Jehovah is another name given to God or YAHWEH .耶和华是另一个名字交给上帝或雅威 。
Many religious scholars believe that the word Jehovah was originally created in ancient times from a combining of YHWH (the original name for God) and the vowels from Adonai (a variant form of ancient reference to God as "the Father").许多宗教学者认为，从这个词耶和华原本创造了在远古时代，从结合的yhwh （原来的名称为上帝） ，以及元音从adonai （一变异形式的古代参考，以神为"父" ） 。 This "Yahowahi" would apparently be pronounced like the modern name Jehovah.这个" yahowahi "显然会被宣判一样，现代的名字耶和华。 Please see our entry on the Names of God .请参阅我们对入境的名字神 。
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Jehovah is the special and significant name (not merely an appellative title such as Lord) by which God revealed himself to the ancient Hebrews (Ex. 6:2, 3).耶和华是特别重大的名称（不仅是一个称谓的名称，如上帝） ，其中神启示自己古代希伯来人（如中以3 ） 。 This name, the Tetragrammaton of the Greeks, was held by the later Jews to be so sacred that it was never pronounced except by the high priest on the great Day of Atonement, when he entered into the most holy place.这个名字，耶和华的希腊人，是由后来的犹太人被如此神圣的，这是从来没有宣判，除由高级神职人员于伟大的赎罪日，当他进入了最神圣的地方。 Whenever this name occurred in the sacred books they pronounced it, as they still do, "Adonai" (ie, Lord), thus using another word in its stead.每当这个名字出现在神圣的书籍，他们突出的，因为他们仍然这样做， " adonai " （即上帝） ，因此用另一个词，在其而起。 The Massorets gave to it the vowel-points appropriate to this word.该massorets了它的元音点适当这两个字。 This Jewish practice was founded on a false interpretation of Lev.这个犹太人的做法是建立在一种虚假的诠释列弗。 24:16. 24:16 。 The meaning of the word appears from Ex.一词的含义似乎是由前。 3:14 to be "the unchanging, eternal, self-existent God," the "I am that I am," a convenant-keeping God. 3时14分，以"不变的，永恒的，自我存在的上帝" ， "我是我"据我所知， convenant保存神。 (Comp. Mal. 3:6; Hos. 12: 5; Rev. 1:4, 8.) （ comp.仲裁法。 3时06分;居屋12 ： 5人;牧师1:4 ， 8 ） 。
The Hebrew name "Jehovah" is generally translated in the Authorized Version (and the Revised Version has not departed from this rule) by the word LORD printed in small capitals, to distinguish it from the rendering of the Hebrew Adonai and the Greek Kurios, which are also rendered Lord, but printed in the usual type. The Hebrew word is translated "Jehovah" only in Ex. 希伯莱名字"耶和华" ，一般翻译在授权版（修订版本，并没有背离这条规则 ） ，由主字印在小资本，以区别于从绘制的希伯来语adonai和希腊kurios ，是也做成主，但印在正常类型。希伯莱词译为"耶和华"只存在于异地。 6:3; Ps.选手;聚苯乙烯。 83:18; Isa. 83:18 ;伊萨。 12:2; 26:4, and in the compound names mentioned below. 12:2 ; 26:4 ，而在化合物名称下面提到。 It is worthy of notice that this name is never used in the LXX., the Samaritan Pentateuch, the Apocrypha, or in the New Testament.它是值得的公告说，这个名字是永远不会用在lxx ，撒玛利亚pentateuch ， apocrypha ，还是在新约圣经。 It is found, however, on the "Moabite stone" (qv), and consequently it must have been in the days of Mesba so commonly pronounced by the Hebrews as to be familiar to their heathen neighbours.它是发现，但是，对"摩押石碑石" （请参阅） ，因此它必须已在天梅斯巴如此普遍而遽希伯来人，以熟悉他们的异教徒邻居。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The proper name of God in the Old Testament; hence the Jews called it the name by excellence, the great name, the only name, the glorious and terrible name, the hidden and mysterious name, the name of the substance, the proper name, and most frequently shem hammephorash, ie the explicit or the separated name, though the precise meaning of this last expression is a matter of discussion (cf. Buxtorf, "Lexicon", Basle, 1639, col. 2432 sqq.).正当以真主的名义在旧约，因此犹太人，称它的名字是由卓越的，伟大的名字，唯一的名字，肩负起光荣而可怕的名字，隐藏和神秘的名称，所用物质的名称，正确的名称，和最频繁的SHEM后hammephorash ，即明确或失散的名字，虽然确切含义，这在过去的表达，是一个有待讨论（参见布克斯托夫， "词汇" ，巴塞尔， 1639中校2432 sqq ） 。
Jehovah occurs more frequently than any other Divine name.耶和华发生的次数最多，其他任何神圣的名义。 The Concordances of Furst ("Vet. Test. Concordantiae", Leipzig, 1840) and Mandelkern ("Vet. Test. Concordantiae", Leipzig, 1896) do not exactly agree as to the number of its occurrences; but in round numbers it is found in the Old Testament 6000 times, either alone or in conjunction with another Divine name.该concordances的furst （下称"审核。考验。 concordantiae " ，莱比锡， 1840年）和mandelkern （下称"审核。考验。 concordantiae " ，莱比锡， 1896年） ，不完全同意，至于有多少，其发生，但在第三轮中的数字，它是发现在旧约六千倍，以及单独或联同另一种神圣的名字。 The Septuagint and the Vulgate render the name generally by "Lord" (Kyrios, Dominus), a translation of Adonai - usually substituted for Jehovah in reading.该septuagint和vulgate令姓名一般由"主" （ kyrios ，主） ，一个翻译adonai -通常是用以替代耶和华在读。
I. PRONUNCIATION OF JEHOVAH一，读音耶和华
