Jehovah" in the NT
A number of anti-Watchtower writers take delight in "exposing" the "fraudulent" use of Jehovah in the NT by the NWT translators. They correctly point out that none of the still existing MSS of the NT use the divine name. Therefore, they claim it is a terrible dishonest act to replace that name where it should have been (in NT quotes from the OT which originally used it, for example.)
But, if we know it belongs there. And if we know the MSS we have today were copies of copies, etc., written hundreds of years after the originals, and therefore may well have been changed when the name became a hated "Jewish" name to "Christians" (around 135 A.D.). Why is it considered so terribly wrong to restore, for the sake of clarity if nothing else, the name we know belongs there.
Does the fact that the name is not in the text used today mean that it should not be used in the places where the term "Lord" now is, even if that term produces confusion? ("Lord" can be used for God, Jesus, and men. "Jehovah" can be used only for God!)
What about other, trinitarian-respected Bibles? Would they be accused of terrible crimes against God, misuse of God's inspired word, deliberate mistranslation, etc. if they added a personal name to their translation for clarity or to make some other point, when it wasn't actually in the NT text to begin with?
Well, let's look at John 12:41 as an example. The scripture says in the available manuscripts: "Isaiah said these things because he saw his glory and he spoke about him."
This could be understood to mean God's glory or Jesus' glory. Whether for clarity or to try to make a trinitarian point here, Some respected trinitarian Bibles replace "he" or "him" with "Jesus"! See, for example, NIV; NJB; and NAB ('70).
We see the same thing, probably just to make it clear to the readers what was probably intended, at Mark 1:41, 45 (as well as other places throughout the NT.)
Mark 1:41 says in the Greek text: "And being moved with pity, he stretched out his hand and touched him". But look what these respected trinitarian Bibles write here instead:
KJV - "Jesus , moved with compassion, put forth his hand"
NKJV – "Jesus, moved with compassion, stretched out His hand"
NIV – "Filled with compassion, Jesus reached out his hand"
NRSV – "Moved with pity, Jesus stretched out his hand"
REB – "Jesus was moved to anger; he stretched out his hand"
NEB – "In warm indignation Jesus stretched out his hand"
JB - "Feeling sorry for him, Jesus stretched out his hand"
NJB – "Feeling sorry for him, Jesus stretched out his hand"
So, have these respected trinitarian translations been accused of terrible crimes against God, misuse of God's inspired word, deliberate mistranslation, etc. because they have added a personal name to their translation which was not in the original Greek text?
Let's do one more that's near by, Mark 1:45 (there are plenty more). The Greek says:
"… the man started to proclaim it … so that he was not able to enter openly into the city".
NASB – "to such an extent that Jesus could no longer publicly enter a city"
KJV – "… insomuch that Jesus could no more openly enter into the city"
NKJV – "So that Jesus could no longer openly enter the city"
NIV – "As a result, Jesus could no longer enter a town openly"
RSV – "So that Jesus* could no longer openly enter a town"
NRSV – "so that Jesus* could no longer go into a town openly"
REB - "until Jesus could no longer show himself in any town."
NEB - "until Jesus could no longer show himself in any town,"
JB - "so that Jesus could no longer go openly into any town"
NJB - "so that Jesus could no longer go openly into any town"
NAB ('91) – "so that it was impossible for Jesus to enter a town openly."
MLB - "so widely that Jesus could no longer enter a town openly"
* "Greek he"
Again, have all these respected trinitarian translations been accused of terrible crimes against God, misuse of God's inspired word, deliberate mistranslation, etc. because they have added a personal name to their translation which was not in the original Greek text? Of course not!
The following is my reply to a letter from a Bible-studying acquaintance:
Dear Harvey,
You wrote in your 27 May `94 letter [p. 4, HARVEY-H]:
"Since the name `Jehovah' is never used in the New Testament at any time or in any place in thousands of manuscripts early or late, not by Jesus or any other, I see no evidence -- none whatsoever -- to support the idea that the use of this name is essential. I'm just going by the evidence. This is not to say that the use of the name Jehovah is inappropriate because it has Biblical antecedents. ....
