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==== Sacred Name Bibles ====
==== Sacred Name Bibles ====
{{main|Sacred Name Bibles}}
{{main|Sacred Name Bibles}}
Sacred Name Bibles are editions of the Bible that "consistently use Hebraic forms of God's name... in New Testament".<ref name="autogenerated1">Peter Unseth [http://tbt.sagepub.com/content/62/3/185 Sacred Name Bible translations in English: a fast-growing phenomenon]. ''The Bible Translator'' 62.3: 185.</ref>
Sacred Name Bibles are editions of the Bible that "consistently use Hebraic forms of God's name... in New Testament".<ref name=PeterUnseth/>

*[[Angelo Traina]], 1963, ''Holy Name Bible'', Scripture Research Association.<ref name=PeterUnseth>{{cite journal|author=Peter Unseth|journal=Bible Translator|volume=Vol. 62, No. 3|pp=185-194|title=Sacred Name Bible translations in English: a fast-growing phenomenon|url=https://journals.sagepub.com/doi/abs/10.1177/026009351106200306}}</ref>


*In 1993, the Institute for Scripture Research (ISR) published ''The Scriptures'',<ref>''The Scriptures'', First Edition (1993) {{ISBN|0-620-17989-9}}</ref> the first English translation to incorporate the Hebrew letters of the tetragrammaton instead of a generic title (e.g., the {{Lord}}) or a conjectural transliteration (e.g., ''Yahweh'' or ''Jehovah''). ''The Besorah''<ref>[http://www.thebesorah.com/ The Besorah of Yahushua]</ref> and ISR's ''The Scriptures '98''<ref>http://www.isr-messianic.org/</ref> also incorporate the tetragrammaton, using [[Paleo-Hebrew alphabet|Paleo-Hebrew script]] rather than [[Hebrew alphabet|Hebrew square script]].
*In 1993, the Institute for Scripture Research (ISR) published ''The Scriptures'',<ref>''The Scriptures'', First Edition (1993) {{ISBN|0-620-17989-9}}</ref> the first English translation to incorporate the Hebrew letters of the tetragrammaton instead of a generic title (e.g., the {{Lord}}) or a conjectural transliteration (e.g., ''Yahweh'' or ''Jehovah''). ''The Besorah''<ref>[http://www.thebesorah.com/ The Besorah of Yahushua]</ref> and ISR's ''The Scriptures '98''<ref>http://www.isr-messianic.org/</ref> also incorporate the tetragrammaton, using [[Paleo-Hebrew alphabet|Paleo-Hebrew script]] rather than [[Hebrew alphabet|Hebrew square script]].

Revision as of 01:53, 20 March 2019

For other uses, see Names and titles of Jesus in the New Testament and God in Christianity.

The early Christians in the 1st century CE believed Yahweh to be the only true God,[1] the god of Israel, and considered Jesus to be the messiah (Christ) prophesied in the Jewish scriptures. According J. Alec Motyer, “It is worth remarking that the Bible knows nothing of different ‘names’ of God. God has only one ‘name’—Yahweh. Apart from this, all the others are titles, or descriptions.[2] In pre-Nicene times "the Christian understanding of God carries the fundamental notion that He is the one and same in both the H[ebrew] O[ld] T[estament] and the NT texts."[3] "Although the Judeo-Christian sect of the Ebionites protested against this apotheosis of Jesus,[4] the great mass of Gentile Christians accepted it."[5] This began to differentiate the Gentile Christian views of God from traditional Jewish teachings of the time.[6]

Names

The name of God commonly represented by tetragrammaton (YHWH) or trigrammaton (YHW) does not occur in any extant Greek manuscripts of the New Testament. Extant Greek New Testament manuscripts contain the Greek word Kyrios (Lord) or Theos (God) in Old Testament quotes where the Hebrew manuscripts contain the tetragrammaton, although over the centuries, in some translations the tetragrammaton or another name of God has been written into the text.

YHWH

Manuscripts

Main article: New Testament manuscripts
See also: Biblical manuscript § Dating the New Testament manuscripts

None of the extant Greek manuscripts of the New Testament contain the tetragrammaton.[7] The oldest extant fragments of New Testament manuscripts—52, 90, 98 and 104—do not include any verses that quote Old Testament verses that contained the tetragrammaton.[8][9] Fragments that do contain quotations of Old Testament verses containing the tetragrammaton are from the 3rd century CE onward (46, 66, 75), almost two centuries after the originals.[10][11][12][13][14] Extant New Testament manuscripts in which the Old Testament is cited have written the epithets κς or θς rather YHWH or related form,[7] but there is a gap between the autographs and the oldest manuscripts with the earliest transmitted text.[15].

In studies conducted among existing variants in New Testament copies, the vast majority of scholars agree that the New Testament has maintained stability (i. e. Daniel B. Wallace, Michael J. Kruger, Craig A. Evans, Kurt Aland, Barbara Aland, F. F. Bruce, Fenton John Anthony Hort, Brooke Foss Westcott, Sir Frederic Kenyon, Jack Finegan).[citation needed]. However, Bart D. Ehrman,[15] Helmut Koester, and some other scholars believe that in the first hundred years revisions occur.[16] In 1977 George Howard published a thesis that proposed that YHWH (in Hebrew or Greek) was removed from the Greek copies of New Testament from around 2nd century CE, based in three observations:

1) the translators of the LXX retained the divine name in Hebrew or paleo-Hebrew in the Greek text—that, at least, is what the manuscripts of the pre-Christian era indicate; 2) it was the Christians, not the Jews, who replaced these instances of the name with κύριος; and 3) the textual tradition of the NT contains variants that are explained well in this context."[17][18]

Frank Shaw claims that among opponents to the Howard's thesis that "no specialist has provided a satisfactory (written) solution to the variants reported by Howard..., [(i. e. C. Osburn, Donald Juel, Bruce M. Metzger, Larry Hurtado, Albert Pietersma, Bart D. Ehrman)] rather the "Howard’s thesis has perhaps been distorted and cited in the wrong way"... "but most interesting is the complete silence on the related thesis, namely, that Shem Tov employment of ha shem for the Name at various passages in the gospel supports the idea of its primitive employment in the NT."[17][18] G. Mussies has postulated an original tetragram in Rev 1:4,[19][20] and F. Shaw "points to other instances in Revelation that could support this position (Rev 1.8, 4.8, 2.13)."[18][17]

Along with Howard, David Trobisch and Rolf Furuli both have suggested that the tetragrammaton may have been removed from the Greek manuscripts.[21]: 66–67 [22][23]: 179–191 [24] In the book Archaeology and the New Testament, John McRay wrote that the New Testament autographs "may have preserved the Jewish custom and retained the divine name in Aramaic script in quotations from the Old Testament."[25][26]