The Fathers and the Rabbinic writers agree in representing Jehovah as an ineffable name.父亲和rabbinic作家同意在代表耶和华作为一种无法形容的名字。 As to the Fathers, we only need draw attention to the following expressions: onoma arreton, aphraston, alekton, aphthegkton, anekphoneton, aporreton kai hrethenai me dynamenon, mystikon.至于父亲，我们只需要提请注意以下词句： onoma阿里顿， aphraston ， alekton ， aphthegkton ， anekphoneton ， aporreton启hrethenai我dynamenon ， mystikon 。 Leusden could not induce a certain Jew, in spite of his poverty, to pronounce the real name of God, though he held out the most alluring promises. leusden不能诱导某一个犹太人，尽管他的贫穷，以字正腔圆的真正上帝的名义，但他举行了最诱人的承诺。 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.犹太人遵守leusden的意愿不会的确已经到任何实质的好处，后者;为现代犹太人是作为不确定的真正发音的神圣的名字作为他们的基督教同时代的。 According to a Rabbinic tradition the real pronunciation of Jehovah ceased to be used at the time of Simeon the Just, who was, according to Maimonides, a contemporary of Alexander the Great.根据一项rabbinic传统的真正发音的耶和华不再被用在当时的西麦正义，他们是根据迈蒙尼德，一个当代的亚历山大大帝。 At any rate, it appears that the name was no longer pronounced after the destruction of the Temple.无论如何，看来这个名字已不再明显后，破坏了该庙。 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 Divine name, while the priests in the country (outside Jerusalem) had to be contented with the name Adonai; 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 imparted the blessing, and by the high-priest on the Day of Atonement.该mishna是指我们的问题多过一次： berachoth ，九，五，允许使用的神圣名称的方式称呼;公会， X ，黑1 ，雅伯金曲巴拒绝任何股份，在未来的世界对于那些宣告它作为这是书面据thamid ，七，二，祭司在圣殿中（或者在耶路撒冷）可能聘用真正神圣的名字，而祭司在该国（耶路撒冷以外的）要知足该人的姓名adonai ;据以迈蒙尼德（ "更多的内布拉斯加州的" ，我想， 61 ，和"亚得chasaka " ，第十四条， 10 ）真神的名字是仅由祭司在圣殿的人传授的祝福，以及由高神父对天赎罪。 Phil ["De mut. nom.", n.菲尔[ "德物。化名" ， 12月31日 2 (ed. Marg., i, 580); "Vita Mos.", iii, 25 (ii, 166)] seems to maintain that even on these occasions the priests had to speak in a low voice. 2 （编马格，我， 580 ） ; "履历表马鞍山" ，第三章， 25条（二166 ） ]看来，要保持，即使在这些场合祭司不得不发言在一个低的声音。 Thus far we have followed the post-Christian Jewish tradition concerning the attitude of the Jews before Simeon the Just.迄今为止，我们已跟随后基督教犹太传统中关于态度的犹太人才西麦正义。
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 anonymon ieron.至于较早的传统，约瑟夫（ antiq. ，二，十二， 4 ）宣称，他是不容许治疗的神圣名义，在另一个地方（ antiq. ，第十二章，第五章， 5 ） ，他说，撒玛利亚会竖立山garizim一个anonymon ieron 。 This extreme veneration for the Divine name must have generally prevailed at the time when the Septuagint version was made, for the translators always substitute Kyrios (Lord) for Jehovah.这个极端尊为神圣的名称必须有普遍盛行的时候，该septuagint版了，翻译总是以kyrios （主） ，为耶和华。 Ecclesiasticus 23:10, appears to prohibit only a wanton use of the Divine name, though it cannot be denied that Jehovah is not employed as frequently in the more recent canonical books of the Old Testament as in the older books. ecclesiasticus 23:10 ，似乎只禁止肆意使用神圣的名字，但不能否认，耶和华是没有受聘为经常在较近期的典型图书的旧约，因为在较旧的书籍。
It would be hard to determine at what time this reverence for the Divine name originated among the Hebrews.这会是艰苦的，以决定在什么时候，这崇敬神的名字源于其中希伯来人。 Rabbinic writers derive the prohibition of pronouncing the Tetragrammaton, as the name of Jehovah is called, from Leviticus 24:16: "And he that blasphemeth the name of the Lord, dying let him die". rabbinic作家衍生禁止宣告耶和华，正如其名的，耶和华是叫，从利未记24:16说： "他说， blasphemeth主的名字，被泯灭的，让他死" 。 The Hebrew participle noqedh, here rendered "blasphemeth", is translated honomazon in the Septuagint, and appears to have the meaning "to determine", "to denote" (by means of its proper vowels) in Genesis 30:28; Numbers 1:17; Isaiah 62:2.希伯来participle noqedh ，在这里变成" blasphemeth " ，我以为是翻译honomazon在septuagint ，似乎已意" ，以确定" ， "指" （指其适当的元音） ，在成因30:28 ;号码1 ： 17 ;以赛亚书62:2 。 Still, the context of Leviticus 24:16 (cf. verses 11 and 15), favours the meaning "to blaspheme".还有，背景利未记24:16 （参见小诗11和15 ） ，是优待，意思是"亵渎" 。 Rabbinic exegetes derive the prohibition also from Exodus 3:15; but this argument cannot stand the test of the laws of sober hermeneutics (cf. Drusius, "Tetragrammaton", 8-10, in "Critici Sacri", Amsterdam, 1698, I, p. ii, col. 339-42; "De nomine divino", ibid., 512-16; Drach, "Harmonic entre l'Eglise et la Synagogue", I, Paris, 1844, pp. 350-53, and Note 30, pp. 512-16). rabbinic exegetes推导禁令也从出埃及记3:15 ，但这种说法不能经得起任何风浪的考验的法律清醒的诠释学（参见drusius ， "耶和华" ， 8-10 ，在" critici sacri " ，阿姆斯特丹， 1698年，我，第二，中校。 339-42 ; "德nomine divino " ，同上， 512-16 ;德劳奇， "谐登入l' eglise等香格里拉犹太教堂" ，我想，巴黎， 1844年，第350-53 ，并注30 ，第512-16 ） 。
