Looking for Jesus according to John

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GISMYS_7

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The very words of Jesus==
Really??? Who thinks Jesus does not know who He is???
  • Jesus told His disciples, “I and the Father are one… Whoever has seen me has seen the Father” (John 10:30, 14:9).
 

JLG

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The very words of Jesus==
Really??? Who thinks Jesus does not know who He is???
  • Jesus told His disciples, “I and the Father are one… Whoever has seen me has seen the Father” (John 10:30, 14:9).
- Yes, unity but nothing more!

- It is the same everywhere in the Bible!

- John 17:21

that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

all of them
πάντες (pantes)
Adjective - Nominative Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

may be
ὦσιν (ōsin)
Verb - Present Subjunctive Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

one,
ἓν (hen)
Adjective - Nominative Neuter Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

as
καθὼς (kathōs)
Adverb
Strong's 2531: According to the manner in which, in the degree that, just as, as. From kata and hos; just as, that.

You,
σύ (sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

Father,
πάτερ (pater)
Noun - Vocative Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

[are] in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Me,
ἐμοὶ (emoi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

and I [am]
κἀγὼ (kagō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's 2504: To also, I too, but I. From kai and ego; so also the dative case kamoi, and accusative case kame and I, me.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

You.
σοί (soi)
Personal / Possessive Pronoun - Dative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

[May]
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

they
αὐτοὶ (autoi)
Personal / Possessive Pronoun - Nominative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

also
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

be
ὦσιν (ōsin)
Verb - Present Subjunctive Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Us,
ἡμῖν (hēmin)
Personal / Possessive Pronoun - Dative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

so that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

world
κόσμος (kosmos)
Noun - Nominative Masculine Singular
Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

may believe
πιστεύῃ (pisteuē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

You
σύ (sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

sent
ἀπέστειλας (apesteilas)
Verb - Aorist Indicative Active - 2nd Person Singular
Strong's 649: From apo and stello; set apart, i.e. to send out literally or figuratively.

Me.
με (me)
Personal / Possessive Pronoun - Accusative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

- Same expression in Ancient Greek!

- You put all the Christians in a bag that's makes one!

- Unity is everywhere!

- We are all one!
 

JLG

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The very words of Jesus==
Really??? Who thinks Jesus does not know who He is???
  • Jesus told His disciples, “I and the Father are one… Whoever has seen me has seen the Father” (John 10:30, 14:9).
- Or better said John says:

- You put God, Jesus and all the Christians in a bag and that makes one!

- it is simple: UNITY!
 

JLG

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- hen = unity (Greek word) not the animal (English word)

- Easy to remember!
 

JLG

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Something short of the claim you claim. "I am Groot," it is not.

Does it make sense to you that God has a God?
- I could say the same about God's name!

- In Exodus God tells us his real name and he says it is my name forever and from generation to generation!

- And religion has turned it into something tasteless!

- It's like if you are Groot and people call you with another name!

- What would you think?
 
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Wrangler

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- In Exodus God tells us his real name and he says it is my name forever and from generation to generation!

- And religion has turned it into something tasteless!
How so? I never heard that God's name was something tasteless.
 

JLG

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How so? I never heard that God's name was something tasteless.
Hear,
שְׁמַ֖ע‪‬ (šə·ma‘)
Verb - Qal - Imperative - masculine singular
Strong's 8085: To hear intelligently

O Israel:
יִשְׂרָאֵ֑ל (yiś·rā·’êl)
Noun - proper - masculine singular
Strong's 3478: Israel -- 'God strives', another name of Jacob and his desc

The LORD
יְהוָ֥ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

our God,
אֱלֹהֵ֖ינוּ (’ĕ·lō·hê·nū)
Noun - masculine plural construct | first person common plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

the LORD
יְהוָ֥ה ׀ (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

is One.
אֶחָֽד׃‪‬ (’e·ḥāḏ)
Number - masculine singular
Strong's 259: United, one, first

- The Lord will never be God's name!

- It is a bad translation!

- You can't translate God's name!

- He has only one name, the tetragram (this is my name forever, and this is how I am to be remembered in every generation Exodus 3:15)!

