|
|
|
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. |
|
| |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
![](https://img1.daumcdn.net/relay/cafe/original/?fname=http%3A%2F%2Fimage.chosun.com%2Fblog%2Fmain_0502%2Frss_but2.gif) |
|
|
![](https://img1.daumcdn.net/relay/cafe/original/?fname=http%3A%2F%2Fcafe.daum.net%2Fimg%2Fchosun%2Fblog%2Ftop_left.gif) |
|
성경 |
|
![](https://img1.daumcdn.net/relay/cafe/original/?fname=http%3A%2F%2Fcafe.daum.net%2Fimg%2Fchosun%2Fblog%2Ftop_right.gif) |
|
|
|
God 의 영어표현은
언제 부터인가? 2009/07/09 14:58 |
추천 3 스크랩
0 |
|
http://blog.chosun.com/andychun/4068154
|
|
(1) 유래
언제 부터 영어로 하느님을 God 이라고 인쇄물에 쓰게 되었는가?
God 이라는 영어표기는 Wulfia 주교님 (Ulfilas, or
Gothic Wulfila (also Ulphilas.
Orphila) (ca. 310 – 383;), bishop, missionary, and bible
translator, was a Goth or half-Goth who had spent time
inside the Roman
Empire at the peak of the Arian
controversy. Ulfilas was ordained a bishop by
Eusebius of
Nicomedia and returned to his people to work
as a missionary. Ulfilas was probably descended on his mother's
side from Christian captives displaced from Cappadocia in Asia Minor in the 3d
century. They converted some of the Goths to their faith and settled
with them north of the Danube. Not yet 30, Ulfilas, already a leader of his
people, was sent on a mission to Constantine I, the first Christian emperor of
Rome, and in the same year was consecrated bishop of the Christian Goths by
Eusebius of Nicomedia. For seven years he performed episcopal duties among his people north of
the Danube and, persecuted by non-Christian Goths, settled his followers in
Moesia (Bulgaria). He also assumed
duties as judge and intellectual leader. In 381 he was summoned by the emperor
Theodosius to Constantinople for conferences. He died there soon
after.The Arianism of Ulfilas led to a break between Goths
and Romans which was not healed by his compromise with Nicene orthodoxy. He was
one of the founders of the Arian Gothic Church, which spread with missionary
intensity to other East Germanic tribes in the Mediterranean Basin, the
Ostrogoths (East Goths), Vandals, and Burgundians.It
cannot be determined how much of the Bible Ulfilas translated. The
ecclesiastical historian Philostorgios claims Ulfilas translated all of it
except the too warlike Books of Kings; others deny this. Much of the Gospels and
the Epistles of Paul, as well as fragments from Nehemiah, Ezra, and Genesis and
one psalm, are preserved in later
forms. He used the Septuagint for the Old Testament
and a Greek text for the New Testament, translating faithfully but not
slavishly, enriching his native Gothic with neologisms and syntactic constructions.
Philologically this translation - practically all that exists of Gothic - is of
inestimable value. Most of what
remains is in the Codex Argenteus (Silver Codex) in Uppsala, Sweden. Treatises and
exegetical writings in Gothic, Greek, and Latin are also ascribed to Ulfilas.
The chief primary sources about him are chapters by early ecclesiastical
historians and a letter by his pupil Auxentius.) 이 4세기경 그리스어로된
성경을 영어로 번역할 당시, 모국어인 Germanic 어로 표기하면서 부터 하느님을 God으로 사용하기 시작하였다. 그 이후 영어권의 미국이나 영국 사람들도 인쇄물에서
본격적으로 God을 하느님 명칭으로 사용한 것은 6세기 부터이다. God이 히브류어도 아니고 라틴어도 아니며 영어가 아닌데도 세계 모든
사람들의 하느님이라는 공통어가 되었다. Germanic어로 뜻하는 God의 본래 의미는 "부르다, To
call or to invoke" 라는 뜻이다. 하느님 명칭, God은
유태인이 쓰는 이스라엘 모국어, 히브류어도 아니고 라틴어도 아니다. 다만, 우리나라 교계에서와 같이 아직도 하느님과 하나님으로 달리 표기하여
하느님을 호칭하는 용어 하나도 제대로 통일하지 못하고 하느님을 믿고 살아가는 신앙인들도 지구상에는 없을 것이다. 개신교, 가톨릭 모두 저마다
자기 주장만이 정당하다고 주장한다. 성령님께 귀 기울이면 해답은 얻을 수 있다. 이미 해답은 나와 있는 것이다. 하느님이 되었건
하나님으로 표기하였건 하여튼 대한민국 사람만 알고있는 하느님 이름 아닌가? 차라리 공통적으로 주님의 기도에서 부르는 하느님 명칭 "하늘에 계신
우리 아버지"로 통일하는 것이 좋을 것 같다. 영어 성경을 보더라도 God으로도 부족하여 많은 수식어를 동원하고 있다.대한민국의 가톨릭이나
개신교에서, 독일어에서 유래된, 외래어 God은 아무 저항 없이 선뜻 그대로 받아들이면서 왜 예수님을 따르는 신앙인이라고 고백하면서
하느님 명칭하나 제대로 일치를 보지 못하는가?
(2) God is a
deity in theistic and deistic religions and other belief
systems,representing either the
sole deity in monotheism,or a
principal deity in polytheism.God is most often
conceived of as the supernatural
creator and overseer of the
universe. Theologians have ascribed a
variety of
attributes to the many different conceptions of God. The
most common among
these include omniscience, omnipotence, omnipresence, omnibenevolence (perfect
goodness), divine simplicity, and eternal
and
necessary
existence. God has also been conceived as being incorporeal, a personal being, the source of
all moral
obligation, and the "greatest conceivable
existent". These attributes were all supported to varying
degrees by the
early Jewish,Christian and Muslim theologian philosophers,
including Maimonides, Augustine of Hippo, and
Al-Ghazali, respectively. Many
notable medieval philosophers developed
arguments for the existence of God.The earliest
written form of the Germanic word god comes from the 6th century
Christian Codex
Argenteus. The English word itself is derived
from the Proto-Germanic * ǥuđan.
Most linguists agree that the reconstructed Proto-Indo-European form * ǵhu-tó-m was based on the
root * ǵhau(ə)-, which meant either
"to call" or "to invoke". The Germanic words for god were originally
neuter—applying to both
genders—but during the process of the Christianization of the
Germanic peoples from their
indigenous Germanic paganism, the word
became a masculine syntactic form.The
capitalized form God was first used in Wulfila's Gothic translation of
the New
Testament, to represent the Greek Theos. In the English language, the
capitalization continues to represent a distinction between monotheistic "God"
and "gods" in polytheism. In spite of
significant differences between religions such as Christianity, Islam, Hinduism, the Bahá'í Faith, and Judaism, the term "God" remains
an English translation common to all. The name may signify any related or
similar monotheistic deities, such as the early monotheism of Akhenaten and Zoroastrianism.
Conceptions of God can vary
widely, but the word God in English—and its
counterparts in other languages, such as Latinate Deus, Greek Θεός,
Slavic Bog, Sanskrit Ishvara, or Arabic Allah—are normally used for any
and all conceptions. The same holds for Hebrew El, but in Judaism, God
is also given a proper name, the tetragrammaton (usually
reconstructed as Yahweh or YHWH), believed to be a mark of the
religion's henotheistic origins. In many
translations of the Bible, when the word "LORD" is
in all capitals, it signifies that the word represents the tetragrammaton. God
may also be given a proper name in monotheistic currents of Hinduism which
emphasize the personal nature of God, with
early references to his name as Krishna-Vasudeva in
Bhagavata or
later Vishnu and
Hari.It is
difficult to draw a line between proper names and epitheta of God,
such as the names and titles of Jesus in the New
Testament, the names of God in the Qur'an, and the various lists of the thousand names of Hindu gods
and List of titles and names of Krishna in Vaishnavism.Throughout the Bible there are many names
for God that portray his nature and character. Elohim means “strong one.”