"When the theory was first propounded ... that the name `Jehovah' was originally part of the Greek New Testament—but later expunged—it was before the Egyptian papyrus texts had come to light or been published.
....
"In the late 20th century because of our increased state of knowledge this 19th century thesis is no longer tenable; we have early texts, as early as 125 A. D. and we have different text-types. And evidence of systematic tampering of this nature is not there."
I agree that most of the physical evidence found in existing NT manuscripts does not support "Jehovah" in the NT, and, ordinarily that would be enough for me. But what makes such a difference to me is the belief that BOTH "Testaments" are the word of God and must not contradict each other in important areas of knowledge.
We can accept both "Testaments" as the inspired word of God and still see understandable differences occurring between the two, but not basiccontradictory differences. For example, we know how and why animal sacrifices to God have been done away with. It has been carefully, logically explained in the NT and, therefore, does not contradict the OT teachings where such sacrifices were required (essential). But where is the careful, logical explanation that shows that the necessary knowledge and use of God's name (as clearly acknowledged by word and example throughout the OT) was done away with in the NT? It's not there! How can it be that God reveals his personal name and commands that it be publicly acknowledged and used forever by his servants (and they respectfully do so for over a thousand years) and then, for no scriptural reason, His worshipers suddenly begin refusing to use that name and even hide it?
I see the solution to the issue of God's name in the NT as similar to the solution for the question of Zechariah 12:10 which you acknowledged as a "disputed" text. We may not find the physical evidence in OT manuscripts to prove that Zech 12:10 originally read "They will look upon him whom they have pierced..." (in fact the majority of existing MS evidence for the OT points the other way). But the clear, undisputed (even by the trinitarians' "Majority" Text or the Byzantine, or Received Text, etc.) physical evidence of the NT where this OT scripture is quoted exactly that way (Jn 19:37) is proof for me that that is what was originally written in the OT as well. I don't see how anyone (even a trinitarian) who agrees that both "Testaments" are the inspired word of God could honestly disagree no matter how much he wants to believe the trinitarian interpretation of Zech. 12:10. The undisputed proof of the one testimony makes the other (more doubtful) one certain also!
I hope you agree that the inspired OT writers, at least, considered God's Holy Name (YHWH, "Jehovah" in traditional English transliteration or "Yahweh" in another transliteration) as essential. It was used and praised and revered in the OT to an overwhelming degree. It was reverently used nearly 7000 times, much more than any other name in the entire Bible or any title used for God ("God," "Lord," etc.). It was declared to be of essential importance (not in a magical, superstitious sense, but as an essential ingredient in the knowledge of the only true God and in proper worship of him):
Ex. 3:15 -
"Jehovah ... This is my name for ever; this is my title in every generation."-NEB.
"Jehovah, .... This is My name forever and by this I am to be remembered through all generations." - MLB.
"Jehovah ... This is my eternal name, to be used throughout all generations." -LB.
"Jehovah ... this is my name forever." - Byington.
"Jehovah, ... this is my name forever" - ASV.
"Jehovah ... this is My name forever" - KJIIV and MKJV.
"Jehovah, .... This is my name for ever, and this is my memorial unto all generations." - Darby.
"Yahweh .... This has always been my name, and this shall remain my title throughout the ages." - AT.
"Yahweh .... This is my name for all time, and thus I am to be invoked for all generations to come." - JB & NJB.
"By this name I am to be remembered by all people for all time." - NLV.
"My name will always be YAHWEH." - ETRV.
This scripture alone shows us that His name is essential! Those who worship him, the witnesses of Jehovah, are commanded to know and use it. There are many other Scriptures, however. A few of them are:
1 Chron. 16:8 -
"O give thanks unto Jehovah, call upon his name; Make known his doings among the peoples." - ASV.
