Basic to ancient Hebrew religion is the concept of divine revelation.基本以古代希伯来宗教的概念是神的启示。 While God is conceived of as revealing his attributes and will in a number of ways in the OT, one of the most theologically significant modes of the divine self-disclosure is the revelation inherent in the names of God.而上帝是构思的，因为暴露了他的属性，并会在若干方面，在职能治疗，其中最显着的theologically模式的神圣自我揭露的是启示固有的名字神。
This aspect of divine revelation is established in the words of Exod.这方面的神圣启示，是在既定的话exod 。 6:3, "I appeared to Abraham, to Isaac and to Jacob, as God Almighty, but by my name the Lord [Yahweh] I did not make myself known to them."选手： "我似乎亚伯拉罕，以撒和雅各，因为真主，但我的名，主[雅威] ，我没有让自己知道他们的" 。 According to classical literary criticism, the verse teaches that the name Yahweh was unknown to the patriarchs.根据古典文学批评，诗教这一名称雅威是未知向patriarchs 。 Thus, an ideological conflict exists between the Priestly author and the earlier Yahwist, who frequently put the name Yahweh on the lips of the patriarchs.因此，意识形态的冲突之间存在的司铎作者及早前yahwist ，往往把名字雅威对嘴唇的patriarchs 。
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Exod. exod 。 14:4 also supports the view that the name Yahweh embodies aspects of God's character. 14时04分，也支持这一观点，即名称雅威方面体现了上帝的性格。 It says, "and the Egyptians will know that I am Yahweh."它说， "埃及人会知道我雅威" 。 It is hardly likely that the intent of this assertion is that they would learn only the name of the Hebrew God.这是绝不可能说的意图，这种说法，他们会了解，只有名称的希伯来文的上帝。
In the light of these observations, the use of the concepts of the name of God in the early narratives of the book of Exodus is far broader than simply the name by which the Hebrew God was known.在根据这些意见后，其使用的概念，以上帝的名义，在早期的叙述这本书的出埃及记的是甚广，远远超过单纯的名字，其中希伯来上帝是众所周知的。 It has a strong element of divine self-disclosure within it.它具有强烈的元素神圣的自我披露。
The corpus of divine names compounded with el and a descriptive adjunct also support this concept.胼神圣的名字更加复杂与el和描述附属物也支持这个概念。 The very fact that the adjunctive element is descriptive is an indication of its value as a source of theological content.非常事实，即辅助元素是描述性，是表明自己的价值作为来源的神学内容。
Typical of this type of name is el rot ("God who sees"; Gen. 16:13) and el olam ("God eternal"; Gen. 21:33).典型的这种类型的名字是下午腐（ "上帝的人看见" ;将军16:13 ）和El olam （ "上帝永恒的" ;上将21时33分） 。 These el names sometimes emerge from a specific historical situation that illuminates their significance.这些下午的名字有时出现从一个特定的历史情况，这说明了它们的意义。
Mowinckel proposed the theory that the tetragrammaton should be understood as consisting of the ejaculatory element and the third person pronoun hu,' meaning "O He!"莫温克尔提出的理论，即耶和华应被理解为构成的射精管元素和第三人称代词胡'的含义划" O他" ！
Another approach to the problem is to understand the tetragrammaton as a form of paronomasia.另一种解决方法，是要通过认识耶和华是一种形式的paronomasia 。 This view takes account of the broad representation of the name ya in extrabiblical cultures of the second millennium BC The name Yahweh is thus understood as a quadriliteral form, and the relationship of the name of haya ("to be") in Exod.这种观点考虑对广泛代表性的名称娅在extrabiblical文化的第二个千禧年卑诗省的名称雅威因此理解为一个quadriliteral形式，与关系的名义haya （ "能" ）在exod 。 3:14-15 is not intended to be one of etymology but paronomasia. 3:14-15不打算成为一个名词，但paronomasia 。
