JEHOSHAPHAT
JEHOVAH stately and impressive example of Early English work. The deeurateil north transept (fourteenth cen- tury) is the hurial-placr of the Kers of Fcrnihurst, now represented by the Marquess of Lothian. The mass- ive central tower is still quite perfect. The total length of the church (inside) is 21S feet. Origines Farochiales Scotia. I (Edinburgh, 1850). 366-386; Watson. Jolhurgft Abbey (Edinburgh, 1894); Saturday Review, LIV. 437-440; Wordsworth, Tow in Scotland, ed. Shairp (1874); C.oRi.i.N, Monasticon, I (Glasgow, 186S), 249-258; Morton, Monastic A nnah of Teviotdale (Edinburgh, 1832) ; Jef- frey, //is/on/ an(/ .4 n/i(/»iiies of Roiburghshire (4 vols., i857- 64); Wyntoun, Orygynale Cronykil of Scotland (Edinburgh, 1872-79). D. O. Hunter-Blair. Jehoshaphat, Valley of. See Josaphat. Jehovah, the proper name of God in the Old Testa- ment; hence the Jews called it the name by excellence, the great name, the only name, the glorious and terri- ble name, the hidden and mysterious name, the name of the substance, the proper name, and most fre- quently shi'in hdmmephOrCish, i. e. the explicit or the separated name, though the precise meaning of this last expression is a matter of discussion (cf. Buxtorf, "Lexicon", Basle, ItJIJO, col. 2432 sqq.). Jehovah occurs more frequently than any other Divine name. Tlie Concordances of Fiirst (" Vet. Test. Concordan- ti» ", Leipzig, 1840) and Mandelkern (" Vet. Test. C'on- cordantiis", Leipzig, 1896) do not exactly agree as to the number of its occurrences; but in round numbers it is found in the Old Testamer.t 6000 times, either alone or in conjunction with another Divine name. The Septuagint and the Vulgate render the name generally by "Lord" (Kup<os, Z)ohu'hus), a translation of Adonai — usually substituted for Jehovah in reading. L Pronunciation of Jehovah. — The Fathers and the Rabbinic writers agree in representing Jehovah as an ineffable name. As to the Fathers, we only need draw attention to the following expressions: ivoiw. A^p-qTOf, 6.<ppa(TT0v, dXiKTOv, &(p&€yKT0i', a.P€Ktpwi'T]TQv, dwdp- fnjTov Kdl f>rt6T)pa.i fxT] bi<v6.p.(vov, fiiffTiKov. Leusden could not induce a certain Jew, in spite of his poverty, to pro- nounce the real name of God, though he held out the most alluring promises. The Jew's compliance with Leusden's wishes would not indeed have been of any real advantage to the latter; for the modern Jews are as uncertain of the real pronunciation of the Sacred name as their Christian contemporaries. According to a Rabbinic tradition the real pronunciation of Je- hovah ceased to be used at the time of Simeon the Just, who was, according to Maimonides, a contem- porary of Alexander the Great. At any rate, it ap- pears that the name was no longer pronounced after the destruction of the Temple. The Mishna refers to our question more than once: Berachoth, ix, 5, allows the use of the Divine name by way of salutation; in Sanhedrin, x, 1, Abba Shaul refuses any share in the future world to those who pronounce it as it is written ; according to Thamid, vii, 2, the priests in the Temple (or perhaps in Jerusalem) might employ the true Di- vine name, while the priests in the country (outside Jerusalem) had to be contented with t he name .donai ; according to Maimonides ("More Neb.", i, 61, and " Yad chasaka", xiv, 10) the true Divine name was used only by the priests in the sanctuary who im- parted the blessing, and by the high-priest on the Day of Atonement. Philo [" De mut. nom.", n. 2 (ed. Marg., i, 580) ; " Vita Mos.", iii, 2.5 (ii, 166)] seems to maintain that even on these occasions the priests had to speak in a low voice. Thus far we have fol- lowed the post-Christian Jewish tradition concerning the attitude of the Jews before Simeon the Just. As to the earlier tradition, Josephus (Antiq., II, xii, 4) declares that he is not allowed to treat of the Divine name; in another place (Antiq., XII, v, 5) he says that the Samaritans erected on Mt. Garizim an avdnfwv Up6ii. This extreme veneration for the Di- vine name must have generally