"Give thanks to Yahweh, call his name aloud, proclaim his deeds to the peoples [`among the nations' - NAB (1991); MLB; GNB; `world' - LB]." - NJB.
"O give thanks to Jehovah, call upon His name" - KJIIV.
"Give thanks to Jehovah, call in His name" - Young's.
"Invoke him by name" - REB.
"... call upon him by his name" - The Septuagint, Zondervan Publ., 1970.
"Praise [Jehovah]; call on His name" – The Tanakh
Is. 12:4 -
"And in that day shall ye say, Give thanks unto Jehovah, call upon his name, declare his doings among the peoples, make mention that his name is exalted." - ASV.
"And, that day, you will say, `Praise Yahweh, invoke his name. Proclaim his deeds to the people [`nations', RSV, NRSV, MLB, NAB (1991), GNB; `world', LB], declare his name sublime.'" - NJB.
"call his name aloud." - JB.
"invoke him by name" - NEB & REB.
"call aloud upon his name" [Boate to onoma autou, literally: "call aloud his name"] - The Septuagint, Zondervan Publ., 1970.
"Praise [Jehovah], proclaim His name" - Tanakh.
Zeph. 3:9 -
"For then will I turn to the peoples a pure language, that they may all call upon the name of Jehovah, to serve him with one consent." - ASV.
"Yes, then [the last days] I shall purge the lips of the peoples, so that all mayinvoke the name of Yahweh." - NJB, c.f. JB.
"That they may invoke [Jehovah] by name" - NEB & REB.
"call out the name of [Jehovah]." - ETRV.
"So that they all invoke [Jehovah] by name" – Tanakh.
Joel 2:26, 32 -
"And ye ... shall praise the name of Jehovah your God .... And it shall come to pass, that whosoever shall call on the name of Jehovah shall be delivered." - ASV.
"You will ... praise the name of Yahweh your God .... All who call on [`invoke' - REB & NEB] the name of Yahweh will be saved" - JB & NJB.
"you shall … praise the name of [Jehovah] your God …. But everyone who invokes the name of [Jehovah] shall escape" – The Tanakh (Joel 2:26; 3:5)
Here, like knowing God (Jn 17:3; 2 Thess. 1:8, 9), calling on (or invoking) Jehovah's name is an essential part of the road that leads to life.
Since it is a requirement to call upon, or invoke the name Jehovah, the knowledge and use of that name is essential (as made known in the OT at least)! And, like knowing God, "calling upon his name, Jehovah" includes much more than merely pronouncing his name aloud in prayer. But, nevertheless, it does necessarily include the knowledge of and the respectful use of his personal name, Jehovah (or Yahweh).
For example, Elijah, in his famous demonstration of who the only true God is, told the priests of Baal,
"Call on the name of your god, and I will call on the name of Jehovah: and the God that answers by fire, let him be God."
So how did the priests of Baal call on the name of their god?
"And they ... called on the name of Baal ... saying `O Baal, hear us.'" [And how did Elijah call on the name of Jehovah?] "O Jehovah .... Hear me, O Jehovah, hear me, that this people may know that thou, Jehovah, art God.... And when all the people saw it, they fell on their faces: and they said [aloud, uncoded, in plain language], `Jehovah, he is God'" - ASV, 1 Ki. 18:24, 26, 36-39.
Obviously, calling on (or invoking) the name of Jehovah includes the reverent use of that only personal name of the true God!
Many other scriptures throughout the OT declare the extreme importance (to God and us) of our knowing and declaring and calling upon the name Jehovah:
Jer. 16:19, 21 -
"O Jehovah ... unto thee shall the nations come from the ends of the earth, and shall say, Our fathers have inherited nought but lies ... and they will know that my name is Jehovah." - ASV.
"and they shall know that My name is Jehovah." - KJIIV & MKJV.
"and they will be certain that my name is [Jehovah]." - BBE.
"and they shall know that my name is Jehovah." - Darby.
"and they shall know that my name is JEHOVAH." - Webster.
"and they shall learn that My name is [Jehovah]. – Tanakh.