The Jewish custom of writing the tetragrammaton in Hebrew characters within the Greek text continued in the first centuries CE.[27] The autograph New Testament manuscripts were lost, and it is widely accepted that were from Jewish origin,[25][28] (i.e. Richard Bauckham, Professor at the University of St. Andrews).[29] The oldest known 52 is a Christian manuscript,[30][31] but on the assumption that the nomina sacra were absent,[32][33] Robert Shedinger quoting Howard and internal evidence of the Diatessaron, gives θεος as an intermediate change in the New Testament Greek copies.[3][34]

In New Testament Abstracts it reads:

"In pre-Christian Greek [manuscripts] of the OT, the divine name was not rendered by 'kyrios' as has often been thought. Usually the Tetragram was written out in Aramaic or in paleo-Hebrew letters... At a later time, surrogates such as 'theos' [God] and 'kyrios' replaced the Tetragram... There is good reason to believe that a similar pattern evolved in the NT, i.e. the divine name was originally written in the NT quotations of and allusions to the OT, but in the course of time it was replaced by surrogates".[35]

The manuscripts of the Septuagint and other recensions that are pre-Christian or contemporary to the Apostolic Age present the tetragrammaton in Hebrew within the Greek text[27][36] or use the Greek trigrammaton ΙΑΩ (4Q120).[36] Even post-New Testamentary Septuagint manuscript LXXP.Oxy.VII.1007 that contains a double yohd to represent the name of God,[36][37] and P.Oxy.LXXVII 5101 dated from 50 CE to 150 CE that has tetragrammaton, both from a post-historical Jesus period, like other Greek translations made in the 2nd century by Aquila, Symmachus and Theodotion.

Pavlos Vasileiadis, a Doctor of Theology at the Aristotle University of Thessaloniki, does not agree with the point of view of an original κυριος instead of tetragramaton in the Alexandrian Bible. Vasileiadis quoting J. A. Fitzmyer, H. Balz, Schneider, Grenz, McDonough, Howard, Shedinger, Muraoka, establishes:

Did Jesus, his early movement, and consequently the NT authors follow this practice [of writing kurios]? During the last decades this question comes again increasingly frequently in the research foreground. The answer is not as obvious as it may seem. Bearing in mind that κύριος in the late LXX copies is used to render more than twenty corresponding Hebrew terms or term combinations of the HB, in a similar manner the term κύριος does comprise richer information in the Greek NT.[3][38][39][36]

Professor Robert J. Wilkinson suggests that:

Contrary to what was commonly supposed as recently as a generation ago, the Tetragrammaton remains comparably important in the New Testament—if anything, it becomes more important still. It occupies a central place in the piety of Jesus... the fact that whereas the Tetragrammaton routinely appears in Jewish biblical texts, in both Hebrew and Greek, it virtually never appears in biblical texts of Christian origin, being represented instead by... the distinctively Christian abbreviation ΚΣ. The implications of “eclipse” notwithstanding, however, the author makes the important point that this shift in scribal convention does not signal a lack of Christian interest in the Tetragrammaton. Though the divine name may be physically absent in New Testament texts, yet “its presence can be detected indirectly”, inasmuch as the New Testament writers often allude to it obliquely in formulating their convictions about God, Christ, and the Holy Spirit.[40]

Extant New Testament manuscripts are from the late Ante-Nicene Period rather than the Apostolic Age.[41] Scholar George Howard has suggested that the tetragrammaton appeared in the original New Testament autographs,[42] and that "the removal of the Tetragrammaton from the New Testament and its replacement with the surrogates κυριος and θεος blurred the original distinction between the Lord God and the Lord Christ."[43] In the Anchor Bible Dictionary, Howard states: "There is some evidence that the Tetragrammaton, the Divine Name, Yahweh, appeared in some or all of the OT quotations in the NT when the NT documents were first penned."[43]: 392 

Robert Baker Girdlestone, late principal of Wycliffe Hall, Oxford, stated in 1871 that if the Septuagint had used "one Greek word for Jehovah and another for Adonai, such usage would doubtless have been retained in the discourses and arguments of the N.T. Thus our Lord in quoting the 110th Psalm, ... might have said 'Jehovah said unto Adoni.'"[44] Since Girdlestone's time it has been shown that the Septuagint contained the tetragrammaton, but that it was removed in later editions.[45] For example, the 8HevXII gr manuscript dated to the 1st century CE contains the tetragrammaton in Hebrew or paleo-Hebrew script. An original tetragram "had been maintained as far back as Origen",[46] who wrote: "In the more accurate exemplars [of the LXX] the (divine) name is written in Hebrew characters; not, however, in the current script, but in the most ancient."[46]

Wolfgang Feneberg comments in the Jesuit magazine Entschluss/Offen (April 1985): "He [Jesus] did not withhold his father's name YHWH from us, but he entrusted us with it. It is otherwise inexplicable why the first petition of the Lord's Prayer should read: 'May your name be sanctified!'" Feneberg further notes that "in pre-Christian manuscripts for Greek-speaking Jews, God's name was not paraphrased with kýrios [Lord], but was written in the tetragram form in Hebrew or archaic Hebrew characters. ... We find recollections of the name in the writings of the Church Fathers; but they are not interested in it. By translating this name kýrios (Lord), the Church Fathers were more interested in attributing the grandeur of the kýrios to Jesus Christ.”

No Jewish manuscript of the Septuagint has been found with Κύριος representing the tetragrammaton, and it has been argued, but not widely accepted, that the use of Κύριος shows that later copies of the Septuagint were of Christian character,[47] and even that the composition of the New Testament preceded the change to Κύριος in the Septuagint.[48] The consistent use of Κύριος to represent the tetragrammaton has been called "a distinguishing mark for any Christian LXX manuscript",[49] Alan Mugridge states regarding Papyrus Oxyrhynchus 1007 and Papyrus Oxyrhynchus 656:

"It has been suggested that two OT papyri, listed here as Christian, are actually Jewish. In 3 [ie, P. Oxy. VII 1007] (2nd half III AD) two yodhs (...) appear for the Divine Name. A second hand wrote the Divine Name as κυριος with a different ‘pen’ from the rest of the text in 9 [ie, P. Oxy. IV 656] (II/III AD), perhaps a second writer assigned to insert the Divine Name. This is not sufficient reason, however, to conclude that these two papyri are Jewish, since Jewish strands within early Christianity existed throughout the period under review, as we noted earlier. Hence, this practice may just reflect current practice in Jewish-Christian groups, which did not fade away as early or as completely as is often thought. (...) If 3 [ie, P. Oxy. VII 1007] is a Christian papyrus – and the use of the nomen sacrum θς would seem to support this – it is the only example of an attempt to write something resembling Hebrew characters in a Christian manuscript."[50]

