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Tag: Ahab

The True Pronunciation of the Ineffable Name, From an Assyrian Inscription

” … And not only names of Biblical places, but of Biblical persons are to be found there; as Hezekiah and Jehoahaz, Ahab and Jehu, and Hazael, Sennacherib, Esarhaddon, and Nebuchadnezzar.

Under this head of scriptural illustration will come the deeply interesting fact, that we now obtain evidence of the true pronunciation of the sacred and incommunicable name of God. It is, we believe, generally admitted among Hebrew scholars, that the name Jehovah, as the designation of the supreme God, is incorrect.

The Jews never pronounce this name.8

You never meet with it in the New Testament; showing that even at that time either the true pronunciation was lost, or it was considered unlawful to pronounce it, which is the statement of Philo Judaeus, confirmed by Josephus.

Some Hebraists contend for Yahveh as the correct pronunciation, but with little proof. We learn, however, from an Assyrian inscription of Sargon’s that the correct pronunciation of the most sacred name of God amongst the Semitic people was Ya-u, or Yahu.

In the Cyprus Inscription of Sargon we read of a certain Ya-hu-bidi, king of Hamath. Now as this king’s name is preceded by the sign indicating a god, it is evident that his name is a compound of some divine name, such as Yahu’s servant, in which it resembles the Hebrew name Jehoahaz, more correctly Yeho-ahaz “one who holds to Yeho,” or Jehovah. In the book of Psalms, too, we are told to praise God by his name Yah, which is an abbreviated form of Yahu.

Lastly. That this was the most sacred name of God as taught in the mysteries we learn from Macrobius and Plutarch. We may assume, therefore, from the very accurate mode of Assyrian vocalization, that we have here the correct pronunciation of a Semitic name as found in an Assyrian inscription, and that Ya-hu, or Ya-ho, and not Jehovah, is the correct pronunciation of what has been called “the ineffable name” of the Most High.”

E. Edmond Hodges, Cory’s Ancient Fragments, 3d ed., 1876, p.xxviii-p.xxx.

Prophecies of Isaiah

” … It is believed that Judah and other disaffected States were dealt with about this time. Manasseh had succeeded Hezekiah at Jerusalem when but a boy of twelve years. He appears to have come under the influence of heathen teachers.

For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them….

And he built altars for all the host of heaven in the two courts of the house of the Lord. And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the Lord, to provoke him to anger.

And he set a graven image of the grove that he had made in the house, of which the Lord said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever.

Isaiah ceased to prophesy after Manasseh came to the throne. According to Rabbinic traditions he was seized by his enemies and enclosed in the hollow trunk of a tree, which was sawn through.

Other orthodox teachers appear to have been slain also. “Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another.”

It is possible that there is a reference to Isaiah’s fate in an early Christian lament regarding the persecutions of the faithful:

“Others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword.”

There is no Assyrian evidence regarding the captivity of Manasseh.

“Wherefore the Lord brought upon them (the people of Judah) the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom.”

It was, however, in keeping with the policy of Esarhaddon to deal in this manner with an erring vassal. The Assyrian records include Manasseh of Judah (MenasÍ of the city of Yaudu) with the kings of Edom, Moab, Ammon, Tyre, Ashdod, Gaza, Byblos, &c, and “twenty-two kings of Khatti” as payers of tribute to Esarhaddon, their overlord. Hazael of Arabia was conciliated by having restored to him his gods which Sennacherib had carried away.”

Donald A. Mackenzie, Myths of Babylonia and Assyria, 1915, pp. 473-4.

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