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Journal articles on the topic 'Tetragrammaton'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 July 2025

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1

Gordon, Nehemia. "Blotting Out the Name." Textus 29, no. 1 (2020): 8–43. http://dx.doi.org/10.1163/2589255x-02901008.

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Abstract Early rabbinic interpretation of Deut 12:4 prohibited erasure of the Tetragrammaton, which required Jewish scribes to employ creative methods to resolve extraneous instances of the divine name. This may be foreshadowed in the writing of divine appellations in Paleo-Hebrew in the Dead Sea Scrolls. Medieval Jewish scribes employed diverse methods to deal with errors involving the Tetragrammaton. In codices this involved marking God’s name with dots, rectangles (also used in liturgical scrolls), lines, and supralinear circelli. Some scribes indicated the Tetragrammaton’s erasure by leavi
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2

Lobel, Diana. "Ehyeh asher Ehyeh and the Tetragrammaton: Between Eternity and Necessary Existence in Saadya, Maimonides, and Abraham Maimonides." Review of Rabbinic Judaism 23, no. 1 (2020): 89–126. http://dx.doi.org/10.1163/15700704-12341365.

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Abstract Saadya Gaon translates Ehyeh asher Ehyeh into Arabic as “the eternal (beginningless) that will not cease to be.” Abraham Maimonides makes a conceptual identification between Saadya’s interpretation of Ehyeh asher Ehyeh as eternity and the assertion of his father that Ehyeh asher Ehyeh signifies Necessary Existence. Moses Maimonides draws an allusive relationship between Ehyeh asher Ehyeh and the Tetragrammaton, perhaps hinting at a connection between the Tetragrammaton and the root hayah he is hesitant to openly spell out. As his son suggests, Maimonides hints that Ehyeh asher Ehyeh o
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3

Gordon, Nehemia. "Blotting Out the Name." Textus 29, no. 2 (2020): 111–55. http://dx.doi.org/10.1163/2589255x-bja10010.

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Abstract Part 1 of this study considered how the rabbinic prohibition against erasing the Tetragrammaton led to scribes performing diverse procedures to resolve scribal errors. In part 2 it will be shown that special procedures were performed in Torah scrolls, namely, skiving, excision, and removing sheets. Washing off the divine name was not found in the corpus examined. Despite the rabbinic prohibition, medieval Jewish scribes occasionally marked the Tetragrammaton with a strikethrough or erased it through abrasion. This may have been the handiwork of Karaite scribes who did not see themselv
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4

Bolbochan, Denis Vladimirovich. "Ideological and phonetic analysis of the Old Testament Christian and Jewish name of God יהוה." Филология: научные исследования, no. 12 (December 2024): 125–43. https://doi.org/10.7256/2454-0749.2024.12.72499.

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The article is devoted to the analysis of the historical, cultural, linguacultural and theological aspects of the tetragrammaton יהוה, used in the texts of the Jewish Tanakh and the Christian Bible as the name of God. The author examines the phonetic reconstruction, Masoretic vocalization and cultural and ideological semantics of the tetragrammaton in the context of Jewish and Christian hermeneutics. The research examines its phonetic reading, vocalizations and cultural and ideological significance in the context of Judaism and Christianity. The study fo
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5

Kim,ChangJoo. "Tetragrammaton in Two Testaments." Korean Journal of Old Testament Studies 16, no. 3 (2010): 237–57. http://dx.doi.org/10.24333/jkots.2010.16.3.237.

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6

Andrade, Nathanael. "The Jewish Tetragrammaton: Secrecy, Community, and Prestige among Greek-Writing Jews of the Early Roman Empire." Journal for the Study of Judaism 46, no. 2 (2015): 198–223. http://dx.doi.org/10.1163/15700631-12340099.

