered it in Porchetus, a theologian of the fourteenth century. Finally, the word is found even in the "Pugio fidei" of Raymund Martin, a work written about 1270 (ed. Paris, 1651, pt. III, dist. ii, cap. iii, p. 448, and Note, p. 745). Probably the introduction of the name Jehovah antedates even R. Martin. No wonder then that this form has been regarded as the true pronunciation of the Divine name by such scholars as Michaelis ("Supplementa ad lexica hebraica", I, 1792, p. 524), Drach (loc. cit., I, 469-98), Stier (Lehrgebäude der hebr. Sprache, 327), and others.

• Jehovah is composed of the abbreviated forms of the imperfect, the participle, and the perfect of the Hebrew verb "to be" (ye=yehi; ho=howeh; wa=hawah). According to this explanation, the meaning of Jehovah would be "he who will be, is, and has been". But such a word-formation has no analogy in the Hebrew language.
• The abbreviated form Jeho supposes the full form Jehovah. But the form Jehovah cannot account for the abbreviations Jahu and Jah, while the abbreviation Jeho may be derived from another word.
• The Divine name is said to be paraphrased in Apocalypse 1:4, and 4:8, by the expression‎ ho on kai ho en kai ho erchomenos, in which ho erchomenos is regard as equivalent to ho eromenos, "the one that will be"; but it really means "the coming one", so that after the coming of the Lord, Apocalypse 11:17, retains only ho on kai ho en.
• the comparison of Jehovah with the Latin Jupiter, Jovis. But it wholly neglects the fuller forms of the Latin names Diespiter, Diovis. Any connection of Jehovah with the Egyptian Divine name consisting of the seven Greek vowels has been rejected by Hengstenberg (Beitrage zur Einleiung ins Alte Testament, II, 204 sqq.) and Tholuck (Vermischte Schriften, I, 349 sqq.).

To take up the ancient writers:

• Diodorus Siculus writes Jao (I, 94);
• Irenaeus ("Adv. Haer.", II, xxxv, 3, in P. G., VII, col. 840), Jaoth;
• the Valentinian heretics (Irenaeus, "Adv. Haer.", I, iv, 1, in P.G., VII, col. 481), Jao;
• Clement of Alexandria ("Strom.", V, 6, in P.G., IX, col. 60), Jaou;
• Origen ("in Joh.", II, 1, in P.G., XIV, col. 105), Jao;
• Porphyry (Eusebius, "Praep. evang", I, ix, in P.G., XXI, col. 72), Jeuo;
• Epiphanius ("Adv. Haer.", I, iii, 40, in P.G., XLI, col. 685), Ja or Jabe;
• Pseudo-Jerome ("Breviarium in Pss.", in P.L., XXVI, 828), Jaho;
• the Samaritans (Theodoret, in "Ex. quaest.", xv, in P.G., LXXX, col. 244), Jabe;
• James of Edessa (cf. Lamy, "La science catholique", 1891, p. 196), Jehjeh;
• Jerome ("Ep. xxv ad Marcell.", in P. L., XXII, col. 429) speaks of certain ignorant Greek writers who transcribed the Hebrew Divine name II I II I.

The judicious reader will perceive that the Samaritan pronunciation Jabe probably approaches the real sound of the Divine name closest; the other early writers transmit only abbreviations or corruptions of the sacred name. Inserting the vowels of Jabe into the original Hebrew consonant text, we obtain the form Jahveh (Yahweh), which has been generally accepted by modern scholars as the true pronunciation of the Divine name. It is not merely closely connected with the pronunciation of the ancient synagogue by means of the Samaritan tradition, but it also allows the legitimate derivation of all the abbreviations of the sacred name in the Old Testament.

