Shabbat Shalom Welcome to The Miqra At the

Shabbat Shalom Welcome to The Miqra At the Home of John and Marie August 11, 2018 The Creators Magnificent Name Part 1 Getting to Know and Articulate the Creators Revealed Name

Whats in a Name? Why is it a big deal that Elohim has a name? My name is the unique identifier of me A name associates a person with personality, appearance, reputation and accomplishments What if you forget someones name? He is the one "from whom the whole family in heaven and earth is named" (Ephesians 3:15) Shem the Hebrew Word for Name

The word mv, (shem) means "name, fame, renown, reputation, memorial." It is used in the Tanach (OT) to refer to the personal name of individuals. It (probably) derives shem from the Arabic root wsm "to mark or brand," hence an external mark to distinguish one thing or person from another. Shem the Hebrew Word for Name Out of the ground the LORD Elohim formed every

beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name (mv, shem). So Adam gave names (mv, shem) to all cattle, to the birds of the air, and to every beast of the field. But for Adam there was not found a helper comparable to him (Genesis 2:19-20). Whats in a Name? The concept of personal names in the OT often

included existence, character, and reputation (1Sam 25:25). Often the plural form of shem is rendered as "persons, " (e.g. Num 1:2, 18, 20; Num 3:40, 43; Num 26:55). Further "to cut off the name" was equal to liquidating the person himself (Deut 7:24; Deut 9:14; 1Sam 24:21 [H 22] etc.). The name chosen for a child was often descriptive of the parent's wishes or expectations for the personality that was to mature. Personal Names And Adam called his wife's name (mv, shem) Eve, because she was the

mother of all living (Genesis 3:20). Then Lamech took for himself two wives: the name of one was Adah, and the name of the second was Zillah (Genesis 4:19). And as for Seth, to him also a son was born; "and he called his name (mv, shem) 'Enosh.'" Then men began to call on the name (mv, shem) of the LORD (hwhy Yahuwah). (Genesis 4:26) And he called his name (mv, shem) Noah, saying, "This one will comfort us concerning our work and the toil of our hands, because of the ground which the LORD (hwhy Yahuwah) has cursed" (Genesis 5:29). To Eber were born two sons: the name (mv, shem) of one was Peleg, for in his days the earth was divided; and his brother's name (mv, shem) was

Joktan (Genesis 10:25). What is the Creators Name? And Elohim said, "I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship Elohim on this mountain. Mosheh said to Elohim, "Suppose I go to the Israelites and say to them, 'The Elohim of your fathers has sent me to you,' and they ask me, 'What is his mv, (shem, "name")?' Then what shall I tell them?" Elohim said

to Mosheh, "I AM WHO I AM. (Exodus 3:12-15 NIV) I Am hy<+h.a,( rv

has sent me to you.'" Elohim also said to Mosheh, "Say to the Israelites, hwhy (The LORD), the Elohim of your fathers-- the Elohim of Abraham, the Elohim of Isaac and the Elohim of Jacob-- has sent me to you.' This is my name ( mv, shem) forever, and this is my memorial from generation to generation." (Exodus 3:12-15 NIV) Whats in a Name? He said to say two things to Israel: You shall say, 'I AM has sent me to you

You shall say, hwhy (The LORD), the Elohim of your fathers-- the Elohim of Abraham, the Elohim of Isaac and the Elohim of Jacob-- has sent me to you. Does I am = hwhy ? Almost! I am is the first personal singular of the to be verb hwhy is from the same verb. Probably a participle form.

It means he who is or the Being and is represented in the New Testament as the one who was and who is and who is to come. Memorial This rk,zE (zeker), remembrance, memorial hwhy This is the personal, unique name of Elohim! This is the name by which Elohim is known. This is the name which Mosheh was to use to refer to the Elohim in heaven. But not just

