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86-578: The visions and the book are structured around three themes: (1) judgment on Israel (chapters 1–24); (2) judgment on the nations (chapters 25–32); and (3) future blessings for Israel (chapters 33–48). Its themes include the concepts of the presence of God , purity, Israel as a divine community, and individual responsibility to God. Its later influence has included the development of mystical and apocalyptic traditions in Second Temple Judaism , Rabbinic Judaism , and Christianity . Ezekiel has

172-850: A Greek fragment of Leviticus (26:2–16) discovered in the Dead Sea scrolls (Qumran) has ιαω ("Iao"), the Greek form of the Hebrew trigrammaton YHW. The historian John the Lydian (6th century) wrote: "The Roman Varro [116–27 BCE] defining him [that is the Jewish God] says that he is called Iao in the Chaldean mysteries" (De Mensibus IV 53). Van Cooten mentions that Iao is one of the "specifically Jewish designations for God" and "the Aramaic papyri from

258-562: A Hebrew text (which would have had the Tetragrammaton). She also mentions Septuagint manuscripts that have Θεός and one that has παντοκράτωρ where the Hebrew text has the Tetragrammaton. She concludes: "It suffices to say that in old Hebrew and Greek witnesses, God has many names. Most if not all were pronounced till about the second century BCE. As slowly onwards there developed a tradition of non-pronunciation, alternatives for

344-519: A book containing the text of 17th-century writings, five attacking and five defending it. 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

430-545: A component of theophoric Hebrew names in the Bible: jô- or jehô- (29 names) and -jāhû or -jāh (127 jnames). A form of jāhû/jehô appears in the name Elioenai (Elj(eh)oenai) in 1Ch 3:23–24; 4:36; 7:8; Ezr 22:22, 27; Neh 12:41. The following graph shows the absolute number of occurrences of the Tetragrammaton (6828 in all) in the books in the Masoretic Text, without relation to the length of the books. Six presentations of

516-640: A different term, whether in addressing or referring to the God of Israel. Common substitutions in Hebrew are אֲדֹנָי ‎ ( Adonai , lit. transl.  "My Lords" , pluralis majestatis taken as singular) or אֱלֹהִים ‎ ( Elohim , literally "gods" but treated as singular when meaning "God") in prayer, or הַשֵּׁם ‎ ( HaShem , "The Name") in everyday speech. The letters, properly written and read from right to left (in Biblical Hebrew ), are: The Hebrew Bible explains it by

602-695: A group of Shasu whom it calls "the Shasu of Yhwꜣ" (read as: ja-h-wi or ja-h-wa ). James D. G. Dunn and John W. Rogerson suggested that the Amenhotep III inscription may indicate that worship of Yahweh originated in an area to the southeast of Israel. A later inscription from the time of Ramesses II (1279–1213 BCE) in West Amara associates the Shasu nomads with S-rr , interpreted as Mount Seir , spoken of in some texts as where Yahweh comes from. Frank Moore Cross says: "It must be emphasized that

688-612: A portrayal of "the establishment of the new temple in Zion as YHWH returns to the temple, which then serves as the center for a new creation with the tribes of Israel arrayed around it" in chapters 40–48. The vision in chapters 1:4–28 reflects common Biblical themes and the imagery of the Temple: God appears in a cloud from the north – the north being the usual home of God in Biblical literature – with four living creatures corresponding to

774-452: A purificatory sacrifice upon the altar, made necessary by the abominations in the Temple (the presence of idols and the worship of the god Tammuz ) described in chapter 8. The process of purification begins, God prepares to leave, and a priest lights the sacrificial fire to the city. Nevertheless, the prophet announces that a small remnant will remain true to Yahweh in exile, and will return to

860-533: A rebellion against Babylon, Ezekiel was among the large group of Judeans taken into captivity by the Babylonians . He appears to have spent the rest of his life in Mesopotamia . A further deportation of Jews from Jerusalem to Babylon occurred in 586 when a second unsuccessful rebellion resulted in the destruction of the city and its Temple and the exile of the remaining elements of the royal court, including