It is especially used of God’s sovereignty, creative work, mighty work for
Israel and in relation to his sovereignty; El Shaddai means “God
Almighty”; El Elyon means “The Most High God” and stresses God’s
strength, sovereignty, and supremacy. Conceptions of God vary widely.
Theologians and philosophers have studied countless conceptions of God since the
dawn of civilization. The Abrahamic conceptions of God include the trinitarian view of Christians, the Kabbalistic definition of Jewish mysticism, and the
Islamic concept of God. The
dharmic religions differ in
their view of the divine: views of God in Hinduism vary by region,
sect, and caste, ranging from monotheistic to polytheistic to atheistic; the
view of God in Buddhism is almost
non-theist. In modern times, some more abstract concepts have been developed,
such as process theology and open theism.
Conceptions of God held by individual believers vary so widely that there is no
clear consensus on the nature of God. The contemporaneous French philosopher
Michel Henry has however
proposed a phenomenological approach and definition of
God as phenomenological essence of
Life
(3) 옛날 유태인은 하느님을 어떻게
불렀는가?
유태인들은 하느님을 야훼, YaHWeH (Tetragrammaton)
라고 불렀다. 다만 하느님 호칭인 야훼, YahWeh가 너무나도 거룩해서 평상시에는 부르지 못하게 금지하고 성전에 가서 일년에 한번 과거
저지른 죄를 용서해 주십사하고 속죄제물을 바치고 죄 용서를 서원할 때 하느님, 야훼, YahWeh 를 부를 수 있도록 하였다. 이스라엘
사람들은 하느님 명칭인 YaHWeH 의 모음 a와 e를 사용하는 것이 불가능함으로 하느님 이름을 YHWH (Tetragrammaton)로
표기한 것이다. 평상시에는 하느님을 주님(이스라엘 히브류, Adonai 영어표기 Lord)로 부르는 것이 그들의 관습이었다.
구약성서(다음 성경귀절 참조)를 보면 하느님 이름이 너무도 거룩하여 대신 쓰는 용어로(대용어) Adonai ,
Elohim, El Shaddai , El Elyon, 등을 사용하였다. 여호와가 하느님 표기 발음도 아니고 일부 영어로
성경을 번역하는 과정에서 빚어진 번역의 잘못임이 후대에 밝혀졌고 지금은 영어권에서도 거의 사용하지 않고 있다. 100년이 훨씬 넘는
19세기에 일부 선교사들이 우리말로 성경을 번역할 때 하느님 호칭을 여호와로 잘못 표기하여 그것이 우리 사회에 그대로 굳어져 있을
뿐이다. 우리나라의 개신교에서는 찬송가, 성경, 기도서 등 모든 서적 등에서 하느님을 여호와로 도배하여 하느님의 어원을 모르는 순수한
신자들을 오도하고 있는 것이다. 미국의 모든 개신교 교회에 가서 여호와로 발음하면 무슨 뜻이냐고 되물어온다. 소가 웃을 일 아닌가? 미국에
사는 이스라엘 사람들도 영어로 발음하는 제호바는 알지만 그것이 잘못 번역된 것이라고 손을 내젖는다. Conceptions of God can vary widely, but the word God in English—and its counterparts in other languages, such as
Latinate Deus, Greek Θεός, Slavic Bog, Sanskrit Ishvara, or Arabic Allah—are normally used for any
and all conceptions. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the
tetragrammaton (usually reconstructed as Yahweh or YHWH), believed
to hark back to the religion's henotheistic origins. In the Bible, when the word "LORD" is in all capitals, it signifies
that the word represents the tetragrammaton. God may also be given a proper name
in monotheistic currents of Hinduism which emphasize the
personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu
and Hari,
or recently Shakti.It is difficult to draw a line between proper names and
epitheta of God, such as the names and titles of Jesus in the New
Testament, the
names of God in the
Qur'an, and the
various lists of thousand names of God and List of titles and names of
Krishna in
Vaishnavism.Throughout the Bible there are many names for God that
portray his nature and character. Elohim means “strong one.” It is
especially used of God’s sovereignty, creative work, mighty work for Israel and
in relation to his sovereignty ( Jer. 32:27; Gen. 1:1; Isa. 45:18; Deut. 5:23;
8:15; Ps. 68:7). El Shaddai “God Almighty.” (Gen. 17:1; 28:3; 35:11; Ex. 6:31;
Ps. 91:1, 2). El Elyon means “The Most High God” and stresses God’s strength,
sovereignty, and supremacy (Gen. 14:19; Ps. 9:2; Dan. 7:18, 22,
25)
The earliest
written form of the Germanic word god comes from
the 6th century Christian Codex
Argenteus. The English word itself is derived
from the Proto-Germanic * ǥuđan. Most
linguists agree that the reconstructed Proto-Indo-European form * ǵhu-tó-m was based on the root * ǵhau(ə)-, which meant either "to call" or "to
invoke".The capitalized
form God was first used in Wulfila's Gothic translation of the
New
Testament, to represent the Greek
Theos. In the English
language, the capitalization continues to
represent a distinction between monotheistic "God" and "gods" in
polytheism. In spite of significant differences between religions
such as Christianity, Islam, Hinduism, the Bahá'í
Faith, and Judaism, the term "God" remains an English
translation common to all. The name may signify any related or similar
monotheistic deities, such as the early monotheism of Akhenaten and Zoroastrianism.
(4) 유일신
하느님
God is a deity in
theistic and
deistic religions and other belief systems,
representing either the sole deity in
monotheism, or a principal deity
in polytheism.God is most often conceived
of as the supernatural creator and overseer of the
universe. Theologians have ascribed a variety of
attributes to the many different conceptions of
God. The most common among these include
omniscience, omnipotence, omnipresence, omnibenevolence (perfect
goodness), divine
simplicity, and eternal and necessary existence. God has also been
conceived as being incorporeal, a
personal being, the source of all
moral
obligation, and the "greatest conceivable existent". These
attributes were all supported to varying degrees by the early
Jewish, Christian and
Muslim theologian philosophers,
including Maimonides, Augustine of
Hippo, and Al-Ghazali, respectively. Many notable
medieval
philosophers developed arguments for the
existence of
God, attempting to wrestle with the apparent
contradictions implied by many of these
attributes.
(5) Silver
Bible
The Codex Argenteus
(or "Silver Bible") is a 6th century manuscript, originally containing
bishop Ulfilas's 4th
century translation of the Bible into the
Gothic language. Of the original 336 folia, 188 (including the Speyer fragment
discovered in 1970) have been preserved, containing the translation of the
greater part of the four gospels. A
part of it is on permanent display at the Carolina Rediviva library in Uppsala,
Sweden. The
tribes we consider Gothic were nominally Arians during
the period of time when Ulfilas translated the Christian bible into Gothic,
meaning that they followed the teachings of Arius about
the person and nature of Jesus Christ.
The "Silver Bible" was probably written for the Ostrogothic
King Theodoric the Great, either at his royal seat in Ravenna, or in
the Po valley or
at Brescia. It
was made as a special and impressive book written with gold and silver ink on
high-quality thin vellum stained a regal purple, with an ornate binding. After
Theodoric's death in 526 the Silver Bible is not mentioned in inventories or
book lists for a thousand years. Parts of the "Codex
Argenteus", 187 of the original 336 parchment folia, were preserved at the
former Benedictine abbey of Werden, (near Essen,
Rhineland) among the richest monasteries of the Holy Roman Empire, whose abbots were imperial princes and had a seat in the
imperial diets, where it was rediscovered in the 16th century. The date is
unknown but certainly not before 799. The book, or the
remaining part of it came to rest in the library of Emperor Rudolph II at
his imperial seat in Prague.At the end of the Thirty Years' War, in 1648, after the battle of Prague, it was taken as war booty to Stockholm,
Sweden, to the library of Queen Christina of Sweden. After her conversion to
Catholicism
and her abdication, the book wound up in the Netherlands as
the property of Isaac Vossius
in 1654. In the 1660s, it was bought and returned to
Uppsala University by count Magnus Gabriel De la Gardie, who also provided its present lavishly decorated
binding. The codex remains to this day at the Uppsala
University library Carolina Rediviva. In March 1995, parts of the Codex that
were on public display in Carolina Rediviva were stolen. The stolen parts were
recovered one month later, in a storage box at the Stockholm Central Railway Station. It is unknown whether the other half of
the book survived, and the wanderings of this Codex, its disappearance for a
thousand years and possible fragmental remains remain a mystery. The final leaf
of the codex, fol. 336, was discovered in October 1970 in Speyer,
Germany 321 km
south-east of Werden. It was found at the restoration of the Agsburg's
Saint Afra
chapel, rolled around a thin wooden staff, contained in a small
reliquary
originating in Aschaffenburg.
