Jehovah

{{Short description|Vocalization of the divine name YHWH}} {{About|the word ''Jehovah''|the deity|God in Abrahamic religions|other uses}} {{pp|small=yes}} {{pp|small=yes}} [[File:1611 KJV Ex 6,1-3 IEHOVAH.jpg|thumb|"Jehovah" at Exodus 6:3 (1611 ''King James Version'')]] '''Jehovah''' ({{IPAc-en|dʒ|ɪ|ˈ|h|oʊ|v|ə}}) is a Latinization of the Hebrew {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} {{transliteration|hbo|Yəhōwā}}, one vocalization of the Tetragrammaton {{lang|hbo|{{Script/Hebrew|יהוה}}}} (YHWH), the proper name of the God of Israel in the Hebrew Bible{{\}}Old Testament.<ref name="Stahl 2021">{{cite book | first=Michael J. | last=Stahl | title=The "God of Israel" in History and Tradition | chapter=The 'God of Israel' and the Politics of Divinity in Ancient Israel | series=Vetus Testamentum: Supplements | volume=187 | pages=52–144 | year=2021 | publisher=Brill | location=Leiden | isbn=978-90-04-44772-1 | doi=10.1163/9789004447721_003 | s2cid=236752143 | chapter-url=https://books.google.com/books?id=drMlEAAAQBAJ&pg=PA52 }}</ref><ref>The Imperial Bible-Dictionary, Volume 1, p. 856. "Jehovah, on the other hand, the personality of the Supreme is more distinctly expressed. It is every where a proper name, denoting the personal God and him only; whereas Elohim partakes more of the character of a common noun, denoting usually, indeed, but not necessarily nor uniformly, the Supreme. Elohim may be grammatically defined by the article, or by having a suffix attached to it, or by being in construction with a following noun. The Hebrew may say the Elohim, the true God, in opposition to all false gods; but he never says the Jehovah, for Jehovah is the name of the true God only. He says again and again my God; but never my Jehovah, for when he says my God, he means Jehovah. He speaks of the God of Israel, but never of the Jehovah of Israel, for there is no other Jehovah. He speaks of the living God, but never of the living Jehovah, for he cannot conceive of Jehovah as other than living. It is obvious, therefore, that the name Elohim is the name of more general import, seeing that it admits of definition and limitation in these various ways; whereas Jehovah is the more specific and personal name, altogether incapable of limitation."</ref><ref name="TEOC">{{cite encyclopedia | editor1-first=Bromiley | editor1-last=Geoffrey William | editor1-link=Geoffrey William Bromiley | editor2-first=Erwin | editor2-last=Fahlbusch | editor2-link=Erwin Fahlbusch | editor3-first=Jan Milic | editor3-last=Lochman | editor3-link=Jan Milic Lochman | editor4-first=John | editor4-last=Mbiti | editor4-link=John Mbiti | editor5-first=Jaroslav | editor5-last=Pelikan | editor5-link=Jaroslav Pelikan | editor6-first=Lukas | editor6-last=Vischer | editor6-link=Lukas Vischer (theologian) | translator-first=Geoffrey William |translator-last=Bromiley | title=Yahweh | encyclopedia=The Encyclopedia of Christianity | volume=5 | pages=823–824 | year=2008 | publisher=Wm. B. Eerdmans | location=Leiden | isbn=9789-00-41-45962- | url=https://books.google.com/books?id=lZUBZlth2qgC}}</ref> The Tetragrammaton is considered one of the seven names of God in Judaism and a form of God's name in Christianity.<ref name="Parke-Taylor2006">{{cite book | first=G. H. | last=Parke-Taylor | title=Yahweh: The Divine Name in the Bible | year=2006 | publisher=Wilfrid Laurier University Press | location=Waterloo | isbn=978-0-88920-652-6 | page=4 | quote=The Old Testament contains various titles and surrogates for God, such as El Shaddai, El Elyon, Haqqadosh (The Holy One), and Adonai. In chapter three, consideration will be given to names ascribed to God in the patriarchal period. Gerhard von Rad reminds us that these names became secondary after the name YHWH had been known to Israel, for 'these rudimentary names which derive from old traditions, and from the oldest of them, never had the function of extending the name so as to stand alongside the name Jahweh to serve as fuller forms of address; rather, they were occasionally made use of in place of the name Jahweh.' In this respect YHWH stands in contrast to the principal deities of the Babylonians and the Egyptians. 'Jahweh had only one name; Marduk had fifty with which his praises as victor over Tiamat were sung in hymns. Similarly, the Egyptian god Re is the god with many names.'}}</ref><ref name="Pfatteicher1990">{{cite book | first=Philip H. | last=Pfatteicher | title=Commentary on the Lutheran Book of Worship: Lutheran Liturgy in Its Ecumenical Context | page=384 | year=1990 | publisher=Augsburg Fortress | isbn=978-0-8006-0392-2 | quote=The psalter in its Episcopal and Lutheran forms uses small capital letters to represent the tetragrammaton YHWH, the personal name of the deity: LORD; it uses 'Lord' as a translation of Adonai.}}</ref><ref name="Krasovec2010">{{cite book | first=Joze | last=Krasovec | title=The Transformation of Biblical Proper Names | page=57 | year=2010 | publisher=A&C Black | isbn=978-0-567-45224-5 |quote=In the Hebrew Bible, the specific personal name for the God of Israel is given using the four consonants, the 'Tetragrammaton', ''yhwh'', which appears 6007 times.}}</ref>

The consensus among scholars is that the historical vocalization of the Tetragrammaton at the time of the redaction of the Torah (6th century BCE) is most likely Yahweh. The historical vocalization was lost because in Second Temple Judaism, during the 3rd to 2nd centuries BCE, the pronunciation of the Tetragrammaton came to be avoided, being substituted with {{transliteration|hbo|Adonai}} ('my Lord'). The Hebrew vowel points of {{transliteration|hbo|Adonai}} were added to the Tetragrammaton by the Masoretes, and the resulting form was transliterated around the 12th century CE as ''Yehowah''.<ref name="Schaff">{{Cite web | first=Philip | last=Schaff | title=Schaff-Herzog Encyclopedia Vol. : 0494=470 – Christian Classics Ethereal Library | page=480 | url=https://www.ccel.org/ccel/schaff/encyc12/Page_470.html | website=Christian Classics Ethereal Library | access-date=2023-11-04}}</ref> The derived form ''Iehovah'' first appeared in the 16th century. The form ''Jehovah'' began to printed following a 17th-century development leading J to become a separate letter for printing the consonantal I.{{Efn|These were previously considered graphical variants of the same letter.}}

William Tyndale first introduced the vocalization ''Jehovah'' for the Tetragrammaton in his translation of Exodus 6:3, and it appears in some other early English translations including the Matthew Bible, the Great Bible, the Bishop's Bible, the Geneva Bible and the King James Version.<ref name="Driver">In the 7th paragraph of ''Introduction to the Old Testament of the New English Bible'', [http://www.bible-researcher.com/driver1.html Sir Godfrey Driver wrote], "The early translators generally substituted 'Lord' for [YHWH].{{nbsp}}[...] The Reformers preferred Jehovah, which first appeared as ''Iehouah'' in 1530 A.D., in Tyndale's translation of the Pentateuch (Exodus 6.3), from which it passed into other Protestant Bibles."</ref> The United States Conference of Catholic Bishops states that to pronounce the Tetragrammaton "it is necessary to introduce vowels that alter the written and spoken forms of the name (i.e. 'Yahweh' or 'Jehovah')."<ref name="USCCB2008">{{cite web | title=The Name of God in the Liturgy | url=http://www.usccb.org/prayer-and-worship/the-mass/frequently-asked-questions/the-name-of-god-in-the-liturgy.cfm | publisher=United States Conference of Catholic Bishops | year=2008}}</ref> ''Jehovah'' appears in the Old Testament of some widely used translations including the American Standard Version (1901) and Young's Literal Translation (1862, 1899); the New World Translation (1961, 2013) uses ''Jehovah'' in both the Old and New Testaments. ''Jehovah'' does not appear in most mainstream English translations, some of which use Yahweh but most continue to use "Lord" or "{{LORD}}" to represent the Tetragrammaton.{{r|ESVpreface|NRSVpreface}}

==Pronunciation== [[File:Sør-Fron church, IEHOVA.jpg|thumb|The name ''Iehova'' at a Lutheran church in Norway<ref>Source: [http://www.divinename.no/sorfron.htm The Divine Name in Norway] {{webarchive|url=https://web.archive.org/web/20070927020705/http://www.divinename.no/sorfron.htm |date=2007-09-27 }},</ref>]]

Most scholars believe the name ''Jehovah'' (also transliterated as ''Yehowah'')<ref name="Schaff-Herzog">[http://www.biblestudytools.com/encyclopedias/isbe/god-names-of.html GOD, NAMES OF] – 5. Yahweh (Yahweh) in ''New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. XII: Trench – Zwingli'' Retrieved 19 November 2014.</ref> to be a hybrid form derived by combining the Hebrew letters {{lang|hbo|יהוה}} ({{transliteration|hbo|YHWH}}, later rendered in the Latin alphabet as ''JHVH'') with the vowels of {{transliteration|hbo|Adonai}}. Some hold that there is evidence that a form of the Tetragrammaton similar to ''Jehovah'' may have been in use in Semitic and Greek phonetic texts and artifacts from Late Antiquity.<ref name="Kotansky">Roy Kotansky, Jeffrey Spier, "[https://www.academia.edu/877017/The_Horned_Hunter_on_a_Lost_Gnostic_Gem The 'Horned Hunter' on a Lost Gnostic Gem]", ''The Harvard Theological Review'', Vol. 88, No. 3 (July, 1995), p. 318. Quote: "Although most scholars believe "Jehovah" to be a late (c. 1100 CE) hybrid form derived by combining the Latin letters ''JHVH'' with the vowels of ''Adonai'' (the traditionally pronounced version of יהוה), many magical texts in Semitic and Greek establish an early pronunciation of the divine name as both ''Yehovah'' and ''Yahweh.''"</ref> Others say that it is the pronunciation ''Yahweh'' that is testified in both Christian and pagan texts of the early Christian era.{{r|Kotansky}}<ref>Jarl Fossum and Brian Glazer in their article ''Seth in the Magical Texts'' (''Zeitschrift für Papyrologie und Epigraphie'' 100 (1994), p. 86–92, reproduced here [https://www.scribd.com/doc/22876257/Seth-in-the-Magickal-Texts-by-Dr-Rudolf-Habelt] {{Webarchive|url=https://web.archive.org/web/20100119074113/http://www.scribd.com/doc/22876257/Seth-in-the-Magickal-Texts-by-Dr-Rudolf-Habelt|date=2010-01-19}}, give the name "Yahweh" as the source of a number of names found in pagan magical texts: Ἰάβας (p. 88), Iaō (described as "a Greek form of the name of the Biblical God, Yahweh", on p. 89), Iaba, Iaē, Iaēo, Iaō, Iaēō (p. 89). On page 92, they call "Iaō" "the divine name".</ref><ref>{{cite book|url=https://books.google.com/books?id=P9sYIRXZZ2MC&q=Eerdmans+Bible+dictionary|title=Eerdmans Dictionary of the Bible|isbn=9780802824004|last1=Freedman|first1=David Noel|last2=Myers|first2=Allen C.|last3=Beck|first3=Astrid B.|year=2000|publisher=Wm. B. Eerdmans }}</ref><ref name="Troyer">Kristin De Troyer [http://www.lectio.unibe.ch/05_2/PDF/troyer_names_of_god.pdf ''The Names of God, Their Pronunciation and Their Translation''], – lectio difficilior 2/2005. Quote: "IAO can be seen as a transliteration of YAHU, the three-letter form of the Name of God" (p. 6).</ref>