What has been said explains the so-called qeri perpetuum, according to which the consonants of Jehovah are always accompanied in the Hebrew text by the vowels of Adonai except in the cases in which Adonai stands in apposition to Jehovah: in these cases the vowels of Elohim are substituted.什么有人说，解释了所谓qeri perpetuum ，根据该条辅音的耶和华是始终伴随在希伯来文，由元音adonai除在个案中， adonai站在apposition向耶和华：在这些情况下，元音耶洛因是取代。 The use of a simple 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.用一个简单的shewa在第一音节的耶和华，而不是复合shewa在相应的音节adonai和耶洛因，是规则所规定的希伯来语语法管使用shewa 。 Hence the question: What are the true vowels of the word Jehovah?因此，问：什么是真正的韵母字耶和华？
It has been maintained by some recent scholars that the word Jehovah dates only from the year 1520 (cf. Hastings, "Dictionary of the Bible", II, 1899, p. 199: Gesenius-Buhl, "Handwörterbuch", 13th ed., 1899, p. 311).它一直保持着由最近的一些学者认为，这个词耶和华日期，只是从今年1520 （参见黑斯廷斯， "字典的圣经" ，第二章， 1899年，第199页：格泽纽斯- buhl ， " handwörterbuch " ，第13版， 1899年， 311页） 。 Drusius (loc. cit., 344) represents Peter Galatinus as the inventor of the word Jehovah, and Fagius as it propagator in the world of scholars and commentators. drusius （ loc.引文中， 344人） ，代表彼得galatinus作为发明人的字耶和华，并fagius因为它的传播，在世界上的学者和评论家。 But the writers of the sixteenth century, Catholic and Protestant (eg Cajetan and Théodore de Bèze), are perfectly familiar with the word.但作家的16世纪，天主教和基督教（如cajetan和théodore德bèze ） ，是完全熟悉的字眼。 Galatinus himself ("Areana cathol. veritatis", I, Bari, 1516, a, p. 77) represents the form as known and received in his time. galatinus自己（ " areana cathol 。 veritatis " ，我想，巴里， 1516年， ，第77页）代表的形式，众所周知，并在收到他的时候。 Besides, Drusius (loc. cit., 351) discovered it in Porchetus, a theologian of the fourteenth century.此外， drusius （ loc.引文中， 351 ） ，发现它在porchetus ，一个神学家的14世纪。 Finally, the word is found even in the "Pugio fidei" of Raymund Martin, a work written about 1270 (ed. Paris, 1651, pt. III, dist. ii, cap. iii, p. 448, and Note, p. 745).最后，这个词是发现即使在" pugio信"的raymund马丁，著作约1270 （编巴黎， 1651年，铂第三节，区，第二章第三节，第448条，并注，页745页） 。 Probably the introduction of the name Jehovah antedates even R. Martin.可能引入的名字耶和华antedates甚至传译马丁。
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 hebraica", I, 1792, p. 524), Drach (loc. cit., I, 469-98), Stier (Lehrgebäude der hebr. Sprache, 327), and others.怪不得那么这种形式一直被视为真正的读音神圣的名字，例如学者称米氏（ " supplementa专案lexica hebraica " ，我想， 1792年，页524 ） ，德劳奇（ loc.引文中，我469 - 98 ） ， stier （ lehrgebäude明镜黑布尔。 sprache ， 327 ）等。
Jehovah is composed of the abbreviated forms of the imperfect, the participle, and the perfect of the Hebrew verb "to be" (ye=yehi; ho=howeh; wa=hawah).耶和华是组成的缩写形式的不完善， participle ，以及完善的希伯来语动词" ，以" （叶= yehi ;何= howeh ;佤= hawah ） 。 According to this explanation, the meaning of Jehovah would be "he who will be, is, and has been".根据这一解释，意思是耶和华会" ，他的人将会如何，现在是，而且已" 。 But such a word-formation has no analogy in the Hebrew language.但这种构词法没有比喻，在希伯莱语。
The abbreviated form Jeho supposes the full form Jehovah.简称形式jeho支撑全面形成耶和华。 But the form Jehovah cannot account for the abbreviations Jahu and Jah, while the abbreviation Jeho may be derived from another word.但形式耶和华不能占缩写jahu和jah ，而缩写jeho可来自另一个词。
The Divine name is said to be paraphrased in Apocalypse 1:4, and 4:8, by the expression ho on kai ho en kai ho erchomenos, in which ho erchomenos is regard as equivalent to ho eromenos, "the one that will be"; but it really means "the coming one", so that after the coming of the Lord, Apocalypse 11:17, retains only ho on kai ho en.神圣的名字据说是paraphrased在启示录1:4和4时08分，由何表达对启何恩启何erchomenos ，其中何erchomenos方面是等同何eromenos " ，一个将"但它真正的意思是"在未来一" ，使后，未来的主启示录11:17 ，只保留了对何启何恩。
the comparison of Jehovah with the Latin Jupiter, Jovis.比较耶和华与拉丁语木星， jovis 。 But it wholly neglects the fuller forms of the Latin names Diespiter, Diovis.但它完全忽视了详尽的形式的拉丁语名称diespiter ， diovis 。 Any connection of Jehovah with the Egyptian Divine name consisting of the seven Greek vowels has been rejected by Hengstenberg (Beitrage zur Einleiung ins Alte Testament, II, 204 sqq.) and Tholuck (Vermischte Schriften, I, 349 sqq.).任何方面的耶和华与埃及神的名字，其中七个希腊语元音一直拒绝韩斯坦堡（ beitrage zur einleiung移民局更改及遗嘱，二， 204 sqq ） ，并tholuck （ vermischte schriften ，我， 349 sqq ） 。
To take up the ancient writers:采取了古代作家：