The most common view is that the name is a form of a triliteral verb, hwy.最普遍的看法是，名字是一个形式的triliteral动词，他们的。 It is generally regarded as a 3 p.它被普遍认为是一个3页 Qal stem imperfect or a 3 p.堡干不完善或3页 imperfect verb in a causative stem.完美的发音在一个使役干。 Another suggestion is that it is a causative participle with ay preformative that should be translated "Sustainer, Maintainer, Establisher."另一项建议是，它是一个使役participle同分preformative认为应译成" sustainer ，维护者， establisher " 。
With regard to the view that the tetragrammaton is an elongated form of an ejaculatory cry, it may be pointed out that Semitic proper names tend to shorten; they are not normally prolonged.至于认为耶和华是一个细长的形式是射精管哭的，它可能需要指出的是，犹太人的专有名词，往往缩短，他们一般都不会延长。 The theory that the name is paronomastic is attractive, but when appeal is made to the occurrences of forms of ya or yw in ancient cultures, several problems arise.该理论认为，名字是paronomastic是有吸引力的，不过，当上诉作出的发生形式的雅或中，最古老的文化，并出现若干问题。 It is difficult to explain how the original form could have lengthened into the familiar quadriliteral structure.这是很难解释如何原来的版本，可以延长到熟悉quadriliteral结构。 Mowinckel's suggestion is attractive, but speculative.莫温克尔的建议是有吸引力的，但投机性。 It is also difficult to understand how the name Yahweh could have such strong connotations of uniqueness in the OT if it is a form of a divine name that found representation in various cultures in the second millennium BC人们还很难理解如何名义雅威能有如此强大的内涵，气质，在城市旅游局，如果这是一种形式的神的名字，发现代表性，在各种文化在第二个千禧年公元前
The derivation of the tetragrammaton from a verbal root is also beset with certain difficulties.推导了耶和华从口头上的根源，也是面临一定的困难。 The root hwy on which the tetragrammaton would be based in this view is unattested in West Semitic languages before the time of Moses, and the form of the name is not consonant with the rules that govern the formation of lamed he verbs as we know them.从根本上他们对其中耶和华将设在这个看法是unattested在西闪族语言面前的时候，摩西，方式和名称，是不符合规则的管辖形成lamed他动词，因为我们知道他们。
It is evident that the problem is a difficult one.很显然，这个问题是一个棘手的问题。 It is best to conclude that the use of etymology to determine the theological content of the name Yahweh is tenuous.最好是在得出结论认为，使用语言，以确定神学思想建设的内容，名称雅威是牵强的。 If one is to understand the theological significance of the divine name, it can be only be determining the theological content with which the name was invested in Hebrew religion.如果一个人要了解神学意义神圣的名字时，它才能够确定的神学内容与该名称是投资在希伯莱宗教。
The compounding of yah with Yahweh in Isa.复合的阎与雅威在伊萨。 12:2 (yah yhwh) indicates a separate function for the form yah, but at the same time an identification of the form with Yahweh. 12:2 （阎yhwh ） ，显示一个单独的函数形式，阎，但在同一时间，一个鉴定的形式与雅威。
The name El Elyon occurs only in Gen. 14: 18-22 and Ps.姓名下午elyon只发生在将军14 ： 18-22和PS 。 78:35, although God is known by the shorter title Elyon in a significant number of passages. 78:35 ，虽然上帝是众所周知的，由短标题elyon在相当多的旅费。