The leaf contains the final verses of the Gospel of Mark. First publication mentioning Gothic
manuscript appeared in 1569 by Goropius Becanus in his book "Origines
Antwerpianae":Nunc igitur ad alteram linguam, quae Gotica
doctissimi cuiusque apud Colonienses iudicio habetur, veniamus & eandem
orationem Dominicam ea descriptam, in antiquissimo codice monasterii Werdeni, in
regione Bergensi, quautor paulo plus minus a Colonia miliaribus distantis,
examinemus quam reveredus & eruditissimus vir Maximilianus Morillonus, de
Antonii fratris sui, piae memoriae, schedis mihi benigne communicavit, tum ob
suam in omnes litterarum studiosos singularem benevolentiam; [Origines
Antwerpianae, Liber VII. Gotodanica, 1569, p.740.]'So now let
us come to another language, which the judgement of every man of distinguished
learning at Cologne identifies as Gothic, and examine the aforesaid Lord's
Prayer written in that [language] in a volume of great age belonging to the
monastery of Werden in the district of Berg, about four miles from Cologne. This
[volume] was kindly made available to me, with his notable generosity towards
all researchers, by the most reverend and learned Maximilien Morillon, from
among the papers of his late brother Antoine.'In 1597,
Bonaventura Vulcanius, Leiden
professor of Greek, published his book "De literis et lingua Getarum sive
Gothorum". It was the first publication of a Gothic text altogether, calling the
manuscript Codex Argenteus:De hac Getarum lingua pervenerunt ad me veluti
lacerae quaedam tabulae publico Belgicarum Bibliothecarum naufragio
Commentarioli docti cuiusdam Viri anonymi, quorum priore agitur De eius
characteribus & pronuntiatione: altero vero, De Notis Lombardicis, quas ille
se e vetustissimo quodam Codice MS quem Argenteum nominat desumsisse
testatur. [De literis et lingua Getarum, 1597, p.4]'In regard to this Gothic
language, there have come to me [two] brief dissertations by an unidentifiable
scholar - shattered planks, as it were, from the shipwreck of the Belgian
libraries; the first of these is concerned with the script and pronunciation [of
the language], and the other with the Lombardic script which, as he says, he
copied from a manuscript codex of great antiquity which he calls "the Silver".'
[Note that according to this Vulcanius did not himself invent the epithet
'Argenteus' but found it in the notes of an unidentified
precursor.]But he was not only the first who enabled the
learned world to make the acquaintance of the Gothic translation of the Gospels
in Gothic script, but also the first who connected this version with the name of
Ulfilas:Ego vero, pace horum authorum, Geticarum literarum usum apud Getas
longe ante Gulfilae tempora viguisse existimaverim; sed per Gulfilam Romanis
primum innotuisse; quippe qui in linguam Gothicam Biblia sacra converterit;
cujus exemplar MS idque vetustissimum Gothicis literis majoribus scriptum in
aliqua Germaniae Bibliotheca delitescere audio. [De literis et lingua
Getarum, 1597, p.3] 'With all due respect to these writers, I should think that
the use of Gothic scripts existed among the Goths long before the time of
Wulfila but that it was he who first made it known to the Romans by translating
the Holy Bible into the Gothic language. I have heard that a manuscript copy of
this, and a very ancient one, written in Gothic capital letters, is lurking in
some German library.'In this his book Vulcanius published two
chapters about the Gothic language which contained four fragments of the Gothic
New Testament: the Ave Maria (Luke I.28 and 42), the Lord's Prayer (Matt.
VI.9-13), the Magnificat (Luke I.46-55) and the Song of Simeon (Luke II.29-32),
and consistently gave first the Latin translation, then the Gothic in Gothic
characters, and then a transliteration of the Gothic in Latin characters.In
1737, Lars Roberg, a
physician of Uppsala, made a woodcut of one
page of the manuscript; it was included in Benzelius' edition of 1750, and the
woodcut is preserved in the Linköping
Diocesan and Regional Library. Another edition of 1854–7 by Anders Uppström contained an artist's rendition of another page. In 1927, a
facsimile edition of the Codex was published.The standard edition is that published by Wilhelm Streitberg in 1910 as Die Gotische Bibel (The Gothic
Bible).
(6)The
Tetragrammaton
The most important and most often written name of
God in
Judaism is the Tetragrammaton, the four-letter name of God, AKA יהוה, YHWH or
Yahweh. "Tetragrammaton" derives from the Greek
prefix tetra- ("four") and gramma ("letter", "grapheme"). The Tetragrammaton appears 6,828 times (see 'Counts'
in the Yahweh article) in the Biblia Hebraica
Stuttgartensia edition of
the Hebrew Masoretic text. This name is first mentioned in the book of
Genesis (2.4) and in English language bibles is traditionally
translated as "The LORD".The epithet, "The Eternal One," may increasingly be
found instead, particularly in Progressive Jewish communities seeking to use gender-neutral language
. Because Judaism forbids pronouncing the name outside the Temple in Jerusalem, the correct pronunciation of the Tetragrammaton may have
been lost, as the original Hebrew
texts only included consonants. Some scholars conjecture that it was pronounced
"Yahweh", but some suggest that it never had a pronunciation (which is extremely
unlikely given that it is found as an element in numerous Hebrew names). The
Hebrew letters are named Yod-Heh-Vav-Heh: יהוה; note that Hebrew
is written from right to left, rather than left to right as in English. In
English it is written as YHWH, YHVH, or JHVH
depending on the transliteration convention that is used. The Tetragrammaton was written
in contrasting Paleo-Hebrew characters in some of the oldest surviving square
Aramaic Hebrew texts, and it is speculated that it was, even at
that period, read as Adonai ("My Lord") or Elohim when
encountered. In appearance, YHWH is
the third person singular imperfect of the verb "to be", meaning, therefore, "He
is". This explanation agrees with the meaning of the name given in
Exodus
3:14, where God is represented as speaking, and hence as using the first person
— "I am". It stems from the Hebrew conception of monotheism that God exists by himself for himself, and is the
uncreated Creator who is independent of any concept, force,
or entity; therefore "I am that I am".The idea of 'life' has been traditionally connected with
the name YHWH from medieval times. Its owner is presented as a living
God,
as contrasted with the lifeless gods of the 'heathen' polytheists: God is
presented as the source and author of life
(compare 1 Kings 18; Isaiah
41:26–29, 44:6–20; Jeremiah 10:10, 14; Genesis 2:7; and so forth).
The name YHWH is often reconstructed as
Yahweh, based on a wide range of circumstantial historical and linguistic
evidence. Most scholars do not view it as an "accurate" reconstruction in an
absolute sense, but as the best possible guess, superior to all other existing
versions, and thus the standard convention for scholarly usage. It is also,
however, a historically used name within the Samaritan tradition. See
Yahweh
for a more detailed explanation of this reconstruction.