Zech. 13:9 -
"They shall call upon my name, and I will hear them: I will say, It is my people; and they shall say [aloud, uncoded, in plain language], Jehovah is my God." - ASV.
"They shall call on My name, and I will answer them. I will say, It is My people, and they shall say, Jehovah is my God." - KJIIV.
"They shall call on my name, and I will answer them: I will say, It is my people; and they shall say, Jehovah is my God." - Darby.
"They will invoke me by name, … And they will declare, [Jehovah] is our God" – Tanakh.
Notice the parallelism: `They shall call upon my name' is paralleled with `Jehovah is my God."
Ezek. 39:7 -
"And my holy name will I make known ... and the nations shall know that I am Jehovah" - ASV.
"The nations will know that I am Yahweh" - NJB.
"I will make My holy name known among My people Israel, and never again will I let My holy name be profaned. And the nations shall know that I [Jehovah] am holy in Israel." – Tanakh.
Ps. 83:16, 18 -
"Fill their faces with shame; that they may seek thy name, [O Jehovah].... that men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth." - KJV.
"Fill their faces with shame, that they may seek Your name .... Let them be ashamed and troubled forever; yea, let them be put to shame, and lost; so that men may know that Your name is JEHOVAH, that You alone are the Most High over all the earth." - MKJV.
"Cover their faces with shame so that they seek Your name, O [Jehovah] …. May they know that Your name, Yours alone, is [Jehovah], supreme over all the earth." – Tanakh.
Ps. 135:13 -
"Thy name, O Jehovah, endureth forever; Thy memorial name, O Jehovah, throughout all generations" - ASV.
"Thy name, O Jehovah, is for ever; thy memorial, O Jehovah, from generation to generation." - Darby.
"O Jehovah, your name endures forever" - LB.
"O [Jehovah], your name endures forever" – Tanakh.
We are to know and use Jehovah's name, but we must not misunderstand how extremely important it is to Him (and to us). One of God's Ten Commandments, for example commands:
"You shall not misuse the name of Yahweh your God, for Yahweh will not leave unpunished anyone who misuses [1] his name." - Ex. 20:7, NJB [also NRSV, NIV, NEB, REB, GNB, CEV, NLV, ETRV].
God certainly didn't say, "Don't ever use my Holy Name"! By direct Bible statements and commands and by the clear, thousand-fold repeated examples of all the prophets of God in the OT we know that God's Holy Name must be known and used by his people - for all generations. Instead, this Scripture shows the extreme importance of that name (would God really punish anyone who deceitfully misuses his name if that name weren't extremely important?) and that it must be used in a manner that shows its great importance.
(Please comment on the undeniable removal of God's personal name by "Christian" translators from thousands of places in the OT where the inspired Bible writers originally placed it! After all, for hundreds of translations - in the last few centuries at least - we can see the actual Hebrew OT manuscripts which the "orthodox" translators used and compare that with their actual translations which have God's name removed!
Honestly, isn't this a terrible misuse of his Memorial Name? Isn't this "Christian" tradition inexcusable? How can it be supported by any Christian? How could it even be quietly condoned? Doesn't it illustrate a basic error that the vast majority of Christendom has embraced for many centuries? The complete elimination of the name of the "Hebrew" God has been a goal of the majority of Christendom for so long that its beginning is all but lost in the shrouded mist of time. But for Christendom to claim that this was the case from the very beginning of Christianity is a terrible thing to do.)
Malachi 2:2; 3:16, 17 -
"Unless you listen to me and pay heed to the honouring of my name, says [Jehovah], I shall lay a curse on you .... A record was written before [Jehovah] of those who feared him and had respect for his name. They will be mine, says [Jehovah] ... and I shall spare them" - REB.
(Doesn't the removal of Jehovah's name from the inspired scriptures display a clear lack of respect for his Holy Name? How could there be a more blatant misuse of his Name?)