Mosheh. This is the personal name which all men are to use when calling upon Elohim. It is, as Elohim Himself said, "my mv, (shem, "name") forever, and my memorial from generation to generation." That means that Elohim is to forever be remembered by this name. That also means Christian believers of the 21st century are to remember and call upon the Creator by this name! In Isaiah I am hwhy (Yahuwah)*, that is My mv, (shem, "name"); And My glory I will not give to another, Nor My praise to

carved images (Isaiah 42:8). I am hwhy (Yahuwah)*, and there is no other; There is no Elohim besides Me. I will gird you, though you have not known Me, That they may know from the rising of the sun to its setting That there is none besides Me. I am hwhy (Yahuwah)*, and there is no other; I form the light and create darkness, I make peace and create calamity; I, hwhy (Yahuwah)*, do all these things' (Isaiah 45:5-7). In Jeremiah Will a man make gods for himself, Which are not gods? Therefore

behold, I will this once cause them to know, I will cause them to know My hand and My might; And they shall know that My mv, (shem, "name") is hwhy (Yahuwah) (Jeremiah 16:20,21). Moreover the word of hwhy (Yahuwah) came to Jeremiah a second time, while he was still shut up in the court of the prison, saying, "Thus says hwhy (Yahuwah) who made it, hwhy (Yahuwah) who formed it to establish it. hwhy [Yahuwah] is His mv, (shem, "name"): 'Call to Me, and I will answer you, and show you great and mighty things, which you do not know' (Jeremiah 33:1-3).

In the Song hwhy (Yahuwah) is my strength and song, And He has become my salvation; He is my Elohim, and I will praise Him; My father's Elohim, and I will exalt Him. hwhy (Yahuwah) is a man of war; hwhy (Yahuwah) is His mv, (shem, "name") (Exodus 15:2,3). In the Psalms Fill their faces with shame, That they may seek Your mv, (shem, "name"), hwhy (Yahuwah).

Let them be confounded and dismayed forever; Yes, let them be put to shame and perish, That they may know that You, whose mv, (shem, "name") alone is hwhy (Yahuwah), are the Most High over all the earth (Psalm 83:16-18). In Amos For behold, He who forms mountains, And creates the wind, Who declares to man what his thought is, And makes the morning darkness, Who treads the high places of the earth -- hwhy (Yahuwah)* Elohim of hosts is His mv, (shem, "name") (Amos 4:13).

He made the Pleiades and Orion; He turns the shadow of death into morning And makes the day dark as night; He calls for the waters of the sea And pours them out on the face of the earth; hwhy (Yahuwah)* is His mv, (shem, "name") (Amos 5:8). He who builds His layers in the sky, And has founded His strata in the earth; Who calls for the waters of the sea, And pours them out on the face of the earth -- hwhy (Yahuwah)* is His mv, (shem, "name") (Amos 9:6). How Do We Say His Name? The LORD

Yahweh Yehovah Yahovah Yahuwah Yod hey waw hey Which? Or some other pronunciation? The Name in the Hebrew Masoretic Text 1. The most common occurrence in the Hebrew Bible is the pointing hw"hy> (Yehvah) which occurs 5658 times in the MT. Nearly everyone agrees that this articulation is impossible because of the rules of grammar

and common sense. 2. The vowel pointing hA'hy> (Yehovah) occurs 44 times in the MT, i.e. in Bereshith 3:14 and 9:26 and Shemot 3:2 and others, and this vowel configuration is thought by most Jews to be the correct pointing. 3. hwIhy/ (Yehvih) occurs twice at Genesis 15:2,8. 4. hwIhy> (Yehvih) occurs 271 times. 5. But you also find hAihy/ (Yehovih) which occurs once at Judges 16:28, and 6. hAihy> (Yehovih) which occurs 31 times - Ezekiel 8:1; 12:10 and others. The LORD

In the preface to many English bibles, the editors make clear that Elohim's personal name is not "the LORD"! And His name is not "God" or "Adonai" either. "The LORD" is a substitution for the true name of Elohim which is hwhy (Yahuwah). "Lord" is a translation of the Hebrew word adonai (which can also be translated "master"). The title "Lord" is then capitalized as a convenient way of acknowledging that they are rendering the Hebrew word "YHWH." "God" is merely a generic title of classification like the words, "human," and "animal." And "Adonai" is a Hebrew word of respectful salutation which is usually translated in modern English as "Mr." or "Sir."