By contrast, the translation
"Jehovah" was created by adding the vowel points of "Adonai." Early Christian
translators of the Torah did not know that these vowel points only served to
remind the reader not to pronounce the divine name, but instead say "Adonai," so
they pronounced the consonants and vowel points together (a phonological
impossibility in Hebrew). They took the letters "IHVH," from the Latin Vulgate,
and the vowels "a-o-a" were inserted into the text rendering IAHOVAH or
"Iehovah" in 16th century English, which later became "Jehovah."The name YHWH is likely to be the origin of the Yao of
Gnosticism. A minority view considers it to be cognate to an
uncertain reading "Yaw" for the god Yam in
damaged text of the Baal Epic. If the Hehs in the Tetragrammaton are seen as sacred
augmentation similar to those in Abraham (from Abram) and
Sarah (from Sarai), then the association becomes clearer. Though the final Heh in Yahweh would not
necessarily have been pronounced in classical Hebrew, the medial Heh would have
almost certainly been pronounced. Other possible vocalizations include a
mappiq
in the final Heh, rendering it pronounced — most likely with a gliding Patah (a-sound)
before it.The prohibition of
blasphemy, for which capital punishment is prescribed in Jewish law,
refers only to the Tetragrammaton (Soferim iv., end; comp. Sanh. 66a).
(7 )Pronouncing the
tetragrammaton
Most modern denominations of Judaism teach that the four-letter name
of God, YHWH, is forbidden to be uttered except by the High Priest in the
Temple. Since the Temple in Jerusalem no longer exists, this name is never said in religious
rituals by Jews, and the correct pronunciation is disputed. Orthodox and some
Conservative Jews never pronounce it for any reason. Some religious non-Orthodox
Jews are willing to pronounce it, but for educational purposes only, and never
in casual conversation or in prayer. Instead of pronouncing YHWH during
prayer, Jews say Adonai. Substituting Adonai for YHWH dates back at least to
the 3rd century BCE. Passages such as: "And, behold, Boaz came from Bethlehem, and said unto the
reapers, YHWH [be] with you. And they answered him, YHWH bless thee"
(Ruth
2:4) strongly indicate that there
was a time
when the name was in common usage. Also the fact that many Hebrew
names consist of verb forms contracted with the tetragrammaton indicates that the people knew
the verbalization of the name in order to understand the connection. The
prohibition against verbalizing the name never applied to the forms of the name
within these contractions (yeho-, yo-, -yahoo, -yah)
and their pronunciation remains known. (These known pronunciations do not in
fact match the conjectured pronunciation yahweh for the stand alone
form.) Many English translations of the Bible,
following the tradition started by William Tyndale, render YHWH
as "LORD"
(all
caps) or "LORD"
(small caps), and Adonai as "Lord" (upper & lower case).
In a few cases, where "Lord YHWH" (Adonai YHWH) appears, the combination
is written as "Lord GOD" (Adonai
elohim). While neither "Jehovah" or "Yahweh" is recognized in Judaism, a
number of Bibles, mostly Christian, use the name. The Jewish Publication Society translation of 1917, in online versions does use
Jehovah once at Exodus
6:3, where this footnote
appears in the electronic version: The Hebrew word (four Hebrew letters: HE,
VAV, HE, YOD,) remained in the English text untranslated; the English word
'Jehovah' was substituted for this Hebrew word. The footnote for this Hebrew
word is: "The ineffable name, read Adonai, which means the Lord." ]
Electronic versions available today can be found at E-Sword or
The Sword
Project (BUT
also see below footnote re: Breslov.com version.)
The form "Jehovah" has been used
in English bibles from the time of William Tyndale (See Yahweh, for why Jehovah is considered an error by some.) in
1530, including:
(for each of the preceding, in print these have
'Iehouah,' which in modern pronunciation equals Jehovah). "Jehovah"
is also found in the King James Bible, the American Standard Version, the Darby Bible, Green's Literal Translation also known as the LITV, Young's Literal Translation, the 1925 Italian Riveduta Luzzi version, the
MKJV
[1998], the New English Bible and the New World Translation."Yahweh" (or
a similar construction) is found in the Rotherham's Emphasized Bible [1902], the New Jerusalem Bible, the World English Bible [in the Public Domain without copyright], the
Amplified Bible [1987], the Holman Christian Standard
Bible [2003],
The Message (Bible) [2002], and the Bible in Basic English [1949/1964].(As of 2007 , the Breslov.com revised copy of the
electronic Jewish Publication Society of America
Version [1917] contains a
single occurrence of "Jehovah" at Exodus 6.3 since at least 2001, but it seems
to be a conversion error.
( 8 )
Hashem
Halakha requires that secondary rules be placed around the
primary law, to reduce the chance that the main law will be broken. As such, it
is common Jewish practice to restrict the use of the word Adonai to
prayer
only. In conversation, many Jewish people, even when not speaking Hebrew, will
call God "Hashem", which is Hebrew for "the Name" (this appears in
Leviticus 24:11). Many Jews extend this prohibition to some of the
other names listed below, and will add additional sounds to alter the
pronunciation of a name when using it outside of a liturgical context, such as
replacing the 'h' with a 'k' in names of God such as 'kel' and 'elokim'.While
other names of God in Judaism are generally restricted to use in a
liturgical context, Hashem is used in more casual
circumstances. Hashem is used by Orthodox Jews so as to avoid saying
Adonai outside of a ritual context. For example, when some Orthodox Jews
make audio recordings of prayer services, they generally substitute
Hashem for Adonai; others will say Amonai. On some occasions,
similar sounds are used for authenticity, as in the movie
Ushpizin, where Abonai Elokenu [sic] is
used throughout.
(9)Adoshem
Up until the mid twentieth century, however,
another convention was quite common, the use of the word, Adoshem -
combining the first two syllables of the word Adonai with the last
syllable of the word Hashem. This convention was discouraged by Rabbi
David HaLevi Segal (known as the Taz) in his commentary
to the Shulchan Aruch. However, it took a few centuries for the word to fall
into almost complete disuse. The rationale behind the Taz's reasoning was that
it is disrespectful to combine a Name of God
with another word. Despite being obsolete in most circles, it is used
occasionally in conversation in place of Adonai by Orthodox Jews who do
not wish to say Adonai but need to specify the use of the particular word
as opposed to God.
(10)Adonai
Jews also call God Adonai, Hebrew for
"Lord" (Hebrew: אֲדֹנָי). Formally, this is plural ("my Lords"), but the plural
is usually construed as a respectful, and not a syntactic
plural. (The singular form is Adoni, "my lord". This was used by the
Phoenicians for the god Tammuz and is
the origin of the Greek name Adonis. Jews
only use the singular to refer to a distinguished person: in the plural,
"rabotai", lit. "my masters", is used in both Mishnaic and modern Hebrew.)
Since pronouncing YHWH is avoided
out of reverence for the holiness of the name, Jews use Adonai instead in
prayers, and colloquially would use Hashem ("the Name"). When the
Masoretes
added vowel pointings to the text of the Hebrew Bible
around the eighth century CE, they gave the word YHWH the vowels of
Adonai, to remind the reader to say Adonai instead. Later Biblical
scholars mistook this vowel substitution for the actual spelling of YHWH and
interpreted the name of God as Jehovah. The
Sephardi translators of the Ferrara Bible
go further and substitute Adonai with
A.
(11) Ehyeh-Asher-Ehyeh
Ehyeh asher
ehyeh (Hebrew: אהיה אשר אהיה) is the sole
response given to Moses when he asks for God's name (Exodus
3:14). It is one of the most famous verses in the Hebrew
Bible. The Tetragrammaton itself may derive from the same
verbal root. The King James
version of the Bible translates the Hebrew as
"I am that I
am" and uses it as a proper name for God. The Aramaic
Targum
Onkelos leaves the phrase untranslated and is so quoted in the
Talmud (B. B. 73a).Ehyeh is the
first-person singular imperfect form of hayah, "to be".
Ehyeh is usually translated "I will be," since the imperfect
tense in Hebrew denotes actions that are not yet completed (e.g. Exodus 3:12,
"Certainly I will be [ehyeh] with thee.") Asher is an
ambiguous pronoun which can mean, depending on context, "that", "who", "which",
or "where". Therefore, although Ehyeh asher ehyeh is generally rendered in English "I am that I am,"
better renderings might be "I will be what I will be" or "I will be who I will
be", or even "I will be because I will be." In these renderings, the phrase
becomes an open-ended gloss on God's promise in Exodus 3:12, with a meaning
similar to the Italian proverb "Que sera,
sera." Other renderings include: Leeser, “I WILL BE THAT I WILL BE”;
Rotherham, “I Will Become whatsoever I please.” Gr., E·go′ ei·mi ho on, “I am
The Being,” or, “I am The Existing One”; Lat., e′go sum qui sum, “I am Who I
am.”
