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07/20/09: Is the Pronunciation of the Name YHWH Lost?
Yaaqov Ben Yisrael & Jodell Onstott are in no way associated with peshat.com and views expressed here.
Is the Pronunciation of the Name YHWH Lost?
האם ההגוּי שׁל השׁם יהוה אבוּד
By: Yaaqov Ben Yisrael
Edited by Jodell Onstott
In the book of Exodus, we are introduced to the name of the Creator. This is not to say that His name was not used prior; yet we are given a more personal introduction to His name.
From Exodus 3:15
Elohiym (God) again spoke to Moshe (Moses), thus you shall speak to the sons of Yisrael (Israel), Y'HWaH God of your fathers God of Avraham (Abraham) God of Yitshaq (Isaac) God of Yaaqov (Jacob) sent me to you; this is My name from everlasting, and this is my mention generation to generation. (YBY Translation) Exodus 3:15
We are further told in Joel 3:5:
And it shall be, all who call upon the name Y'HWaH shall be delivered; for in mount Tsiyyon (Zion) and in Yerushalayim (Jerusalem) shall be deliverance, like Y'HWaH said, and in the remnants who shall be called. (YBY Translation)1
Seeing that YHWH's name and mention has been given, and He tells us to use his name throughout our generations, even commanding us to call upon his name for deliverance, you would think we would know how to pronounce His name.
According to many Biblical scholars, among all religious affiliations, there exists a consensus of opinion that the true pronunciation of this name has been lost. That there is no way to know for certain the true pronunciation of the Creator's name.
In this paper, we will examine the Biblical evidence for this pronunciation. We will investigate the vowels and accents left to us by the Masoretes2, as well as many compound usages. We will discover the reason that the traditional Masoretic Text (MT) has left us in a state of ignorance regarding the pronunciation of the Creator's name. By using simple rules of Hebrew grammar, we will try to reproduce possible pronunciations.
The first area we need to examine is where our modern understanding of the pronunciation for YHWH's name originates. According to modern Judaism there is a strict ban on the use of the divine name. Many Jewish traditions prohibit pronouncing YHWH's name. This is evident in many Rabbinic sources, such as Mishnah Berurah, the Babylonian Talmud, and the Mishnah3.
The Babylonian Talmud, for instance, explains how the prohibition began:
The rabbis taught: The year when Simeon the Upright had to die, he told the sages: "Children, know ye that this year I am going to die." They asked him: "How dost thou know?" He said: "Every year when I entered and left the Holy of Holies, I was accompanied by one old man, dressed in white and enveloped in white; but this year it was an old man attired in black and in a black turban, and he entered with me but did not go out with me." And after the festivals, he got sick, and died. And thenceforth priests ceased to bless Israel with the name of YHWH, but used "Adonai" (the Lord). (Yoma 39b)
Simeon the Upright was a High Priest who may have lived during the time of Alexander the Great4; from that time on the pronunciation of the name was suppressed:
Whoever pronounces the Name forfeits his portion in the world to come. (Sanh. X. 1)
Originally the Hebrew text had no vowels or marks of punctuation. The Masorete (see note 1) scribes introduced the current vowels (called pointing) and punctuation of the text, and are responsible for changing the pronunciation of the name YHWH to that of Adonai or Elohiym. יהוה YHWH is used in miqra (scripture) a total of 6,912 times containing various vowel pointings. Here is how it is used:
יְהֹוָה (Y'howah) Used a total of 29 times
יְֶהוִה (Yehwih) Used a total of 304 times
יְֶהֹוִה (Yehowih) Used only once in Judges 16:28
יְהֹוִה (Y'howih) Used a total of 23 times
יְהוִה (Y'hwih) Used a total of 207 times
יְהוָה (Y'hwah) Used a total of 6,528 times
We have the following vowels used in these various forms: vocal shewa (identified by the apostrophe in the transliteration) יְ, cholem (long O) הֹ, qamets (a as in father) וָ, hireq (short i) וִ, and hateph seghol (short e)יְֶ.
In Hebrew there are only two types of syllables; a) open, a syllable that ends in a vowel, b) closed, a syllable that ends in a consonant. A syllable is classified by its position in relation to the accent. The accented syllable is called the tonic syllable. The syllable preceding the tonic is called the pretonic syllable. And the syllable preceding the pretonic is called the propretonic syllable. The rules governing vowels and syllabification, dictate that vowels prefer certain syllables. Short vowels prefer either an open accented syllable or a closed unaccented syllable. Long vowels, changeable or unchangeable, prefer either a closed accented syllable or an open pretonic syllable. Reduced (hateph) vowels prefer open propretonic syllables. In this regard, the vocal shewa6 is used in the open propretonic syllable in consonants other than gutturals, while the reduced (hateph) vowels are used in open propretonic syllables containing guttural letters. namely: ח, ה, ע, א.
The rules I've described above underlie all Hebrew grammar - including YHWH's name. However, the MT clearly demonstrates the intention of the Masoretic scribes to uphold their tradition above common grammar rules. The Masoretic scribes distort vowels within YHWH's name by employing vowel points so that the reader will speak an alternative pronunciation. Notice how well the following text demonstrates this arbitrary use of Hebrew vowels in regard to YHWH's name:
From Genesis 3:14
And Y'HoWaH Elohiym said to the serpent, "Because you have done this, you are accursed above all the beasts, and all the creatures of the field; upon your belly you shall go, and dust you shall eat all the days of your life."(YBY Translation) Ge. 3:14
In this verse we have YHWH preceding Elohiym, and the vowel points are vocal shewa, cholem (long o), and qamets (a as in father). There are 29 places in miqra where these vowels points are used for YHWH; 22 times YHWH stands alone, and 7 times it stands prior to Elohiym.
In the case where YHWH either stands alone, or precedes Elohiym the consonants YHWH contain the vowels of Adonai, אְַדֹנָי. These vowels being hateph pathach (a as in bat) אְַ, cholem (long o) דֹ, and qamets (a as in father) נָ. You will notice immediately that the first vowel of YHWH in the text is a shewa, while the first vowel of Adonai is hateph pathach (a as in bat). This is because the reduced (hateph) vowels prefer open propretonic syllables containing a guttural, while the vocal shewa is used on open propretonic syllables containing all non guttural consonants. Therefore, when applied to the name YHWH, the hateph pathach naturally reverts to a vocal shewa. This simply means the vocal shewa of YHWH is there because of vowel preference and not because the name originally had a vocal shewa in the first consonant.
From Genesis 15:2
And Avram said, "Adonai YeHWiH, what will you give me seeing I go childless; and the steward of my house is Eliazer the Damascan?"(YBY Translation) Ge. 15:2
Here YHWH is immediately preceded by the title Adonai. The vowel points of YHWH are hateph seghol (short e), hireq (short i). These vowel points are used on YHWH a total of 304 times, and in each case it is preceded by Adonai. The hateph seghol (short e) is placed on the yod in YHWH. This violates the common rule of vowel preference and is done here in order to remind the reader that the pronunciation of YHWH is Elohiym and not Adonai, as Adonai takes the hateph pathach and not hateph seghol. Here, the vowel points of YHWH are those of Elohiym, namely the hateph seghol and the hireq, to reduce redundancy by saying Adonai twice.
From Judges 16:28
And Samson cried to Y'HWaH and said, "Adonai YeHoWiH, remember me I pray, and strengthen me now, this one time, O God, and I shall be avenged with one vengeance the Philistines for my two eyes."(YBY Translation) Judges 16:28
In this verse YHWH is used twice. Once with the vowels of Adonai, and once with the vowels of Elohiym. This is the only place in miqra where all three of the vowels of Elohiym are transferred to YHWH; hateph seghol (short e), cholem (long o), and hireq (short i). The presence of the hateph seghol clearly indicates the reading should be Elohiym, proving the alteration of the vowel points by the scribes.