MEANING OF THE DIVINE NAME

Jahveh (Yahweh) is one of the archaic Hebrew nouns, such as Jacob, Joseph, Israel, etc. (cf. Ewald, "Lehrbuch der hebr. Sprache", 7th ed., 1863, p. 664), derived from the third person imperfect in such a way as to attribute to a person or a thing the action of the quality expressed by the verb after the manner of a verbal adjective or a participle. Furst has collected most of these nouns, and calls the form forma participialis imperfectiva. As the Divine name is an imperfect form of the archaic Hebrew verb "to be", Jahveh means "He Who is", Whose characteristic note consists in being, or The Being simply. Here we are confronted with the question, whether Jahveh is the imperfect hiphil or the imperfect qal. Calmet and Le Clere believe that the Divine name is a hiphil form; hence it signifies, according to Schrader (Die Keilinschriften und das Alte Testament, 2nd ed., p. 25), He Who brings into existence, the Creator; and according to Lagarde (Psalterium Hieronymi, 153), He Who causes to arrive, Who realizes His promises, the God of xxyyyk.htm">Providence. But this opinion is not in keeping with Exodus 3:14, nor is there any trace in Hebrew of a hiphil form of the verb meaning "to be"; moreover, this hiphil form is supplied in the cognate languages by the pi'el form, except in Syriac where the hiphil is rare and of late occurrence. On the other hand, Jehveh may be an imperfect qal from a grammatical point of view, and the traditional exegesis of Exodus 3:6-16, seems to necessitate the form Jahveh. Moses asks God: "If they should say to me: What is his [God's] name? What shall I say to them?" In reply, God returns three times to the determination of His name. First, He uses the first person imperfect of the Hebrew verb "to be"; here the Vulgate, the Septuagint, Aquila, Theodotion, and the Arabic version suppose that God uses the imperfect qal; only the Targums of Jonathan and of Jerusalem imply the imperfect hiphil. Hence we have the renderings: "I am who am" (Vulgate), "I am who is" (Septuagint), "I shall be {who] shall be" (Aquila, Theodotion), "the Eternal who does not cease" (Ar.); only the above-mentioned Targums see any reference to the creation of the world. The second time, God uses again the first person imperfect of the Hebrew verb "to be"; here the Syriac, the Samaritan, the Persian versions, and the Targums of Onkelos and Jerusalem retain the Hebrew, so that one cannot tell whether they regard the imperfect as a qal or a hiphil form; the Arabic version omits the whole clause; but the Septuagint, the Vulgate, and the Targum of Jonathan suppose here the imperfect qal: "He Who Is, hath sent me to you" instead of "I Am, hath sent me to you: (Vulgate); "ho on sent me to you" (Septuagint); "I am who am, and who shall be, hath sent me to you" (Targ. Jon.). Finally, the third time, God uses the third person of the imperfect, or the form of the sacred name itself; here the Samaritan version and the Targum of Onkelos retain the Hebrew form; the Septuagint, the Vulgate, and the Syriac version render "Lord", though, according to the analogy of the former two passages, they should have translated, "He Is, the God of your fathers, . . . hath sent me to you"; the Arabic version substitutes "God". Classical exegesis, therefore, regards Jahveh as the imperfect qal of the Hebrew verb "to be". Here another question presents itself: Is the being predicated of God in His name, the metaphysical being denoting nothing but existence itself, or is it an historical being, a passing manifestation of God in time? Most Protestant writers regard the being implied in the name Jahveh as an historical one, though some do not wholly exclude such metaphysical ideas as God's independence, absolute constancy, and fidelity to His promises, and immutability in His plans (cf. Driver, "Hebrew Tenses", 1892, p. 17). The following are the reasons alleged for the historical meaning of the "being" implied in the Divine name:

• The metaphysical sense of being was too abstruse a concept for the primitive times. Still, some of the Egyptian speculations of the early times are almost as abstruse; besides, it was not necessary that the Jews of the time of Moses should fully understand the meaning implied in God's name. The scientific development of its sense might be left to the future Christian theologians. The Hebrew verb hayah means rather "to become" than "to be" permanently. But good authorities deny that the Hebrew verb denotes being in motion rather than being in a permanent condition. It is true that the participle would have expressed a permanent state more clearly; but then, the participle of the verb hayah is found only in Exodus 9:3, and few proper names in Hebrew are derived from the participle. The imperfect mainly expresses the action of one who enters anew on the scene. But this is not always the case; the Hebrew imperfect is a true aorist, prescinding from time and, therefore, best adapted for general principles (Driver, p. 38).
• "I am who am" appears to refer to "I will be with thee" of verse 12; both texts seems to be alluded to in Hosea 1:9, "I will not be yours". But if this be true, "I am who am" must be considered as an ellipse: "I am who am with you", or "I am who am faithful to my promises". This is harsh enough; but it becomes quite inadmissible in the clause, "I am who am, hath sent me".

