A few also think it might be cognate to Yaw of Ugaritic texts. The name Yahweh is likely to be the origin of the Yao of Gnosticism. The name YHWH is often reconstructed as Yahweh or oftentimes Jehovah in the English language. God is presented as a living God, as contrasted with the lifeless gods of the heathen: God is presented as the source and author of life (compare 1 Kings 18 Isaiah 41:26–29, 44:6–20 Jeremiah 10:10, 14 Genesis 2:7 and so forth) The idea of 'life' has been traditionally connected with the name YHWH from medieval times. This explanation agrees with the meaning of the name given in Exodus 3:14, where God is represented as speaking, and hence as using the first person - "I am." It stems from the Hebrew conception of monotheism that God exists by himself, the uncreated Creator who doesn't depend on anything or anyone else therefore I am who I am. In appearance, YHWH is the third person singular imperfect of the verb "to be", meaning, therefore, "He is". The Tetragrammaton was written in contrasting Paleo-Hebrew characters in some of the oldest surviving square Aramaic Hebrew texts, and it is speculated that it was, even at that period, read as Adonai, "My Lord", when encountered. In English it is written as YHWH, YHVH, or JHVH depending on the transliteration convention that is used. The Hebrew letters are named Yod-Heh-Vav-Heh: יהוה note that Hebrew is written from right to left, rather than left to right as in English. Some scholars conject that it was pronounced "Yahweh", but some suggest that it never had a pronunciation (which is extremely unlikely given that it is found as an element in numerous Hebrew names). Because Judaism forbids pronouncing the name outside the Temple in Jerusalem (see below), the correct pronunciation of this name has been lost-the original Hebrew texts only included consonants. This name is first mentioned in the book of Genesis and is usually translated as 'the L ORD'. The most important and most often written name of God in Judaism is the Tetragrammaton, the four-letter name of God. The numerous names of God have been a source of debate amongst biblical scholars - some have advanced the variety as proof that the Torah has many authors (see documentary hypothesis), while others declare that the different aspects of God have different names, depending on the role God is playing, the context in which he is referred to and the specific aspects which are emphasized (see Negative theology in Jewish thought). The various names of God in Judaism represent God as he is known, as well as the divine aspects which are attributed to him. In awe at the sacredness of the names of God, and as a means of showing respect and reverence for them, the scribes of sacred texts took pause before copying them, and used terms of reverence so as to keep the true name of God concealed.
It represents the Jewish conception of the divine nature, and of the relation of God to the Jewish people. In Judaism, the name of God is more than a distinguishing title. The Tetragrammaton in Phoenician (1100 BC to AD 300), Aramaic (10th Century BC to 0) and modern Hebrew scripts.
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