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[[File:Tetragram-munt.jpg|thumb]]
The term '''Tetragrammaton''' (from [[Greek language|Greek]] ''τετραγράμματον'', meaning "[a word] having four letters")<ref>It originates from ''tetra'' "four" + ''gramma'' (gen. ''grammatos'') "letter") {{cite web |url=http://www.etymonline.com/index.php?search=tetragrammaton |title=Online Etymology Dictionary}}</ref> refers to the [[Names of God in Judaism|name of the God of Israel]] '''YHWH''' ({{lang-he|יהוה}}) used in the [[Hebrew Bible]].


==Primary evidence: Occurrences in written texts==


===Hebrew Bible===
The Tetragrammaton occurs 6,828 times in the Hebrew text of both the [[Biblia Hebraica (Kittel)|Biblia Hebraica]] and [[Biblia Hebraica Stuttgartensia]].<ref name="insight"/> The only books it does not appear in are the [[Song of Songs]], [[Ecclesiastes]], and [[Book of Esther|Esther]]. It first appears in the Hebrew text in [[Book of Genesis|Genesis]] 2:4.<ref name="insight">{{cite book
|title=Insight on the Scriptures
|volume=vol. 2
|page=8
|publisher=Watchtower Bible and Tract Society of Pennsylvania
|chapter=Importance of the Name
|year=1988}}</ref><ref>{{cite book
|title=The Bible translator
|volume=vol. 56
|page=71
|publisher=United Bible Societies
|year=2005}}; {{cite book
|title=Nelson's expository dictionary of the Old Testament
|page=229
|publisher=Merrill Frederick Unger, William White
|year=1980}}</ref> The letters, properly read from right to left (in Biblical Hebrew), are:
:{| class="wikitable"
|-
! Hebrew !! Letter name !! Pronunciation
|- valign=top
| <span style="font-size:170%;">{{Script/Hebrew|'''י'''}}</span>
| [[Yodh]]
| "Y"
|- valign=top
| <span style="font-size:170%;">{{Script/Hebrew|'''ה'''}}</span>
| [[He (letter)|He]]
| "H"
|- valign=top
| <span style="font-size:170%;">{{Script/Hebrew|'''ו'''}}</span>
| [[vav (letter)|Waw]]
| "W", or placeholder for "O"/"U" vowel (see [[mater lectionis]])
|- valign=top
| <span style="font-size:170%;">{{Script/Hebrew|'''ה'''}}</span>
| [[He (letter)|He]]
| "H" (or often a [[silent letter]] at the end of a word)
|}

====Frequency of use in scripture====
According to the [[Brown-Driver-Briggs]] Lexicon, {{lang|he|יְהֹוָה}} (Qr {{lang|he|אֲדֹנָי}}) occurs 6,518 times, and {{lang|he|יֱהֹוִה}} (Qr {{lang|he|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 (Kittel)|Biblia Hebraica]]'' and ''[[Biblia Hebraica Stuttgartensia]]'' texts of the Hebrew Scriptures. This number in itself is quite remarkable considering the name compared with titles given to God, namely: [http://www.4yhwh.com/YHWH.htm God (2,605), Almighty (48), Lord (40), Maker (25), Creator (7), Father (7), Ancient of Days (3) and Grand Instructor (2).]

===[[Dead Sea scrolls]] Hebrew and Aramaic texts===
These scrolls are unvocalized.   Many of these scrolls write (only) the tetragrammaton in [[Paleo-Hebrew alphabet|paleo-Hebrew script]], showing that the Name was treated specially. See [http://www.lectio.unibe.ch/05_2/troyer_names_of_god.htm this link].

===Dead Sea scrolls Greek texts===
===Loss of the Tetragrammaton in the [[Septuagint]]===
[[Septuagint]] study does give some credence to the possibility that the Divine Name appeared in its original texts. Dr [[Sidney Jellicoe]] concluded that "[[Paul E. Kahle|Kahle]] is right in holding that LXX [''= Septuagint''] texts, written by Jews for Jews, retained the Divine Name in Hebrew Letters (palaeo-Hebrew or Aramaic) or in the Greek-letters imitative form ''ΠΙΠΙ'', and that its replacement by ''Κύριος'' was a Christian innovation."<ref>Sidney Jellicoe, ''Septuagint and Modern Study'' (Eisenbrauns, 1989, ISBN 0-931464-00-5) pp. 271, 272.</ref> Jellicoe draws together evidence from a great many scholars (B. J. Roberts, Baudissin, Kahle and C.H. Roberts) and various segments of the Septuagint to draw the conclusions that: a) the absence of "Adonai" from the text suggests that the insertion of the term "Kyrios" was a later practice, b) in the Septuagint "Kyrios", or in English "Lord", is used to substitute the Name YHWH, and c) the Tetragrammaton appeared in the original text, but Christian copyists removed it. There is therefore a strong possibility that the Sacred Name was once integrated within the Greek text, but eventually disappeared.

Meyer suggests as one possibility that "as modern Hebrew letters were introduced, the next step was to follow modern Jews and insert 'Kyrios', Lord. This would prove this innovation was of a late date."

Bible scholars and translators as [[Eusebius]] and [[Jerome]] (translator of the Latin Vulgate) used the [[Hexapla]]. Both attest to the importance of the sacred Name and that the most reliable manuscripts contained the Tetragrammaton in Hebrew letters.{{Citation needed|date=September 2008}}

Later translations into European languages which descended from the Septuagint tended to follow the Greek and use each language's word for "lord": Latin "Dominus", German "der Herr", English "the Lord", French "le Seigneur", etc.


These four letters are usually transliterated from Hebrew as IHVH in [[Latin language|Latin]], JHWH in [[German language|German]], [[French language|French]] and [[Dutch language|Dutch]], and JHVH/YHWH in English. This has been variously rendered as "[[Yahweh]]" or as "[[Jehovah]]", based on the [[Latin]] form of the term,<ref>In the Latin alphabet there was no distinct lettering to distinguish 'Y' ('I') from 'J', or 'W' from 'V'.</ref> while the Hebrew text does not clearly indicate the omitted vowels.

In English translations, it is often rendered in [[Small caps|capital and small capital letters]] as "the {{LORD}}", following [[Judaism|Jewish]] tradition which reads the word as "[[Adonai]]" ("Lord") out of respect for the [[names of god|name of God]] and the interpretation of the [[Ten commandments|commandment]] not to take the name of God in vain. The word "{{unicode|haŠem}}", 'the Name' is also used in Jewish contexts; in Samaritan, "{{unicode|Šemå}}" is the normal substitution.

===In the Kabbalah and Chassidut===
A parallel is often drawn between the four letters of the tetragrammaton and the [[Four Worlds]], whereas the '''<big>י</big>''' is associated with [[Atziluth]], the first '''<big>ה</big>''' with [[Beri'ah]], the '''<big>ו</big>''' with [[Yetzirah]], and final '''<big>ה</big>''' with [[Assiah]].

===Magical papyri===
The spellings of the tetragrammaton occur among the many combinations and permutations of names of powerful agents that occur in [[Jewish magical papyri]] found in Egypt.<ref>B. Alfrink, ''La prononciation 'Jehova' du tétragramme,'' O.T.S. V (1948) 43-62.</ref> One of these forms is the heptagram {{polytonic|ιαωουηε}}.<ref>K. Preisendanz, ''Papyri Graecae Magicae'', Leipzig-Berlin, I, 1928 and II, 1931.</ref> In the Jewish magical papyri, ''Iave'' and {{polytonic|Iαβα}} ''Yaba'' occurs frequently.<ref>Footnote #9 from page 312 of the 1911 E.B. reads: "See [[Deissmann]], ''Bibelstudien'', 13 sqq."</ref>

In a [[Ethiopic]] Christian list of magical names of Jesus,{{When|date=April 2011}} purporting to have been taught by him to his disciples, ''Yawe'' is found.<ref>Footnote #10 from Page 312 of the 1911 E.B. reads: "See Driver, ''Studia Biblica, I. 20." Encyclopædia Britannica, 11th edition (New York: Encyclopædia Britannica, Inc., 1910–11), vol. 15, pp. 312, in the article "JEHOVAH".</ref>

===Aramaic papyri===

The form ''Yahu'' or ''Yaho'' is attested not only in composition but also by itself in [[Hebrew and Aramaic papyri|Aramaic papyri]].
This is the form reflected as {{lang|grc|Ἰαω}} {{IPA-el|ˈʝa.o|}} in [[Greek magical papyri]].<ref>''Aramaic Papyri discovered at Assaan'', B 4,6,II; E 14; J 6; "This doubtless is the original of {{lang|grc|Ἰαω}} frequently found in Greek authors and in magical texts as the name of the God of the Jews." ([[EB 1911]])</ref> ({{IPA|[h]}} was not represented by a separate letter in Greek.)