(12)El
The word
El appears in other northwest Semitic
languages such as Phoenician and Aramaic. In Akkadian, ilu is the
ordinary word for god. It is also found in Old South
Arabian and in Amharic/Ethiopian, and, as in Hebrew, it is often
used as an element in proper names. In northwest Semitic texts it often appears
to be used of one single god, perhaps the head of the pantheon, sometimes
specifically said to be the creator.El (Hebrew: אל)
is used in both the singular and plural, both for other gods and for the God of
Israel. As a name of God, however, it is used chiefly in poetry and prophetic
discourse, rarely in prose, and then usually with some epithet attached, as "a
jealous God." Other examples of its use with some attribute or epithet are:
El ("Most High God"), El Shaddai ("God Almighty"), El
`Olam ("Everlasting God"), El Hai ("Living God"), El Ro'i
("God of Seeing"), El Elohe Israel ("God, the God of Israel"), El
Gibbor ("God of Strength"). In addition, names such as Gabriel ("Strength of God"),
Michael ("Who is like God?"),
Raphael ("God's medicine"), "Ariel" ("God's
lion"), and Daniel ("God is My Judge"/"God's Judge")
and Israel ("one who has struggled with God")
and Immanuel ("God is with us") use God's name
in a similar fashion.
(13) Elohim
A common name of
God in the Hebrew Bible is Elohim
(Hebrew: אלהים); as opposed to other names mentioned in this
article, this name also describes gods of other religions.Despite the
-im ending common to many plural nouns in Hebrew, the word
Elohim, when referring to God is grammatically singular, and
takes a singular verb in the Hebrew Bible. The word is identical to the usual
plural of el meaning gods or magistrates, and is cognate to the
'lhm found in Ugaritic, where it is used for the
pantheon of
Canaanite
Gods, the children of El and conventionally vocalized as
"Elohim" although the original Ugaritic vowels are unknown. When the Hebrew
Bible uses elohim not in reference to God, it is plural (for example,
Exodus 20:3). There are a few other such
uses in Hebrew, for example Behemoth. In
Modern
Hebrew, the singular word ba'alim
("owner") looks plural, but likewise takes a singular verb.Another popular explanation comes
from the interpretation of El to mean
"power"; Elohim is thus the plural construct "powers". Hebrew grammar
allows for this form to mean "He is the Power (singular) over powers (plural)",
just as the word Ba'alim means "owner" (see above). "He is lord (singular) even
over any of those things that he owns that are lordly (plural)."Other scholars
interpret the -im ending as an expression of majesty (pluralis majestatis) or excellence (pluralis excellentiae), expressing high dignity or greatness: compare with
the similar use of plurals of ba`al (master)
and adon (lord). For these reasons many
Trinitarians cite the apparent plurality
of elohim as evidence for the basic Trinitarian doctrine of the
Trinity. This was a traditional
position but there are some modern Christian theologians who consider this to be an
exegetical fallacy. Theologians who dispute this claim, cite the hypothesis that
plurals of majesty came about in more modern times. Richard
Toporoski, a classics scholar, asserts that plurals of
majesty first appeared in the reign of Diocletian (284-305
CE)1. Indeed, Gesenius states in his book
Hebrew Grammar ² the following: The Jewish grammarians call such
plurals … plur. virium or virtutum; later
grammarians call them plur.
excellentiae, magnitudinis,
or plur. maiestaticus. This last name may have been suggested by the
we used by kings when speaking of themselves (compare
1
Maccabees 10:19 and 11:31); and the plural used by God in
Genesis 1:26 and 11:7;
Isaiah 6:8 has been incorrectly explained
in this way). It is, however, either communicative
(including the attendant angels: so at all events in Isaiah 6:8 and
Genesis 3:22), or according to others, an indication of the fullness of power and might implied. It is best explained as a plural of
self-deliberation. The use of the plural as a form of respectful address
is quite foreign to Hebrew.The plural form ending in
-im can also be understood as denoting abstraction, as in
the Hebrew words chayyim ("life") or betulim
("virginity"). If understood this way, Elohim means
"divinity" or "deity". The word chayyim is
similarly syntactically singular when used as a name but syntactically plural
otherwise.The Hebrew form Eloah (אלוה,
which looks as though it might be a singular form of Elohim) is
comparatively rare, occurring only in poetry and late prose (in the
Book of
Job, 41 times). What is probably the same divine name is
found in Arabic (Ilah as
singular "a god", as opposed to Allah meaning
"The God" or "God") and in Aramaic (Elaha). This unusual singular form is used in six places
for heathen deities (examples: 2
Chronicles 32:15; Daniel 11:37, 38;). The normal
Elohim form is also used in the plural a few times, either for
gods or images (Exodus 9:1, 12:12, 20:3; and so forth) or
for one god (Exodus 32:1; Genesis 31:30, 32; and elsewhere). In the
great majority of cases both are used as names of the One God of
Israel.Eloah, Elohim, means
"He who is the object of fear or reverence", or "He with whom one who is afraid
takes refuge". Another theory is that it is derived from the Semitic root "uhl"
meaning "to be strong". Elohim then would mean "the all-powerful One", based on
the usage of the word "el" in certain verses to denote power or might (Genesis
31:29, Nehemiah 5:5).In many of the passages in which elohim [lower
case] occurs in the Bible it refers to non-Israelite deities, or in some
instances to powerful men or judges, and even angels (Exodus 21:6, Psalms
8:5).1R.
Toporoski, "What was the origin of the royal "we" and why is it no longer
used?", (The
Times, May 29, 2002. Ed. F1, p. 32)²Gesenius' Hebrew Grammar
(A. E. Cowley, ed., Oxford, 1976, p.398)
(14)Elyon
The name
`Elyon (Hebrew: עליון) occurs in combination with
El, YHWH or Elohim, and
also alone. It appears chiefly in poetic and later Biblical passages. The modern
Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most
High". El Elyon has been traditionally translated into English as 'God
Most High'. The Phoenicians used what appears to be a similar
name for God, Έλιον. It is cognate to the Arabic `Aliyy.
(15) Shaddai
Shaddai was a late
Bronze Age Amorite city on the banks of the
Euphrates river, in northern
Syria. The site of its ruin-mound is
called Tell eth-Thadyen: "Thadyen" being the modern Arabic rendering of the original West
Semitic "Shaddai". It has been conjectured
that El Shaddai was therefore the "god of Shaddai" and associated in
tradition with Abraham, and the inclusion of the Abraham
stories into the Hebrew
Bible may have brought the northern name with them (see
Documentary
hypothesis).In the vision of Balaam recorded in the
Book of
Numbers 24:4 and 16, the vision comes from Shaddai along with
El. In the fragmentary inscriptions at Deir
Alla, though Shaddai is not, or not fully
present, shaddayin
appear, less figurations of Shaddai. These
have been tentatively identified with the ŝedim of
Deuteronomy 34:17 and Psalm
106:37-38,who are Canaanite deities.According to Exodus 6:2, 3,
Shaddai is the name by which God was known to
Abraham, Isaac, and Jacob. The name Shaddai
(Hebrew: שַׁדַּי) is used as a name of God later in the
Book of
Job.In the Septuagint and other early translations
Shaddai was translated with words meaning "Almighty". The root
word "shadad" (שדד) means "to overpower" or "to destroy". This would give
Shaddai the meaning of "destroyer" as one of the aspects of
God. Thus it is essentially an epithet. Harriet Lutzky has presented
evidence that Shaddai was an attribute of a Semitic goddess, linking the
epithet with Hebrew šad "breast" as "the one of the Breast", as
Asherah at Ugarit is "the one of the Womb".Another
theory is that Shaddai is a derivation of a Semitic stem that appears in the
Akkadian shadû
("mountain") and shaddā`û or
shaddû`a ("mountain-dweller"), one of the names of
Amurru. This theory was popularized by
W. F.
Albright but was somewhat weakened when it was noticed that the
doubling of the medial d is first documented only in the
Neo-Assyrian period. However, the doubling in
Hebrew might possibly be secondary. In this theory God is seen as inhabiting a
mythical holy mountain, a concept not unknown in ancient West Asian mythology
(see El), and also evident in the
Syriac Christian writings of
Ephrem the
Syrian, who places Eden on an inaccessible mountaintop.An
alternative view proposed by Albright is that the name is connected to
shadayim which means "breasts" in Hebrew. It may thus be
connected to the notion of God’s fertility and blessings of the human race. In
several instances it is connected with fruitfulness: "May God Almighty [El
Shaddai] bless you and make you fruitful and increase your numbers…" (Gen.
