Philo seems to maintain that even on these occasions the priests had to speak in a low voice. The Mishna refers to our question more than once: Berachoth, ix, 5, allows the use of the Divine name by way of salutation in Sanhedrin, x, 1, Abba Shaul refuses any share in the future world to those who pronounce it as it is written according to Thamid, vii, 2, the priests in the Temple (or perhaps in Jerusalem) might employ the true Divine name, while the priests in the country (outside Jerusalem) had to be contented with the name Adonai according to Maimonides (“More Neb.”, i, 61, and “Yad chasaka”, xiv, 10) the true Divine name was used only by the priests in the sanctuary who imparted the blessing, and by the high-priest on the Day of Atonement. At any rate, it appears that the name was no longer pronounced after the destruction of the Temple. According to a Rabbinic tradition the real pronunciation of Jehovah ceased to be used at the time of Simeon the Just, who was, according to Maimonides, a contemporary of Alexander the Great. The Jew’s compliance with Leusden’s wishes would not indeed have been of any real advantage to the latter for the modern Jews are as uncertain of the real pronunciation of the Sacred name as their Christian contemporaries. Leusden could not induce a certain Jew, in spite of his poverty, to pronounce the real name of God, though he held out the most alluring promises. As to the Fathers, we only need draw attention to the following expressions: onoma arreton, aphraston, alekton, aphthegkton, anekphonton, aporreton kai rethenai me dunamenon, mustikon. PRONUNCIATION OF JEHOVAH.-The Fathers and the Rabbinic writers agree in representing Jehovah as an ineffable name. The Septuagint and the Vulgate render the name generally by “Lord” ( kurios, dominus), a translation of Adonai-usually substituted for Jehovah in reading. Concordantiae”, Leipzig, 1896) do not exactly agree as to the number of its occurrences but in round numbers it is found in the Old Testament 6000 times, either alone or in conjunction with another Divine name. Concordantiae”, Leipzig, 1840) and Mandelkern (“Vet. Jehovah occurs more frequently than any other Divine name. the explicit or the separated name, though the precise meaning of this last expression is a matter of discussion (cf. Jehovah, the proper name of God in the Old Testament hence the Jews called it the name by excellence, the great name, the only name, the glorious and terrible name, the hidden and mysterious name, the name of the substance, the proper name, and most frequently shem hammephorash, i.e.
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