Vol. III Supplement No.

3-C

Tetragrammaton
IRENT Vol. III. Supplement
No. 1 (Words, Words, and Words)
No. 2 (Text, Translation, and Translations)
No. 3-A (Name, God, Spirit)
No. 3-B ('Jesus Christ' vs. 'Yeshua Mashiah')
No. 3-C (Tetragrammaton)
No. 3-D (Trinity)
No. 4 (Man, Anthropology, and Religion)
No. 5 (People and Persons)
No. 6 (Place, Things, and Numbers)
No. 7 (Time & Calendar)
No. 8 (Festival, Feast, & Passover)
No. 9 (Passion Week Chronology)
No. 10 (Selected Biblical Chronologies)
No. 11 (Sabbath)
No. 12 (Infancy Narrative, Virgin & Virgin Birth)
Revering the name YHWH
When they say the name of their (Christians') God is 'Jesus', whatever happened to the name – the
name of the true God, the Elohim? Hidden away; replaced by a mere title or a concept; neglected;
ignored; become irrelevant, uncomfortable with. Identity becomes confused.

"Revering [the name of] YHWH is

the beginning of knowledge:
but fools despise wisdom and instruction" (Pro 1:7)

To revere is to love, to learn and to live with. How does a translator to help the
readers then?
“You shall not take the name of ‫( יהוה‬YHWH) your Elohim
in a manner unworthy1 for it.” (Exo 20:7; //Deu 5:11)

You are to revere YHWH your Elohim,

serve Him to take your oaths by His name. (Deu 6:13)
Revere YHWH your Elohim, serve him, be faithful to him
and only in His name you shall take oaths. (Deu 10:20)

Do not take an oath by my name falsely,

to be profaning the name of your Elohim;
I am YHWH. (Lev 19:12)

The praise of YHWH my mouth will speak;

And let all creature bless His holy name
to time indefinite, even forever. (Psa 145:21)

How wonderful it is to come to give thanks to YHWH

And to sing praise to your name, O Elyon!
(Psa 92:1) (Elyon = ‘Most-High’)

YHWH who made [earth],

YHWH who formed it to set it firmly
— YHWH being his name —
says this:
“Call out to Me and I will answer you…” (Jer 33:2-3a)

On that day you will say,

"Give thanks to YHWH! Call on His name!
Proclaim His deeds to the nations,
declare His exalted name.
Sing to YHWH, for He has done marvelous things
— let it be known throughout the earth. (Isa 12:4-5)
Tetragrammaton:

Transliterate of the Tetragrammaton – YHWH; /x: YHUH; /xx: YHVH; /xxx: JHVH

Problems concerning Tetragrammaton

(1) The four Hebrew letters – consonants (any semi-vowel?). Finding its correct transliterate.
(2) Finding its pronunciation for correct renderinga
(3) Finding the name in the LXX.
(4) Keeping of the name in the translated Old Testament. b
(5) Importantly and seriously, placing the name rightly reverently in the English translation of
even the NT.c Cf. The divine name in Greek New Testament mss.
(6) Sanctifying the Name in the lives of those who confess the faith in Him. d
*Transliteration is the mapping of a word from one alphabet into another. Transliteration is not
concerned with representing the exact sounds (phonemes) of the original — it only strives to
represent the characters accurately. B. Kedar-Kopfstein [“The Interpretative Element in Transliteration”, 57,
58] notes that “theory and practice of translation agree on the principle that proper names should be
transliterated." Quoted from
www.academia.edu/10457621/_Aspects_of_rendering_the_sacred_Tetragrammaton_in_Greek
Pavlos D. Vasileiadis, "Aspects of rendering the sacred Tetragrammaton in Greek", Open
Theology 2014; Vol. 1:56-88

Ref. www.yrm.org/challenges-sacred-name-answered/
[extracted and edited – AJR]

A long tradition of avoiding the revealed Name of the Heavenly Father, YHWH (Isa 42:8) from
Judaism and Christian religions, even in the Bible translations.

1. Doesn't He have many names, not one to use? [Question is from confusion of
names, attributes and titles.]
2. Doesn't He know whom I mean no matter what I choose to call Him?
3. "The pronunciation of the Name has been lost; do we how His Name was
spoken?"
4. “But there are no vowels in the Hebrew, so how can we know how to pronounce
the four letters of YHWH correctly?”
5. “When the Bible speaks of His name, doesn't it just mean His authority, not His
literal name?"
6. "I speak English, not Hebrew, so I use the English God and Lord." "I have had
prayers answered using the words so it must be okay to use those titles."
7. Isn't the use of the name associated with people of religious doctrines different
from orthodox tradition?

a
'Yahweh' (as in Jerusalem Bible) vs. 'Jehovah' (based on faulty knowledge of its pronunciation and of
history of the letter 'j') vs. transliteration YHWH (/x: JHVH)
b
'the LORD' – most;
c
Unfortunately, such practice has been treated as befitting in unorthodox religious practice. agenda. Is
the name treated in reverence? Should the name itself be in place of his title on every time our
language, be it one's own fathers or our heavenly Father?
d
Cf. In the 'Lord's Prayer' Mt 6:9 //Lk 11:2 'Hallowed be thy name' – KJV, ASV; [hagiazō S37
'sanctify' 'keep holy']
Tetragrammaton in NT

The raison d'être of IRENT practice of the Hebrew name of God in the NT is to
remove confusion as to who is referred by the Greek kurios as to —

(1) 'Lord God' ('Adonai Elohim' in Heb. – Gen 15:2 etc.),

(2) or 'Lord Yeshua' (often as 'Lord Yeshua the Mashiah in the Pauline Epistles').