There is a superlative connotation in the word 'elyon.有一个文字的内涵字' elyon 。 In each case in which the adjective occurs it denotes that which is highest or uppermost.在每一个案件中，涉案的形容词的出现，它意味着这是最高或最上部。 In Deut.在deut 。 26:19 and 28:1 the superlative idea is apparent in the fact that Israel is to be exalted above the nations. 26:19和28:1最高级的想法是明显的事实，那就是以色列要开天辟地以上。 The use of the word in I Kings 9:8 and II Chr.使用这个词在王9时08分和第二人权委员会。 7:21 may not seem to reflect a superlative idea, but there is, as CF Keil suggests, an allusion to Deut. 7点21分就显得不反映文字的想法，但也存在，作为比照的Keil顾名思义，暗指deut 。 26:19 and 28:1, where the superlative idea exists. 26:19和28:1 ，而最高级的想法存在。 The superlative is also evident in the use of the word in Ps.最高级也很明显，在使用这个词在PS 。 97:9, where it connotes Yahweh's supremacy over the other gods. 97:9 ，而它蕴含雅威的优势战胜了其他众神。
The name Shaddai frequently appears apart from El as a divine title.名称shaddai经常出现的，除了由El作为一个神圣的称号。
Critical to the understanding of the meaning of the word is the suffix ay.关键的理解一词的含义是后缀是。 It is commonly suggested that the ending is the first person possessive suffix on a plural form of 'adon ("my lord").人们普遍认为，该是结束的第一个人占有后缀上的复数形式' adon （ "我的主" ） 。 This is plausible for the form adonay, but the heightened form adonay, which also appears in the Massoretic text, is more difficult to explain, unless it represents an effort on the part of the Massoretes "to mark the word as sacred by a small external sign."这是可行的，为形式adonay ，但高涨的形式adonay ，同时也出现在massoretic文本中，更难以解释，除非它代表了一种努力，对部分的massoretes " ，以标志词作为神圣的一小外部登录" 。
Attention has been drawn to the Ugaritic ending -ai, which is used in that language "as a reinforcement of a basic word," However, it is doubtful that this explanation should be applied in all cases.已提请注意该乌加里特文结束爱，这是在用这种语言" ，作为增援的一个基本词， "不过，这是令人怀疑的这一解释，应适用于所有情况。 The plural construction of the name is evident when the word occurs in the construct as it does in the appellation "Lord of lords" ('adone ha adonim) in Deut.复数施工的名字是显而易见的，当这个词出现在兴建，因为它在称谓的"主之主" （ '阿多内公顷adonim ）在deut 。 10:17. 10时17分。 And the translation "my Lord" seems to be required in such vocative addresses as "my Lord Yahweh, what will you give me?"和翻译"我的主" ，似乎需要在这样的呼地址， "我的主雅威，请问你给我的" ？ (Gen. 15:2; see also Exod. 4:10). （创15时02分，还见exod 。 4:10 ） 。
It appears, then, that it is best to understand the word as a plural of majesty with a first person suffixual ending that was altered by the Massoretes to mark the sacred character of the name.看来，那么，最好是在了解这个词作为一个多元的陛下以第一人称suffixual结束，这是变造的，由massoretes标志神圣品格的真实姓名。
Ancient of Days is an appellation applied to God in Dan. 古老的天是一个称谓适用于上帝丹。 7. 7 。 It occurs with other depictions of great age (vs. 9) to create the impression of noble venerability.它发生在与其他描写的伟大时代（相对于9 ） ，以造成一种印象的崇高venerability 。
Abba is an alternate Aramaic term for "father." 雅伯金曲是一个候补阿拉姆语词语， "爸爸" 。 It is the word that Jesus used to address God in Mark 14:36.它是一个字耶稣用来处理神标志11:24 。 Paul pairs the word with the Greek word for "father" in Rom.保罗对这个词与希腊语意为"父亲"的光盘。 8:15 and Gal. 8:15和GAL 。 4:6.四比六。
The 'alep that terminates the form 'abba' functions as both a demonstrative and a vocative particle in Aramaic. ' alep即终止形式'雅伯金曲职能既是一种示范和呼粒子在阿拉姆语。 In the time of Jesus the word connoted both the emphatic concept, "the father," and the more intimate "my father, our father."在时间的耶稣字connoted都强调概念， "父亲" ，以及更亲密的"我的父亲，我们的父亲" 。
