Names and titles of God in the New Testament

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

The name of God commonly represented by tetragrammaton (YHWH) or trigrammaton (YHW) do 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 it has been written the tetragrammaton or another name of God into the text.

The early Christians in the 1st century CE believed Yahweh to be the only true God, 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. 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." "Although the Judeo-Christian sect of the Ebionites protested against this apotheosis of Jesus, the great mass of Gentile Christians accepted it." This began to differentiate the Gentile Christian views of God from traditional Jewish teachings of the time.

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.

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, The oldest extant fragments of New Testament manuscripts—${\mathfrak {P}}$⁵², ${\mathfrak {P}}$⁹⁰, ${\mathfrak {P}}$⁹⁸ and ${\mathfrak {P}}$¹⁰⁴—do not include any verses that quote Old Testament verses that contained the tetragrammaton. Fragments that do contain quotations of Old Testament verses containing the tetragrammaton are from the 3rd century CE onward (${\mathfrak {P}}$⁴⁶, ${\mathfrak {P}}$⁶⁶, ${\mathfrak {P}}$⁷⁵), almost two centuries after the originals. Bart D. Ehrman (Professor at the University of North Carolina) claim that there is a gap between the autographs and the oldest manuscripts with the earliest transmitted text, and Helmut Koester affirm that in the first hundred years occurs revisions. However, 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).

In 1977 Scholar George Howard published a thesis that established that the name 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." 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 or Bruce M. Metzger.)] "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."

Along with Howard, David Trobisch and Rolf Furuli both have suggested that the tetragrammaton may have been removed from the Greek manuscripts. 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."

The Jewish custom of writing the tetragrammaton in Hebrew characters within the Greek text continued in the first centuries CE. The autograph New Testament manuscripts were lost, and it is widely accepted that were from Jewish origin, (i.e. Richard Bauckham, Professor at the University of St. Andrews). The oldest known ${\mathfrak {P}}$⁵² is a Christian manuscript, but on the assumption that the nomina sacra were absent, and because its dating, G. Gertoux speculated that in the place of the term κυριος in full form, the tetragram was written. Gertoux proposes that the change of κς for יהוה was gradual and was given contemporaneously in both manuscripts of the Old and New Testament. Robert Shedinger quoting Howard and internal evidence of Diatessaron, gives θεος as an intermediate change in the New Testament Greek copies.

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".

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 or use the Greek trigrammaton ΙΑΩ (4Q120). Even post-New Testamentary Septuagint manuscript LXX^{P.Oxy.VII.1007} that contains a double yohd to represent the name of God, 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.

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.

Extant New Testament manuscripts are from the late Ante-Nicene Period rather than the Apostolic Age. G. Gertoux and Didier Fontaine "believe that Tetragrammaton appear in early New Testament texts", but later, due Christian apostasy, the name was removed. Scholar George Howard has suggested that the tetragrammaton appeared in the original New Testament autographs, 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." 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."

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.'" Since Girdlestone's time it has been shown that the Septuagint contained the tetragrammaton, but that it was removed in later editions. 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", 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."

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, and even that the composition of the New Testament preceded the change to Κύριος in the Septuagint. The consistent use of Κύριος to represent the tetragrammaton has been called "a distinguishing mark for any Christian LXX manuscript", 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."

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." 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." 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. 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. 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. 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."

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". 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; that the Septuagint Κύριος is used to substitute YHWH; and that the tetragrammaton appeared in the original text, but Christian copyists removed it.

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

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. Κύριος is not an exact synonym of the Hebrew Tetragrammaton.

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." Larry Hurtado claims the innovation of nomina sacra favored the introduction of the doctrine of the Holy trinity in Christianity. In Greek New Testament Manuscripts nomina sacra occurs around the third century CE onwards. Vasileiadis quoting Gertoux states: "the subsequent use of the contracted forms of the original nomina sacra κ[ύριο]ς [(κς)] and θ[εό]ς [(θς)] within Christian manuscripts probably reflects the Jewish practice of replacing the Tetragrammaton by י[הו]ה.", transliterated in koine Greek as ιά.

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, 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.”

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.

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". 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.

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.

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.

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....

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".

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...'

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.

The Hebrew word guilyonim comes from the Greek euaggelion "Gospel". Lawrence Schiffman 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.

Prohibition of pronunciation

Mcdonough suggested the possibility of Jewish Christians pronouncing the name YHWH. Nathan Ausubel wrote that Jewish accusators said that Jesus performed miracles "only because he had made himself master of the 'secret' name of God". According Craig A. Evans, there is no sources from first century that suggest charges of blasphemy for pronunciation of tetragrammaton. 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."

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 (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.

Though Albert Pietersma, along with most scholars, 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." 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.