Some Karaite Jews,{{r|ngordon}} as proponents of the rendering ''Jehovah'', state that although the original pronunciation of {{lang|hbo|יהוה}} has been obscured by disuse of the spoken name according to oral Rabbinic law, well-established English transliterations of other Hebrew personal names are accepted in normal usage, such as Joshua, Jeremiah, Isaiah or Jesus, for which the original pronunciations may be unknown.<ref name="ngordon">{{Cite web | url=http://karaite-korner.org/yhwh_2.pdf | title=yhwh | date=Aug 19, 2011 | archive-url=https://web.archive.org/web/20110819065046/http://karaite-korner.org/yhwh_2.pdf | access-date=May 26, 2020 | archive-date=2011-08-19}}</ref><ref name="jehovahOT">Dennio, Francis B., "On the Use of the Word Jehovah in Translating the Old Testament", ''Journal of Biblical Literature 46'', (1927), pages 147–148. Dennio wrote: "''Jehovah misrepresents Yahweh no more than Jeremiah misrepresents Yirmeyahu.'' The settled connotations of Isaiah and Jeremiah forbid questioning their right. Usage has given them the connotation proper for designating the personalities with which these words represent. Much the same is true of Jehovah. It is not a barbarism. It has already many of the connotations needed for the proper name of the Covenant God of Israel. ''There is no word which can faintly compare with it. For centuries it has been gathering these connotations.'' No other word approaches this name in the fullness [''sic''] of associations required. ''The use of any other word falls far short of the proper ideas that it is a serious blemish in a translation''."</ref> They also point out that "the English form ''Jehovah'' is an Anglicized form of Y{{sup|e}}hovah,"{{r|ngordon}} and preserves the four Hebrew consonants "YHVH" (with the introduction of the "J" sound in English known as the voiced postalveolar affricate).{{r|ngordon}}<ref>{{cite web|url=http://www.lamblion.net/Articles/ScottJones/jehovah1.htm|title=יהוה Jehovah יהוה|first=Scott|last=Jones|archive-url=https://web.archive.org/web/20110804213448/http://www.lamblion.net/Articles/ScottJones/jehovah1.htm|archive-date=4 August 2011|url-status=dead}}</ref><ref>Carl D. Franklin – [http://www.cbcg.org/franklin/debunking1.pdf Debunking the Myths of Sacred Namers יהוה] – ''Christian Biblical Church of God'' – December 9, 1997 – Retrieved 25 August 2011.</ref> Some argue that ''Jehovah'' is preferable to ''Yahweh'', based on their conclusion that the Tetragrammaton was likely tri-syllabic originally, and that modern forms should therefore also have three syllables.<ref name="Buchanan2">George Wesley Buchanan, "How God's Name Was Pronounced," Biblical Archaeology Review 21.2 (March–April 1995), pp. 31–32.</ref>

In an article he wrote in the ''Journal of Biblical Literature'', Biblical scholar Francis B. Dennio said: "Jehovah misrepresents Yahweh no more than Jeremiah misrepresents Yirmeyahu. The settled connotations of Isaiah and Jeremiah forbid questioning their right." Dennio argued that the form ''Jehovah'' is not a barbarism, but is the best English form available, being that it has for centuries gathered the necessary connotations and associations for valid use in English.{{r|jehovahOT}}

According to a Jewish tradition developed during the 3rd to 2nd centuries BCE, the Tetragrammaton is written but not pronounced. When read, substitute terms replace the divine name where {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} ({{transliteration|hbo|Yəhōwā}}) appears in the text. It is widely assumed, as proposed by the 19th-century Hebrew scholar Wilhelm Gesenius, that the vowels of the substitutes of the name—{{transliteration|hbo|Adonai}} (Lord) and {{transliteration|hbo|Elohim}} (God)—were inserted by the Masoretes to indicate that these substitutes were to be used.{{efn|"{{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} Jehovah, pr[oper] name of the supreme God amongst the Hebrews. The later Hebrews, for some centuries before the time of Christ, either misled by a false interpretation of certain laws (Ex. 20:7; Lev. 24:11), or else following some old superstition, regarded this name as so very holy, that it might not even be pronounced (see Philo, Vit. Mosis t.iii. p.519, 529). Whenever, therefore, this ''nomen tetragrammaton'' occurred in the sacred text, they were accustomed to substitute for it {{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}}, and thus the vowels of the noun {{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}} are in the Masoretic text placed under the four letters {{lang|hbo|יהוה}}, but with this difference, that the initial Yod receives a simple and not a compound Sh'va {{lang|hbo|({{Script/Hebrew|יְהֹוָה}}}} [{{transliteration|hbo|Y'''ə'''hōvā}}], not ({{lang|hbo|{{Script/Hebrew|יֲהֹוָה}}}} [{{transliteration|hbo|Y'''ă'''hōvā}}]); prefixes, however, receive the same points as if they were followed by {{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}} [...] This custom was already in vogue in the days of the LXX. translators; and thus it is that they everywhere translated {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} by ὁ Κύριος ({{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}})."<ref>H. W. F. Gesenius, ''Gesenius's Hebrew-Chaldee Lexicon to the Old Testament'', (Grand Rapids, Michigan: Baker Book House, 1979 [1847])</ref>{{rp|337}}}} When {{lang|hbo|יהוה}} precedes or follows {{transliteration|hbo|Adonai}}, the Masoretes placed the vowel points of {{transliteration|hbo|Elohim}} into the Tetragrammaton, producing a different vocalization of the Tetragrammaton {{lang|hbo|{{Script/Hebrew|יֱהֹוִה}}}} ({{transliteration|hbo|Yĕhōvī}}), which was read as {{transliteration|hbo|Elohim}}.<ref>For example, {{bibleverse|Deuteronomy|3:24|HE}}, {{bibleverse|Deuteronomy|9:26|HE}} (second instance), {{bibleverse|Judges|16:28|HE}} (second instance), {{bibleverse|Genesis|15:2|HE}}</ref> Based on this reasoning, the form {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} ({{transliteration|hbo|Jehovah}}) has been characterized by some as a "hybrid form",{{r|Kotansky}}<ref>R. Laird Harris, "The Pronunciation of the Tetragram," in John H. Skilton (ed.), ''The Law and the Prophets: Old Testament Studies Prepared in Honor of Oswald Thompson Allis'' (Presbyterian and Reformed, 1974), p. 224.</ref> and even "a philological impossibility".<ref name="JewishEncycloName">{{cite web | title=NAMES OF GOD – JewishEncyclopedia.com | url=http://www.jewishencyclopedia.com/view.jsp?artid=52&letter=N#164}}</ref>

Early modern translators disregarded the practice of reading {{transliteration|hbo|Adonai}} (or its equivalents in Greek and Latin, {{lang|grc|Κύριος}} and {{lang|la|Dominus}}){{efn|The Latin Vulgate of St. Jerome renders the name as {{lang|la|Adonai}} at {{bibleverse|Exodus|6:3}} rather than as {{lang|la|Dominus}}.}} in place of the Tetragrammaton and instead combined the four Hebrew letters of the Tetragrammaton with the vowel points that, except in synagogue scrolls, accompanied them, resulting in the form ''Jehovah''.<ref name="EB1911">{{cite EB1911 | first=George Foot | last=Moore | wstitle=Jehovah | volume=15 | page=311 }}</ref> This form, which first took effect in works dated 1278 and 1303, was adopted in Tyndale's and some other Protestant translations of the Bible.<ref>In the 7th paragraph of [http://www.bible-researcher.com/driver1.html ''Introduction to the Old Testament of the New English Bible''], Sir Godfrey Driver wrote of the combination of the vowels of Adonai and Elohim with the consonants of the divine name, that it "did not become effective until Yehova or Jehova or Johova appeared in two Latin works dated in A.D. 1278 and A.D. 1303; the shortened Jova (declined like a Latin noun) came into use in the sixteenth century. The Reformers preferred Jehovah, which first appeared as ''Iehouah'' in 1530 A.D., in Tyndale's translation of the Pentateuch (Exodus 6.3), from which it passed into other Protestant Bibles."</ref> In the 1560 ''Geneva Bible'', the Tetragrammaton is translated as ''Jehovah'' six times, four as the proper name, and two as place-names.<ref>The Geneva Bible uses the form "Jehovah" in Exodus 6:3, Psalm 83:18, Jeremiah 16:21, Jeremiah 32:18, Genesis 22:14, and Exodus 17:15.</ref> In the 1611 ''King James Version'', ''Jehovah'' occurred seven times.<ref>At Genesis 22:14; Exodus 6:3; 17:15; Judges 6:24; Psalm 83:18, Isaiah 12:2; 26:4. ''Strong's Exhaustive Concordance of the Bible'' (Iowa Falls: Word, 1994), p. 722.</ref> In the 1885 ''English Revised Version'', the form ''Jehovah'' occurs twelve times. In the 1901 ''American Standard Version'' the form "Je-ho'vah" became the regular English rendering of the Hebrew {{lang|hbo|יהוה}}, all throughout, in preference to the previously dominant "the {{LORD}}", which is generally used in the King James Version.{{efn|According to the preface, this was because the translators felt that the "Jewish superstition, which regarded the Divine Name as too sacred to be uttered, ought no longer to dominate in the English or any other version of the Old Testament".}} It is also used in Christian hymns such as the 1771 hymn, "Guide Me, O Thou Great Jehovah".<ref>The original hymn, without "Jehovah", was composed in Welsh in 1745; the English translation, with "Jehovah", was composed in 1771 ([http://www.hymntime.com/tch/htm/g/u/i/guideme.htm Guide Me, O Thou Great Jehovah] {{Webarchive|url=https://web.archive.org/web/20120731072558/http://www.hymntime.com/tch/htm/g/u/i/guideme.htm |date=2012-07-31 }}).</ref>

===Development=== The most widespread theory is that the Hebrew term {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} has the vowel points of {{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}} ({{transliteration|hbo|adonai}}).<ref name="Jouon">Paul Joüon and T. Muraoka. A Grammar of Biblical Hebrew (Subsidia Biblica). Part One: Orthography and Phonetics. Rome: Editrice Pontificio Istituto Biblio, 1996. {{ISBN|978-8876535956}}. Quote from Section 16(f)(1) "The Qre is יְהֹוָה ''the Lord'', whilst the Ktiv is probably(1) יַהְוֶה (according to ancient witnesses)." "Note 1: In our translations, we have used ''Yahweh'', a form widely accepted by scholars, instead of the traditional ''Jehovah."''</ref> Using the vowels of {{transliteration|hbo|adonai}}, the composite {{transliteration|hbo|hataf patah}} ({{nbsp}}{{lang|hbo|{{Script/Hebrew|ֲ}}}}{{nbsp}}) under the guttural {{transliteration|he|alef}} ({{lang|hbo|{{Script/Hebrew|א}}}}) becomes a {{transliteration|he|sheva}} ({{nbsp}}{{lang|he|{{Script/Hebrew|ְ}}}}{{nbsp}}) under the {{transliteration|he|yod}} ({{lang|hbo|{{Script/Hebrew|י}}}}), the {{transliteration|he|holam}} ({{nbsp}}{{lang|he|{{Script/Hebrew|ֹ}}}}{{nbsp}}) is placed over the first {{transliteration|he|he}} ({{lang|hbo|{{Script/Hebrew|ה}}}}), and the {{transliteration|he|qamats}} ({{nbsp}}{{lang|he|{{Script/Hebrew|ָ}}}}{{nbsp}}) is placed under the {{transliteration|he|vav}} ({{lang|hbo|{{Script/Hebrew|ו}}}}), giving {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} ({{transliteration|hbo|Jehovah}}). When the two names, {{lang|hbo|{{Script/Hebrew|יהוה}}}} and {{lang|hbo|{{Script/Hebrew|אדני}}}}, occur together, the former is pointed with a {{transliteration|he|hataf segol}} ({{nbsp}}{{lang|he|{{Script/Hebrew|ֱ}}}}{{nbsp}}) under the {{transliteration|he|yod}} ({{lang|hbo|{{Script/Hebrew|י}}}}) and a {{transliteration|he|hiriq}} ({{nbsp}}{{lang|he|{{Script/Hebrew|ִ}}}}{{nbsp}}) under the second {{transliteration|he|he}} ({{lang|hbo|{{Script/Hebrew|ה}}}}), giving {{lang|hbo|{{Script/Hebrew|יֱהֹוִה}}}}, to indicate that it is to be read as {{transliteration|hbo|elohim}} in order to avoid {{transliteration|hbo|adonai}} being repeated.{{r|Jouon|JewishEncycloJehovah}}

Taking the spellings at face value may have been as a result of not knowing about the Q're perpetuum, resulting in the transliteration ''Yehowah'' and derived variants.{{r|Schaff}}<ref name="MPope">{{Cite book | first=Marvin H. | last=Pope | author-link=Marvin H. Pope | title=Job: A New Translation with Introduction and Commentary | series=The Anchor Bible | volume=15 | page=XIV | year=1968 | publisher=Doubleday & Company Inc. | location=New York | isbn=978-0385008945 | url=https://archive.org/details/job00pope/page/n17/mode/1up | url-access=limited}}</ref>{{r|EB1911}} Emil G. Hirsch was among the modern scholars that recognized "Jehovah" to be "grammatically impossible".{{r|JewishEncycloJehovah}} Scholar Marvin Pope describes the spelling "Jehovah" as "a morphological monstrosity with no claim to legitimacy except the several centuries of misguided usage."{{r|MPope}}

