Editorial note from Jerome: Rachael suggested I
might post this article on the blog. Although it has no direct connection with
Watch Tower history, the subject matter may be of interest to some blog
readers. The original article was published in the specialist magazine Bible
Collectors’ World in 1988. The author (who also wrote the article on Herman
Heinfetter, published on this blog in the past) wishes to remain anonymous for
its republication, but has given me permission to post it here.
Footnote numbering in red
A past issue of The Bible Collector (No. 57) contained an article by
MA on “The Divine Name in Bible Translation.” This described some
Bible versions of the past 150 years that restored the Divine Name in the text
in some readable form, generally as Jehovah or Yahweh. The purpose of this
article is to illustrate how this translation problem has been handled in at
least a dozen different ways in English language versions of the Old Testament
(OT).
The background only need be covered briefly here. The special name for
God in the Hebrew text is written as four letters,(Greek: tetragrammaton,
hereinafter abbreviated at TG). These letters are usually transliterated as
YHWH. By about 700 AD Jewish “masters of tradition” (Massoretes) were adding a
system of vowel points to indicate the accepted pronunciation. When handling
the TG, vowel points for Adonai (Lord) and Elohim (God) were deliberately
inserted. This reminded the reader that “Lord” or “God” should be substituted
in public reading. It had long been Jewish practice not to pronounce the sacred
name. When translations were made into Greek, and later Latin, it became
accepted practice to substitute words such as “Lord” in the translation. The
first English versions from the Latin simply passed on this earlier decision.
This background has resulted in two opposing viewpoints amongst
translators today. One is to follow the long established practice of
substituting a title for the TG, usually LORD in all capitals. Smith and
Goodspeed’s American Translation calls this following “the orthodox Jewish
tradition.” 1 However, there are certain texts such as Exodus 6:3 where many
feel the sense is incomplete without a proper name. On such occasions many
leave tradition and insert a form of the TG. This pattern, started with
Tyndale, was popularized by the KJV which used the form Jehovah on four
occasions. 2
The alternative view is that the name should be consistently restored in
the English version, wherever this can be supported by the Hebrew text.
Depending on the actual text used this can vary between 5,500 3 and nearly
7,000 4 times. It is held that later Jewish tradition should not be the
determining factor. If the earliest extant manuscripts (including the Dead Sea
Scrolls) use a distinctive name so many times, then accurate translation
demands the same. But what form should the name take?
There are of course many translations that do not fit comfortably into
either above category. Some appear very inconsistent, using names or titles on
the apparent whim of the translator (cf. Living Bible). The New Berkeley
Version (1969) even manages to contain both Jehovah (Exodus 6:3) and Yahweh
(Hosea 12:5) within the same translation!
An attempt will now be made to describe some different ways the TG has
been handled in the history of OT translation. The following survey does not
claim to be exhaustive. The dates in brackets relate to OT publication, which
in many cases will mean the complete Bible. An asterisk (*) following the date
indicates that the volume is featured in Herbert. 5
LORD/GOD
The reasons for substituting the title LORD have been outlined above.
Versions consistent in this practice include Revised Standard Version (1952*),
New American Bible (1970), New American Standard Version (1971), Good News
Bible (1976) and New International Version (1978). These are amongst the most
popular versions in use. The general reading public for whom they are addressed
can easily remain unaware of the TG, unless they check a forward or footnote.
Even in Exodus 6:3 the form LORD is retained.
It is interesting to note that the supervising translator of the Good
News Bible, Robert Bratcher, has recently commented: “A faithful application of
dynamic equivalence principles would require a proper name, and not a title, as
a translation of YHWH…In the matter of the names for God, the GNB is still far
from being a ‘perfect’ translation.” 6 It can also be noted that the NIV text
used in Kohlenberger’s Hebrew Interlinear (1979-86) has restored the form
Yahweh.