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In his retelling of Exod 3:14-16, Josephus (A.J. 2.275-276) frames the Tetragrammaton as a name that only Jews knew, and he indicates that Jews were not to intone it or disclose it to foreigners. His account illuminates a practice that certain Jews cultivated regarding their non-disclosure of the divine name. The disposition of Jews not to utter their divinity’s name preserved its sanctity and expressed acknowledgement of its ineffable character. But certain Jews, such as Josephus and Philo, also promoted among themselves and outsiders the premise that knowledge of the divine name was a charac
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7

Yan, Yu Suee. "Translating the Tetragrammaton in Seediq." Bible Translator 66, no. 3 (2015): 316–23. http://dx.doi.org/10.1177/2051677015608612.

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8

Pavlos, D. Vasileiadis. "Το ιερό Τετραγράμματο: Μια ιστορική και φιλολογική προσέγγιση του ονόματος του Θεού". Δελτίο Βιβλικών Μελετών | Bulletin of Biblical Studies 20 (2010), № 2 (2012): 82–107. https://doi.org/10.5281/zenodo.4262508.

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9

Wolters, Al. "The Tetragrammaton in the Psalms Scroll." Textus 18, no. 1 (1995): 87–99. http://dx.doi.org/10.1163/2589255x-01801007.

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10

Gordon, Nehemia. "Medieval scribal procedures for writing the Tetragrammaton." Journal of Jewish Studies 73, no. 1 (2022): 65–88. http://dx.doi.org/10.18647/3523/jjs-2022.

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11

Norris, F. W. "The Tetragrammaton in Gregory Nazianzen (or. 30.17)." Vigiliae Christianae 43, no. 4 (1989): 339–44. http://dx.doi.org/10.1163/157007289x00245.

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12

Chirilă, Ioan. "The Name of God in Judaism and Christianity – a Mystical Approach." Romanian Orthodox Old Testament Studies 12, no. 2 (2024): 13–25. https://doi.org/10.24193/roots.2024.2.1.

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This study explores God's names' meaning and role in Jewish and Christian traditions. In Judaism, the divine name, including the Tetragrammaton, is perceived as a mysterious and creative entity essential to understanding the Torah as a sacred language. The Tetragrammaton is seen as an expression of divine power, having a mystical nature that allows for a deep relationship with divinity. In Christianity, the name of God is seen as a personal and intimate revelation of divinity that transcends human knowledge and sensory experience. Christian thinkers such as Dionysius the Areopagite, Maxim the
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13

Mundhenk, Norm. "Jesus is Lord: The Tetragrammaton in Bible Translation." Bible Translator 61, no. 2 (2010): 55–63. http://dx.doi.org/10.1177/026009351006100201.

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14

Pavlos, D. Vasileiadis. "Jesus, the New Testament, and the sacred Tetragrammaton." Synthesis 8 (2019), no. 1 (2019): 27–87. https://doi.org/10.26262/syn.v8i1.7718.

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Greek title: Ο Ιησούς, η Καινή Διαθήκη, και το ιερό Τετραγράμματο
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15

Pavlos, D. Vasileiadis. "Aspects of rendering the sacred Tetragrammaton in Greek." Open Theology 1 (2015), no. 1 (2015): 56–88. https://doi.org/10.2478/opth-2014-0006.

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Greek title: Πτυχές της απόδοσης του ιερού Τετραγράμματου στα Ελληνικά
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16

Pelc, Karine, and Bernard Dan. "The ADHD Tetragrammaton taken in vain in neurogenetic disorders?" Acta Paediatrica 97, no. 1 (2007): 2–4. http://dx.doi.org/10.1111/j.1651-2227.2007.00612.x.

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17

Zucker, David J. "Abraham, The Years of Frustration: Genesis 13–14 and 15 as a Literary Unit." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 1 (2018): 3–9. http://dx.doi.org/10.1177/0146107917746575.