[[File:Sefer Yezira 1552 IEHOUAH.PNG|thumb|upright=1.8|A 1552 Latin translation of the Sefer Yetzirah, using the form '''Iehouah''' for the {{lang|la|"magnum Nomen tetragrammatum"}}]] {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} appears 6,518 times in the traditional Masoretic Text, in addition to 305 instances of {{lang|hbo|{{Script/Hebrew|יֱהֹוִה}}}} ({{transliteration|hbo|Jehovih}}). The pronunciation ''Jehovah'' is believed to have arisen through the introduction of vowels of the {{transliteration|hbo|qere}}—the marginal notation used by the Masoretes. In places where the consonants of the text to be read (the {{transliteration|hbo|qere}}) differed from the consonants of the written text (the {{transliteration|hbo|kethib}}), they wrote the {{transliteration|hbo|qere}} in the margin to indicate that the {{transliteration|hbo|kethib}} was read using the vowels of the {{transliteration|hbo|qere}}. For a few very frequent words the marginal note was omitted, referred to as ''q're perpetuum''.{{r|JewishEncycloName}} One of these frequent cases was God's name, which was not to be pronounced in fear of profaning the "ineffable name". Instead, wherever {{lang|hbo|{{Script/Hebrew|יהוה}}}} ({{transliteration|hbo|YHWH}}) appears in the {{transliteration|hbo|kethib}} of the biblical and liturgical books, it was to be read as {{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}} ({{transliteration|hbo|adonai}}, "My Lord [plural of majesty]"), or as {{lang|hbo|{{Script/Hebrew|אֱלֹהִים}}}} ({{transliteration|hbo|elohim}}, "God") if {{transliteration|hbo|adonai}} appears next to it.<ref>[https://books.google.com/books?id=LX0oAAAAYAAJ&dq=%28yehovih%29&pg=PA89 The Divine Name] – New Church Review, Volume 15, p. 89. Retrieved 22 August 2015.</ref> This combination produces {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} ({{transliteration|hbo|yehova}}) and {{lang|hbo|{{Script/Hebrew|יֱהֹוִה}}}} ({{transliteration|hbo|yehovi}}) respectively. {{lang|hbo|{{Script/Hebrew|יהוה}}}} is also written {{lang|hbo|{{Script/Hebrew|ה'}}}}, or even {{lang|hbo|{{Script/Hebrew|ד'}}}}, and read {{transliteration|hbo|ha-Shem}} ("the name").<ref name="JewishEncycloJehovah">{{cite encyclopedia|url=http://www.jewishencyclopedia.com/view.jsp?letter=J&artid=206|title=JEHOVAH |encyclopedia=Jewish Encyclopedia}}</ref>

Scholars are not in total agreement as to why {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} does not have precisely the same vowel points as {{transliteration|hbo|adonai}}. The use of the composite {{transliteration|he|hataf segol}} ({{nbsp}}{{lang|he|{{Script/Hebrew|ֱ}}}}{{nbsp}}) in cases where the name is to be read {{transliteration|hbo|elohim}}, has led to the opinion that the composite {{transliteration|he|hataf patah}} ({{nbsp}}{{lang|he|{{Script/Hebrew|ֲ}}}}{{nbsp}}) ought to have been used to indicate the reading {{transliteration|hbo|adonai}}. It has been argued conversely that the disuse of the {{transliteration|he|patah}} is consistent with the Babylonian system, in which the composite is uncommon.{{r|JewishEncycloName}}

====Vowel points of {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} and {{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}}==== [[File:Tetragrammaton-related-Masoretic-vowel-points.png|thumb|The spelling of the Tetragrammaton and connected forms in the Hebrew Masoretic text of the Bible, with vowel points shown in red]]

The table below shows the vowel points of {{transliteration|hbo|Yehovah}} and {{transliteration|hbo|Adonai}}, indicating the simple {{transliteration|he|sheva}} in {{transliteration|hbo|Yehovah}} in contrast to the {{transliteration|he|hataf patah}} in {{transliteration|hbo|Adonai}}. As indicated to the right, the vowel points used when the Tetragrammaton is intended to be pronounced as {{transliteration|hbo|Adonai}} are slightly different to those used in {{transliteration|hbo|Adonai}} itself. {| class="wikitable" !colspan="3"|{{ubl|Hebrew (Strong's #3068)|YEHOVAH|{{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}}}} !colspan="3"|{{ubl|Hebrew (Strong's #136)|ADONAY|{{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}}}} |- | {{lang|hbo|{{Script/Hebrew|י}}}} ||{{transliteration|he|Yod}}||Y|| {{lang|hbo|{{Script/Hebrew|א}}}} ||{{transliteration|he|Aleph}}||glottal stop |- | {{lang|he|{{Script/Hebrew|ְ}}}} ||Simple {{transliteration|he|sheva}}||E|| {{lang|he|{{Script/Hebrew|ֲ}}}} ||{{transliteration|he|Hataf patah}}||A |- | {{lang|hbo|{{Script/Hebrew|ה}}}} ||{{transliteration|he|He}}||H|| {{lang|hbo|{{Script/Hebrew|ד}}}} ||{{transliteration|he|Dalet}}||D |- | {{lang|he|{{Script/Hebrew|ֹ}}}} ||{{transliteration|he|Holam}}||O|| {{lang|he|{{Script/Hebrew|ֹ}}}} ||{{transliteration|he|Holam}}||O |- | {{lang|hbo|{{Script/Hebrew|ו}}}} ||{{transliteration|he|Vav}}||V|| {{lang|hbo|{{Script/Hebrew|נ}}}} ||{{transliteration|he|Nun}}||N |- | {{lang|he|{{Script/Hebrew|ָ}}}} ||{{transliteration|he|Qamats}}||A|| {{lang|he|{{Script/Hebrew|ָ}}}} ||{{transliteration|he|Qamats}}||A |- | {{lang|hbo|{{Script/Hebrew|ה}}}} ||{{transliteration|he|He}}||H|| {{lang|hbo|{{Script/Hebrew|י}}}} ||{{transliteration|he|Yod}}||Y |}

The difference between the vowel points of {{transliteration|hbo|'ǎdônây}} and {{transliteration|hbo|YHWH}} is explained by the rules of Hebrew morphology and phonetics. {{transliteration|he|Sheva}} and {{transliteration|he|hataf-patah}} were allophones of the same phoneme used in different situations: {{transliteration|he|hataf-patah}} on glottal consonants including {{transliteration|he|aleph}} (such as the first letter in {{transliteration|hbo|Adonai}}), and simple {{transliteration|he|sheva}} on other consonants (such as the ''Y'' in {{transliteration|hbo|YHWH}}).{{r|JewishEncycloJehovah}}

===Introduction into English=== thumb|upright=1.4|The "peculiar, special, honorable and most blessed name of God" '''Iehoua''', an older English form of Jehovah (Roger Hutchinson, ''The image of God'', 1550) The earliest available Latin text to use a vocalization similar to ''Jehovah'' dates from the 13th century.<ref>''Pugio fidei'' by Raymund Martin, written in about 1270.</ref> The ''Brown-Driver-Briggs Lexicon'' suggested that the pronunciation ''Jehovah'' was unknown until 1520 when it was introduced by Galatinus, who defended its use.<ref>{{Cite book | first1=Francis | last1=Brown | first2=Edward | last2=Robinson | first3=Samuel Rolles | last3=Driver |first4=Charles Augustus | last4=Briggs | others=Kelly | title=A Hebrew and English lexicon of the Old Testament – with an appendix containing the biblical Aramaic | pages=218 | year=1906 | publisher=Clarendon Press | location=Oxford, England | url=http://archive.org/details/hebrewenglishlex00browuoft}}</ref>{{rp|218}}

In English it appeared in William Tyndale's translation of the Pentateuch ("The Five Books of Moses") published in 1530 in Germany, where Tyndale had studied since 1524, possibly in one or more of the universities at Wittenberg, Worms and Marburg, where Hebrew was taught.{{r|karpman|pp=113, 118, 119}}<ref>Note: Westcott, in his survey of the English Bible, wrote that Tyndale "felt by a happy instinct the potential affinity between Hebrew and English idioms, and enriched our language and thought for ever with the characteristics of the Semitic mind."</ref> The spelling used by Tyndale was "Iehouah"; at that time, "I" was not distinguished from J, and U was not distinguished from V.<ref>The first English-language book to make a clear distinction between ''I'' and ''J'' was published in 1634. ({{Cite book | first=Richard M. | last=Hogg | title=The Cambridge History of the English Language | page=39 | year=1992 | publisher=Cambridge University Press | location=Cambridge | isbn=0-521-26476-6 | url=https://books.google.com/books?id=CCvMbntWth8C}}). It was also only by the mid-1500s that ''V'' was used to represent the consonant and ''U'' the vowel sound, while capital ''U'' was not accepted as a distinct letter until many years later ({{Cite book | first=Laurent | last=Pflughaupt | title=Letter by Letter: An Alphabetical Miscellany | date=2007 | pages=123–124 | publisher=Princeton Architectural Press | isbn=978-1-56898-737-8 | url=https://books.google.com/books?id=63Qnbt2CMiMC&pg=PA124}}).</ref> The original 1611 printing of the Authorized King James Version used "IEHOVA". Tyndale wrote about the divine name: "IEHOUAH [Jehovah], is God's name; neither is any creature so called; and it is as much to say as, One that is of himself, and dependeth of nothing. Moreover, as oft as thou seest {{LORD}} in great letters (except there be any error in the printing), it is in Hebrew ''Iehouah'', Thou that art; or, He that is."<ref>William Tyndale, ''Doctrinal Treatises'', ed. Henry Walter (Cambridge, 1848)</ref>{{rp|408}} The name is also found in a 1651 edition of Ramón Martí's {{lang|la|Pugio fidei}}.<ref>{{cite Catholic Encyclopedia | first=Anthony John | last=Maas | wstitle=Jehovah | display=Jehovah (Yahweh) | volume=8}}</ref>

The name ''Jehovah'' (initially as ''Iehouah'') appeared in all early Protestant Bibles in English, except Coverdale's translation in 1535.{{r|Driver}} The Roman Catholic Douay–Rheims Bible used "the Lord", corresponding to the Latin Vulgate's use of {{lang|la|Dominus}} (Latin for {{transliteration|hbo|Adonai}}, "Lord") to represent the Tetragrammaton. The ''Authorized King James Version'', which used "{{Smallcaps|Jehovah}}" in a few places, most frequently gave "the {{LORD}}" as the equivalent of the Tetragrammaton. The form ''Iehouah'' appeared in John Rogers' ''Matthew Bible'' in 1537, the ''Great Bible'' of 1539, the ''Geneva Bible'' of 1560, ''Bishop's Bible'' of 1568 and the ''King James Version'' of 1611. More recently, ''Jehovah'' has been used in the ''Revised Version'' of 1885, the ''American Standard Version'' in 1901, and the ''New World Translation of the Holy Scriptures'' of Jehovah's Witnesses in 1961.

At Exodus 6:3–6,<ref>{{bibleverse|Exodus|6:3–6}}</ref> where the King James Version has ''Jehovah'', the ''Revised Standard Version'' (1952),<ref>{{Cite web | title=Exodus 6:3-11 – I appeared to Abraham, to Isaac and to Jacob as Go... | website=Bible Study Tools | url=https://www.biblestudytools.com/exodus/passage/?q=exodus+6:3-11 | access-date=2023-11-04}}</ref> the ''New American Standard Bible'' (1971), the ''New International Version'' (1978), the ''New King James Version'' (1982), the ''New Revised Standard Version'' (1989), the ''New Century Version'' (1991), and the ''Contemporary English Version'' (1995) give "{{LORD}}" or "Lord" as their rendering of the Tetragrammaton, while the Jerusalem Bible, (1966), ''New Jerusalem Bible'' (1985), the ''Amplified Bible'' (1987), the ''New Living Translation'' (1996, revised 2007), and the ''Holman Christian Standard Bible'' (2004), the Legacy Standard Bible, (2021), and the Lexham English Bible, (2011) use the form ''Yahweh''.