Mugridge concludes that early Gentile Christians could write the tetragrammaton in their homemade copies, but that later Christians "replaced the Tetragrammaton by Kyrios, when the divine name written in Hebrew letters was not understood any more."[51] According to Edmon Gallagher, a faculty member of Heritage Christian University, some Christian scribes "would have produced a paleo-Hebrew Tetragrammaton", concluding that "if the scribe copied poorly the paleo-Hebrew script... as πιπι, which can be a corruption only of the Tetragrammaton in square script."[52] Jerome wrote that by 384CE, some ignorant readers of the LXX assumed the tetragrammaton to be a Greek word, πιπι (pipi), suggesting its pronunciation had been forgotten, but affirming its existence at the end of the 4th century.[53] Professor Robert J. Wilkinson suggests that Jews in mixed communities would not tolerate articulations of the tetragrammaton, and that Gentiles would have trouble pronouncing it if it were not ΙΑΩ or Κύριος.[54] Some Jews may have continued to pronounce YHWH in one form or another, (e.g., ιαω in Greek) until the late of Second Temple Period.[17] According to Pavlos Vasileiadis, "The indications denote that it was 'still being pronounced by some Hellenistic Jews' and also by non-Jews as late as the third century C.E."[3]

Sidney Jellicoe concluded, "Kahle is right in holding that LXX [Septuagint] texts, written by Jews for Jews, retained the divine name in Hebrew Letters (paleo-Hebrew or Aramaic) or in the Greek-letters imitative form ΠΙΠΙ, and that its replacement by Κύριος was a Christian innovation".[55] Jellicoe cites various scholars (B. J. Roberts, Baudissin, Kahle and C. H. Roberts) and various segments of the Septuagint, concluding that the absence of Adonai from the text suggests that the insertion of the term Κύριος was a later practice;[55] that the Septuagint Κύριος is used to substitute YHWH; and that the tetragrammaton appeared in the original text, but Christian copyists removed it.[56][citation needed]

Tatian's Diatessaron shows some variance in applying Κύριος to YHWH, but this may be because of dependence on the Peshitta.[57] Robert Shedinger wrote that in the Greek New Testament copies after originals it could have been changed יהוה by θεος, and later by Κύριος,[34] and Diatessaron may provide additional confirmation of Howard's hypothesis:

It is at least possible that the regular use of "God" in the Diatessaron is further confirmation of Howard's thesis. However, it must be stressed that Howard's thesis is somewhat speculative, and the textual evidence he cites from the New Testament in support of it is far from overwhelming. But if Howard is wrong, and Κύριος was the original reading of the New Testament, some other plausible explanation must be found for the use of "God" in both the Diatessaron and the other textual and patristic witnesses cited above that for the most part have no connection to the Diatessaron tradition. If nothing else, this phenomenon of the regular use of "God" in place of "Lord" in the Diatessaron is further evidence of Tatian's independence of the OTP.[34]

Kyrios appears over 700 times in the New Testament, and in a few instances some Greek manuscripts also use the term in place of Theos. The consistency in rendering YHWH as Κύριος in all New Testament references would be difficult to explain if there were not already either an established tradition to read Κύριος where YHWH appears in a Greek manuscript, or an established body of texts with Κύριος already in the Greek.[58] Κύριος is not an exact synonym of the Hebrew Tetragrammaton.[58]: 39 

Variance between Κύριος and θεος
NT verse Lord God
Acts 8:22 Gr. Vg, Syp
Acts 8:24 א, A, B D, Vg, Sy
Acts 8:25 א, B, C, D, P74, A, Sy
Acts 10:33 P45, א, A, B, C P74, D, Sy
Acts 12:24 B P74, א, A, D, Sy
Acts 13:44 P74, א, A, B B, C, Sy
Acts 14:48 P45, P74, א, A, C B, D,
Nomina Sacra
Main article: Nomina sacra

George Howard states that κυριος and θεος were the initial nomina sacra when later Gentiles Christians did not copy the tetragrammaton once they "found no traditional reasons to preserve the tetragrammaton."[59] Larry Hurtado claims the innovation of nomina sacra favored the introduction of the doctrine of the Holy trinity in Christianity.[59] In Greek New Testament Manuscripts nomina sacra occurs around the third century CE onwards.[60]

Hebrew expressions

Howard and Girdlestone claim that phrases angel of the lord, house of the Lord and the Lord of Host when are translated to the Hebrew, must have the name of God. Howard wrote about an old Hebrew version of Matthew,[61] and later, published his translation with the tetragram included. This practice has been observed in different rabbinical translations of Matthew.

The Divine Name occurs in the following situations: (1) In quotations from the Hebrew Bible where the MT contains the Tetragrammaton. (2) In introductions to quotations. For example: 1:22. “All this was to complete what was written by the prophet according to de LORD”; 22:31, “Have you not read concerning the resurrection of the dead that the LORD spoke to you saying.” (3) In such phrases as “angel of the lord” or “house of the LORD”: 2:13, “As they were going, behold, the angel of the LORD appeared unto Joseph saying”; 2:19, “It came to pass when King Herod died the angel of the LORD in a dream to TO Joseph in Egypt”; 21:12, “Then Jesus entered the house of the LORD”; 28:2, “Then the earth was shaken because the angel of the LORD descended from heaven to the tomb, overturned the stone, and stood still.”[43][62]

Supposing a Christian scholar were engaged in translating the Greek Testament into Hebrew, he would have to consider, each time the word Kurios occurred, whether there was anything in the context to indicate its true Hebrew representative; and this is the difficulty which would arise in translating the N. T. into all languages if the title Jehovah had been allowed to stand in the O. T. The Hebrew Scriptures would be a guite in many passages: thus, wherever the expression 'the word of the Lord would be arrived at, if the precedent set by the O. T. were followed: so also in the case of the title 'the Lord of Host.' Wherever, on the contrary, the expression 'My Lord"or 'Our Lord'occurs, we should know that the word Jehovah would be inadmissible, and Adonai or Adoni would to be used.[44]

Angel of the Lord

The Greek phrase ἄγγελος Κυρίου (aggelos kuriou – "angel of the Lord") is found in Matthew 1:20, 1:24, 2:13, 2:19, 28:2; Luke 1:11, 2:9; John 5:4; Acts 5:19, 8:26, 12:7, and 12:23. English translations render the phrase either as "an angel of the Lord" or as "the angel of the Lord".[63] The mentions in Acts 12:11 and Revelation 22:6 of "his angel" (the Lord's angel) can also be understood as referring either to the angel of the Lord or an angel of the Lord.