946-466: A representation of יהוה ‎ must be pre-Christian in origin". Similarly, while consistent use of Κύριος to represent the Tetragrammaton has been called "a distinguishing mark for any Christian LXX manuscript", Eugen J. Pentiuc says: "No definitive conclusion has been reached thus far." And Sean McDonough denounces as implausible the idea that Κύριος did not appear in the Septuagint before

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1032-455: 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

1118-512: 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. " In 1869, Smith's Bible Dictionary , a collaborative work of noted scholars of the time, declared: "Whatever, therefore, be the true pronunciation of

1204-687: Is a common Hebrew prefix form, Yeho or "Y hō-", and a common suffix form, "Yahū" or "-Y hū". These provide some corroborating evidence of how YHWH was pronounced. According to the Jewish Encyclopedia it occurs 5,410 times in the Hebrew scriptures. In the Hebrew Bible , the Tetragrammaton occurs 6828 times, as can be seen in Kittel's Biblia Hebraica and the Biblia Hebraica Stuttgartensia . In addition,

1290-453: Is a concept in religion , spirituality , and theology that deals with the ability of a deity to be " present " with human beings, sometimes associated with omnipresence . The concept is shared by many religious traditions, is found in a number of independently derived conceptualizations, and each of these has culturally distinct terminology. Some of the various relevant concepts and terms are: The Sages of Israel have given expression of

1376-652: Is a major source, there is very little allusion to the prophet in the New Testament; the reasons for this are unclear, but it cannot be assumed that every Christian or Hellenistic Jewish community in the 1st century would have had a complete set of (Hebrew) scripture scrolls, and in any case Ezekiel was under suspicion of encouraging dangerous mystical speculation, as well as being sometimes obscure, incoherent, and pornographic. • The angelic creatures and accompanying wheels seen by Ezekiel in Chapter 1 are referred to by

1462-811: Is a transcription of the Exodus 3:14 phrase אֶהְיֶה ( ehyeh ), "I am".) In Haereticarum Fabularum Compendium 5.3, he uses the spelling Ἰαβαί. Among the Jews in the Second Temple Period magical amulets became very popular. Representations of the Tetragrammaton name or combinations inspired by it in languages such as Greek and Coptic, giving some indication of its pronunciation, occur as names of powerful agents in Jewish magical papyri found in Egypt. Iαβε Iave and Iαβα Yaba occurs frequently, "apparently

1548-607: Is called the Masoretic Text (meaning passing down after a Hebrew word Masorah ; for Jewish scholars and rabbis curated and commented on the text). The Greek (Septuagint) version of Ezekiel differs slightly from the Hebrew (Masoretic) version – it is about 8 verses shorter (out of 1,272) and possibly represents an earlier transmission of the book we have today (according to the Masoretic tradition) – while other ancient manuscript fragments differ from both. The first half of

1634-581: Is in marked contrast to the Deuteronomistic writers, who held that the sins of the nation would be held against all, without regard for an individual's personal guilt. Nonetheless, Ezekiel shared many ideas in common with the Deuteronomists, notably the notion that God works according to the principle of retributive justice and an ambivalence towards kingship (although the Deuteronomists reserved their scorn for individual kings rather than for

1720-575: Is insufficient evidence for Amorites using yahwi- to refer to a god. But he argues that it mirrors other theophoric names and that yahwi- , or more accurately yawi , derives from the root hwy in pa 'al , which means "he will be". 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

1806-457: Is present. While all agree that there is no perceptible change in the elements, some believe that they actually become the body and blood of Christ , others believe the true body and blood of Christ are really present in, with, and under the bread and wine which remain physically unchanged, others believe in a real but purely spiritual presence of Christ in the Eucharist, and still others take

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1892-610: Is specifically mentioned by Ben Sirah (a writer of the Hellenistic period who listed the "great sages" of Israel) and 4 Maccabees (1st century). In the 1st century the historian Josephus said that the prophet wrote two books: he may have had in mind the Apocryphon of Ezekiel , a 1st-century text that expands on the doctrine of resurrection. Ezekiel appears only briefly in the Dead Sea Scrolls , but his influence there

