Jehovah
Although there are no remaining ancient Christian Era Scripture (New Testament) manuscripts that contain the full name Jehovah, there are four reasons why we (and other Bible scholars and translators) believe that it existed in the original text. They are:
So, this Bible is one of two that we are aware of that uses GodÕs Name in the Christian Era Scriptures, which makes it quite unique. However, you will see that we have avoided using it in places where the Greek words ho Kyrios could have been speaking of Jesus, using the Name Jehovah mostly in quotations from Hebrew texts which were clearly speaking of The God.
What appears to be the first secular mention of the Divine Name is found in an inscription on an Egyptian temple dating from as early as the Mid-14th Century B.C.E. (the period of Israelite Judges). It clearly seems to mention the Israelites as Ôthe (ta) Nomads (Shasu) of Yehwah (Ye-h-ua).Õ
That the Name Jehovah (which means, He who Causes to Be, or, The Creator, or possibly even The Life Giver) was originally in the Bible, is documented in all ancient Hebrew texts. And it is most likely that the Septuagint translation which Jesus and his Apostles used (most quotations they gave seem to have come from an ancient Septuagint), carried that Name, but probably in the four Hebrew characters that represent the English consonants YHWH.
Notice this comment by Robert Hanhart, who contributed the Introduction to ÔThe Septuagint as Christian Scripture.Õ He stated therein that, ÔAll Greek biblical texts of Jewish origin found to date, whether from pre-Christian or Christian times, transmit the name יהוה Jehovah not in the form κύριος [Lord] encountered in all the LXX [Septuagint] manuscripts of Christian origin, but in some form of the Tetragrammaton.Õ (See: ÔThe Septuagint as Christian Scripture,Õ 2002, book, p.7, by Martin Hengel. Introduction by Robert Hanhart, published by Baker Academic. ISBN 0-8010-2790-X).
You will see how in the book of Isaiah, for example, God is often referred to in Greek as Kyrios ho Kyrios, or, Lord the Lord (see Isaiah 48:16 LXX). And these are obvious examples of texts where GodÕs Name was omitted, for such sentences should clearly read Jehovah the Lord, or Lord Jehovah.
Since the words God and Lord both seem to have been substituted in the text wherever GodÕs Name originally appeared, it is difficult to know where to reinsert the Name in place of the titles. We could refer to the Hebrew texts and insert it wherever the Name appears there, but that would be out of harmony with the purpose of presenting this translation of the Septuagint on its own merit. So, wherever the term the Lord appears in obvious reference to God, we have decided to insert the Name Jehovah.
The rule that other translators have adopted for inserting GodÕs Name is to simply use it wherever the Tetragrammaton (יהוה) appears in the oldest existing Hebrew texts (which arenÕt that old). However, it can be proven that these texts and such insertions are unreliable. For example, there is the instance when Abraham was talking to three Ômen,Õ one of whom he referred to as the Lord. In this case, Abraham was obviously speaking to a messenger from God (likely His representative, Michael), because, as God told Moses, ÔNo man can see God and live.Õ So in such instances we have left the term ÔLordÕ unchanged, because that is likely the actual word Abraham used.
Also, in the writings of many of the Prophets, you will notice that they were often spoken to by GodÕs messengers, who the Prophets referred to as the Lord. And these messengers (angels) thereafter went on to give them messages from Jehovah. For example, notice the wording of Jeremiah 2:1: ÔThen the word of the Lord came to me saying, Go and yell in the ears of Jerusalem! Tell them that thus says Jehovah ÉÕ So in this Bible youÕll see an interspersing of the term the Lord, when it appears to be referring to the angel messenger, and as Jehovah, when it appears to be referring to God.
Notice again the wording of Amos 4:13, where the one who gave the message to that Prophet (the Lord) definitely put Jehovah in the third person (though he is apparently saying that he did much of the work of creating) for there he said: Ô{Look!} I brought the thunder and I made the wind; and I report to men of His caring. For He produces the dawn and the fog, and is mounted on the heights of the earthÉ His Name is Jehovah God the Almighty!Õ
Then look at the words of Zephaniah 1:9, where the Prophet wrote: ÔAnd I asked, What are these, O Lord? And [GodÕs] messenger replied (he who was speaking to me), I will show you what all these things mean.Õ
So, it appears as though the Greek word kyrios should be translated as Lord or the Lord when it is referring to the angel who was speaking, and as Jehovah in many cases when it is speaking of GodÉ regardless of how modern Hebrew texts may read, for from the context you can clearly see that these verses are quoting someone other than God.
However, the Lord (ho kyrios) would also have been used by Hebrew writers when speaking of God in poetry, where the previous or following verse uses the Name Jehovah; for the rule for a following verses is to use a simile (not the same, but similar words). As an example, notice how we have rendered Job 15:25. ÔFor, against Jehovah he has lifted his hands, and before the Lord he has stiffened his neck.Õ
Other important places where it appears as though the term the Lord should be used instead of the name Jehovah, is where people do something in His Name, as in James 5:10, which speaks of ÔProphets who spoke in the name of the Lord.Õ For, since Jehovah is GodÕs Name (in English), they would not be speaking in the Name of Jehovah (which is His Name), but in the Name of the Lord (Jehovah). Yes, this could be an arguable point, but where there is some question and the understanding isnÕt changed, we believe it is better to take a cautious approach, since we have found errors in other uses of The Name.
