Just what basis was originally assigned for discontinuing the use of the name is not definitely known.
Some hold that the name was viewed as being too sacred for imperfect lips to speak.
Moreover there is much in the contents of the Mishnah that moves in an atmosphere of academic discussion pursued for its own sake, with (so it would appear) little pretence at recording historical usage.” (translated by H. xiv, xv) Some of the Mishnaic traditions concerning the pronouncing of the divine name are as follows: In connection with the annual Day of Atonement, Danby’s translation of the Mishnah states: “And when the priests and the people which stood in the Temple Court heard the Expressed Name come forth from the mouth of the High Priest, they used to kneel and bow themselves and fall down on their faces and say, ‘Blessed be the name of the glory of his kingdom for ever and ever!
’” (7:5 states that a blasphemer was not guilty ‘unless he pronounced the Name,’ and that in a trial involving a charge of blasphemy a substitute name was used until all the evidence had been heard; then the chief witness was asked privately to ‘say expressly what he had heard,’ presumably employing the divine name.
Paul’s reference to “God the Father” does not mean that the true God’s name is “Father,” for the designation “father” applies as well to every human male parent and describes men in other relationships.
(Ro , 16; 1Co ) The Messiah is given the title “Eternal Father.” (Isa 9:6) Jesus called Satan the “father” of certain murderous opposers.
Yet the Hebrew Scriptures themselves give no evidence that any of God’s true servants ever felt any hesitancy about pronouncing his name. Another view is that the intent was to keep non-Jewish peoples from knowing the name and possibly misusing it.
Non-Biblical Hebrew documents, such as the so-called Lachish Letters, show the name was used in regular correspondence in Palestine during the latter part of the seventh century B. However, Jehovah himself said that he would ‘have his name declared in all the earth’ (Ex ; compare 1Ch , 24; Ps 113:3; Mal , 14), to be known even by his adversaries. 119) Another claim is that the purpose was to protect the name from use in magical rites. E., there first appears some evidence of a superstitious attitude toward the name.
This is seen from the fact that when vowel pointing came into use in the second half of the first millennium C.Its use throughout the Scriptures far outnumbers that of any of the titles, such as “Sovereign Lord” or “God,” applied to him. Manley points out: “A study of the word ‘name’ in the O[ld] T[estament] reveals how much it means in Hebrew. (2Ki ) For a Hebrew to tell a Philistine or an Assyrian that he worshiped “God [he means Jehovah.Noteworthy, also, is the importance given to names themselves in the Hebrew Scriptures and among Semitic peoples. The name is no mere label, but is significant of the real personality of him to whom it belongs. He speaks of the God of Israel, but never of the Jehovah of Israel, for there is no other Jehovah.The Hebrew consonants of the name are therefore known.The question is, Which vowels are to be combined with those consonants?