Hallelujah

Hallelujah (Tiberian halləlûyāh, literally praise Jah or praise Yah), appears four times at Revelation 19:1–6. It is represented in Greek as Ἁλληλουιά wherein ιά (Hebrew יה) is an abbreviated form of the tetragrammaton.[64]

Rabbinical sources

A passage recorded in the Hebrew Tosefta, Shabbat 13:5 (c. 300 CE), quoting Tarfon is sometimes cited to suggest that early Christian writings or copies contained the tetragrammaton.[65]

Shabbat 13:5

— A. The books of the Evangelists and the books of the minim they do not save from a fire [on the Sabbath]. They are allowed to burn up where they are, they and [even] the references to the Divine Name that are in them.[66]

Shabbat 13:5

— The Gilyon[im] (i.e., gospel books) and the books of the minim (i.e., Jewish heretics) are not saved [on the Sabbath] from fire; but one lets them burn together with the names of God [ Tetragrammaton ] written upon them....[67]

This same source quotes Jose the Galilean (who lived in the 1st and 2nd centuries CE): "one cuts out the references to the Divine Name which are in them [the Christian writings] and stores them away, and the rest burns".[39][citation needed]

Shabbat 13:5

— We don't save the [ Gilyohnim ] Gospels or the books of Minim from the fire. They are burnt where they are, together with their tetragrammatons. Rabbi Yose Ha-Gelili says: "During the week one should take the tetragrammatons from them, hide them and burn the rest". Rabbi Tarfon said: 'May I bury my children! If I would have them in my hands, I would burn them with all their tetragrammatons...'[68]

Shabbat 13:5

— The 'Gilyon[im]' and the [Biblical] books of the Judæo-Christians [ Minim ] are not saved [on the Sabbath] from fire; but one lets them burn together with the [ Tetragrammaton ] names of God written upon them." R. Jose the Galilean says: "On week-days the [ Tetragrammaton ] names of God are cut out and hidden while the rest is burned." R. Tarphon says: "I swear by the life of my children that if they fall into my hands I shall burn them together with the [ Tetragrammaton ] names of God upon them." R. Ishmael says: "If God has said, 'My name that has been written in holiness [i.e., in the "jealousy roll" mentioned in Num. v. 21 et seq.] shall be wiped out by water, in order to make peace between husband and wife,' then all the more should the books of the Judæo-Christians, that cause enmity, jealousy, and contention between Israel and its heavenly Father. [...] As they are not saved from fire, so they are not saved when they are in danger of decaying, or when they have fallen into water, or when any other mishap has befallen them.[69]

The Hebrew word guilyonim comes from the Greek euaggelion "Gospel".[69][70] Lawrence Schiffman[71] views this as a discussion of whether to rescue section of the sifre minim (Hebrew language texts of Jewish Christians) containing the tetragrammata from a house fire. Daniel Boyarin includes "even their books of Torah" in this quote.[72]

Prohibition of pronunciation

Mcdonough suggested the possibility of Jewish Christians pronouncing the name YHWH.[48]: 98 [73] Nathan Ausubel wrote that Jewish accusators said that Jesus performed miracles "only because he had made himself master of the 'secret' name of God".[74] According Craig A. Evans, there is no sources from first century that suggest charges of blasphemy for pronunciation of tetragrammaton.[75] With regard to the prohibition of the pronunciation of tetragrammaton found until 130-160 CE in the Talmud (Sanhedrin 101a 10:1), wroten by Rabbi Abba Saul, John B. Harford claim that “Rabbinic threatenings against the pronunciation of the tetragrammaton in the second century AD shew that so far the true pronunciation was not uncustomary."[39][76]

Jah

Form Jah is within the New Testament underlies the names of some of the people mentioned (such as Zachary and Elijah). The name also appears in the abbreviated form Yah in the Greek phrase Ἁλληλουϊά (hallelujah) in Revelation 19:1–6.

Presence in Old Testament quotes

Main article: Quotations from the Hebrew Bible in the New Testament

The New Testament contains statements attributed to individuals quoting the Old Testament. George Howard concludes, because extant copies of the Septuagint from as late as the 3rd century CE contain the tetragrammaton or related forms[46][77][78] (e.g. 4Q120 (1st century BCE), P Oxy. 3522 (1st century CE), P Oxy 5101 (50 and 150 CE), P Oxy 1007 (3rd century CE), Q (6th century CE)), that New Testament writers would also reasonably use the tetragrammaton.[7]

Though Albert Pietersma, along with most scholars,[79] does not accept Howard's theory, Pietersma has stated about other revisions of the Septuagint: "It might possibly still be debated whether perhaps the Palestinian copies with which the NT authors were familiar read some form of the tetragram." [46] According to Frank Shaw, "the hypothesis of a Hebrazing recension would not be an obstacle for this scenario: the Christian authors were quite able to turn to these types of “more exact” manuscripts.[18][17] According Tuukka Kauhanen, a Postdoctoral Researcher at the Faculty of Theology at University of Helsinki, the authors of the New Testament could to know a kaige type Septuagint text [80]

From the third century CE onward, kyrios appears (e.g. P.Oxy656, P.Oxy1075) in Septuagint manuscripts. Extant New Testament manuscripts from the same period use the Greek form kyrios in place of the Tetragrammaton, even when quoting the Old Testament. For example, at Luke 4:17 Jesus reads the Isaiah scroll (Isaiah 61:1) at the synagogue in Nazareth.[81] Some translators inserted the name of God in quotations where the Old Testament has YHWH.