1978-522: Is that the original pronunciation of the Tetragrammaton was Yahweh ( יַהְוֶה ‎). 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". Paul Joüon and Takamitsu Muraoka state: "The Qre

2064-473: Is the four-letter Hebrew theonym יהוה ‎ ( transliterated as YHWH or YHVH ), 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 . The name may be derived from a verb that means "to be", "to exist", "to cause to become", or "to come to pass". While there is no consensus about the structure and etymology of

2150-476: Is the shepherd of Yah". The Mesha Stele , dated to 840 BCE, mentions the Israelite god Yahweh . Roughly contemporary pottery sherds and plaster inscriptions found at Kuntillet Ajrud mention "Yahweh of Samaria and his Asherah " and "Yahweh of Teman and his Asherah". A tomb inscription at Khirbet el-Qom also mentions Yahweh. Dated slightly later (7th century BCE) there are an ostracon from

2236-597: The Aleppo Codex and the Leningrad Codex , both of the 10th or 11th century, mostly write יְהוָה ‎ ( yəhwā ), 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 ‎ ( š mâ ), which is Aramaic for "the Name". The scholarly consensus

2322-483: The Masoretic Text has the Tetragrammaton in Hebrew. This corresponds with the Jewish practice of replacing the Tetragrammaton with " Adonai " when reading the Hebrew word. However, five of the oldest manuscripts now extant (in fragmentary form) render the Tetragrammaton into Greek in a different way. Two of these are of the first century BCE: Papyrus Fouad 266 uses יהוה ‎ in the normal Hebrew alphabet in

2408-588: The Men of the Great Assembly wrote the Book of Ezekiel, based on the prophet's words. While the book exhibits considerable unity and probably reflects much of the historic Ezekiel, it is the product of a long and complex history and does not necessarily preserve the very words of the prophet. According to the book that bears his name, Ezekiel ben-Buzi was born into a priestly family of Jerusalem c.623 BC, during

2494-498: 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 אֲדֹנָי ‎ ( Adonai , lit. transl.  My Lords , Pluralis majestatis taken as singular), or, if

2580-682: The spiritual song Ezekiel Saw the Wheel . In the Command & Conquer video game series, the Nod Stealth Tank is sometimes referred to as the "Ezekiel Wheel", referring to the same passage. • The imagery in Ezekiel 37:1–14 of the Valley of Dry Bones, which Ezekiel prophesies will be resurrected, is referred to in the 1928 spiritual song " Dem Dry Bones ", the folk song Dry Bones and

2666-705: The 20th century saw several attempts to deny the authorship and authenticity of the book, with scholars such as C. C. Torrey (1863–1956) and Morton Smith placing it variously in the 3rd century BC and in the 8th/7th. The pendulum swung back in the post-war period , with an increasing acceptance of the book's essential unity and historical placement in the Exile. The most influential modern scholarly work on Ezekiel, Walther Zimmerli 's two-volume commentary, appeared in German in 1969 and in English in 1979 and 1983. Zimmerli traces

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2752-563: The Amorite verbal form is of interest only in attempting to reconstruct the proto-Hebrew or South Canaanite verbal form used in the name Yahweh. We should argue vigorously against attempts to take Amorite yahwi and yahu as divine epithets." Egyptologist Thomas Schneider argued for the existence of a theophoric name in a Book of the Dead papyrus dating to the late 18th or early 19th dynasty which he translated as ‘adōnī-rō‘ē-yāh , meaning "My lord

2838-727: The Christian era. Speaking of the Greek Minor Prophets Scroll from Nahal Hever , which is a kaige recension of the Septuagint, "a revision of the Old Greek text to bring it closer to the Hebrew text of the Bible as it existed in ca. 2nd-1st century BCE" (and thus not necessarily the original text), Kristin De Troyer remarks: "The problem with a recension is that one does not know what is the original form and what