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Genesis 13–14–15 form a discrete literary unit which portrays Abraham as generous, courageous, and yet upset and deeply discouraged. The chapters divide into two parts, 13–14 and then 15. Pairs or dualities, as well as external and internal conflicts characterize these subsections, often highlighting divergence or difference. Several significant theme-/leading-words each appear seven times in these chapters. Further, there are seven occasions in each subsection (13–14 and 15) where the name of the deity appears as the Tetragrammaton, YHWH.
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18

Lacocque, André. "Le grand cri de Jésus dans Matthieu 27/50." Études théologiques et religieuses 75, no. 2 (2000): 161–87. http://dx.doi.org/10.3406/ether.2000.3590.

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According to Matthew, Jesus with his last breath on the cross shouts something unspecified but which provokes a series of apocalyptic phenomena. One of the most characteristic is the tearing of the temple veil, which used to restrict the domain of God’s presence. Jesus’s cry, it is here argued, is itself apocalyptic. A strong Jewish tradition has it that the martyrs by the hands of the Romans uttered highly significant last words. Jesus’s Great Cry, it is suggested, was the utterance of the Tetragrammaton.
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19

PANNELL, RANDALL J. "I Would Be Who I Would Be! A Proposal for Reading Exodus 3:11–14." Bulletin for Biblical Research 16, no. 2 (2006): 351–53. http://dx.doi.org/10.2307/26424084.

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Abstract The notion of this short note is to propose a reading of the ʾehyeh ʾăšer ʾehyeh phrase of Exod 3:14 in light of the Hebrew cohortative. The focus of this reading is that God is presented as speaking of his will, wish, and/or desire with regard to who he is. As a response to the Mosaic question "What shall I say to them when they ask, 'What is his name?'" this opens new possibilities for the exegesis of this verse as well as for the meaning of the Tetragrammaton.
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20

Pavlos, D. Vasileiadis. "Βιβλιοκρισία | Review of: Robert J. Wilkinson, Tetragrammaton: Western Christians and the Hebrew Name of God. From the Beginnings to the Seventeenth Century, Studies in the History of the Christian Traditions 179 (February 2015, Brill)". Δελτίο Βιβλικών Μελετών | Bulletin of Biblical Studies 31 (2016), № 1 (2016): 101–3. https://doi.org/10.5281/zenodo.4263741.

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«Βιβλιοκρισία: Robert J. Wilkinson, Tetragrammaton: Western Christians and the Hebrew Name of God. From the Beginnings to the Seventeenth Century, Studies in the History of the Christian Traditions 179, Brill», Δελτίο Βιβλικών Μελετών, τόμ. 31 (2016), τεύχ. 1, σσ. 101–103 (έκδοση Ιούνιος 2016).
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21

Guyer, Benjamin M. ":Tetragrammaton: Western Christians and the Hebrew Name of God." Sixteenth Century Journal 47, no. 2 (2016): 463–65. http://dx.doi.org/10.1086/scj4702127.

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22

Pollock, Benjamin. "“The Great Vindication of Our Translation of the Name”: Franz Rosenzweig on the Threefold Unity of Divine Pronouns." Journal of Jewish Thought and Philosophy 32, no. 2 (2024): 292–317. http://dx.doi.org/10.1163/1477285x-12341362.

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Abstract This paper reveals the original teaching from Sinai that Rosenzweig claims to have discovered while translating Exodus 3 with Martin Buber, and why he viewed this discovery as vindicating their decision to translate the Tetragrammaton in the way they did. A report of this discovery is to be found, I show, in the exchange between Buber and Rosenzweig during their translation of Exodus, as recorded in the Working Papers (Arbeitspapiere). The significance of Rosenzweig’s account of the divine name only becomes fully clear, however, when viewed against the background of the revelation of
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23

Staples, Jason A. "‘Lord, Lord’: Jesus as YHWH in Matthew and Luke." New Testament Studies 64, no. 1 (2017): 1–19. http://dx.doi.org/10.1017/s0028688517000273.