A Case for Yahweh The first part comes in agreement with the shortened form Yah The waw has the articulation w Problems No agreement with any of the vowel pointings of the MT The hey (h) Never has a stop (Shewa) in the Hebrew language A Case for Yehovah

First, the vowel points given the name in the Masoretic Hebrew text centuries ago seems to favor this pronunciation. The pointing which has by far the most occurrences is hw"hy> (Yehvah). This pointing is just one vowel point short of being vocalized "Yehovah." The vowel pointing hA'hy> (Yehovah) also has a significant number of occurrences. And two other vowel pointings, hAihy/ (Yehovih) and hAihy> (Yehovih) have the long "o" vowel sound which is missing in hw"hy> (Yehvah). And all of the pointings of this name in the MT begin with "Yeh."

A Case for Yehovah Second, the rules of Hebrew grammar tend to shorten the first syllable in a longer name ("Yeh" instead of "Yah"). Nearly all Hebrew names which begin with the hy (yohd hey) are pronounced "Yeh...." Some of those include "Yehoshua," "Yehoiada," "Yehudah," "Yehu." And there are many more. By contrast, the vocalization "Yah" as the first part of the Name is not attested to in the Hebrew MT as an option for the full name hwhy.

A Case for Yehovah The articulation Yehovah is consistent with other Hebrew names as pronounced and carried down through the MT Hebrew text. It's hard to argue against the pronunciation accepted almost unanimously by the Hebrew speaking people. However, there are at least two reasons why we may doubt that Yehovah is the correct way to say the Name of the Almighty. A Case Against the Articulation Yehovah

First, as we have already pointed out, the premise of those who pronounce the Name "Yehovah" is that the manuscript evidence has greater weight when deciding which articulation is correct. But I think that premise may be off the mark. Since the writing of some of the earliest writings of Scripture, some 2500 years went by before the Rabbis put vowel points to the Hebrew manuscripts. Thus, we have no way of knowing that the Rabbis actually used the correct vowel points. It is difficult to put any trust in the Pharisees, Scribes and Rabbis throughout the centuries when we consider their blatant attempt to hide the correct pronunciation of the Name of Elohim. In their view, merely vocalizing the Name correctly is worthy of the death penalty! (see more below) So,

whether some manuscript has the correct vowel pointing or not cannot be known by us with any certainty. A Case Against the Articulation Yehovah Second, the third letter in the Name is pronounced as a v in modern Hebrew. But most scholars believe it was articulated as a w sound in ancient Hebrew. The v sound is probably because of the influence of modern European languages, such as German. So, if the rest of the sounds in the Name are correct, the

ancient articulation would have been Yehowah. A Case for Yahuwah There are also some very good reasons for the vocalization of Yahuwah which many Messianics have been convinced by. Those reasons follow. Since it appears highly likely that the Rabbis tampered with the vowel pointing, we must throw out the pointing as it occurs in the MT and try to reconstruct the vocalization using other evidence. We begin this task by taking note that the name hwhy in the Hebrew is made up of 4 letters - which may be transliterated as yohd, hey, vav, hey. These four letters are

consonants but also bring with them vowel sounds. These are pronounced as follows: Yohd = "ee" as in week OR "y" as in yard. Hey = "ah" as in Bach. Vav (waw) = "oo" as in food. Hey = "ah" as in bah OR "ay" as in bay. A Case for Yahuwah Thus, if we put together these sounds, we arrive at "ee ah oo ah" or "y ah oo ah." But when we say words, the sound of the word does not equal the sound of each of the letters, one right after the other. If so, my name would sound like "d-ay-v-i-d." When we say words we

blend and combine the sounds of the letters and it usually does not sound like we are pronouncing each letter. Taking "ee ah oo ah," this blends into the sounds "yah" "oo-ah." And finally, "Yahuwah." A Case for Yahuwah Taking a different approach to reconstructing the vocalization of the Name, consider the following: In Tehillim (Psalms) 150, the expression, Hallelu Yah is used a number of times. The Hebrew reads, Hy" Wll.h; Note that "hallelu" means "(you) praise." It is an imperative and is a call to

praise: "you all, praise...." The "yah" part of the expression is the abbreviated, poetic form of the name hwhy . The vowel sound between the yohd and the hey is the "a" sound, pronounced ah. This expression is never pronounced hallelu-yeh, but all agree that it is vocalized as hallelu-yah. A Case for Yahuwah Also, grammatically speaking, it is significant that the letter hey has a dot in the middle of it. This is called a mappiq. It's purpose is to let the reader know that this letter is not to be cut off or silenced. The letter is to have a full sharp pronunciation. The expression should be

pronounced, hallelu Yah with a full "h" sound as in a sharp exhale of air from the mouth. It would be strange indeed given that the known correct vocalization of the poetic short form of the Name is "Yah" if the full name of Elohim were not pronounced beginning with "Yah." You would expect that since "Yah" is the shortened form that "Yah" would occur somewhere in the full name. Thus, it makes good sense that Yah is the correct pronunciation of the first part of the full name. A Case for Yahuwah This pronunciation "Yahu" is testified to in names that use these first