Surrogates of YHWH in New Testament quotations of Old Testament verses
New Testament verse Surrogate in NT verse Quote in Old Testament Name and titles of God in OT
Matthew 4:4 θεοῦ Deuteronomy 8:3 יהוה
Matthew 4:7 Κύριον τὸν θεόν Deuteronomy 6:16 יהוה אלהיכם
Matthew 4:10 Κύριον τὸν θεόν Deuteronomy 5:9 יהוה אלהיך
Matthew 5:33 τῷ κυρίῳ Deuteronomy 23:21 יהוה
Matthew 21:9 Κυρίου Psalms 118:26 יהוה
Matthew 22:37 Κύριον τὸν θεόν Deuteronomy 6:5 יהוה
Matthew 22:44 Κύριος τῷ κυρίῳ Psalms 110:1 יהוה לאדני
Mark 12:29 Κύριος ὁ θεὸς, Κύριος Deuteronomy 6:4 יהוה: Nash Papyrus
Luke 4:17 Κυρίου Isaiah 61:1 יהוה
Luke 10:27 Κύριον τὸν θεόν: P45 Deuteronomy 6:5 יהוה: Nash Papyrus
Luke 13:35 Κυρίου: P45 Psalms 118:26 יהוה
John 6:45 θεοῦ: P66 Isaiah 54:13 יהוה
John 12:13 Κυρίου: P66 Psalms 118:26 יהוה
Acts 2:20,21 Κυρίου Joel 3:31,32, Zechariah 1:14 יהוה: LXXVTS 10a
Acts 3:22 Κύριος ὁ θεὸς Deuteronomy 18:15 יהוה: Papyrus Fouad 266
Acts 8:22 τοῦ θεοῦὁ: Greek; Dominus: Vg; Alaha: Sy Isaiah 55:7 יהוה
James 5:11 Κυρίου, κύριος Job 42:12 יהוה: P.Oxy.L 3522
Revelation 4:11 κύριος καὶ ὁ θεὸς Psalms 29:1,2, 96:8 יהוה: Ambrosiano O 39 sup., AqTaylor
Revelation 15:3 κύριε ὁ θεός Psalms 97:1 יהוה: AqTaylor
Revelation 19:5 Κύριος ὁ θεὸς Psalms 92:5 יהוה: AqTaylor

Usage in New Testament translations

Most English Bibles (including all widely-used translations), including those which contain Yahweh (such as the Jerusalem Bible) or a related form in the Old Testament, do not use the same form in the New Testament because it does not appear in the available Greek New Testament manuscripts. However, in his article written in 1997 in favor of an original tetragrammaton in the Greek New Testament,[82][83][84][85] Matteo Pierro list 135 translations to different languages, which use Jehovah, Yahweh or related forms in the New Testament.

YHWH

  • Andrew Gabriel Roth (2008). The Aramaic English New Testament (Third ed.). Israel: Netzari Press.
  • The Hebraic Roots Bible, (with study notes). Word of Truth Publications. 2012.

Yahweh

  • The Sacred Scriptures Bethel Edition (1981) renders the tetragrammaton as Yahweh in both the Old and New Testaments.
  • The Holy Name Bible, (2012), revised by A. B. Traina, The Scripture Research Association, Inc., reprinted by Yahshua Promotions.

Jehovah

Only in notes

Sacred Name Bibles

Main article: Sacred Name Bibles

Sacred Name Bibles are editions of the Bible that "consistently use Hebraic forms of God's name... in New Testament".[96]

  • In 1993, the Institute for Scripture Research (ISR) published The Scriptures,[97] the first English translation to incorporate the Hebrew letters of the tetragrammaton instead of a generic title (e.g., the LORD) or a conjectural transliteration (e.g., Yahweh or Jehovah). The Besorah[98] and ISR's The Scriptures '98[99] also incorporate the tetragrammaton, using Paleo-Hebrew script rather than Hebrew square script.

Titles

Several epithets have been used for God as: Lord, the Lord your God God the Father, God of Jesus Christ, God and Father of our Lord Jesu Christ, God of Israel, God of Abraham, Isaac and Jacob, Lord of hosts, etc.

Lord

The word Κύριος appears 717 times in the text of New Testament, and Darrell L. Bock (Research Professor of New Testament Studies at Dallas Theological Seminary) claim that Lord (Kyrios) is used in three different ways:

Firts, it reflects the secular usages as the "lord" or "owner" of a vineyard (Matt. 21:40, Mark 12:9, Luke 20:13), master or slaves, or a political leader (Acts 25:26). Second, it certainly used of God. This usage is seen particualrly in the numerous NT quotations from the OT where kyrios stands for Yahweh (e.g., Rom 4:8, Ps 32:2; Rom. 9:28-29, Isa. 10:22-23; Rom. 10:16, Isa. 53:1). Third, it is used of Jesus as kyrios (Matt. 10:24-25; John 13:16; 15:20; Rom 14:4; Eph. 6:5, 9; Col. 3:22: 4:1).[100]

God

According Walter A. Elwell (Professor of biblical and theological studies at Wheaton College in Wheaton) and Robert W. Yarbrough (Professor of New Testament at Covenant Theological Seminary), the term θεος (God) is 1317 times.[101]

God and Father of Jesuchrist

This title is found in Romans 15:6, 2 Corinthians 1:3, Ephesians 1:3, and 1 Peter 1:3.

God of Jesus

Walter Kasper suggest that title God of Jesus Christ is the same "God of Abraham, Isaac and Jacob (Matt 12:26),... who appeared to Moses in the burning bush (Ex 3:6.14), who finally shone forth from the face of Jesus as a God friendly to humanity whom Jesus addressed as his father"[102]