From 1Kings 2:26
And the king said to Aviathar the priest, "go to Anathoth your fields, for you are a man of death; I will not kill you this day, for you bore the ark of Adonai Y'HoWiH before David my father, and you were afflicted with all the afflictions of my father."(YBY Translation) 1Kings 2:26
Here we have YHWH with the vowels of Elohiym as it naturally follows Adonai. This usage occurs 23 times in the miqra, exclusively with Adonai. Again YHWH contains all the vowels of Elohiym except the hateph seghol, which is to be expected seeing that the vocal shewa is preferable on the yod of YHWH. This is in line with the rules of Hebrew grammar that dictate the hateph vowels are used only on guttural consonants in the propretonic position.
From Ezekiel 24:24
And Ezekiel shall be a sign for you as all that he did you shall do; in its coming you shall know that I am Adonai Y'HWiH.(YBY Translation) Ezekiel 24:24
This is another instance where YHWH takes the vowels of Elohiym, as it is associated with Adonai. Here YHWH has the vocal shewa, and the hireq of Elohiym. This usage appears 207 times in miqra, exclusively with Adonai. The Name here is only of two syllables, yet it has the vocal shewa, which prefers the propretonic. This would indicate the vowels were for a word containing at least three syllables. This again demonstrates a scribes arbitrary vowel pointing.
From Genesis 2:4
These are the generations of the sky and earth in their creation; in the day of Y'HWaH Elohiym's making earth and sky.(YBY Translation) Genesis 2:4
Here we have the first instance where the name YHWH is used in miqra. It immediately precedes Elohiym and naturally has the vowels of Adonai; vocal shewa, and qamets. Again, it follows the rules of vowel preference inasmuch as the hateph vowels prefer gutturals. This usage occurs 6,528 times. It never occurs in conjunction with Adonai, rather it occurs in conjunction with Elohiym or stands alone. This is why there is a qamets consistently and not a hireq, as the pronunciation is to be Adonai, and not Elohiym. Let's pause and review what we have so far. In the miqra anytime YHWH is used in conjunction with Adonai it takes the vowels of Elohiym; and any time YHWH is used in conjunction with Elohiym it takes the vowels of Adonai. The fact that Adonai has the hateph pathach, and Elohiym has the hateph seghol, while YHWH normally employs the vocal shewa, is in line with the rules to Hebrew vowels and syllabification. The rule to vowel preference and syllabification demand that hateph (reduced) vowels such as hateph pathach and hateph seghol are used with gutturals in the propretonic position, while the vocal shewa is used in consonants other than gutturals in the propretonic position.
To help demonstrate the fact that YHWH does employ the vowels of both Adonai and Elohiym, lets consider the rule regarding inseparable prepositions. Inseparable prepositions are prepositions attached directly to a noun. The inseparable prepositions are: בְּ (B') in, by or with; לְ (L') to or for; and כְּ (K') like, as, or according to.
The rule states that when an inseparable preposition is attached, it will normally take a vocal shewa. When, however, it is attached to a word whose first consonant has a reduced (hateph) vowel the inseparable preposition will take the vowel of the corresponding hateph. For example; if the first consonant has a hateph seghol, the preposition will have the seghol; if the first consonant has a hateph pathach, the preposition will have the pathach; and if the consonant has the hateph qamets, the preposition will take the qamets. However, before consonants containing a vocal shewa, the inseparable preposition takes a hireq.
In the miqra, whenever the word YHWH has an inseparable preposition the preposition never has the hireq. Instead it has the vowel of the corresponding pronunciation of either Elohiym or Adonai. This proves the pronunciation is to be Adonai or Elohiym and not Y'howah, Yahweh, Yehwih or any other pronunciation based upon the existing consonant/vowel combination. The following are examples showing the inseparable prepositions and their vowels, indicating an Adonai or Elohiym pronunciation.
From Genesis 8:20
And Noach built an altar to LaYHWaH; and he took from all the clean beasts and all the clean birds and offered them upon the altar.(YBY Translation) Genesis 8:20
Here the inseparable preposition has the pathach, which would be expected from Adonai, not Y'howah. Had YHWH had a vocal shewa, the preposition would have taken a hireq. Instead the Lamed (L) has the pathach ("a" vowel) indicating the next vowel to be hateph pathach and not vocal shewa. This indicates an Adonai.
From Exodus 8:6
And he said, to the morrow; he said, according to your word, so you may know there is none like KaYHWaH our G-d. (YBY Translation) Exodus 8:6
Again, the inseparable preposition has the pathach and not the hireq.
From Psalm 11:1
For the superintendent of David; In BaYHWaH I trust, how do you say to my soul, flee to your mountain as a bird?(YBY Translation) Psalm 11:1
Again we see the same thing. The inseparable vowel has the pathach and not the hireq. All these indicate that the subsequent vowel is a hateph pathach, and not vocal shewa. Having the evidence of the Masoretic Text, as well as the rules of Hebrew grammar we understand why reproducing the pronunciation of YHWH based upon the vowels of the Hebrew text would be futile, since these vowels are borrowed from two different words. Knowing that the existing vowels of YHWH actually belong to Adonai or Elohiym, should we continue to base the pronunciation based upon the Masoretic editing?
How then can we reproduce a possible pronunciation? What is left to us now are the actual consonants of the Name itself. What we now have to do is determine the source of the Name. Is it a verb, a noun, or something else?
In order to do this many Biblical scholars have turned to one passage in particular to show the etymology of the Name:
From Exodus 3:13-15:
And Moshe said to HaElohiym, Look I am going to the sons of Israel and I will say to them, the G-d of your fathers sent me to you; and they shall say, What is His name? What shall I say to them? So Elohiym said to Moshe, Ehyeh Asher Ehyeh(I am that I am); and He said, So shall you say to the sons of Israel Ehyeh (I am) sent me to you. Elohiym further spoke to Moshe, So shall you say to the sons of Israel, YHWH G-d of your fathers G-d of Avraham G-d of Yitshaq G-d of Yaaqov sent me to you; this is My name from everlasting, and this is my mention generation to generation. (YBY Translation) Exodus 3:13-15
Most Biblical scholars assume from this passage the Name must be the qal 3rd masculine imperfect of הָיָה Hayah. This would give the name the vowels of the imperfect conjugation namely; יִהְיֶה (Yihyeh). There is also some debate among the scholars as to whether or not the Name is qal (simple), piel (intensive), or hiphil (causative). The problem with the piel or hiphil is that the verb הָיָה (Hayah) does not conjugate in these stems. In fact this verb only occurs in the qal stem.
This means that the vowel of the yod would not be a vocal shewa, which is the sign of the piel imperfect, nor yet a pathach which is the sign of the hiphil imperfect. This would rule out any possible constructions where the yod of YHWH would take either a pathach ("a" vowel) or the vocal shewa. Besides this, the second consonant (H) would also have either a pathach or hateph pathach in both conjugations, as the ה is a guttural. No guttural can take a vocal shewa, rather they would take either pathach or hateph pathach.
So in a piel construction (which is impossible) the YHWH would be יְהַיֶּה Y'hayyeh. In a hiphil construction (which also is impossible) the YHWH would be יַהְַיֶה Yahayeh. Both are impossible as the verb הָיָה (Hayah) does not exist in any other stem besides the qal.
The problem with the qal stem of הָיָה (Hayah) is that the conjugation does not employ a ו (W) of YHWH in any form. When you take conjugation into consideration along with the common morphology of Hebrew verbs to nouns and compound nouns, it makes it difficult to accept the qal 3rd imperfect form as the basis of the Name.
Looking at other verbs, when they are morphed into names or compound names, the basic structure is retained. As far as vowel pointing there is lots of leniency in morphology. However, I don't know of a single instance in miqra where a verb is made into a noun and the consonants are exchanged. Consonants may be dropped but not exchanged from the original construction. While there are exceptions to this with weak verbs, the consonants are either dropped or assimilated in these weak verbs still appear in the morphed form. Let's look at some examples.