2924-591: The Divine Presence ( Hebrew : Shekhinah ) in their writings: The Divine Presence rests not [upon man] through sadness, neither through sloth, nor through jesting, nor through levity, nor through loquacity, nor through [a host of] vain pursuits, but rather through the joyful performance of keeping one’s religious duty. Christians generally recognize a special presence of Christ in the Eucharist , although they differ about exactly how, where, and when Christ

3010-706: The Existing One". It also explains the ease of Israelites applying the Olam (or 'everlasting') epithet from El to Yahweh. But J. Philip Hyatt believes it is more likely that yahwi- refers to a god creating and sustaining the life of a newborn child rather than the universe. This conception of God was more popular among ancient Near Easterners but eventually, the Israelites removed the association of yahwi- to any human ancestor and combined it with other elements (e.g. Yahweh ṣəḇāʾōṯ ). Hillel Ben-Sasson states there

3096-478: The Jews at Elephantine show that 'Iao' is an original Jewish term". The preserved manuscripts from Qumran show the inconsistent practice of writing the Tetragrammaton, mainly in biblical quotations: in some manuscripts is written in paleo-Hebrew script, square scripts or replaced with four dots or dashes ( tetrapuncta ). The members of the Qumran community were aware of the existence of the Tetragrammaton, but this

3182-499: The Masoretic Text. The first appearance of the Tetragrammaton is in the Book of Genesis 2:4. The only books it does not appear in are Ecclesiastes , the Book of Esther , and Song of Songs . In the Book of Esther the Tetragrammaton does not appear, but it has been distinguished acrostic -wise in the initial or last letters of four consecutive words, as indicated in Est 7:5 by writing

3268-579: The Old Testament, 26 times alone (Exodus 15:2; 17:16; and 24 times in the Psalms), 24 times in the expression " Hallelujah ". According to De Troyer, the short names, instead of being ineffable like "Yahweh", seem to have been in spoken use not only as elements of personal names but also in reference to God: "The Samaritans thus seem to have pronounced the Name of God as Jaho or Ja." She cites Theodoret ( c.  393  – c.  460 ) as that

3354-491: The Samaritan enunciation of the tetragrammaton YHWH (Yahweh)". The most commonly invoked god is Ιαω ( Iaō ), another vocalization of the tetragrammaton YHWH. There is a single instance of the heptagram ιαωουηε ( iaōouēe ). Yāwē is found in an Ethiopian Christian list of magical names of Jesus, purporting to have been taught by him to his disciples. Also relevant is the use of the name in theophoric names ; there

3440-457: The Tetragrammaton and some other names of God in Judaism (such as El or Elohim) were sometimes written in paleo-Hebrew script , showing that they were treated specially. Most of God's names were pronounced until about the 2nd century BCE. Then, as a tradition of non-pronunciation of the names developed, alternatives for the Tetragrammaton appeared, such as Adonai, Kurios and Theos. The 4Q120 ,

3526-456: The Tetragrammaton appeared. The reading Adonai was one of them. Finally, before Kurios became a standard rendering Adonai , the Name of God was rendered with Theos ." In the Book of Exodus alone, Θεός represents the Tetragrammaton 41 times. Robert J. Wilkinson says that the Greek Minor Prophets Scroll from Nahal Hever is also a kaige recension and thus not strictly a Septuagint text. Origen ( Commentary on Psalms 2.2) said that in

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3612-457: 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

3698-483: The Tetragrammaton continued to be articulated until the second or third century CE and that the use of Ιαω was by no means limited to magical or mystical formulas, but was still normal in more elevated contexts such as that exemplified by Papyrus 4Q120 . Shaw considers all theories that posit in the Septuagint a single original form of the divine name as merely based on a priori assumptions. Accordingly, he declares: "The matter of any (especially single) 'original' form of