See also

References

  1. ^ G. Bromiley, ed. (1982). The International Standard Bible Encyclopedia, "God". Fully Revised. Vol. Two: E-J. Eerdmans Publishing Company. pp. 497–499. ISBN 0-8028-3782-4.
  2. ^ Motyer, J. A. (1959). The Revelation of the Divine Name. London: Tyndale Press.
  3. ^ a b c d Pavlos D. Vasileiadis (2014). "Aspects of rendering the sacred Tetragrammaton in Greek" (PDF). Open Theology. 1: 56–88.
  4. ^ ("Clementine Homilies," xvi. 15)
  5. ^ "TRINITY". Jewish Encyclopedia. JewishEncyclopedia.com. Retrieved 22 August 2013.
  6. ^ Larry W. Hurtado (25 October 2003). One God, One Lord. pp. 1–2. ISBN 0567089878.
  7. ^ a b c George Howard The Tetragram and the New Testament Journal of Biblical Literature Vol. 96, No. 1 (Mar., 1977), pp. 63–83, The Society of Biblical Literature.
  8. ^ Aland, Kurt; Aland, Barbara (1995). The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism. Erroll F. Rhodes (trans.). Grand Rapids: William B. Eerdmans Publishing Company. p. 99. ISBN 978-0-8028-4098-1.; Kurt und Barbara Aland, Der Text des Neuen Testaments. Einführung in die wissenschaftlichen Ausgaben sowie in Theorie und Praxis der modernen Textkritik. Deutsche Bibelgesellschaft, Stuttgart 1989, S. 109. ISBN 3-438-06011-6
  9. ^ "Liste Handschriften". Münster: Institute for New Testament Textual Research. Retrieved 27 August 2011.
  10. ^ Philip Charleston (2009). Shattering the Christian Looking Glass. Trafford Publishing. p. 114. ISBN 1425183956.
  11. ^ Michael R. Licona; Craig A. Evans (2016). Why Are There Differences in the Gospels?: What We Can Learn from Ancient Biography. Oxford University Press. p. 24. ISBN 0190264284.
  12. ^ Norman L. Geisler; William C. Roach; J. I. Packer (2012). Defending Inerrancy: Affirming the Accuracy of Scripture for a New Generation. Baker Books. p. 95. ISBN 1441235914.
  13. ^ Josh McDowell; Sean McDowell (2010). Evidence for the Resurrection: What It Means for Your Relationship with God. Baker Books. p. 24. ISBN 1441224165.
  14. ^ Norman Geisler (2004). "Are Miracles Actual?". Miracles and the Modern Mind: A Defense of Biblical Miracles. Wipf and Stock Publishers. p. 131. ISBN 1592447325.
  15. ^ a b Bart D. Ehrman, Michael W. Holmes, ed. (2012). The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis. Vol. 42 New Testament Tools, studies and Documents (2 ed.). BRILL. p. 626. ISBN 9789004236042.
  16. ^ Paul D. Wegner (2006). A Student's Guide to Textual Criticism of the Bible: Its History, Methods and Results. InterVarsity Press. p. 39. ISBN 0830827315.
  17. ^ a b c d e Shaw, Frank Edward (2002). The Earliest Non-Mystical Jewish Use of Ιαω. Cincinnati: Peeters. ISBN 9042929782.
  18. ^ a b c d Didier Fontaine, "English Review of F. Shaw, The Earliest Non-Mystical Jewish Use of Ιαω (2014)"; also in French: "Review de F. Shaw, The Earliest Non-Mystical Jewish Use of Ιαω (2014)".
  19. ^ Dr. David Aune (2017). Revelation 1-5. Vol. Volume 52A Word Biblical Commentary. Zondervan. ISBN 0310586976. {{cite book}}: |volume= has extra text (help)
  20. ^ Gerard Mussies (2001). "Reviewed Work: 𝚼HWH at Patmos: Rev 1:4 in its Hellenistic and Early Jewish Setting (Wissenschaftliche Untersuchungen zum Neuen Testament 2.107) by Sean M. McDonough". Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period. No. 3. Vol. 32. Leiden: brill: 328–331. JSTOR 24668754. {{cite journal}}: |volume= has extra text (help)
  21. ^ David Trobisch, The First Edition of the New Testament (Oxford University Press: 2000) ISBN 9780195112405
  22. ^ Robert M. Bowman; J. Ed Komoszewski; Darrell L. Bock. Putting Jesus in His Place: The Case for the Deity of Christ. Kregel Publications. ISBN 0825497450.
  23. ^ Rolf Furuli. The Role of Theology and Bias in Bible Translation: With a Special Look at the New World Translation of Jehovah's Witnesses Elihu Books, 1999 ISBN 9780965981446
  24. ^ Furuli, Rolf (2011). The Role of Theology and Bias in Bible Translation: With a Special Look at the New World Translation of Jehovah’s Witnesses (Second ed.). Stavern, Norway: Awatu Publishers.
  25. ^ a b McCray, John, Archaeology and the New Testament Baker Academic (1 February 2008) ISBN 978-0801036088
  26. ^ Edward D. Andrews (2016). CHRISTIAN THEOLOGY: The Evangelism Study Tool. Christian Publishing House. p. 129. ISBN 1945757035.
  27. ^ a b H. Bietenhard, “Lord,” in the New International Dictionary of New Testament Theology, C. Brown (gen. ed.), Grand Rapids, MI: Zondervan, 1986, Vol. 2, p. 512, ISBN 0310256208
  28. ^ John Thomas (1870). R. Roberts (ed.). Phanerosis: an exposition of the doctrine of the Old and New Testament, concerning the manifestation of the invisible eternal God in human nature, etc. British Library.
  29. ^ Richard Bauckham (2010). The Jewish World Around the New Testament. Vol. Vol. 233 Wissenschaftliche Untersuchungen zum Neuen Testament (reprint ed.). Baker Academic. p. 212. ISBN 0801039037. {{cite book}}: |volume= has extra text (help)
  30. ^ E. C. Colwell (1936). The Journal of Religion. Vol. 16, No. 3, Jul. The University of Chicago Press. {{cite journal}}: |volume= has extra text (help); Missing or empty |title= (help)
  31. ^ Larry W. Hurtado (2006). The Earliest Christian Artifacts: Manuscripts and Christian Origins. Wm. B. Eerdmans Publishing. p. 170. ISBN 0802828957.
  32. ^ Hurtado, Larry W. P52 (P.Rylands Gr 457) and the Nomina Sacra; Method and Probability, Tyndale Bulletin 54.1, 2003
  33. ^ Christopher M. Tuckett, P52 and Nomina Sacra, New Testament Studies 47, 2001 pp 544-48
  34. ^ a b c Robert F. Shedinger (2001). "Old Testament citations differing from textual traditions". Per Visibilia ad Invisibilia. Subsidia Corpus Scriptorum Christianorum orientalium. Vol. 591. Peeters Publishers. p. 138. ISBN 9042910429.
  35. ^ "The World of the New Testament: Jewish backgrounds". New Testaments Abstracts. 3. 21. Cambridge, Massachusetts Phillip Place 3: Weston School of Theology: 306. 1977. ISSN 0028-6877.{{cite journal}}: CS1 maint: location (link)
