ADONAI ( , literally "my Lord," the plural form of

Adon, that is, "Lord" or "Lordship"):

Pronunciation.

This word occurs in the Masoretic text 315 times by the side of the Tetragram YHWH (310 times preceding and
five times succeeding it) and 134 times without it. Originally an appellation of God, the word became a definite
title, and when the Tetragram became too holy for utterance Adonai was substituted for it, so that, as a rule, the
name written YHWH receives the points of Adonai and is read Adonai, except in cases where Adonai precedes
or succeeds it in the text, when it is read Elohim. The vowel-signs e, o, a, given to the Tetragrammaton in the
written text, therefore, indicate this pronunciation, Aedonai, while the form Jehovah, introduced by a Christian
writer about 1520, rests on a misunderstanding. The translation of YHWH by the word Lord in the King James's
and in other versions is due to the traditional reading of the Tetragrammaton as Adonai, and this can be traced to
the oldest translation of the Bible, the Septuagint. About the pronunciation of the Shem ha-Meforash, the
"distinctive name" YHWH, there is no authentic information. In the early period of the Second Temple the Name
was still in common use, as may be learned from such proper names as Jehohanan, or from liturgical formulas,
such as Halelu-Yah. At the beginning of the Hellenistic era, however, the use of the Name was reserved for the
Temple. From Sifre to Num. vi. 27, Mishnah Tamid, vii. 2, and Soṭah, vii. 6 it appears that the priests were
allowed to pronounce the Name at the benediction only in the Temple; elsewhere they were obliged to use the
appellative name (kinnuy) "Adonai." Philo, too, in referring to it says ("Life of Moses," iii. 11): "The four
lettersmay be mentioned or heard only by holy men whose ears and tongues are purified by wisdom, and by no
other in any place whatsoever." According to Josephus ("Ant." ii. 12, § 4):

Izgovor.
Ova reč se javlja u tekstu Masoretic-a 315 puta pored reci Tetragram YHWH (310 puta pre i pet puta posle) i 134 puta bez
njega. Prvobitno, naziv Božije, reč je postala definitivan naziv, a kada je Tetragram postao previše sveden za izgovor,
Adonai ga je zamenio, tako da, po pravilu, ime napisano YHWH prima tačke Adonai i pročita Adonai, osim u slučajevima
kada Adonai prethodi ili sledi u tekstu, kada se pročita Elohim. Znaci samoglasnici e, o, a, dati Tetragramatonu u pisanom
tekstu, dakle, ukazuju na ovaj izgovor, Aedonai, dok je oblik Jehovah, koji je predstavljen od strane hrišćanskog pisca oko
1520. godine, zasnovan na nesporazumu. Prevod YHWH sa rečju Lord u kralju Džejmsu i drugim verzijama dolazi zbog
tradicionalnog čitanja tetragramatona kao Adonai-a, a to se može pratiti najstarijim prevodom Biblije Septuagint. O
izgovoru Shem ha-Meforash, "prepoznatljivog imena" YHWH, nema autentičnih informacija. U ranom periodu Drugog
hrama, ime se još uvek koristilo, što se može naučiti iz takvih vlastitih imena kao što je Jehohanan, ili iz liturgijskih
formula, kao što je Halelu-Yah. Međutim, na početku helenističke ere, upotreba Imena je rezervisana za Hram. Od Sifre
do Num. Ti. 27, Mishnah Tamid, vii. 2, i Sotah, vii. 6 čini se da je sveštenicima dozvoljeno da izgovaraju ime u blagoslovu
samo u Hramu; na drugim mestima bili su obavezni da koriste ime (kinnuy) "Adonai". Philo, takođe, upućujući na to kaže
("Mojsijev život", iii. 11): "Četiri slova mogu spomenuti ili čuti samo sveti čoveki čiji uši i jezici su pročišćeni mudrošću, a
niko drugi na bilo kojem mestu šta god. "Prema Josephusu (" Ant. "Ii 12, § 4):

"Moses besought God to impart to him the knowledge of His name and its pronunciation so that he might be able
to invoke Him by name at the sacred acts, whereupon God communicated His name, hitherto unknown to any
man; and it would be a sin for me to mention it."

