Adonai
Private equity Names of God, YHWH still receives many metonymy allows His people to glorify Him by using nouns denoting attributes and eminent qualities, since "He is Exalted" ( Elohim ), He is "good judge" ( Adonai ) is "One and Only" To mark their respect, their reverence, their fear towards the YHWH soferim , scribes of sacred texts, mark a pause before the word YHWH or transcribe one of metonymy assigned, and prefer to use another brand of reverence when he noted the name of one of its qualities is not really necessary.
The multiplicity of names used by Jews to refer to YHWH metaphors, epithets or attributes marking his eminent qualities were often a source of contention among critics of the Bible, because some people argue that a documentary hypothesis , believe that variety is the trace is an original polytheism prior to the Patriarchs and Prophets, or the variety of sources used to compose the Torah , while for others, these different names refer to different reports of YHWH with the man, the context in which we refer to him, the different aspects we want to highlight (see Negative theology in Jewish thought ).
Most Hebrew words that glorify YHWH are also used in Christianity.
Summary |
The Tetragrammaton (YHWH)
The most important name of God in Judaism is the Tetragrammaton , the four-letter name of God, (Hebrew is read from right to left). It appears in the second chapter of Genesis (or, as some at the end of the first in notarikon: Y om H Ashish V H aykhoulou ashamam - the sixth day. the heavens were completed) and is usually rendered as "the Lord". Judaism prohibits to pronounce this name outside the Temple precincts, the correct pronunciation of the name was lost - the Hebrew does not use vowels. While some biblical scholars think it was pronounced Yahweh Hebraist Joel M. Hoffman suggests that he never had a pronunciation. Indeed, some ancient texts, including the Scrolls of Qumran, carry the Tetragrammaton in paleo-Hebrew characters, contrasting with the rest of the text, written in square characters, and we think that even at this time, we read Adonai, " My Lord. "
This is the best known case of qeri-ketiv ("read-writing" obvious difference between writing and pronunciation), YHWH was read Adonai. Most often, the religious say "Name" (Hashemi) so to speak what they believe is prohibited, "the name of Gd."
Containing the letters of YHWH WeHaYaH, HoWeH, YHYeH (Waw and Yod are interchangeable): He was, He is, He will. In a word, Jehovah.
According to another tradition, YHWH is the third person as "imperfect" singular verb "be" - YHWH would therefore mean "God", "God will," or perhaps "God is" within the meaning of lives. This tradition is consistent with the fact that in verse Ex 3:14 , God speaks, referring to himself in first person - "I Am". The Tetragrammaton would then mean "He who is by himself," or simply "He Who Is (Vit)," the principle of there being alien to the classical Jewish thought. YHWH would be the expression of the Hebrew conception of monotheism God Is by Himself uncreated Creator whose existence (or Essence) does not depend on anyone or anything else, and his response to Moses, I am who I am (Ehye asher Ehye) would be the definition by Gd Himself.
One hypothesis, scholarly and non-traditional, is reported by Martin Buber in his Moses: YHWH would be a focus of the third person singular, Hou in Hebrew - "Oh him," Ya Hou, wah (Ya HouWah) is an emphasis majesty.