Ezekiel is a compound derived from the verb חָזָק (Chazaq) and אֵל (Eil). The construction is in the qal 3rd imperfect form יֶחְֶזַק (Yechezaq). When morphed into the name Ezekiel, the vowels are changed according to the rules of morphology, but the consonants remain, hence you have יְחֶזְקֵאל Y'chezqeil.
Another example is the name Jehiah 1 Chronicles 15:24. This is actually a compound of the verbחָיָה (Hayah) and possible contraction of the Name יָה (Yah). The construction is from the qal 3rd imperfect יִחְיֶה (Yihyeh). In this construction the final ה ֶ seghol He is actually a vowel letter and not a consonant of the root, as such this letter can be discarded in forming compound names. Therefore we get the construction יְחִיָּה Y'hiyyah.
Incidentally, in verse 24 we have an example of the conjunction וְ (W') attached to a word with a vocal shewa in the first syllable. Similar to the rule regarding inseparable prepositions, when the conjunction is attached to a syllable containing the yod and vocal shewa the conjunction will take a hireq. When attached to a word whose first syllable contains a reduced (hateph) vowel then the conjunction will take the vowel of the hateph. In this case the word has a yod and vocal shewa so the construction is וִיחִיָּה(Wiyhiyyah).
In my opinion, the Name is not from the qal 3rd imperfect of הָיָה Hayah (To be). This means the pronunciation does not follow that of the conjugated 3rd masculine singular of הָיָה Hayah (To be) which would render the pronunciation as יִהְיֶה (Yihyeh) . I also believe the verb root is from the verb הָוָה Hawah (To be) rather than from הָיָה Hayah (To be) since in nearly all the compound names that include a form of the Name, we have these distinct constructions. When prefixed to a name, we have the form יְהֹו (Y'ho) as in the name יְהֹואָחָז Y'hoachaz or יְהֹושֻׁעַ Y'hoshua. There is also a shorter form as a prefix such as יֹואָח Yoach and יֹואָחָז Yoachaz. When suffixed to a name, we have the forms יָהוּ Yahu and יָהּ Yah as in the names אֵלִיָּהוּ Eiliyyahu (Elijah) and אֵלִיָּה Eiliyyah (Elijah).
Now, lets look at the passage in Exodus again:
Now then go, I will send you to Pharaoh; and bring out My people the sons of Israel from Egypt. And Moshe said to HaElohiym, Who am I that I should go to Pharaoh; and that I should bring out the sons of Israel from Egypt? And He said, Ehyeh (I am) with you, and this is the sign that I have sent you; in your bringing out the people from Egypt, you shall serve HaElohiym on this mountain. And Moshe said to HaElohiym, Look I am going to the sons of Israel and I shall say to them, the G-d of your fathers sent me to you. They shall say to me, What is His name. What am I to say to them? Elohiym said to Moshe, Ehyeh Asher Ehyeh (I am that I am); He said, thus you shall say to the sons of Israel, Ehyeh (I am) sent me to you. Elohiym further said to Moshe, thus you shall say to the sons of Israel YHWH the G-d of Avraham the G-d of Yitshaq and the G-d of Yaaqov sent me to you; this is My Name from everlasting, and this is My mention generation to generation. (YBY Translation) Exodus 3:10-15
In this passage we have some word play called Hebraism. Common to the miqra, this type of Hebraism is a play on words in a narrative. Hebraism occur when a certain word is used repetitively. Often, the same word or very similar word is used to give a subtle change. This is done to call the attention of the reader to an important message in the narrative sequence.
In this example we have the reluctant prophet being assured that his mission is Divinely sanctioned. It would seem to the reader that Moshe while standing before the Creator of the Universe, should have no doubts. Yet he does, and YHWH assures him by first saying, "Ehyeh אֶהְיֶה with you" (I am with you). This is the qal 1st person imperfect of הָיָה Hayah. YHWH even gives him a sign that once the people leave, they would serve Him on the mountain. Yet alas, the prophet is still doubtful. Moshe asks for the name so that he could tell the Israelites who it is that sent him. Now comes the most famous lines ever quoted; G-d responds by saying, "Ehyeh (I am) אֶהְיֶה Asher (That) Ehyeh (I am) אֶהְיֶה, tell them "Ehyeh (I am) אֶהְיֶה sent you.
Now we have the narrative ripe for the Hebraism. Four times in the narrative Ehyeh אֶהְיֶה is used. The next verse there is a sudden change in the Name:
From Exodus 3:15:
Elohiym further said to Moshe, thus you shall say to the sons of Israel YHWH the G-d of Avraham the G-d of Yitshaq and the G-d of Yaaqov sent me to you...
(YBY Translation) Exodus 3:15
The name is now changed from the qal 1st imperfect of הָיָה Hayah to יִהְוֶה YiHWeH (He Is), the qal imperfect 3rd masculine of הָוָה Hawah (To be). This would keep it in line with the sequence of Ehyeh (I am) אֶהְיֶה. This would give the translative value of the verse as :
From Exodus 3:15:
And Elohiym spoke further to Moshe, thus you shall say to the sons of Israel He Is the G-d of Avraham the G-d of Yitshaq and the G-d of Yaaqov sent me to you; this is my Name from everlasting, and this is My mention generation to generation. (YBY Translation) Exodus 3:15
When we consider the fact that Moshe would be speaking to the people concerning YHWH in the third person, it only seems natural that YHWH would speak in the third person concerning Himself. An interesting point here, is that nowhere in miqra is this form of the verb הָוָה Hawah (To be) used for any other than YHWH Himself. There is only one example of the qal imperfect 3rd of Hawah (To be) in Ecc. 11:3. You will note though the difference in its orthography, as יְהוּא Y'hu. The actual form of this verb add an Alef א and drops the final He ה. This is a shortened form of the qal 3rd imperfect of הָוָה Hawah (To be) much like the shorted form of the qal 3rd imperfect of הָיָה Hayah (To be) יְהִי Y'hiy (will be) used throughout the miqra. There are two examples of the active participle הֹוֶה Howeh (Is), but not of the 3rd imperfect יִהְוֶה YiHWeH other than in the Name YHWH itself. This would also makes sense in order to keep the reader from confusing the use of the 3rd imperfect יִהְוֶה, since the original scrolls had no vowels. How else would we know if the verse was speaking of YHWH Himself or some other, unless this verb form was restricted to the Creator Himself?
I believe to reconstruct the Name by employing the vowels in the Hebrew text would be in error. The Masorete scribes deliberately removed the original vowels of YHWH. In the Hebrew texts we now have the current vowels of the Name are vowel points used to indicate an alternate pronunciation, such as Adonai and Elohiym depending on the context, so that the reader does not actually pronounce YHWH's name.
To base the pronunciation on the 3rd qal imperfect of הָיָה Hayah, in my opinion would also be in error, as the form הָוָה Hawah would be more appropriate based on verb conjugation. I propose the Name as being from the 3rd imperfect of יִהְוֶה YiHWeH , which would be in line with the narrative, and also correct in the rules to Hebrew grammar.
In my opinion, the Name should be pronounced as יִהְוֶה YiHWeH, however there is another possible and plausible pronunciation which could actually be supported by the rules of Hebrew grammar and morphology. We have many examples of nouns (names) being derived from the qal imperfect 3rd masculine verb conjugation. Allow me to explain a few more rules to Hebrew grammar.
Hebrew verbs of the qal derived stem are either strong, or weak. They are considered weak if they contain guttural consonants. Strong verbs are usually of three consonants which have the qamets (T) on the first consonant and a pathach (_) on the second. Nouns can be derived from the verbs, simply by changing the vowels. For instance the qal 3rd perfect verb דָבַר Davar (to speak) can be changed to a noun simply by changing the pathach of the (V) to a qamets hence, דָבָר Davar, (a word).