While the word was the common form of address for children, there is much evidence that in the time of Jesus the practice was not limited only to children.虽然这个词是常见的形式，为解决儿童，有许多证据表明，在当时是犹太人的做法并不只限于儿童。 The childish character of the word ("daddy") thus receded, and 'abba' acquired the warm, familiar ring which we may feel in such an expression as "dear father."幼稚特征字（ "爸爸" ） ，从而逐渐减退，和'雅伯金曲'后天热情，熟悉环，我们可能会觉得在这样的一种表现为"亲爱的爸爸" 。
The clause 'ehyeh'aser 'ehyeh has been translated in several ways, "I am that I am" (AV), "I am who I am" (RSV, NIV), and "I will be what I will be" (RSV margin).该条款' ehyeh'aser ' ehyeh已被翻译成几种方式， "我是我" （影音） ， "我就是我" （ RSV的，为证） ，和"我会什么，我会" （呼吸道合胞病毒保证金） 。 Recently the translation "I am (the) One who is" has been suggested.最近翻译： "我（的）一个人，是"有人提议。 The latter translation has much in its favor grammatically and fits the context well.后者翻译有很多对它有利而文法，并符合语境。
The main concern of the context is to demonstrate that a continuity exists in the divine activity from the time of the patriarchs to the events recorded in Exod.主要关注的背景下，是表明某种连续性存在，在神圣的活动，从时间的patriarchs向事件记录在exod 。 3. 3 。 The Lord is referred to as the God of the fathers (vss. 13, 15, 16).耶和华是被称为神的父亲（ vss. 13 ， 15 ， 16 ） 。 The God who made the gracious promises regarding Abraham's offspring is the God who is and who continues to be.神亲自作出殷勤许诺对于亚伯拉罕的子孙，是上帝谁是谁继续保持。 The affirmation of vs. 17 is but a reaffirmation of the promise made to Abraham.肯定比17 ，只不过是重新确认所作出的承诺，以亚伯拉罕。 The name Yahweh may thus affirm the continuing activity of God on behalf of his people in fealty to his promise.名称雅威因而可能申明继续活动的上帝代表他的人民的忠诚，以他的诺言。
Jesus' application of the words "I am" to himself in John 8:58 not only denoted his preexistence but associated him with Yahweh.耶稣的应用的话， "我" ，以自己在约翰8时58分，不仅包含他的preexistence但相关他雅威。 Jesus was the fulfillment of the promise given to Abraham, the fulfillment of which Abraham anticipated (John 8:56).耶稣是履行该承诺给予亚伯拉罕，圆满其中亚伯拉罕预期（约翰8时56分） 。
In the Pentateuch, Yahweh denotes that aspect of God's character that is personal rather than transcendent.在pentateuch ，雅威是指这方面的上帝的品格，是个人，而不是超越。 It occurs in contexts in which the covenantal and redemptive aspects of God predominate.它发生在语境中，其中covenantal和救赎方面上帝为主。 Cassuto says, "The name YHWH is employed when God is presented to us in His personal character and in direct relationship to people or nature; and 'Elohim, when the Deity is alluded to as a Transcendental Being who exists completely outside and above the physical universe" (The Documentary Hypothesis, p. 31).卡苏托说， "名字yhwh是受雇当上帝向我们介绍他的个人品格和在直接关系到人民或性质; '耶洛因，当神看，是暗示作为一个先验的人，存在着完全不在以上物理宇宙" （纪录片假说，第31页） 。 This precise distinction does not always obtain outside the Pentateuch, but Yahweh never loses its distinct function as the designation of the God of Israel.这个精确的区分并不总是得到外pentateuch ，但雅威从来没有失去其独特的职能，作为指定神的以色列。