In its earlier form this opinion rested chiefly on certain misinterpreted testimonies in [[Greek language|Greek]] authors about a god {{lang|grc|Ἰαω}}  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.<ref>Footnote #4 from Page 313 of the 1911 E.B. reads: "See a collection and critical estimate of this evidence by Zimmern, ''Die Keilinschriften und das Alte Testament'', 465 sqq."</ref>

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 BCE) is called Yaubi'di and Ilubi'di (compare Jehoiakim-Eliakim). Azriyau, also, in inscriptions of [[Tiglath-Pileser III]] (745-728 BCE), who was formerly supposed to be [[Uzziah of Judah]] and/or king of Sam'al, was king of an unknown city-state in northern [[Syria]], probably Hatarikka-Luhuti.<ref>J.D. Hawkins: ''Izrijau'', in ''Reallexikon der Assyriologie und Vorderasiatischen Archäologie'' vol. 5, p. 227. Berlin; New York: de Gruyter 1976–1980.</ref> Also, in [[Byblos]] have been found inscriptions telling about the kings named Yehimilk "YH the king" (XI-X BCE)<ref>[http://portal.unesco.org/ci/en/ev.php-URL_ID=16947&URL_DO=DO_TOPIC&URL_SECTION=201.html Inscription de Yehimilk, roi de Byblos (XI-X)], [[UNESCO]], "Memory of the World" program.</ref><ref>Nina Jidejian, Maurice Dunand, ''[http://books.google.com/books?id=qzuFAAAAIAAJ&dq=Yehimilk+Byblos&q=Yehimilk Byblos through the ages.]'', p. 69, Beirut: Dar el-Machreq Publ., 1968.</ref> and Yehawmilk "YHW the king" (V BCE).<ref>[http://www.louvre.fr/llv/oeuvres/detail_notice.jsp?CONTENT%3C%3Ecnt_id=10134198673225281&CURRENT_LLV_NOTICE%3C%3Ecnt_id=10134198673225281&FOLDER%3C%3Efolder_id=9852723696500787&baseIndex=0&bmLocale=en Yehawmilk stele], [[Louvre]] collection.</ref><ref>[http://history.studentreader.com/phoenician-cities-byblos Phoenician Cities: Byblos], Student Reader.</ref>

Deity named YW is mentioned in the [[Ugarit]]ic text as one of the many sons of [[El (deity)|El]]. KTU 1.1 IV 14 says:
: ''sm . bny . yw . ilt''
"The name of the son of god, YW".<ref>[http://www.theology.edu/ugarbib.htm Ugarit and the Bible], site of Quartz Hill School of Theology.</ref><ref name="markssmith">Smith, Mark S. (2001) ''The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts'' (Oxford: Oxford University Press, ISBN 0-19-516768-6).</ref> That this is a reference to Yahweh, however, has not been widely accepted among scholars, especially since yhwh is entirely absent in all other Ugaritic texts, that the longer form yhwh is likely earlier than the abbreviated yw, and since it is much more probable that the deity referred to in KTU 1.1 IV: 14 is the Ugaritic god Yammu.<ref>van der Toorn, ''Dictionary of Deities and Demons in the Bible," 911; Mark S. Smith, ''The Ugaritic Baal Cycle, Volume 1: Introduction with Text, Translation and Commentary of KTU 1.1-1.2 (VTSup 55; Leiden: Brill, 1994), 151-52; D. N. Freedman and Michael O'Connor, TDOT 5:510; Marvin H. Pope, ''Syrien: Die Mythologie der Ugariter und Phonizier," in Gotter und Mythen im vorderen Orient (vol. 1, part 1 of Worterbuch Der Mythologie; ed. H. W. Haussig; Suttgart: Ernst Klett Verlag, 1965), 291-92.</ref>

===Mesopotamian texts===
Despite the expectations of earlier years no direct evidence of the name "Yahweh", the tetragrammaton, in Canaanite texts has yet been found.<ref>Dictionary of deities and demons in the Bible DDD K. van der Toorn, Bob Becking, Pieter Willem van der Horst, 1999:960 "In no list of gods or offerings is the mysterious god *Ya ever mentioned; his cult at Ebla is a chimera. Yahweh was not known at Ugarit either; the singular name Yw (vocalisation unknown) in a damaged passage of the Baal Cycle (KTU 1.1 "</ref>

====19th century scholarship====
[[Friedrich Delitzsch]] (1902) brought into notice three tablets, of the age of the first dynasty of Babylon, in which he read the names of men called ''Ya-a'-ve-ilu, Ya-ve-ilu, and Ya-u-um-ilu'' (meaning "Yahweh is God"), and which he regarded as conclusive proof that Yahweh was known in Babylonia before 2000 BCE; 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 ([[Canaanite languages|Canaanites]], in the linguistic sense).<ref>Footnote #5 from Page 313 of the 1911 E.B. reads: "''Babel und Bibel'', 1902. The enormous, and for the most part ephemeral, literature provoked by Delitzsch's lecture cannot be cited here.</ref>

In 1910 the Encyclopædia Britannica stated that 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.<ref>Encyclopædia Britannica, 11th edition (New York: Encyclopædia Britannica, Inc., 1910–11), vol. 15, pp. 312, in the Article "JEHOVAH".</ref>

In 1903 [[Ernst Sellin]] excavated at [[Ta'annuk]] (the city [[Taanach]] of the [[Book of Joshua]]) a tablet attributed to the 14th century BCE, in which a man is mentioned whose name may be read Ahi-Yawi, equivalent to the Hebrew name [[Ahijah]].<ref>Footnote #6 from Page 313 of the 1911 E.B. reads: "''Denkschriften d. Wien. Akad''., L. iv. p. 115 seq. (1904)."</ref> If the reading be correct, this would suggest that Yahweh was worshipped in Central Palestine before the Israelite conquest.<ref name="Stanley S. Seidner 1987"/> {{Bibleref2|Genesis|14:17|HE}} describes a meeting between [[Melchizedek]] the king/priest of Salem and Abraham. Both these pre-conquest figures are described as worshipping the same "Most High God" later identified as Yahweh.