Pronunciation of the Name by the Temple priests also gradually fell into disuse. Tosef., Soṭah, xiii. 8, quoted
Menaḥot, 109b, and Yoma, 39b, relates that "from the time Simon the Just died [this is the traditional expression
for the beginning of the Hellenistic period], the priests refrained from blessing the people with the Name"—in
other words, they pronounced it indistinctly, or they mouthed or mumbled it. Thus says Tosef., Ber. vi. 23:
Formerly they used to greet each other with the Ineffable Name; when the time of the decline of the study of the
Law came, the elders mumbled the Name. Subsequently also the solemn utterance of the Name by the high priest
on the Day of Atonement, that ought to have been heard by the priests and the people, according to the Mishnah
Yoma, vi. 2, became inaudible or indistinct.

"Mojsije je molio Boga da mu prenese znanje o Njegovom imenu i njegovom izgovoru, tako da bi mogao da ga pozove po
imenu na svetim delima, nakon čega je Bog saopštio njegovo ime, do sada nepoznato za bilo kog čoveka i to bi bio greh za
mene da to spomenem. "
Izgovaranje imena od strane sveštenika hramova postepeno se poništava. Tosef., Sotah, kiii. 8, citira Menahot, 109b i
Ioma, 39b, govori o tome da "od vremena kada je Simon Pravda umro [ovo je tradicionalni izraz za početak helenističkog
perioda], sveštenici su se uzdržali od blagoslova ljudi sa imenom" drugim rečima, oni su to nejasno izgovarali, ili su
zatvorenih usta ili mumali. Tako kaže Tosef., Ber. vi. 23: Ranije su se pozdravljali sa neizrecivim imenom; kada je došlo
vreme propadanja studije Zakona, starešine su mrmljale ime. Zatim i svečano izgovaranje imena od strane prvosveštenika
na Dan otkupa, o čemu sveštenici i narod trebaju čuti, prema mišljenju Mishnah Yoma vi. 2, postao nečujan ili nejasan.

ADONAI, ADONAI The Use of the Name.

R. Ṭarfon (or Tryphon) relates (Yer. Yoma, iii. 40d): "I was standing in the row of
young priests, and I heard the high priest mumbling the Name, while the rest of the
priests were chanting." Thus the correct pronunciation became a secret, entrusted
only to the kasherim (worthy ones) or the ẓenu'im (Essenes = "the humble or chaste
ones"), but withheld from the frivolous, the Hellenists (peruẓim); and even the former
were taught it only once every seven years, and then only after due purification and
sanctification (see Ḳid. 71a; Yer. Yoma, l.c., and compare Tosef., Yadayim, at the
close, in Simson of Sens' commentary). "Wo upon you, ye Pharisees, who pronounce the Holy Name each
morning without due purification!" said the Hemerobaptists; whereupon the Pharisees sarcastically replied: "Wo
upon you who pronounce the Holy Name with an organ of the body, while your body itself is unholy!" However,
it appears from Ta'anit, 19a and 'Ab. Zarah, 18a, that the Essene saints made use of the Name in their
invocations and miraculous cures, which was afterward declared to be a grievous sin (Sanh. x. 1; compare also
Book of Wisdom, xiv. 21). But while even among these the right pronunciation was forgotten in the course of
time, and the hope was expressed by Phinehas b. Jair, "the Saint," that the knowledge and the correct use of the
Name, so wondrously efficacious in the blessed days long gone by, would again be restored in the Messianic age
(see Pes. 50a, Midr. Teh. to Ps. xxxvi. and to Ps. xci.), according to R. Mana of the fourth century (Yer. Sanh. x.
28b), the Samaritans then used the Ineffable Name in their oath, and Theodoret, theChurch father, in the fifth
century, tells us that he heard it pronounced by them as Yabe, which is the equivalent of Yahweh. Even in the
writing of the Name scrupulous care had to be taken by the scribes (see Soferim, v. 6).