==Hebrew vowel points== Modern guides to Biblical Hebrew grammar, such as Duane A Garrett's ''A Modern Grammar for Classical Hebrew''<ref>{{Cite book | first=Duane A. | last=Garrett | title=A Modern Grammar for Classical Hebrew | page=13 | year=2002 | publisher=Broadman & Holman | isbn=0-8054-2159-9}}</ref> state that the Hebrew vowel points now found in printed Hebrew Bibles were invented in the second half of the first millennium AD, long after the texts were written. This is indicated in the authoritative ''Hebrew Grammar'' of Gesenius,<ref>Gesenius' Hebrew Grammar (1910 Kautzsch-Cowley edition), p. 38</ref><ref>Christo H. J. Van der Merwe, Jackie A. Naude and Jan H. Kroeze, A Biblical Reference Grammar (Sheffield, England: Sheffield Academic Press, 2002), and Gary D. Pratico and Miles V. Van Pelt, Basics of Biblical Hebrew Grammar (Grand Rapids, Michigan: Zondervan Publishing House, 2001).</ref> and ''Godwin's Cabalistic Encyclopedia'',<ref>{{Cite book | first=David | last=Godwin | title=Godwin's Cabalistic Encyclopedia: A Complete Guide to Cabalistic Magick | page=xviii | year=1994 | publisher=Llewellyn Worldwide | isbn=978-1-56718-324-5 | url=https://books.google.com/books?id=2eCrFWY01d0C&dq=diacritical+cabalistic+hermetic&pg=PR18}}</ref> and is acknowledged even by those who say that guides to Hebrew are perpetuating "scholarly myths".<ref>[http://www.deanburgonsociety.org/CriticalTexts/myths.htm Thomas M. Strouse, Scholarly Myths Perpetuated on Rejecting the Masoretic Text of the Old Testament.] {{Webarchive|url=https://web.archive.org/web/20211017213619/http://www.deanburgonsociety.org/CriticalTexts/myths.htm |date=2021-10-17 }} The writer mentions in particular Christo H. J. Van der Merwe, Jackie A. Naude and Jan H. Kroeze, A Biblical Reference Grammar (Sheffield, England: Sheffield Academic Press, 2002), and Gary D. Pratico and Miles V. Van Pelt, Basics of Biblical Hebrew Grammar (Grand Rapids, Michigan: Zondervan Publishing House, 2001).</ref>

"Jehovist" scholars, largely earlier than the 20th century, who believe {{IPAc-en|dʒ|ə|ˈ|h|oʊ|v|ə}} to be the original pronunciation of the divine name, argue that the Hebraic vowel-points and accents were known to writers of the scriptures in antiquity and that both Scripture and history argue in favor of their ''ab origine'' status to the Hebrew language. Some members of Karaite Judaism, such as Nehemia Gordon, hold this view.{{r|ngordon}} The antiquity of the vowel points and of the rendering ''Jehovah'' was defended by various scholars, including Michaelis,<ref name="scribd.com">{{Cite web |title=Awe 11 {{!}} PDF {{!}} Jehovah {{!}} Tetragrammaton |url=https://www.scribd.com/document/11539822/Awe-11 |access-date=2023-11-04 |website=Scribd |page=416 (Chapter 11) |language=en}}</ref> Drach,{{r|scribd.com}} Stier,{{r|scribd.com}} William Fulke (1583), Johannes Buxtorf,<ref>''Tiberias, sive Commentarius Masoreticus (1620; quarto edition, improved and enlarged by J. Buxtorf the younger, 1665)''</ref> his son Johannes Buxtorf II,<ref>''Tractatus de punctorum origine, antiquitate, et authoritate, oppositus Arcano puntationis revelato Ludovici Cappelli (1648)''</ref> and John Owen<ref>''Biblical Theology (Morgan, Pennsylvania: Soli Deo Gloria Publications, 1996 reprint of the 1661 edition), pp. 495–533.''</ref> (17th century); Peter Whitfield<ref name="andgodsaidlet.com">''[http://andgodsaidlet.com/Books/A%20Dissertation%20on%20the%20Hebrew%20Vowel-Points.%20Shewing%20that%20they%20are%20an%20Original%20and%20Essential%20Part%20of%20the%20Language.%20P.%20Whitfield%201748%20PDF.pdf A Dissertation on the Hebrew Vowel-Points (PDF 58.6 MB)] {{webarchive|url=https://web.archive.org/web/20120313062915/http://andgodsaidlet.com/Books/A%20Dissertation%20on%20the%20Hebrew%20Vowel-Points.%20Shewing%20that%20they%20are%20an%20Original%20and%20Essential%20Part%20of%20the%20Language.%20P.%20Whitfield%201748%20PDF.pdf |date=2012-03-13 }}'', (Liverpoole: Peter Whitfield, 1748)</ref><ref name="whitfield">''[https://docs.google.com/leaf?id=0B315fGUHb_mmNzRmNWJmZDItZWIxYi00ZWNlLWEyMDktNmJmYjJkMDNkN2M3&hl=en A Dissertation on the Hebrew Vowel-Points]'', (Liverpoole: Peter Whitfield, 1748)</ref> and John Gill (18th century),<ref name="johngill">{{Cite book | first=John | last=Gill | author-link=John Gill (theologian) | title=A collection of sermons and tracts ...: To which are Prefixed, Memoirs of the Life, Writing, and Character of the Author | chapter=A Dissertation Concerning the Antiquity of the Hebrew Language, Letters, Vowel-Points, and Accents | volume=3 | year=1778 | publisher=G. Keith | chapter-url=https://books.google.com/books?id=59wOAAAAIAAJ&pg=PA429}}</ref>{{rp|1767}} John Moncrieff<ref>''An Essay on the Antiquity and Utility of the Hebrew Vowel-Points (Glasgow: John Reid & Co., 1833)''.</ref> (19th century), Johann Friedrich von Meyer (1832)<ref>''Blätter für höhere Wahrheit'' vol. 11, 1832, pp. 305, 306.</ref> Thomas D. Ross has given an account of the controversy on this matter in England down to 1833.<ref>''[https://web.archive.org/web/20151010210236/http://46bza31pal0t21oxbq212zea.wpengine.netdna-cdn.com/wp-content/uploads/2013/01/VowelPointPaper.pdf The Battle Over The Hebrew Vowel Points, Examined Particularly As Waged in England]'', by Thomas D. Ross</ref> G. A. Riplinger,<ref>(''In Awe of Thy Word, G. A. Riplinger –'' Chapter 11, pp. 413–435)[https://www.scribd.com/doc/11539822/Awe-11 Online].</ref> John Hinton,<ref name="av1611.com">{{cite web|url=http://av1611.com/kjbp/ridiculous-kjv-bible-corrections/Yahweh-Jehova-YHVH.html |title=Who is Yahweh? – Ridiculous KJV Bible Corrections |publisher=Av1611.com |access-date=2013-03-26}}</ref> Thomas M. Strouse,<ref name="docs.google.com">{{Cite web|url=http://www.emmanuel-newington.org/seminary/resources/Whitfield.pdf|title=Whitfield PDF|date=May 28, 2006|archive-url=https://web.archive.org/web/20060528075336/http://www.emmanuel-newington.org/seminary/resources/Whitfield.pdf|access-date=May 26, 2020|archive-date=2006-05-28}}</ref> and A. Cairns<ref>{{cite book | last = Cairns | first = Alan | author-link = Alan Cairns (clergyman) | date = 2002 | title = Dictionary of Theological Terms: A Ready Reference of Over 800 Theological and Doctrinal Terms | edition = 3rd revised | publisher = Emerald House Group | page = 533-534 | isbn = 978-1-889893-72-3 }}</ref> are more recent defenders of the authenticity of the vowel points.

===Proponents of pre-Christian origin=== 18th-century theologian John Gill puts forward the arguments of 17th-century Johannes Buxtorf II and others in his writing, ''A Dissertation Concerning the Antiquity of the Hebrew Language, Letters, Vowel-Points and Accents''.{{r|johngill}} He argued for an extreme antiquity of their use,{{r|johngill|pp=499–560}} rejecting the idea that the vowel points were invented by the Masoretes. Gill presented writings, including passages of scripture, that he interpreted as supportive of his "Jehovist" viewpoint that the Old Testament must have included vowel-points and accents.{{r|johngill|pp=549–560}} He claimed that the use of Hebrew vowel points of {{Script/Hebrew|יְהֹוָה}}, and therefore of the name ''Jehovah'' {{IPAc-en|j|ə|ˈ|h|oʊ|v|ə}}, is documented from before 200 BCE, and even back to Adam, citing Jewish tradition that Hebrew was the first language. He argued that throughout this history the Masoretes did not invent the vowel points and accents, but that they were delivered to Moses by God at Sinai, citing{{r|johngill|pp=538–542}} Karaite authorities<ref>''[https://www.scribd.com/doc/11539822/Awe-11 In Awe of Thy Word], G. A. Riplinger –'' Chapter 11, pp. 422–435.</ref>{{r|johngill|p=540}} Mordechai ben Nisan Kukizov (1699) and his associates, who stated that "all our wise men with one mouth affirm and profess that the whole law was pointed and accented, as it came out of the hands of Moses, the man of God."{{r|scribd.com}} The argument between Karaite and Rabbinic Judaism on whether it was lawful to pronounce the name represented by the Tetragrammaton{{r|johngill|pp=538–542}} is claimed to show that some copies have always been pointed (voweled){{r|av1611.com}} and that some copies were not pointed with the vowels because of "oral law", for control of interpretation by some Judeo sects, including non-pointed copies in synagogues.{{r|johngill|pp=548–560}} Gill claimed that the pronunciation {{IPAc-en|j|ə|ˈ|h|oʊ|v|ə}} can be traced back to early historical sources which indicate that vowel points and/or accents were used in their time.{{r|johngill|p=462}} Sources Gill claimed supported his view include: * The Book of Cosri and commentator Rabbi Judab Muscatus, which claim that the vowel points were taught to Adam by God.{{r|johngill|pp=461–462}} * Saadiah Gaon (927 CE){{r|johngill|p=501}} * Jerome (380 CE){{r|johngill|pp=512–516}} * Origen (250 CE){{r|johngill|p=522}} * The Zohar (120 CE){{r|johngill|p=531}} * Jesus Christ (31 CE), based on Gill's interpretation of Matthew 5:18{{r|johngill|pp=535–536}} * Hillel the Elder and Shammai division (30 BCE){{r|johngill|pp=536–537}} * Karaites (120 BCE){{r|johngill|pp=538–542}} * Demetrius Phalereus, librarian for Ptolemy II Philadelphus king of Egypt (277 BCE){{r|johngill|p=544}}

Gill quoted Elia Levita, who said, "There is no syllable without a point, and there is no word without an accent," as showing that the vowel points and the accents found in printed Hebrew Bibles have a dependence on each other, and so Gill attributed the same antiquity to the accents as to the vowel points.{{r|johngill|p=499}} Gill acknowledged that Levita, "first asserted the vowel points were invented by "the men of Tiberias", but made reference to his condition that "if anyone could convince him that his opinion was contrary to the book of Zohar, he should be content to have it rejected." Gill then alludes to the book of Zohar, stating that rabbis declared it older than the Masoretes, and that it attests to the vowel-points and accents.{{r|johngill|p=531}}

William Fulke, John Gill, John Owen, and others held that Jesus Christ referred to a Hebrew vowel point or accent at {{bibleverse||Matthew|5:18|KJV}}, indicated in the King James Version by the word ''tittle''.<ref>One of the definitions of "tittle" in the [http://www.merriam-webster.com/dictionary/tittle Merriam-Webster Dictionary] is "a point or small sign used as a diacritical mark in writing or printing".</ref><ref>{{Cite book | editor1-first=William H. | editor1-last=Gould | editor2-first=Charles W. | editor2-last=Quick | title=The Works of John Owen | chapter=Of the Integrity and Purity of the Hebrew and Greek Text of the Scripture; with Considerations on the Prolegomena and Appendix to the Late "Biblia Polyglotta" | volume=9 | page=110 | year=1865 | publisher=Leighton Publications | location=Philadelphia, Pennsylvania}}</ref><ref>For the meanings of the word {{lang|el|κεραία}} in the original texts of {{bibleverse||Matthew|5:18}} and {{bibleverse||Luke|16:17}} see [https://www.perseus.tufts.edu/hopper/morph?l=%CE%BA%CE%B5%CF%81%CE%B1%E1%BD%B7%CE%B1#lexicon Liddell and Scott] and for a more modern scholarly view of its meaning in that context see [http://ulrikp.dk/strongsgreek/goto.php?strongs=2762 Strong's Greek Dictionary.] {{Webarchive|url=https://web.archive.org/web/20110719134035/http://ulrikp.dk/strongsgreek/goto.php?strongs=2762 |date=2011-07-19}}</ref><ref>{{cite web | url=http://1828.mshaffer.com/d/search/word,tittle | title='Tittle' in Webster's 1828 Dictionary | publisher=1828.mshaffer.com | date=2009-10-16 | access-date=2024-05-05}}</ref>

The 1602 Spanish Bible (Reina-Valera/Cipriano de Valera) used the name ''Iehova'' and gave a lengthy defense of the pronunciation ''Jehovah'' in its preface.{{r|scribd.com}}

===Proponents of later origin=== Despite Jehovist claims that vowel signs are necessary for reading and understanding Hebrew, modern Hebrew (apart from young children's books, some formal poetry and Hebrew primers for new immigrants), is written without vowel points.<ref name="V&P">{{Cite web|url=https://www.jewishvirtuallibrary.org/the-hebrew-alphabet-aleph-bet|title=The Hebrew Alphabet (Aleph-Bet)|publisher=Jewish Virtual Library|access-date=May 26, 2020}}</ref> The Torah scrolls do not include vowel points, and ancient Hebrew was written without vowel signs.<ref>{{cite web|url=http://hebrewresources.com/viewpage.php?page_id=19|title=Torah and Laining (Cantillation)|date=2014-10-21|access-date=2009-09-04|archive-date=2009-04-22|archive-url=https://web.archive.org/web/20090422023341/http://hebrewresources.com/viewpage.php?page_id=19|url-status=dead}}</ref><ref>{{cite book|url=https://books.google.com/books?id=VxfnKGoo1dsC&q=only+consonants|title=Biblical Hebrew|isbn=9780802805980|last1=Kelley|first1=Page H.|date=1992-04-24|publisher=Wm. B. Eerdmans}}</ref>

The Dead Sea Scrolls, discovered in 1946 and dated from 400 BCE to 70 CE,<ref>{{Cite web|url=http://kukis.org/Doctrines/OTmanuscripts.pdf|title=Old Testament Manuscripts|access-date=May 26, 2020}}</ref> include texts from the Torah or Pentateuch and from other parts of the Hebrew Bible,<ref>{{Cite book |last=VanderKam |first=James C. |url=http://archive.org/details/deadseascrollsto00jame |title=The Dead Sea scrolls today |date=1994 |publisher=Wm. B. Eerdmans |others=Internet Archive |isbn=978-0-8028-0736-6 |location=Grand Rapids, Michigan |pages=30 |language=en-us}}</ref><ref>{{Cite web|url=http://www.accordancebible.com/about/articles/dssb.php|archive-url=https://web.archive.org/web/20080720141849/http://www.accordancebible.com/about/articles/dssb.php|url-status=dead|title=The Dead Sea Scrolls Biblical Manuscripts|archive-date=July 20, 2008|access-date=May 26, 2020}}</ref> and have provided documentary evidence that, in spite of claims to the contrary, the original Hebrew texts were written without vowel points.<ref>{{Cite web | title=The Dead Sea Scrolls: A Graphological Investigation | url=http://www.handwritingfoundation.org/deadsea.htm | url-status=dead | archive-url=https://web.archive.org/web/20090202125134/http://handwritingfoundation.org/deadsea.htm | archive-date=February 2, 2009 | access-date=May 26, 2020}}</ref><ref>{{cite web | title=SBL Publications | url=http://www.sbl-site.org/publications/article.aspx?articleId=675}}</ref> Menahem Mansoor's ''The Dead Sea Scrolls: A College Textbook and a Study Guide'' claims the vowel points found in printed Hebrew Bibles were devised in the 9th and 10th centuries.<ref>{{cite web | title=The Dead Sea Scrolls | url=https://books.google.com/books?id=exAVAAAAIAAJ&q=%22vowel+points%22+%22Dead+Sea+Scrolls%22&pg=PA75 | year=1964}}</ref>

Gill's view that the Hebrew vowel points were in use at the time of Ezra or even since the origin of the Hebrew language is stated in an early 19th-century study in opposition to "the opinion of most learned men in modern times", according to whom the vowel points had been "invented since the time of Christ".<ref>{{Cite journal | first=Godfrey | last=Higgins | title=On the Vowel Points of the Hebrew Language | journal=The Classical Journal | page=145 | date=June 1826 |url=https://books.google.com/books?id=vW0SAAAAIAAJ&dq=hebrew+vowel+points&pg=PA145}}</ref> The study presented the following considerations: * The argument that vowel points are necessary for learning to read Hebrew is refuted by the fact that the Samaritan text of the Bible is read without them and that several other Semitic languages, kindred to Hebrew, are written without any indications of the vowels. * The books used in synagogue worship have always been without vowel points, which, unlike the letters, have thus never been treated as sacred. * The Qere Kethib marginal notes give variant readings only of the letters, never of the points, an indication either that these were added later or that, if they already existed, they were seen as not so important. * The Kabbalists drew their mysteries only from the letters and completely disregarded the points, if there were any. * In several cases, ancient translations from the Hebrew Bible (Septuagint, Targum, Aquila of Sinope, Symmachus, Theodotion, Jerome) read the letters with vowels different from those indicated by the points, an indication that the texts from which they were translating were without points. The same holds for Origen's transliteration of the Hebrew text into Greek letters. Jerome expressly speaks of a word in Habakkuk 3:5,<ref>{{bibleverse|Habakkuk|3:5|HE}}</ref> which in the present Masoretic Text has three consonant letters and two vowel points, as being of three letters and no vowel whatever. * Neither the Jerusalem Talmud nor the Babylonian Talmud (in all their recounting of Rabbinical disputes about the meaning of words), nor Philo nor Josephus, nor any Christian writer for several centuries after Christ make any reference to vowel points.<ref>Higgins, pp. 146–149</ref><ref>{{Cite book |last=Calmet |first=Augustin |url=https://books.google.com/books?id=v1ga4m9vIhYC&pg=PA619 |title=Calmet's Dictionary of the Holy Bible |date=1832 |publisher=Crocker and Brewster |pages=618–619 |language=en}}</ref><ref>{{Cite web |title=B. Pick, The Vowel-Points Controversy in the XVI. and XVII. Centuries |url=http://www.vancepublications.com/cr/cr6ex.pdf |access-date=May 26, 2020}}</ref>

==Early modern arguments==

In the 16th and 17th centuries, various arguments were presented for and against the transcription of the form ''Jehovah''.

===Discourses rejecting ''Jehovah''=== {| border="1" cellpadding="5" style="text-align:left" |- !width=120|Author !width=200|Discourse !Comments |- |valign=top align=left|John Drusius (Johannes van den Driesche) (1550–1616) |valign=top align=left|{{lang|la|Tetragrammaton, sive de Nomine Die proprio, quod Tetragrammaton vocant}} (1604) |Drusius stated "Galatinus first led us to this mistake [...] I know [of] nobody who read [it] thus earlier").<ref name="georgefmoore">{{Cite journal | last1=Moore | first1=George F. | title=Notes on the Name <RLE>הוהי<PDF> | journal=The American Journal of Theology | volume=12 | issue=1 | pages=34–52 | year=1908 | doi=10.1086/478733 | url=https://www.jstor.org/stable/3154641 | jstor=3154641 | url-access=subscription }}</ref> An editor of Drusius in 1698, however, knows of an earlier reading in Porchetus de Salvaticis.{{Clarify|date=December 2009}}<ref>{{Cite journal | first=George F. | last=Moore | title=Notes on the Name הוהי | journal=The American Journal of Semitic Languages and Literatures | volume=28 | issue=1 | pages=56–62 | year=1911 | doi=10.1086/369679 | url=https://www.jstor.org/stable/528133 | jstor=528133 | s2cid=170242955 | url-access=subscription }}</ref> John Drusius wrote that neither {{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}} nor {{lang|hbo|{{Script/Hebrew|יֱהֹוִה}}}} accurately represented God's name. |- |valign=top align=left|Sixtinus Amama (1593–1659)<ref>{{cite web|url=http://members.lycos.nl/breukelm/Latijnsebijbelvertalingen16deeeuw.pdf|title=Build a Free Website with Web Hosting – Tripod|access-date=2007-05-05|archive-url=https://web.archive.org/web/20090930150428/http://members.lycos.nl/breukelm/Latijnsebijbelvertalingen16deeeuw.pdf|archive-date=2009-09-30|url-status=dead}}</ref> |valign=top align=left|{{lang|la|De nomine tetragrammato}} (1628){{r|georgefmoore}} |Sixtinus Amama was a Professor of Hebrew in the University of Franeker and a pupil of Drusius.{{r|georgefmoore}} |- |valign=top align=left|Louis Cappel (1585–1658) |valign=top align=left|{{lang|la|De nomine tetragrammato}} (1624) |Lewis Cappel reached the conclusion that Hebrew vowel points were not part of the original Hebrew language. This view was strongly contested by John Buxtorff the elder and his son. |- |valign=top align=left|James Altingius (1618–1679) |valign=top align=left|{{lang|la|Exercitatio grammatica de punctis ac pronunciatione tetragrammati}}<ref name="archive.org">{{cite web | url=https://archive.org/details/bibliothecabibl02ormegoog/page/n28 | title=Bibliotheca biblica; a select list of books on sacred literature; with notices biographical, critical, and bibliographical | year=1824 }}</ref> |James Altingius was a learned German divine.{{Clarify|date=December 2009}}{{r|archive.org}}| |}

===Discourses defending ''Jehovah''=== {| border="1" cellpadding="5" style="text-align:left" |- !width=120|Author !width=200|Discourse !Comments |- |valign=top align=left|Nicholas Fuller (1557–1626) |valign=top align=left|{{lang|la|Dissertatio de nomine}} {{lang|hbo|יהוה}} (before 1626) |valign=top align=left|Nicholas was a Hebraist and a theologian.<ref>{{Cite web | title=Nicholas Fuller : Oxford Biography Index entry | url=http://www.oxforddnb.com/index/101010234/ | url-status=dead | access-date=2007-07-01 | archive-date=2007-09-30 | archive-url=https://web.archive.org/web/20070930182848/http://www.oxforddnb.com/index/101010234/ }}</ref> |- |valign=top align=left|John Buxtorf (1564–1629) |valign=top align=left|{{lang|la|Disserto de nomine JHVH}} (1620); {{lang|la|Tiberias, sive Commentarius Masoreticus}} (1664) |valign=top align=left|John Buxtorf the elder<ref>{{cite web | title=Biblical Criticism Catalogue Number 74 | url=http://www.mhs.ox.ac.uk/gatt/catalog.php?num=74}}</ref> opposed the views of Elia Levita regarding the late origin (invention by the Masoretes) of the Hebrew vowel points, a subject which gave rise to the controversy between Louis Cappel and his (e.g. John Buxtorf the elder's) son, Johannes Buxtorf II the younger. |- |valign=top align=left|Johannes Buxtorf II (1599–1664) |valign=top align=left|{{lang|la|Tractatus de punctorum origine, antiquitate, et authoritate, oppositus Arcano puntationis revelato Ludovici Cappelli}} (1648) |valign=top align=left| Continued his father's arguments that the pronunciation and therefore the Hebrew vowel points resulting in the name ''Jehovah'' have divine inspiration. |- |valign=top align=left|Thomas Gataker (1574–1654) |valign=top align=left|{{lang|la|De Nomine Tetragrammato Dissertaio}} (1645)<ref name="denominetetra">{{cite web | title=Memoirs of the Puritans: Thomas Gataker | url=http://www.apuritansmind.com/MemoirsPuritans/MemoirsPuritansThomasGataker.htm | website=www.apuritansmind.com |access-date=20 July 2022 | archive-url=https://web.archive.org/web/20061029004731/http://www.apuritansmind.com/MemoirsPuritans/MemoirsPuritansThomasGataker.htm | archive-date=29 October 2006 | url-status=dead}}</ref> |valign=top align=left|See ''Memoirs of the Puritans''.<ref>https://web.archive.org/web/20061029004731/http://www.apuritansmind.com/MemoirsPuritans/MemoirsPuritansThomasGataker.htm Memoirs of the Puritans Thomas Gataker</ref> |- |valign=top align=left|John Leusden (1624–1699) |valign=top align=left|{{lang|la|Dissertationes tres, de vera lectione nominis Jehova}} |valign=top align=left|John Leusden wrote three discourses in defense of the name Jehovah.{{r|denominetetra}} |}

===Summary of discourses=== William Robertson Smith summarizes these discourses, concluding that "whatever, therefore, be the true pronunciation of the word, there can be little doubt that it is not ''Jehovah''".{{efn|Smith commented, "In the decade of dissertations collected by Reland, Fuller, Gataker, and Leusden do battle for the pronunciation Jehovah, against such formidable antagonists as Drusius, Amama, Cappellus, Buxtorf, and Altingius, who, it is scarcely necessary to say, fairly beat their opponents out of the field; "the only argument of any weight, which is employed by the advocates of the pronunciation of the word as it is written being that derived from the form in which it appears in proper names, such as Jehoshaphat, Jehoram, &c. [...] Their antagonists make a strong point of the fact that, as has been noticed above, two different sets of vowel points are applied to the same consonants under certain circumstances. To this Leusden, of all the champions on his side, but feebly replies. [...] The same may be said of the argument derived from the fact that the letters {{lang|hbo|מוכלב}}, when prefixed to {{lang|hbo|יהוה}}, take, not the vowels which they would regularly receive were the present pronunciation true, but those with which they would be written if {{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}}, {{transliteration|hbo|adonai}}, were the reading; and that the letters ordinarily taking {{transliteration|he|dagesh lene}} when following {{lang|hbo|יהוה}} would, according to the rules of the Hebrew points, be written without dagesh, whereas it is uniformly inserted."<ref>''A Dictionary of the Bible'', p. 953.</ref>}} Despite this, he consistently uses the name ''Jehovah'' throughout his dictionary and when translating Hebrew names. Some examples include ''Isaiah'' [''Jehovah's help or salvation''], ''Jehoshua'' [''Jehovah a helper''], ''Jehu'' [''Jehovah is He'']. In the entry, ''Jehovah'', Smith writes: "JEHOVAH ({{lang|hbo|{{Script/Hebrew|יְהֹוָה}}}}, usually with the vowel points of {{lang|hbo|{{Script/Hebrew|אֲדֹנָי}}}}; but when the two occur together, the former is pointed {{lang|hbo|{{Script/Hebrew|יֱהֹוִה}}}}, that is with the vowels of {{lang|hbo|{{Script/Hebrew|אֱלֹהִים}}}}, as in Obad. i. 1, Hab. iii. 19:"<ref>Smith, ''A Dictionary of the Bible'', p. 952.</ref> This practice is also observed in many modern publications, such as the ''New Compact Bible Dictionary'' (Special Crusade Edition) of 1967 and ''Peloubet's Bible Dictionary'' of 1947.

== Usage in English Bible translations{{Anchor|Usage in English}} == The following versions of the Bible render the Tetragrammaton as ''Jehovah'' either exclusively or in selected verses:

* William Tyndale, in his 1530 translation of the first five books of the English Bible, at Exodus 6:3 renders the divine name as ''Iehovah''. In his foreword to this edition he wrote: "Iehovah is God's name... Moreover, as oft as thou seeist {{LORD}} in great letters (except there be any error in the printing) it is in Hebrew Iehovah." * The Great Bible (1539) renders ''Jehovah'' in Psalm 33:12 and Psalm 83:18. * The Geneva Bible (1560) translates the Tetragrammaton as ''{{Smallcaps|Jehovah}}'' in Exodus 6:3, Psalm 83:18, and two other times as place-names, Genesis 22:14 and Exodus 17:15. * In the Bishop's Bible (1568), the word ''Jehovah'' occurs in Exodus 6:3 and Psalm 83:18. * The Authorized King James Version (1611) renders ''{{Smallcaps|Jehovah}}'' in Exodus 6:3, Psalm 83:18, Isaiah 12:2 (see image), Isaiah 26:4, and three times in compound place names at Genesis 22:14, Exodus 17:15 and Judges 6:24. * Webster's Bible Translation (1833) by Noah Webster, a revision of the King James Bible, contains the form ''Jehovah'' in all cases where it appears in the original King James Version, as well as another seven times in Isaiah 51:21, Jeremiah 16:21; 23:6; 32:18; 33:16, Amos 5:8 and Micah 4:13. [[File:King James Bible-Isaiah 12 2 Jehovah.jpg|thumb|upright=1.2|Jehovah in King James Bible 1853 Isaiah 12:2]] * Young's Literal Translation by Robert Young (1862, 1898) renders the Tetragrammaton as ''Jehovah'' 6,831 times. * The Julia E. Smith Parker Translation (1876) considered the first complete translation of the Bible into English by a woman. This Bible version was titled The Holy Bible: Containing the Old and New Testaments; Translated Literally from the Original Tongues. This translation prominently renders the Tetragrammaton as ''Jehovah'' throughout the entire Old Testament. * The English Revised Version (1881–1885, published with the Apocrypha in 1894) renders the Tetragrammaton as ''{{Smallcaps|Jehovah}}'' where it appears in the King James Version, and another eight times in Exodus 6:2,6–8, Psalm 68:20, Isaiah 49:14, Jeremiah 16:21 and Habakkuk 3:19. * The Darby Bible (1890) by John Nelson Darby renders the Tetragrammaton as ''Jehovah'' 6,810 times. * The American Standard Version (1901) renders the Tetragrammaton as ''Je-ho'vah'' in 6,823 places in the Old Testament.(Note: The Watchtower Edition of the ASV renders ''Jehovah'' in 6,870 places in the Old Testament, 47 more times than in mainstream editions.) * The Modern Reader's Bible (1914) an annotated reference study Bible based on the English Revised Version of 1894 by Richard Moulton, renders ''Jehovah'' where it appears in the English Revised Version of 1894. * The Holy Scriptures (1936, 1951), Hebrew Publishing Company, revised by Alexander Harkavy, a Hebrew Bible translation in English, contains the form ''Jehovah'' where it appears in the King James Version except in Isaiah 26:4. * The Modern Language Bible—''The New Berkeley Version in Modern English'' (1969) renders ''Jehovah'' in Genesis 22:14, Exodus 3:15, Exodus 6:3 and Isaiah 12:2. This translation was a revision of an earlier translation by Gerrit Verkuyl. * The New English Bible (1970) published by Oxford University Press uses ''{{Smallcaps|Jehovah}}'' in Exodus 3:15–16 and 6:3, and in four place names at Genesis 22:14, Exodus 17:15, Judges 6:24 and Ezekiel 48:35. A total of 7 times.<ref>{{cite web|url=http://www.bible-researcher.com/driver1.html|title=Introduction to the Old Testament}}</ref> * The King James II Version (1971) by Jay P. Green, Sr., published by Associated Publishers and Authors, renders ''Jehovah'' at Psalms 68:4 in addition to where it appears in the Authorized King James Version, a total of 8 times. * The Living Bible (1971) by Kenneth N. Taylor, published by Tyndale House Publishers, Illinois, ''Jehovah'' appears 428 times according to the Living Bible Concordance by Jack Atkeson Speer and published by Poolesville Presbyterian Church; 2nd edition (1973). * The Bible in Living English (1972) by Steven T. Byington, published by the Watchtower Bible and Tract Society, renders the name ''Jehovah'' throughout the Old Testament over 6,800 times. * Green's Literal Translation (1985) by Jay P. Green, published by Sovereign Grace Publishers, renders the Tetragrammaton as ''Jehovah'' 6,866 times. * The 21st Century King James Version (1994), published by Deuel Enterprises, Inc., renders ''Jehovah'' at Psalms 68:4 in addition to where it appears in the Authorized King James Version, a total of 8 times. A revision including the Apocrypha entitled the Third Millennium Bible (1998) also renders ''Jehovah'' in the same verses. * The American King James Version (1999) by Michael Engelbrite renders ''Jehovah'' in all the places where it appears in the Authorized King James Version. * The Recovery Version (1999, 2003, 2016) renders the Tetragrammaton as Jehovah throughout the Old Testament 6,841 times. * The New Heart English Translation (Jehovah Edition) (2010) [a Public Domain work with no copyright] uses "Jehovah" 6,837 times.

'''Bible translations with the divine name in the New Testament:'''

* In the anonymously-published 1808 ''New Testament in an Improved Version, upon the Basis of Archbishop Newcome's New Translation'' (for which Thomas Belsham later took credit) Jehovah is used six times, four in the main text and twice in footnotes. * In the Emphatic Diaglott (1864) a Greek-English Interlinear translation of the New Testament by Benjamin Wilson, the name ''Jehovah'' appears eighteen times. * The Five Pauline Epistles, A New Translation (1900) by William Gunion Rutherford uses the name ''Jehovah'' six times in the Book of Romans. * The New World Translation (2013), Appendix C, lists 325 translations that use Jehovah or some variation, in many languages

'''Bible translations with the divine name in both the Old Testament and the New Testament:''' render the Tetragrammaton as ''Jehovah'' either exclusively or in selected verses:

* In the New World Translation of the Holy Scriptures (1961, 1984, 2013) published by the Watch Tower Bible and Tract Society, ''Jehovah'' appears 7,199 times in the 1961 edition, 7,210 times in the 1984 revision and 7,216 times in the 2013 revision, comprising 6,979 instances in the Old Testament,<ref>[http://www.jw.org/en/news/headlines/?v=2552828400#mid702013141 Revised ''New World Translation of the Holy Scriptures''] {{Webarchive|url=https://web.archive.org/web/20131101144808/http://www.jw.org/en/news/headlines/?v=2552828400#mid702013141 |date=2013-11-01 }}. Accessed 14 October 2013.</ref> and 237 in the New Testament—including 70 of the 78 times where the New Testament quotes an Old Testament passage containing the Tetragrammaton,<ref>Of the 78 passages where the New Testament, using Κύριος (Lord) for the Tetragrammaton of the Hebrew text, quotes an Old Testament passage, the New World Translation puts "Jehovah" for Κύριος in 70 instances, "God" for Κύριος in 5 (Rom 11:2, 8; Gal 1:15; Heb 9:20; 1 Pet 4:14), and "Lord" for Κύριος in 3 (2 Thes 1:9; 1 Pet 2:3, 3:15) – [https://books.google.com/books?id=EgnIp2Bzdi8C&q=seventy-eight Jason BeDuhn, ''Truth in Translation'' (University Press of America 2003] {{ISBN|0-7618-2556-8}}), pp. 174–175</ref> where the Tetragrammaton does not appear in any extant Greek manuscript. * The Original Aramaic Bible in Plain English (2010) by David Bauscher, a self-published English translation of the New Testament, from the Aramaic of The Peshitta New Testament with a translation of the ancient Aramaic Peshitta version of Psalms & Proverbs, contains the word "JEHOVAH" approximately 239 times in the New Testament, where the Peshitta itself does not. In addition, "Jehovah" also appears 695 times in the Psalms and 87 times in Proverbs, totaling 1,021 instances. * The Divine Name King James Bible (2011) – Uses JEHOVAH 6,973 times throughout the OT, and LORD with Jehovah in parentheses 128 times in the NT.

===Non-usage=== The Douay Version of 1609 renders the phrase in Exodus 6:3 as "and my name Adonai", and in its footnote says: "Adonai is not the name here vttered to Moyses but is redde in place of the vnknowen name".<ref>{{Cite web|url=https://digital.library.cornell.edu/cgi-bin/etext/bie-idx?type=HTML&byte=55263163&rgn=chapter#1.3..f|title=Rheims Douai, 1582–1610: a machine-readable transcript|access-date=May 26, 2020}}</ref> The Challoner revision (1750) uses ''ADONAI'' with a note stating, "some moderns have framed the name Jehovah, unknown to all the ancients, whether Jews or Christians."<ref>{{cite web|url=http://www.drbo.org/chapter/02006.htm|title=Douay–Rheims Catholic Bible, Book Of Exodus Chapter 6}}</ref>

Various Messianic Jewish Bible translations use ''Adonai'' (Complete Jewish Bible (1998), Tree of Life Version (2014) or ''Hashem'' (Orthodox Jewish Bible (2002)).