The name Yahweh Sabaoth appears for the first time in Israel's history in connection with the cult center at Shiloh (1 Sam. 1:3).名称雅威sabaoth看来，为第一次在以色列的历史，他涉嫌与邪教中心希洛（ 1萨姆。 1:3 ） 。 It is there that the tent of meeting was set up when the land of Canaan had been subdued by the Israelites (Josh. 18:1).它的存在表示，在帐篷里的会议上成立的时候，土地的迦南已被制服以色列人（ josh. 18:1 ） 。 The name apparently had its origin in the period of the conquest or the postconquest period.名称显然有其原产地在这段期间的征服或postconquest时期。 It does not occur in the Pentateuch.它不发生在pentateuch 。
It is possible that the name was attributed to Yahweh as a result of the dramatic appearance to Joshua of an angelic being called the "commander of the host of Yahweh" at the commencement of the conquest (Josh. 5:13-15).这是有可能的名称是由于雅威由于戏剧性的外观，以约书亚的一种天使般的被称为"指挥官所在的雅威" ，在展开征服（ josh. 5:13-15 ） 。 The name would thus depict the vast power at Yahweh's disposal in the angelic hosts.姓名，因此，描绘了广阔的权力雅威的处置，在天使的主持人。
The association of this name with the ark of the covenant in I Sam.该协会的这一名称与方舟的盟约在I萨姆。 4:4 is significant in that Yahweh is enthroned above the angelic figures known as the cherubim (II Sam. 6:2). 4时04分的意义，就在于雅威是enthroned以上天使数字称为基路伯（二山姆。 6时02分） 。 Because the name was associated with the ark of the covenant, David addressed the people in that name when the ark was recovered from the Philistines (II Sam. 6:18).因为这个名字与方舟的盟约，大卫讲话的人在这名字的时候，方舟，是从philistines （二山姆。 6:18 ） 。 The name is often associated with the military activities of Israel (I Sam. 15:2-3; II Sam. 5:10).该名称通常是与军事活动的以色列（我心。 15:2-3 ;二，三。 17:10 ） 。
The almighty power of Yahweh displayed in this name is manifested in the sphere of history (Pss. 46:6-7; 59:5).至高无上的权力，雅威显示，在这个名字就是体现在球的历史（ pss. 46:6-7 ; 59:5 ） 。 His power may be displayed in the life of the individual (Ps. 69:6) as well as the nation (Ps. 80:7).他的权力，可能会显示在个人生活（诗篇69:6 ） ，以及作为民族（诗篇80:7 ） 。 Sometimes he is simply referred to as "the Almighty."有时他干脆称为"法力无边"
The military connotation of the name was not lost, even in the eighth century, for Isaiah appeals to that name to depict the hosts of heaven that accompany Yahweh in his intervention in history (Isa. 13:4).军事内涵的名字是不会丧失，即使是在8世纪，为以赛亚书呼吁这名字描绘主持人天堂伴随雅威在他的干预，在历史上（以赛亚书13:4 ） 。
Throughout Genesis and the early chapters of Exodus elohim is used most often as a proper name.整个成因，并尽早章节逃亡耶洛因，是最常用的是一个适当的名称。 After Exod.经过exod 。 3 the name begins to occur with increasing frequency as an appellative, that is, "the God of," or "your God." 3名字开始出现的次数越来越作为一个称谓，那就是"财神" ，或是"你的上帝" 。 This function is by far the most frequent mode of reference to God in the book of Deuteronomy.这个功能是目前最常见的模式参考，以上帝在这本书的申命记。 When used in this fashion the name denotes God as the supreme deity of a person or people.使用时，在这个时尚的名字是指上帝作为最高神的一个人或人民。 Thus, in the frequent expression, "Yahweh your God," Yahweh functions as a proper name, while "God" functions as the denominative of deity.因此，在频繁的表达， "雅威你的上帝， "雅威职能作为一个适当的名称，而"上帝"的职能为denominative的神。