Probably the most striking and confusing reference to the Lord is found at Hebrews 1:10-12, which says: ÔLong ago, O Lord, you laid the foundation of the earth, and you made the heavens with your hands. But theyÕll pass away while you still remain. For like clothes they will grow old. Then, as [you would do to] a robe, you will wrap them up and repair them. Yes, youÕre the one and your years will never expire.Õ
As you can see, the reference to the Lord here appears to be speaking of God (Jehovah). And if you go back to the scripture Paul was quoting (Psalm 102:25-27), youÕll see (from the context of the surrounding verses) that it appears to be speaking of Jehovah there also, and this is the conclusion of many, because the Tetragrammaton (יהוה) appears there in both the ancient Hebrew and Greek texts. Yet, the entire First Chapter of Hebrews is discussing Jesus and his special position before God. And Paul is clearly quoting Psalm 102:25-27 to make the point that Jesus made the heavens and the earth, that he will remain through the ages, and that he will eventually rebuild (repair) them after they grow old.
So, either Paul misapplied this scripture, which seems unlikely, or both Hebrew and Greek versions of Psalm 102 have been badly corrupted through the years, which our research proves is possible. As the result (because the answers are unclear), we have deviated from our rule of capitalizing the first letter of the words You and Your in many places in Psalm 102 and Hebrews 1, and from inserting the Name Jehovah where its use may be in doubt. However, this opens another can of worms, for it brings into question the accuracy of major portions of the Hebrew text and the use of the Tetragrammaton rule altogether.
It has also been suggested that since Jesus Ôshines with the same glory, is the exact image of His (GodÕs) being, and is responsible for everything thatÕs said through His power,Õ as we were told at Hebrews 1:3, anything that is said about God also applies to JesusÉ perhaps.
Of course, the easy answer to why Paul used Psalm 102 in reference to Jesus, is because Jesus is actually Jehovah, as many theologians claim. But this is proven untrue by the other words in the same First Chapter of Hebrews. For notice the following verses:
(For more information on this subject, please see the linked document Who Was Jesus? )
The word that is translated lord (gr. kyrios) is found throughout the Bible in Greek texts and is usually used as a term of respect for men, such as a king, governor, or homeownerÉ and it is also frequently translated as master. So, whenever you see the term master used in the Bible, recognize that it is translated from the same Greek word as lord. And as translators, itÕs easy to see how inappropriate it is to always refer to God as Ôthe Lord.Õ This was something that was started by later Jewish copyists, and the custom was adopted in English Bibles in the Fifteenth Century. Yet, even then the translators showed where GodÕs name once appeared in the Hebrew text by capitalizing all the letters, as in LORD (see Exodus 6:1). And in the King James Bible, the name Jehovah still does appear in four texts (see Exodus 6:3).
Some have objected to putting the name Jehovah in the Greek text, for they say that that use of the Name would have been offensive – and might have resulted in stoning – if Jesus and his disciples had actually spoken it. Yet, the Name had to be used when preaching to the Gentiles, or they simply wouldnÕt have known which Lord the disciples were talking about (remember, they were polytheistic). And to call God the Lord when most gods (and many men) were also called lord, would have been very confusing to everyone that JesusÕ disciples preached to, both Jews and Gentiles. So we question whether the use of GodÕs Name was considered as offensive prior to JerusalemÕs destruction by the Roman armies (70-C.E.).
The reason why the Name was removed from later copies of the Ancient Scriptures of Israel was because Jewish Scribes had become so awed with GodÕs Name that they refused to write it or say it, so, they started substituting the term Ôthe LordÕ (the Master) wherever His Name was found. And since all existing versions of the Septuagint come from the Second Century or later, it isnÕt surprising that GodÕs Name has been omitted from such modern texts. The fact that the name Jehovah was once there is well substantiated from ancient Bible manuscripts, both Hebrew and Greek. In fact, a verse in the Jewish Talmud claims that Jesus received his miraculous powers because he had sewn the Holy Name (Jehovah) into his skin, which indicates both their (his enemyÕs) recognition of JesusÕ miraculous powers and the common view of GodÕs Name.
Forgetting GodÕs Name is a practice that has had a long history with the Jews, for apparently they were trying to do this during the time of the Prophet Jeremiah (sometime in the early Seventh Century B.C.E.), because we read at Jeremiah 23:27: ÔTheyÕve devised ways to forget My Name, then they use their dreams to describe to their neighbors, how their fathers were the ones whoÕve forgotten My Name, and turned to the service of Baal.Õ
What about the Christian Era Scriptures? Recognize that most early Christian Congregations (and especially those in Judea) were predominantly made up of Jews, and their traditions seemed to have had a strong negative effect on Christian conduct and doctrine throughout the world. For example; almost all of PaulÕs letters (Romans through Hebrews) contain strong references to Judaizers in the congregations, and this influence likely led to substituting Lord for GodÕs Name in Christian writings after the deaths of the Apostles.
Perhaps Christians would more deeply appreciate the need to use the name Jehovah, rather than the title ÔLord,Õ when referring to God, if they understood that the term Ôthe LordÕ in the language of the Canaanites was ÔBaalÕ or ÔBeel.Õ And the same term in modern-day Arabic is ÔAllah.Õ
Then, what of those who prefer a more exact Hebrew pronunciation of the Name, which can be Yahweh (Yah-hÕ-Wĕh), Yahwah (Yah-hÕ-Wah), or Yehwah (Yĕh-hÕ-Wah)? That is commendable if their reasons are consistent. For, if their concern is to properly pronounce Bible names (not a hatred for GodÕs name as it is pronounced in English), they will also be found promoting the proper Hebrew pronunciation of His sonÕs name, Ieshuah (Ye-Shuah), or Iehoshuah (Yĕ-hÕ-shuah)É or at least the proper pronunciation of his name in Greek, Iesous (Yay-sous).
But then they would also have to start changing hundreds of other Bible name containing a J (such as John, Jeremiah, Jonah, Jerusalem, etc.), and they would find that almost every other Bible name is currently mispronounced in the English language.
