This publication has been typeset in the multilingual "Brill" typeface. With over 5,100 characters covering Latin, ipa, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.com/brill-typeface.

2015

Title page to Oswald Croll, Basilica Chymica (1st edition 1608: here the German edition, Frankfurt, 1629). The same design occurs in the 1611 Latin edition. A Tetragrammaton appears within a Trinitarian triangle surrounded by the nine orders of angels. The six alchemical masters are portrayed. 433 Heinrich Khunrath, Amphitheatrum Sapientiae Aeternae (Hamburg, 1595). The first edition has several remarkable hand-coloured engraved plates heightened with silver and gold. The illustration here shows the inner circle of the "Cosmic Rose." The central cruciform figure is surrounded by in hoc signo vinces and then the Pentagrammaton and other Hebrew names of God. The next ring links these to the Sephiroth. On the other rim are the Ten Commandments. 434 Robert Fludd, De Praeternaturali Utriusque Mundi Historia, p. 157. A representation of the Sephirot as an upside-down tree. The leaves emerging from Malkuth at the bottom are themselves are identified with the Sephiroth and one of the orders of angels. Hochma and Geburah are identified with the Son and Binah with the Holy Spirit. Each of the Sephirot is associated with a Hebrew name of God, and the Tetragrammaton lies along the trunk, vocalized as Ie-ho-va. 436 Robert Fludd's copper engraving Causarum Universalium Speculum from Utr. Cos. 1621. The plate is discussed in the text. 438 Robert Fludd's diagram showing the heavenly emanation of the Tetragrammaton, displaying three stages in the growth of the name. 438 Robert Fludd's diagram representing divine harmony (1619) with Tetragrammaton. 439 The frontispiece of Kircher's Ars Magna Lucis et Umbrae (Scheus, Rome, 1646) with Tetragrammaton. 441 The Tetragrammaton supposedly concealed in an Egyptian Hieroglyph.

The purpose of the research was to investigate the evidence that the memorial name of Israel's God Yahuwah/IAO was in use among the Christians in the early Church. The principal result of the research was that there is clear evidence that IAO operated as a transliteration of the Tetragram in what are the earliest strata of the LXX. This Old Testament (LXX) of the early Greek speaking Church was often cited by the New Testament writers. It was also noted that in some parts of the second and third century Church, the name IAO was in use in the Scriptures, in prayers, in Biblical commentaries and in baptisms. The appearance of a form of the Tetragram in a Christian baptism has consequences for the way scholars of the New Testament will read the book of Acts and other texts where kurios is supposed to have replaced the Tetragram in citations from the LXX.

European Journal of Language Studies, 2019

The subject of the translation, transliteration and rendering of the Tetragrammaton () into vernacular languages has been one of heated debate. This paper will look into the Phonetics, Phonology and Semantics of the Tetragrammaton as well as the linguistic and scriptural reasons for advocating its translation and equivalent rendering. Considering the original Hebrew texts as well as texts from the 1 st through to the 6 th Centuries CE of the Septuagint in Greek and Hebrew will provide clear evidence for the appropriateness of translating the Divine Name. Through this powerful linguistic and historical evidence it will also further refute ancient superstitions as well as arguments which are the basis of modern efforts to suppress and ban the use of the Tetragrammaton in both written and spoken form.

It has almost become a scholaily axiom to assume that the name of the Israelite God, the so-called Tetragrammaton (;rt;'t'), was originally pronounced yahwê.| Taking into account the fact that the sacredness of the Tetragrammaton2 had prevented its public utterance among the Jews in the first centuries of the CE, and the knowledge of its right pronunciation had begun to deteriorate and had altogether vanished in the Middle Ages,3 the great degree of certainty the assumption enjoys is rather surprising. Nonetheless, there are good reasons for This is also assumed by Prof. Tapani Haniainen (cf. Tapani Harviainen and Raija Sollamo, Heprean tekstikirja ja sanu;to [Helsinki: Helsinki University Press, 1987], 8) to whom this article is dedicated with the gratitude ofa pupil and a colleague. rffhether the Tetragrammaton ;tì;t! was the most original form of the name of the Israelite God (so, e.g., Ludwig Köhler and Waller Baumgatrcr, Hebrtlisches und aramãisches Leikon zum Alten Testament [3. ed.; Leiden: Brill, 1974], 2:377-378) or whether it is an expanded form of the more original tn'(so O. R. Driver, "The Original Form of the Name 'Yahweh': Evidence and Conclusions," AW 46 Í19281:7-25; Martin Rose, Jahwe: Zum Streit um den alttestamentlichen Gollesnamen [Theologische Studien 122; Zfrich; Theologischer Verlag, 19781, l6-30), which developed only as a result ofthe Josianic reform, is not important for the argument ofthe present article. I am only interested in the question about the pronunciation of lhe Tetragrammaton in the period just before and after the beginning of the CE. Nevertheless, it is not my purpose to prove that there was only one generally accepted form of the divine name of the lsraelite God around the beginning of the CE. On the contrary, some Nag Hammadi texts, some references in the writings of the early Christian theologians, some Aramaic texts from the Jewish military colony in the Egyptian Elephantine, and some Chrislian magical lexts seem to suggest otherwise (see n. I 5).

Review. Robert J. Wilkinson, Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century. Journal of Jesuit Studies 2 (2015), 723-6.