The qal 3rd imperfect verb is formed by prefixing a yod (י) to the perfect verb stem, and changing the vowels. For example, the qal 3rd perfect דָּרַשׁ Darash (to study) is changed to the qal imperfect 3rd thus: יִדְּרֹשׁ YiDRoSH (he will study). Here we have instead of the qamets, pathach construction, the hireq, silent shewa, holem construction with the yod prefix.
Weak verbs of the III/ה type, having a weak vowel in the third consonant, have a slight change to their conjugation than the strong verbs we just saw. When a weak verb is conjugated into the qal imperfect 3rd, the root ה is dropped, and a seghol He is added as a vowel letter. For example, the qal perfect 3rd weak verb שָׁוָה Shawa (to be equal) is conjugated to the qal imperfect 3rd as יִשְׁוֶה YiSHWeH.
Using the rule above concerning noun derivatives, to change the imperfect verb to a noun, we would simply change the final vowel to a qamets; in the case of יִשְׁוֶה YiSHWeH it would be the (eH). Now we would have יִשְׁוָה YiSHWaH a noun from יִשְׁוֶה YiSHWeH a verb. We see an example of this type of derivative in miqra, for example: the name יִשְׁוָה Ishua in 1Ch. 7:30. Another example is the name יִשְׁפָה Isphah in 1Ch 8:16. If we apply this rule to the name YHWH, we could possibly and plausibly have the noun יִהְוָה YiHWaH from the verb יִהְוֶה YiHWeH.
In either case the name YHWH should not be pronounced as Yaweh יָהוֶה as this violates the conjugation of the verb Hayah הָיָה. It absolutely should not be pronounced based upon the current vowels of the text as either
יְהֹוָה Y'howah,
יְֶהוִה Yehwih,
יְֶהֹוִה Yehowih,
יְהֹוִה Y'howih,
יְהוִה Y'hwih, or
יְהוָה Y'hwah
as these are based upon vowels clearly meant for Adonai and Elohiym. These vowels have been transposed in order to prevent the reader from pronouncing the true name of YHWH.
1 All scripture is translated directly from the Hebrew by the author, Yaaqov Ben Yisrael
2 The old Hebrew text was, in all probability, written in continuous script, without any breaks. The division into words, books, sections, paragraphs, verses, as well as the fixing of orthography, cantillation, and pronunciation; the introduction of the modern square letters, final letters, and the substitution of some words for others in public reading was the work of the Masoretes. "Masorah" The Jewish Encyclopedia page 365
3 According to some Rabbis, Leviticus 24:16 prohibits the expression of the Name;
From Lev 24:16:
The one pronouncing the name YHWH shall surely die, the whole community shall stone him; as the alien so the native in pronouncing the name, he shall die. (YBY Translation).
Even Rashi prohibits the name according to verse 11. Mishneh Torah Leviticus 24:11
4 Simeon the Just; The Jewish Encyclopedia page 352
5 See Table-II in the Appendixes
6 There are two types of the shewa ( : ) yet both look identical. The silent shewa is not pronounced but the vocal shewa is. When pronounced, the shewa has a hurried pronunciation, and usually sounds like the 'a' in amuse. In this paper, the shewa will be represented by the apostrophe in the transliteration of the name
האם ההגוּי שׁל השׁם יהוה אבוּד
By: Yaaqov Ben Yisrael
Edited by Jodell Onstott
In the book of Exodus, we are introduced to the name of the Creator. This is not to say that His name was not used prior; yet we are given a more personal introduction to His name.
| The author states that zeker means "mention" and the JPS translates it to be "memorial". Perhaps, a more direct translation might be "remembrance". wiktionary.com defines "remembrance" as that which serves to keep in or bring to mind; a memorial; a token; a memento; a souvenir; a memorandum or note of something to be remembered. In this case, the name by which God is to be remembered. 15 And God said moreover unto Moses: 'Thus shalt thou say unto the children of Israel: YHWH, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations. Micah Chapter 4 5 For let all the peoples walk each one in the name of its god, but we will walk in the name of YHWH our God for ever and ever. | ||
From Exodus 3:15
וַיֹּאמֶר עוֹד אֱלֹהִים אֶל מֹשֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם | זֶה שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר
Elohiym (God) again spoke to Moshe (Moses), thus you shall speak to the sons of Yisrael (Israel), Y'HWaH God of your fathers God of Avraham (Abraham) God of Yitshaq (Isaac) God of Yaaqov (Jacob) sent me to you; this is My name from everlasting, and this is my mention generation to generation. (YBY Translation) Exodus 3:15
| Joel Chapter 3 5 And it shall come to pass, that whosoever shall call on the name of YHWH shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as YHWH hath said, and among the remnant those whom YHWH shall call. | ||
We are further told in Joel 3:5:
וְהָיָה כֹּל אֲשֶׁר יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט | כִּי בְּהַר צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא
And it shall be, all who call upon the name Y'HWaH shall be delivered; for in mount Tsiyyon (Zion) and in Yerushalayim (Jerusalem) shall be deliverance, like Y'HWaH said, and in the remnants who shall be called. (YBY Translation)1
Seeing that YHWH's name and mention has been given, and He tells us to use his name throughout our generations, even commanding us to call upon his name for deliverance, you would think we would know how to pronounce His name.
According to many Biblical scholars, among all religious affiliations, there exists a consensus of opinion that the true pronunciation of this name has been lost. That there is no way to know for certain the true pronunciation of the Creator's name.
In this paper, we will examine the Biblical evidence for this pronunciation. We will investigate the vowels and accents left to us by the Masoretes2, as well as many compound usages. We will discover the reason that the traditional Masoretic Text (MT) has left us in a state of ignorance regarding the pronunciation of the Creator's name. By using simple rules of Hebrew grammar, we will try to reproduce possible pronunciations.
The first area we need to examine is where our modern understanding of the pronunciation for YHWH's name originates. According to modern Judaism there is a strict ban on the use of the divine name. Many Jewish traditions prohibit pronouncing YHWH's name. This is evident in many Rabbinic sources, such as Mishnah Berurah, the Babylonian Talmud, and the Mishnah3.
The Babylonian Talmud, for instance, explains how the prohibition began:
The rabbis taught: The year when Simeon the Upright had to die, he told the sages: "Children, know ye that this year I am going to die." They asked him: "How dost thou know?" He said: "Every year when I entered and left the Holy of Holies, I was accompanied by one old man, dressed in white and enveloped in white; but this year it was an old man attired in black and in a black turban, and he entered with me but did not go out with me." And after the festivals, he got sick, and died. And thenceforth priests ceased to bless Israel with the name of YHWH, but used "Adonai" (the Lord). (Yoma 39b)
Simeon the Upright was a High Priest who may have lived during the time of Alexander the Great4; from that time on the pronunciation of the name was suppressed:
Whoever pronounces the Name forfeits his portion in the world to come. (Sanh. X. 1)
Originally the Hebrew text had no vowels or marks of punctuation. The Masorete (see note 1) scribes introduced the current vowels (called pointing) and punctuation of the text, and are responsible for changing the pronunciation of the name YHWH to that of Adonai or Elohiym. יהוה YHWH is used in miqra (scripture) a total of 6,912 times containing various vowel pointings. Here is how it is used:
יְהֹוָה (Y'howah) Used a total of 29 times
יְֶהוִה (Yehwih) Used a total of 304 times
יְֶהֹוִה (Yehowih) Used only once in Judges 16:28
יְהֹוִה (Y'howih) Used a total of 23 times
יְהוִה (Y'hwih) Used a total of 207 times
יְהוָה (Y'hwah) Used a total of 6,528 times
We have the following vowels used in these various forms: vocal shewa (identified by the apostrophe in the transliteration) יְ, cholem (long O) הֹ, qamets (a as in father) וָ, hireq (short i) וִ, and hateph seghol (short e)יְֶ.