3784-555: The Tetragrammaton must originally have been YeHūàH or YaHūàH". The element yahwi- ( ia-wi ) is found in Amorite personal names (e.g. yahwi-dagan ), commonly denoted as the semantic equivalent of the Akkadian ibašši- DN. The latter refers to one existing which, in the context of deities, can also refer to one's eternal existence, which aligns with Bible verses such as Exodus 3:15 and views that ehye ’ăšer ’ehye can mean "I am

3870-488: 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. 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

3956-570: The Tetragrammaton with some or all of the vowel points of אֲדֹנָי ‎ (Adonai) or אֱלֹהִים ‎ (Elohim) are found in the Leningrad Codex of 1008–1010, as shown below. The close transcriptions do not indicate that the Masoretes intended the name to be pronounced in that way (see qere perpetuum ). ĕ is hataf segol ; ǝ is the pronounced form of plain shva . In the Dead Sea Scrolls and other Hebrew and Aramaic texts

4042-524: The Tetragrammaton, Κύριος, or ΙΑΩ in correspondence with the Hebrew-text Tetragrammaton. They include the oldest known example, Papyrus Rylands 458 . Scholars differ on whether in the original Septuagint translations the Tetragrammaton was represented by Κύριος, by ΙΑΩ, by the Tetragrammaton in either normal or Paleo-Hebrew form, or whether different translators used different forms in different books. Frank Shaw argues that

4128-618: The act to be only a symbolic reenactment of the Last Supper. Divine Presence in Islam is known as "Hadra" and the human experience of it is known as "Hudur". Practices in Sufism intended to evoke Hudur usually characterize it as "the heart's presence with Allah" ("Hudur al-Qalb"). Examples of such practices include: In Hinduism , an avatar is the appearance or incarnation of a deity on Earth. YHWH The Tetragrammaton

4214-615: The beginning of the 2nd century BCE). The theonyms YHW and YHH are found in the Elephantine papyri of about 500 BCE. One ostracon with YH is thought to have lost the final letter of an original YHW. These texts are in Aramaic , not the language of the Hebrew Tetragrammaton (YHWH) and, unlike the Tetragrammaton, are of three letters, not four. However, because they were written by Jews, they are assumed to refer to

4300-470: The book describes God's promise that the people of Israel will maintain their covenant with God when they are purified and receive a "new heart" (another of the book's images) which will enable them to observe God's commandments and live in the land in a proper relationship with Yahweh. The theology of Ezekiel is notable for its contribution to the emerging notion of individual responsibility to God – each man would be held responsible only for his own sins. This

4386-400: The broad threefold structure found in a number of the prophetic books: oracles of woe against the prophet's own people, followed by oracles against Israel's neighbours, ending in prophecies of hope and salvation: The book opens with a vision of YHWH ( יהוה ‎). The book moves on to anticipate the destruction of Jerusalem and the Temple, explains this as God's punishment, and closes with

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4472-459: The collections of Shlomo Moussaieff, and two tiny silver amulet scrolls found at Ketef Hinnom that mention Yahweh. Also a wall inscription, dated to the late 6th century BCE, with mention of Yahweh had been found in a tomb at Khirbet Beit Lei . Yahweh is mentioned also in the Lachish letters (587 BCE) and the slightly earlier Tel Arad ostraca, and on a stone from Mount Gerizim (3rd or

4558-520: The divine name in the LXX is too complex, the evidence is too scattered and indefinite, and the various approaches offered for the issue are too simplistic" to account for the actual scribal practices (p. 158). He holds that the earliest stages of the LXX's translation were marked by diversity (p. 262), with the choice of certain divine names depending on the context in which they appear (cf. Gen 4:26; Exod 3:15; 8:22; 28:32; 32:5; and 33:19). He treats of

4644-408: The earlier translation κύριος". Of this papyrus, De Troyer asks: "Is it a recension or not?" In this regard she says that Emanuel Tov notes that in this manuscript a second scribe inserted the four-letter Tetragrammaton where the first scribe left spaces large enough for the six-letter word Κύριος, and that Pietersma and Hanhart say the papyrus "already contains some pre- hexaplaric corrections towards