- And whoever goes against God's will is against God himself!

- And the loss of the pronunciation is not an excuse, it's a crime from the Jewish religious leaders!

- And the other religious leaders aren't better because they have kept hiding God's name!

- And all this is not from God!

- It is against God!
 

Wrangler

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- He has only one name, the tetragram (this is my name forever, and this is how I am to be remembered in every generation Exodus 3:15)!
This I know. What's unclear is this being tasteless.

If you are saying the cover up of what God's name is, YHWH, then I understand and agree.
 

JLG

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This I know. What's unclear is this being tasteless.

If you are saying the cover up of what God's name is, YHWH, then I understand and agree.
- Of course, Lord will never be God's name!
 

JLG

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John 1:9

The
τὸ (to)
Article - Nominative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

TRUE
ἀληθινὸν (alēthinon)
Adjective - Nominative Neuter Singular
Strong's 228: True (lit: made of truth), real, genuine. From alethes; truthful.

Light
φῶς (phōs)
  • As usual the true light (to alethinon phos) = definite article and adjective and noun

Noun - Nominative Neuter Singular
Strong's 5457: Light, a source of light, radiance. From an obsolete phao; luminousness.

who
ὃ (ho)
Personal / Relative Pronoun - Nominative Neuter Singular
Strong's 3739: Who, which, what, that.

gives light to
φωτίζει (phōtizei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 5461: From phos; to shed rays, i.e. To shine or to brighten up.

every
πάντα (panta)
Adjective - Accusative Masculine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

man
ἄνθρωπον (anthrōpon)
Noun - Accusative Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

was
Ἦν (Ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

coming
ἐρχόμενον (erchomenon)
Verb - Present Participle Middle or Passive - Accusative Masculine Singular
Strong's 2064: To come, go.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

world.
κόσμον (kosmon)
Noun - Accusative Masculine Singular
Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

  • Into the world (eis ton kosmon) = preposition and definite article and noun
  • 5 (preposition and noun) / 4 (preposition and definite article and noun)
 

JLG

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- Could you develop what you mean?
- Or what can I do to help you?
 

JLG

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- Tell me if this can help you!

- Exodus 3:15

God
אֱלֹהִ֜ים (’ĕ·lō·hîm)
Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

also
ע֨וֹד (‘ō·wḏ)
Adverb
Strong's 5750: Iteration, continuance, again, repeatedly, still, more

told
וַיֹּאמֶר֩ (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

Moses,
מֹשֶׁ֗ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver

“Say
תֹאמַר֮ (ṯō·mar)
Verb - Qal - Imperfect - second person masculine singular
Strong's 559: To utter, say

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the Israelites,
בְּנֵ֣י (bə·nê)
Noun - masculine plural construct
Strong's 1121: A son

‘The LORD,
יְהוָ֞ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

the God
אֱלֹהֵ֣י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of your fathers—
אֲבֹתֵיכֶ֗ם (’ă·ḇō·ṯê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 1: Father

the God
אֱלֹהֵ֨י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Abraham,
אַבְרָהָ֜ם (’aḇ·rā·hām)
Noun - proper - masculine singular
Strong's 85: Abraham -- 'exalted father', the father of the Jewish nation

the God
אֱלֹהֵ֥י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Isaac,
יִצְחָ֛ק (yiṣ·ḥāq)
Noun - proper - masculine singular
Strong's 3327: Isaac -- 'he laughs', son of Abraham and Sarah

and the God
וֵאלֹהֵ֥י (wê·lō·hê)
Conjunctive waw | Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Jacob—
יַעֲקֹ֖ב (ya·‘ă·qōḇ)
Noun - proper - masculine singular
Strong's 3290: Jacob -- a son of Isaac, also his desc

has sent
שְׁלָחַ֣נִי (šə·lā·ḥa·nî)
Verb - Qal - Perfect - third person masculine singular | first person common singular
Strong's 7971: To send away, for, out

me to you.’
אֲלֵיכֶ֑ם (’ă·lê·ḵem)
Preposition | second person masculine plural
Strong's 413: Near, with, among, to