A few sacred name Bibles use the Tetragrammaton instead of a generic title (e.g., the LORD) or a conjectural transliteration (e.g., Yahweh or Jehovah): * The Scriptures (ISR) Version (1993, 1998, 2009) * Sacred Name King James Bible (2005) * HalleluYah Scriptures (2009, 2015) * Literal English Version (2014)

Most modern translations exclusively use ''Lord'' or ''{{LORD}}'', generally indicating that the corresponding Hebrew is ''Yahweh'' or ''YHWH'' (not ''JHVH''), and in some cases saying that this name is "traditionally" transliterated as ''Jehovah'':<ref name="ESVpreface">English Standard Version Translation Oversight Committee [http://about.esvbible.org/about/preface/ Preface to the English Standard Version] Quote: "When the vowels of the word adonai are placed with the consonants of YHWH, this results in the familiar word Jehovah that was used in some earlier English Bible translations. As is common among English translations today, the ESV usually renders the personal name of God (YHWH) with the word Lord (printed in small capitals)."</ref><ref name="NRSVpreface">Bruce M. Metzger for the New Revised Standard Version Committee. [http://staticu.bgcdn.com/versions/NRSV/NRSV-To-the-Reader.pdf To the Reader], p. 5</ref> * The Revised Standard Version (1952), an authorized revision of the American Standard Version of 1901, replaced all 6,823 usages of ''Jehovah'' in the 1901 text with "{{LORD}}" or "{{GOD}}", depending on whether the Hebrew of the verse in question is read "Adonai" or "Elohim" in Jewish practice. A footnote on Exodus 3:15 says: "The word {{LORD}} when spelled with capital letters, stands for the divine name, YHWH." The preface states: "The word 'Jehovah' does not accurately represent any form of the name ever used in Hebrew".<ref>{{cite web|url=http://www.bible-researcher.com/rsvpreface.html|title=Preface to the Revised Standard Version of the Bible (1971)}}</ref> * The New American Bible (1970, revised 1986, 1991). Its footnote to Genesis 4:25–26 says: "... men began to call God by his personal name, Yahweh, rendered as "the {{LORD}}" in this version of the Bible."<ref>[http://old.usccb.org/nab/bible/genesis/genesis4.htm New American Bible, Genesis, Chapter 4] {{webarchive|url=https://web.archive.org/web/20120128174557/http://old.usccb.org/nab/bible/genesis/genesis4.htm |date=2012-01-28}}</ref> * The New American Standard Bible (1971, updated 1995), another revision of the 1901 American Standard Version, followed the example of the Revised Standard Version. Its footnotes to {{bibleverse||Exodus|3:14|NASB}} and {{bibleverse-nb||Exodus|6:3|NASB}} state: "Related to the name of God, YHWH, rendered {{LORD}}, which is derived from the verb HAYAH, to be"; "Heb YHWH, usually rendered {{LORD}}". In its preface it says: "It is known that for many years YHWH has been transliterated as Yahweh, however no complete certainty attaches to this pronunciation."<ref>{{cite web|url=http://www.bible-researcher.com/nasb-preface.html |title=Preface to the New American Standard Bible |url-status=dead |archive-url=https://web.archive.org/web/20061207004013/http://www.bible-researcher.com/nasb-preface.html |archive-date=2006-12-07}}</ref> * The Bible in Today's English (Good News Bible), published by the American Bible Society (1976). Its preface states: "the distinctive Hebrew name for God (usually transliterated Jehovah or Yahweh) is in this translation represented by 'The Lord'." A footnote to {{bibleverse||Exodus|3:14|GNB}} states: "I am sounds like the Hebrew name Yahweh traditionally transliterated as Jehovah." * The New International Version (1978, revised 2011). Footnote to {{bibleverse||Exodus|3:15|NIV}}, "The Hebrew for {{LORD}} sounds like and may be related to the Hebrew for I AM in verse 14." * The New King James Version (1982), though based on the King James Version, replaces ''JEHOVAH'' wherever it appears in the Authorized King James Version with "{{LORD}}", and adds a note: "Hebrew YHWH, traditionally Jehovah", except at Psalms 68:4, Isaiah 12:2, Isaiah 26:4 and Isaiah 38:11 where the tetragrammaton is rendered "Yah". * The God's Word Translation (1985). * The New Revised Standard Version (1990), a revision of the Revised Standard Version uses "LORD" and "GOD" exclusively. * The New Century Version (1987, revised 1991). * The New International Reader's Version (1995). * The Contemporary English Version or CEV (also known as Bible for Today's Family) (1995). * The English Standard Version (2001). Footnote to {{bibleverse||Exodus|3:15|ESV}}, "The word {{LORD}}, when spelled with capital letters, stands for the divine name, YHWH, which is here connected with the verb hayah, 'to be'." * The Common English Bible (2011). * The Modern English Version (2014).

A few translations use titles such as The ''Eternal'': * Moffatt, New Translation (1922). * The Voice (2012).

Some translations use both ''Yahweh'' and ''{{LORD}}'': * The Bible, An American Translation (1939) by J. M. Powis Smith and Edgar J. Goodspeed. Generally uses "{{LORD}}" but uses ''Yahweh'' and/or "Yah" exactly where ''Jehovah ''appears in the King James Version except in Psalms 83:18, "Yahweh" also appears in Exodus 3:15. * The Amplified Bible (1965, revised 1987) generally uses ''Lord'', but translates {{bibleverse||Exodus|6:3|AB}} as: "I appeared to Abraham, to Isaac, and to Jacob as God Almighty [El-Shaddai], but by My name the Lord [Yahweh—the redemptive name of God] I did not make Myself known to them [in acts and great miracles]." * The New Living Translation (1996), produced by Tyndale House Publishers as a successor to the Living Bible, generally uses ''{{LORD}}'', but uses ''Yahweh'' in {{bibleverse||Exodus|3:15|NLT}} and {{bibleverse-nb||Exodus|6:3|NLT}}. * The Holman Christian Standard Bible (2004, revised 2008) mainly uses ''{{LORD}}'', but in its second edition increased the number of times it uses ''Yahweh'' from 78 to 495 (in 451 verses) {2009 edition: 654 instances of Yahweh}.<ref>{{Cite web|url=http://maybetoday.org/2009/01/the-hcsb-2nd-edition-and-the-tetragrammaton/|title=The HCSB 2nd Edition and the Tetragrammaton – MaybeToday.org|access-date=May 26, 2020}}</ref>

Some translate the Tetragrammaton exclusively as ''Yahweh'': * Rotherham's Emphasized Bible (1902) retains "Yahweh" throughout the Old Testament. * The Jerusalem Bible (1966). * The New Jerusalem Bible (1985). * The Christian Community Bible (1988) is a translation of the Christian Bible in the English language originally produced in the Philippines and uses "Yahweh". * The World English Bible (1997) is based on the 1901 American Standard Version, but uses "Yahweh" instead of "Jehovah".<ref>{{cite web|url=http://www.ebible.org/web/webfaq.htm|title=The World English Bible (WEB) FAQ}}</ref> * Hebraic Roots Bible (2009, 2012).<ref>[http://www.coyhwh.com/en/bible/hebraicRootsBible.pdf ''Hebraic Roots Bible''] by Esposito.</ref> * The Lexham English Bible (2011) uses "Yahweh" in the Old Testament. * Names of God Bible (2011, 2014), edited by Ann Spangler and published by Baker Publishing Group.<ref>[http://www.bakerpublishinggroup.com/books/kjv-names-of-god-bible-hardcover/315389 Baker Publishing Group information] {{Webarchive|url=https://web.archive.org/web/20170106170826/http://bakerpublishinggroup.com/books/kjv-names-of-god-bible-hardcover/315389 |date=2017-01-06 }}, accessed 12 December 2015</ref> The core text of the 2011 edition uses the ''God's Word'' translation. The core text of the 2014 edition uses the King James Version, and includes ''Jehovah'' next to ''Yahweh'' where "LORD Jehovah" appears in the source text. The print edition of both versions have divine names printed in brown and includes a commentary. Both editions use "Yahweh" in the Old Testament. * The Sacred Scriptures Bethel Edition (1981) is a Sacred Name Bible which uses the name "Yahweh" in both the Old and New Testaments (Chamberlin pp. 51–53). It was produced by the Assemblies of Yahweh elder, the late Jacob O. Meyer, based on the American Standard Version of 1901.

==Other usage== [[File:JEHOVAH at RomanCatholic Church Martinskirche Olten.JPG|thumb|upright=1.4|Semi-dome over apse in Saint Martin's Catholic Church of Olten, Switzerland, completed in 1910]] Following the Middle Ages, before and after the Protestant Reformation, some churches and public buildings across Europe were decorated with variants and cognates of "Jehovah". For example, the coat of arms of Plymouth (UK) City Council bears the Latin inscription, ''Turris fortissima est nomen Jehova''<ref>See [http://www.civicheraldry.co.uk/cornwall_wessex.html#plymouth%20 CivicHeraldry.co.uk -Plymouth ] {{Webarchive|url=https://web.archive.org/web/20161120205725/http://civicheraldry.co.uk/cornwall_wessex.html#plymouth%20|date=2016-11-20}} and here [http://www.civicheraldry.co.uk/plymouth.JPG]. Also, [http://www.ngw.nl/int/gbr/p/plymouth.htm Civic Heraldry of the United Kingdom])</ref> (English, "The name of Jehovah is the strongest tower"), derived from {{bibleref2|Proverbs|18:10}}.

Lyrics of some Christian hymns, for example, "Guide me, O thou great Jehovah",<ref>e.g. [http://www.hymnsite.com/lyrics/umh127.sht "Guide Me, O Thou Great Jehovah"] (1771)</ref> include "Jehovah". The form also appears in some reference books and novels, appearing several times in the novel ''The Greatest Story Ever Told,'' by Catholic author Fulton Oursler.<ref>{{Cite book |last=Oursler |first=Fulton |url=http://archive.org/details/greateststoryeve012599mbp |title=The Greatest Story Ever Told A Tale Of The Greatest Life Ever Lived |date=1949 |publisher=Doubleday & Company, Inc. |others=Universal Digital Library}}</ref>

Some religious groups, notably Jehovah's Witnesses<ref>{{cite journal|journal=Awake!|date=December 2007|page=20|title=How God's Name Has Been Made Known|quote=The commonly used form of God's name in English is Jehovah, translated from the Hebrew [Tetragrammaton], which appears some 7,000 times in the Bible.|url=http://wol.jw.org/en/wol/d/r1/lp-e/102007446}}</ref> and proponents of the King-James-Only movement, continue to use Jehovah as the only name of God. In Mormonism, "Jehovah" is thought to be the name by which Jesus was known prior to his birth; references to "the {{LORD}}" in the KJV Old Testament are therefore understood to be references to the pre-mortal Jesus, whereas God the Father, who is regarded as a separate individual, is sometimes referred to as "Elohim". "Jehovah" is twice rendered in the Book of Mormon, in 2 Nephi 22:2 and Moroni 10:34.