In Hebrew there are only two types of syllables; a) open, a syllable that ends in a vowel, b) closed, a syllable that ends in a consonant. A syllable is classified by its position in relation to the accent. The accented syllable is called the tonic syllable. The syllable preceding the tonic is called the pretonic syllable. And the syllable preceding the pretonic is called the propretonic syllable. The rules governing vowels and syllabification, dictate that vowels prefer certain syllables. Short vowels prefer either an open accented syllable or a closed unaccented syllable. Long vowels, changeable or unchangeable, prefer either a closed accented syllable or an open pretonic syllable. Reduced (hateph) vowels prefer open propretonic syllables. In this regard, the vocal shewa6 is used in the open propretonic syllable in consonants other than gutturals, while the reduced (hateph) vowels are used in open propretonic syllables containing guttural letters. namely: ח, ה, ע, א.
The rules I've described above underlie all Hebrew grammar - including YHWH's name. However, the MT clearly demonstrates the intention of the Masoretic scribes to uphold their tradition above common grammar rules. The Masoretic scribes distort vowels within YHWH's name by employing vowel points so that the reader will speak an alternative pronunciation. Notice how well the following text demonstrates this arbitrary use of Hebrew vowels in regard to YHWH's name:
| Genesis Chapter 3 14 And YHWH God said unto the serpent: 'Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. | ||
From Genesis 3:14
וַיֹּאמֶר יְהוָֹה אֱלֹהִים אֶל הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה | עַל גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ
And Y'HoWaH Elohiym said to the serpent, "Because you have done this, you are accursed above all the beasts, and all the creatures of the field; upon your belly you shall go, and dust you shall eat all the days of your life."(YBY Translation) Ge. 3:14
In this verse we have YHWH preceding Elohiym, and the vowel points are vocal shewa, cholem (long o), and qamets (a as in father). There are 29 places in miqra where these vowels points are used for YHWH; 22 times YHWH stands alone, and 7 times it stands prior to Elohiym.
In the case where YHWH either stands alone, or precedes Elohiym the consonants YHWH contain the vowels of Adonai, אְַדֹנָי. These vowels being hateph pathach (a as in bat) אְַ, cholem (long o) דֹ, and qamets (a as in father) נָ. You will notice immediately that the first vowel of YHWH in the text is a shewa, while the first vowel of Adonai is hateph pathach (a as in bat). This is because the reduced (hateph) vowels prefer open propretonic syllables containing a guttural, while the vocal shewa is used on open propretonic syllables containing all non guttural consonants. Therefore, when applied to the name YHWH, the hateph pathach naturally reverts to a vocal shewa. This simply means the vocal shewa of YHWH is there because of vowel preference and not because the name originally had a vocal shewa in the first consonant.
| Genesis Chapter 15 2) And Abram said: 'O Lord YHWH, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?' | ||
From Genesis 15:2
וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי | וּבֶן מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר
And Avram said, "Adonai YeHWiH, what will you give me seeing I go childless; and the steward of my house is Eliazer the Damascan?"(YBY Translation) Ge. 15:2
Here YHWH is immediately preceded by the title Adonai. The vowel points of YHWH are hateph seghol (short e), hireq (short i). These vowel points are used on YHWH a total of 304 times, and in each case it is preceded by Adonai. The hateph seghol (short e) is placed on the yod in YHWH. This violates the common rule of vowel preference and is done here in order to remind the reader that the pronunciation of YHWH is Elohiym and not Adonai, as Adonai takes the hateph pathach and not hateph seghol. Here, the vowel points of YHWH are those of Elohiym, namely the hateph seghol and the hireq, to reduce redundancy by saying Adonai twice.
| Judges Chapter 16 28 And Samson called unto YHWH, and said: 'O Lord YHWH, remember me, I pray Thee, and strengthen me, I pray Thee, only this once, O God, that I may be this once avenged of the Philistines for my two eyes.' | ||
From Judges 16:28
וַיִּקְרָא שִׁמְשׁוֹן אֶל יְהוָה וַיֹּאמַר | אֲדֹנָי יֱהוִֹה זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם הַזֶּה הָאֱלֹהִים וְאִנָּקְמָה נְקַם אַחַת מִשְּׁתֵי עֵינַי מִפְּלִשְׁתִּים
And Samson cried to Y'HWaH and said, "Adonai YeHoWiH, remember me I pray, and strengthen me now, this one time, O God, and I shall be avenged with one vengeance the Philistines for my two eyes."(YBY Translation) Judges 16:28
In this verse YHWH is used twice. Once with the vowels of Adonai, and once with the vowels of Elohiym. This is the only place in miqra where all three of the vowels of Elohiym are transferred to YHWH; hateph seghol (short e), cholem (long o), and hireq (short i). The presence of the hateph seghol clearly indicates the reading should be Elohiym, proving the alteration of the vowel points by the scribes.
| First Kings Chapter 2 26 And unto Abiathar the priest said the king: 'Get thee to Anathoth, unto thine own fields; for thou art deserving of death; but I will not at this time put thee to death, because thou didst bear the ark of the Lord YHWH before David my father, and because thou wast afflicted in all wherein my father was afflicted.' | ||
From 1Kings 2:26
וּלְאֶבְיָתָר הַכֹּהֵן אָמַר הַמֶּלֶךְ עֲנָתֹת לֵךְ עַל שָׂדֶיךָ כִּי אִישׁ מָוֶת אָתָּה | וּבַיּוֹם הַזֶּה לֹא אֲמִיתֶךָ כִּי נָשָׂאתָ אֶת אֲרוֹן אֲדֹנָי יְהוִֹה לִפְנֵי דָּוִד אָבִי וְכִי הִתְעַנִּיתָ בְּכֹל אֲשֶׁר הִתְעַנָּה אָבִי
And the king said to Aviathar the priest, "go to Anathoth your fields, for you are a man of death; I will not kill you this day, for you bore the ark of Adonai Y'HoWiH before David my father, and you were afflicted with all the afflictions of my father."(YBY Translation) 1Kings 2:26
Here we have YHWH with the vowels of Elohiym as it naturally follows Adonai. This usage occurs 23 times in the miqra, exclusively with Adonai. Again YHWH contains all the vowels of Elohiym except the hateph seghol, which is to be expected seeing that the vocal shewa is preferable on the yod of YHWH. This is in line with the rules of Hebrew grammar that dictate the hateph vowels are used only on guttural consonants in the propretonic position.
| Ezekiel Chapter 24 24 Thus shall Ezekiel be unto you a sign; according to all that he hath done shall ye do; when this cometh, then shall ye know that I am the Lord YHWH. | ||
From Ezekiel 24:24
וְהָיָה יְחֶזְקֵאל לָכֶם לְמוֹפֵת כְּכֹל אֲשֶׁר עָשָׂה תַּעֲשׂוּ | בְּבֹאָהּ וִידַעְתֶּם כִּי אֲנִי אֲדֹנָי יְהוִה
And Ezekiel shall be a sign for you as all that he did you shall do; in its coming you shall know that I am Adonai Y'HWiH.(YBY Translation) Ezekiel 24:24
This is another instance where YHWH takes the vowels of Elohiym, as it is associated with Adonai. Here YHWH has the vocal shewa, and the hireq of Elohiym. This usage appears 207 times in miqra, exclusively with Adonai. The Name here is only of two syllables, yet it has the vocal shewa, which prefers the propretonic. This would indicate the vowels were for a word containing at least three syllables. This again demonstrates a scribes arbitrary vowel pointing.
| Genesis Chapter 2 4 These are the generations of the heaven and of the earth when they were created, in the day that YHWH God made earth and heaven. | ||
From Genesis 2:4
אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם | בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם
These are the generations of the sky and earth in their creation; in the day of Y'HWaH Elohiym's making earth and sky.(YBY Translation) Genesis 2:4
Here we have the first instance where the name YHWH is used in miqra. It immediately precedes Elohiym and naturally has the vowels of Adonai; vocal shewa, and qamets. Again, it follows the rules of vowel preference inasmuch as the hateph vowels prefer gutturals. This usage occurs 6,528 times. It never occurs in conjunction with Adonai, rather it occurs in conjunction with Elohiym or stands alone. This is why there is a qamets consistently and not a hireq, as the pronunciation is to be Adonai, and not Elohiym. Let's pause and review what we have so far. In the miqra anytime YHWH is used in conjunction with Adonai it takes the vowels of Elohiym; and any time YHWH is used in conjunction with Elohiym it takes the vowels of Adonai. The fact that Adonai has the hateph pathach, and Elohiym has the hateph seghol, while YHWH normally employs the vocal shewa, is in line with the rules to Hebrew vowels and syllabification. The rule to vowel preference and syllabification demand that hateph (reduced) vowels such as hateph pathach and hateph seghol are used with gutturals in the propretonic position, while the vocal shewa is used in consonants other than gutturals in the propretonic position.