3 letters of the 4 letter name of Elohim. Jeremiah the prophet's name, in Hebrew, utilizes the first three letters of the name hwhy. Jeremiah's name in Hebrew is Why"m.r>yI (pronounced, "Yirmyahu"). Here, "yahu" is the correct vocalization of Jeremiah's name and this suggests that it is also the correct pronunciation of the first three letters of the name of Elohim. The names of Isaiah and Elijah, in Hebrew, also are pronounced the same way: Why"[.v;y> (pronounced "Yeshayahu") and WhY"liae "(pronounced "Eliyahu") testify to the vocalization of Yahu. So, all three of these well known names substantiate that Yahu is the correct pronunciation of the first three letters of God's Name.

A Case for Yahuwah On a personal note, I have been persuaded and have been pronouncing Elohim's name as Yahuwah for about eight years now. On balance, I still prefer Yahuwah as the correct way to say His Name. Yet, I often pronounce the Name as Yehovah wherever it is accepted. I do not want my personal opinion to get in the way of honoring His Name. Though others may have intellectual or textual reasons for pronouncing the name of Elohim differently than I have shown here, let's not quarrel or break fellowship over the exact articulation of the Name. The

important point is that we recognize that Elohim has a name and that he wants us to call upon Him by that Name. Calling On Yahuwah I call on you, O Elohim, for you will answer me; give ear to me and hear my prayer. (Psalm 17) 3 I call to Yahuwah, who is worthy of praise, and I am saved from my enemies. (Psalm 18) 7 Hear my voice when I call, Yahuwah; be merciful to me and answer me. (Psalm 27) To you I call, Yahuwah my Rock; do not turn a deaf ear to me.

For if you remain silent, I will be like those who have gone down to the pit. 2 Hear my cry for mercy as I call to you for help, as I lift up my hands toward your Most Holy Place. (Psalm 28) 6 Shabbat Shalom Welcome to The Miqra At the Upper Room Chapel Fort Mill, SC

August 18, 2018 The Creators Magnificent Name Part 2 Exploring the Impact of the Ineffable Name Doctrine on the Use of the Creators Name Taking His Name in Vain You shall not take the name of hwhy (Yahuwah) your Elohim in vain, for hwhy (Yahuwah) will not hold him guiltless who takes His

name mv, in vain (Exodus 20:7). You shall not take the name of hwhy (Yahuwah) your Elohim in vain, for hwhy (Yahuwah) will not hold him guiltless who takes His name mv, in vain (Deuteronomy 5:11). In Vain? The Hebrew word, sha-ve, which means "emptiness, vanity, falsehood, nothingness, emptiness of speech, lying, worthlessness (of conduct)." To take Elohim's name in vain would

be, therefore, to regard His name as worthless, empty or nothingness. Lifting Up the Name in an Oath The Torah instructs us to take our oaths in his name: Fear Yahuwah your Elohim, serve him only and take your oaths in his name. (Devarim 6:13) Fear Yahuwah your Elohim and serve him. Hold fast to him and take your oaths in his name. (Devarim 10:20) To take an oath in the name of Yahuwah is to guarantee the trustworthiness of the oath. You are essentially

presenting the reputation and character of Yahuwah as proof of the reliability of the oath. Yahusha Speaks About Swearing Again, you have heard that it was said to the people long ago, 'Do not break your oath, but keep the oaths you have made to Yahuwah.' But I tell you, Do not swear at all: either by heaven, for it is Elohim's throne; or by the earth, for it is his footstool; or by Yerushalayim, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black.

Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything beyond this comes from the evil one. (Mattityahu 5:3337) Ellipsis When he is cited as saying, "do not swear at all," we should understand that in context he is saying, "do not swear falsely at all." This is simply a case of ellipsis, which means "to omit a word or phrase which is necessary for a complete syntactical construction but not necessary for understanding." This is quite common. The writer assumes the reader understands

the context and therefore can fill in the missing word or phrase because the context demands it. Swearing Falsely is Forbidden You must not swear falsely in my name, so that you do not profane the name of your Elohim. I am Yahuwah (Vayiqra [Leviticus] 19:12). The reading of the Shem Tov Hebrew Matthew manuscript confirms this understanding. The Hebrew reads, "but I say to you that you should not swear by anything falsely." The Hebrew word utilized is sha-ve,

which means "in vain, useless." The instruction is not to swear in vain such as the Pharisees taught was acceptable. Taking an Oath When we swear in Yahuwah's name, we are implying that our oath is as reliable as Yahuwah's own character and reputation. Thus, when we break an oath sworn in his name, we are proclaiming that Yahuwah cannot be trusted and that he, like our oath, is unreliable. If that

isn't "boring a hole in Yahuwah's name" then words no longer have any meaning. Doing What You Say When you make a vow to Yahuwah your Elohim you must not delay in fulfilling it, for otherwise he will surely hold you accountable as a sinner (Devarim [Deuteronomy] 23:21). If a man makes a vow to Yahuwah or takes an oath of binding obligation on himself, he must not break his word, but must do whatever he

has promised (Bamidbar [Numbers] 30:2). The Prophets on Taking Oaths But they must carefully learn to follow the religious practices of my people. Once they taught my people to swear their oaths using the name of the elohim Baal. But then, they must swear oaths using my name, saying, "As surely as Yahuwah lives, I swear." If they do these things, then they will be included among the people I call my own. But I will completely uproot and destroy any of those nations that will not pay heed,'"

says Yahuwah (Yirmyahu 12:16,17). Isaiah "Listen to this, O house of Ya'acov, you who are called by the name of Yisrael and come from the line of Yehudah, you who take oaths in the name of Yahuwah and invoke the Elohim of Yisrael-- but not in truth or righteousness-(Yeshayahu 48:1) Your Conduct Profaning the Name A second way one might take his name in vain

is by claiming relationship with him but not doing as he commanded. You mock his good name when you dont do what he says. Thus, his name is emptied by your disobedience. Concealing the Name A third way one can take his name in vain is by substituting his name and not using or pronouncing his name. This is tantamount to denying who he is.

There are many Lords who are worshipped. Only by Naming the Creator can we properly identify who He is whom we are honoring. The Ineffable Name Doctrine The sacred name hwhy was freely used by the patriarchs Abraham, Isaac and Jacob, by Mosheh, by prophets, by priests and by all others who enjoyed covenant relationship with the Creator. And the sacred name was exactly pronounced by all of the same. At least until the destruction of the First Temple in 586

B.C.E. this name (hwhy) was regularly pronounced with its proper vowels, as is clear from the Lachish Letters, written shortly before that date. (Encyclopaedia Judaica, Vol 7, p. 680) Understanding the Historical Reasons for Banning the Use of the Name of the Creator the Seleucid king, Antiochus Epiphanes (175-164) persecuted the Jews in the city of Jerusalem, desecrated the temple of hwhy and severely profaned and blasphemed the sacred name of Elohim. The Jews were forced, under the threat of death, "to depart from

the laws of their fathers, and to cease living by the laws of Elohim" (2 Maccabees 6:1). Antiochus attempted to Hellenize the Jews; that is, to force them to accept and practice the culture of the Greeks. Part of this attempted Hellenization of the Jews included a prohibition against keeping Sabbath and a prohibition against using and pronouncing Elohim's sacred name. Under Antiochus Sabbath-keeping and the practice of circumcision had been forbidden under the pain of death; law-keeping Jews were subjected to every degradation and brutality

imaginable; and pagan sacrifices and prostitution were established in the holy temple at Jerusalem. The reign of terror under Antiochus also brought with it the vile abuse and the prohibition against the sacred name as part of his program of forced Hellenization. ("Prohibition Against Sacred Name" in The Sacred Name Yahweh [Qadesh La Yahweh Press, Second Edition, 1995], pp.142,3). Whats in a Name? One of the results of the Jewish uprising was the formation of three religious parties in Israel - the Pharisees, the Sadducees,

and the Essenes. And with them came a new religious climate in Israel which focused on the "traditions of the fathers" as a guiding force for scriptural interpretation. In the eyes of the rabbis, everything possible had to be done to avoid such horrible blasphemy from ever occurring again. It was time to build "a fence around the Torah (Law)." (Ibid., p.143) Thus, the religious rulers began to formulate an interpretation of the Scriptures which became known as the Oral Law and eventually found a written form in the Talmud. The Fence Around the Torah