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.{{Citation needed|date=March 2011}}

Many attempts have been made to trace the [[Northwest Semitic]] Yahu back to Babylonia. Thus Delitzsch (1881) formerly derived the name from an [[Akkadian language|Akkadian]] god, I or [[Enki|Ia]]; or from the Semitic nominative ending, [[Yaw (god)|Yau]];<ref>Footnote #7 from Page 313 of the 1911 E.B. reads: "''Wo lag das Paradies?'' (1881), pp. 158–166."</ref>

====Modern scholarship====
This deity, Delitzsch's Yahu, has since disappeared from the pantheon of [[Assyriologist]]s. [[Jean Bottéro]] (2000) speculates that the West Semitic Yah/Ia, in fact is a version of the Babylonian God [[Ea (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 [[Mesopotamia]]n hegemony of [[Sargon of Akkad]].<ref>[[Jean Bottéro]] ''Antiqities assyro-babyloniennes (L'Epopee d'Ena)'' Annuaire EPHE (1977–78) 160.</ref>

==Etymology and meaning of YHWH==

It has most often been proposed that the name YHWH is a verb form derived from the Biblical Hebrew [[triconsonantal]] root היה (''h-y-y'') "to be", which has הוה (''h-w-y'') as a variant form, with a third person masculine ''y-'' prefix.<ref name="The New 1907">''The New [[Brown–Driver–Briggs]]-Gesenius Hebrew and English Lexicon With an Appendix Containing the Biblical Aramaic'' by Frances Brown, with the cooperation of S.R. Driver and Charles Briggs (1907), p. 217ff (entry יהוה listed under root הוה).</ref>  This would connect it to the passage in verse Exodus 3:14, where God gives his name as אֶהְיֶה אֲשֶׁר אֶהְיֶה (Ehyeh Asher Ehyeh), translated most basically as "[[I am that I am]]" (or "I will be that which I now am").  יהוה with the vocalization "Yahweh" could theoretically be a ''hif'il'' verb inflection of root HWH, with a meaning something like "he who causes to exist" or "who gives life" (the root idea of the word perhaps being "to breathe", and hence, "to live").<ref>{{cite web|url=http://www.jewishencyclopedia.com/view.jsp?artid=52&letter=N#164 |title=Names Of God |publisher=JewishEncyclopedia.com |date= |accessdate=2011-11-18}}</ref>  As a ''qal'' (basic stem) verb inflection, it could mean "he who is, who exists".<ref name="The New 1907"/>

==Pronunciation: the question of which vowels==
The authentic, historically correct pronunciation of the Tetragrammaton is not known, and the consensus view at various points in history has not been consistent.  The current scholarly consensus is that the vowel diacritic points attached to the written consonants YHWH in the Masoretic orthography of Biblical Hebrew were not intended to represent the vowels of such an authentic and historically correct pronunciation, but this was not always understood by Christian Hebrew scholars. {{listen|filename=He-YHWH.ogg |title=YHWH|description=The pronunciation as it is vowel pointed in the [[Masoretic Text]], certain scholars do not hold the pronunciation to be correct.|format=[[Ogg]]}}

===Theophoric names===
Yeho or "Y<sup>e</sup>hō-" is the prefix form of "YHWH" used in Hebrew [[theophoric name]]s; the suffix form Yahū" or "-Y<sup>e</sup>hū" is just as common. This has caused two opinions:

# In former times (at least from c.1650 CE), the prefix pronunciation "Y<sup>e</sup>hō-" was sometimes connected with the full pronunciation "Yehova" derived from combining the Masoretic vowel points for "Adonai" with the consonantal Tetragrammaton YHWH.
# Recently that, as "Yahweh" is likely an [[imperfective]] verb form, "Yahu" is its corresponding [[preterite]] or [[jussive]] short form: compare ''{{unicode|yiŝt<sup>a</sup>hawe<sup>h</sup>}}'' (imperfective), ''{{unicode|yiŝtáhû}}'' (preterit or jussive short form) = "do obeisance".<ref>{{cite web|url=http://members.fortunecity.com/yahuwthah/Resource-577/AnsonLetter.htm |title=AnsonLetter.htm |publisher=Members.fortunecity.com |date= |accessdate=2011-11-18}}</ref>

Those who argue for argument 1 above are the: [[George Wesley Buchanan]] in ''[[Biblical Archaeology Review]]''; [http://img.villagephotos.com/p/2003-7/264290/Smithspage953Reland190pixels.JPG Smith’s 1863 ''A Dictionary of the Bible'']; Section # 2.1 ''The Analytical Hebrew & Chaldee Lexicon'' (1848)<ref>The Analytical Hebrew & Chaldee Lexicon'' by [[Benjamin Davidson]] ISBN 0-913573-03-5.</ref> in its article '''{{lang|he|הוה}}'''.

Smith's 1863 ''A Dictionary of the Bible'' says that "Yahweh" is possible because shortening to "Yahw" would end up as "Yahu" or similar. [http://www.jewishencyclopedia.com/view.jsp?artid=52&letter=N&search=Theophoric%20Names The Jewish Encyclopedia of 1901–1906 in the Article:Names Of God] has a very similar discussion, and also gives the form Yo ({{Script/Hebrew|יוֹ}}) contracted from Yeho ({{Script/Hebrew|יְהוֹ}}). The Encyclopædia Britannica<ref>"Jehovhah." ''Encyclopædia Britannica'', 11th edition (New York: Encyclopædia Britannica, Inc., 1910–11, vol. 15, 312&nbsp;pp.</ref> also says that "Yeho-" or "Yo" can be explained from "Yahweh", and that the suffix "-yah" can be explained from "Yahweh" better than from "Yehovah".

Chapter 1 of [http://www.tetragrammaton.org/tetra1.html#chapter1 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 {{Bibleref2|Psalm|89:8}} and in the expression Hallelu-Yah (meaning "Praise Yah!" [[imperative mood|imp.]] [[plural|pl.]]).{{Bibleref2c|Ps.|104:35}} {{Bibleref2c-nb|Ps.|150:1,6}} The forms Yeho', Yo, Yah, and Ya'hu, found in the Hebrew spelling of the names of Yehoshaphat, Yoshaphat, Shefatyah, and others, could 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."

===Using consonants as semi-vowels (v/w)===
In [[Biblical Hebrew language|ancient Hebrew]], the [[Hebrew alphabet#Numerical value and pronunciation|letter {{Script/Hebrew|ו}}]], known to modern Hebrew speakers as ''vav'', [[Hebrew alphabet#Pronunciation of Ancient Hebrew|was]] a semivowel {{IPA|/w/}} (as in English, not as in German) rather than a {{IPA|/v/}}.<ref>(see any Hebrew grammar).</ref> The letter is referred to as ''[[Waw (letter)|waw]]'' in the academic world. Because the ancient pronunciation differs from the modern pronunciation, it is common today to represent {{lang|he|יהוה}} as YHWH rather than YHVH.

In unpointed Biblical Hebrew, most vowels are not written and the rest are written only ambiguously, as the vowel letters are also used 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 language|Egyptian]] records of the [[13th century BCE]] sheds no light on the original pronunciation.<ref>See pages 128 and 236 of the book "Who Were the Early Israelites?" by archeologist William G. Dever, William B. Eerdmans Publishing Co., Grand Rapids, Michigan, 2003.</ref> 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 (letter)|chi]]) was pronounced as 'k' + 'h' (as in modern [[Hindi]] "[[lakh]]") and could not be used to spell 'h' as in [[Modern Greek]] {{lang|el|Χάρρι}} = "Harry", for example.

===Yahweh or Jahweh===
The Latin pronunciation of the letter I/J as a consonant sound was {{IPAblink|j}}, the 'y' sound of the English word 'you'. This changed in descendent languages into various stronger consonants, including at one point in French {{IPAblink|dʒ}}, the 'j' sound of the word 'juice', and this was the sound the letter came to be used for in English. Thus the English pronunciation of the older form ''Jehovah'' has this 'j' sound, following the English pronunciation of its Latin spelling. In order to preserve the Latin (and approximate Hebrew) pronunciation of ''Jahweh'', however, the English spelling was changed to ''Yahweh''.

===Examining the vowel points of {{lang|he|יְהֹוָה}} and {{lang|he|אֲדֹנָי}}===

''Jehovah'' is favored by [[Protestantism|Protestant denominations]] as the English spelling of the personal name of God.

Most scholars believe "Jehovah" to be a late (ca. 1100 CE) hybrid form derived by combining the Latin letters ''JHVH'' with the vowels of ''Adonai'', but there is some evidence that it may already have been in use in [[Late Antiquity]] (5th century).


