In the course of the straggle the Israelitish woman's son blasphemed the name of the Lord, and cursed. The word nakav is here rightly translated blasphemeth (cf. Leviticus 24:14, Leviticus 24:16, Leviticus 24:23), but the words of the Lord should be omitted, as they are not found in the original, and are not required.
The LXX. have rendered nakav by a word meaning pronounced, and on this misunderstanding, adopted by the Jews, has been founded the Jewish precept forbidding the utterance of the Divine Name. Owing to that prohibition, the true pronunciation of the word written and called "Jehovah" has been lost.
Wherever the Name occurred in Scripture, that of Adonai, meaning Lord, was substituted for it in public reading, the consonants only of the original name, Y H V H, being preserved in the written text, and the vowels of Adonai, namely a o a, being written underneath them in lieu of the original vowels.
From the consonants Y H V H and the vowels a o a would be formed Yahovah or Jahovah, but the laws of the Hebrew language required the first a to be changed into e, and hence the name Jehovah. It is almost certain that the original vowels were a and e, which would form the name Yahveh, the Samaritans having always so pronounced it, according to the testimony of Theodoret.
It is said that the high priest continued to utter the very name Yahveh on the Day of Atonement long after it had ceased to be used in the reading of the Scriptures, and that when he did so, those who heard it prostrated themselves, saying, "Blessed be the Name!"
After a time, however, he ceased to pronounce it aloud on that day also, lest it should be learnt and used for magical purposes. In consequence, perhaps, of the substitution of Adonai for Yahveh, the Septuagint version always reads for Yahveh, κύριος: and the English version the LORD.
In French and other versions the name is represented by the Eternal, and it has been proposed to substitute the latter rendering for the Loud in our own version. But it is more than doubtful whether we should then come nearer to the true sense of the original Yahveh, although at first sight it appears that this would be the case.
For the word Yahveh is part of the causative form of the verb havah, or hayah, to be; but this verb is not used to express unchangeable or absolute existence, but rather an occurrence: its causative form, therefore, would signify that which brings about events; and the substantive derived from that causative form would signify, not one that eternally exists, but one that providentially governs.
For an induction of instances for the further proof of the above meaning of the word Yahveh, we refer the reader to Sir William Martin's essay 'On the Divine Name' ('Semitic Languages,' part 2), from which we transcribe the concluding paragraph.
"This view of the Divine Name, to which we are led by the evidence of the Hebrew language itself, is in full conformity with the general religious teaching of the Old Testament, which is practical and moral; setting forth in form readily intelligible, the character of God in his relations to man.
It does not concern itself with those problems which philosophy has ever been seeking to solve. It addresses itself to human needs and human duties, and not to abstract inquiries. Not that the highest abstract truths were unknown or untaught.
Lawgiver and prophet and psalmist set before the people the greatness and the eternity of God in language most clear and impressive. Yet the Name whereby he was put before them as the object of their daily worship, was not one which would exalt him to the utmost above the frail and changeful and transitory lives of his worshippers, and thereby remove him far away from them into the height of a Being beyond man's search or comprehension; but rather a Name which should bring him nigh to them, as One ever mindful of them, ever carrying forward his great purpose for their good, working for their deliverance in every time of need; as One 'whose providence ordereth all things in heaven and on earth.'
If this Name did convey to the mind of a Hebrew hearer the thought above expressed, it follows that the old rendering Adonai, κύριος, or Lord, is to be preferred to that which has of late been substituted for it."
And they brought the blasphemer unto Moses. This was in accordance with the counsel of Jethro, accepted by Moses (Exodus 18:13-26): "Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge:… and they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves."