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When it came to God’s name, instead of inserting the proper vowel signs for it, they put other vowel signs to remind the reader that he should say (Ge , ftn) Hebrew scholars generally favor “Yahweh” as the most likely pronunciation.
They point out that the abbreviated form of the name is Yah (Jah in the Latinized form), as at Psalm 89:8 and in the expression found in the Hebrew spelling of the names Jehoshaphat, Joshaphat, Shephatiah, and others, can all be derived from Yahweh.
Paul’s reference to “God the Father” does not mean that the true God’s name is “Father,” for the designation “father” applies as well to every human male parent and describes men in other relationships.
(Ro , 16; 1Co ) The Messiah is given the title “Eternal Father.” (Isa 9:6) Jesus called Satan the “father” of certain murderous opposers.
E., the Jewish copyists inserted the vowel points for either In the second half of the first millennium C.
E., Jewish scholars introduced a system of points to represent the missing vowels in the consonantal Hebrew text.
If such a change were made, then, to be consistent, changes should be made in the spelling and pronunciation of a host of other names found in the Scriptures: Jeremiah would be changed to (as in Greek).
Noteworthy, also, is the importance given to names themselves in the Hebrew Scriptures and among Semitic peoples. The name is no mere label, but is significant of the real personality of him to whom it belongs. He speaks of the God of Israel, but never of the Jehovah of Israel, for there is no other Jehovah.
Yet the Hebrew Scriptures themselves give no evidence that any of God’s true servants ever felt any hesitancy about pronouncing his name. Another view is that the intent was to keep non-Jewish peoples from knowing the name and possibly misusing it.
Non-Biblical Hebrew documents, such as the so-called Lachish Letters, show the name was used in regular correspondence in Palestine during the latter part of the seventh century B. However, Jehovah himself said that he would ‘have his name declared in all the earth’ (Ex ; compare 1Ch , 24; Ps 113:3; Mal , 14), to be known even by his adversaries. 119) Another claim is that the purpose was to protect the name from use in magical rites. E., there first appears some evidence of a superstitious attitude toward the name.
Additionally the historical value of the Mishnaic traditions is questionable, as we have seen.
There is, therefore, no genuine basis for assigning any time earlier than the first and second centuries C. for the development of the superstitious view calling for discontinuance of the use of the divine name.