David-Paul Drach wonderful analysis

Steven Avery

Administrator
The Synagogue and the Church

Drach section
De l'harmonie entre l'Église et la Synagogue ou Perpétuité et catholicité de la religion chrétienne, Volume 1 (1844)
Paul Louis Bernard Drach

Todo : Revelation 1:4 and 1:8 4:8 11:17 (carries three tenses)
Gesenius

Part 678,? is on Google title


p. 473-490
There are other page sections, this is 473 to about 481
https://archive.org/stream/delharmonieentr00unkngoog#page/n510/mode/2up/

Volume 2
https://books.google.com/books?id=FY9AAAAAcAAJ&pg=PA1

Jehova shows up seven rimes, scattered

Not sure what volume look at TOC for p. 150
https://books.google.com/books?id=c1QketxNO6wC&pg=PA1
1675887689349.png


Use Hebrew.ttf - old Logos font gives good Hebrew letter
or maybe use inherent Hebrew font of Windows.
People who read would have to have it installed in their windows
Abby does well to give the Hebrew

1675886481667.png


(continues)
=======================
1
Although the synagogue strictly forbids, as we have said1, to pronounce the tetragrammaton word as it is written, the Jews know by constant tradition that its truth pronunciation is Yehova. the Jews know by constant tradition that its true pronunciation is Yehova. At all times, if they refrained from taking it on their lips habitually2, they nevertheless pronounced it, and still pronounce it sometimes as a way of teaching. This is how the Jesuit missionaries knew that the Chinese Jews read it, according to their corrupt pronunciation, Hotoï although they abstain from pronouncing it as much as their co-religionists in other countries. Rosenmueller therefore very well refutes the iéhvé reading by saying: “It is not probable, however, as the traces extend, that hwhy Iehova was called many centuries before the Masoretic points.”3 It is certain that the vowel-points which accompany the tetragrammaton are the proper vowels of the ineffable name; and that they are not purified of the name Adonai as the Adonists claim.

We will bring to the support of this proposition some proofs which, we hope, will fully convince the judicious
reader.

1st PROOF. The constant and ancient tradition of the Jews who have always declared that the true reading of
this divine name is Yehova; and to better indicate this true reading, they call it wtbytkk, such as it is written.
However, its written punctuation is precisely Yehova.

2nd PROOF. All antiquity, not only Hebrew and Christian, but also pagan, recognized that the proper name of
God, the tetragramaton, contains the three tenses of the verb par excellence, of the verb to be: it was, it is, it will
be, as we have shown above, from p. 325 to p. 333. Now, the ineffable name contains these three tenses only when we read it with the vowels which it now has, vowels which alone serve to form these tenses. see what we said in this respect on p. 319. Rosenmüller, in his scholia on the Exodus 3, also says that the only verse of the Revelation, which we transcribed above, p. 325, where Saint John renders the tetragrammaton by the being, the was, the future, this single verse, he says, would suffice to prove that the divine name must be read Yehova. But he also draws the same proof from Greek and Egyptian antiquities.

3rd PROOF. This proof appears from a large number of proper names imposed on Hebrew individuals in the earliest times. These names begin or end with a notable part of the tetragrammaton, replaced sometimes by another divine name, especially by that El la. These proper names are naturally the surest guides in the search for the true punctuation of the tetragrammaton. “In the arguments”4 says Gesenius “of those who agree to have genuine and proper vowels, there is nothing that, I may not say, has any power to persuade, but it nevertheless has the appearance of truth, apart from this, that the former part which often appears in proper names, Hebrew, is emphasized, as Hebrew5." Rosenmüller, in his scholia on the exodus, also says: "This argument is by no means light." If these two great Hebrew scholars, while supporting our third proof with their authority, still retain the doubtful tone, it is because they were not brought up as us in the middle of the synagogue, who does not even want to believe that one can doubt that Yehova is the true reading of the ineffable name6.