I don't understand how anyone can deny the extreme importance of God's eternal, holy name in the OT nor that that name was used respectfully much more than any other name (nearly 7000 times) throughout the OT. Nor that God foretold that it would have to be known worldwide by all the nations. And that name was YHWH in the OT! Nor can I understand anyone honestly refusing to admit that YHWH simply does not translate nor transliterate, by any stretch of the imagination, into "Lord"!
Therefore, if we translate YHWH to its most probable equivalent ("He Who Will Be [With You]") or transliterate it into a possible Hebrew form ("Yahweh" or "Yahowah" - see the PRONOUNCE study) or even its traditional English form ("Jehovah" - to match the traditional English form of "Jesus")[2] and leave it where it was actually placed by the inspired OT writers, that is not only good but essential.
............................................
What are we doing if we purposely change the inspired scriptures; if we purposely remove an essentially important word 7000 times from the inspired Scriptures (and add words and meanings not intended in the original)? We are not just interpreting and translating, but we are actually disobeying God's clear commandments concerning his Most Holy Name and disobeying his clear commandments concerning adding to and taking away from his inspired word! How can this possibly be Christian (whether it started in the 2nd century or the 17th century)?
And if Jesus (the Hebrew/Aramaic-speaking Palestinian Jew) quotes from the OT to his fellow Hebrew/Aramaic-speaking Jews, he is not going to do it from the Greek Septuagint! He is going to do it from the scrolls found in the temple in Jerusalem (or copies thereof): the Hebrew Scriptures!
"...the Hebrew text, ... was the only authoritative form of the scriptures recognized by the Palestinian Jews." - p. 168, Vol. 2, The Encyclopedia of Religion, Macmillan Publ., 1987. (In any case even the Septuagint at this time in Palestine also used the Divine Name in Hebrew characters.)
When Jesus quotes Ps. 110:1, he will say "Jehovah said unto my lord, `Sit thou on my right hand...'." - Matthew 22:44. (Notice the use of "LORD" instead of "Lord" here in the NT in the KJV - what does the code word "LORD" really mean in the KJV?) He would not substitute another entirely different word with an entirely different meaning from what was written by the inspired Bible writers (certainly not if he was quoting the only personal name of God). He continually, fearlessly broke the superstitions and man-made traditions of the Jews in favor of what his Father actually taught and commanded.
So even if the Jewish tradition of substituting "Lord" for "Yahweh" when reading Scripture aloud had been established in Jerusalem itself at this time (which is highly arguable), Jesus would not have hesitated to ignore it in favor of the truth. Certainly he would not have polluted the holy `Shema' but would have said "Jehovah [is] our God; Jehovah [is] one" to the admiring Jewish scribe at Mark 12:29! - see NKJV ("LORD"). Also notice Jesus' words at Matt. 4:4, 7, 10; 5:33; 21:42; 22:37, 44. (Likewise, the inspired Jewish Christian writers of the NT when quoting OT scripture where the Name was clearly written would have also written that Name - e.g., Matt. 3:3, etc.)
I cannot believe that the only-begotten Son of God would deliberately and knowingly change any part of the scriptures. I cannot even conceive of him actually changing the very name of God found in those holy Scriptures! (If the very Son of God himself was forced to never say aloud the name of his Father, we would be terribly wrong to presume that it is acceptable for us to pronounce that most holy name - and all the preceding holy prophets of God would have been terribly, tragically wrong to use the name aloud almost incessantly as they did!)
We need to know this important information from Scripture itself, not from what is acknowledged to be a "superstitious tradition" of the later Jews! But there is nothing in the Scriptures to support it, and the entire OT shows conclusively that the name YHWH was used frequently and respectfully by all his people from the beginning.
Therefore, if we are to keep the Scriptures from terribly contradicting themselves in an extremely important area, we must conclude that either the OT scriptures are wrong or the oldest available NT manuscripts and fragments (at least those which actually contain places that quote from the OT where "YHWH" was originally used) are copies that have been changed from the original! Since the name of God being used as YHWH even in everyday life is attested to by archaelogical findings back to the 8th century B. C. at least, I am forced to conclude that, yes, the existing NT manuscripts are terribly wrong in this particular area.