This
זֶה־ (zeh-)
Pronoun - masculine singular
Strong's 2088: This, that

is My name
שְּׁמִ֣י (šə·mî)
Noun - masculine singular construct | first person common singular
Strong's 8034: A name

forever,
לְעֹלָ֔ם (lə·‘ō·lām)
Preposition-l | Noun - masculine singular
Strong's 5769: Concealed, eternity, frequentatively, always

and this
וְזֶ֥ה (wə·zeh)
Conjunctive waw | Pronoun - masculine singular
Strong's 2088: This, that

is how I am to be remembered
זִכְרִ֖י (ziḵ·rî)
Noun - masculine singular construct | first person common singular
Strong's 2143: A memento, recollection, commemoration

in every generation.
לְדֹ֥ר (lə·ḏōr)
Preposition-l | Noun - masculine singular
Strong's 1755: A revolution of time, an age, generation, a dwelling
 

JLG

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Exodus 3:15

Бог также сказал Моисею: «Вот что ты скажешь израильтянам: „Иегова, Бог ваших предков, Бог Авраама+, Бог Исаака+ и Бог Иакова+, послал меня к вам“. Это моё имя навеки+, и под этим именем меня будут помнить все поколения.
 

JLG

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- Here we are told how the Jews took away God's name from the Bible orally and in writing!

I put the two versions because they are many differences!


The Tetragrammaton (/ˌtɛtrəˈɡræmətɒn/; from Ancient Greek τετραγράμματον (tetragrámmaton) '[consisting of] four letters'), or the Tetragram, is the four-letter Hebrew theonym יהוה‎ (transliterated as YHWH), the name of God in the Hebrew Bible. The four letters, written and read from right to left (in Hebrew), are yodh, he, waw, and he.[1] The name may be derived from a verb that means "to be", "to exist", "to cause to become", or "to come to pass".[2] While there is no consensus about the structure and etymology of the name, the form Yahweh is now accepted almost universally, though the vocalization Jehovah continues to have wide usage.[3][4][5]

The books of the Torah and the rest of the Hebrew Bible except Esther, Ecclesiastes, and (with a possible instance of the short form יה‎ in verse 8:6) the Song of Songs contain this Hebrew name.[4] Observant Jews and those who follow Talmudic Jewish traditions do not pronounce יהוה‎ nor do they read aloud proposed transcription forms such as Yahweh or Yehovah; instead they replace it with a different term, whether in addressing or referring to the God of Israel. Common substitutions in Hebrew are Adonai ("My Lord") or Elohim (literally "gods" but treated as singular when meaning "God") in prayer, or HaShem ("The Name") in everyday speech.


Тетраграммато́н, тетрагра́мма (греч. τετραγράμματον, от τετρα — «четыре» и γράμμα — «буква») в иудейской религиозной и каббалистической традициях — четырёхбуквенное непроизносимое имя Бога, считающееся собственным именем Бога, в отличие от других титулов Бога. Тетраграмматон записывается следующими четырьмя буквами: ‏י‏‎ (йуд), ‏ה‏‎ (хей), ‏ו‏‎ (вав), ‏ה‏‎ (хей), образующими слово ‏יהוה‏‎. Латинскими буквами тетраграмма транскрибируется как YHWH.

Это имя Бога встречается в Танахе (Ветхом Завете) чаще всего (более 6 тысяч раз), впервые встречается во второй главе Книги Бытия (2:4), используется в десяти заповедях.

В христианстве тетраграмматон — это одно из многочисленных имён Бога (наряду с такими как Эль, Адонай, Элохим, Саваоф (Цеваот), Эль-Эльон, Эль-Шадай)[1].

От тетраграмматона происходят сокращённые формы «Иахо» (‏יהו‏‎) и «Ио» (‏יו‏‎), которые входят в состав многих собственных еврейских имён. В еврейско-египетских папирусах, трактующих о магииruen, оно уже появляется под видом др.-греч. Ίαωούηε[2].
 