Since then the Hebrew imperfect is admittedly not to be considered as a future, and since the nature of the language does not force us to see in it the expression‎ of transition or of becoming, and since, moreover, early tradition is quite fixed and the absolute character of the verb hayah has induced even the most ardent patrons of its historical sense to admit in the texts a description of God's nature, the rules of hermeneutics urge us to take the expressions in Exodus 3:13-15, for what they are worth. Jahveh is He Who Is, i.e., His nature is best characterized by Being, if indeed it must be designated by a personal proper name distinct from the term God (Revue biblique, 1893, p. 338). The scholastic theories as to the depth of meaning latent in Yahveh (Yahweh) rest, therefore, on a solid foundation. Finite beings are defined by their essence: God can be defined only by being, pure and simple, nothing less and nothing more; not be abstract being common to everything, and characteristic of nothing in particular, but by concrete being, absolute being, the ocean of all substantial being, independent of any cause, incapable of change, exceeding all duration, because He is infinite: "Alpha and Omega, the beginning and the end, . . . who is, and who was, and who is to come, the Almighty" (Revelation 1:8). Cf. St. Thomas, I, qu. xiii, a. 14; Franzelin, "De Deo Uno" (3rd ed., 1883, thesis XXIII, pp. 279-86.

ORIGIN OF THE NAME JAHVEH (YAHWEH)

The opinion that the name Jahveh was adopted by the Jews from the Chanaanites, has been defended by von Bohlen (Genesis, 1835, p. civ), Von der Alm (Theol. Briefe, I, 1862, pp. 524-27), Colenso (The Pentateuch, V, 1865, pp. 269-84), Goldziher (Der Mythus bei den Hebräern, 1867, p. 327), but has been rejected by Kuenen ("De Godsdienst van Israel", I, Haarlem, 1869, pp. 379-401) and Baudissin (Studien, I, pp. 213-18). It is antecedently improbable that Jahveh, the irreconcilable enemy of the Chanaanites, should be originally a Chanaanite god. It has been said by Vatke (Die Religion des Alten Test., 1835, p. 672) and J.G. Müller (Die Semiten in ihrem Verhältniss zu Chamiten und Japhetiten, 1872, p. 163) that the name Jahveh is of Indo-European origin. But the transition of the Sanscrit root, div—the Latin Jupiter-Jovis (Diovis), the Greek Zeus-Dios, the Indo-European Dyaus into the Hebrew form Jahveh has never been satisfactorily explained. Hitzig's contention (Vorlesungen über bibl. Theol., p. 38) that the Indo-Europeans furnished at least the idea contained in the name Jahveh, even if they did not originate the name itself, is without any value. The theory that Jahveh is of Egyptian origin may have a certain amount of a priori probability, as Moses was educated in Egypt. Still, the proofs are not convincing:

• Röth (Die Aegypt. und die Zoroastr. Glaubenslehre, 1846, p. 175) derives the Hebrew name from the ancient moon-god Ih or Ioh. But there is no connection between the Hebrew Jahveh and the moon (cf. Pierret, "Vocabul. Hiérogl.", 1875, p. 44). Plutarch (De Iside, 9) tells us that a statue of Athene (Neith) in Sais bore the inscription: "I am all that has been, is, and will be". But Tholuck (op. cit., 1867, pp. 189-205) shows that the meaning of this inscription is wholly different from that of the name Jahveh. The patrons of the Egyptian origin of the sacred name appeal to the common Egyptian formula, Nuk pu nuk but though its literal signification is "I am I", its real meaning is "It is I who" (cf. Le Page Renouf, "Hibbert Lectures for 1879", p. 244).