R. Tarfon (ili Tryphon) (Yer. Yoma, iii. 40d): "Ja sam stajao u nizu mladih sveštenika, i čuo sam visokog sveštenika koji
mrmlja ime, dok su ostali sveštenici pevali." Tako je tačan izgovor postao tajna, poverena samo kasherimima (vrednim) ili
zenuim (Essenes = "ponizni ili častni"), ali zadržani od neraskidnih, helenista (peruzim); a čak i prvi su ga učili samo
jednom na svakih sedam godina, a potom samo nakon dužeg očišćenja i posvecivanja (vidi 71a, Iom. Ioma, lc, i uporedite
Tosef., Iadaiim, na kraju, u Simson of Sens 'komentaru ). "Na tebi, vi fariseji, koji svako jutro proglase Sveto Ime bez
odgovarajućeg pročišćavanja!" rekao je Hemerobaptiste; nakon čega su farizeji sarkastično odgovorili: "Na tebi koji
izgovaraju Sveto ime sa organom tela, dok je vaše telo nečito!" Međutim, iz Ta’anit, 19a i Ab. Zarah, 18a, da su esenski
svetitelji koristili Ime u svojim pozivima i čudesnim lekovima, koji su kasnije proglašeni za tezak greh (Sanh.k. 1, uporediti i
Knjigu Mudrosti, 21). Ali, iako je među tim ispravan izgovor s vremena na vreme zaboravljen, a nadu je izrazio Phinehas b.
Jair, "Sveti," da će znanje i ispravna upotreba Imena, tako čudesno efikasna u blagoslovenim danima koji su prolazili,
ponovo biti obnovljena u mesijanskom dobu (vidi Pes 50a, Midr Teh. kkkvi i Ps. kci.), prema R. Mana iz četvrtog veka (Ier.
Sanh. k 28b), Samaritanci su tada koristili neizrecivo ime u svojoj zakletvi, a Teodoret, svestenik, u petom veku , govori
nam da je čuo kako ga izgovaraju kao Yabe, što je ekvivalent Yahweh. Čak i prilikom pisanja imena Skrupulozne brige
moralo se preuzeti od strane pisara (vidi Soferim, v. 6).

The day on which the Pharisees succeeded in abrogating the ancient Sadducean custom of having the Sacred
Name written in public documents was celebrated as a great day of thanksgiving (explained correctly by
Dalman, against R. H. 18b; compare with Yadayim, iv. 8, "Wo upon you, ye Sadducees, who write the name of
the temporary ruler alongside of the Sacred Name!"). No wonder, then, that the Greek translators of the Bible,
even though some scribe might now and then write the Tetragrammaton in the archaic Hebrew form on the
margin, Π I Π I, as found by Origen (see facsimile attached to article Aquila), took great care to render the name
Π I Π I regularly Κυριός, Lord, as if they knew of no other reading but Adonai. Translations dependent upon the
Septuagint have the same reading of the Name. Not from "superstitious fear" or misapplication of the third
command of the Decalogue or of Lev. xxiv. 11, but from a reverential feeling that the Name ought not to be
pronounced except with consecrated lips and to consecrated ears, the substitute "Lord" came into use. Yet this
simple measure, introduced to guard the Name against profane use, formed one of the most powerful means of
securing to the Biblical God the universal character with which He is invested as the Lord of Hosts and the Ruler
of men and nations. YHWH, as the God of Israel, might still be taken as a tribal God; The Lord is no longer the
God of one people; He is Lord of all the world, the Only One. Compare Name of God, Shem ha-Meforash, and
Tetragrammaton.

Dan u kojem su farizeji uspeli ukinuti drevni sadučanski običaji da imaju Sveto Ime napisano u javnim dokumentima
proslavio se kao odličan dan zahvalnosti (što je Dalman objašnjeno pravilno prema RH 18b, uporedjujuci sa Yadayim, iv. 8,
"Wo??? na vas, vi Sadducees, ko napiše ime privremenog vladara zajedno sa Svetim imenom! "). Nije ni čudo što su grčki
prevodioci Biblije, iako neki pisar bi sada i onda mogao da napiše tetragrammaton u arhaičnom hebrejskom obliku na
margini, Π I Π I, kako je pronašao Origen (pogledajte faksimil vezan za članak Aquila), brinuo sam o tome kako da
navedem ime Π I Π I pravilno Κυριός, Lord, kao da nisu znali za nijedno drugo čitanje, osim Adonai. Prevod zavisi od
Septuaginta koji imaju isto čitanje Imena. Ne iz "sujevernog straha" ili nepravilne primene treća komanda Decaloga ili
Leva. xxiv. 11, ali iz poverljivog osećanja da ime ne treba izgovarati, osim sa posvećenim ustima i posvećenim ušima,
primenjuje se zamena "Lord". Ipak, ova jednostavna mera koja je uvedena da čuva ime protiv nasilne upotrebe, formira
jedno od najsnažnijih načina obezbeđivanja Biblijskom Bogu univerzalnog karaktera s kojim se ulaže kao Gospodara
domaćina i vladara ljudima i narodima. YHWH, kao Bog Izraela, još uvek može biti uzet kao plemenski Bog; Gospod više
nije Bog jednog naroda; On je Gospodar celog sveta, Jedini. Uporedite ime Boga, Shem ha-Meforash i Tetragrammaton.

ADONAI BEḲOL SHOFAR