==Similar Greek names==

===Ancient=== [[File:Ιεωα in Col. 15 line 10 (PGM VII 531) Papyri Graecae Magicae 121.jpg|thumb|Similar Greek name Ιεωα in Col. 15 line 10 in PGM VII 531 dated to the 3rd-century CE.]] * {{lang|grc|Ιουω}} ({{transliteration|grc|Iouō}}, {{IPA|el|juɔ|label=reconstructed Attic pronunciation:}}): ''Pistis Sophia'' cited by Charles William King, which also gives {{lang|grc|Ιαω}} ({{transliteration|grc|Iaō}}, {{IPA|el|jaɔ|label=pronunciation:}})<ref name="gnosticsremains">{{Cite book |last=King |first=Charles William |url=https://books.google.com/books?id=OtwENFWoBWoC&q=Lugdunum |title=Gnostics and Their Remains: Ancient and Mediaeval |publisher=Bell & Daldy |year=1864 |isbn=9780766103818 |location=London, England |access-date=May 26, 2020 |via=Google Books}}</ref> (2nd century) * {{lang|grc|Ιεου}} ({{transliteration|grc|Ieou}}, {{IPA|el|jeu|label=pronunciation:}}): ''Pistis Sophia''{{r|gnosticsremains}} (2nd century) * {{lang|grc|ΙΕΗΩΟΥΑ}} ({{transliteration|grc|I-E-Ē-Ō-O-Y-A}}, {{IPA|el|ieɛɔoya|label=pronunciation:}}), the seven vowels of the Greek alphabet arranged in this order. Charles William King attributes to a work that he calls ''On Interpretations''<ref>He speaks of it as anonymous: "the writer 'On Interpretations{{'"}}. Aristotle's ''De Interpretatione'' does not speak of Egyptians.</ref> the statement that this was the Egyptian name of the supreme God. He comments: "This is in fact a very correct representation, if we give each vowel its true Greek sound, of the Hebrew pronunciation of the word Jehovah."{{r|gnosticsremains|pp=199-200}} (2nd century) * {{lang|grc|Ιευώ}} ({{transliteration|grc|Ievō}}): Eusebius, who says that Sanchuniathon received the records of the Jews from Hierombalus, priest of the god Ieuo.<ref>''Praeparatio evangelica'' 10.9.</ref> (c. 315) * {{lang|grc|Ιεωά}} ({{transliteration|grc|Ieōa}}): Hellenistic magical text<ref>The Grecised Hebrew text "{{lang|grc|εληιε Ιεωα ρουβα}}" is interpreted as meaning "my God Ieoa is mightier". ("La prononciation 'Jehova' du tétragramme", O.T.S. vol. 5, 1948, pp. 57, 58. [Greek papyrus CXXI 1.528–540 (3rd century), Library of the British Museum]</ref> (2nd–3rd centuries), M. Kyriakakes<ref>Article in the ''Aster'' magazine ([http://www.gec.gr/astir/JAN2000.htm January 2000] {{Webarchive|url=https://web.archive.org/web/20071212232531/http://www.gec.gr/astir/JAN2000.htm |date=2007-12-12 }}), the official periodical of the Greek Evangelical Church.</ref> (2000)

===Modern=== * {{lang|el|Ἰεχοβά}} (like Jehova[h]): Paolo Medici<ref>Greek translation by Ioannes Stanos.</ref> (1755) * {{lang|el|Ἰεοβά}} (like Je[h]ova[h]): Greek ''Pentateuch''<ref>Published by the British and Foreign Bible Society.</ref> (1833), ''Holy Bible'' translated in Katharevousa Greek by Neophytus Vamvas<ref>Exodus 6:3, etc.</ref> (1850) * {{lang|el|Ἰεχωβά}} (like Jehova[h]): Panagiotes Trempelas<ref>''Dogmatike tes Orthodoxou Katholikes Ekklesias'' (Dogmatics of the Orthodox Catholic Church), 3rd ed., 1997 (c. 1958), Vol. 1, p. 229.</ref> (1958)

==Similar Latin and English transcriptions== [[File:JEHOVA Raymundus Pugio Fidei 1270 a.png|thumb|upright=1.6|Excerpts from Raymond Martin's ''Pugio Fidei adversus Mauros et Judaeos'' (1270, p. 559), containing the phrase "Jehova, sive Adonay, qvia Dominus es omnium" (Jehovah, or Adonay, for you are the Lord of all){{r|raymundus}}]] [[File:IEHOUAH Geneva Bible 1560 Psalm 83 18.PNG|thumb|upright=1.2|Geneva Bible, 1560 (Psalm 83:18)]] thumb|upright=2|A Latin rendering of the Tetragrammaton has been the form "Jova".<br />(''Origenis Hexaplorum'', edited by Frederick Field, 1875)

Transcriptions of {{Script/Hebrew|יְהֹוָה}} similar to ''Jehovah'' occurred as early as the 12th century. * ''Ieve'': Petrus Alphonsi<ref name="karpman">{{Cite journal | first=Dahlia M. | last=Karpman | title=Tyndale's Response to the Hebraic Tradition | journal=Studies in the Renaissance | volume=14 | page=121 | year=1967 | publisher=Cambridge University Press | location=New York | doi=10.2307/2857163 | jstor=i333696}}</ref> (c. 1106), Alexander Geddes<ref name="Geddes">See comments at Exodus 6:2, 3 in his ''Critical Remarks on the Hebrew Scriptures'' (1800).</ref><ref>Rev. Richard Barrett's ''A Synopsis of Criticisms upon Passages of the Old Testament'' (1847) p. 219.</ref> (1800) * ''Jehova'': Raymond Martin (Raymundus Martini)<ref name="raymundus">''Pugio Fidei'', in which Martin argued that the vowel points were added to the Hebrew text only in the 10th century ({{Cite web | first=Thomas D. | last=Ross | title=The Battle over the Hebrew Vowel Points Examined Particularly as Waged in England | date=11 March 2014 | url=http://faithsaves.net/history-hebrew-vowel-points | page=5| archive-url=https://web.archive.org/web/20151010210011/http://faithsaves.net/history-hebrew-vowel-points | archive-date=2015-10-10 }}).</ref> (1278), Porchetus de Salvaticis<ref>{{cite journal | url=https://www.jstor.org/stable/528133 | jstor=528133 | last1=Moore | first1=George F. | title=Notes on the Name הוהי | journal=The American Journal of Semitic Languages and Literatures | date=1911 | volume=28 | issue=1 | pages=56–62 | doi=10.1086/369679 | s2cid=170242955 | url-access=subscription }}</ref> (1303), Tremellius (1575), Marcus Marinus (1593), Charles IX of Sweden<ref>Charles IX of Sweden instituted the Royal Order of Jehova in 1606.</ref> (1606), Rosenmüller{{r|rosenmuller}} (1820), Wilhelm Gesenius (c. 1830)<ref>For example, Gesenius rendered Proverbs 8:22 in Latin as: "Jehova creavit me ab initio creationis". (Samuel Lee, ''A lexicon, Hebrew, Chaldee, and English'' (1840) p. 143)</ref> * ''Yohoua'': Raymond Martin{{r|raymundus}} (1278) * ''Yohouah'': Porchetus de Salvaticis (1303) * ''Ieoa'': Nicholas of Cusa (1428) * ''Iehoua'': Nicholas of Cusa (1428), Peter Galatin (Galatinus)<ref>"Non enim h quatuor liter [yhwh] si, ut punctat sunt, legantur, Ioua reddunt: sed (ut ipse optime nosti) Iehoua efficiunt." (''De Arcanis Catholicæ Veritatis'' (1518), folio xliii. See ''Oxford English Dictionary'' Online, 1989/2008, Oxford University Press, "Jehovah"). Peter Galatin was Pope Leo X's confessor.</ref> (1516) * ''Iehova'': Nicholas of Cusa (1428), Jacques Lefèvre d'Étaples (1514), Sebastian Münster (1526), Leo Jud (1543), Robert Estienne (1557) * ''Ihehoua'': Nicholas of Cusa (1428) * ''Jova'': 16th century,<ref>Sir Godfrey Driver, ''Introduction to the Old Testament of the New English Bible''.</ref> Rosenmüller<ref name="rosenmuller">{{Cite book | first=Ernst Friedrich Karl | last=Rosenmüller | title=Scholia in Vetus Testamentum | volume=3 | issue=3 | pages=8–9 | year=1820 | publisher=Barth | location=Leipzig}}</ref> (1820) * ''Jehovah'': Paul Fagius (1546), John Calvin (1557), King James Bible (1671 [OT] / 1669 [NT]), Matthew Poole<ref>See Poole's comments at Exodus 6:2, 3 in his ''Synopsis criticorum biblicorum''.</ref> (1676), Benjamin Kennicott<ref>{{Cite book | first=Benjamin | last=Kennicott | title=The State of the Printed Hebrew Text of the Old Testament considered: A Dissertation in two parts | pages=158–159 | year=1753 | publisher=Fletcher & Prince | location=Oxford}}</ref> (1753), Alexander Geddes{{r|Geddes}} (1800) * ''Iehouáh'': Geneva Bible (1560) * ''Iehovah'': Authorized King James Version (1611), Henry Ainsworth (1627) * ''Jovae'': Rosenmüller{{r|rosenmuller}} (1820) * ''Yehovah'': William Baillie<ref>{{Cite book |last=Baillie |first=William |title=The First Twelve Psalms in Hebrew with Latin Version, Pronunciation, and Grammatical Praxis |publisher=Longmand and Company |year=1843 |location=Dublin |page=22}}</ref> (1843) * ''Jahovah'': Sebastian Schmidt<ref>{{cite book | first=Sebastian | last=Schmidt | title=Biblia Sacra, sive Testamentum Vetus et Novum, ex linguis originalibus in linguam Latinam translatum à Sebastiano Schmidt, Argentorati, 1696 | page=207 | year=1872 | publisher=John Friderici Spoor | location=Strasbourg}}</ref> (1696), Samuel Hammond<ref>{{cite book | first=Samuel | last=Hammond | title=Lessons Drawn from the Scriptures | pages=7, 24, 69 | year=1899 }}</ref> (1899)

==Footnotes== {{notelist}}

== References ==

=== Sources ===

*{{cite encyclopedia|editor=Encyclopaedia Britannica staff, The|date=2017-09-20|title=Jehovah|encyclopedia=Encyclopedia Britannica|url=https://www.britannica.com/topic/Jehovah-2108642|access-date=2024-06-19}} *{{cite journal|last=Kitz |first=Anne Marie |date=2019 |title=The Verb *yahway|journal=Journal of Biblical Literature |volume=138 |number=1 |pages=39–62 |doi=10.15699/jbl.1381.2019.508716}} *{{cite encyclopedia|editor-first1=George Thomas|editor-last1=Kurian|editor-link1=George Thomas Kurian|editor-first2=Mark A.|editor-last2=Lamport|editor-link2=Mark A. Lamport|title=Sacred Name Movement|volume=5|publisher=Rowman & Littlefield|encyclopedia=Encyclopedia of Christianity in the United States|year=2016|isbn=9781442244320|pages=2003–2005}} *{{cite encyclopedia |editor-last1=Fahlbusch |editor-first1=Erwin |editor-link1=Erwin Fahlbusch|editor-first2=Jan Milič |editor-last2=Lochman |editor-link2=Jan Milič Lochman |editor-first3=John |editor-last3=Mbiti |editor-link3=John Mbiti |editor-first4=Jaroslav |editor-last4=Pelikan |editor-link4=Jaroslav Pelikan |editor-first5=Lukas |editor-last5=Vischer |editor-link5=Lukas Vischer (theologian) |title=Yahweh |encyclopedia=The Encyclopedia of Christianity |volume=5 |publisher=William B. Eerdmans Publishing Company / Brill Publishers |date=2008 |isbn=978-0-8028-2417-2 |pages=823–824 |lang=en-US |translator-first=Geoffrey William |translator-last=Bromiley |translator-link=Geoffrey William Bromiley |url=https://books.google.com/books?id=lZUBZlth2qgC}} *{{cite encyclopedia |last=Ramelli |first=Ilaria |author-link=Ilaria Ramelli |editor-first=Angelo |editor-last=Di Berardino |title=Name |encyclopedia=Encyclopedia of Ancient Christianity |volume=2 |publisher=InterVarsity Press |date=2014-02-28 |lang=en-US |isbn=978-0-8308-2941-5 |pages=862–866}} *{{cite journal|last=Schoenfeld |first=Aviv |date=2020-06-18 |title=Abishai, Daniel and Hezekiah. Lexical Secreted Affixation in Biblical Hebrew personal names |journal=Brill's Journal of Afroasiatic Languages and Linguistics |volume=12 |number=1 |publisher=Brill Publishers |pages=74–98 |doi=10.1163/18776930-01201006 |issn=1876-6633}} *{{cite encyclopedia |first=Pavlos D.|last=Vasileiadis |author-link=Pavlos D. Vasileiadis|date=2011 |editor-first=Petros |editor-last=Vassiliadis |editor-link=Petros Vassiliadis |title=Γιαχβέ |chapter=ΜΟΧΕ: «Γιαχβέ», τόμ. 5, σσ. 212–217. |trans-title=Yahweh |encyclopedia=Μεγάλη Ορθόδοξη Χριστιανική Εγυκλοπαίδεια (ΜΟΧΕ) |volume=5 |pages=212–217 |lang=el |doi=10.5281/zenodo.4309130}}

==External links== {{wikiquote}} * {{Cite EB1911 | wstitle=Tetragrammaton | short=x}} * {{Cite EB1911 | wstitle=Jehovah | last=Moore | first=George Foot | short=x}} * {{Cite NIE | wstitle=Jehovah | year=1905 | short=x}} * {{cite Catholic Encyclopedia | last=Maas | first=Anthony John | wstitle=Jehovah | display=Jehovah (Yahweh) | volume=8 | short=x}} * [http://www.jewishencyclopedia.com/articles/14346-tetragrammaton "Tetragrammaton", ''Jewish Encyclopedia'' 1906]

Category:16th-century neologisms Category:Deities in the Hebrew Bible Category:Christianity and Judaism related controversies Category:Names of God in Christianity Category:Names of God in Judaism Category:Reconstructed words Category:Tetragrammaton Category:Yahweh