prevailed at the time when the Septuagint version was made, for the trans- lators always substitute Kvpios (Lord) for Jehovah. Ecclus., xxiii, 10, appears to prohibit only a wanton use of the Divine name, though it cannot he denied that Jehovah is not employed as frcf[uently in the more recent canonical books of the Old Testament as in the older books. It would be hard to determine at what time this reverence for the Divine name origi- nated among the Hebrews. Rabbinic writers derive the prohil>ition of pronouncing the Tetrayrammatoii, as the name of Jehovah is called, from Lev., x.xiv, IG: " And he that blasphemeth the name of the Lord, dy- ing let him die ". The Hebrew participle noi/ci/i , here rendered " blasphemeth ", is translated 6voiia^uiv in the Septuagint, and appears to have the meaning "to de- termine", "to denote" (by means of its proper vow- els) in Gen., x.xx, 28; Num., i, 17; Is., Ixii, 2. Still, the context of Lev., xxiv, 16 (cf. verses 11 and 15), favours the meaning " to blaspheme ". Rabbinic exe- getes derive the prohibition also from Ex., iii, 15; but this argument cannot stand the test of the laws of sober hermeneutics (cf. Drusius, "Tetragrammaton", 8-10, in "Critiei Sacri", .Amsterdam, 1698, I, p. ii, col. 339-42; "De nomine divino", ibid., 512-16; Drach, "Harmonie entre I'Eglise et la Synagogue", I, Paris, 1844, pp. 350-53, and Note .30, pp. 512-lG). What has been said explains the so-called qeri perpe- tuum, according to which the consonants of Jehovah are always accompanied in the Hebrew text by the vowels of Adonai except in the cases in whirli Adonai stands in apposition to Jehovah: in the.sc cases the vowels of Elohim are substituted. The use of a sim- ple shewa in the first syllable of Jehovah, instead of the compound shewa in the corresponding syllable of Adonai and Elohim, is required by the rules of Hebrew grammar governing the use of shewa. Hence the cjues- tion: What are the true vowels of the word Jehovah? It has been maintained by some recent scholars that the word Jehovah dates onlv from the year 1520 (cf. Hastings, "Dictionary of the Bible", II, 1899, p. 199; Gesenius-Buhl, " Handworterbuch ", 13th ed., 1899, p. 311). Drusius (loc. cit., 344) represents Peter Galatinus as the inventor of the word Jehovah, and Fagius as its propagator in the world of scholars and commentators. But the writers of the sixteenth century. Catholic and Protestant (e. g. Cajetan and Theodore de Beze), are perfectly familiar with the word. Galatinus himself ("Arcana cat hoi. veritatis", I, Bari, 1516, a, p. 77) represents the form as known and received in his time. Besides, Drusius (loc. eit., 351) discovered it in Porchetus, a theologian of the fourteenth century. Finally, the w'ord is found even in the " Pugio fidei" of Raymund Martin, a work written about 1270 (ed. Paris, 1651, pt. Ill, dist. ii, cap. iii, p. 448, and Note, p. 745). Probably the intro- duction of the name Jehovah antedates even R. Martin. No wonder then that this form has been regarded as the true pronunciation of the Divine name by such scholars as Michaelis (" Supplementa ad lexica he- braica", I, 1792, p. 524), Drach (loc. cit., I, 469-98), Stier (Lehrgebaude der hebr. Sprache, 327), and others. (a) Jehovah is composed of the abbrevi- ated forms of the imperfect, the participle, and the perfect of the Hebrew verb "to be" (yc^yehi,; ho^ howfh;wa^hdw&h). According to this explanation, the meaning of Jehovah would be, " he who will be, is, and has been". But such a word-formation has no anal- ogy in the Hebrew language, (b) The abbreviated form Jeho supposes the full form Jehovah. But the form Jehovah cannot account for the alibreviations JdhA and Jah, while the abbreviation .Jeho may be derived from'another word, (c) The Divine name is said to be paraphrased in .poc. , i, 4, and i v, 8, by the ex- pression odv Kal 6 ^v Kal 6 ipxf>lJ^>'os, in which 6 ipxip-^^'oi is regarded as equivalent to 6 iadpti/os, "the one that will be"; but it really means "the coming one", so that after the coming of the Lord, Apoc, xi, 17, re-