In the table below, ''Yehowah'' and ''Adonai'' are dissected
{| border="1" cellpadding="2" cellspacing="0"
!colspan="3"|Hebrew Word #3068<br>YEHOVAH<br>{{lang|he|יְהֹוָה}}
!colspan="3"|Hebrew Word #136<br>ADONAY<br>{{lang|he|אֲדֹנָי}}
|-
| {{hebrew|י}} ||Yod||Y|| {{hebrew|א}} ||Aleph||[[glottal stop]]
|-
| {{hebrew|ְ}} ||Simple Shewa||E|| {{hebrew|ֲ}} ||Hatef Patah||A
|-
| {{hebrew|ה}} ||Heh||H|| {{hebrew|ד}} ||Daleth||D
|-
| {{hebrew|ֹ}} ||Holem||O|| {{hebrew|ֹ}} ||Holem||O
|-
| {{hebrew|ו}} ||Waw||W|| {{hebrew|נ}} ||Nun||N
|-
| {{hebrew|ָ}} ||Kametz||A|| {{hebrew|ָ}} ||Kametz||A
|-
| {{hebrew|ה}} ||Heh||H|| {{hebrew|י}} ||Yod||Y
|}

Note in the table directly above that the "simple shewa" in ''Yehowah'' and the ''hatef patah'' in ''Adonai'' are not the same vowel. The same information is displayed in the table above and to the right where "''YHWH'' intended to be pronounced as ''Adonai''" and "''Adonai'', with its slightly different vowel points" are shown to have different vowel points.

===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 the Tetragrammaton, which according to later Jewish practices should not be pronounced, but read as "{{lang|he-Latn|Adonai}}" ("My Lord [plural of majesty]"), or, if the previous or next word already was "{{lang|he-Latn|Adonai}}", or "{{lang|he-Latn|Adoni}}" ("My Lord"), as "{{lang|he-Latn|Elohim}}" ("God"). This combination produces {{lang|he|יְהֹוָה}} and {{lang|he|יֱהֹוִה}} respectively, [[ghost word|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 {{Hebrew|יְהוָה}} (yehvah), with no pointing on the first H; this could be because the ''o'' diacritic point plays no useful role in distinguishing between ''Adonai'' and ''Elohim'' (and so is redundant), or could point to the Qere being '{{unicode|Sh<sup>e</sup>ma}}', which is [[Aramaic]] for "the Name".

===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. The [[Catholic Encyclopedia]] [1913, Vol. VIII, p.&nbsp;329] states: "Jehovah (Yahweh), the proper name of God in the Old Testament." Had they known about the Q're perpetuum, the term "Jehovah" may have never come into being.<ref>"Job – Introduction, [[Anchor Bible]], volume 15, page XIV and "Jehovah" Encyclopædia Britannica, 11th Edition, volume 15.</ref>  For more information, see the page [[Jehovah]]. Most scholars recognise Jehovah to be "grammatically impossible" ([[Jewish Encyclopedia]], Vol VII, p.&nbsp;8).

==={{Lang|he|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 {{lang|he|יְהֹוָה}} did not represent (and were never intended to represent) the  vowel sounds of the early authentic pronunciation of the Tetragrammaton. The Hebrew scholar [[Wilhelm Gesenius]] [1786–1842] had suggested that the Hebrew punctuation {{lang|he|יַהְוֶה}}, which is transliterated into English as "Yahweh", might more accurately represent the actual pronunciation of the Tetragrammaton than the Biblical Hebrew punctuation "{{lang|he|יְהֹוָה}}", from which the English name Jehovah has been derived.


His proposal to read YHWH as "{{Hebrew|יַהְוֶה}}" (see image to the right) was based in large part on various Greek transcriptions, such as [[iabe|ιαβε]], dating from the first centuries CE, but also on the forms of theophoric names. In his Hebrew Dictionary, Gesenius supports "Yahweh" (which would have been pronounced {{IPA|[jahwe]}}, with the final letter being silent) because of the Samaritan pronunciation {{polytonic|Ιαβε}} reported by [[Theodoret]], and that the [[theophoric name]] prefixes YHW {{IPA|[jeho]}} and YH {{IPA|[jo]}} can be explained from the form "Yahweh". Today many scholars accept Gesenius's proposal to read YHWH as {{Hebrew|יַהְוֶה}}. Gesenius' proposal gradually became accepted as the best scholarly reconstructed vocalized Hebrew spelling of the Tetragrammaton.

Delitzsch prefers "{{Hebrew|יַהֲוָה}}" ({{unicode|yah<sup>a</sup>vah}}) since he considered the [[shewa quiescens]] below {{lang|he|ה}} ungrammatical. In his 1863 "A Dictionary of the Bible", William Smith prefers the form "{{Hebrew|יַהֲוֶה}}" (yah<sup>a</sup>veh). Many other variations have been proposed.

===The Leningrad Codex of 1008–1010===
Vowel points were added to the Tetragrammaton by the [[Masoretes]], in the first millennium.

Six Hebrew spellings of the Tetragrammaton are found in the [[Leningrad Codex]] of 1008–1010, as shown below. The entries in the Close Transcription column are not intended to indicate how the name was intended to be pronounced by the Masoretes, but only how the word would be pronounced if read without ''[[Q're and Ketib|q're perpetuum]]''.

{| class="wikitable"
|-
! Chapter & Verse||Hebrew Spelling||Close transcription||Ref.||Explanation
|-
| <center>Genesis 3:14</center>||<center>{{lang|he|יְהֹוָה}}</center>||<center>{{unicode|Yǝhōwāh}}</center>||<center><ref>{{cite web|url=http://www.tanach.us/Tanach.xml#Gen3:14-3:14 |title=Unicode/XML Leningrad Codex |publisher=Tanach.us |date= |accessdate=2011-11-18}}</ref></center>||This is the most common set of vowels, which are essentially the vowels from Adonai (with the hataf patah reverting to its natural state as a shewa).
|-
| <center>Judges 16:28</center>||<center>{{lang|he|יְהוָה}}</center>||<center>{{unicode|Yǝhwāh}}</center>||<center><ref>{{cite web|url=http://www.tanach.us/Tanach.xml#Judges16:28 |title=Unicode/XML Leningrad Codex |publisher=Tanach.us |date= |accessdate=2011-11-18}}</ref></center>||This is the same as above, but with the dot over the holam/waw left out, because it is a little redundant.
|-
| <center>Judges 16:28</center>||<center>{{lang|he|יֱהֹוִה}}</center>||<center>{{unicode|Yĕhōwih}}</center>||<center><ref>{{cite web|url=http://www.tanach.us/Tanach.xml#Judg16:28-16:28 |title=Unicode/XML Leningrad Codex |publisher=Tanach.us |date= |accessdate=2011-11-18}}</ref></center>||When the Tetragrammaton is preceded by Adonai, it receives the vowels from the name Elohim instead.  The hataf segol does not revert to a shewa because doing so could lead to confusion with the vowels in Adonai.
|-
| <center>Genesis 15:2</center>||<center>{{lang|he|יֱהוִה}}</center>||<center>{{unicode|Yĕhwih}}</center>||<center><ref>{{cite web|url=http://www.tanach.us/Tanach.xml#Gen15:2-15:2 |title=Unicode/XML Leningrad Codex |publisher=Tanach.us |date= |accessdate=2011-11-18}}</ref></center>||Just as above, this uses the vowels from Elohim, but like the second version, the dot over the holam/waw is omitted as redundant.
|-
| <center>1 Kings 2:26</center>||<center>{{lang|he|יְהֹוִה}}</center>||<center>{{unicode|Yǝhōwih}}</center>||<center><ref>{{cite web|url=http://www.tanach.us/Tanach.xml#1%20Kings2:26-2:26 |title=Unicode/XML Leningrad Codex |publisher=Tanach.us |date= |accessdate=2011-11-18}}</ref></center>||Here, the dot over the holam/waw is present, but the hataf segol does get reverted to a shewa.
|-
| <center>Ezekiel 24:24</center>||<center>{{lang|he|יְהוִה}}</center>||<center>{{unicode|Yǝhwih}}</center>||<center><ref>{{cite web|url=http://www.tanach.us/Tanach.xml#Ezek24:24-24:24 |title=Unicode/XML Leningrad Codex |publisher=Tanach.us |date= |accessdate=2011-11-18}}</ref></center>||Here, the dot over the holam/waw is omitted, and the hataf segol gets reverted to a shewa.
|}
'''{{unicode|ĕ}}''' is [[hataf segol]]; '''{{unicode|ǝ}}''' is the pronounced form of plain [[shewa]].