Diodorus Siculus writes Jao (I, 94); Irenaeus ("Adv. Haer.", II, xxxv, 3, in PG, VII, col. 840), Jaoth; the Valentinian heretics (Irenaeus, "Adv. Haer.", I, iv, 1, in PG, VII, col. 481), Jao; Clement of Alexandria ("Strom.", V, 6, in PG, IX, col. 60), Jaou; Origen ("in Joh.", II, 1, in PG, XIV, col. 105), Jao; Porphyry (Eusebius, "Praep. evang", I, ix, in PG, XXI, col. 72), Jeuo; Epiphanius ("Adv. Haer.", I, iii, 40, in PG, XLI, col. 685), Ja or Jabe; Pseudo-Jerome ("Breviarium in Pss.", in PL, XXVI, 828), Jaho; the Samaritans (Theodoret, in "Ex. quaest.", xv, in PG, LXXX, col. 244), Jabe; James of Edessa (cf. Lamy, "La science catholique", 1891, p. 196), Jehjeh; Jerome ("Ep. xxv ad Marcell.", in PL, XXII, col. 429) speaks of certain ignorant Greek writers who transcribed the Hebrew Divine name II I II I.历史学家西古流斯写道：饶（一， 94 ） ;爱任纽（ "副haer 。 " ，第二章，第三十五卷， 3 ，在编号，七，中校840 ） ， jaoth ; valentinian异教徒（爱任纽， "副haer 。 "第一，四， 1 ，在编号，七，中校481 ） ，饶;克莱门特亚历山大（ " strom " ，第五，六，在编号，第九，西一60 ） ， jaou ;渊源（ " joh " 。第一，二，一，在编号，第十四条，中校105 ） ，饶;斑岩（尤西比乌斯" ， praep 。埃旺" ，我想，第九，在编号， 21 ，西一72 ） ， jeuo ; epiphanius （ "副haer 。 " ，一，三，四十岁，在编号，四十一，中校685 ） ，司法机构政务长或jabe ;伪杰罗姆（ " breviarium在PSS的" ，在公共图书馆， 26 ， 828 ） ， jaho ;撒玛利亚（ theodoret ，在"当然。 quaest " ，第十五，在编号， lxxx ，中校244 ） ， jabe ;詹姆斯edessa （参见拉米， "香格里拉科学天主教" ， 1891年，第196页） ， jehjeh ;杰罗姆（下称"的EP 。第二十五专案marcell " ，在公共图书馆， 22 ，中校429 ）谈起某些无知的希腊作家转录希伯来神的名字二i二，一。
The judicious reader will perceive that the Samaritan pronunciation Jabe probably approaches the real sound of the Divine name closest; the other early writers transmit only abbreviations or corruptions of the sacred name.明智的读者会察觉到这撒玛利亚发音jabe可能接近真实的声音神圣的名字最亲密的人;其它早期作家传输只缩写或贪污的神圣的名字。 Inserting the vowels of Jabe into the original Hebrew consonant text, we obtain the form Jahveh (Yahweh), which has been generally accepted by modern scholars as the true pronunciation of the Divine name.插入元音jabe到原来的希伯来辅音文本中，我们得到的形式jahveh （雅威） ，它已被普遍接受的现代学者，因为真正的读音神圣的名字。 It is not merely closely connected with the pronunciation of the ancient synagogue by means of the Samaritan tradition, but it also allows the legitimate derivation of all the abbreviations of the sacred name in the Old Testament.它不仅仅是紧密相连，与发音的古犹太教堂的方式撒玛利亚传统，但它也使合法的推导所有的缩写神圣的名字在旧约。
II.二。 MEANING OF THE DIVINE NAME含义神圣的名字
Jahveh (Yahweh) is one of the archaic Hebrew nouns, such as Jacob, Joseph, Israel, etc. (cf. Ewald, "Lehrbuch der hebr. Sprache", 7th ed., 1863, p. 664), derived from the third person imperfect in such a way as to attribute to a person or a thing the action of the quality expressed by the verb after the manner of a verbal adjective or a participle. jahveh （雅威）是其中的过时希伯来语名词，如雅各，约瑟，以色列等（参见埃瓦尔德， " lehrbuch明镜黑布尔。 sprache " ，第七版， 1863年，页664 ） ，所得的，由第三人的不完善，在这样一种方式，以属性，以一个人或一件事情的行动质量所表示的动词后的方式口头形容词或participle 。 Furst has collected most of these nouns, and calls the form forma participialis imperfectiva. furst收集了大部分这些名词，并呼吁形式形式上participialis imperfectiva 。 As the Divine name is an imperfect form of the archaic Hebrew verb "to be", Jahveh means "He Who is", Whose characteristic note consists in being, or The Being simply.作为神的名字是一个不完美的形式对已经过时的希伯来语动词"能" ， jahveh手段" ，他的人是" ，其特征说明，在构成正，或小富即安。 Here we are confronted with the question, whether Jahveh is the imperfect hiphil or the imperfect qal.在这里，我们所面临的问题，无论是jahveh是不完善役式或不完善堡。 Calmet and Le Clere believe that the Divine name is a hiphil form; hence it signifies, according to Schrader (Die Keilinschriften und das Alte Testament, 2nd ed., p. 25), He Who brings into existence, the Creator; and according to Lagarde (Psalterium Hieronymi, 153), He Who causes to arrive, Who realizes His promises, the God of Providence. calmet和Le clere相信神的名字是役式的形式，因此它标志，根据schrader （模具keilinschriften und之更改及遗嘱，第2版，第25页） ，他的人带来的存在，造物主;据lagarde （ psalterium hieronymi ， 153 ） ，他的事业到达，他们实现了自己的诺言，上帝的眷顾。 But this opinion is not in keeping with Exodus 3:14, nor is there any trace in Hebrew of a hiphil form of the verb meaning "to be"; moreover, this hiphil form is supplied in the cognate languages by the pi'el form, except in Syriac where the hiphil is rare and of late occurrence.但这种看法是不符合逃亡3时14分，也没有任何痕迹希伯来语一个役式的形式动词，意思是"必须" ，而且，这一役式的形式供应，在相同的语言，由pi'el形式除了在叙利亚文凡役式是罕见的晚再次发生。
On the other hand, Jehveh may be an imperfect qal from a grammatical point of view, and the traditional exegesis of Exodus 3:6-16, seems to necessitate the form Jahveh.另一方面，关于jehveh可能是一个不完善堡，从语法的角度来看，与传统训诂学出埃及记3:6-16 ，似乎是有必要的形式jahveh 。 Moses asks God: "If they should say to me: What is his [God's] name? What shall I say to them?"摩西问上帝： "如果他们要我说：什么是他的[神]的名字吗？我应怎样对他们说" ？ In reply, God returns three times to the determination of His name.在答复中，上帝回报3倍来确定他的名字。