JLG

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Etymology​

The Tetragrammaton is not attested other than among the Israelites, and seems not to have any plausible etymology.[6] The Hebrew Bible explains it by the formula Ehye ašer ehye ("I Am that I Am"), the name of God revealed to Moses in Exodus 3:14.[7] This would frame Y-H-W-H as a derivation from the Hebrew triconsonantal root היה (h-y-h), "to be, become, come to pass", with a third person masculine y- prefix, equivalent to English "he",[8][9] thereby affording translations as "he who causes to exist",[10][11] "he who is",[9] etc.; although this would elicit the form Y-H-Y-H (יהיה‎), not Y-H-W-H. To rectify this, some scholars proposed that the Tetragrammaton represents a substitution of the medial y for w, an occasionally attested practice in Biblical Hebrew as both letters function as matres lectionis; others proposed that the Tetragrammaton derived instead from the triconsonantal root הוה (h-w-h), "to be, constitute", with the final form eliciting similar translations as those derived from h-y-h.

As such, the consensus among modern scholars considers that YHWH represents a verbal form, with the y- representing the third masculine verbal prefix of the verb hyh "to be", as indicated in the Hebrew Bible.[12]

Значение​

Тетраграмматон (‏יהוה‏‎) получен объединением форм третье лицо единственного числа для прошлого, настоящего и будущего времён глагола ‏היה‏‎ (форма прошедшего времени 3 л., ед. ч., не является инфинитивом, дословно — «был») «быть» и примерный смысл тетраграмматона — «(Он) был, есть и будет»[6], некоторые учёные предлагают перевод «(Он) жив». От глагола ‏היה‏‎ («быть») образовано и первое лицо единственного числа настоящего времени ‏אהיה‏‎ («(Я есть) сущий»), которое употреблено в Исх. 3:14 «Бог сказал Моисею: Я есмь Сущий. И сказал: так скажи сынам Израилевым: Сущий [Иегова] послал меня к вам.'».
 

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- Here it is different!​

Vocalisation​

YHWH and Hebrew script​

Like all letters in the Hebrew script, the letters in YHWH originally indicated consonants. In unpointed Biblical Hebrew, most vowels are not written, but some are indicated ambiguously, as certain letters came to have a secondary function indicating vowels (similar to the Latin use of I and V to indicate either the consonants /j, w/ or the vowels /i, u/). Hebrew letters used to indicate vowels are known as אִמּוֹת קְרִיאָה‎ (imot kri'a) or matres lectionis ("mothers of reading"). Therefore, it can be difficult to deduce how a word is pronounced from its spelling, and each of the four letters in the Tetragrammaton can individually serve as a mater lectionis.

Several centuries later, between the 5th through 10th centuries CE, the original consonantal text of the Hebrew Bible was provided with vowel marks by the Masoretes to assist reading. In places where the word to be read (the qere) differed from that indicated by the consonants of the written text (the ketiv), they wrote the qere in the margin as a note showing what was to be read. In such a case the vowel marks of the qere were written on the ketiv. For a few frequent words, the marginal note was omitted: these are called qere perpetuum.

One of the frequent cases was the Tetragrammaton, which according to later Rabbinite Jewish practices should not be pronounced but read as "Adonai" (אֲדֹנָי‎/"my Lord"), or, if the previous or next word already was Adonai, as "Elohim" (אֱלֹהִים‎/"God"). Writing the vowel diacritics of these two words on the consonants YHVH produces יְהֹוָה‎ and יֱהֹוִה‎ respectively, ghost-words that would spell "Yehovah" and "Yehovih" respectively.[13][14]

The oldest complete or nearly complete manuscripts of the Masoretic Text with Tiberian vocalisation, such as the Aleppo Codex and the Leningrad Codex, both of the 10th or 11th century, mostly write יְהוָה‎ (yhwah), with no pointing on the first h. It could be because the o diacritic point plays no useful role in distinguishing between Adonai and Elohim and so is redundant, or it could point to the qere being שְׁמָא‎ (šəmâ), which is Aramaic for "the Name".