4730-493: The famous Gog and Magog prophecy in Revelation 20:8 refers back to Ezekiel 38–39, and in Revelation 21–22, as in the closing visions of Ezekiel, the prophet is transported to a high mountain where a heavenly messenger measures the symmetrical new Jerusalem, complete with high walls and twelve gates, the dwelling-place of God where His people will enjoy a state of perfect well-being. Apart from Revelation, however, where Ezekiel

4816-419: The first person א ‎ ( '- ), thereby affording translations as "he who causes to exist", "he who is", etc.; although this would elicit the form Y-H-Y-H (יהיה‎), not Y-H-W-H. To rectify this, some scholars propose that the Tetragrammaton derived instead from the triconsonantal root הוה ( h-w-h ) —itself an archaic doublet of היה—with the final form eliciting similar translations as those derived from

4902-575: The formula אֶהְיֶה אֲשֶׁר אֶהְיֶה‎ ‎ ( ’ehye ’ăšer ’ehye pronounced [ʔehˈje ʔaˈʃer ʔehˈje] transl.  he  – transl.   I Am that I Am ), the name of God revealed to Moses in Exodus 3:14. 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 י ‎ ( y- ) prefix , equivalent to English "he", in place of

4988-423: The four letters in red in at least three ancient Hebrew manuscripts. The short form יָהּ ‎/ Yah (a digrammaton) "occurs 50 times if the phrase hallellu-Yah is included": 43 times in the Psalms, once in Exodus 15:2; 17:16; Isaiah 12:2; 26:4, and twice in Isaiah 38:11. It also appears in the Greek phrase Ἁλληλουϊά (Alleluia, Hallelujah) in Revelation 19:1, 3, 4, 6 . Other short forms are found as

5074-403: The last scribes and priests. The various dates given in the book suggest that Ezekiel was 25 when he went into exile, 30 when he received his prophetic call, and 52 at the time of the last vision c.  571 . The Jewish scriptures were translated into Greek in the two centuries prior to the Common Era . The Greek version of these books is called the Septuagint . The Jewish Bible in Hebrew

5160-432: The manuscripts in which the copyists have used tetrapuncta. Copyists used the 'tetrapuncta' apparently to warn against pronouncing the name of God. In the manuscript number 4Q248 is in the form of bars. Editions of the Septuagint Old Testament are based on the complete or almost complete fourth-century manuscripts Codex Vaticanus , Codex Sinaiticus and Codex Alexandrinus and consistently use Κ[ύριο]ς, " Lord ", where

5246-468: The marginal notes or masorah indicate that in another 134 places, where the received text has the word Adonai , an earlier text had the Tetragrammaton. which would add up to 142 additional occurrences. Even in the Dead Sea Scrolls practice varied with regard to use of the Tetragrammaton. According to Brown–Driver–Briggs , יְהֹוָה ‎ ( qere אֲדֹנָי ‎) occurs 6,518 times, and יֱהֹוִה ‎ (qere אֱלֹהִים ‎) 305 times in

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5332-404: The midst of its Greek text, and 4Q120 uses the Greek transcription of the name, ΙΑΩ. Three later manuscripts use 𐤉𐤄𐤅𐤄 ‎, the name יהוה ‎ in Paleo-Hebrew script : the Greek Minor Prophets Scroll from Nahal Hever , Papyrus Oxyrhynchus 3522 and Papyrus Oxyrhynchus 5101 . Other extant ancient fragments of Septuagint or Old Greek manuscripts provide no evidence on the use of

5418-423: The most accurate manuscripts the name was written in an older form of the Hebrew characters, the paleo-Hebrew letters, not the square: "In the more accurate exemplars the (divine) name is written in Hebrew characters; not, however, in the current script, but in the most ancient." While Pietersma interprets this statement as referring to the Septuagint, Wilkinson says one might assume that Origen refers specifically to

5504-606: The name, the form Yahweh is now accepted almost universally among Biblical and Semitic linguistics scholars, though the vocalization Jehovah continues to have wide usage. The books of the Torah and the rest of the Hebrew Bible except Esther , Ecclesiastes , and (with a possible instance of יה ‎ in verse 8:6) the Song of Songs contain this Hebrew name. 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