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Despite numerous studies of the word κύριος (‘Lord’) in the New Testament, the significance of the double form κύριε κύριε occurring in Matthew and Luke has been overlooked, with most assuming the doubling merely communicates heightened emotion or special reverence. By contrast, this article argues that whereas a single κύριος might be ambiguous, the double κύριος formula outside the Gospels always serves as a distinctive way to represent the Tetragrammaton and that its use in Matthew and Luke is therefore best understood as a way to represent Jesus as applying the name of the God of Israel to
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24

Munk, Linda. "The Father, the Son, & the Tetragrammaton: Frye's Notebooks on the Bible." University of Toronto Quarterly 74, no. 4 (2005): 934–42. http://dx.doi.org/10.3138/utq.74.4.934.

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25

Staley, Kevin M. "On Talking About God in the Academy: Thomas Aquinas and the Tetragrammaton." New Blackfriars 88, no. 1016 (2007): 433–42. http://dx.doi.org/10.1111/j.1741-2005.2006.00134.x.

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26

Munk, Linda. "The Father, the Son, and the Tetragrammaton: Frye's Notebooks on the Bible." University of Toronto Quarterly 74, no. 4 (2005): 934–42. http://dx.doi.org/10.1353/utq.2005.0272.

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27

Matanky, Eugene D. "Picturing the Tetragrammaton: Moses Cordovero’s Pardes Rimonim from Manuscript to Digital Form." IMAGES 15, no. 1 (2022): 27–41. http://dx.doi.org/10.1163/18718000-12340153.

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Abstract This article explores the transformation of the divine word/image—the graphic representation of the Tetragrammaton—that originated in the work of Joseph Hamadan, a thirteenth-century kabbalist, and was incorporated into the work of Moses Cordovero, a sixteenth-century kabbalist. The issue of the divine word/image is an intersection of various theological positions found in kabbalistic thought concerning the corporeality of the divine through the medium of the word. However, alongside the theological positions are technological capabilities. This article demonstrates how various actors
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28

Pavlos, D. Vasileiadis, and Borshchevsky Ivan. "Aspects of rendering the sacred Tetragrammaton in Medieval Slavic religious and secular texts." Филология и Лингвистика | Philology and Linguistics 12 (2019), no. 3 (2019): 1–15. https://doi.org/10.5281/zenodo.4262566.

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Greek title: Πτυχές της απόδοσης του ιερού Τετραγράμματου σε μεσαιωνικά σλαβικά θρησκευτικά και κοσμικά έργα
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29

Schneider, Thomas. "The First Documented Occurence of the God Yahweh? (Book of the Dead Princeton “Roll 5”)." Journal of Ancient Near Eastern Religions 7, no. 2 (2007): 113–20. http://dx.doi.org/10.1163/156921207783876422.

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AbstractThe article presents and discusses the proper name of the owner of a recently unfolded and mounted Book of the Dead papyrus from the late 18th or 19th dynasty (Princeton University Library, Pharaonic Roll 5). It is proposed that the name in question is a Northwest Semitic theophoric sentence name in Egyptian transcription, 'adōnī-rō'ē-yāh “My lord is the shepherd of Yah”. Whereas the name Yahweh has been known from Egyptian toponym lists of the New Kingdom, the present name would be the first documented occurence of the god Yahweh in his function as a shepherd of Yah, the short form of
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30

Burnett, Stephen G. "Martin Luther, Kabbalah, and Jewish Magic." Zutot 22, no. 1 (2024): 38–55. https://doi.org/10.1163/18750214-tat00001.