As to the theory that Jahveh has a Chaldean or an Accadian origin, its foundation is not very solid: Jahveh is said to be a merely artificial form introduced to put meaning into the name of the national god (Delitzsch, "Wo lag das Paradies", 1881, pp. 158-64); the common and popular name of God is said to have been Yahu or Yah, the letter I being the essential Divine element in the name. The contention, if true, does not prove the Chaldean or Accadian origin of the Hebrew Divine name; besides the form Yah is rare and exclusively poetic; Yahu never appears in the Bible, while the ordinary full form of the Divine name is found even in the inscription of Mesa (line 18) dating from the ninth century B.C. Yahu and Yah were known outside Israel; the forms enter into the composition of foreign proper names; besides, the variation of the name of a certain King of Hammath shows that Ilu is equivalent to Yau, and that Yau is the name of a god (Schrader, "Bibl. Bl.", II, p. 42, 56; Sargon, "Cylinder", xxv; Keil, "Fastes", I. 33). But foreign proper names containing Yah or Yahu are extremely rare and doubtful, and may be explained without admitting gods in foreign nations, bearing the sacred name. Again, the Babylonian pantheon is fairly well known at present, but the god Yau does not appear in it. Among the pre-Semitic Babylonians, I is a synonym of Ilu, the supreme god; now I with the Assyrian nominative ending added becomes Yau (cf. Delitzsch, "Lesestücke", 3rd ed., 1885, p. 42, Syllab. A, col. I, 13-16). Hommel (Altisrael. Ueberlieferung, 1897, pp. 144, 225) feels sure that he has discovered this Chaldean god Yau. It is the god who is represented ideographically (ilu) A-a, but ordinarily pronounced Malik, though the expression‎ should be read Ai or Ia (Ya). The patriarchal family employed this name, and Moses borrowed and transformed it. But Lagrange points out that the Jews did not believe that they offered their children to Jahveh, when they sacrificed them to Malik (Religion semitique, 1905, pp. 100 sqq.). Jeremiah 32:35, and Zephaniah 1:5, distinguish between Malik and the Hebrew God.Cheyne (Traditions and Beliefs of Ancient Israel, 1907, pp. 63 sqq.) connects the origin of Jahveh with his Yerahme'el theory; but even the most advanced critics regard Cheyne's theory as a discredit to modern criticism. Other singular opinions as to the origin of the sacred name may be safely omitted. The view that Jahveh is of Hebrew origin is the most satisfactory. Arguing from Exodus 6:2-8, such commentators as Nicholas of Lyra, Tostatus, Cajetan, Bonfrère, etc., maintain that the name was revealed for the first time to Moses on Mount Horeb. God declares in this vision that he "appeared to Abraham . . . by the name of God Almighty; and my name Adonai [Jahveh] I did not shew them". But the phrase "to appear by a name" does not necessarily imply the first revelation of that name; it rather signifies the explanation of the name, or a manner of acting conformable to the meaning of the name (cf. Robion in "la Science cathol.", 1888, pp. 618-24; Delattre, ibid., 1892, pp. 673-87; van Kasteren, ibid., 1894, pp. 296-315; Robert in "Revue biblique", 1894, pp. 161-81). On Mt. Horeb God told Moses that He had not acted with the Patriarchs as the God of the Covenant, Jahveh, but as God Almighty. Perhaps it is preferable to say that the sacred name, though perhaps in a somewhat modified form, had been in use in the patriarchal family before the time of Moses. On Mt. Horeb God revealed and explained the accurate form of His name, Jahveh. The sacred name occurs in Genesis about 156 times; this frequent occurrence can hardly be a mere prolepsis. Genesis 4:26, states that Enos "began to call upon the name of the Lord [Jahveh]", or as the Hebrew text suggests, "began to call himself after the name of Jahveh". Jochabed, the mother of Moses, has in her name an abbreviated form Jo (Yo) of Jahveh. The pre-Mosaic existence of the Divine name among the Hebrews accounts for this fact more easily than the supposition that the Divine element was introduced after the revelation of the name. Among the 163 proper names which bear an element of the sacred name in their composition, 48 have yeho or yo at the beginning, and 115 have yahu or yah and the end, while the form Jahveh never occurs in any such composition. Perhaps it might be assumed that these shortened forms yeho, yo, yahu, yah, represent the Divine name as it existed among the Israelites before the full name Jahveh was revealed on Mt. Horeb. On the other hand, Driver (Studia biblica, I, 5) has shown that these short forms are the regular abbreviations of the full name. At any rate, while it is not certain that God revealed His sacred name to Moses for the first time, He surely revealed on Mt. Horeb that Jahveh is His incommunicable name, and explained its meaning.