The appellative elohim connotes all that God is.该称谓耶洛因蕴含所有上帝。 As God he is sovereign, and that sovereignty extends beyond Israel into the arena of the nations (Deut. 2:30, 33; 3:22; Isa. 52:10).作为上帝，他是一个主权及主权范围超出以色列进入舞台上的国家（申命记2:30 ， 33 ; 3时22分;伊萨。 52:10 ） 。 As God to his people he is loving and merciful (Deut. 1:31; 2:7; 23:5; Isa. 41:10, 13, 17; 49:5; Jer. 3:23).作为上帝，以他的人，他是爱和慈悲（申命记1时31分; 2时07分; 23时05分;伊萨。 41:10你， 13日， 17日; 49:5 ;哲。 3时23分） 。 He establishes standards of obedience (Deut. 4:2; Jer. 11:3) and sovereignly punishes disobedience (Deut. 23:21).他确立了标准的顺从（申命记4时02分;哲。 11时03分）和sovereignly处罚抗命（申命记23时21分） 。 As God, there is no one like him (Isa. 44:7; 45:5-21).作为上帝，没有一个像他一样（以赛亚书44:7 ; 45:5-21 ） 。
The same connotations obtain in the use of the shorter form el.同样的内涵，获得在使用较短的形式下午。 He is the God who sees (el ro i; Gen. 16:13) and he is el the God of Israel (Gen. 33:20).他是上帝的人看到（滚装;将军16:13 ） ，他是下午的神，以色列（创33:20 ） 。
As El Elyon, God is described in his exaltation over all things.萨尔瓦多elyon ，上帝是在形容他的提升超过所有的东西。 There are two definitive passages for this name.有两个明确的通道，为这个名字。 In Ps.在PS 。 83:18 Yahweh is described as "Most High over the earth," and Isa. 83:18雅威说成是"最高级超过地球" ，和ISA 。 14:14 states, "I will ascend above the heights of the clouds, I will make myself like the Most High." 14时14分， "我将继承皇位以上高峰的云层，我会在自己最喜欢的高" 。
However, in the majority of cases the attributes of this name are indistinguishable from other usages of El or Elohim.然而，在大多数情况下属性这个名字是无法区分的其他惯例萨尔瓦多或耶洛因。 He fixed the boundaries of the nations (Deut. 32:8).他固定的边界的国家（申命记32:8 ） 。 He effects changes in the creation (Ps. 18:13).他的影响变化，在创造（诗篇18:12 ） 。 El Shaddai occurs most frequently in the Book of Job, where it functions as a general name for the deity.下午shaddai发生最频繁，在这本书的工作，而其作用是作为一个普通的名字，为神。 As El Shaddai, God disciplines (Job 5:17); he is to be feared (Job 6:14); he is just (Job 8:3); he hears prayer (Job 8:5); and he creates (Job 33:4).萨尔瓦多shaddai ，上帝学科（工作5时17分） ，他是为了怕（职务6时14分） ，他是刚刚（求职8点03分） ;他听到祈祷（求职8时05分）和他创建（求职33:4 ） 。
This name occurs six times in the patriarchal narratives.这个名字出现的6倍，在重男轻女的叙述。 In most of those instances it is associated with the promise given by God to the patriarchs.在大多数的这些事例中，它是与承诺给予上帝给patriarchs 。 Yet the name is often paired with Yahweh in the poetic material, and thus shares the personal warmth of that name.然而，名字是经常搭配雅威在诗意的素材，因此股价个人温暖的名字。 He is known for his steadfast love (Ps. 21:7) and his protection (Ps. 91:9-10).他知道他坚定的爱（诗篇21时07分）和他的保护（诗篇91:9-10 ） 。
The root of Adonai means "lord" and, in its secular usage, always refers to a superior in the OT.根adonai意思是"上帝" ，并在其世俗的用法，总是指的是一个优越的，在城市旅游局。 The word retains the sense of "lord" when applied to God.这个词保留的责任感"主"的时候，适用于神。 The present pointing of the word in the Massoretic text is late; early manuscripts were written without vowel pointing.目前指向这个词在massoretic文本已晚;早期手稿是写在没有元音指向。
In Ps.在PS 。 110:1 the word is pointed in the singular, as it usually is when it applies to humans rather than God. 110:1一词，是指在奇异，因为它通常是当它适用于人类，而不是上帝。 Yet Jesus used this verse to argue for his deity.然而耶稣用了这首诗辩称他的神。 The pointing is Massoretic, and no distinction would be made in the consonantal texts.指向是massoretic ，并没有区分会在consonantal文本。 Since the word denotes a superior, the word must refer to one who is superior to David and who bears the messianic roles of king and priest (vs. 4).自从这个词是指上级字必须是指一个人，是优于大卫和谁承担救世主的角色，国王和牧师（而不是4 ） 。