The idea of life was related to the Tetragrammaton from the High Middle Ages. God is presented as the "Living God", which does not mean that "He lives like us," but it is not dead, as opposed to pagan gods, lifeless and inanimate. The prohibition of blasphemy, that is to say, to utter His name in vain, a crime punishable by death in Jewish law, relates only to the Tetragrammaton (iv Soferim Treaty. cf. Sanh. 66a). Some biblical passages, as Ruth 2:4 , still tend to indicate that was a time when this name was in common use. Similarly, the fact that many Hebrew names include some of the letters of the Tetragrammaton, but not all, except Yehuda (YHWDH) , suggests that people knew the verbalization of the Tetragrammaton, in order to establish connection with these names. In translations of the Bible, the Tetragrammaton is replaced by "O Lord". It is also believed that Sabbatai Zevi recruited his first disciples in their "revealing" the verbalization of the Tetragrammaton. Jewish law , based on an award Talmud ( Pirke Avot 1:1), establishes "hedges" around the Torah , that is to say, the secondary rules in order to avoid the risk of breaking primary rules. Hadavar (Hebrew: ), meaning "the Word" (the "verb") or "this case can not be described," is an equivalent use, especially in the United States. Adonai (Hebrew: ), My / My Lord, is like "plural" of "Lord", although syntacticalement singular (cf. the plural form of Elohim). To critics, Adonai and other names could be written in the plural to emphasize that this one God "includes" all the gods would have worshiped the ancestors of the Israelites and the surrounding tribes. A similar reasoning but of different origin and purpose that was Rabbi Leon Ashkenazi za 's when he speaks of Him the gods, He who represents all the gods that men could imagine, but the Israelites never diverted, cf. dialogue of Abraham with Melchizedek. The pronunciation of the Tetragrammaton is prohibited since the Temple was destroyed, Jews turn to Him in prayer by Adonai, and in life every day, HaShem (The Name). When Masoretes added punctuation ( nikkoud ) the text of the Hebrew Bible in the first century CE, they gave the Tetragrammaton vowels of Adonai, to remind the reader that he must read Adonai (this process is called keri- ketiv). The translators of the Sephardic Ferrara Bible goes even further by substituting a simple A to Adonai. Ehyeh Ehyeh Asher (Hebrew: ): this is the answer that God made to Moses , when he asked what is his name, that he will give the children of Israel, which will surely ask him ( Exodus 3:14 ). Ehyeh is the first person singular of the imperfect form, also known as the unfinished (not to be confused with the completed form Haya, used in modern Hebrew to make the past including the imperfect). Ehyeh denotes divine power underway in the present and the immediate future, that is to say, as it happen. The word El appears in other Semitic languages in the Northwest as the Phoenician and Aramaic. In Akkadian , ilu is the common name for "god". They are also found in trace old "Araben" South (a group of Afro-Asiatic language formerly spoken in the southern Arabian Peninsula, as distinct from the classical Arabic ) and Ge'ez , where, as in Hebrew, it can serve as an element in proper names. Semitic texts in the Northwest, it often appears as the name of a God very particularized, perhaps at the head of the pantheon, sometimes specifically identified as the creator god of the world. However, the El of Canaan is not that of Abraham who, coming into a place called Beit El, builds an altar to the Lord ( Gen. 12:8 ). In the Tanakh , El (Hebrew: ) is used as singular or plural, as the God of Israel as idols and other gods, although the Ramban explains that the elim of "Who is like thee among the elim, YHVH? " does not refer to the idols but the angels whose name ends with El, as Gabriel ("God is my strength"), Michael ("Who is like God"), Raphael ("God has healed"), Joel ("Yo HWH OHIM is El ", Daniel (" God is my Judge "), etc.. Elohim (Hebrew: ) is the name most commonly used of God in the Hebrew Bible , and the first one to appear ( Gen. 1:1 ). Unlike other names mentioned in this