First, He uses the first person imperfect of the Hebrew verb "to be"; here the Vulgate, the Septuagint, Aquila, Theodotion, and the Arabic version suppose that God uses the imperfect qal; only the Targums of Jonathan and of Jerusalem imply the imperfect hiphil.首先，他以第一人称的不完善的希伯来语动词"做" ;这里vulgate ， septuagint ，雕， theodotion ，阿拉伯文版的假设上帝用途不完善堡只有targums的乔纳森和耶路撒冷意味着不完善役式。 Hence we have the renderings: "I am who am" (Vulgate), "I am who is" (Septuagint), "I shall be {who] shall be" (Aquila, Theodotion), "the Eternal who does not cease" (Ar.); only the above-mentioned Targums see any reference to the creation of the world.因此，我们有透视： "我是谁时" （ vulgate ） ， "我是谁" （ septuagint ） ， "我会（人]应" （雕， theodotion ） ， "永恒的，他们不停止" （ ar. ） ;只有上述提到targums见任何提及创造了世界。
The second time, God uses again the first person imperfect of the Hebrew verb "to be"; here the Syriac, the Samaritan, the Persian versions, and the Targums of Onkelos and Jerusalem retain the Hebrew, so that one cannot tell whether they regard the imperfect as a qal or a hiphil form; the Arabic version omits the whole clause; but the Septuagint, the Vulgate, and the Targum of Jonathan suppose here the imperfect qal: "He Who Is, hath sent me to you" instead of "I Am, hath sent me to you: (Vulgate); "ho on sent me to you" (Septuagint); "I am who am, and who shall be, hath sent me to you" (Targ. Jon.).第二个时间，上帝再次使用第一人称不完善的希伯来语动词"做" ;这里，叙利亚文，撒玛利亚，波斯语版，并targums的昂克罗斯和耶路撒冷保留希伯来语，所以人们不知道他们把不完善的，作为堡或役式的形式;阿拉伯文版略去了整个条款，但septuagint ， vulgate ，以及targum的乔纳森假设这里不完善堡说： "他是谁，差遣我到你们这里来" ，而不是"我相信，差遣我到你们这里来： （ vulgate ） ， "何派我到你们这里来" （ septuagint ） ; "我的人时，以及谁应，差遣我到你们这里来" （ targ.琼） 。
Finally, the third time, God uses the third person of the imperfect, or the form of the sacred name itself; here the Samaritan version and the Targum of Onkelos retain the Hebrew form; the Septuagint, the Vulgate, and the Syriac version render "Lord", though, according to the analogy of the former two passages, they should have translated, "He Is, the God of your fathers, . . . hath sent me to you"; the Arabic version substitutes "God".最后，第三次的时候，上帝用第三人称的不完善，还是形式的神圣名称本身;这里撒玛利亚版本和targum的昂克罗斯保留希伯来语形式; septuagint ， vulgate ，以及叙利亚文版渲染"主" ，但根据有关的比喻，前两个通道，他们应该有翻译， "他就是上帝，你的父亲， … … 。差遣我到你们这里来" ;阿拉伯文版的代用品"上帝" 。 Classical exegesis, therefore, regards Jahveh as the imperfect qal of the Hebrew verb "to be".经典注释，因此，对于jahveh作为不完善堡的希伯来语动词"能" 。 Here another question presents itself: Is the being predicated of God in His name, the metaphysical being denoting nothing but existence itself, or is it an historical being, a passing manifestation of God in time?这里的另一个问题提出了自己：是被预言上帝在他的名字，形而上正指无关，但存在本身，还是一个历史，目前，及格的表现神的时候？
Most Protestant writers regard the being implied in the name Jahveh as an historical one, though some do not wholly exclude such metaphysical ideas as God's independence, absolute constancy, and fidelity to His promises, and immutability in His plans (cf. Driver, "Hebrew Tenses", 1892, p. 17).最新教作家把被隐含在名称jahveh作为一个历史性的，虽然有些人并不完全排除这样的形而上的想法，因为神的独立，绝对是不间断的，并忠实于自己的诺言，并不得变通，在他的计划（参见司机， "希伯来语态" ， 1892年，第17页） 。 The following are the reasons alleged for the historical meaning of the "being" implied in the Divine name:以下是访问的原因，据称，为历史"的含义是"隐含在神圣的名字：
The metaphysical sense of being was too abstruse a concept for the primitive times.形而上意义上的正太艰涩的概念，为原始时代。 Still, some of the Egyptian speculations of the early times are almost as abstruse; besides, it was not necessary that the Jews of the time of Moses should fully understand the meaning implied in God's name.尽管如此，一些埃及揣测的早期几乎一样艰涩，而且中，所以没有必要认为，犹太人的时候，摩西，要充分认识意义，隐含在上帝的名字。 The scientific development of its sense might be left to the future Christian theologians.科学发展的意识普遍增强，可以留待日后的基督教神学家。 The Hebrew verb hayah means rather "to become" than "to be" permanently.希伯来文的动词hayah手段，而不是"成为"比"做"永远。 But good authorities deny that the Hebrew verb denotes being in motion rather than being in a permanent condition.不过，好当局否认说，希伯来文的动词是指在运动，而不是被一个常任理事国的条件。 It is true that the participle would have expressed a permanent state more clearly; but then, the participle of the verb hayah is found only in Exodus 9:3, and few proper names in Hebrew are derived from the participle.这是事实的participle会，表达了一个永久性的国家更清楚，但届时， participle的动词hayah发现只有在逃亡9时03分，而很少专有名词，在希伯来语是来自participle 。
The imperfect mainly expresses the action of one who enters anew on the scene.不完善的，主要体现行动的人进入重新提上现场。 But this is not always the case; the Hebrew imperfect is a true aorist, prescinding from time and, therefore, best adapted for general principles (Driver, p. 38).但这种情况并非总是如此;希伯来语不完善，是一个真正的aorist ， prescinding从时间，因此，最佳改编为一般原则（司机，第38页） 。