I don't believe that the very earliest fragments of papyrus of the NT (that date back to the 2nd century) even have quotations of the OT where God's name would be expected to be found. (For example, the very oldest papyrus manuscript which I believe you refer to - p52 ca. 125 A. D. - is only a fragment of parts of John 18 and contains no quotation from the OT, or allusion to it, which uses God's name and, therefore, cannot be honestly used as evidence for the use or non-use of the divine name in NT manuscripts of that time.) But even if they do, they are still copies of the original whose copyists must have changed the Divine Name in much the same way as the Septuagint copyists changed it about the same time period and probably by the same "Christian" scribes.
When did the Jews begin avoiding the pronunciation of the Divine Name and changing the written form (if they did)?
Some claim that it began following the Babylonian exile.... This theory, however, is based on a supposed reduction in the use of the name by the later writers of the Hebrew Scriptures, a view that does not hold up under examination. Malachi, for example, was evidently one of the last books of the Hebrew Scriptures written (in the latter half of the fifth century B.C.E.), and it gives great prominence to the divine name.
Many reference works have suggested that the name ceased to be used [aloud] by about 300 B.C.E. Evidence for this date supposedly was found in the absence of the Tetragrammaton (or a transliteration of it) in the Greek Septuaginttranslation of the Hebrew Scriptures begun about 280 B.C.E. It is true that the most complete manuscript copies of the Septuagint now known do consistently follow the practice of substituting the Greek words Kyrios (Lord) or Theos (God) for the Tetragrammaton. But these major manuscripts date back only as far as the fourth and fifth centuries C.E. [A.D.]. More ancient copies, though in fragmentary form, have been discovered that prove that the earliest copies of the Septuagint did contain the divine name." - p. 5, Vol. 2, Insight on the Scriptures, WBTS, 1988.
[Among others, fragments of a leather scroll (LXXVTS 10a) dated to the end of the first century A.D. found in a cave in the Judean desert used the tetragrammaton in Hebrew letters extensively in 5 of the `minor prophets,' and a fragment of a parchment scroll of Zechariah (LXXVTS 10b) dated to the middle of the first century C.E. found in the Judean desert used the tetragrammaton in ancient Hebrew characters.]
So, at least in written form, there is no sound evidence of any disappearance or disuse of the divine name in the B. C. E. period. In the first century C. E., there first appears some evidence of a superstitious attitude toward the name. Josephus, a Jewish historian from a priestly family, when recounting God's revelation to Moses at the site of the burning bush, says: `Then God revealed His name, which ere then had not come to men's ears, and of which I am forbidden to speak.' (Jewish Antiquities, II, 276 [xii, 4]) Josephus' statement, however, besides being inaccurate as to knowledge of the divine name prior to Moses, is vague and does not clearly reveal just what the general attitude current in the first century was as to pronouncing or using the divine name.
The Jewish Mishnah, a collection of rabbinic teachings and traditions, is somewhat more explicit. Its compilation is credited to a rabbi known as Judah the Prince, who lived in the second and third centuries C.E. Some of the Mishnaic material clearly relates to circumstances prior to the destruction of Jerusalem and its temple in 70 C. E. Of the Mishnah, however, one scholar says: `It is a matter of extreme difficulty to decide what historical value we should attach to any tradition recorded in the Mishnah. The lapse of time which may have served to obscure or distort memories of times so different; the political upheavals, changes, and confusions brought about by two rebellions and two Roman conquests; the standards esteemed by the Pharisean party (whose opinions the Mishnah records) which were not those of the Sadducean party ... - these are factors which need to be given due weight in estimating the character of the Mishnah's statements. Moreover there is much in the contents of the Mishnah that moves in an atmosphere of academic discussion pursued for its own sake, with (so it would appear) little pretence at recording historical usage.' (The Mishnah, translated by H. Danby, London, 1954, pp. xiv, xv) Some of the Mishnaic traditions concerning the pronouncing of the divine name are as follows:
In connection with the annual Day of Atonement, Danby's translation of the Mishnah states: "And when the priests and the people which stood in the Temple Court heard the Expressed Name come forth from the mouth of the High Priest, they used to kneel and bow themselves and fall down on their faces and say, `Blessed be the name of the glory of his kingdom for ever and ever!'" (Yoma 6:2) Of the daily priestly blessings, Sotah 7:6 says: "In the Temple they pronounced the Name as it was written, but in the provinces by a substituted word." Sanhedrin 7:5 states that a blasphemer was not guilty `unless he pronounced the Name,' .... Sanhedrin 10:1, in listing those "that have no share in the world to come," states: "Abba Saul says: Also he that pronounces the Name with its proper letters." Yet despite these negative views, one also finds in the first section of the Mishnah the positive injunction that "a man should salute his fellow with [the use of] the Name [of God]," the example of Boaz (Ru 2:4) then being cited. - Berakhot 9:5.