Other popular versions of the 20th century that generally use LORD, but
make an exception in Exodus 6:3 include New English Bible (1961*). American
Translation (OT 1927*), and Basic English (1949*). The usual practice is to
print LORD in capitals when it substitutes for the TG. (This is not always the
case. The much reprinted Douay-Challoner version uses small case letters, creating
a problem of identity in Psalm 110 v. 1: “The Lord said to my Lord.”) Where the
Hebrew text reads Lord, YHWH, rather than the obvious tautology Lord, LORD,
most versions read Lord God (with or without capitalization). In such cases,
the word God becomes a substitute word in translation for the TG.
To try and make a distinction in Exodus 6:3 some RC versions have
transliterated the Hebrew word for Lord as ADONAI – cf. Douay-Challoner and
Knox (1955*).
JEHOVAH
The three vowel sounds in the pointing used by the Massoretes led
eventually to the sound Jehovah in Latin and then English. The first to use
this form in English translation (as Iehouah) was William Tyndale (1530*). Some
writers still erroneously credit him with inventing this spelling.7 Tyndale
used Iehouah at Exodus 6 v. 3 and LORD elsewhere. The earliest English version
to regularly use Jehovah where the TG occurs appears to be that of Henry
Ainsworth (1622*). This writer has the 1639 folio of Ainsworth’s Annotations
upon the five books of Moses and the books of Psalms, printed by M. Parsons for
John Bellamie, and Jehovah (or Iehovah) is used throughout. According to
Herbert, Ainsworth’s Psalms first appeared in 1612, and the Pentateuch from
1616. In his annotation on Genesis 2 v. 4, Ainsworth commented: “Iehovah - this
is Gods proper name.
It commeth of Havah, he was, and by the firft letter I. it fignifieth,
he will be, and by the fecond Ho, it fignifieth, he is…Paft, prefent and to
come are comprehended in this proper name as is knowne unto all…It implieth
alfo, that God hath his being or exiftence of himselfe before the world was,
that he giveth being unto all things…that he giveth being to his word effecting
whatfoever he fpeaketh.” (Although outside the scope of this article it should
be noted that the form Jehova was previously used extensively in the Latin
Bible of Tremellio and Junio first published in four parts over 1575-79.)
A little later in the 17th century than Ainsworth, the poet John Milton
published his translation of the first eight Psalms (c. 1653 and now sometimes
found bound with his poetry) in which he uses Jehovah fourteen times.
The 18th century saw a number of portion translations use Jehovah
extensively, such as Lowth’s Isaiah (1778*), Newcome’s Minor Prophets (1785*).
Dodson’s Isaiah (1790) and Street’s Psalms (1790*). The 19th century brought a
flood of new translations that consistently used this form for the TG,
including those by Benjamin Boothroyd (from 1824*). George R. Noyes (from 1827*),
Charles Wellbeloved et al. (from 1859*). Robert Young (1862*), Samuel Sharpe
(1865*). Helen Spurrell (1885*) and John Nelson Darby (1885*). The 20th century
has seen other forms of the TG gain in popularity, but Jehovah has still been
the consistent choice of the American Standard Version (I901*), the RC
Westminster Version (from 1934*), New World Translation of the Hebrew
Scriptures (from 1953*), Steven T. Byington’s Bible in Living English (1972),
Jay Green’s Hebrew-English Interlinear (1976) and less consistently in Kenneth
Taylor’s Living Bible (1971). The popular New English Bible (1961*) uses
Jehovah in such verses as Exodus 6 v. 3.
A large number of portion translations and lesser known works could be
added to this list. However unusual the sound might appear to an ancient
Hebrew, after centuries of use “Jehovah seems firmly rooted in the English
language.”8
YAHWEH
Based partly on studies of proper names that incorporate the TG, many
scholars favor Yahweh as the correct pronunciation. The use of this Hebrew form
has steadily increased in recent years.