"I am who am" appears to refer to "I will be with thee" of verse 12; both texts seems to be alluded to in Hosea 1:9, "I will not be yours". "我是谁时， "似乎是指"我将与你"的诗， 12岁;两种文本似乎是暗示在何西阿1时09分， "我不会因为你的" 。 But if this be true, "I am who am" must be considered as an ellipse: "I am who am with you", or "I am who am faithful to my promises".但如果这是真的， "我是谁时" ，都必须被视为一个椭圆时说： "我的人感到与你" ，或"我的人很忠于我的诺言" 。 This is harsh enough; but it becomes quite inadmissible in the clause, "I am who am, hath sent me".这是严酷不够，但它变得相当不允许在该条文中， "我是谁时，差遣我" 。
Since then the Hebrew imperfect is admittedly not to be considered as a future, and since the nature of the language does not force us to see in it the expression of transition or of becoming, and since, moreover, early tradition is quite fixed and the absolute character of the verb hayah has induced even the most ardent patrons of its historical sense to admit in the texts a description of God's nature, the rules of hermeneutics urge us to take the expressions in Exodus 3:13-15, for what they are worth.自那时以来，希伯来语不完善的，是无可不被视为一个未来，而由于性质的语言，并不强迫我们看不到它的表达过渡或成为，因为，不仅如此，早期的传统，是相当固定和绝对性的动词hayah有致，即使是最殷切的食客其历史意义的承认，在文本的描述上帝的性质，规则的诠释学敦促我们采取的表达出埃及记3:13-15 ，为他们所值得。 Jahveh is He Who Is, ie, His nature is best characterized by Being, if indeed it must be designated by a personal proper name distinct from the term God (Revue biblique, 1893, p. 338). jahveh是他的人，也就是说，其本质是最根本的特征是由正，如果确实必须指定一个个人名称有别于任期神（ biblique杂志， 1893年，第338页） 。 The scholastic theories as to the depth of meaning latent in Yahveh (Yahweh) rest, therefore, on a solid foundation.学术理论，以深度含义潜伏在耶和华（雅威）休息，因此，在牢固的基础之上。 Finite beings are defined by their essence: God can be defined only by being, pure and simple, nothing less and nothing more; not be abstract being common to everything, and characteristic of nothing in particular, but by concrete being, absolute being, the ocean of all substantial being, independent of any cause, incapable of change, exceeding all duration, because He is infinite: "Alpha and Omega, the beginning and the end, . . . who is, and who was, and who is to come, the Almighty" (Revelation 1:8).有限的人的定义是由它们的本质：上帝可以被界定只有正，纯粹和简单，没有什么不足，并没有什么更多;不会摘要正在共同一切，和特点，从无到有，特别是，但以具体的作为，绝对的正，海洋的一切重大福祉，独立于任何事业，没有能力改变，超过了所有的时间，因为他是无限的： " Alpha和欧米茄，开始时和结束时， … … 。谁是，谁是，谁是来，无所不能的" （启示1:8 ） 。 Cf.比照。 St. Thomas, I, qu.圣托马斯来说，我和曲。 xiii, a.十三，甲 14; Franzelin, "De Deo Uno" (3rd ed., 1883, thesis XXIII, pp. 279-86. 14个; franzelin ， "德迪奥起UNO " （第3版， 1883年，发表论文二十三，页279-86 。
III.三。 ORIGIN OF THE NAME JAHVEH (YAHWEH)地名的由来jahveh （雅威）
The opinion that the name Jahveh was adopted by the Jews from the Chanaanites, has been defended by von Bohlen (Genesis, 1835, p. civ), Von der Alm (Theol. Briefe, I, 1862, pp. 524-27), Colenso (The Pentateuch, V, 1865, pp. 269-84), Goldziher (Der Mythus bei den Hebräern, 1867, p. 327), but has been rejected by Kuenen ("De Godsdienst van Israel", I, Haarlem, 1869, pp. 379-401) and Baudissin (Studien, I, pp. 213-18).认为名称jahveh通过了犹太人从chanaanites ，一直捍卫的冯波伦（成因， 1835年，第civ ） ，冯明镜的ALM （ theol. briefe ，我， 1862年，第524-27 ） ，科伦索（ pentateuch ，五， 1865年，第269-84 ） ， goldziher （明镜mythus鼻书斋hebräern ， 1867年，第327页） ，但被拒绝了kuenen （ "时点godsdienst范以色列" ，我想，哈莱姆， 1869年，页379-401 ）和鲍迪辛（研究会，我，第213-18 ） 。 It is antecedently improbable that Jahveh, the irreconcilable enemy of the Chanaanites, should be originally a Chanaanite god.这是先行琢磨这jahveh ，不可调和的敌人的chanaanites ，应该本来是一个chanaanite上帝。 It has been said by Vatke (Die Religion des Alten Test., 1835, p. 672) and JG Müller (Die Semiten in ihrem Verhältniss zu Chamiten und Japhetiten, 1872, p. 163) that the name Jahveh is of Indo-European origin.有人曾经说，由vatke （死于宗教万alten试验， 1835年，页672 ）和jg穆勒（模具semiten在ihrem verhältniss祖chamiten und japhetiten ， 1872年，页163 ）说，该名称jahveh是印欧语的起源。 But the transition of the Sanscrit root, div-the Latin Jupiter-Jovis (Diovis), the Greek Zeus-Dios, the Indo-European Dyaus into the Hebrew form Jahveh has never been satisfactorily explained.但过渡的sanscrit根，理学系-拉美木星- jovis （ diovis ） ，希腊宙斯-迪奥斯，印欧dyaus进入希伯来语形式jahveh一直没有得到很好的解释。 Hitzig's contention (Vorlesungen über bibl. Theol., p. 38) that the Indo-Europeans furnished at least the idea contained in the name Jahveh, even if they did not originate the name itself, is without any value.希齐格的争论（ vorlesungen黚er bibl 。 theol ，第38页）表示，印欧家具至少想法包含在名称jahveh ，即使他们并非源自这一车型的名字本身，是没有任何价值。
The theory that Jahveh is of Egyptian origin may have a certain amount of a priori probability, as Moses was educated in Egypt.该理论认为， jahveh是埃及的起源可能有一定量的先验概率，因为摩西曾就读于埃及。 Still, the proofs are not convincing:尽管如此，实证是没有说服力的：