</dd>

Kepa(Sukho Mun)님의 인기글

   Pope John Paul II (1920. 5.18 -2005. 4. ..

   마냐니따

   성체조배의 의미 성체강복 성시간 Glo..

   HOLY GOD, WE PRAISE THY NAME

   Via Dolorosa

Kepa(Sukho Mun)님의 최신글

   Bach - Magnificat in D major, BWV 243 - ..

   Handel - Messiah - by London Philharmoni..

   성모 성월

   In the world

   Forever with you

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	박자경		사랑의 하나님.. 저의 하나님이시죠. 감사합니다. 2008/01/08 06:13:24

	아리랑		성경묵상을 할때면 반드시 숙제가 있습니다. 오늘 아침 매일성경에 나와있는 하나님은 어떤분이신가? 나에게 주는 교훈은 ,그리고 자신의 삶에 적용이있지요. 상당이 오래전에 소년원아이들에게 성경을 가르치는 봉사를 한적이 있었지요, 그날은 아버지 하나님에대한 말씀을 들려주는데 아이들은 한결같이 그런 하나님이라면 싫답니다^^ 자신들의 아버지들은 한결같이 술주정뱅이에다 무능력에다 엄마를 쥐패어서 엄마가 집에 같이살수가없어서 가출하고 돌봄이 없는 자기들이 거리를 배회하다가 이곳에 붙잡혀왔노라고,, 그때의 충격과 아픔이 고스란이 전해져옵니다. 아이들에게 말문이 막혔던 당혹했던 그순간이 떠오르며 지금쯤 그아이들은 스무살이 넘은 성년이 되었을텐데,, 아버지 하나님이 그들을 잘 인도하셨겠지요... 2008/01/08 09:22:45

	실바노		찾아주시는 님들께 감사한 마음으로 머리숙입니다 언제나 좋은 이웃으로 따뜻한 격려와 용기를 주시고 제가 지니지못한 소중한 가치를 기꺼히 듬뿍 떼어주시니 저로서는 너무 과분하고 그래서 마냥 행복하기만 합니다. 작년한해는 저의 일생 일대에서 가장 암울한 해였습니다. 경찰서고 검찰이고 법원이란데를 정말 30세 결혼한 후로는 처음인데 처음치고는 너무 수없이 들락거리면서 그쪽 세계의 잘 몰랐던 새로운 사실들을 접하게 되었습니다. 사람이 살아가면서 운이없다 할때가 있다 하든데 이렇게 운이 없는 경우도 내게도 발생하는구나 하고 자괴감을 느껴 보기는 처음 아닌가 합니다 인간말종 같은 짐승을 만난다는게 운이 없다는 생각밖에는 달리 어떻게 표현할 수가 없기때문입니다. 제가 지금까지 60평생 인생을 살아오면서 이렇게 까지 회의를 가져 본 적이 없었습니다. 평생 성실하나로 직장과 가정밖에 몰랐고 자식키우는데 최우선을 두면서 이웃 주변들과 따뜻한 정과 사랑으로 교류하며 그냥 평범하게 서민으로 살아 왔었습니다. 그런저가... 무엇을 잘못했을까!?.... 잘못하고 있을까....?!! 아니면 저가 세상을 향해 겸손되게 산다고 하면서 교만하지는 안했는가? 그것도 아니란다면 제가 믿는 하느님께 불경 한 일은 없을까?..... 참 여러가지 생각을 해 보게되었습니다. 그러나 다행이 일은 잘 풀릴것 같습니다. 얼굴도 모르는 의로운분이 천사가되어 구렁텅이에 빠진 저에게 밧줄을 내려 주셔서 저는 다행이 진실의 실체를 인정받을수가 있었고 사건의 결심을 15일날 판결하기로 하였습니다. 우리사회는 정의로운 분도 주변에 있구나 하면서 아직 그래도 살만 하다는 생각도 해 보았습니다 어둠을 밝히고 정화하는 사회정의가 있기에 저가 야수의 마수에서 벗어날수가 있고 그래서 위로가되고 위안으로 생각도 됩니다. 그러나 아직 갈 길은 요원하고 끝 날여면 한참 멀었다 생각합니다 그넘이 민사소송을 제기하여 아직 송사중이고 그외 명예헤손 공갈협박 모해 및 허위증언 등 여러건의 소송을 제기한상태라 올 1년 또 내년까지는 이일에 매달여야 하지 않을까 하는 생각이듭니다. 다시한번 더 여러 이웃분들에게 감사함을 전하고 올 무자년 한해도 모든분들 평안하시길 진심으로 기도드리면서 좋은 나날이길 바랍니다. 저 또한 이일을 계기로 더 겸손한 마음으로 사람들에게 다가가기로 다짐을 드립니다 아울러 좀더 정성스런 마음으로 하느님을 찬양하면서 불쌍하고 어려운 주변을 돌아보는데 시간을 바치기로 하겠습니다. 저가 일일히 찾아뵙지 못하드라도 혜량해 주시옵소서. 시간이 여유가 생기고 여러가지 복잡한 마음으로부터 좀 멀어지면 꼭 찾아뵙고 깊은 고마운 마음으로 큰절을 올리겠습니다. 우리성당에서는 최고의 인사로 "평화를 빕니다"....라고합니다 모든 여러분 평화를 빕니다!!~~  2008/01/08 16:20:00