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Abstract Martin Luther concerned himself with Kabbalah at two points during his long career as a theologian. From 1513 to 1519, he first considered and then rejected Kabbalah as a kind of spiritual ‘ladder’ that allowed believers a fuller experience of the otherwise ‘hidden’ God. Later, in 1543, he wrote against the Jews’ ‘superstitious’ beliefs about the tetragrammaton and kabbalistic ‘magic’ generally. This essay will consider the sources of Luther’s kabbalistic knowledge, his understanding of what Jews believed about Kabbalah, and how Kabbalah fit into Luther’s own views concerning Jews and
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31

BUZZETTA, Flavia. "Title Et vocatum est nomen eius IESVS. L’onomastique divine dans la pensée cabbalistique chrétienne de Niccolò Camerario // The Names of God in the Christian Kabbalah of Niccolò Camerario." Mediterranea. International Journal on the Transfer of Knowledge, no. 3 (March 31, 2018): 111. http://dx.doi.org/10.21071/mijtk.v0i3.10772.

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Cet article prend en considération les théories hétérogènes de la Cabbale chrétienne sur les différents noms de Dieu et de Jésus dans le contexte de la pensée syncrétique de la Renaissance. En particulier, on prendra en examen les textes de Niccolò Camerario (1469–1532). Son épitre sur le nom de Jésus et la Nova Expositio super Evangelio peuvent être considérées comme des exemples de la lecture chrétienne du Tétragramme et d’une interprétation christologique des doctrines cabbalistiques juives. // The article examines the theories by the early Christian Kabbalists about the different names of
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32

Stefański, Jacek. "From the Tetragrammaton to the Name of Jesus: A New Look at God’s Presence in the Holocaust." Teologia i Człowiek 42, no. 2 (2018): 11. http://dx.doi.org/10.12775/ticz.2018.013.

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Pavlos, D. Vasileiadis. "The Pronunciation of the Sacred Tetragrammaton: An Overview of a Nomen Revelatus that Became a Nomen Absconditus." Judaica Ukrainica 2 (2013), no. 1 (2013): 5–20. https://doi.org/10.14653/ju.2013.01.

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Greek title: Η προφορά του ιερού Τετραγράμματου: Επισκόπηση ενός ονόματος που ήταν αποκαλυμμένο κι έγινε αποκρυμμένο
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Pavlos, D. Vasileiadis. "Exodus 3:14 as an explanation of the Tetragrammaton: What if the Septuagint rendering had no Platonic nuances?" Biblische Notizen – Neue Folge 2019, no. 183 (2019): 101–28. https://doi.org/10.5281/zenodo.4260245.

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Greek title: Το Έξοδος 3:14 ώς ερμηνεία του Τετραγράμματου: Πώς θα μπορούσε να ήταν η απόδοση τής Εβδομήκοντα αν δεν είχε πλατωνική χρ&omicron
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35

Lacocque, Andre. "Job and Religion At Its Best." Biblical Interpretation 4, no. 2 (1996): 131–53. http://dx.doi.org/10.1163/156851596x00167.

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AbstractThis essay takes seriously (1) the non-Israelite provenance of every character in Job; (2) the shift in the use of general appellations of God in the dialogues to the one of the Tetragrammaton in the final theophany; and (3) the common error on the part of every protagonist of deducing from the natural order a principle of retributive justice in the social and moral world. It is here suggested that these elements create a framework of (onto)logical theism that is broken by the intervention of YHWH, of whom Job previously had only an intuition, when Job discovered that the retributive j
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36

Kendall Soulen, R. "Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century, written by Robert J. Wilkinson." Journal of Jesuit Studies 2, no. 4 (2015): 732–34. http://dx.doi.org/10.1163/22141332-00204008-18.

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37

Tantlevskij, Igor. "On the “theology” of the inhabitants of Khirbet Qeiyafa." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 706–30. http://dx.doi.org/10.25205/1995-4328-2022-16-2-706-730.