This oral tradition, whose purpose was to build "a fence around the Torah," featured additional guidelines which explained the "intention" of the Torah, and soon came to be rigorously imposed on the common people by the three religious parties in Israel. Laws were formulated and enforced which put stringent restrictions on the Sabbath day activities and in other areas of Jewish life, including the use and pronunciation of the sacred name, Yahuwah. Responding to the way the sacred name had been desecrated by Antiochus, the religious elite placed restrictions on the use of Elohim's sacred name.

A Ban on the Speaking of the Name The Jewish religious leaders pressed forward with an ultra-pious interpretation of Leviticus 24:16 - which commanded that anyone, whether Israelite or alien, who had blasphemed (did violence to) the name hwhy, should be stoned to death - and a misunderstanding of Exodus 20:7, and Deuteronomy 5:11, which commanded that no one was to carry the name of hwhy to worthlessness. These passages were now understood to mean that it was profane even to utter the sacred name. Only the very pious were permitted limited use of the name, and the practice quickly degenerated into a

superstition. Its assumption was that all men were evil, and as the Midrash Tehillim concludes, the world was not worthy enough to pronounce the "whole name." (Ibid., p.144.) Further References to the Ban The Manual of Discipline in the Qumran scrolls provides further confirmation of this ban on the use of the name: Any man who mentions anything by the Name which is honored above all shall be set apart (i.e. banished) (Man. of Disc. 6:27) In the Yoma in the Mishnah we read,

One does not pronounce the ineffable name outside (of the temple). Ten times did the high priest pronounce the name. (Yoma 3:8; 4:1,2; 6:1,2; 8:9.) Is Pronouncing the Name Blasphemy? An interesting detail of this ban on the use of the sacred name and pertinent to our understanding of the conflict between Messiah and the Pharisees is that any such verbalization of the name hwhy was considered to be blasphemy. And at a trial, one could not be

convicted unless he had exactly pronounced the sacred name: Whats in a Name? "The blasphemer" is not culpable unless he exactly pronounces the name. (Sanh. 7:5. Quoted from The Sacred Name hwhy, Qadesh La Yahuwah Press, 1995, p.156. The footnote goes on to say, "William Arnold brings our attention to the fact that the Hebrew expression ... literally means that the blasphemer, to be guilty, must

pronounce the sacred name hwhy 'exactly'") When on Trial For Saying the Name They even laid down a very specific procedure for bringing a conviction of blasphemy. According to the Mishnah, the following is an example of that procedure: Rabbi Joshua ben Karha says: On every day they examined the witnesses with a substituted name, "May Jose smite Jose." When sentence was to be given they did not declare him guilty of death with the substituted name, but they sent out all the people and asked the chief among the witnesses and said to him. "Say exactly

what you heard." and he says it; and the judges stand up on their feet and rend their garments, and they may not mend them again. And the second witness says, "I also heard the like," and the third says, "I also heard the like." (Ibid.) Is Pronouncing the Name Blasphemy? The Stone Edition Tanach, published by Mesorah Publications, ltd. renders Vayiqra (Leviticus) 24, verses 11 and 15/16 as follows: The son of the Israelite woman pronounced the Name and blasphemed - so they brought him to Moses; the name of his

mother was Shelomis daughter of Divri, of the tribe of Dan. Any man who will blaspheme his God shall bear his sin; and one who pronounced blasphemously the Name of HASHEM shall be put to death, the entire assembly shall surely stone him; proselyte and native alike, when he blasphemes the Name, he shall be put to death. Whats in a Name? According to Rabbinic tradition, anyone who speaks or pronounces the Name is to be put to death. Thus this Rabbi was condemning me because I was using

the Name. He suggested to me that the verb in those verses, bq;n" (pronounced "naqav") is a rare verb and should always be translated "pronounce." Thus, in their view, I and all who say the Name are guilty of a crime deserving the death penalty. Does naqav mean pronounce? The Theological Wordbook of the Old Testament defines this word as "to pierce, bore; blaspheme; appoint." The BDB Hebrew Lexicon renders it as "pierce, bore, prick off."