article, it is also used to describe the deities of other religions (eg Exodus 9:1 , Exodus 12:12 , Exodus 20:3 ). Despite the-im ending usual many plurals in Hebrew, the word Elohim, when referring to the God of Israel, is grammatically singular, the verb that follows is too. The critics see it as proof of an original polytheism, not failing to mention, for example, that verse Gen. 1:25 is the plural, as the verse Ex 20:2 , which speaks of the Elohim of the nations. Joel M. Hoffman suggests that drift of "elim" (gods), with a deliberately inserted heh. 1 For Jewish and Christian scholars, this plural apparently has never been a problem: the famous verse about Gen. 1:25, reported a midrash by Rashi depicts Moses drawing God's attention to the fact that opponents of monotheism could make some argument. "Write", he said it, those who want to wander wander. Grammarians call such plurals ... Jews plur. Virium or virtutum; grammarians call them later plur. excellentiae, magnitudinis, or plur. maiestaticus. This name was suggested we use in speaking of the kings themselves. (Cf. 1 Macc. 10:19 and 1 Macc. 11:31 ), and the plural used by God in Genesis. 1:26 and Gen. 11, 7 , Is 6:8 has been incorrectly interpreted in this way. It is, however, be communicative (including angels present, which is the case of Isaiah 6:8 and Gen. 3:22) or, according to others, an indication of the fullness of strength and power implied. The shape Eloah (, may appear to be the singular form of "Elohim") is much more rare, used in poetry and prosaic much later (41 hits in the Book of Job ). The root of "Elohim" and "Eloha" is unknown. Joel M. Hoffman 1, 2004. In the Beginning: A Short History of the Hebrew Language NYU Press. The name `Elyon (Hebrew: ) is used with El, YHWH or Elohim, rarely alone ( Is. 2:14 p.m. ). It is also used in the poetic passages dating to the final composition of the Bible. The term is still used in modern Hebrew and means "supreme", cf. "Supreme Court". The Phoenicians used a somewhat similar name for God, rendered in Greek by. It is also related to the Arab `Aliyy. Maqom - literally "the place", cf. "The world is His place" - the omnipresent. Strong concept used in the concept of Tzimtzoum The name Shaddai (Hebrew: ), which appears both in combination with "El" apart from him, as the divine name is used, particularly in the Book of Job. One root of the word might be "Shadad () means" master, crush, destroy ", which would give Shaddai the meaning of" destructive "one aspect of God (compare with" Shiva ", the god "destructive" in the Hindu trinity, "creator, preserver, destroyer"). According to another theory, 'Almighty' is derived from the Semitic root which also derives, in Akkadian , the terms shad 'mountain' and ` or shadd shadd` a, 'mountain'. This theory, popularized by the great biblical archaeologist William F. Albright was strongly questioned when it was noted that strengthening the d is not documented before the Neo-Assyrian period. However, strengthening Hebrew (marked by dagesh ) could also be secondary, since the Torah was "spotted" in the first century of the Common Era. WF Albright suggested an alternative hypothesis, linking Shadd shadayim (breasts). Shaddai would then be linked to the fertility of God and His blessing on aquatic animals and birds, then men. Indeed, Shaddai appears often in the context of fertility and fruiting (and also: have an adequate, just, I'm the one who just do not be no God, is enough ... I): Is usually translated Shalom by Peace (Hebrew: ). While just the word chosen is a bit limiting. In fact, this word, akin to shalem (, full), represents the status achieved in the fullness, as reported by Isaiah: "He formed the light, creating darkness, and made the shalom." It reconciles the extremes and opposites, living in harmony of His doing. It is the Talmud ( Shab. 10b) which states that "the Name of God is" Shalom ", based on Jug. 6:23. Accordingly, it is forbidden because of impropriety, to greet someone by shalom (which is used to say "hello" or "goodbye" in modern Hebrew as Hebrew Bible) in unclean places, like a bathroom or latrine. If Shalom is not so widespread as first name, this is