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The excavations at the site of Khirbet Qeiyafa, the results of which have been published in recent years, shed new light on the formation of Judah’s state structure and the united Kingdom of Israel under David (or perhaps even a miniempire) as a whole. The artifacts found here testify to a powerful and well-organized state structure formed during the time of King David, with all the basic attributes inherent in it, as the Bible tells us. The author of the article pays special attention to the interpretation of the name ’Išba‘al (literally “man of Ba‘al”; alternative vocalization and interpreta
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Shukurov, Dmitrii Leonidovich. "Name of God and the doctrine of Jehovah’s Witnesses (critical review of the problematic)." Филология: научные исследования, no. 2 (February 2020): 87–100. http://dx.doi.org/10.7256/2454-0749.2020.2.32499.

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The subject of this research is the question of the name of God in biblical texts. From the linguistic perspective, the author reviews the religious doctrine of the banned in the Russian Federation pseudo-Christian organization Jehovah’s Witnesses, which speculative teaching has a destructive impact upon the society. This community endows a biblical name with exclusive meaning that is implicitly presented in Tetragrammaton (YHWH), and explicitly – in the medieval Masoretic version of vowel marking Jehovah (in fact, erroneous). Beyond the sectarian doctrine hides the polemic
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Schleicher, Marianne. "Shabbetai Tsvis nedstigning til Farao – et jødisk eksempel på forløsning gennem urenhed." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 105–19. http://dx.doi.org/10.7146/rt.v0i69.112745.

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ENGLISH ABSTRACT: As a Jewish example of redemtion through impurity, this article analyses the ’strange acts’ of the Jewish mystic Shabbetai Tsvi. These acts included pronunciation of the tetragrammaton, liturgical subversions of synagoge service and Jewish praxis in general, odd approaches to sex, praying at grave sites, extreme asceticism, and conversion to Islam. Referring to theories by Robert Bellah, Philippe Descola, and Hans J. Lundager Jensen, I argue for the adequacy of ’inverted dualism’ as a concept that can explain these strange acts in conflict with Jewish law. The explanation is
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Oseka, Matthew. "A textual study of the passages containing plural forms. Related to the generic Name of God and to the Tetragrammaton in the Pentateuch." Vox Scripturae Revista Teológica Internacional XXIV, no. 2 (2016): 13–44. http://dx.doi.org/10.25188/flt-voxscript(eissn2447-7443)vxxiv.n2.p13-44.mo.

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41

Andreev, Gennadii P. "Comparison of Six Days of the Creation in Masoretic Version and Onkelos Targum in the Historical and Philosophical Contexts." Voprosy Filosofii, no. 6 (2023): 215–21. http://dx.doi.org/10.21146/0042-8744-2023-6-215-221.

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The article is dedicated to the first chapter of the Book of Genesis in the Targum Onkelos, the most important Jewish translation of the Pentateuch into Aramaic. The paper deals with terms related to the structure of space, time and eternity. In the Targum of Onkelos, the influence of Ptolemaic cosmology and geography, as well as the worldview of the era of the formation of the Mishna, are observed. The creator of the translation uses the term kadmin (originality, eternity), which al­lows us to interpret that Onkelos in a sense allows the existence of the world for an indefinitely long time in
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Lilo, Deflit Dujerslaim. "Menamai Sang Nama: Polemik Nama YHWH-Allah." SOPHIA: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (2020): 15–28. http://dx.doi.org/10.34307/sophia.v1i1.6.

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Abstract: The focus of this paper is about the polemic that occurred around the use of the names Yahweh and God in Christianity. The name Yahweh is claimed by The Sacred Name Movement as the only name of the LORD to be believed and mentioned by believers. Therefore, the purpose of this research is to examine this view and find out whether the mention of the name of God that used in both the Bible and worship is wrong and Christianity must re-use the name Yahweh. Using qualitative methods sourced from literature studies, authors make the critical but evaluative studies by examining hermeneutica
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Pavlos, D. Vasileiadis. "Review of: Andrei A. Orlov, Yahoel and Metatron: Aural Apocalypticism and the Origins of Early Jewish Mysticism (September 2017, Mohr Siebeck)." Review of Biblical Literature, June 2020 (June 11, 2020): 4. https://doi.org/10.5281/zenodo.4263701.