To help demonstrate the fact that YHWH does employ the vowels of both Adonai and Elohiym, lets consider the rule regarding inseparable prepositions. Inseparable prepositions are prepositions attached directly to a noun. The inseparable prepositions are: בְּ (B') in, by or with; לְ (L') to or for; and כְּ (K') like, as, or according to.
The rule states that when an inseparable preposition is attached, it will normally take a vocal shewa. When, however, it is attached to a word whose first consonant has a reduced (hateph) vowel the inseparable preposition will take the vowel of the corresponding hateph. For example; if the first consonant has a hateph seghol, the preposition will have the seghol; if the first consonant has a hateph pathach, the preposition will have the pathach; and if the consonant has the hateph qamets, the preposition will take the qamets. However, before consonants containing a vocal shewa, the inseparable preposition takes a hireq.
In the miqra, whenever the word YHWH has an inseparable preposition the preposition never has the hireq. Instead it has the vowel of the corresponding pronunciation of either Elohiym or Adonai. This proves the pronunciation is to be Adonai or Elohiym and not Y'howah, Yahweh, Yehwih or any other pronunciation based upon the existing consonant/vowel combination. The following are examples showing the inseparable prepositions and their vowels, indicating an Adonai or Elohiym pronunciation.
| Genesis Chapter 8 20 And Noah builded an altar unto YHWH; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. | ||
From Genesis 8:20
וַיִּבֶן נֹחַ מִזְבֵּחַ לַיהוָה | וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכֹּל הָעוֹף הַטָּהֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ
And Noach built an altar to LaYHWaH; and he took from all the clean beasts and all the clean birds and offered them upon the altar.(YBY Translation) Genesis 8:20
Here the inseparable preposition has the pathach, which would be expected from Adonai, not Y'howah. Had YHWH had a vocal shewa, the preposition would have taken a hireq. Instead the Lamed (L) has the pathach ("a" vowel) indicating the next vowel to be hateph pathach and not vocal shewa. This indicates an Adonai.
| Exodus Chapter 8 6 And he said: 'Against to-morrow.' And he said: 'Be it according to thy word; that thou mayest know that there is none like unto YHWH our God. | ||
From Exodus 8:6
וַיֹּאמֶר לְמָחָר | וַיֹּאמֶר כִּדְבָרְךָ לְמַעַן תֵּדַע כִּי אֵין כַּיהוָה אֱלֹהֵינוּ
And he said, to the morrow; he said, according to your word, so you may know there is none like KaYHWaH our G-d. (YBY Translation) Exodus 8:6
Again, the inseparable preposition has the pathach and not the hireq.
| Psalms Chapter 11 1 For the Leader. A Psalm of David. In YHWH have I taken refuge; how say ye to my soul: 'Flee thou! to your mountain, ye birds'? | ||
From Psalm 11:1
לַמְנַצֵּחַ לְדָוִד | בַּיהוָה חָסִיתִי אֵיךְ תֹּאמְרוּ לְנַפְשִׁי נודו [נוּדִי קרי] הַרְכֶם צִפּוֹר
For the superintendent of David; In BaYHWaH I trust, how do you say to my soul, flee to your mountain as a bird?(YBY Translation) Psalm 11:1
Again we see the same thing. The inseparable vowel has the pathach and not the hireq. All these indicate that the subsequent vowel is a hateph pathach, and not vocal shewa. Having the evidence of the Masoretic Text, as well as the rules of Hebrew grammar we understand why reproducing the pronunciation of YHWH based upon the vowels of the Hebrew text would be futile, since these vowels are borrowed from two different words. Knowing that the existing vowels of YHWH actually belong to Adonai or Elohiym, should we continue to base the pronunciation based upon the Masoretic editing?
How then can we reproduce a possible pronunciation? What is left to us now are the actual consonants of the Name itself. What we now have to do is determine the source of the Name. Is it a verb, a noun, or something else?
In order to do this many Biblical scholars have turned to one passage in particular to show the etymology of the Name:
| Exodus Chapter 3 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.' 11 And Moses said unto God: 'Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?' 12 And He said: 'Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.' 13 And Moses said unto God: 'Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you; and they shall say to me: What is His name? what shall I say unto them?' 14 And God said unto Moses: 'I AM THAT I AM'; and He said: 'Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.' 15 And God said moreover unto Moses: 'Thus shalt thou say unto the children of Israel: YHWH, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations. 16 Go, and gather the elders of Israel together, and say unto them: YHWH, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying: I have surely remembered you, and seen that which is done to you in Egypt. | ||
From Exodus 3:13-15:
וַיֹּאמֶר מֹשֶׁה אֶל הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם | וְאָמְרוּ לִי מַה שְּׁמוֹ מָה אֹמַר אֲלֵהֶם וַיֹּאמֶר אֱלֹהִים אֶל מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה | וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם וַיֹּאמֶר עוֹד אֱלֹהִים אֶל מֹשֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם | זֶה שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר
And Moshe said to HaElohiym, Look I am going to the sons of Israel and I will say to them, the G-d of your fathers sent me to you; and they shall say, What is His name? What shall I say to them? So Elohiym said to Moshe, Ehyeh Asher Ehyeh(I am that I am); and He said, So shall you say to the sons of Israel Ehyeh (I am) sent me to you. Elohiym further spoke to Moshe, So shall you say to the sons of Israel, YHWH G-d of your fathers G-d of Avraham G-d of Yitshaq G-d of Yaaqov sent me to you; this is My name from everlasting, and this is my mention generation to generation. (YBY Translation) Exodus 3:13-15
Most Biblical scholars assume from this passage the Name must be the qal 3rd masculine imperfect of הָיָה Hayah. This would give the name the vowels of the imperfect conjugation namely; יִהְיֶה (Yihyeh). There is also some debate among the scholars as to whether or not the Name is qal (simple), piel (intensive), or hiphil (causative). The problem with the piel or hiphil is that the verb הָיָה (Hayah) does not conjugate in these stems. In fact this verb only occurs in the qal stem.
This means that the vowel of the yod would not be a vocal shewa, which is the sign of the piel imperfect, nor yet a pathach which is the sign of the hiphil imperfect. This would rule out any possible constructions where the yod of YHWH would take either a pathach ("a" vowel) or the vocal shewa. Besides this, the second consonant (H) would also have either a pathach or hateph pathach in both conjugations, as the ה is a guttural. No guttural can take a vocal shewa, rather they would take either pathach or hateph pathach.
So in a piel construction (which is impossible) the YHWH would be יְהַיֶּה Y'hayyeh. In a hiphil construction (which also is impossible) the YHWH would be יַהְַיֶה Yahayeh. Both are impossible as the verb הָיָה (Hayah) does not exist in any other stem besides the qal.
The problem with the qal stem of הָיָה (Hayah) is that the conjugation does not employ a ו (W) of YHWH in any form. When you take conjugation into consideration along with the common morphology of Hebrew verbs to nouns and compound nouns, it makes it difficult to accept the qal 3rd imperfect form as the basis of the Name.