The name Abba connotes the fatherhood of God.名称雅伯金曲蕴含了父亲的上帝。 This is affirmed by the accompanying translation ho pater ("father") which occurs in each usage of the name in the NT (Mark 14:36; Rom. 8:15; Gal. 4:6).这是肯定的随行翻译何的父亲（ "父亲" ） ，其中发生在每一个使用该名称在新台币（马克14:36 ;光碟。 8:15 ;加尔。 4:6 ） 。
The use of this name as Jesus' mode of address to God in Mark 14:36 is a unique expression of Jesus' relationship to the Father.使用这个名字，因为耶稣'的模式解决，以上帝的标志11:24是一个独特的表达耶稣的关系，以父亲的。 Jeremias says, "He spoke to God like a child to its father, simply, inwardly, confidently. Jesus' use of abba in addressing God reveals the heart of his relationship with God" (The Prayers of Jesus, p. 62). jeremias说， "他谈到上帝就像一个孩子的父亲，简单地说，内心，信心十足。耶稣的使用雅伯金曲在处理上帝揭示的核心，他与天主的关系" （祈祷的耶稣，第62页） 。
The same relationship is sustained by the believer with God.同一关系，是由信徒与上帝。 It is only because of the believer's relationship with God, established by the Holy Spirit, that he can address God with this name that depicts a relationship of warmth and filial love.这不仅是因为信仰的关系，与神，成立了由圣灵，他才能解决上帝与这个名字描绘关系的温暖与孝顺。
In a sense the relationship designated by this name is the fulfillment of the ancient promise given to Abraham's offspring that the Lord will be their God, and they his people (Exod. 6:7; Lev. 26:12; Jer. 24:7; 30:22).在一定意义上的关系，指定由这个名字是圆满的古代许诺给亚伯拉罕的子孙说，耶和华将他们的神，他们自己的人民（ exod. 6时07分;列弗。 26:12 ;哲。 24:7 ; 30:22 ） 。
TE
McComiskey德麦可米斯基
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
WF Albright, From
Stone Age to Christianity; W. Eichrodt, Theology of the OT,I, 178ff.; L.
Koehler, OT Theology; J. Schneider et al., NIDNTT, II, 66ff.; G. Oehler,
Theology of the OT; M. Reisel, The Mysterious Name of YHWH; HH Rowley, The Faith
of Israel; H. Schultz, OT Theology, II, 116ff.; T. Vriezen, An Outline of OT
Theology; H. Kleinknecht et al., TDNT, III, 65ff.
WF号奥尔布赖特，从石器时代到基督教;总统艾希罗特，神学的职能治疗，我， 178ff 。 ;属克勒，城市旅游局神学的J.施耐德等人， nidntt ，二，
66ff 。 ; g. oehler ，神学职能治疗;米reisel ，神秘的名称yhwh ;个HH rowley
，信仰，以色列;每小时舒尔茨，城市旅游局神学，二， 116ff 。 ;汤匙vriezen ，概述了城市旅游局神学;每小时kleinknecht等人， tdnt
，三， 65ff 。
Tetragrammaton is the designation for the four (tetra) letters (grammata) in the Hebrew Bible for the name of the God of Israel, yhwh.耶和华是指派为四（四）字母（ grammata ）在希伯来语圣经为名称的神，以色列， yhwh 。 The name was God's particular revelation to Moses and the Israelites (Exod. 6:2-3).名字是上帝的启示，特别是摩西和以色列人（ exod. 6:2-3 ） 。 It signifies that the God of Israel, unlike pagan deities, is present with his people to deliver them, to fulfill his promises to them, and to grant them his blessings. The pronunciation of the tetragrammaton yhwh was lost when the Jews avoided its usage for fear of descrating the holy name (cf. Exod. 20:7). In OT times the name was pronounced and was at times used in theophoric names, which can be recognized in our Bibles by the prefixes Jo- or Jeho- (cf. Jonathan and Jehoiada) and the suffix -jah (Adonijah).它标志着神的以色列，不像异教神，是目前同他的人，拯救他们，以兑现自己的承诺，向他们，并给予他们祝福。读音的耶和华yhwh时丢失犹太人回避自己在使用恐惧descrating圣名（参见exod 。 20时07分） 。斯塔德迈尔倍姓名宣判，并于次使用的theophoric名称，它可以被认可我们的圣经，是由前缀李若或jeho - （参见Jonathan和耶何耶大）和后缀- jah （多尼雅） 。 The pronunciation fell into disuse after the Exile when the Jews began to pay careful attention to the practice of the law.读音落入废弃后，流亡海外的时候，犹太人开始小心留意实践相抵触。