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44

Norris, F. W. "The Tetragrammation in Gregory Nazianzen (Or. 30.17)." Vigiliae Christianae 43, no. 4 (1989): 339. http://dx.doi.org/10.2307/1584047.

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45

Pavlos, D. Vasileiadis. "The god Iao and his connection with the Biblical God, with special emphasis on the manuscript 4QpapLXXLevb." Vetus Testamentum et Hellas 4 (2017), no. 1 (2019): 21–51. https://doi.org/10.5281/zenodo.4260519.

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Greek title: Ο θεός Ιαώ και η σχέση του με τον Βιβλικό Θεό, με ιδιαίτερη εστίαση στο χειρόγραφο στο χειρόγραφο 4QpapLXXLevb
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Ben-Sasson, Haim Hillel. "Wilkinson, Robert J. Tetragrammaton: Western Christians and the Hebrew Name of God from the Beginnings to the Seventeenth Century. Studies in the History of Christian Traditions, Vol. 179. Edited by R. J. Bas. Leiden: Brill, 2016. xi+587 pp. $297.00 (cloth)." Journal of Religion 99, no. 1 (2019): 134–35. http://dx.doi.org/10.1086/700422.

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Levkovych, Nataliya. "Символіка Зодіакального Кола в єврейському мистецтві Східної Галичини XVIII – першої третини ХХ ст." Studia Żydowskie. Almanach 6, № 6 (2016): 195–211. http://dx.doi.org/10.56583/sz.165.

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In recent years, there has been an increasing interest in the study of art as an integrated system, in the search of variable elements that make it possible to analyse the nature and patterns of an overall process and individual phenomena. This inevitably leads to the research of a symbol, which allows to define the features of national cultures art, spiritual story and ideology. Art refers to a character as one of the means of artistic expression, imaginative thinking and language, which includes encoded history and myths that enables to feel it through generations. Characters, encoded in the
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48

Vasileiadis, Pavlos D. "Aspects of rendering the sacred Tetragrammaton in Greek." Open Theology 1, no. 1 (2015). http://dx.doi.org/10.2478/opth-2014-0006.

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AbstractThis article recounts the persistent use of the sacred Tetragrammaton through the centuries as an „effable,“ utterable name at least in some circles, despite the religious inhibitions against its pronunciation. A more systematic investigation of the various Greek renderings of the biblical name of God is provided. These renderings are found in amulets, inscriptions, literary works, etc., dating from the last few centuries B.C.E. until today. It will be illustrated that some forms of the Tetragrammaton were actually accepted and used more widely within the Greek religious and secular li
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Melo, Ricardo Henrique Vieira de, and Karla Patrícia Cardoso Amorim. "Ageism in the work context of the family health strategy: projection of knowledge on Morin’s dialogic tetragrammaton." Interface - Comunicação, Saúde, Educação 26, suppl 1 (2022). http://dx.doi.org/10.1590/interface.220363.

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This is a theoretical study that aims to articulate contributions on ageism with the dialogic tetragrammaton of interactions, proposed by Morin, in the context of work in the Family Health Strategy and Primary Health Care. To accomplish this, a symbolic projection of knowledge about ageism was carried out, organized in four acts: order, dispersion, interaction, and reconnection. We concluded that this theoretical exercise can be transmuted to the daily work in health care, and that understanding the existence of the dialogic tetragrammaton, which acts in life simultaneously in antagonistic, co
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Pavlos, D. Vasileiadis. "Ісус, Новий Завіт І Священна Тетраграма". 3 жовтня 2018. https://doi.org/10.5281/zenodo.4262999.

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English title: Jesus, the New Testament, and the sacred Tetragrammaton Greek title: Ο Ιησούς, η Καινή Διαθήκη και το ιερό Τετραγράμματο
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