5590-517: The office itself). As a priest, Ezekiel praises the Zadokites over the Levites (lower level temple functionaries), whom he largely blames for the destruction and exile. He is clearly connected with the Holiness Code and its vision of a future dependent on keeping the Laws of God and maintaining ritual purity. Notably, Ezekiel blames the Babylonian exile not on the people's failure to keep the Law, but on their worship of gods other than Yahweh and their injustice: these, says Ezekiel in chapters 8–11, are

5676-448: The original pronunciation of the Tetragrammaton, as opposed to יְהֹוָה ‎/ Yehovah . He explicitly cited the 17th-century writers mentioned by Reland as supporters of יְהֹוָה ‎, as well as implicitly citing Johann David Michaelis (1717–1791) and Johann Friedrich von Meyer (1772–1849), the latter of whom Johann Heinrich Kurtz described as the last of those "who have maintained with great pertinacity that יְהֹוָה ‎

5762-467: The period of destruction and exile. As a priest, Ezekiel is fundamentally concerned with the Kavod YHWH , a technical phrase meaning the presence (shekhinah) of YHWH (i.e., one of the Names of God ) among the people, in the Tabernacle, and in the Temple, and normally translated as "glory of God". In Ezekiel the phrase describes God mounted on His throne-chariot as he departs from the Temple in chapters 1–11 and returns to what Marvin Sweeney describes as

5848-412: 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. The oldest complete or nearly complete manuscripts of the Masoretic Text with Tiberian vocalisation , such as

5934-407: The process by which Ezekiel's oracles were delivered orally and transformed into a written text by the prophet and his followers through a process of ongoing re-writing and re-interpretation. He isolates the oracles and speeches behind the present text, and traces Ezekiel's interaction with a mass of mythological, legendary and literary material as he developed his insights into Yahweh's purposes during

6020-415: The promise of a new beginning and a new Temple . Some of the highlights include: The Book of Ezekiel is described as the words of Ezekiel ben-Buzi, a priest living in exile in the city of Babylon between 593 and 571 BC. Most scholars today accept the basic authenticity of the book, but see in it significant additions by a school of later followers of the original prophet. According to Jewish tradition,

6106-425: The purified city. The image of the valley of dry bones returning to life in chapter 37 signifies the restoration of the purified Israel. Previous prophets had used "Israel" to mean the northern kingdom and its tribes; when Ezekiel speaks of Israel he is addressing the deported remnant of Judah; at the same time, however, he can use this term to mean the glorious future destiny of a truly comprehensive "Israel". In sum,

6192-525: The reasons God's Shekhinah left his city and his people. Ezekiel's imagery provided much of the basis for the Second Temple mystical tradition in which the visionary ascended through the Seven Heavens in order to experience the presence of God and understand His actions and intentions. The book's literary influence can be seen in the later apocalyptic writings of Daniel and Zechariah. He

6278-485: The recension. Hence, is the paleo-Hebrew Tetragrammaton secondary – a part of the recension – or proof of the Old Greek text? This debate has not yet been solved." While some interpret the presence of the Tetragrammaton in Papyrus Fouad 266 , the oldest Septuagint manuscript in which it appears, as an indication of what was in the original text, others see this manuscript as "an archaizing and hebraizing revision of

6364-521: The reign of the reforming king Josiah . Prior to this time, Judah had been a vassal of the Assyrian empire, but the rapid decline of Assyria after c. 630 led Josiah to assert his independence and institute a religious reform stressing loyalty to Yahweh , the God of Israel. Josiah was killed in 609 and Judah became a vassal of the new regional power, the Neo-Babylonian empire . In 597, following

6450-474: The related blank spaces in some Septuagint manuscripts and the setting of spaces around the divine name in 4Q120 and Papyrus Fouad 266b (p. 265), and repeats that "there was no one 'original' form but different translators had different feelings, theological beliefs, motivations, and practices when it came to their handling of the name" (p. 271). His view has won the support of Anthony R. Meyer, Bob Becking, and (commenting on Shaw's 2011 dissertation on