Looking at other verbs, when they are morphed into names or compound names, the basic structure is retained. As far as vowel pointing there is lots of leniency in morphology. However, I don't know of a single instance in miqra where a verb is made into a noun and the consonants are exchanged. Consonants may be dropped but not exchanged from the original construction. While there are exceptions to this with weak verbs, the consonants are either dropped or assimilated in these weak verbs still appear in the morphed form. Let's look at some examples.
Ezekiel is a compound derived from the verb חָזָק (Chazaq) and אֵל (Eil). The construction is in the qal 3rd imperfect form יֶחְֶזַק (Yechezaq). When morphed into the name Ezekiel, the vowels are changed according to the rules of morphology, but the consonants remain, hence you have יְחֶזְקֵאל Y'chezqeil.
Another example is the name Jehiah 1 Chronicles 15:24. This is actually a compound of the verbחָיָה (Hayah) and possible contraction of the Name יָה (Yah). The construction is from the qal 3rd imperfect יִחְיֶה (Yihyeh). In this construction the final ה ֶ seghol He is actually a vowel letter and not a consonant of the root, as such this letter can be discarded in forming compound names. Therefore we get the construction יְחִיָּה Y'hiyyah.
Incidentally, in verse 24 we have an example of the conjunction וְ (W') attached to a word with a vocal shewa in the first syllable. Similar to the rule regarding inseparable prepositions, when the conjunction is attached to a syllable containing the yod and vocal shewa the conjunction will take a hireq. When attached to a word whose first syllable contains a reduced (hateph) vowel then the conjunction will take the vowel of the hateph. In this case the word has a yod and vocal shewa so the construction is וִיחִיָּה(Wiyhiyyah).
In my opinion, the Name is not from the qal 3rd imperfect of הָיָה Hayah (To be). This means the pronunciation does not follow that of the conjugated 3rd masculine singular of הָיָה Hayah (To be) which would render the pronunciation as יִהְיֶה (Yihyeh) . I also believe the verb root is from the verb הָוָה Hawah (To be) rather than from הָיָה Hayah (To be) since in nearly all the compound names that include a form of the Name, we have these distinct constructions. When prefixed to a name, we have the form יְהֹו (Y'ho) as in the name יְהֹואָחָז Y'hoachaz or יְהֹושֻׁעַ Y'hoshua. There is also a shorter form as a prefix such as יֹואָח Yoach and יֹואָחָז Yoachaz. When suffixed to a name, we have the forms יָהוּ Yahu and יָהּ Yah as in the names אֵלִיָּהוּ Eiliyyahu (Elijah) and אֵלִיָּה Eiliyyah (Elijah).
Now, lets look at the passage in Exodus again:
Now then go, I will send you to Pharaoh; and bring out My people the sons of Israel from Egypt. And Moshe said to HaElohiym, Who am I that I should go to Pharaoh; and that I should bring out the sons of Israel from Egypt? And He said, Ehyeh (I am) with you, and this is the sign that I have sent you; in your bringing out the people from Egypt, you shall serve HaElohiym on this mountain. And Moshe said to HaElohiym, Look I am going to the sons of Israel and I shall say to them, the G-d of your fathers sent me to you. They shall say to me, What is His name. What am I to say to them? Elohiym said to Moshe, Ehyeh Asher Ehyeh (I am that I am); He said, thus you shall say to the sons of Israel, Ehyeh (I am) sent me to you. Elohiym further said to Moshe, thus you shall say to the sons of Israel YHWH the G-d of Avraham the G-d of Yitshaq and the G-d of Yaaqov sent me to you; this is My Name from everlasting, and this is My mention generation to generation. (YBY Translation) Exodus 3:10-15
In this passage we have some word play called Hebraism. Common to the miqra, this type of Hebraism is a play on words in a narrative. Hebraism occur when a certain word is used repetitively. Often, the same word or very similar word is used to give a subtle change. This is done to call the attention of the reader to an important message in the narrative sequence.
In this example we have the reluctant prophet being assured that his mission is Divinely sanctioned. It would seem to the reader that Moshe while standing before the Creator of the Universe, should have no doubts. Yet he does, and YHWH assures him by first saying, "Ehyeh אֶהְיֶה with you" (I am with you). This is the qal 1st person imperfect of הָיָה Hayah. YHWH even gives him a sign that once the people leave, they would serve Him on the mountain. Yet alas, the prophet is still doubtful. Moshe asks for the name so that he could tell the Israelites who it is that sent him. Now comes the most famous lines ever quoted; G-d responds by saying, "Ehyeh (I am) אֶהְיֶה Asher (That) Ehyeh (I am) אֶהְיֶה, tell them "Ehyeh (I am) אֶהְיֶה sent you.
Now we have the narrative ripe for the Hebraism. Four times in the narrative Ehyeh אֶהְיֶה is used. The next verse there is a sudden change in the Name:
From Exodus 3:15:
וַיֹּאמֶר עוֹד אֱלֹהִים אֶל מֹשֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם
Elohiym further said to Moshe, thus you shall say to the sons of Israel YHWH the G-d of Avraham the G-d of Yitshaq and the G-d of Yaaqov sent me to you...
(YBY Translation) Exodus 3:15
The name is now changed from the qal 1st imperfect of הָיָה Hayah to יִהְוֶה YiHWeH (He Is), the qal imperfect 3rd masculine of הָוָה Hawah (To be). This would keep it in line with the sequence of Ehyeh (I am) אֶהְיֶה. This would give the translative value of the verse as :
From Exodus 3:15:
וַיֹּאמֶר עוֹד אֱלֹהִים אֶל מֹשֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם | זֶה שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר
And Elohiym spoke further to Moshe, thus you shall say to the sons of Israel He Is the G-d of Avraham the G-d of Yitshaq and the G-d of Yaaqov sent me to you; this is my Name from everlasting, and this is My mention generation to generation. (YBY Translation) Exodus 3:15
When we consider the fact that Moshe would be speaking to the people concerning YHWH in the third person, it only seems natural that YHWH would speak in the third person concerning Himself. An interesting point here, is that nowhere in miqra is this form of the verb הָוָה Hawah (To be) used for any other than YHWH Himself. There is only one example of the qal imperfect 3rd of Hawah (To be) in Ecc. 11:3. You will note though the difference in its orthography, as יְהוּא Y'hu. The actual form of this verb add an Alef א and drops the final He ה. This is a shortened form of the qal 3rd imperfect of הָוָה Hawah (To be) much like the shorted form of the qal 3rd imperfect of הָיָה Hayah (To be) יְהִי Y'hiy (will be) used throughout the miqra. There are two examples of the active participle הֹוֶה Howeh (Is), but not of the 3rd imperfect יִהְוֶה YiHWeH other than in the Name YHWH itself. This would also makes sense in order to keep the reader from confusing the use of the 3rd imperfect יִהְוֶה, since the original scrolls had no vowels. How else would we know if the verse was speaking of YHWH Himself or some other, unless this verb form was restricted to the Creator Himself?
I believe to reconstruct the Name by employing the vowels in the Hebrew text would be in error. The Masorete scribes deliberately removed the original vowels of YHWH. In the Hebrew texts we now have the current vowels of the Name are vowel points used to indicate an alternate pronunciation, such as Adonai and Elohiym depending on the context, so that the reader does not actually pronounce YHWH's name.
To base the pronunciation on the 3rd qal imperfect of הָיָה Hayah, in my opinion would also be in error, as the form הָוָה Hawah would be more appropriate based on verb conjugation. I propose the Name as being from the 3rd imperfect of יִהְוֶה YiHWeH , which would be in line with the narrative, and also correct in the rules to Hebrew grammar.
In my opinion, the Name should be pronounced as יִהְוֶה YiHWeH, however there is another possible and plausible pronunciation which could actually be supported by the rules of Hebrew grammar and morphology. We have many examples of nouns (names) being derived from the qal imperfect 3rd masculine verb conjugation. Allow me to explain a few more rules to Hebrew grammar.