Taken for what they are worth, these traditional views may reveal a superstitious tendency to avoid using [pronouncing aloud] the divine name sometime before Jerusalem's temple was destroyed in 70 C. E. Even then, it is primarily the priests who are explicitly said to have used a substitute name in place of the divine name, and that only in the provinces. Additionally the historical value of the Mishnaic tradition is questionable, as we have seen.
There is, therefore, no genuine basis for assigning any time earlier than the first and second centuries C. E. for the development of the superstitious view calling for discontinuance for the [oral] use of the divine name. The time did come, however, when in reading the Hebrew Scriptures in the original language, the Jewish reader substituted either `Adhonai' Sovereign Lord) or `Elohim' (God) rather than the divine name represented by the Tetragrammaton. This is seen from the fact that when vowel pointing came into use in the second half of the first millennium C. E. [after 500 C. E.], the Jewish copyists inserted the vowel points for either `Adhonai' or `Elohim' into the Tetragrammaton, evidently to warn the reader to say those words in place of pronouncing the divine name. If using the Greek Septuagint translation of the Hebrew Scriptures in later copies, the reader, of course, found the Tetragrammaton completely replaced by Kyrios and Theos ....
Translations into other languages, such as the Latin Vulgate, followed the example of these later copies of the Greek Septuagint. The Catholic Douay Version (of 1609-1610) in English, based on the Latin Vulgate, therefore does not contain the divine name, while the King James Version (1611) uses LORD or GOD (in capital and small capitals) to represent the Tetragrammaton in the Hebrew scriptures, except in four cases. - pp. 5-7, Vol. 2, Insight.
The fact that all complete manuscripts of the Septuagint in existence today (4th century A.D. and later) use "Lord" was thought to mean that it had been originally produced that way. But many relatively recent discoveries of fragments of much older Septuagint manuscripts (1st cent. B.C. to 3rd cent. A.D.) have been made.[3] When those fragments include places where the divine name is used in the original Hebrew Scriptures, it is either written "YHWH" in Hebrew characters or trans-literated into a corresponding Greek sound, (e.g., IAO) but not "Lord"! It would appear most likely that the original Septuagint translation used the Divine Name properly and reverently.
"Recent textual discoveries cast doubt on the idea that the compilers of the LXX translated the tetragrammaton YHWH by kyrios ["Lord"]. LXX MSS (fragments) now available to us have the tetragrammaton written in Hebrew characters in the Greek text. This custom was retained by later Jewish translators of the OT in the first centuries A.D. One LXX MS from Qumran [1st century B.C.] even represents the tetragrammaton by IAO. These instances have given support to the theory that the thorough-going use of kyrios for the tetragrammaton in the text of the LXX was primarily the work of Christianscribes (P. E. Kahle, The Cairo Geniza, 1959, 222; cf. S. Jellicoe, The Septuagint and Modern Study, 1968, 185 f., 271 f.)." - p. 512, Vol. 2, The New International Dictionary of New Testament Theology, Zondervan Publishing House, 1986.