6536-433: The same deity and to be either an abbreviated form of the Tetragrammaton or the original name from which the name YHWH developed. Kristin De Troyer says that YHW or YHH, and also YH, are attested in the fifth and fourth-century BCE papyri from Elephantine and Wadi Daliyeh : "In both collections one can read the name of God as Yaho (or Yahu) and Ya". The name YH (Yah/Jah), the first syllable of "Yahweh", appears 50 times in

6622-499: The same. 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. 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

6708-521: The selfish and the tyranny of evil men. Blessed is he who in the name of charity and goodwill shepherds the weak through the valley of darkness, for he is truly his brother's keeper and the finder of lost children. And I will strike down upon thee with great vengeance and furious anger those who attempt to poison and destroy My brothers. And you will know My name is the Lord when I lay My vengeance upon thee." Divine presence#Judaism Divine presence , presence of God , Inner God , or simply presence

6794-528: The shorter names of God were pronounced by the Samaritans as "Iabe" and by the Jews as "Ia". She adds that the Bible also indicates that the short form "Yah" was spoken, as in the phrase " Halleluyah ". The Patrologia Graeca texts of Theodoret differ slightly from what De Troyer says. In Quaestiones in Exodum 15 he says that Samaritans pronounced the name Ἰαβέ and Jews the name Άϊά. (The Greek term Άϊά

6880-410: The song Black Cowboys by Bruce Springsteen on his 2005 album Devils & Dust . • In the movie Pulp Fiction , the character Jules recites a fictional biblical passage just before executing someone. Although he claims that it is Ezekiel 25:17, the text is made of references from both the original passage and other sources . "The path of the righteous man is beset on all sides by the inequities of

6966-535: The subject) D.T. Runia. Mogens Müller says that, while no clearly Jewish manuscript of the Septuagint has been found with Κύριος representing the Tetragrammaton, other Jewish writings of the time show that Jews did use the term Κύριος for God, and it was because Christians found it in the Septuagint that they were able to apply it to Christ. In fact, the deuterocanonical books of the Septuagint, written originally in Greek (e.g., Wisdom, 2 and 3 Maccabees), do speak of God as Κύριος and thus show that "the use of κύριος as

7052-687: The two cherubim above the Mercy Seat of the Ark of the Covenant and the two in the Holy of Holies, the innermost chamber of the Temple; the burning coals of fire between the creatures perhaps represents the fire on the sacrificial altar, and the famous "wheel within a wheel" may represent the rings by which the Levites carried the Ark, or the wheels of the cart. Ezekiel depicts the destruction of Jerusalem as

7138-474: The word, there can be little doubt that it is not Jehovah ." 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. Thomas Römer holds that "the original pronunciation of Yhwh was 'Yahô' or 'Yahû ' ". Max Reisel , in The Mysterious Name of YHWH , says that the "vocalisation of

7224-439: Was not tantamount to granting consent for its existing use and speaking. This is evidenced not only by special treatment of the Tetragrammaton in the text, but by the recommendation recorded in the 'Rule of Association' (VI, 27): "Who will remember the most glorious name, which is above all [...]". The table below presents all the manuscripts in which the Tetragrammaton is written in paleo-Hebrew script, in square scripts, and all

7310-725: Was profound, most notably in the Temple Scroll with its temple plans, and the defence of the Zadokite priesthood in the Damascus Document . There was apparently some question concerning the inclusion of Ezekiel in the canon of scripture, since it is frequently at odds with the Torah (the five "Books of Moses" which are foundational to Judaism). Ezekiel is referenced more in the Book of Revelation than in any other New Testament writing. To take just two well-known passages,

7396-539: Was the correct and original pointing". 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." Current overviews begin with the Egyptian epigraphy . A hieroglyphic inscription of the Pharaoh Amenhotep III (1402–1363 BCE) mentions

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