And the Hebrew and Aramaic Lexicon of the Old Testament (HALOT) translates it "to bore through; to fix, establish; to denote, mark; to slander." What Does neqav Mean? Words from this same three letter root include: bq,n<: ("neqev") - "subterranean passage, mine" (as something which is dug out or a hole bored through); bq,n< (neqev) technical term relating to jeweler's work; tb,Q,m; (maqqevet)

"hammer"; and tb,Q,m; (maqqevet) "a hole, an excavation, a quarry." Also, interestingly, this word is used in the Siloam inscription for "piercing through," i.e. digging the tunnel (TWOT). Naqav in the Tanach Yahoiada the priest took a chest and drilled a hole in its lid. He placed it on the right side of the altar near the entrance of Yahuwah's temple. The priests who guarded the entrance would put into it all the silver brought to Yahuwah's temple (2 Melakim 12:9).

Now look, you must be trusting in Egypt, that splintered reed staff. If a man leans for support on it, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him (2 Melakim 18:21). Naqav Can anyone catch it by its eyes, or pierce (naqav) its nose with a snare? (Iob 40:24). Can you put a cord through its nose, or pierce (naqav) its jaw with a hook? (Iov 41:2). Look, you must be trusting in Egypt, that splintered

reed staff. If someone leans on it for support, it punctures (naqav) his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him (Yeshayahu36:6). More naqav in the Tanach You were in Eden, the garden of Elohim. Every precious stone was your covering, the ruby, topaz, and diamond, the beryl, onyx, and jasper, the sapphire, turquoise, and emerald; your settings and engravings (naqav) were made of gold. On the day you were created they were prepared (Yechezqel 28:13).

You pierce (naqav) the heads of his warriors with a spear. They storm forward to scatter us; they shout with joy as if they were plundering the poor with no opposition (Habakkuk 3:14). You have planted much, but have little harvest. You eat, but are never filled. You drink, but are still thirsty. You are clothed, but not warm. Those who earn wages end up with holes (naqav) in their money bags.'" (Chaggai 1:6). Leviticus 24:11, 15-16 In both of these verses, and in the context as a whole, the word is used in parallel with "to curse.

The Yisraeli woman's son misused the Name and cursed.... Moreover, you are to tell the sons of Yisrael, 'If any man curses his Elohim he will bear responsibility for his sin, and one who misuses the name of Yahuwah must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death. Curse The Hebrew word ll;q' (pronounced "qalal") means "to be slight, swift,

trifling, of little account; to curse." Just as the 3rd Word (Commandment) implores us not to use the name of Yahuwah in vain (means the same as qalal), we are told here not to use his Name in a slight or trifling manner - which is to "misuse" the Name. As in the style of Hebraic poetry, the phrases, "will bear responsibility for his sin" and "must surely be put to death" are clearly parallel in thought. So also, the parallel usage of these two verbs, qalal and naqav, imply that they are being used synonymously. In the account of this man's blasphemy, he misused the Name by slighting it or using it in a derogatory sense. He was not guilty of any crime by simply pronouncing the Name. He was guilty of MISusing the name.

Did Messiah Use and Reveal the Name? I have manifested Your name (i.e. the name hwhy - Yahuwah) to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word. (John 17:6, NAS) The Gethsemane Prayer O righteous Father, although the world has not known You, yet I have known You; and these

have known that You sent Me; and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them. (John 17:25,26) Does Elohim Want Us to Know His Name? Both the one who makes men holy and those who are made holy are of the same family. So Yahusha is not ashamed to call them brothers. He says, "I will declare your name to my

brothers; in the presence of the congregation I will sing your praises." (Hebrews 2:11-12, NIV) The Conclusion The Name of Elohim was known since the beginning. The Patriarchs called upon him by name. The Jews banned the use of the Name The Christians, in the Greek and all subsequent translations follow suit in concealing the Name Elohim wants us to call upon him by his true Name It is those who call upon the name of Yahuwah who

will be saved

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