The ''o'' diacritic dot over the letter waw is often omitted because it plays no useful role in distinguishing between the two intended pronunciations Adonai and Elohim  (which both happen to have an ''o'' vowel in the same position).

[[Gérard Gertoux]] wrote that in the Leningrad Codex, the [[Masoretes]] used 7 different vowel pointings [i.e., 7 different [[Q're]]'s] for YHWH. [Note that one of these different vowel pointings is not a true variant, but was the result of the addition of an inseparable preposition to YHWH]<ref>refer to the table on page 144 of Gérard Gertoux's book ''The Name of God Y.EH.OW.Ah which is pronounced as it is written I_EH_OU_AH''.</ref> A version of the BHS text, which is derived from the Leningrad Codex, is used to translate the Old Testament of almost all English Bibles other than the King James Bible. The Brown–Driver–Briggs Lexicon of 1905 shows only two different vowel pointings [ i.e. variants ] of YHWH are found in the Ben Chayyim Hebrew Text of 1525, which underlies the Old Testament of the King James Bible.<ref>{{cite web |url=http://img.villagephotos.com/p/2003-7/264290/bdbandstrong290.jpg |title=villagephotos.com}}</ref>

===The vocalizations of {{lang|he|יְהֹוָה}} and {{lang|he|אֲדֹנָי}} are not identical===
The [[schwa]] in YHWH (the vowel under the first letter, <big>{{Script/Hebrew|ְ}}</big>) and the [[niqqud|hataf patakh]] in 'DNY (the vowel under its first letter, <big>{{Script/Hebrew|ֲ}}</big>), appear different. One reason suggested{{Who|date=January 2009}} is that the spelling {{lang|he|יֲהֹוָה }} (with the hataf patakh) risks that a reader might start pronouncing "Yah", which is a form of the Name, thus completing the first half of the full Name.{{Citation needed|date=January 2009}} Alternatively, the vocalization can be attributed to [[Biblical Hebrew]] [[phonology]],<ref>Lambdin, Thomas O.: ''Introduction to Biblical Hebrew'', London: Charles Scribner's Sons, 1971.</ref> where the hataf patakh is grammatically identical to a schwa, always replacing every [[niqqud|schwa naḥ]] under a [[guttural|guttural letter]]. Since the first letter of {{lang|he|אֲדֹנָי}} is a guttural letter, while the first letter of {{lang|he|יְהֹוָה}} is not, the hataf patakh under the (guttural) [[aleph]] reverts to a regular schwa under the (non-guttural) [[yodh]].

===Josephus's description of vowels===
[[Josephus]] in ''[[Jewish Wars]]'', chapter V, verse 235, wrote "{{polytonic|τὰ ἱερὰ γράμματα*ταῦτα δ' ἐστὶ φωνήεντα τέσσαρα}}" ("''...[engraved with] the holy letters; and they are four [[vowel]]s''"), presumably because Hebrew [[yod (letter)|yod]] and [[waw (letter)|waw]], even if consonantal, would have to be transcribed into the Greek of the time as vowels.

===Conclusions===
Various people draw various conclusions from this Greek material.

[[William Smith (lexicographer)|William Smith]] writes in his 1863 [http://img.villagephotos.com/p/2003-7/264290/yahwehfromiabe660pixels.JPG "A Dictionary of the Bible"] about the different Hebrew forms supported by these Greek forms:

: ... The votes of others are divided between {{Hebrew|יַהְוֶה}} (yahveh) or {{Hebrew|יַהֲוֶה}} (yah<sup>a</sup>veh), supposed to be represented by the {{polytonic|Ιαβέ}} of Epiphanius mentioned above, and {{Hebrew|יַהְוָה}} (yahvah) or {{Hebrew|יַהֲוָה}} (yah<sup>a</sup>vah), which Fürst holds to be the Ιευώ of Porphyry, or the {{polytonic|Ιαού}} of Clemens Alexandrinus.

==Usage: the question of whether to say the name out loud==

===In Judaism===
====Usage of the name in Bible times====
{{Bibleref2|Exod.|3:15}} is used to support the use of the Name YHWH: "this is My name for ever, and this is My memorial unto all generations."<ref>{{cite web |url=http://www.mechon-mamre.org/p/pt/pt0203.htm#15 |title=15 And God said moreover unto Moses: 'Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations |publisher=mechon-mamre.org |accessdate=7 October 2010}}</ref> The word "forever" is "le'olam" which in biblical Hebrew means "always, continually".<ref>{{cite web |url=http://morfix.mako.co.il/default.aspx?q=לעולם |title=Morphix Dictionary}}</ref>

Many Scriptures do favour the use of the name. The biblical law does not prohibit the use of the name, but it warns against "misuse", "blaspheming" or in ordinary terms, "taking lightly" the name of YHWH. The Biblical texts suggest the people of the Bible—including the patriarchs—used the name of YHWH. A wealth of scriptures support this notion.<ref>{{cite web |url=http://www.biblegateway.com/passage/?search=Gen.%2012:8;%2013:18;%2021:33;%2022:14;%2026:%2026,%2028:21;%20Exodus%2020:7%20and%20Deuteronomy%205:11;&version=31; |title=Genesis 12:8; Genesis 13:18; Genesis 21:33; Genesis 22:14; Genesis 26:26; Genesis 28:21 (New International Version) |publisher=biblegateway.com |accessdate=7 October 2010}}</ref>

====Substitution of HaShem or Adonai====
Observant Jews write down but do not pronounce the Tetragrammaton, because it is considered too sacred to be used for common activities. Even ordinary prayer is considered too common for this use. The Tetragrammaton was pronounced by the high priest on [[Yom Kippur]] when [[Temple in Jerusalem|the temple]] was standing in Jerusalem. Since the destruction of [[Second Temple of Jerusalem]] in CE 70, the Tetragrammaton is no longer pronounced, and while Jewish [[kabbalistic]] tradition holds that the correct pronunciation is known to a select few people in each generation, it is not generally known what this pronunciation is. Instead, common Jewish use has been to substitute the name "{{lang|he-Latn|[[Adonai]]}}" ("My Lord") where the Tetragrammaton appears.

The [[Masoretes]] added vowel points ([[niqqud]]) and [[cantillation]] marks to the manuscripts to indicate vowel usage and for use in the ritual chanting of readings from the [[Bible]] in [[synagogue]] [[Jewish services|services]]. To {{lang|he|יהוה}} they added the vowels for "{{lang|he-Latn|[[Adonai]]}}" ("My Lord"), the word to use when the text was read.

Many Jews will not use "{{lang|he-Latn|Adonai}}" except when praying, and substitute other terms, e.g., {{unicode|haŠem}} ("The Name") or the [[nonsense word]] Ado-Shem, to avoid misuse of the divine name. In written English, "[[G-d]]" is a substitute used by some Jews.

Parts of the [[Talmud]], particularly those dealing with [[Yom Kippur]], seem to imply{{Citation needed|date=December 2009}} 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 Tetragrammaton is sometimes referred to as the name of Havayah—{{lang|he|הוי'ה}}, meaning "the Name of Being/Existence".

Translators often render YHWH as a word meaning "Lord", e.g., Greek {{polytonic|Κυριος}}, Latin ''{{lang|la|Dominus}}'', and following that, English "the {{LORD}}", Welsh ''{{lang|cy|Arglwydd}}'', etc. However, all of the above are inaccurate translations of the Tetragrammaton.{{Citation needed|date=December 2009}}

Because the name was no longer pronounced and its own vowels were not written, its pronunciation was forgotten. When later Christians groups, outside the major Christian Catholic denominations, unaware of the Jewish tradition, started to read the Hebrew Bible, they read {{lang|he|יְהֹוָה}} as written with YHWH's consonants with {{lang|he-Latn|Adonai}}'s vowels{{Citation needed|date=October 2010}}, 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.