Современные прочтения​

Основные статьи: Яхве и Иегова
В настоящее время в литературе на русском языке используются два варианта прочтения — «Я́хве» и «Иего́ва»; возможен также вариант «Я́гве» — написание распространено в литературе на украинском языке[7], и произносится по-украински с фрикативным «г», что ближе к звучанию еврейской буквы ‏ה‏‎[источник не указан 173 дня]. В растафарианстве используется также вариант «Джа» (Jah), который предположительно является сокращением от имени Яхве (Jáhveh).
 

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Yahweh​

See also: Yahweh and Jehovah

The scholarly consensus is that the original pronunciation of the Tetragrammaton was Yahweh (יַהְוֶה‎): "The strong consensus of biblical scholarship is that the original pronunciation of the name YHWH ... was Yahweh."[15][16] R. R. Reno agrees that, when in the late first millennium Jewish scholars inserted indications of vowels into the Hebrew Bible, they signalled that what was pronounced was "Adonai" (Lord); non-Jews later combined the vowels of Adonai with the consonants of the Tetragrammaton and invented the name "Jehovah".[17] Paul Joüon and Takamitsu Muraoka state: "The Qre is יְהֹוָה‎ the Lord, whilst the Ktiv is probably יַהְוֶה‎ (according to ancient witnesses)", and they add: "Note 1: In our translations, we have used Yahweh, a form widely accepted by scholars, instead of the traditional Jehovah."[18] Already in 1869, when, as shown by the use of the then traditional form "Jehovah" as title for its article on the question, the present strong consensus that the original pronunciation was "Yahweh" had not yet attained full force, Smith's Bible Dictionary, a collaborative work of noted scholars of the time, declared: "Whatever, therefore, be the true pronunciation of the word, there can be little doubt that it is not Jehovah."[19] Mark P. Arnold remarks that certain conclusions drawn from the pronunciation of יהוה‎ as "Yahweh" would be valid even if the scholarly consensus were not correct.[20] Thomas Römer holds that "the original pronunciation of Yhwh was 'Yahô' or 'Yahû'".[21] Max Reisel, in The Mysterious Name of YHWH, says that the “vocalisation of the Tetragrammaton must originally have been YeHūàH or YaHūàH.”[22]

The adoption at the time of the Protestant Reformation of "Jehovah" in place of the traditional "Lord" in some new translations, vernacular or Latin, of the biblical Tetragrammaton stirred up dispute about its correctness. In 1711, Adriaan Reland published a book containing the text of 17th-century writings, five attacking and five defending it.[23] As critical of the use of "Jehovah" it incorporated writings by Johannes van den Driesche (1550–1616), known as Drusius; Sixtinus Amama (1593–1629); Louis Cappel (1585–1658); Johannes Buxtorf (1564–1629); Jacob Alting (1618–1679). Defending "Jehovah" were writings by Nicholas Fuller (1557–1626) and Thomas Gataker (1574–1654) and three essays by Johann Leusden (1624–1699). The opponents of "Jehovah" said that the Tetragrammaton should be pronounced as "Adonai" and in general do not speculate on what may have been the original pronunciation, although mention is made of the fact that some held that Jahve was that pronunciation.[24]

Almost two centuries after the 17th-century works reprinted by Reland, 19th-century Wilhelm Gesenius reported in his Thesaurus Philologicus on the main reasoning of those who argued either for יַהְוֹה‎/Yah[w]oh or יַהְוֶה‎/Yahweh as the original pronunciation of the Tetragrammaton, as opposed to יְהֹוָה‎/Yehovah, citing explicitly as supporters of יְהֹוָה‎ the 17th-century writers mentioned by Reland and implicitly Johann David Michaelis (1717–1791) and Johann Friedrich von Meyer (1772–1849),[25] the latter of whom Johann Heinrich Kurtz described as the last of those "who have maintained with great pertinacity that יְהֹוָה‎ was the correct and original pointing".[26] Edward Robinson's translation of a work by Gesenius, gives Gesenius' personal view as: "My own view coincides with that of those who regard this name as anciently pronounced [יַהְוֶה‎/Yahweh] like the Samaritans."[27]

Ранний иудаизм​

Иудаизм всегда приписывал великую силу упоминанию этого имени Бога. Одна из десяти заповедей — «Не произноси имени Господа, Бога твоего, напрасно»[8]. Греческий перевод буквально следует оригиналу επί ματαίω («напрасно», Исх. 20:7). Согласно Мишне, это имя Бога произносилось в иерусалимском Храме первосвященником во время жертвоприношения в праздник Йом Кипур (Иома 6:2) и священниками, дающими священническое благословение (Сота 7:6). Позже было запрещено произносить это имя и в богослужениях. Согласно одному из преданий, этот запрет возник после смерти первосвященника Симона Праведного (III век до н. э.).