Who then was first to use Yahweh in translation? It is not so easy to be
categorical. Certainly the first major translation of the complete OT to
consistently feature Yahweh was J. B. Rotherham’s Emphasized Bible. The OT was
first published in 1902*. Rotherham devotes much space to explain his use of
Yahweh in preference to the popular form Jehovah. 9 Interestingly, in his later
Studies in the Psalms (1911) Rotherham reverted to Jehovah on the grounds of
easy recognition.10
However, Rotherham was not the first in print with Yahweh. Just one year
earlier in 1901* James McSwiney’s translation of the Psalms and Canticles used
the form YaHWeh on occasion. If McSwiney should prove to be first this is perhaps
a little unfair on Rotherham. His OT translation was already completed by 1894,
when the publication of Ginsburg’s Critico-Massoretic Hebrew Text caused him to
delay publication to revise the whole work. 11
Since the turn of the century many others have followed these examples.
The Colloquial Speech Version (from 1920*) published by the National Adult
School Union used Yahweh. So did many translations of portions, such as S. R.
Driver’s Jeremiah (1906), Gowen’s Psalms (1930), Oesterley’s Psalms (1939) and
Watt’s Genesis (1963). The 1960s saw a number consistently use this form
including the Anchor Bible (from 1964) and the popular Jerusalem Bible (1966).
A. B. Traina’s Holy Name Bible (1963) uses Yahweh, and is also
consistent in Hebrewizing other names as well. In Traina’s NT (1950*) Jesus is
Yahshua. 1979 saw the commencement of Kohlenberger’s NIV Hebrew Interlinear
using Yahweh. Additionally, many popular versions that use LORD have chosen
Yahweh for Exodus 6 v. 3, including An American Translation (1927*) and the
Basic English Bible (1949*).
Returning to the question of who was first to use this form - if one
allows for variant spelling, one can go back at least to 1881* when J. M.
Rodwell’s Isaiah used the form Jahveh. The same spelling was used in T. H.
Wilkinson’s Job (1901*) and G. H. Box’s Isaiah (1908*). Other spellings since
then include Jahweh used by Edward J. Kissane in Job (1939*) and Isaiah (two
volumes: 1941-43*). In his Psalms (two volumes: 1953~54*) Kissane reverted to
the traditional spelling: Yahweh. Another slight variant is Iahweh used in
Bernard Duhm’s translation of The Twelve Prophets (1912). Yet another is Jave
used on a number of occasions by Ronald Knox in his OT (two volumes: 1949>)12
In the popular one volume Bible of 1955 Knox dropped this completely and
reverted to LORD in the text and Yahweh in occasional footnotes. Then there is
Yahvah used in the Restoration of Original Sacred Name Bible (1976), a revision
of Rotherham’s translation. Like the similar work of Traina this also
Hebrewizes other names. In the NT (1968) Jesus becomes Yahvahshua.
TETRAGRAMMATON
Another approach has been to literally include the TG as four letters in
the translation. “In the Beginning - A New Translatin of Genesis” by Everett
Fox, consistently uses YHWH in the main text. Of course this is
unpronounceable! In his forward (p. xxix) Fox discusses the use of Lord,
Jehovah and Yahweh, and advises “as one reads the translation aloud one should
pronounce the name according to ones custom.” Here we have a modern translator
truly being “all things to all men” (1 Cor. 9 v. 22 NIV).
This device had previously been used by several late 19th century
versions. J. Helmuth’s literal translation of Genesis (1884) and E. G. King’s
Psalms (1898) both favored the form YHVH. Another slight variation was provided
by the Polychrome Bible (c. 1890s) which used JHVH. Additionally, a number of
Jewish versions use the TG in Hebrew characters at Exodus 6:3 with a footnote
advising the reader to substitute “Lord” – cf. New Jewish Bible (from 1962) and
JPS ed. Margolis (1917*).