not the same Sh'lomo (, Solomon ), His peace literally, referring to the God of Shalom. The Shekhinah (Hebrew: , "The Present", "The Resident") is the "presence" or manifestation of God "descended" in humanity. This term, which does not appear in the Tanakh , was used by rabbis to speak of God's presence felt in the Tabernacle or among the people of Israel. The name Yah (YH) is composed of the first two letters of the Tetragrammaton. According to some it is an abbreviation, as others of a primitive form of the Tetragrammaton. In any case, this Name which is used in Hallelujah ( Hallelou Yah, Yah Give praise). Religions Rastafarian and African Hebrew Israelites of Jerusalem , two black nationalist religions originating in the Americas, both use the term to refer to God, the first under the Latin alphabet Jah , the second in the spelling Yah. Names and YHWH Elohim is often accompanied by the word tzevaot ("armed", Hebrew: ): Elohei Tzevaot YHWH ("Yahweh God of hosts"), Elohei Tzevaot ("God of hosts"), Adonai YHWH Tzevaot (" Lord YHWH of hosts ") or, more often Tzevaot YHWH (" YHVH of Hosts "). Sabaoth is the usual transliteration in Latin, in French Hosts. This name does not appear in the Torah , nor Joshua, nor judges, but it is often used in the prophetic books. It is either less frequent use of names is rarely mentioned in the Torah, or even of metonymy. It is written in the Haggadah (the book traditionally read at Passover ) that the divine Names could be used to perform miracles, if one knows the combination. The cosmological system of the Kabbalah explains the meaning and importance of names. One of the most important is the Ein Sof ("Endless"), which is above the Sefirot. Name to 42 letters contain the names combined , , and . Name to 45 letters a value equivalent to the Tetragrammaton whose numeric value is 45 (" " " "). Name to 72 letters is based on three verses of Exodus ( Ex. 14:19-21 ), starting with "Vayissa," "Vayavo," "Vayet," respectively. Each of these verses contains 72 letters, and when combined, they form 72 Names. The Sefer Yetzira explains that the creation of the world was achieved by manipulation of the four letters of the Tetragrammaton. All the names do not require such care. According to tradition, there are seven: El, Elohim, Adonai, YHWH, Ehyeh Ehyeh Asher, Shaddai and Tzevaot. However, Rabbi Yossi Tzevaot regarded as a common name (Soferim 4:1; Yer. HR 1:1; Av RN 34), and Rabbi Ishmael felt that even a common name Elohim ( Sanh. 66a). Many Jews never write the name of God on paper (computer, it's more or less allowed, see the responsa of rabbis on the subject ), nor pronounce, to avoid the profane. They say "Hashem", "him" or simply "God." In Israel , Elohim, whose "God" is "dedicated translation" is pronounced informally, but in the diaspora, the term God exists, we prefer to pronounce Elo k im if we do not pray.
God, in His name in four letters, is presented in the Bible itself as the source and the author of life. verbalize the Tetragrammaton 
All the current trends of Judaism teaches that the Tetragrammaton, the Name of God in four letters can be pronounced by the High Priest in the Temple. According to tradition, the latter usually not spoken at Yom Kippur , and the orchestra played liturgical stronger at that time, so that the High Priest is not heard.
The Temple of Jerusalem was destroyed, this name is never pronounced by Jews in religious rituals, or in private conversations. Some Reform Jews pronounce sometimes, for educational purposes only, and with great respect.
In prayer, the Tetragrammaton is replaced by Adonai, and in everyday conversation by Hashem. Hashem / Hadavar
Therefore the word Adonai itself is only used during prayer. During the conversation, we refer to him as HaShem , (see Leviticus 24:11) or , unveiled the name.
Many religious Jews grow scruples to extend the ban to most of the names listed below, and match them with a certain k (k el El, Elohim for elo k im, ...) outside the religious use. This usage is, however, strongly criticized by some rabbinic authorities, mainly Sephardic , as Rav Messas Zats "l, which resemble those of lekalkel kel (" destroy "in Hebrew).