  36. ^ a b c d Vasileiadis, Pavlos. “Jesus, the New Testament, and the sacred Tetragrammaton.” Presented at the International Biblical Conference “Biblical Studies, West and East: Trends, Challenges, and Prospects,” organised by the Ukrainian Catholic University (19–20 September 2013, Lviv, Ukraine).
  37. ^ Larry W Hurtado (2017). "Text collected and cannon". Texts and Artefacts: Selected Essays on Textual Criticism and Early Christian Manuscripts, The Library of New Testament Studies. Bloomsbury Publishing. p. 19. ISBN 0567677702.
  38. ^ Vasileiadis, Pavlos, “The Holy Tetragrammaton: A historical and philological approach of God’s name”, (Bulletin of Biblical Studies), 28 (Jul.–Dec. 2010), 82–107. In Greek.
  39. ^ a b c Vasileiadis, Pavlos (2013). "The pronunciation of the sacred Tetragrammaton: An overview of a nomen revelatus that became a nomen absconditus" (PDF). Judaica Ukrainica. 2: 5–20.
  40. ^ R. Kendall Soulen (2015). "Review of Robert J. Wilkison". journal of jesuit studies. 2: 723–724.
  41. ^ T. & J. Swords, ed. (1817). The Christian Register, and Moral and Theological Review. Vol. 1. University of Chicago.
  42. ^ "The Tetragram and the New Testament", included in The Anchor Bible Dictionary, Volume 6, Edited by David Noel Freedman Anchor Bible: New York. 1992 ISBN 978-0385261906
  43. ^ a b c George E. Howard (1995). Hebrew Gospel of Matthew. Mercer University Press. pp. 194–196. ISBN 0-86554-442-5.
  44. ^ a b R. Girdlestone (2000). "How Translators deal with Name Jehovah". Old Testament Synonyms. Sovereign Grace Publishers. p. 43. ISBN 1589600304.
  45. ^ The New International Dictionary of New Testament Theology (1984, Volume 2, page 512) says: "Recent textual discoveries cast doubt on the idea that the compilers of the LXX [Septuagint] translated the tetragrammaton YHWH by kyrios. The oldest LXX MSS (fragments) now available to us have the tetragrammaton written in Heb[rew] characters in the G[ree]k text. This custom was retained by later Jewish translators of the O[ld] T[estament] in the first centuries A.D."
  46. ^ a b c d Albert Pietersma; Claude E. Cox; John William Wevers (1984). "Kyrios or Tetragram: A Renewed Quest for the Original LXX". In Albert Pietersma; Claude E. Cox; John William Wevers (eds.). De Septuaginta: Studies in Honour of John William Wevers on His Sixty-Fifth Birthday (PDF). Mississauga: Benben Publications. ISBN 0920808107.
  47. ^ Mogens Müller (1996). The First Bible of the Church: A Plea for the Septuagint. Copenhagen international seminar, Journal for the study of the Old Testament: Supplement series. Vol. 1. A&C Black. p. 118. ISBN 978-1-85075571-5.
  48. ^ a b Sean M. McDonough (1999). "2: The Use of the Name YHWH". YHWH at Patmos: Rev. 1:4 in Its Hellenistic and Early Jewish Setting, Wissenschaftliche Untersuchungen zum Neuen Testament. Mohr Siebeck. p. 60. ISBN 978-31-6147055-4.
  49. ^ Eugen J. Pentiuc (2014). "Septuagint Manuscripts and Printed Editions". The Old Testament in Eastern Orthodox Tradition. Oxford University Press USA. p. 77. ISBN 978-0-19533123-3.
  50. ^ Alan Mugridge (2016). Copying Early Christian Texts: A Study of Scribal Practice. Mohr Siebeck. p. 120. ISBN 9783161546884.
  51. ^ Paul Kahle (1959). The Cairo Geniza, Schweich lectures (2nd ed.). Blackwell. p. 222.
  52. ^ Gallagher, Edmon (2013). "The religious provenance of the Aquila manuscripts from the Cairo Genizah". Journal of Jewish Studies. 64:2: 283–305.
  53. ^ Sylvester Joseph Hunter, Aeterna Press (1895). Outlines of Dogmatic Theology. Vol. Volume 1, Manuals of Catholic theology. Aeterna Press. {{cite book}}: |volume= has extra text (help)
  54. ^ Robert J. Wilkinson (2015). "The First Christians and the Tetragrammaton". Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century, Studies in the History of Christian Traditions. Brill. p. 38, 89-122. ISBN 9004288171.
  55. ^ a b Sidney Jellicoe, Septuagint and Modern Study (Eisenbrauns, 1989, ISBN 0-931464-00-5) pp. 271, 272.
  56. ^ Gerald Sigal (1981). The Jew and the Christian Missionary: A Jewish Response to Missionary Christianity. Ktav Publishing House. ISBN 0870688863.
  57. ^ Robert F. Shedinger (2001). Tatian and the Jewish scriptures: a textual and philological. The University of Virginia. p. 137. ISBN 2877235890.
  58. ^ a b David B. Capes (1992). Old Testament Yahweh texts in Paul's christology. J.C.B. Mohr. ISBN 316145819 2.
  59. ^ a b Larry W Hurtado (2017). "The origin of the Nomina Sacra". Texts and Artefacts: Selected Essays on Textual Criticism and Early Christian Manuscripts, The Library of New Testament Studies. Bloomsbury Publishing. p. 127. ISBN 0567677702.
  60. ^ Cilliers Breytenbach, Christiane Zimmermann (2018). Early Christianity in Lycaonia and Adjacent Areas: From Paul to Amphilochius of Iconium, Early Christianity in Asia Minor. BRILL. ISBN 9789004352520.
  61. ^ Victor Paul Furnish (December 1986). "Anual Index". JBL. Vol. 105. The Society of Biblical Literature: 57. {{cite journal}}: |volume= has extra text (help)
  62. ^ George E. Howard, ed. (June 1998). "Shem-Tob's Hebrew Matthew and Early Jewish Christianity". Journal for the Study of the New Testament. Vol. 70. Sheffield: Mercer University Press: 19[3-20]. {{cite journal}}: |volume= has extra text (help)CS1 maint: year (link)
  63. ^ For instance, Matthew 1:20
  64. ^ Crawford Howell Toy; Ludwig Blau (1906). "Tetragrammaton". Jewish Encyclopedia.
  65. ^ Shabbat 13:5 reads: "The Gilyon[im] (i.e., gospel books) and the books of the minim (i.e., Jewish heretics) are not saved [on the Sabbath] from fire; but one lets them burn together with the names of God written upon them." The Jewish Encyclopedia (1910) defines the word Gilyonim in the Talmud as referring to the Gospels in the time of Tarfon.see Ludwig Blau, 1910 "Gilyonim", Jewish Encyclopedia. Modern scholar Dan Jaffé reaches the same conclusion, see Le Talmud et les origines juives du christianisme, Cerf, 2008, p. 95 and Le judaïsme et l’avènement du christianisme - Orthodoxie et hétérodoxie dans la littérature talmudique Ier-IIe siècle, Cerf, 2005, pp. 237–312