28:3). "I am God Almighty [El Shaddai]: be fruitful and increase in number"
(Gen. 35:11). "By the Almighty [El Shaddai] who will bless you with blessings of
heaven above, blessings of the deep that lies beneath, blessings of the breasts
[shadayim] and of the womb [racham]" (Gen. 49:25).It is also given a Midrashic
interpretation as an acronym standing for "Guardian of the Doors of
Israel" (Hebrew: שׁוֹמֶר דְלָתוֹת יִשְׂרָאֶל). This acronym, which is commonly
found as carvings or writings upon the mezuzah (a vessel which houses a scroll of
parchment with Biblical text written on it) that is situated upon all the door
frames in a home or establishment.Still another view is that "El
Shaddai" is comprised of the Hebrew relative pronoun She (Shin plus
vowel segol), or, as in this case, as Sha (Shin plus
vowel patach followed by a dagesh, cf. A Beginner's Handbook to Biblical Hebrew,
John Marks and Virgil Roger, Nashville:Abingdon, 1978 "Relative Pronoun, p.60,
par.45) The noun containing the dagesh is the Hebrew word Dai meaning
"enough,sufficient, sufficiency" (cf. Ben Yehudah's Pocket
English-Hebrew/Hebrew-English,New York, NY:Pocket Books, Simon & Schuster
Inc.,1964,p.44). This is the same word used in the Passover Haggadah, Dayeinu, "It
would have been sufficient." The song entitled Dayeinu
celebrates the various miracles God performed while extricating the Hebrews from
Egyptian servitude. It is understood as such
by The Stone Edition of the Chumash (Torah) published by the Orthodox Jewish
publisher Art Scroll, editors Rabbi Nosson Scherman/Rabbi Meir Zlotowitz,
Brooklyn, New York: Mesorah Publications,Ltd. 2nd edition, 1994, cf. Exodus 6:3
commentary p.319. The Talmud explains it this way, but says that
"Shaddai" stands for "Mi she'Amar Dai L'olamo" - "He who said 'Enough' to His
world." When God was creating the world, He stopped the process at a certain
point, holding back creation from reaching its full completion, and thus the
name embodies God's power to stop creation.It is often paraphrased in English
translations as "Almighty" although this is an interpretive element. The name
then refers to the pre-Mosaic patriarchal understanding of deity as "God who is
sufficient." God is sufficient, that is, to supply all of one's needs, and
therefore by derivation "almighty". It may also be understood as an allusion to
the singularity of deity "El" as opposed to "Elohim" plural being sufficient or
enough for the early patriarchs of Judaism. To this was latter added the Mosaic
conception of YHWH as God who is sufficient in Himself,thatis,a self-determined
eternal Being qua Being,for whom limited descriptive names cannot apply. This
may have been the probable intent of "eyeh asher eyeh" which is by extension
applied to YHWH (a likely anagram for the three states of Being past, present
and future conjoined with the conjunctive letter vav), cf. Exodus
3:13-15.
(16)Shalom
Shalom
("Peace"; Hebrew: שלום)
The
Talmud says "the name of God is 'Peace'"
(Pereq ha-Shalom, Shab. 10b), (Judges 6:24); consequently, one is not
permitted to greet another with the word shalom in
unholy places such as a bathroom (Talmud, Shabbat, 10b).
The name Shlomo, "His peace" (from shalom,
Solomon, שלומו), refers to the God of
Peace. Shalom can also mean "hello" and
"goodbye."
(17) Shekhinah
Shekhinah (Hebrew: שכינה) is the presence or
manifestation of God which has descended to "dwell" among humanity. The term
never appears in the Hebrew Bible; later rabbis used the word when
speaking of God dwelling either in the Tabernacle or amongst the people of Israel.
The root of the word means "dwelling". Of the principal names of God, it is the
only one that is of the feminine gender in Hebrew grammar. Some believe that
this was the name of a female counterpart of God, but this is unlikely as the
name is always mentioned in conjunction an article (e.g.: "the Shekhina
descended and dwelt among them" or "He removed Himself and His Shekhina from
their midst"). This kind of usage does not occur in Semitic languages in
conjunction with proper names.The Arabic form of the word
"Sakina سكينة" is also mentioned in the
Quran.This mention is in the middle of the narrative of the choice of
Saul to be king and is mentioned as
descending with the ark of the
covenant here the word is used to mean "security" and is derived
from the root sa-ka-na which means dwell:And (further) their Prophet said to
them: "A Sign of his authority is that there shall come to you the Ark of the
Covenant, with (an assurance) therein of security from your Lord, and the relics
left by the family of Moses and the family of Aaron, carried by angels. In this
is a Symbol for you if ye indeed have faith."
(18)Yah
The name
Yah is composed of the first two letters of YHWH. It
appears often in names, such as Elijah. The Rastafarian Jah is derived from this, as well as
the expression Hallelujah.
(19)YHWH
Tzevaot/Sabaoth
The name
YHWH and the title Elohim
frequently occur with the word tzevaot or
sabaoth ("hosts" or "armies", Hebrew: צבאות) as YHWH Elohe Tzevaot ("YHWH God of Hosts"), Elohe Tzevaot
("God of Hosts"), Adonai YHWH
Tzevaot ("Lord YHWH of Hosts") or, most
frequently, YHWH Tzevaot ("YHWH of Hosts"). This name is traditionally
transliterated in Latin as Sabaoth, a form
that will be more familiar to many English readers, as it was used in the
King James
Version of the Bible. This compound divine name occurs
chiefly in the prophetic literature and does not appear at all in the
Pentateuch, Joshua or Judges. The original meaning of
tzevaot may be found in 1
Samuel 17:45, where it is interpreted as denoting "the God of
the armies of Israel". The word, apart from this special use, always means
armies or hosts of men, as, for example, in Exodus 6:26, 7:4, 12:41, while the
singular is used to designate the heavenly
host.The Latin spelling Sabaoth
combined with the large, golden vine motif over the door on the Herodian Temple
(built by the Idumean Herod the
Great) led to identification by Romans with the god
Sabazius.The name Sabaoth is also
associated with a demi-god in the gnostic Nag
Hammadi Text; he is the son of
Yaltabaoth.
(20)HaMakom
"The Place"
(Hebrew: המקום)
Used in the
traditional expression of condolence; המקום ינחם אתכם בתוך שאר אבלי ציון
HaMakom yenachem etchem betoch shs’ar
aveilei Tziyon V’Yerushalayim — "The
Place will comfort you (pl.) among the mourners of Zion and
Jerusalem."
(21) Seven Names of
God
In medieval times,
God was sometimes called The
Seven. Among the ancient Hebrews, the
seven names for the Deity over which the scribes had to
exercise particular care were:
- El
- Elohim
- Adonai
- Ehyeh-Asher-Ehyeh
- YHWH (i.e. Yahweh)
- Shaddai
- Zebaot
(22) Lesser used names of
God
- Adir — "Strong
One".
- Adon
Olam — "Master of the World".
- Aibishter —
"The Most High".
- Avinu
Malkeinu — "Our Father, our King".
- Boreh — "the
Creator".
- Ehiyeh
sh'Ehiyeh — "I Am That I Am": a modern
Hebrew version of "Ehyeh asher Ehyeh".