Röth (Die Aegypt. und die Zoroastr. Glaubenslehre, 1846, p. 175) derives the Hebrew name from the ancient moon-god Ih or Ioh. röth （模具aegypt 。 und模具zoroastr 。 glaubenslehre ， 1846年，第175页）源于希伯莱名字从古代月亮神中转房屋或ioh 。 But there is no connection between the Hebrew Jahveh and the moon (cf. Pierret, "Vocabul. Hiérogl.", 1875, p. 44).但两者之间没有联系，希伯莱jahveh和月亮（参见pierret ， " vocabul 。 hiérogl " ， 1875年，第44页） 。
Plutarch (De Iside, 9) tells us that a statue of Athene (Neith) in Sais bore the inscription: "I am all that has been, is, and will be".普鲁塔克（德iside ， 9 ）告诉我们，一个雕像雅典娜（尼思）在高等膛题词时说： "我都已经是过去，现在和将来都是" 。 But Tholuck (op. cit., 1867, pp. 189-205) shows that the meaning of this inscription is wholly different from that of the name Jahveh.但tholuck （同前， 1867年，第189-205 ）显示的意义，这题词是完全不同这一名称jahveh 。
The patrons of the Egyptian origin of the sacred name appeal to the common Egyptian formula, Nuk pu nuk but though its literal signification is "I am I", its real meaning is "It is I who" (cf. Le Page Renouf, "Hibbert Lectures for 1879", p. 244).食客的埃及出身的神圣名义呼吁共同埃及公式， nuk浦nuk但尽管其字面意义是"我是我" ，其真正意义是： "这是我的人" （见乐一页renouf " hibbert讲座，为1879年" ，第244条） 。
As to the theory that Jahveh has a Chaldean or an Accadian origin, its foundation is not very solid:至于理论jahveh有加尔丁或亚加底亚出身，它的基础还不很稳固：
Jahveh is said to be a merely artificial form introduced to put meaning into the name of the national god (Delitzsch, "Wo lag das Paradies", 1881, pp. 158-64); the common and popular name of God is said to have been Yahu or Yah, the letter I being the essential Divine element in the name. jahveh是说是一个纯粹人为的形式介绍了把意义的名字全国神（ delitzsch ， "禾滞后之paradies " ， 1881年，页158-64 ） ;普遍而且受欢迎的真主的名义，据说已被yahu或阎，我在信中，作为必不可少的神圣元素的名称。 The contention, if true, does not prove the Chaldean or Accadian origin of the Hebrew Divine name; besides the form Yah is rare and exclusively poetic; Yahu never appears in the Bible, while the ordinary full form of the Divine name is found even in the inscription of Mesa (line 18) dating from the ninth century BC Yahu and Yah were known outside Israel; the forms enter into the composition of foreign proper names; besides, the variation of the name of a certain King of Hammath shows that Ilu is equivalent to Yau, and that Yau is the name of a god (Schrader, "Bibl. Bl.", II, p. 42, 56; Sargon, "Cylinder", xxv; Keil, "Fastes", I. 33).引起争论的，如果属实，这并不证明加尔丁或亚加底亚原产地的希伯来语神圣的名字，而且形式阎是罕见且专门诗意; yahu从未出现在圣经，而普通的全职形式对神的名字是发现，即使在碑文的梅萨（ 18线） ，可以追溯到公元前9世纪yahu和阎被外界称为以色列;形式进入组合的外国专有名词;此外，变异的名义在某国王hammath表明ilu是相当于油，那油是名字的神（ schrader ， " bibl 。基本法"的第一，第二，第42页， 56项; sargon ， "缸" ，二十五; Keil公司， " fastes " ，一33 ） 。 But foreign proper names containing Yah or Yahu are extremely rare and doubtful, and may be explained without admitting gods in foreign nations, bearing the sacred name.但外国专有名词含有阎或yahu极为罕见，疑点，并可能被解释不必承认神在外国，轴承神圣的名字。 Again, the Babylonian pantheon is fairly well known at present, but the god Yau does not appear in it.再次，巴比伦神殿差不多是人所共知的，目前，但神油没有出现在它的。
Among the pre-Semitic Babylonians, I is a synonym of Ilu, the supreme god; now I with the Assyrian nominative ending added becomes Yau (cf. Delitzsch, "Lesestücke", 3rd ed., 1885, p. 42, Syllab. A, col. I, 13-16).其中前反犹巴比伦人，我是一个别名的ilu ，至高无上的神，现在我将与亚述人的记名结束补充变成油（参见delitzsch ， " lesestücke " ，第3版， 1885年，第42页， syllab 。 ，中校，我， 13-16 ） 。 Hommel (Altisrael. Ueberlieferung, 1897, pp. 144, 225) feels sure that he has discovered this Chaldean god Yau. hommel （ altisrael. ueberlieferung ， 1897年，第144 ， 225 ）感觉肯定他发现这加尔丁神油。 It is the god who is represented ideographically (ilu) Aa, but ordinarily pronounced Malik, though the expression should be read Ai or Ia (Ya).这是上帝的人，是代表ideographically （ ilu ）机管局的，但通常宣判马利克，虽然表达应改为爱或IA （亚） 。 The patriarchal family employed this name, and Moses borrowed and transformed it.父权家庭雇用这个名字，和摩西借来的转化。 But Lagrange points out that the Jews did not believe that they offered their children to Jahveh, when they sacrificed them to Malik (Religion semitique, 1905, pp. 100 sqq.).但拉格朗日指出，犹太人不相信，他们提供他们的子女jahveh ，当他们牺牲了他们马利克（宗教semitique ， 1905年，第100 sqq ） 。 Jeremiah 32:35, and Zephaniah 1:5, distinguish between Malik and the Hebrew God.耶利米32:35 ，并zephaniah 1:5 ，区分马利克和希伯来文的上帝。