Именно поэтому широкую практику получило так называемое косвенное обращение к этому божественному имени. При чтении священных писаний евреи заменяли тетраграмматон другими словами. Например, в молитвах тетраграмматон заменяется именем Адонáй (‏אדוני‏‎ — буквально множественное (pluralis majestatis) «мои господа» от (‏אדון‏‎, адóн — «господин», суффикс ‏'‏‎ — слитное притяжательное местоимение первого лица единственного или множественного чисел в зависимости от огласовок, здесь — множественного) или Элохи́м(Высшие силы), или эпитетамиСаваóф (‏צבאות‏‎, цеваóт — буквально «[Господь] Воинств небесных»). Позднее, особенно вне контекста богослужения, даже имя «Адона́й» стали заменять словом ха-Шем[9] (‏השם‏‎ — «имя»; ха в иврите — артикль).
 

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Хорошо изучив обычаи и нравы иудеев, и сами знавшие и разговаривавшие на еврейском языке, христианские учёные исследователи IV века Епифаний Кипрский[17] и Иероним Стридонский[20] пишут о том, что это имя — единственное в своем роде у Всевышнего иудеев, в отличие от многих титулов, которые употребляются среди иудеев наравне с такими, как Эль (значит «Бог»), Элохим — «Высшие силы», Эли — «Бог мой», Садай (Шадай) — «Довлеющий», Раббуни — «Господь мой (Учитель мой)»[30], Адонай — «Господь мой».

Иероним насчитал 10 титулов Всевышнего, употребляемых иудеями. Православные Христиане и Католики термин, фонетически подобный тетраграмме, абсолютно не употребляли как имя Всевышнего со времени становления идеи триединого Бога и принятом догмате о троице, хотя он присутствует около 6000 раз в оригинальном тексте Ветхого и Нового завета. Христиане первого века скорее всего употребляли и использовали тетраграмматон и следовали указанию Иисуса святить Имя Отца, из молитвы "Отче Наш". (Матфея 6:9)
 

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Средние века​

Настоящее (оригинальное) произношение тетраграмматона теперь неизвестно. Еврейский алфавит состоит только из 22 согласных. Около VI века н. э. появилась система огласовок (некудот). Масореты, хранители иудейского предания, перенесли гласные звуки с имени Адонай, которое тоже записывалось четырьмя буквами, на тетраграмматон.

В результате этого исследователи Библии в Средние века и в Новое время, принимали написание этой огласовки за собственные гласные звуки тетраграммы. Поэтому тетраграмматон произносили — Иегова (Jehovah). Обычно считается, что первым данную транслитерацию использовал в 1518 году исповедник Папы Льва X Пётр Галатин.

Само появление транслитерации тетраграмматона в Библиях у христиан в большой степени связано с деятельностью Иоганна Рейхлина, этот первый учёный немец гебраист предложил изучать еврейские тексты для лучшего понимания Библии и сделать перевод Библии с еврейского текста. Сам он занимался изучением Каббалы и написал трактат De verbo mirifico (1494 год), посвящённый тетраграмматону; этому наименованию Иоганн уделяет огромное значение и называет его «несравненное Имя, не изобретённое людьми, а дарованное им Всевышним». В дальнейшем последователи Иоганна решили не довольствоваться Вульгатой и Септуагинтой, а перевести Библию с масоретской редакции. Одним из первых текстов Библии, в котором появляется ‏יהוה‏‎ в форме Iehouah, стала Женевская Библия (1560 год).