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Genesis 33:20, el elohe yisrael, "Mighty God of Israel", and Genesis 46:3, ha'el elohe abika, "El the God of thy father"), but usually with some epithet or attribute attached (e.g. In the Hebrew Bible, El ( אל, ʾel) appears very occasionally alone (e.g. Problems playing this file? See media help.Įl appears in Ugaritic, Phoenician and other 2nd and 1st millennium BC texts both as generic "god" and as the head of the divine pantheon. However, given the great preponderance of the anarthrous Kyrios solution for translating YHWH in the Septuagint and some disambiguation efforts by Christian-era copyists involving Kyrios (see especially scribal activity in Acts), Theos should probably not be considered historically as a serious early contender substitute for the divine Name. All surviving Christian-era manuscripts use Kyrios ( Κυριος, "Lord") or very occasionally Theos ( Θεος, "God") to translate the many thousand occurrences of the Name. The Septuagint may have originally used the Hebrew letters themselves amid its Greek text, but there is no scholarly consensus on this point. Similarly, the Vulgate used Dominus ("The Lord") and most English translations of the Bible write "the Lord" for YHWH and "the Lord God", "the Lord God" or "the Sovereign Lord" for Adonai YHWH instead of transcribing the name. As the Temple has not been rebuilt since its destruction in 70 AD, most modern Jews never pronounce YHWH but instead read Adonai ("My Lord") during prayer and while reading the Torah and as HaShem ("The Name") at other times. He then pronounces the name "just as it is written." As each blessing was made, the people in the courtyard were to prostrate themselves completely as they heard it spoken aloud. Rabbinical Judaism teaches that the name is forbidden to all except the High Priest, who should only speak it in the Holy of Holies of the Temple in Jerusalem on Yom Kippur. This agrees with the passage in Exodus where God names himself as " I Will Be What I Will Be" using the first-person singular imperfective aspect, open to interpretation as present tense ("I am what I am"), future ("I shall be what I shall be"), imperfect ("I used to be what I used to be"). It is thought to be an archaic third-person singular of the imperfective aspect of the verb "to be" (i.e., " is/was/will be"). The Tetragrammaton appears in Genesis and occurs 6,828 times in total in the Stuttgart edition of the Masoretic Text. The Masoretic Text adds to the Tetragrammaton the vowel points of Adonai or Elohim (depending on the context), indicating that these are the words to be pronounced in place of the Tetragrammaton (see Qere and Ketiv), as shown also by the subtle pronunciation changes when combined with a preposition or a conjunction. Vowel points began to be added to the Hebrew text only in the early medieval period. The Talmud relates, perhaps anecdotally, this began with the death of Simeon the Just. It had ceased to be spoken aloud by at least the 3rd century BC, during Second Temple Judaism. Mark Sameth argues that only a pseudo name was pronounced, the four letters YHWH being a cryptogram which the priests of ancient Israel read in reverse as huhi, "heshe", signifying a dual-gendered deity, as earlier theorized by Guillaume Postel (16th century) and Michelangelo Lanci (19th century). Nothing in the Torah explicitly prohibits speaking the name and the Book of Ruth shows it was being pronounced as late as the 5th century BC. In prayers it is replaced by the word Adonai ("The Lord"), and in discussion by HaShem ("The Name"). Modern Jewish culture judges it forbidden to pronounce this name. Hebrew script is an abjad, so that the letters in the name are normally consonants, usually expanded as Yahweh in English. The most common name of God in the Hebrew Bible is the Tetragrammaton, יהוה, that is usually transcribed as YHWH.
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The Tetragrammaton in the Ketef Hinnom silver scrolls with the Priestly Blessing from the Book of Numbers ( c. All other names, such as "Merciful", "Gracious" and "Faithful", merely represent attributes that are also common to human beings. Rabbi Jose considered "Tzevaot" a common name and Rabbi Ishmael that "Elohim" was. In addition, the name Jah-because it forms part of the Tetragrammaton-is similarly protected.
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The seven names of God that, once written, cannot be erased because of their holiness are the Tetragrammaton, El, Elohim, Eloah, Elohai, El Shaddai, and Tzevaot.