Hebrew verbs of the qal derived stem are either strong, or weak. They are considered weak if they contain guttural consonants. Strong verbs are usually of three consonants which have the qamets (T) on the first consonant and a pathach (_) on the second. Nouns can be derived from the verbs, simply by changing the vowels. For instance the qal 3rd perfect verb דָבַר Davar (to speak) can be changed to a noun simply by changing the pathach of the (V) to a qamets hence, דָבָר Davar, (a word).
The qal 3rd imperfect verb is formed by prefixing a yod (י) to the perfect verb stem, and changing the vowels. For example, the qal 3rd perfect דָּרַשׁ Darash (to study) is changed to the qal imperfect 3rd thus: יִדְּרֹשׁ YiDRoSH (he will study). Here we have instead of the qamets, pathach construction, the hireq, silent shewa, holem construction with the yod prefix.
Weak verbs of the III/ה type, having a weak vowel in the third consonant, have a slight change to their conjugation than the strong verbs we just saw. When a weak verb is conjugated into the qal imperfect 3rd, the root ה is dropped, and a seghol He is added as a vowel letter. For example, the qal perfect 3rd weak verb שָׁוָה Shawa (to be equal) is conjugated to the qal imperfect 3rd as יִשְׁוֶה YiSHWeH.
Using the rule above concerning noun derivatives, to change the imperfect verb to a noun, we would simply change the final vowel to a qamets; in the case of יִשְׁוֶה YiSHWeH it would be the (eH). Now we would have יִשְׁוָה YiSHWaH a noun from יִשְׁוֶה YiSHWeH a verb. We see an example of this type of derivative in miqra, for example: the name יִשְׁוָה Ishua in 1Ch. 7:30. Another example is the name יִשְׁפָה Isphah in 1Ch 8:16. If we apply this rule to the name YHWH, we could possibly and plausibly have the noun יִהְוָה YiHWaH from the verb יִהְוֶה YiHWeH.
In either case the name YHWH should not be pronounced as Yaweh יָהוֶה as this violates the conjugation of the verb Hayah הָיָה. It absolutely should not be pronounced based upon the current vowels of the text as either
יְהֹוָה Y'howah,
יְֶהוִה Yehwih,
יְֶהֹוִה Yehowih,
יְהֹוִה Y'howih,
יְהוִה Y'hwih, or
יְהוָה Y'hwah
as these are based upon vowels clearly meant for Adonai and Elohiym. These vowels have been transposed in order to prevent the reader from pronouncing the true name of YHWH.
1 All scripture is translated directly from the Hebrew by the author, Yaaqov Ben Yisrael
2 The old Hebrew text was, in all probability, written in continuous script, without any breaks. The division into words, books, sections, paragraphs, verses, as well as the fixing of orthography, cantillation, and pronunciation; the introduction of the modern square letters, final letters, and the substitution of some words for others in public reading was the work of the Masoretes. "Masorah" The Jewish Encyclopedia page 365
3 According to some Rabbis, Leviticus 24:16 prohibits the expression of the Name;
| Blasphemy 1. swear impiously: to swear in a way that insults religion 2. insult religion: to treat God or sacred things disrespectfully through words or action 10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp. 11 And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan. 12 And they put him in ward, that it might be declared unto them at the mouth of YHWH. 13 And YHWH spoke unto Moses, saying: 14 'Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. 15 And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin. 16 And he that blasphemeth the name of YHWH, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death. | ||
From Lev 24:16:
וְנֹקֵב שֵׁם יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ בוֹ כָּל הָעֵדָה | כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ שֵׁם יוּמָת
The one pronouncing the name YHWH shall surely die, the whole community shall stone him; as the alien so the native in pronouncing the name, he shall die. (YBY Translation).
Even Rashi prohibits the name according to verse 11. Mishneh Torah Leviticus 24:11
4 Simeon the Just; The Jewish Encyclopedia page 352
5 See Table-II in the Appendixes
6 There are two types of the shewa ( : ) yet both look identical. The silent shewa is not pronounced but the vocal shewa is. When pronounced, the shewa has a hurried pronunciation, and usually sounds like the 'a' in amuse. In this paper, the shewa will be represented by the apostrophe in the transliteration of the name
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Yaaqov wrote:
According to the Rabbinical practice, the pronunciation of the name YHWH has been prohibitted, and rather a substitute is used in its place. Even in the text of the miqra itself, the Masorete scribes upheld this tradition and transposed the vowels of Adonai or Elohiym upon the YHWH, preventing the proper pronunciation.
There has been some who have suggested that Lev 24:11, 16 may point to the prohibition of pronouncing the name YHWH. We certainly know we are prohibitted from using the Name falsely or in vain. But does this verse indicate we should not pronounce the Name?
In verse 11 we have:
Wayyiqov ben-haishah hayisraeliyt et-hashem wayy'qaleil...
And the son of the Israelite woman named the Name and belittled...
In verse 16 we have again:
w'noqeiv sheim-YHWH mot yumat, ragum yirg'mu-bo kol-haeidah; kageir kaezrah, b'naq'bo-sheim yumat.
So the one naming the name YHWH he shall surely die, the whole congregation shall surely stone him; as with the Geir so with the Ezrah, in his naming the name he shall die.
Naqov literally means to bore, or pierce. However, it also means to name, utter or pronounce.
Lets look at some places where this word would be used to designate "naming" or "pronouncing".
Nu 1:17
Wayyiqach moshe w'aharon eit haanoshiym haelah, asher niqq'vu b'sheimot
Moshe and Aharon took these men, which were named by name.
Here we have naqav in the niphal perfect plural, indicating these men were called by name. The niphal is the passive of the qal.
1Chronicles 12:32
U'meichatsiy mateih m'nashsheh, sh'munah 'ashar alef; asher niqq'bu b'sheimot, lavo l'hamliyk et-dawiydh.
And from the half tribe of Manashsheh, 18 thousand; which were named by name, to go to make David king.
Here again we have naqav in the niphal perfect plural, indicating these men were named.
1Chronicles 16:41
W'immahem heiman widutun, u'sh'ar hab'bruriym, asher niqq'vu b'sheimot; l'hodot layhwh, ki l'olam chasdo
With them were Heman and Y'dutun, and the rest who were chosen,which were named by name to give thanks to YHWH, because his grace continues forever
Again the same thing. You will see this in 2 Chronicles 28:15 and 31:19; in the niphal perfect plural indicating persons named by name.
In Amos 6:1 we have this:
Howiy hashshaananniym b'tsiyyon, w'habbot'chiym b'har shomron; n'quveiy reishiyt haggoyim, uvau lahem beiyt yisraeil.
Woe to the complacent in Tsiyyon, and the ones trusting in the mountain of Samaria; being named chiefs of the nations, to them the house of Israel came.
Here we have naqav as the qal plural passive participle, meaning the "ones being named".
These are a few verses showing that in the qal and the niphal, naqav could indicate "naming" or "pronouncing". This is dependant upon the context, for instance: Does the context indicate a pronunciation, or a piercing?
In Lev 24, the context certainly points to "naming" or "pronouncing". The son of the Israelite woman spoke, and therefore he pronounced, or named the Name. He did thus belittling (y'qalleil). Did he say this to belittle the Name or the Israelite with whom he had a fight? I personally think he spoke thus concerning the Israelite, but this I will leave to your interpretations. The y'qalleil is the piel of qalal, and means to belittle. This verb is intransitive, and has no direct object. So it could be either way.
In verse 16, then, we have the Divine judgement issued, in that the one naming (Noqeiv qal active participle) the name is to be put to death, no matter if a native or a stranger, the punishment is the same.
Does this constitute a prohibition against "naming" the Name? I would say not necessarily. The intention of the judgment was against those who uttered the name in a belittling fassion, whether of YHWH or someone else, I dont think would make a difference.
We are commanded to swear or make promises in this Name, so just "pronouncing" the Name cannot be the objective of the judgement. In my opinion, the Masorete scribes made a poor judgement to remove the proper pronunciation of YHWH and transpose other vowels to the Name, thus following their Rabbinic counter parts.
Yaaqov