Cheyne (Traditions and Beliefs of Ancient Israel, 1907, pp. 63 sqq.) connects the origin of Jahveh with his Yerahme'el theory; but even the most advanced critics regard Cheyne's theory as a discredit to modern criticism.进益（传统和信仰的古代以色列， 1907年，第63 sqq ）连接的起源jahveh与他的yerahme'el理论，但即使是最先进的批评家认为进益的理论作为抹黑，以现代的批评。 Other singular opinions as to the origin of the sacred name may be safely omitted.其他奇异的意见，以起源的神圣名称可以安全地省略。 The view that Jahveh is of Hebrew origin is the most satisfactory.认为jahveh是希伯来语原产地是最令人满意的。 Arguing from Exodus 6:2-8, such commentators as Nicholas of Lyra, Tostatus, Cajetan, Bonfrère, etc., maintain that the name was revealed for the first time to Moses on Mount Horeb.争论从出埃及记6:2-8 ，如评论家作为尼古拉斯的lyra ， tostatus ， cajetan ， bonfrère等，保持这一名称是第一次透露了摩西对何烈山。 God declares in this vision that he "appeared to Abraham . . . by the name of God Almighty; and my name Adonai [Jahveh] I did not shew them".上帝在此声明，远见，他"似乎亚伯拉罕… … 。所以真主的名义全能和我的名字adonai [ jahveh ]我没有shew他们" 。 But the phrase "to appear by a name" does not necessarily imply the first revelation of that name; it rather signifies the explanation of the name, or a manner of acting conformable to the meaning of the name (cf. Robion in "la Science cathol.", 1888, pp. 618-24; Delattre, ibid., 1892, pp. 673-87; van Kasteren, ibid., 1894, pp. 296-315; Robert in "Revue biblique", 1894, pp. 161-81).但一语" ，似乎是由一个名称" ，并不一定意味着首次揭示这名字，它，而不是意味的解释，姓名，或搞代理符合含义的名字（参见罗比翁在"香格里拉科学cathol " ， 1888年，页618-24 ; delattre ，同上， 1892年，第673-87 ;货车kasteren ，同上， 1894年，第296-315 ;罗伯特在" biblique杂志" ， 1894年，页。 161-81 ） 。 On Mt. Horeb God told Moses that He had not acted with the Patriarchs as the God of the Covenant, Jahveh, but as God Almighty.山何烈上帝告诉摩西说，他没有采取行动，与patriarchs为上帝的盟约， jahveh ，但由于万能的真主。
Perhaps it is preferable to say that the sacred name, though perhaps in a somewhat modified form, had been in use in the patriarchal family before the time of Moses.也许这是最好是说神圣的名字，虽然也许在略加修改的形式，已使用在父权家庭面前的时候，摩西。 On Mt. Horeb God revealed and explained the accurate form of His name, Jahveh.山何烈上帝发现并解释了准确的形式，他的名字， jahveh 。
The sacred name occurs in Genesis about 156 times; this frequent occurrence can hardly be a mere prolepsis.神圣的名字出现在成因约156倍;这种频繁发生，也难以仅仅是一个prolepsis 。 Genesis 4:26, states that Enos "began to call upon the name of the Lord [Jahveh]", or as the Hebrew text suggests, "began to call himself after the name of Jahveh".成因4时26分，国eNOS的"开始呼吁主的名字[ jahveh ] " ，或者像希伯来文意思， "开始要求后，自己的名字jahveh " 。
Jochabed, the mother of Moses, has in her name an abbreviated form Jo (Yo) of Jahveh. jochabed ，母亲的摩西，曾在她名下的一个缩写形式，城（摇摇）的jahveh 。 The pre-Mosaic existence of the Divine name among the Hebrews accounts for this fact more easily than the supposition that the Divine element was introduced after the revelation of the name.前马赛克的存在，神圣的名字，希伯来人，占这个事实，更容易比假定神圣的元素引入后的启示真实姓名。
Among the 163 proper names which bear an element of the sacred name in their composition, 48 have yeho or yo at the beginning, and 115 have yahu or yah and the end, while the form Jahveh never occurs in any such composition.其中163个适当的名称，其中承担的一个要素神圣的名字，在其组成，其中有48 yeho或摇摇在开始时，和115 yahu或阎和归宿，而形成jahveh从未出现在任何这种成分。 Perhaps it might be assumed that these shortened forms yeho, yo, yahu, yah, represent the Divine name as it existed among the Israelites before the full name Jahveh was revealed on Mt. Horeb.或许可以假定这些缩短形式yeho ，协青社， yahu ，阎，代表着神圣的名字，因为它存在以色列人面前全称jahveh被揭发山何烈。 On the other hand, Driver (Studia biblica, I, 5) has shown that these short forms are the regular abbreviations of the full name.另一方面，关于司机（ studia biblica ，我， 5 ）表明，这些短期的形式是经常缩写的全称。 At any rate, while it is not certain that God revealed His sacred name to Moses for the first time, He surely revealed on Mt. Horeb that Jahveh is His incommunicable name, and explained its meaning.无论如何，虽然现在不能肯定上帝透露他的神圣名义，以摩西为第一次，他一定发现山何烈说jahveh是他的incommunicable名字，并解释其含义。
Publication information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by Thomas M. Barrett.转录由托马斯米巴雷特。 Dedicated to Mary Kathryn French Barrett The Catholic Encyclopedia, Volume VIII.致力于玛丽的Kathryn法语贝瑞特天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
Besides the works referred to in the text, the reader may consult: RELAND, Deeds Excreitationum (Utrecht, 1707); SCHRADER in SCHENKEL'S Bibel Lexicon, sv Jahve; PHAT, Dict.除了工程案文所提到的，读者可咨询： reland ，事迹excreitationum （乌得勒支， 1707年） ; schrader在schenkel的bibel词库， sv jahve ;译音，字典。 de la Bible, sv Jehovah; ROBERTSON SMITH in Brit.德香格里拉圣经sv耶和华;罗伯逊史密斯在英国。 and Foreign Evan.中外旻佑。 Review (January, 1876), gives a summary of recent discussion of the subject; OEHLER, Real-Encyclopadie, SV Jehova.回顾（ 1月， 1876年） ，给出了简要的最近一次讨论的主题; oehler ，实时encyclopadie ， sv jehova 。
This subject presentation in the original English language这一主题演讲，在原有的英语
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