[[Josephus]], who as a priest knew the pronunciation of the name, declares that religion forbids him to divulge it.{{Citation needed|date=May 2011}}


[[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."<ref>Footnote #3 from page 311 of the 1911 E.B. reads: "See Josephus, ''Ant''. ii. 12, 4; Philo, ''Vita Mosis'', iii. II (ii. 114, ed. Cohn and Wendland); ib. iii. 27 (ii. 206). The [[Palestinian people|Palestinian]] authorities more correctly interpreted Lev. xxiv. 15 seq., not of the mere utterance of the name, but of the use of the name of God in blaspheming God."</ref>

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 (paranormal)|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 attributive|expletive]], as reported in [[Leviticus]] 24:11 in the [[Bible]].

In the [[liturgy]] of the [[Temple]] the name was pronounced in the [[priest]]ly [[benediction]] (Num. vi. 27) after the regular daily sacrifice (in the [[synagogue]]s a substitute (probably Adonai) was used);<ref>Footnote #4 from page 311 of the 1911 E.B. reads: "''Siphre'', Num. f 39, 43; ''M. Sotak'', iii. 7; ''Sotah'', 38a. The tradition that the utterance of the name in the daily benedictions ceased with the death of Simeon the Just, two centuries or more before the Christian era, perhaps arose from a misunderstanding of Menahoth, 109b; in any case it cannot stand against the testimony of older and more authoritative texts.</ref> on the [[Yom Kippur|Day of Atonement]] the High Priest uttered the name ten times in his [[prayer]]s and benediction.

According to the [[Talmud]], 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.<ref>''[[Yoma]]'', 39b; ''[[Jerusalem Talmud|Jer.]] Yoma'',iii. 7; ''[[Kiddushin]]'', 71a."  ([[:wikisource:1911 Encyclopædia Britannica/Jehovah#cite note-3|cited after]] [[EB 1911]])</ref>

====In later Judaism====
After the destruction of the Temple (70 CE) the liturgical use of the name ceased, but the tradition was perpetuated in the schools of the [[rabbi]]s.<ref>Footnote #1 from page 312 of the 1911 E.B. reads:"R. Johannan (second half of the 3rd century), ''Kiddushin'', 71a."</ref> It was certainly known in [[Babylonia]] in the latter part of the 4th century.<ref>Footnote #2 from page 312 of the 1911 E.B. reads:"Kiddushin, ''l.c. = Pesahim'', 50a".</ref> Nor was the knowledge confined to these pious circles; the name continued to be employed by healers, [[exorcist]]s and magicians, and has been preserved in many places in magical papyri.{{Citation needed|date=April 2010}}

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!''<ref>Footnote #3 from page 312 of the 1911 E.B. reads: "''M. Sanhedrin'', x.I; Abba Saul, end of 2nd century."</ref>—suggests that this misuse of the name was not uncommon among Jews.{{Citation needed|date=September 2008}} Modern observant [[Jews]] no longer voice the name {{lang|he|יהוה}} aloud. It is believed to be [[Names of god in judaism#Pronouncing the tetragrammaton|too sacred to be uttered]] and is often referred to as the 'Ineffable', 'Unutterable' or 'Distinctive Name'.<ref>{{cite web |url=http://www.jewfaq.org/name.htm |title=Judaism 101 on the Name of God |publisher=jewfaq.org}}</ref><ref>For example, see {{cite book |author=Saul Weiss and Joseph Dov Soloveitchik |url=http://books.google.com/?id=rmmRRNYXb7kC&pg=PA9&dq=YKVK |page=9 |title=Insights of Rabbi Joseph B. Soloveitchik |isbn=9780742544697 |date=2005-02 }} and {{cite book |author=Minna Rozen |title=Jewish Identity and Society in the 17th century |page=67 |url=http://books.google.com/?id=Pt50fMlgKuMC&pg=PA67&dq=YKVK |isbn=9783161457708 |year=1992}}</ref>

====Among the Samaritans====
The [[Samaritan]]s, 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.<ref>''[[Jerusalem Talmud|Jer.]] [[Sanhedrin]]'', x.I; R. Mana, 4th century (cited after [[EB 1911]]).</ref> (Their priests have preserved a liturgical pronunciation "Yahwe" or "Yahwa" to the present day.)<ref>Montgomery, ''Journal of Biblical Literature'', xxv. (1906), 49-51 (cited after [[EB 1911]])</ref> However, the Aramaic "Shema" (שמא) remains the everyday (including liturgical) usage of the name, akin to השם (Hebrew "HaShem").
<ref name="Stanley S. Seidner 1987"/>

====In Modern Judaism====
The new [[Jewish Publication Society]] [[Tanakh]] 1985 follows the traditional convention of translating the Divine Name as "the LORD" (in all caps). The [[Artscroll]] [[Tanakh]] translates the Divine Name as "HaShem" (literally, "The Name").

When the Divine Name is read during prayer, "Adonai" ("My Lord") is substituted. However, when practicing a prayer or referring to one, Orthodox Jews will say either "HaShem" or "AdoShem" instead of "Adonai". When speaking to another person "HaShem" is used.<ref name="Stanley S. Seidner 1987">Stanley S. Seidner,"HaShem: Uses through the Ages." Unpublished paper, Rabbinical Society Seminar, Los Angeles, CA,1987.</ref>

===In Christianity===
====Early Greek and Latin forms====
The writings of the [[Church Fathers]] contain several references to forms of the Tetragrammaton in Greek or Latin. It should be noted that the Greek form of the divine name, "Iao", is the equivalent of the Hebrew trigrammaton YHW.<ref>Bezalel Porten, ''Archives from Elephantine: The life of an ancient Jewish military colony'', 1968, University of California Press, pp. 105, 106.</ref>

The oldest complete [[Septuagint]] ([[Greek language|Greek]] Old Testament) versions, from around the 2nd century CE, consistently use {{polytonic|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]], {{polytonic|Κυριος}} takes the place of the name of God. However, older fragments contain the name YHWH.<ref>The New International Dictionary of New Testament Theology Volume 2, p. 512.</ref> In the [[Papyrus Rylands 458|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.<ref>Paul Kahle, The Cairo Geniza (Oxford:Basil Blackwell,1959) p. 222.</ref>

Greek fragment of Leviticus (26:2-16) discovered in the Dead Sea scrolls (Qumran) has ιαω [iao].

Also historian [[John the Lydian|Lydus]] (6th century) wrote: ''"The Roman [[Marcus Terentius Varro|Varo]] [116-27 BCE] defining him [that is the Jewish God] says that he is called Iao in the Chaldean mysteries"'' (De Mensibus IV 53).

Van Cooten mentions that Iao is one of the "''specifically Jewish designations for God''" and "''the Aramaic papyri from the Jews at Elephantine show that 'Iao' is an original Jewish term''".<ref>Stern M., ''Greek and Latin Authors on Jews and Judaism'' (1974-84) 1:172; Schafer P., ''Judeophobia: Attitudes toward the Jews in the Ancient World'' (1997) 232; Cowley A., ''Aramaic Papyri of the 5th century'' (1923); Kraeling E.G., ''The Brooklyn Museum Aramaic Papyri: New Documents of the 5th century BCE from the Jewish Colony at Elephantine'' (1953)</ref><ref>Sufficient examination of the subject is available at Sean McDonough's ''YHWH at Patmos'' (1999), pp 116 to 122 and George van Kooten's ''The Revelation of the Name YHWH to Moses'' (2006), pp 114, 115, 126-136. It worths to mention a foundamental though aged source about the subject: Adolf Deissmann's ''[http://www.archive.org/details/biblestudiescont00deisrich Bible studies: Contributions chiefly from papyri and inscriptions to the history of the language, the literature, and the religion of Hellenistic Judaism and primitive Christianity]'' (1909), at chapter "Greek transcriptions of the Tetragrammaton".</ref>