In the same spirit that many Jews prefer to write Gd, Gd, Gd or D.eu On "God" because although this translation has nothing sacred at first sight, it refers to him, and acquires a value thereby. Again, this practice is not to everyone's taste, and Rabbi Shlomo Ganzfried ( Ashkenazi ), said none of the names of God should be deleted, truncated or distorted, even in translation. Other Names of God (in alphabetical order)
Adonai
The singular form, Adoni ("my lord") is never used in the Bible to refer to God. It was used by cons among the Phoenicians to their god Tammuz , and is originally from the Greek name of Adonis. Jews use the singular to refer to a prominent person (see Bishop) or, in modern Hebrew, as equivalent to M. (We can see similar developments in French). Asher Ehyeh Ehyeh
Some authorities interpret it as "I Will Whoever is (almost His people)" or "I Will, because I Will", based on the verse neighbor ( Ex. 3:12 ) "I Will El
However, as a divine name, appears mainly in the prophetic and poetic passages, but rarely in prose and, where appropriate, with an epithet (eg, a jealous God), which might indicate that El is used as a common name.
Other examples: El ` Elyon ("God Almighty"), El Shaddai ("God Almighty"), El `Olam (" Eternal God "), El Chai (" Living God "), El Ro'i ("Seeing God"), El Eloha Israel ("God, the Elohim of Israel"), El Guibor ("Fort God").
This name is also more readily used to make my Gd Elohim Eli is much more common that Eloha. Elohim (and Eloha)
However, the Hebrew words it admits only plurals (shape), like Behemoth or, in modern Hebrew, be'alim ("Owner"), which combine the singular despite their appearance.
The best explanation is that of a plural self-deliberation.
The use of a plural as a mark of respect is quite foreign to Hebrew.
Eloha the term is used in six places to designate foreign deities (eg 2 Chr. 32:15 and Daniel 11:37-38 ). There refers to a local deity
It is on this basis that some people think that "Eloha" is not singular form, but especially of we can say that he was Eloha of Abraham , the Eloha of Isaac , the Eloha of Jacob at a time when they were the only ones to think so, but as soon as a community understands the idea of His existence, the term Eloha becomes improper, because "if God is indeed God, He could be the God of someone else "
We find the equivalent of "Eloha" in Arabic (Ilah, singular - "a god", as opposed to Allah - "the God") and in Aramaic (Elahi).
According to Jewish sages (see above), they derive from El, "power", which would explain its use in Ex 21:6 to mean "judges and powerful men," and the obscure chapter 6 of Genesis , which speaks of "son of Elohim" angels, or "simple" son of the mighty?
Another hypothesis is derived from the verb related to Arabic Aliha (be lost, frightened, seek refuge against fear) - Eloah and then Elohim mean "he who inspires awe and reverence" or "Him Who found refuge against fear. "
A. Translation from Toporoski, "What Was The origin of the royal" we "and Why Is It No Longer used?" (Times of London, May 29, 2002. Ed. F1, p. 32)
Translation from Gesenius 'Hebrew Grammar (AE Cowley, ed., Oxford, 1976, 398) `Elyon
Etymologically, the term comes from "on", "above" - is the superlative form, the Most High, Most High. Maqom
Shaddai
According to Ex 6:2-3 is the name by which God was known to Abraham , Isaac and Jacob. In the Septuagint and other ancient translations it is rendered by "Almighty", and under such terms as it appears in the King James translation of Ex 6:2-3.
According to this theory, God lives in a mythical holy mountain. However, the concept of a god "mountain" was far from unknown in the ancient Near East (see El), or even in antiquity (cf. the Olympus , the Parnassus , etc.).. Ephrem the Syrian , Christian author, so much later, also up the Garden of Eden atop an inaccessible mountain. The Sanat Kumara of Theosophists reigns over a city-kingdom inaccessible. Shekhinah
Names of principal of God is the only one that is feminine in Hebrew grammar. Yah
YHWH Tzevaot (Hosts)
The primary meaning of tzevaot is in 1 Sam 5:45 p.m. , where he Interpret as "the God of the armies of Israel." The word means isolated tzevaot always "armed" or "groups" Other Names, formulas and names of God Usage in Kabbalah
The tradition of seven divine names
All other names, like 'Merciful', 'Gracious' and so on. represent only attributes, also common to human beings (Sheb. 35a). Notes
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