- Elohei Avraham,
Elohei Yitzchak ve Elohei Ya`aqov —
"God of Abraham, God of Isaac, God of Jacob".
- Elohei Sara,
Elohei Rivka, Elohei Leah ve Elohei Rakhel — "God of Sarah, God of Rebecca, God of Leah, God of
Rachel".
- El
ha-Gibbor — "God the hero" or "God the
strong one".
- Emet — "Truth".
- E'in
Sof — "endless, infinite", Kabbalistic
name of God.
- HaKadosh,
Baruch Hu — "The Holy One, Blessed be
He".
- Kadosh
Israel — "Holy One of Israel".
- Melech
HaMelachim — "The
King of
kings" or Melech Malchei HaMelachim "The King, King of
kings", to express superiority to the earthly rulers title.
- Makom or
HaMakom — literally "the place", meaning "The Omnipresent"; see
Tzimtzum.
- Magen
Avraham — "Shield of Abraham".
- Ribbono shel
`Olam — "Master of the World".
- Ro'eh
Yisra'el — "Shepherd of Israel".
- YHWH-Yireh
(Jehovah-jireh) — "The Lord will provide"
(Genesis
22:13-14).
- YHWH-Rapha —
"The Lord that healeth" (Exodus
15:26).
- YHWH-Niss"i
(Yahweh-Nissi) — "The Lord our Banner"
(Exodus
17:8-15).
- YHWH-Shalom —
"The Lord our Peace" (Judges
6:24).
- YHWH-Ra-ah —
"The Lord my Shepherd" (Psalm
23:1).
- YHWH-Tsidkenu —
"The Lord our Righteousness" (Jeremiah
23:6).
- YHWH-Shammah
(Jehovah-shammah) — "The Lord is present"
(Ezekiel
48:35).
- Tzur
Israel — "Rock of Israel".
(23) In
English
The words "God" and
"Lord" (used for the Hebrew Adonai) are often written by many Jews as "G-d" and
"L-rd" as a way of avoiding writing a name of God, so as to avoid the risk of
sinning by erasing or defacing His name. In Deuteronomy
12:3-4, the Torah exhorts one to destroy idolatry,
adding, "you shall not do such to the LORD your
God." From this verse it is understood that one should not erase the name of
God. The general rabbinic opinion is that this only applies
to the sacred Hebrew names of God — but not to the word "God" in English or any
other language. Even among Jews who consider it unnecessary, many nonetheless
write the name "God" in this way out of respect, and to avoid erasing God's name
even in a non-forbidden way.
(24)Kabbalistic
use
The system of
cosmology of the Kabbalah explains the significance of the
names. One of the most important names is that of the En Sof אין סוף ("Infinite"
or "Endless"), who is above the Sefirot.The forty-two-lettered name contains
the combined names אהיה יהוה אדוני הויה, that when spelled in letters it
contains 42 letters. The equivalent in value of
YHWH (spelled הא יוד הא וו = 45) is the forty-five-lettered
name.The seventy-two-lettered name is based from three verses
in Exodus (14:19-21) beginning with
"Vayyissa," "Vayyabo," "Vayyet," respectively. Each of the verses contains 72
letters, and when combined they form 72 names, known collectively as the
Shemhamphorasch.
The
kabbalistic book Sefer
Yetzirah explains that the creation of the world was achieved by
the manipulation of the sacred letters that form the names of
God.
(25) Laws of writing divine
names
According to Jewish
tradition, the sacredness of the divine names must be recognized by the
professional scribe who writes the Scriptures, or the chapters for the
tefillin and the mezuzah. Before transcribing any of the
divine names he prepares mentally to sanctify them. Once he begins a name he
does not stop until it is finished, and he must not be interrupted while writing
it, even to greet a king. If an error is made in writing it, it may not be
erased, but a line must be drawn round it to show that it is canceled, and the
whole page must be put in a genizah (burial place for scripture) and a
new page begun.
(26) The tradition of seven divine
names
According to Jewish
tradition, the number of divine names that require the scribe's special care is
seven: El, Elohim,
Adonai, YHWH,
Ehyeh-Asher-Ehyeh, Shaddai, and
Tzevaot.
However, Rabbi Jose
considered Tzevaot a common name (Soferim 4:1; Yer. R. H. 1:1; Ab. R. N.
34). Rabbi Ishmael held that even Elohim is
common (Sanh. 66a). All other names, such as "Merciful," "Gracious," and
"Faithful," merely represent attributes that are common also to human beings
(Sheb. 35a). The jewish mystcism of the kabbalah is pretty much eygptian magick
and the name YHWH is the storm god of a mountain near that area, the place where
a thunder cloud came upon the mountain where Moses was. Baal is name for Shiva
and YHWH pronounced literally translates into Babaji in Hindi, Babaji is an
immortal saint that lives in the Himilayas and throughout the exspanse of time
has lived in many other mountains and is also known as the Lightening standing
still because the way he came to Moses is how he has appeared to the people of
his choosing for eons.
(27)See
also
Alaha
Baal
Shem
Names given to the
divine
Names of God in the
Qur'an
Names of
God
Ten
Commandments
Jehovah
Yahweh
JHVH-1
Tetragrammaton
(28)British
folklore
A partial
coincidence with this list appears in a medieval verbal charm from British folk
medicine:
- † El † Elye †
Sabaoth
- † Adonay † Alpha †
Omega † Messias
- † Pastor † Agnus †
Fons
-
(29)참고사항
미국이나 유럽 사람들은 아버지마 할아버지 그리고 조상님들의 First
Name을 부를 수 있다. 우리나라의 풍습은 아이를 낳아 작명을 할 때도 부모님이나 조상님들의 이름을 이어 받을 수 없는 것이 문화요
관습인데, 서양사람들은 이름을 물려 받는 것이
큰 영광이라고 생각한다. 세례자요한도 그의 아버지 이름을 따라 즈가리야로 작명하려 하엿지만 이미 가브리에 대천사를 통하여 이름을 요한이라고
하여라 하신 하느님 말씀에 순명하여 요한이라고 이름을 지었다. 그러고 보면 우리나라의 작명 관습이 참 좋은 전통이라고 생각된다. 더구나,
우리나라에서는 부모님이나 조상님의 이름을 함부로 부르지 않고 누가 너의 부모님 이름이 무엇이냐고 하면 함자(銜字)로 부르고 기휘(忌諱)한
것처럼 선민된 민족 유대인들은 하느님의 이름을 부르는 것을 금기시 하였다. 유대인들은 메시아, 예수님이요 하느님을 인정하지 않아 하느님으로 부터 벌을 많이 받았지만, 아직도
하느님은 유대인을 버리지 않으셨다. 신약성경의 로마서에서 언급된 것처럼 하느님께서는 구원의 날에 이스라엘 사람들,
유태인을 먼저 구원하시고 이방인들을 그 다음으로 구원하실 것이다. 더우기 유대인들은 AD 70 년 성전 멸망 후 회당에서는 하느님 이름인 야훼를 일체 부르지 않았다.
성경을 읽다가 하느님을
지칭하는 "야훼 YahWeh" 글자가 나오면 ‘나의
주(Adonai)'로 바꾸어 읽었다.