2019

This monograph presents the grammatical context for select examples of the Tetragrammaton and the words Elohiym and Adonay as used primarily in Old Testament Scripture sometimes alone and often juxtaposed with each other. In some examples, the Tetragrammaton and Elohiym appear in a single clause as the subject and predicate. In most examples, however, they are found in apposition or within a construct chain. In addition, at Appendix 3, I propose an alternate gloss for “YAH” that, at least, provides a sensible syntax of Scripture whenever the “YHWH” paradigm is also applied to the same Scripture. ***** The following are my other titles related to the Tetragrammaton: El-Kaphar This study presents my hypothesis as to the primitive (early) meaning of the Tetragrammaton and gives arguments and evidence in support of my assertions. I devised my hypothesis based upon the Tetragrammaton written in the ancient Phoenician or Paleo-Hebrew scripts as it appeared in early Biblical Scrolls. I note the pictographic nature of the word and the images it portrays. The word very likely had two primitive interpretations: the first is the Oracle of Israel’s God and the second is the Land of Canaan. I provide scriptural justification for these interpretations and demonstrate that they adapt into the Scripture for both the Old and New Testaments. I conclude by giving my opinions regarding why Christians and Jews abandoned the two primitive definitions of the Tetragrammaton in favor of the word “Lord.” Tetragrammaton within Exodus and Deuteronomy In this monograph, I present the results of my analysis of the documentary sources for both Exodus and Deuteronomy. This analysis determines the number of occurrences of the words, Lord and God and phrases comprising combinations of these two words. Tetragrammaton in Genesis through Deuteronomy In this book I have reprinted the English translation of Genesis through Deuteronomy; the text is from the King James Bible. Within the text I have substituted alternate words and phrases in the many places at which the word “Lord” and the phrase, “Lord God” and variations thereof appear. These substitutions are based upon the findings described in my monograph, “El Kaphar.” Tetragrammaton and Joshua, Judges, Ruth, First Samuel and Second Samuel In this book I have reprinted the English translation of Joshua through Second Samuel; the text is from the King James Bible. Within the text I have substituted alternate words and phrases in the many places at which the word “Lord” and the phrase, “Lord God” and variations thereof appear. These substitutions are based upon the findings described in my monograph, “El Kaphar.” Tetragrammaton and First Kings, Second Kings, First Chronicles and Second Chronicles In this book I have reprinted the English translation of First Kings through Second Chronicles; the text is from the King James Bible. Within the text I have substituted alternate words and phrases in the many places at which the word “Lord” and the phrase, “Lord God” and variations thereof appear. These substitutions are based upon the findings described in my monograph, “El Kaphar.” Tetragrammaton and Ezra, Nehemiah, Esther, Job, Psalms and Proverbs In this book I have reprinted the English translation of Ezra through Proverbs; the text is from the King James Bible. Within the text I have substituted alternate words and phrases in the many places at which the word “Lord” and the phrase, “Lord God” and variations thereof appear. These substitutions are based upon the findings described in my monograph, “El Kaphar.” Tetragrammaton and Ecclesiastes, Song of Solomon, Isaiah, Jeremiah and Lamentations In this book I have reprinted the English translation of Ecclesiastes through Lamentations; the text is from the King James Bible. Within the text I have substituted alternate words and phrases in the many places at which the word “Lord” and the phrase, “Lord God” and variations thereof appear. These substitutions are based upon the findings described in my monograph, “El Kaphar.” Tetragrammaton and Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi In this book I have reprinted the English translation of Ezekiel through Malachi; the text is from the King James Bible. Within the text I have substituted alternate words and phrases in the many places at which the word “Lord” and the phrase, “Lord God” and variations thereof appear. These substitutions are based upon the findings described in my monograph, “El Kaphar.” Tetragrammaton and the New Testament This work contains select books from the King James New Testament. These Books include: Matthew, Mark, Luke, John, Acts, First Peter, Jude and Revelation. These were selected because they contain phrases from the Old Testament such as, “Lord God.” Within these books I have changed the English translation of these phrases and other individual words that are based upon the Tetragrammaton, to agree with the findings described in my monograph, “El Kaphar.” In that work I assert that the Tetragrammaton is a Paleo-Hebrew word that has a dual meaning: “Canaan” and “Oracle.” Here the word “Canaan,” refers to the Land of Canaan and the word “Oracle,” refers to the Oracle of God. The Oracle of God is generally thought of as the Holy of Holies where the Ark resides and where the High Priest meets God once a year on the Day of Atonement. By association, the word “Oracle” also implies atonement. In this present work, I apply the dual translation, “Canaan” and “Oracle,” to the King James New Testament text. This present work is a companion to my work in which I apply the dual translation to the King James Old Testament. End

Giliberto, C., and L. Teresi, eds. Limits to Learning: The Transfer of Encyclopaedic Knowledge in the Early Middle Ages. Storehouses of Wholesome Learning. Mediaevalia Groningana New Series 19 (Peters, Paris/Leuven/Walpole, MA), 81–108, 2013

Jacquet Publishing, 2019

The oldest discovered artifact of the Tetragrammaton dates from the Divided Kingdom of Israel period and is written in the Phoenician script as - - - - which has evolved into the present-day Hebrew Tetragrammaton - - - - translated into English as YHWH. Many inquisitive people today wanting to know more about The Creator God’s Name are asking such good questions as “Should YHWH be translated as Jehovah or Yahweh?” and “What is the difference between Jehovah and Yahweh?” This research will investigate the origin of the Tetragrammaton and those names. Since these four letters have retained their names in contemporary Hebrew and the ancient languages of Aramaic, Paleo-Hebrew/Phoenician AND EGYPTIAN, there is no doubt that the original four letters making up the Tetragrammaton were written in the Egyptian script! Since this Sacred Name of God came out of Egypt, we must go back to this original location and try to find out not only what the pronunciation of The Sacred Name was, but more importantly What is The Meaning of The Name! In this PART 3, more than a dozen ancient manuscripts will be examined in the quest to find the historical roots of the Tetragrammaton and the meaning of the four letters.