The Name of God Y.eH.oW.aH Which Is Pronounced As It Is Written I_Eh_Ou_Ah: Its Story

Rating:
Summary: Great book, but hard to understand!
Review: Gerard Gertoux goes from the beginning of time til the present explaining how we got the current (most correct) form of YHWH, Jehovah.

However, it is written from a scholar's point of view, and therefore very hard to understand. The man is obviously a Frenchman and expresses his thoughts in a French style. Even when someone credits his research at the start, if it's a Frenchmen, he keeps the quote written in French! I assumed the book was written in English...

He obviously doesn't understand that "Yah" and "Yahu" are abbreviations (shortened forms) for the divine name Jehovah. He gets the term "abbreviation" confused with subsitute! Lord and God are substitutes, but certain not "Yah" or "Yahu!"

I think if this book had a pronunciation key of the various forms of the divine name in Hebrew, Greek and Aramaic, that would make it a lot easier to understand what he meant.

However, I don't want to "push all the negatives," because it is quite clear he had done quite a lot of research, and subtitues, explains a lot of myths, and provides evidence that the name was always said similar to the pronunciation "Jehovah." The history, the people who tried to translate it, the problems associated with shows how absurd and supersitious people were to hide The Name. It's quite comforting to know the name was used amongst 1st century Christians in the Greek Scriptures as well as Hebrew Scriptures. P 52 was quite an important find (as seen on page 234.)


If George Howard wrote this, it would have been a lot more enjoyable and therefore understandable.

Even though it only got 3 stars, this book makes crucial statements that is relevant to the proof of the name Jehovah. So that's why this review is really worth 3.5 stars.

Rating:
Summary: Not a Nameless God
Review: Plato taught that God has no name (Timaios 28b,c). Philo, the Gnostics, Justin Martyr, and Clement of Alexandria likewise considered God nameless or unnameable. However, Jerome, translator of the Latin Vulgate, wrote in his Prologus Galeatus: "And we find the name of God, the Tetragram, in certain Greek volumes even to this day expressed in ancient letters." Due to the fact that these Hebrew letters were consonants, and there were originally no written characters for the vowels, it is held that the pronunciation of God's name is lost to us. Or it is thought God's name should be pronounced "Yahweh" due to the weight attached to the evidence of the Egyptian Elephantine Papyri. Gerard Gertoux in quite convincing fashion demonstrates the inaccuracy of these concepts in the light of compelling linguistic and historical evidence. Gertoux asks (p.114), "Was there really a prohibition on pronouncing the Tetragram in the first century? The answer is no, as, according to the Talmud this prohibition appeared from the middle of the second century." Gertoux readily exposes a solidly entrenched factoid (p.3): "that Jehovah is a barbarism originating from a wrong reading. As unbelievable as it may seem, this last affirmation is known to be false among scholars. This crude error has been denounced by Hebraists of all confessions, and with the support of the Vatican's Congregation of propaganda, but without result." Worthwhile reading, for as Gertoux quotes Maimonides, "it is impossible to have a deep relationship with a nameless God."

Rating:
Summary: Not a Nameless God
Review: Plato taught that God has no name (Timaios 28b,c). Philo, the Gnostics, Justin Martyr, and Clement of Alexandria likewise considered God nameless or unnameable. However, Jerome, translator of the Latin Vulgate, wrote in his Prologus Galeatus: "And we find the name of God, the Tetragram, in certain Greek volumes even to this day expressed in ancient letters." Due to the fact that these Hebrew letters were consonants, and there were originally no written characters for the vowels, it is held that the pronunciation of God's name is lost to us. Or it is thought God's name should be pronounced "Yahweh" due to the weight attached to the evidence of the Egyptian Elephantine Papyri. Gerard Gertoux in quite convincing fashion demonstrates the inaccuracy of these concepts in the light of compelling linguistic and historical evidence. Gertoux asks (p.114), "Was there really a prohibition on pronouncing the Tetragram in the first century? The answer is no, as, according to the Talmud this prohibition appeared from the middle of the second century." Gertoux readily exposes a solidly entrenched factoid (p.3): "that Jehovah is a barbarism originating from a wrong reading. As unbelievable as it may seem, this last affirmation is known to be false among scholars. This crude error has been denounced by Hebraists of all confessions, and with the support of the Vatican's Congregation of propaganda, but without result." Worthwhile reading, for as Gertoux quotes Maimonides, "it is impossible to have a deep relationship with a nameless God."