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. 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 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, 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

• John Eliot (1661). Samuel Green and Marmaduke Johnson (ed.). The New Testament of Our Lord and Saviour Jesus Christ. Cambridge.
• Edward Harwood (1768). A Liberal Translation of the New Testament. Vol. Vol. 11. London: T. Becket & P.A. de Hondt. {{cite book}}: |volume= has extra text (help)
• The Family Expositor or, a Paraphrase and Version of the New Testament; with Critical Notes, and a Practical Improvement of Each Section, by Philip Doddridge, 1808.
• William Newcome, in what is sometimes known as "Archbishop Newcome's new translation" (1809), uses the name Jehovah a few times where the New Testament quotes from the Old Testament, such as Matthew 22:24.
• Abner Kneeland (1823). Kneeland (ed.). The New Testament; Being the English Only of the Greek and English Testament. University of Harvard. {{cite book}}: Cite has empty unknown parameter: |1= (help)
• Lancelot Shadwell (1861). The Gospels of Matthew, and of Mark, Newly Rendered Into English; With Notes on the Greek Text. University of Oxford. {{cite book}}: Cite has empty unknown parameter: |1= (help)
• A Literal Translation of the New Testament ... From the Text of the Vatican Manuscript, by Herman Heinfetter (1863)
• The Emphatic Diaglott (1864), by Benjamin Wilson. Jehovah appears 13x in the Four Gospels and the Acts in the New Testament.
• Hiram Bingham II, (1890), Te Baibara.
• George Barker Stevens (1898). C. Scribner (ed.). The Epistles of Paul in Modern English. University of Harvard.
• Rutherford, William Gunion (1900). St. Paul's Epistle to the Romans. London.{{cite book}}: CS1 maint: location missing publisher (link)
• Charles Scribner and Sons, ed. (1901). The Messages of Jesus According to the Synoptists, (The Discourses of Jesus in the Gospels of Matthew, Mark, and Luke. Vol. Vol. 9, The messages of the Bible. University of Harvard. {{cite book}}: |volume= has extra text (help)
• Pablo Besson, (1919), El Nuevo Testamento, Buenos Aires, Argentina.
• Edward Grimes, (1923), The Apocalypse: A Revised Version in English of the Revelation with Notes, Historical and Explanatory.
• George N. LeFevre, (1928), The Christian’s Bible—New Testament, (Strasburg, PA).
• Wilfrid H. Isaacs, (1933), The Epistle to the Hebrews with some interpretative suggestions.
• Benjamin Wisner Bacon, (1933), The Gospel of the Hellenists, Carl Hermann Kraeling and H. Holt ed., University of Michigan.
• The New Testament Letters, by J.W.C. Wand, Bishop of London (1946). "Jehovah" appears just in three places - Rom 9:28; 12:19 and Heb 7:21.
• The rendering Jehovah appears 237 times in the New World Translation (NWT), of the New Testament published first in 1950 by the Watch Tower Bible and Tract Society and used by Jehovah's Witnesses.
• The Indoniseian Batak (Toba) version (1989) uses Jahowa 110 times.
• Rotuman Bible (1999), which uses Jihova 51 times in 48 verses.
• The Original Aramaic Bible in Plain English (2008) by David Bauscher, a self-published English translation of the New Testament, from the Aramaic of The Peshitta New Testament with a translation of the ancient Aramaic Peshitta version of Psalms & Proverbs, uses JEHOVAH approximately 239 times in the New Testament, where the Peshitta itself does not. He justifies the insertion of the name Jehovah for the translation of the term MarYah, "which is The Aramaic for The Hebrew “Yahweh”, and always refers to The Deity".
• The Divine Name King James Bible, published in 2011, uses Jehovah and Jah in 7,023 places where the capitalized LORD and GOD appear in the Authorized King James Version. Jehovah appears in parentheses in the New Testament portion of this Bible where Old Testament quotes are cross-referenced.

Only in notes

• John Nelson Darby (1920). The Holy Scriptures. London : G. Morrish. {{cite book}}: Cite has empty unknown parameter: |1= (help)

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".

• In 1993, the Institute for Scripture Research (ISR) published The Scriptures, 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 and ISR's The Scriptures '98 also incorporate the tetragrammaton, using Paleo-Hebrew script rather than Hebrew square script.

See also

• Assemblies of Yahweh
• Names of God in Christianity
• Names of God in Judaism
• Papyrus Fouad 266
• Papyrus Rylands 458

External links

• The divine name in the New Testament Le nom divin dans le Nouveau Testament
• Greek text – Complete Greek text of the Septuagint hyperlinked to Strong's concordance.
• Brenton's – The standard English translation of the Septuagint (hard copy has Greek in column)
• The New Testament and the Septuagint – Instances where the New Testament quotes the LXX against the Masoretic Hebrew
• The New Testament and the Hebrew OT – Instances where the New Testament agrees with the Masoretic Hebrew meaning
• Names in the Septuagint and Masoretic – A table of the older Greek names with the newer Masoretic renditions, in the Old Testament
• The Septuagint Online – Comprehensive site with scholarly discussion and extensive links to texts and translations
• Article for the thesis by Matteo Pierro in a Catholic Magazine: "Rivista Biblica", n. 2, April–June 1997, p. 183–186. Bologna, Italy
• Article against the thesis by Carmelo Savasta in a Catholic Magazine: "Rivista Biblica", n. 1, 1998, p. 89–92. Bologna, Italy
• The Tetragrammaton and the Christian Greek Scriptures, a downloadable book.
• George Howard (March 1977). "The Tetragram and the New Testament" (PDF). 96 (1). Journal of Biblical Literature: 63–83. {{cite journal}}: Cite journal requires |journal= (help)