  66. ^ Neusner (2008). Persia and Rome in classical Judaism. p. 14.
  67. ^ Jacob Neusner (2008). Judaism and Christianity in the Age of Constantine: History, Messiah, Israel, and the Initial Confrontation. Chicago Studies in the History of Judaism. University of Chicago Press. p. 99. ISBN 0226576477.
  68. ^ Lawrence H. Schiffman (1985). Who Was a Jew?: Rabbinic and Halakhic Perspectives on the Jewish Christian Schism. KTAV Publishing House. ISBN 0881250546.
  69. ^ a b Ludwig Blau (1906). "Gilyonim". Jewish Encyclopedia.
  70. ^ Dan Jaffé (2005). Le judaïsme et l'avènement du christianisme: orthodoxie et hétérodoxie dans la littérature talmudique, Ier-IIe siècle. Cerf. pp. 232–312. ISBN 2204077593.
  71. ^ Jeremy Cohen Essential papers on Judaism and Christianity in conflict
  72. ^ Daniel Boyarin (2004). "Justin 5 Dialogue with the Jews The Beginnings of Orthodoxy". Border Lines: The Partition of Judaeo-Christianity. University of Pennsylvania Press. p. 57. ISBN 0812237641.
  73. ^ Gerard Mussies (2001). "Reviewed Work: 𝚼HWH at Patmos: Rev 1:4 in its Hellenistic and Early Jewish Setting (Wissenschaftliche Untersuchungen zum Neuen Testament 2.107) by Sean M. McDonough". Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period. Vol. 32, No. 3: 328–331. JSTOR 24668754. {{cite journal}}: |volume= has extra text (help)
  74. ^ The Book of Jewish Knowledge;: An encyclopedia of Judaism and the Jewish people, covering all elements of Jewish life from Biblical times to the present, Crown Publishers, 1964. ISBN 0-517-09746-X
  75. ^ Evans CA, Metzger BH, Hubbard DA, Barker GW, Watts JD, Watts JW, Martin RP, Losie LA (2018). Mark 8:27-16:20, Volume 34B, Word Biblical Commentary. Zondervan. ISBN 0310588340.
  76. ^ John B. Harford (1935). Studies in the Book of Ezekiel. New York, Macmillan: Cambridge, University Press. p. 144.
  77. ^ Robert A. Kraft. "Some Observations on Early Papyri and MSS for LXX/OG Study".
  78. ^ Sidney Jellicoe (1968). The Septuagint and Modern Study. Eisenbrauns. pp. 271–2. ISBN 0-931464-00-5.
  79. ^ Pietersma views, along with Rösel's, have been thoroughly challenged by F. Shaw, The Earliest Non-Mystical Jewish Use of Ιαω, Peeters, 2014, pp. 133–165; Shaw quotes from a number of prominent scholars disagreeing with Pietersma on the primacy of kyrios in the LXX, e.g. E. Tov, K. De Troyer, M. Hengel, J. Joosten, S. McDonough, etc.
  80. ^ Tuukka Kauhanen (2017). Anneli Aejmelaeus, Tuukka Kauhanen (ed.). The Legacy of Barthelemy: 50 Years After Les Devanciers D'Aquila. V&r Academic. ISBN 3525540620.
  81. ^ Joseph A. Fitzmyer (1997). "The use of explicit Old Testament quotations in Qumran literature and in the New Testament". Essays on the Semitic Background of the New Testament. Wm. B. Eerdmans Publishing. p. 32. ISBN 0802848451. Joseph A. Fitzmyer records the episode of Christ's reading from the scroll of Isaiah in the synagogue of Nazareth, he quotes Is 61:1–2.
  82. ^ Didier Mickaël Fontaine (2007). Le nom divin dans le nouveau testament (in French). Paris: Editions L'Harmattan. ISBN 2296176097.
  83. ^ Didier Fontaine (2009). S. Pizzorni (ed.). Il nome di Dio nel Nuovo Testamento. Perché è scomparso dai testi greci nel I e II secolo? (in Italian). Translated by S. Appiganesi. Azzurra 7. ISBN 8888907106.
  84. ^ Carmelo Savasta, Il Nome Divino nel Nuovo Testamento, in “Rivista Biblica”, anno XLVI, n. 1, gennaio-marzo, 1998, pp. 89-92
  85. ^ Matteo Pierro, JHWH: il Tetragramma nel Nuovo Testamento, in “Rivista Biblica”, anno XLV, n. 2, aprile-giugno 1997, pp. 183-186.
  86. ^ Newcome, William (1796). An attempt toward revising our English translation of the Greek Scriptures. Oxford University. p. 116.
  87. ^ A Literal Translation of the New Testament ... From the Text of the Vatican Manuscript, by Herman Heinfetter (1863) Google scanned images missing several pages.
  88. ^ https://ia600303.us.archive.org/16/items/aliteraltransla00unkngoog/aliteraltransla00unkngoog_djvu.txt
  89. ^ https://play.google.com/store/books/details?id=PYsEAAAAQAAJ&rdid=book-PYsEAAAAQAAJ&rdot=1
  90. ^ [1] (2.5 mb b/w)
  91. ^ 'Jehovah' 6x (Romans 4:8; 9:28; 11:3; 12:34; 14:11; 15:11) - all as Jehovah in NWT - fewer than in NWT (19x).]
  92. ^ The New Testament Letters, by J.W.C. Wand, Bishop of London (1946)
  93. ^ "A Living Translation of God's Word". The Watchtower (Study Edition). Brooklyn: Watch Tower Bible and Tract Society of Pennsylvania. December 2015.
  94. ^ Jason BeDuhn (2003). "The use of Jehovah in NW". Truth in Translation: Accuracy and Bias in English Translations of the New Testament. University Press of America. p. 187. ISBN 0761825568.
  95. ^ "The Divine Name in the Christian Greek Scriptures". New World Translation of the Holy Scriptures (2013 revision). Brooklyn: Watch Tower Bible and Tract Society of Pennsylvania. 2013.
  96. ^ a b Peter Unseth. "Sacred Name Bible translations in English: a fast-growing phenomenon". Bible Translator. Vol. 62, No. 3: 185–194. {{cite journal}}: |volume= has extra text (help)
  97. ^ The Scriptures, First Edition (1993) ISBN 0-620-17989-9
  98. ^ The Besorah of Yahushua
  99. ^ http://www.isr-messianic.org/
  100. ^ Bock, D.L. (2006). Craig A.Bubeck (ed.). The Bible Knowledge Word Study: Acts-Ephesians. Bible Knowledge Collection. Cook Communications Ministries. p. 127. ISBN 9780781434454. LCCN 2006930976.
  101. ^ Walter A. Elwell; Robert W. Yarbrough (2013). Encountering the New Testament (Encountering Biblical Studies): A Historical and Theological Survey (3 ed.). Baker Books. ISBN 9781441244765.
  102. ^ Walter Kasper (2012). The God of Jesus Christ (New ed.). A&C Black. ISBN 9781441103611.

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