While these forms are unpronounceable, they can at least be recognized
by the average student. But what does one make of the Concordant Version OT
(Genesis 1958*) that consistently uses Ieue? On close examination of the CV’s
transliteration key Ieue proves to be none other than YHWH. The pronunciation
guide suggests it should be read as Yehweh - which at least looks more
familiar! After publishing all the prophets using Ieue, the translators with Leviticus
(1983) reverted to the form Yahweh.
ETERNAL
Jehovah, Yahweh and similar forms are often described as
transliterations since they incorporate in some way the four letters YHWH
(JHVH). In this area of semantics, Eternal is a rare attempt at actual
translation; in other words, an attempt to express the meaning of the name! 13
Most authorities link the TG with the Hebrew verb “to be” (or “to become”) and
it has been variously defined as “the one who is, who was and who will be,”14
“to exist - to be actively present”15 and “he causes to be.”16(cf. Henry
Ainsworth quotation above).
As translation “The Eternal” has been criticized 17 and apart from James
Moffatt (1924*) few others in English have used it, although it is popular in
French translations like Segond. In his forward Moffatt explains how he was
poised to use Yahweh, and had he been translating for students of the original
would have done so, but almost at the last moment followed the practice of the
French scholars.18 Isaac Leeser (1854*) had previously used Eternal in Exodus 6
v. 3, Psalm 83 v. 18, and in an unusual combination for a Jewish version at
Isaiah 12 v. 2 as “Yah the Eternal.”
Even if it could be agreed that Eternal (or another expression)
accurately conveys the meaning, all other names in translation remain as names.
Why should different rules apply here? One awaits with some trepidation an
English version that translates the meaning of all names. The appearance of a
“Sacred Meaning Scripture Names Version” can only be a matter of time.
This article has concentrated on the TG in the OT and the various
decisions translators have made. Over the years a few NT translations have
appeared that have also included the TG in some recognizable form. The basis
for this has usually been in OT quotations, and more recently on the evidence
of some early Septuagint fragments. This more controversial area can perhaps
form the basis of a future article.
Footnotes
1 - An American Translation, preface p. xiii.
2 - Exodus 6 v. 3, Psalm 83 v. 18, Isaiah 12 v. 2 and 26 v. 4 (also in a
few compound place names)
3 - Jay Green: Interlinear Hebrew/English Bible (1976) preface p. xi.
4 - J. B. Rotherham: Emphasized Bible (1902) Introduction p. 22.
5 - Historical Catalogue of Printed Editions of the English Bible
1525-1961, Darlow and Moule (revised A. S. Herbert) BFBS 1968. A number of the portion translations mentioned in
this article are not in Herbert.
6 - Bible Translator, Vol. 36, No. 2 (Oct. 1985). pp. 413. 414.
7 – cf. Dennett: Graphic Guide to Modern Versions of the NT (1965) p.
24. The spelling Iohouah was used by Porchetus de Salvaticus in 1303 (Victoria Porcheti adversus impios
Hebraeos).
8 - Cambridge Bible for Schools and Colleges (1 and 2 Samuel) 1930 edition.
Note 1. On the Name Jehovah. p. 10.
9 - Rotherham: Forward. pp. 22-29.
10 - Studies in the Psalms (1911). Introduction, p. 29.
11 - Rotherham: Forward, p. 17.
12 - Knox (1949 two volume edition) Psalm 67 v. 5. 21; 73 v. 18: 82 v.
19; Isaiah 42 v. 8; 45 v. 5, 6; etc.
13 - Bible Translator, Vol. 36, No. 2 (Oct. 1985). pp. 401, 402.
14 - Idem. p. 402.
15 - Lion Handbook of the Bible (1973) p. 157.
16 - Interpreter’s Dictionary of the Bible (1962) Vol. 2, p. 410.
17 - Steven T. Byington: Bible in Living English (1972). Preface p. 7:
“much worse by a substantivized adjective.” See also Bible Translator Vol. 36, No. 2 (Oct. 1985), p. 411.
18 - James Moffatt: Forward pp. xx, xxi.