1 Above, p 350 following.

2 Leusden recounts that one day he offered money to a very pour Jew, of Amsterdam, if he would will only one time to
pronounce with attention the name Jehova. The Jew refused, assuring that he would be guilty of a sin.
Latin: "I once offered a very poor Jew of Amsterdam some money, so that he would pronounce the name Jehovah only once with attention; but he did not dare, and told himself that this was not permitted." Of the Name of the Hebrew Deity
Aliquando Arstelodami Judaeo pauperrimo aliquot nummos obtuli, ut tantum semel cum attiontione pronuntiaret nomen Jehova; sed non susus fuit, dixitque sibi hoc non licee." De Nom. Dei hebrew., Dissert. Xxviii no 17.

3 From a quote in Latin at this point

4 In eorum argumentis, qui genuinas sibique proprias vocales habere consnt, nullum est quod aliquam ne dicam vim ad persuadendum, sed veritatatis tamen speciem habeat, prateer hoc, quod prior pars, quae saepe in nominibus propriis comparet, w)hy= (yeho), effertur, ut /tnwhy, /nhwhy hebrew."

5 Lexicon heb. and chald., art hwhy, p. 576, col. 2. This confession which the evidence wrung from Geseneius as in spite of himself, is precious; because the German Hebrew scholar and rationalist had a pronounced repugnance for any tradition whatsoever. It was in this capacity that Adonai smiled at him more than Yehova, without his daring to comment..

6 Certain universally accepted truths, when for the first time one hears them being listened to, one remains gaping in the mouth, and as if struck with amazement. This is what happened one day to two rabbis well versed in the Hebrew sciences, but ignorant of all the rest of human knowledge. When we tell them that very learned men claim that the reading of the tetragrammaton is quite different from Yehova, they would open their eyes wide, repeating over and over: Is this possible? imagine a young German pedant who has spent several nocturnal years paling over the poem of the Swan of Mantua, suddenly hearing from the mouth of a Father Hardouin that the poem to which he has devoted so many vigils is the work of an obscure Benedictine of the thirteenth century, who wanted to document allegorically the journey of Saint Peter to Rome. Our young scientist, the more this proposal seems to him paradoxical, the more he will remain silent. For a long time the amazement, the astonishment, the surprise, we don't really know what, what such a new strangeness will cause him, will prevent him from coming to himself.

7 See above, p. 385

2
Indeed, it is known that many of the names imposed on their children by the Hebrews of the Old Testament consisted of part of some of the names of God, or of the whole name. It was hoped that these divine names would bring good luck to newborn babies. Now, very often these names, which are still in use among the Jews of today, beginning with why, which includes not only the three quarters of the name Jehova, but all the letters from which the tetragrammaton is formed7. This whu has been constantly considered as representing the entire yehova name, not only by the Jews, but also by the men of other nations, the most learned, the most judicious of the first centuries of Christianity, who possessed the knowledge of Hebrew. , and they explained it the knowledge of Hebrew, and they explained it in this sense, as we see frequently in the book De nominibus hebraicis of Saint Jerome, in the glossary of Hesychius, and in other ancient books where we find the explanation of these kinds of Hebrew names. It is for this reason that these names are called, from a Greek term, tetragrammatophores (carrying, containing the tetragrammaton). Since therefore in these proper names we have always pronounced the yeho of why, it is obvious that the points which we see mark the name of four letters, are its proper and natural vowels.

We will now give some examples of these names, with the translation of the Vulgate and the explanation of Saint Jerome.

1 יהועזר rzuwhy (Yehoezer). Vulg. Joezer; St. Jer., Domini auxilium.
2. dbzwhy (Yehozabad). Vulg., Jozabad; Saint Jer. Dominidos.
3. /nuwhy (Yehohhannan). Vul. Joannes; saint Jer., DOMINI gratia.
4. /tbwhy (Yhonantan). Vug. Jonathqn; Saint Jer., DOMINI donum.
5. Qdxwhy "יהוענד (Yehotzadak). Vug. Josedec; saint Jer., DOMINI justus.
The servile letters b, w, k, l, etc., which preced the prefixes of these proper names, are punctuated with the
vowell i (hhirik), conforming to the grammatical rule: Bthoseph, [swhyb (Ps. LXXXI, 6). Vihoschua, uvwhyw
(Exod., XVIII, 13; num XIV, 30,38). Vihonatan, /tnwhyw (Jud., XVIII, 30). Lihoschua, uvwhyl (Jos., 1,17).
Following why (yeho) it contracts into oy:
1. /tnwy, Yonatan; 5. [dxwy, Yotzadak.
Sometimes the divine name is added to the end of the proper names of men.
1. whyrzy (azariahu). Vulg., Azareias; saint Jer. Adjutor Dominus.
2. whydbz (Zebadiahu). Vugl. Zabadias; jer., Dos Domini
3. whynnj (Hhananiahu). Vulg., Ananias; saint jer., Gratia Domini
4. whyntn (Netaniahu). Vug., Nathania;, saint jer., Dante Domino
ETC ...
The terminating why can be contracted to hy; as in
1. hyrzu. 2. hydbz. 3 hynnh. 4. hyntn. 5. HyQdx
What further contributes to proving that this why is really a divine name is that
a. It was often replaced by the name la (El), Dieu for instance
1. rzula (El-azar).
2. dbzla (Elzabad
ETC
b. At the end of the name it is often replaced by the same la.
1. larzu (Azar-el)
open their eyes wide, repeating over and over: Is this possible? imagine a young German pedant who has spent several nocturnal years paling
over the poem of the Swan of Mantua, suddenly hearing from the mouth of a Father Hardouin that the poem to which he has devoted so many
vigils is the work of an obscure Benedictine of the thirteenth century, who wanted to document allegorically the journey of Saint Peter to
Rome. Our young scientist, the more this proposal seems to him paradoxical, the more he will remain silent. For a long time the amazement,
the astonishment, the surprise, we don't really know what, what such a new strangeness will cause him, will prevent him from coming to
himself.
7 See above, p. 385

3
2. laydbz zabdiel
ETC

II. The prophet Jeremiah was not content to announce the seed of David which would reign on the earth, and perform justice and justificiation; he predicted same the name. “And here is his name, he says, how one will pronounce it, Jehova notre justice.” jer. XII, 6. The Septuagint encountered serious difficulty in rendering this verse into Greek. It was important to preserve in the Greek the name of the Messiah to come8 (a); on the other hand these Doctors had made it their rule not to put the name Jehova in their version, because already in their time the ineffable name was no longer pronounced publicly. They settled on the best expedience to remove these difficulties. If one does not pronounce the vernerable name, one does not bear the precedent of abstaining from proper names in tetragrammatophores, that is to say, as we have explained, combined with the tetragrammaton. Instead of translating as the original text does; "Jehova our tzedek (righteousness)," they put the compound proper name which is the fifth of the first list which we have given
above, p. 477, and which is none other than Jehovah and tzedek [dx, combined. KaiV tou'to toV o[noma
aujtou'... j Iwsedevk (And here the name Jehosedek).

We can therefore draw from this circumstance the legitimate inference that the whu, yeho, of the compound proper names was truly the ineffable name.

III. The passage following the Zohar, part II fol, 6, col 24, would suffice alone to show that in the most ancient times the Jews considered as the tetragrammaton itself, the yeho which enters into the composition of proper names.

We shall precede our quotation with a remark which will explain its meaning. the name Yoseph [swjY (Joseph), is just a contraction of the name, written in full [swhy, yehoseph, as we read it in the psalm LXXXI verse 6.

“Come and consider, says the Zohar: because Joseph kept the purity of this covenant (of circumcision), and did not fail him, not only did he become famous in this world, and in the world to come, but also the Most-Saint, blessed be he, decorated it with his own name(a)."

IV. If it is indisputable to all judicious critics that this why, yeho, of the proper Hebrew is truly incontestable the tetragrammaton hwhy, Yehova all the world also agrees that these names should be read as they are written. As for the Jews, they never suspected that one could read otherwise. We come to see that the Septuagint prononced it the same yehotzedek, since they transcribed this name in Greek letters by ijwsedeVk.

Now those who wanted to be consistent with themselves, they should not utter the tetragrammatophores;
Yehohhanan, Yehonaton, Yehotzedek, etc.; but fine: adohhanan, Adonaian, Adotzedek, etc. They well knew that this way of reading would be contradicted by the usage of all times, and by the ancient versions of the Bible in all languages.

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