	Michelle		God of Love and Eternal God, In You I and 박자경님 해평들님, 아리랑님, 현일님, 청아님,Marina님, God With Us님 운정님, 깃털님 김진아님 에스더님 네잎클로버님 평강님 trust; do not let me & 박자경님 해평들님, 아리랑님, 현일님, 청아님,Marina님, God With Us님 운정님, 깃털님 김진아님 네잎클로버님 평강님 be disgraced; do not let my enemies gloat over me and 해평들님, 아리랑님, 현일님, 청아님,Marina님, God With Us님 운정님, 깃털님 김진아님 박자경님 네잎클로버님 평강님 . No one is disgraced who waits for you, but only those who lightly break faith. Make known to me and 박자경님 해평들님, 아리랑님, 현일님, 청아님,Marina님, God With Us님 운정님, 깃털님 김진아님 네잎클로버님 평강님 Your ways, LORD; teach me and 박자경님 해평들님, 아리랑님, 현일님, 청아님,Marina님, God With Us님 운정님, 깃털님 김진아님 네잎클로버님 평강님 Your paths. Through Christ our Lord, Amen 댓글 주신 블로그 벗님들에게 감사드립니다. 2008/01/11 06:38:27

	Michelle		실바노 형제님 댓글 감사합니다 형제님 가정에 주님의 은총이 충만하시기를 기도드립니다 2008/01/11 06:39:33

	청아		시간과 역사에 따라 하느님의 칭호가 참으로 많고 다양합니다.. 크게 두 시간대로 나눌 수 있습니다.. 불가시(不可視) 면류관 시대와 가시 면류관 시대.. 혹은 구속(拘束)의 시대와 자유의 시대.. 예수님 오신 이후 가시 면류관 시대와 자유의 시대로 들었으니 어느 정도 하느님 호칭에도 자유로움을 가진다고 하겠습니다.. 가령 예수님을 따라 아버지라 부를 수 있게 된 것도 그 하나라 하겠지요.. 2008/01/11 20:00:01

	Kepa		청아님 종교간 서로 하느님에 관한 호칭도 서로 조금씩 양보하여 일치하면 참좋겠습니다 샬롬 2008/07/12 12:10:03

	Kepa		이스라엘 사람들은 최초로 하느님을 야훼 Yahweh 라고 불렀는데 하느님의 이름을 함부로 부를 수 없도록 율법으로 정하였기에 1년에 한번 참회시 하느님께 죄를 용서해주시도록 청원할 때만 야훼 Yahweh 라고 부르도록 규정하였답니다 하느님의 이름을 함부로 부르지 말라는 뜻이지요. 샬롬 2008/07/12 12:29:16

이전글 : Gloria in Excelsis Deo	전체 게시물 보기▶
다음글 : 오, 사랑하는 나의 아버지