====Patristic writings====
According to the [[Catholic Encyclopedia]] (1907) and B.D. Eerdmans:<ref>B.D. Eerdmans, The Name Jahu, O.T.S. V (1948) 1-29.</ref>
* [[Diodorus Siculus]] (1st century BCE) writes<ref>"Among the Jews Moses referred his laws to the god who is invoked as Iao (Gr. Ιαώ)." (Diodorus Siculus, ''Bibliotheca Historica'' I, 94:2)</ref> {{polytonic|Ἰαῶ}} (Iao);
* [[Irenaeus]] (d. c. 202) reports<ref>Irenaeus, "[[On the Detection and Overthrow of the So-Called Gnosis|Against Heresies]]"<!-- "Adv. Haer." -->, II, xxxv, 3, in P. G., VII, col. 840.</ref> that the Gnostics formed a compound {{polytonic|Ἰαωθ}} (Iaoth) with the last syllable of [[Sabaoth]]. He also reports<ref>Irenaeus, "[[On the Detection and Overthrow of the So-Called Gnosis|Against Heresies]]"<!-- "Adv. Haer." -->, I, iv, 1, in P.G., VII, col. 481.</ref> that the [[Gnosticism|Valentinian heretics]] use {{polytonic|Ἰαῶ}} (Iao);
* [[Clement of Alexandria]] (d. c. 215)<ref>Clement, "Stromata", V, 6, in P.G., IX, col. 60.</ref> writes {{polytonic|Ἰαοὺ}} (Iaou)—see also below;
* [[Origen of Alexandria]] (d. c. 254),<ref>Origen, "In Joh.", II, 1, in P.G., XIV, col. 105.</ref> Iao<!-- probably not Ἰαο -->;
* [[Porphyry (philosopher)|Porphyry]] (d. c. 305) according to [[Eusebius]] (d. 339),<ref>[[Eusebius]], ''[[Praeparatio Evangelica]]'' I, ix, in P.G., XXI, col. 72 A; and also ibid. X, ix, in P.G., XXI, col. 808 B.</ref> {{polytonic|Ἰευώ}} (Ieuo);
* [[Epiphanius of Salamis|Epiphanius]] (d. 404), who was born in Palestine and spent a considerable part of his life there, gives<ref>Epiphanius, ''[[Panarion]]'', I, iii, 40, in P.G., XLI, col. 685.</ref><!-- Ἰα --> Ia and Iabe (one codex Iaue);<!-- possibly Ἰαβέ -->
* (Pseudo-) [[Jerome]] (4th/5th century),<ref>"nomen Domini apud Hebraeos quatuor litterarum est, ''jod, he, vau, he'': quod proprie Dei vocabulum sonat: et legi potest JAHO, et Hebraei {{polytonic|ἄῤῥητον}}, id est, ineffabile opinatur." ("Breviarium in Psalmos. Psalm. viii.", in P.L., XXVI, col. 838 A). This work was traditionally attributed to [[Jerome]], but authenticity has been doubted or denied since modern times. But "now believed to be genuine and to be dated before CE 392" [[Zeitschrift für die Alttestamentliche Wissenschaft|ZATW]] (W. de Gruyter, 1936. page 266)</ref> ''(tetragrammaton) can be read Iaho'';
* [[Theodoret]] (d. c. 457) writes {{polytonic|Ἰάω}} (Iao);<ref>"the word Nethinim means in Hebrew 'gift of Iao', that is the God who is" (Theodoret, "Quaest. in I Paral.", cap. ix, in P. G., LXXX, col. 805 C)</ref> he also reports<ref>Theodoret, "Ex. quaest.", xv, in P. G., LXXX, col. 244 and "Haeret. Fab.", V, iii, in P. G., LXXXIII, col. 460.</ref> that the [[Samaritans]] say {{polytonic|Ἰαβέ}}<!-- Ἰαβέ? --> or {{polytonic|Ἰαβαί}} (both pronounced at that time /ja'vε/), while the Jews say {{polytonic|Ἀϊά}} (Aia).<ref>Footnote #8 from page 312 of the 1911 E.B. reads: "''{{polytonic|Aïα}}'' occurs also in the great magical papyrus of Paris, 1. 3020 (Wessely, Denkschrift. Wien. Akad., Phil. Hist. Kl., XXXVI. p. 120) and in the Leiden Papyrus, Xvii. 31."</ref> (The latter is probably not {{lang|he|יהוה}} but {{lang|he|אהיה}} Ehyeh = "I am " or "I will be", {{Bibleref2|Exod.|3:14}} which the Jews counted among the names of God.)
* [[James of Edessa]] (d. 708),<ref>cf. Lamy, "La science catholique", 1891, p. 196.</ref> Jehjeh;
* [[Jerome]] (d. 420)<ref>Jerome, "Ep. xxv ad Marcell.", in P. L., XXII, col. 429.</ref> speaks of certain ignorant Greek writers who transcribed the Hebrew Divine name {{lang|he|יהוה}} as {{Polytonic|ΠΙΠΙ}}.

=====Clement's Stromata=====
[[Clement of Alexandria]] writes in ''[[Stromata]]'' V, 6:34–35:

: {{polytonic|"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 '''Ἰαού''', ὃ μεθερμηνεύεται ὁ ὢν καὶ ὁ ἐσόμενος. Καὶ μὴν καὶ καθʼ Ἕλληνας θεὸς τὸ ὄνομα τετράδα περιέχει γραμμάτων."}} ([http://books.google.gr/books?id=RSsQAAAAYAAJ&pg=PA26&lpg=PA26&dq=%CF%84%CE%B5%CF%84%CF%81%CE%AC%CE%B3%CF%81%CE%B1%CE%BC%CE%BC%CE%BF%CE%BD+%CF%8C%CE%BD%CE%BF%CE%BC%CE%B1&source=bl&ots=O845wwgS_Z&sig=jTGtJJakU7eXefisaiAiQLbyiXI&hl=el&ei=FHQMS6L0Osee_gaIruSuBQ&sa=X&oi=book_result&ct=result&resnum=5&ved=0CBsQ6AEwBA#v=onepage&q=%CF%84%CE%B5%CF%84%CF%81%CE%AC%CE%B3%CF%81%CE%B1%CE%BC%CE%BC%CE%BF%CE%BD%20%CF%8C%CE%BD%CE%BF%CE%BC%CE%B1&f=false Reinhold Koltz] text)

The translation<ref>{{cite web
|url=http://www.ccel.org/ccel/schaff/anf02.vi.iv.v.vi.html
|title=ANF02. Fathers of the 2nd century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria, Chapter VI.—The Mystic Meaning of the Tabernacle and its Furniture.
|publisher=Christian Classics Ethereal Library
|accessdate=2010-09-27}}]</ref> 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 [i.e., θεὸς], among the Greeks contains four letters."<ref>{{cite book
|editor= The Rev. Alexander Roberts, D.D, and James Donaldson, LL.D.
|title= The Ante-Nicene Fathers, Vol. II: Fathers of the 2nd century |url=http://www.ccel.org/ccel/schaff/anf02.i.html
|accessdate= 2006–12–19
|edition=American reprint of the Edinburgh
|page=452
|chapter=VI. The Mystic Meaning of the Tabernacle and Its Furniture
|chapterurl=http://www.ccel.org/ccel/schaff/anf02.vi.iv.v.vi.html}}</ref>

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 {{polytonic|ἰαοὺ}}.<!--See also Migne's P.G., IX,col. 60.--> The critical edition by Otto Stählin (1905)<ref>"''[http://www.archive.org/details/clemensalexandr00berlgoog Clemens Alexandrinus Werke], eds. Stählin. O. and Fruechtel. L. (Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte, 15), 3. Auflage, Berlin, 1960.</ref> gives the forms

: "Ἰαουέ Didymus Taurinensis de pronunc. divini nominis quatuor literarum (Parmae 1799) p. 32ff, {{polytonic|ἰαοὺ}} L, {{polytonic|ἰὰ οὐαὶ}} Nic., {{polytonic|ἰὰ οὐὲ}} Mon. 9.82 Reg. 1888 Taurin. III 50 (bei Did.), {{polytonic|ἰαοῦε}} Coisl. Seg. 308 Reg. 1825."