The translators of the Septuagint consistently avoided the name and substituted the title Kyrios ("Lord"). 翻译的septuagint回避的名字，并以标题kyrios （ "上帝" ） 。 This reflects the Jewish practice of reading Adonai (Heb. adonay) "Lord" for yhwh or reading Elohim (Heb. elohim) in place of the Hebrew compound yhwh adonay to avoid the duplication of adonay. The vowels of adonay (aoa) were placed under the tetragrammaton to remind the reader that he was not to pronounce yhwh but instead was to read the word as adonay.这反映了犹太人的做法，读adonai （希伯来书adonay ）的"魔戒"为yhwh或阅读耶洛因（希伯来书耶洛因） ，以取代现时希伯来语复合yhwh adonay避免重复adonay 。元音adonay （迎角）分别置于根据耶和华提醒读者表示，他不表态yhwh反而被阅读Word作为adonay 。 Christians who were unaware of this substitution read the vowels as if they actually belonged to yhwh, which resulted in the English form "YeHoWaH" or JeHoVaH" (the a of adonay having been reduced to e under the y of yhwh). 基督信徒们不知道，这种替代读元音，因为如果他们真的属于yhwh ，这就导致在英文表格" yehowah "或耶和华" （甲adonay已减少到e根据Y的yhwh ） 。
The ASV of 1901 adopted the practice of using the name "Jehovah", whereas most English versions continued the established practice of translating the tetragrammaton by LORD (capital letters) to distinguish it from "Lord" (Adonai).该功1901年采取的做法是使用化名"耶和华" ，而多数的中英文版本继续既定惯例的翻译耶和华勋爵（大写字母） ，以区别于从"耶和华" （ adonai ） 。 Many scholars accept the widely held opinion that the tetragrammaton is a form of the root hyh ("be") and should be pronounced as "Yahweh" ("He who brings into being"; cf. Exod. 3:12, "I will be with you" and "I will be who I will be", vs. 14).许多学者接受普遍认为耶和华也是另一种形式的根源hyh （ " " ） ，并应发音为"雅威" （下称"他的人带来福祉" ;比照exod 。 3时12分， "我会与你"和"我一定会的人，我会" ，与14 ） 。 Regardless of the editorial decision of substituting LORD for yhwh or of using the divine name "Yahweh," the reader must keep in mind that LORD, Yahweh, or yhwh is the name of God that he revealed to his ancient people.不论编辑部决定以耶和华为yhwh或用神的名字"雅威" ，读者必须记住，主啊，雅威，或yhwh是，以上帝的名义，他透露了他的古代人。 In reading the text of the OT, one should develop a feeling for the usage of the name itself over against such usages as "God" or "Lord" (Exod. 3:15; 6:3; Pss. 102:16, 22; 113:1-3; 135:1-6; 148:5, 13).在阅读文字的职能治疗，一应制定一个感觉，为使用这一名称本身对这种用法，因为"神"或"上帝" （ exod. 3:15 ;选手; PSS的。 102:16 ， 22 ; 113:1-3 ; 135:1-6 ; 148:5 ， 13 ） 。 The Messiah has a name, Jesus, so the God of the OT has revealed himself by a name yhwh and a blessing is lost when no attention is paid to the difference in usage of a title and the actual name of the God of Israel.弥赛亚有一个名字，耶稣，所以上帝的城市旅游局透露自己的名字， yhwh和祝福遗失时，没有注意的是，以差异使用一个名称与实际名称神的以色列。
Let them praise the name of the LORD, for his name alone is exalted; his splendor is above the earth and the heavens.让他们赞美主的名字，为他的名字，单是开天辟地的，他的辉煌是在地球上空与苍穹。
WA Van
Gemeren华客货车gemeren
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
This subject presentation in the original English language这一主题演讲，在原有的英语
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