So how does the Watchtower Society explain the lack of Tetragrammata in the existing NT manuscripts? And on what basis have they attempted to restore them to today's NT translation?
The argument long presented [to justify the teaching by Christendom that the original inspired manuscripts of the NT did not contain the Tetragrammaton] was that the inspired writers of the Christian Greek Scriptures made their quotations from the Hebrew Scriptures on the basis of the Septuagint,[[4]] and that, since this version substituted Kyrios or Theos for the Tetragrammaton, these writers did not use the name Jehovah. As has been shown, this argument is no longer valid. Commenting on the fact that the oldest fragments of the Greek Septuagint do contain the divine name in its Hebrew form, Dr. P. Kahle says: `We now know that the Greek Bible text [the Septuagint] as far as it was written by Jews for Jews did not translate the Divine Name by kyrios, but the Tetragrammaton written with Hebrew or Greek letters was retained in such MSS [manuscripts]. It was the Christians [so-called] who replaced the Tetragrammaton by kyrios, when the divine name written in Hebrew letters was not understood any more.' (The Cairo Geniza, Oxford, 1959, p. 222) When did this change in the Greek translations of the Hebrew Scriptures take place?
It evidently took place in the centuries following the death of Jesus and his apostles. In Aquila's Greek version, dating from the second century C. E., the Tetragrammaton still appeared in Hebrew characters. Around 245 C. E., the noted scholar Origen produced his Hexapla, a six-column reproduction of the inspired Hebrew Scriptures: (1) in their original Hebrew and Aramaic, accompanied by (2) a transliteration into Greek, and by the Greek versions of (3) Aquila, (4) Symmachus, (5) the Septuagint, and (6) Theodotion. On the evidence of the fragmentary copies now known, Professor W. G. Waddell says: `In Origen's Hexapla ... the Greek versions of Aquila, Symmachus, and LXX[Septuagint] all represented JHWH by [a representation of the Tetragrammaton in Greek letters]; in the second column of the Hexapla the Tetragrammaton was written in Hebrew characters.' (The Journal of Theological Studies, Oxford, Vol. XLV, 1944, pp. 158, 159) Others believe the original text of Origen's Hexapla used Hebrew characters for the Tetragrammaton in all its columns. Origen himself stated that `in the most accurate manuscripts THE NAME occurs in Hebrew characters, yet not in today's Hebrew [characters], but in the most ancient ones.'
....
The so-called Christians, then, who `replaced the Tetragrammaton by kyrios' in the Septuagint copies, were not the early disciples of Jesus. They were persons of later centuries, when the foretold apostasy was well developed and had corrupted the purity of Christian teachings. - 2 Th 2:3; 1 Ti 4:1." - pp. 9-10, Vol. 2., Insight.
So why is the name absent from existing NT manuscripts and why have some translators (beginning with a 14th century translation of Matthew, including the Hebrew translations of the NT by the United Bible Societies, 1983 ed., and the Lutheran scholar Delitsch, 1981 ed., and the English translation of the New World Translation) actually used the Tetragrammaton (or its transliterated form) in their NT translations?
[The name is absent from existing NT manuscripts] "Evidently because by the time those extant copies were made (from the third century C.E. onward) the original text of the writings of the apostles and disciples had been altered. Thus later copyists undoubtedly replaced the divine name in Tetragrammaton form with Kyrios and Theos. .... This is precisely what the facts show was done in later copies of the Septuagint translation of the Hebrew Scriptures ....
"As to the properness of this course [replacing the Divine Name at certain places in NT translations], note the following acknowledgment by R. B. Girdlestone, late principal of Wycliffe Hall, Oxford. The statement was made before manuscript evidence came to light showing that the Greek Septuagintoriginally contained the name Jehovah. [Girdlestone] said: `If [the Septuagint] had retained the word [Jehovah], or had even 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, instead of saying, "The Lord said unto my Lord," might have said, "Jehovah said unto Adoni." ' [[5]]
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