이런 전통에 따라 기원전 3세기에 히브리어 구약성서를 희랍어로 번역한
70인역에서도 야훼 YahWeh를 아도나이로 읽었고 그런 까닭에 '나의 주(kyrios)’로 번역하였다. 종교개혁시대에 와서 1518년
성서에 모음을 병기(倂記)하기 시작했는데, 야훼 YahWeh 하느님의 정확한 모음을 알지 못해 ‘Adonai’(나의 주)로 대신 읽었고, 그
자음 'a(e), o. a’를 차용하여 Jehovah로 표기하는 잘못을 범하게된다. 누가 한번 복사를 하면 여기저기에서 복사가 되듯이 잘못
표기된 Jehovah 표기는 그후 여러 성경 번역본에 등장하게된다. 예를들면 킹 제임스 성경에 7번 번역되어 나온다. 심지어 교회
교부들도 하느님 명칭인, 야훼 YahWeh 글자를 ‘성사문자(聖四文字, Tetragrammaton)’라 하여 “말할 수 없는 이름, 말로
표현할 수 없는 하느님 이름이라 하여 ‘아도나이(Adonai)’의 모음 'a(e), o. a’를 차용하여 라틴어로 여호와(YeHoWaH)로 할
것을 제안하는 잘못을 저지르기도 하였다. 그 후 미국 표준번역 성서(1901)에서도 제호바 Jehovah로 잘못 표기 하였다. 우리말
초기성경(1911)과 개역성경(1938/56)도 중국어 성경의 “야화화(耶華和)”와 미국표준번역의 제호바
Jehovah를 베껴서 여호와로 번역하였다. 여건이 열악한 1911년이었으니까 그 당시 우리나라에 신학자가
있었던 것도 아니고 복음을 아는 사람이 극히 제한적이었으니까 오번역을 이해할만하다. 지금 미국 개신교에서도 거의 대부분 교회에서 더이상
제호바 Jehovah는 사용하지 않고 있다. 지금 미국 개신교 성경도 어느 구절을 보나 제호바 Jehovah를 표기하지 않고 대신 Lord로
번역하여 사용하고 있다. 19세기 이후로 구약성서의 여러 번역사례와 고대 근동지역의 고고학적 증거와
초대교회의 교부들의 저술에 표기된 하느님 호칭에 대한 증거들을 통해 볼 때 그리고 야훼 YahWeh 의 발음 문제를 규명한 사례들을 볼
때 원래의 고유발음이 야훼(Yahweh)라는 가설에 도달하였다. 유태인들의 백과사전을 보더라도
제호바
Jehovah
(우리나라에서는 여호와로 발음)는 잘못 번역된 것이라고 기술하고 있다. 동 가설이 여러 신학자들에게 광범위하게 보편적으로 수용되었다. 야훼
하느님 명칭이
예루살렘 성서(1966)에 의해 처음으로 채용되었고, 우리 나라에서도 , 1977년 공동번역 성경전서에서 공식적으로 개신교와 카톨릭이 함께
사용하게 되었다. 결론적으로 말하면 여호와는 성경의 성사문자(聖四文字,
Tetragrammaton )의 정확한 발음이 아닌 것이 확실하여 이구 동성으로 번역이 잘못되었다고 한다. 어법적으로도 야훼가 더 정확한
표현에 가깝기 때문이다. 다만, 하느님 이름이 거룩하여 함부로 부를 수 없기 때문에 이스라엘의 전통을 따라 뒤늦게나마 전 세계 모든
가톨릭에서도 야훼라는 하느님 이름을 표기하지 않기로 한 것은 참 다행이다.
(30) 기타사항: 한국인의 신관
신화와 제의(祭儀)는 종교를 표현하는 근원어이다. 신화에는 그
신화를 탄생시킨
민족이나 인간 집단의 근원적인 종교관·신관·가치관이 나타나
있다. 〈단군신화〉는 한민족의 발생을 설명하는
설화로서 한국인의 신관의 원형이 그 안에 담겨 있다. ' 사상'을 한국 종교사상과 신관의 기원으로 밝히려는 대표적 시론으로는 육당
최남선의 〈불함문화론 不咸文化論〉이 있다. 그에
따르면 ' ' 은 몽골어 'tengri'에서 유래한 것으로 '밝다', '환하다'를 뜻하며, 하늘·태양·신을 총괄하여
신앙대상을 표현하는 말이 되었다. 대부분의 학자들은 ' '이 ' '으로 음전(音轉)되어 발전되었다고 보는데, ' '의 종교현상학적 체험 내용은 큼·밝음·하나임·바름·오램·높음·온전함·김·으뜸·중심 등이며, 한자표기는
환(桓)·한(韓)·발(發)·대(大)·이(夷)·부리(夫里) 등이다. ' '은 위와 같은 다양하면서도 원융회통(圓融會通)하는 뜻을 내포하고 있는
복합적 총괄어이다. '(韓·桓)과 밝음(朴·光明·太陽)이라는 개념적·실물적 상징을
통해서 한국인은 하눌님이라는 최고신 개념을 갖게 되었는데,
여기서 유의할 점은
한국인의 하눌님 신앙이 고산숭배·광명숭배·태양숭배·하늘숭배의
제의 형태를 취하면서도 결코 높은 산, 천공(天空), 태양 그 자체를 신격화하는 자연신 숭배의 차원이 아니라는 점이다. 그것들은 지고신 하눌님의
현현 형태, 곧 '히에로파니'이며, 만물은 지고신 하눌님의 주권과 신성을 분화형태로 담지하고 있다. 이런 의미에서 한국인의 신관은 일원론적
다신신앙 형태를 취했다. 이 신관은 신 체험에서 요청되는 구체성과 우주적 보편성을 동시에 충족시킨 형태이다. 최치원의 〈난랑비서 鸞郞碑序〉에
나오는 "國有玄妙之道 日風流……實乃包念 三敎"(〈삼국사기 三國史記〉 신라본기, 권4, 진흥왕조)라는 표현에 근거해 학자들은 한국 종교의 원형이
'풍류도'라고 밝힌다. 풍류도는
유(儒)·불(佛)·선(仙) 3교를 능히 다 포함한다. 유동식의 연구에 의하면, 풍류도는 우리말의 불[夫累]의 표현으로서 광명을 뜻하고, 알타이어
'burkan'과 어원이 같으며, 한민족 고유의 하느님 신앙에서 유래한 것이다. 광명이세(光明理世)하는 혁거세를 불거안[弗矩內]이라고 한 것이
그 예이다. 한국인의 하눌님은 초월적·내재적인 신이며, 모든 현상계를 초월하는 지고신인 동시에 만유에 내재하는 범신이다. 그러므로 한국인은
무교적 민속신앙의 다양한 다신론 형태를 지니면서도 지고신인 하눌님 신앙을 배제하지 않는다. 이같은 한국인의 원초적 신관은 배타주의적 유일신론이
아니고 포용적 유일신론이며, 타계적 초월신론이 아니라 현세적 범신론이며, 성속분리의 이원론이 아니라 성속일여(聖俗一如)의 창조적 변혁신론이다.
한국인의 하눌님 신관이 지향하는 이상적 현실세계는, 〈단군신화〉라는 건국신화가 보여주는 바와 같이 하늘과 땅의 융합, 하느님과 인간의 융합,
자기부정의 통과제의를 통한 새로운 문명의 탄생, 성과 속의 혼융일체를 통한 하나로 어우러지는 대동세계의 실현이라고 말할 수
있다.
(31) 우리나라의 전통은 부모님 이름을 부르지 못하도록 관습화
시켰다. 예를들면, 김 기화라는 사람이 딸, 김남숙을 둔 경우, 기화 아버님 진지 잡수십시요. 라고 아버님 이름을 못부르게 되어있다.
단순히,아버님 진지 잡수십시요, 하면된다. 길을 가다가 모르는 사람이 자네 부친의 이름이 무엇인가 하고 물으면, 김기화 입니다, 라고 해서는
안된다. 함자(銜字)로 부르고 기휘(忌諱)하는 것이 우리 풍습이다.
하물며, 어떻게 하느님의 자녀인 우리들이 하느님 이름을 동네 애들 이름 부르듯이 어떻게 함부로 부를 수
있겠는가? |
Kepa(Sukho Mun)님의 인기글 |
![](https://img1.daumcdn.net/relay/cafe/original/?fname=http%3A%2F%2Fimage.chosun.com%2Fblog%2Fmain_0806%2Fbadm_0901%2Fw_gr_next.gif) | |
|
|
|
Kepa(Sukho Mun)님의 최신글 |
![](https://img1.daumcdn.net/relay/cafe/original/?fname=http%3A%2F%2Fimage.chosun.com%2Fblog%2Fmain_0806%2Fbadm_0901%2Fw_gr_next.gif) | |
|
| |
|
|
|
|
|
|
|
|
|
|