and has {{polytonic|Ἰαουε}} in the running text. The Additions and Corrections page gives a reference to an author who rejects the change of {{polytonic|ἰαοὺ}} into {{polytonic|Ἰαουε}}.<ref>Richard Ganschinietz, "Iao" in ''Paulys Realencyclopädie der classischen Altertumswissenschaft'' 9.1:700.28.</ref>

Other editors give similar data. A ''{{lang|la|catena}}'' (Latin: chain) referred to by A. le Boulluec<ref>Clément d'Alexandrie. Stromate V. Tome I: Introduction, texte critique et index, par A. Le Boulluec, Traduction de † P. Voulet, S.J.; Tome II : Commentaire, bibliographie et index, par A. Le Boulluec, [[Sources Chrétiennes]] n° 278 et 279, Editions du Cerf, Paris 1981. (Tome I, pp. 80, 81).</ref> ("Coisl. 113 fol. 368v") and by [http://www.villagephotos.com/members/viewimage.asp?id_=14021882 Smith’s 1863 "A Dictionary of the Bible"] ("a catena to the [[Pentateuch]] in a MS. at [[Turin]]") is reported to have "{{polytonic|ια ουε}}".<!-- Smith's 1863 "A Dictionary of the Bible" [http://img.villagephotos.com/p/2003-7/264290/1863Smithsoniaou.JPG] -->

<!-- 1911 EB is redundant now—[http://img.villagephotos.com/p/2003-7/264290/IaouFootnote.jpg] -->
<!-- [http://members.fortunecity.com/yahuwthah/Resource-577/AnsonLetter.htm] -->

====Christian translations into Greek and Latin====
The [[Septuagint]] (Greek translation) and [[Vulgate]] (Latin translation) use the word "Lord" ({{lang|el|κύριος}}, ''kyrios'', and {{lang|la|dominus}}, respectively).

====Christian Bible translations into English====

* The [[Jerusalem Bible|New Jerusalem Bible]] (1966) uses "Yahweh" exclusively.
* The [[Bible In Basic English]] (1949/1964) uses "Yahweh" eight times, including {{Bibleref2|Exod.|6:2}}.
* The [[New English Bible]] (NT 1961, OT 1970) generally uses the word "L<small>ORD</small>" but uses "J<small>EHOVAH</small>" several times.<ref>[[Jehovah#Usage in English|Usage in English]]</ref> For examples of both forms, see Exodus Chapter 3 and footnote to verse 15.
* The [[Amplified Bible]] (1954/1987). At {{Bibleref2|Exod.|6:3}} the AB says "but by My name the Lord [Yahweh--the redemptive name of God] I did not make Myself known to them."
* [[The Living Bible]] (1971). "Jehovah" or "Lord".<ref>The Living Bible, "Jehovah" or "Lord" per text or footnotes. e.g. Genesis 7:16; 8:21; Exodus 3:15.</ref>
* The [[Young's Literal Translation]] (Version) – "Jehovah" since Genesis 2:4
* The [[Holman Christian Standard Bible]] (1999/2002) uses "Yahweh" over 50 times, including {{Bibleref2|Exod.|6:2}}.
* The [[World English Bible]] (WEB) [a Public Domain work with no copyright] uses "Yahweh" some 6837 times.
* The [[New Living Translation]] (1996/2004) uses "Yahweh" eight times{{Verify source|date=January 2010}}, including {{Bibleref2|Exod.|6:2}}. The Preface of the New Living Translation: Second Edition says that in a few cases they have used the name Yahweh (for example 3:15; 6:2–3).
* Rotherham's [[Emphasized Bible]] retains "Yahweh" throughout the Old Testament.
* The [[Anchor Bible]] retains "Yahweh" throughout the Old Testament.
* The [[King James Version]]. Rendered in seven instances as "Jehovah", i.e. four times as the name of God, {{Bibleref2|Exod.|6:3}}; [[Psalm 83]]:18; Isa 12:2; 26:4, and three times where it is included in Hebrew place-names e.g. "Jehovah-jireh" -Gen 22:14. (See also Ex 17:15; Judges 6:24)
** Note: Elsewhere in the KJV, "L<small>ORD</small>" is generally used. But in verses such as Gen 15:2; 28:13, Psalm 71:5, Amos 1:8, 9:5 etc. where this practice would result in ‘Lord L<small>ORD</small>’ (Hebrew: ''Adonay YHWH'') or ‘L<small>ORD</small> Lord’ (''YHWH Adonay'') the KJV translates the Hebrew text as ‘Lord G<small>OD</small>’ or ‘L<small>ORD</small> God’.
* The [[American Standard Version]] uses "Jehovah".
* The [[New World Translation of the Holy Scriptures|New World Translation]] uses Jehovah over 7,000 times in translations of both the Hebrew and Greek scriptures.

====Translations of the New Testament into Hebrew====
* [[Franz Delitzsch|Delitzsch's]] translation of the New Testament into Hebrew (1877) frequently uses the tetragrammaton, i.e. Hebrew ({{lang|he|יְהֹוָה}}), particularly in verses where the New Testament quotes or makes reference to Old Testament texts.

====Tetragrammaton in the New Testament====

Since the Tetragrammaton does not appear in the Greek manuscripts of the [[New Testament]], virtually all translations refrain from inserting it into the English. The vast majority of New Testament translations therefore render the Greek ''kyrios'' as "lord" and ''theos'' as "God". Nevertheless, the [[Sacred Scriptures Bethel Edition]] inserts the name ''Yahweh'' in the New Testament, while the [[New World Translation]] inserts the name ''Jehovah'' in the New Testament.

====Catholic Church====

In the [[Catholic Church]], the first edition of the official Vatican ''[[Nova Vulgata]] Bibliorum Sacrorum'', published in 1979, used the form ''Iahveh'' for rendering the Tetragrammaton.<ref>"Dixítque íterum Deus ad Móysen: «Hæc dices fíliis Israel: Iahveh (Qui est), Deus patrum vestrórum, Deus Abraham, Deus Isaac et Deus Iacob misit me ad vos; hoc nomen mihi est in ætérnum, et hoc memoriále meum in generatiónem et generatiónem." (Exodus 3:15).</ref> Later editions of this version replaced "Iahveh" with "Dominus", in keeping with a long-standing Catholic tradition of avoiding direct usage of the Ineffable Name.

On August 8, 2008, Bishop [[Arthur J. Serratelli]], chairman of the American bishops' "Committee on Divine Worship", announced a new directive from the [[Holy See|Vatican]] regarding the use of the name of ''God'' in the sacred liturgy. "Specifically, the word 'Yahweh' may no longer be 'used or pronounced' in songs and prayers during liturgical celebrations."<ref>{{cite web
|title = CNS STORY: No 'Yahweh' in songs, prayers at Catholic Masses, Vatican rules
|accessdate = 2009–07–29
|url = http://www.catholicnews.com/data/stories/cns/0804119.htm}}</ref> In fact, for most of the Church's 2,000-year history use of the name was prohibited in public worship, out of respect for the Divine Name, according to Catholic tradition. After [[Second Vatican Council]] (1962–65), some songs and hymns had begun to use the Tetragrammaton, which caused the Vatican to issue a clarification that the Divine Name was not to be used. Hymnals with these hymns have since inserted the word "Lord God" or other two-syllable alternatives in the place of the Tetragrammaton.

==See also==
* [[Jehovah]]
* [[Papyrus Fouad 266]]
* [[Psalm 83]]
* [[Tetragrammaton in the New Testament]]
* [[Yahweh]], [[Jah]] or ([[Names of God in Judaism#Yah|Yah]])

==References==
*{{cite book|last=van der Toorn|first=Karel|title=Dictionary of Deities and Demons in the Bible|publisher=E.J. Brill|location=New York|year=1995|isbn=0-80282-491-9}}

==Notes==
{{Reflist|2}}

==External links==
{{Commons-inline}}
*{{Cite EB1911|W1EC=1|wstitle=Tetragrammaton}}

[[Category:Yahweh]]
[[Category:Tetragrammaton| ]]
[[Category:Greek loanwords]]
[[Category:Judaic inscriptions]]
[[nl:JHWH]]