Néha új anyagok kerülnek elő az Isten nevével kapcsolatos kutatásokban.
Ezek az előkerült új anyagok Raymond Franz testvért is elgondolkodtatták és nem hiába. Az alábbi idézetek nem tőle vannak, de tudott a Shem Tov verzióról és elgondolkodott a dolgon. Persze, ez NEM AZT JELENTI (kihangsúlyoztam, nem kiabáltam), hogy egyetértek azzal amit Jehova Tanúi elöljárói tettek az Új Világ Fordításban, az Új Szövetségben. Nem tehetjük be csak úgy találomra, vagy ízlés után az Isten nevét. Elsősorban komoly bizonyíték kell. Elismerem, hogy a Shem Tov, Munster és Du Tillet féle Máté Evangélium okot ad arra, hogy a Máté Evangéliumban visszaállítsuk a szövegben Isten nevét. De ugyanezek a szövegek figyelmeztetnek, hogy óvatosak kell lennünk és nem tehetjük be Isten nevét akárhova.
“In the Even Bohan (the so called Shem Tov's Matthew) (I’m looking at Ms. Heb. 28 Bibliotheek der Rijksuniversiteit, Leiden, which is Ms A in Howard’s edition), the Tetragrammaton is abbreviated with a hey (ה) followed by an acute accent mark (‘ה) which indicates an abbreviation for Y-H-V-H.
In the Du Tillet, a unique sign is used for the Tetragrammaton, which looks like a large cursive L with three dots in the middle. I’ve attached the page of the manuscript with Matt 28:2, “…for an angel of Y-H-V-H came down…” and an arrow indicating the symbol used for the Tetragrammaton.
For the Münster, I only have the 1551 edition of Quinquarboreus, and in this text, the Tetragrammaton is fully written in the Hebrew script, i.e., יהוה.”
Answers by Tim Hegg, from Torah Resources
Ma van ókori bizonyíték arra, hogy a Shem Tov, Du Tillet és Münster féle Máté Evangéliumban levő Isten neve, illetve annak változata, nem feltétlenül egy későbbi kéz javítása, hanem ott volt mindig is.
“The ‘Gilyon[im]‘ and the [Biblical] books of the Judæo-Christians ["Minim"] are not saved [on Shabbat] from fire; but one lets them burn together with the names of God written upon them.” R. Jose the Galilean says: “On week-days the names of God are cut out and hidden while the rest is burned.” R. Tarphon says: “I swear by the life of my children that if they fall into my hands I shall burn them together with the names of God upon them.” Rabbi Ishmael says: “If God has said, ‘My name that has been written in holiness [i.e., in the "jealousy roll" mentioned in Num. v. 21 et seq.] shall be wiped out by water, in order to make peace between husband and wife,’ then all the more should the books of the Judæo-Christians, that cause enmity, jealousy, and contention between Israel and its heavenly Father. . . . As they are not saved from fire, so they are not saved when they are in danger of decaying, or when they have fallen into water, or when any other mishap has befallen them”
Érdekes módon, nem csak a zsidókeresztyének használták Isten nevét, hanem még a Jézus Krisztust elutasító zsidóság elöljárói közül is:
According to Josephus Flavius in the jewish war *70 BC, the jewish warriors used the divine name, implore God to help them.
If the divine name was extinct in that time, why this warriors used this name?
1. Josephus Flavius I century jewish historian wrote, when the Romans attacked the Temple, the Jews called upon the fear-inspiring name of [Elohim] (The Jewish War V:438).
2. He wrote he had no right to reveal this name to his reader (Jewish Antiquities II:275), however he did give information of primary importance on the very pronunciation he wanted to conceal.
3. However, in his work The Jewish War V:235 he stated: «The high priesiest had his heahead dresseed with a tiaara of fine linen embroidered with a purple border, and surrounded by another crown in gold which had in relief the sacred letters; these ones are four vowels» This description is excellennt; mororeover, it commpletes the one found in Exodus 28:36-39.
See another examples:
Speaking of Rahab the harlot – “What reward did she receive? Some of her daughters were married into the priesthood and bore sons who stood and performed service upon the altar and entered the sanctuary, where, uttering the INEFFABLE NAME OF GOD, they would bless Israel.”Midrash Rabbah Numbers VIII:9
“In the temple they pronounced the DIVINE NAME as it is written, but in the country by its substitute.” Mishna – Tamid 7:2, Talmud – Tamid 33b
“Some say also of the High Priest when he pronounced the DIVINE NAME on the Day of Atonement – from Jericho they could smell the odour of the compounding of incense.” Mishna – Tamid 3.8, Talmud – Tamid 30b
“Our Rabbis taught: Ten times did the high priest pronounce the NAME on that day: Three times at the first confession, thrice at the second confession, thrice in connection with the he-goat to be sent away, and once in connection with the lots.” Talmud – Yoma 39b
“And Ezra blessed the Lord, the great God. What does ‘great’ imply? — R. Joseph said in the name of Rab: He magnified Him by pronouncing the INEFFABLE NAME.” Talmud – Yoma 69b
“Any benediction in which the DIVINE NAME is not mentioned is no benediction.” Talmud – Berachoth 40b
“During the Second Temple period the TETRAGRAMMATON was pronounced during the ceremony of blessing the people by the priests and in other prayers, but only in the Temple. Outside of it the substitution Adonai (Lord) was used.” The Classic Midrash – Tannaitic Commentary On The Bible, Reuven Hammer, Paulist Press, p 168
“NAME, the TETRAGRAMMATON, as written in the verse here, must be pronounced by the priests. The word Adonai meaning Lord is substituted for the actual NAME of God when the blessing is recited outside the Temple.” The Classic Midrash – Tannaitic Commentary On The Bible, Reuven Hammer, Paulist Press, p 223
There are many other references, but these few demonstrate that the Tetragrammaton was pronounced during and before the times of Jesus. Thus, the assertion that “the Tetragrammaton was not pronounced at all” is pure myth – an habitual occurrence in modern biblical scholarship – yet, it is a myth that is unfortunately perpetuated ad nauseam, in spite of conclusive evidence to the contrary.
“R’ Chanina was punished for pronouncing the Tetragrammaton in public, and his wife was punished for not preventing him for doing so.”
This was in the second century, after the third jewish revolt ended in 135.
It is clear, that the pronunciation of the divine name of God, in the second century, was not extinct, and was used.
1.Used by jewish non-christians like Rabbi Chanina (Aboda Zara)
2.Used by jewish christians, named “minims” (heretics) (Talmud Shabbat)
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