– in the appropriate context of the biblical texts keeping His name honored.

When the Gk. kurios, when referring to God, is anarthrous in NT it can easily be
seen as equivalent to Hebrew YHWH. Most often it is in the direct quotation of OT
within the NT.

IRENT renders as Adonai (156x) – a notable example is where it was put on the lips
of the crowd in Mt 21:9; //Mk 11:9; //Lk 19:38; Jn 12:13 (which is from Psa
118:26). In a limited number of carefully selected places it renders as YHWH (8x).
The poor alternative would be ‘the LORD’ (in all caps).

The arthrous Gk. ho kurios in the NT refers either to the Elohim or to Yeshua; a few
places it is ambiguous, but careful reading of the texts in the proper context should
decide. The English word 'Lord' is not retained in IRENT as to the Elohim (the
God).

The translation practice of NWT with 'Jehovah' in NT (237x) presents linguistical

and scriptural problems. Though it is justified in the case of anarthrous kurios, this is
found not help honor the sacred name for quite a number of places esp. outside the
direct quote of OT

Notable error is 18x in NWT the Greek ho theos ('God')a is rendered as 'Jehovah'!
This is not the way the very name of God is honored. In 41x of the ho kurios which
is as to God, NWT renders as Jehovah where most render as 'the Lord' ('the Adonai'
– IRENT).

Additionally, as for the word kurios ('lord) 219x as 'Jehovah'.

As to God (171x) As to Yeshua (48x)

ho kurios the Adonai 27x the Lord 41x
Kurios; Kurie Adonai, O Adonai 128x Lord, O Lord 7x
Kurios YHWH 16

The serious translation error is seen when it renders the arthrous ho kurios as 'Jehovah' when
it clearly refers 46x to Yeshua as 'Lord Yeshua'.' b
a
[rendered as 'the Elohim' in IRENT. One example: Rm 4:3 tō theō (dative), which is rendered
as 'God' in most English Bibles.]
b
'Lord Yeshua' = 'Adoni Yeshua' (in Hebrew expression), 'Lord Jesus'
 [See a separate file <Why the Divine Name & Why in the New Testament Translation>.]

It falls back for support their practice on the number of Hebrew versions of NT
appeared (largely of 18th c. to 20th c.) with the divine name; quoting them would
not exonerate for their otherwise commendable but biased faulty practice.
Ref. http://tetragrammaton.org/ [esp. on NWT position]
www.jw.org/en/library/bible/study-bible/appendix-c/
https://wol.jw.org/en/wol/d/r1/lp-e/2008567 Should the Name Jehovah Appear in the
New Testament?]
http://jwfacts.mobi/does-jehovah-belong-in-the-new-testament/ Jehovah in the New
Testament?
http://tetragrammaton.org/JehovahinNT.pdf
Ref. George Howard, "The Tetragram and the New Testament", J. of Biblical Literature, Vol. 96, No. 1
(Mar., 1977), pp. 63-83
[See the relevant files collected in <IRENT Vol. III - Supplement (Collections #3A - God & Names)>.]

The main and sole purpose of keeping the divine name of the Elohim the Most-High within the translated
text of NT is linguistic and literary. The linguistic and literary approach which is the fundamental position
for the IRENT translation itself, not doctrinal and theological.

The purpose is to remove any confusion on the innocuously simple word ‘Lord’. Its meaning is not clear;
and used in various senses and usage. [Many words have same problem. A similar concern is what prompted
to render Gk. arthrous ho theos (‘the God’) as ‘the Elohim’, not 'Elohim', nor ‘God’.]

The result is that to the readers of the Bible the very name is revealed and make know with His name. Most
does not know His name and why it matters. Instead they have different name as the name of their God (i.e.,
‘The name of our God is Jesus’). Its result is because of how rightly to translate the very name of God within
NT. In turn, it tells us that it should not be used and uttered frivolously.a

a
Treating G-d's name with reverence is a way in Judaic life to give respect to G-d.
Elokim instead of Elohim for the same reason.
www.jewfaq.org/name.htm#Pronouncing Nothing in the Torah prohibits a person from pronouncing the
Name of God. … However, by the time of the Talmud, it was the custom to use substitute Names for God.
… Although the prohibition on pronunciation applies only to the four-letter Name, Jews customarily do not
pronounce any of God's many Names except in prayer or study.
Tetragrammaton in OT translation.
It is unthinkable to leave the sacred name in the Hebrew Scriptures out of the English Bible
translations; but sadly, many traditional Bible translations have done such a practice leaving only
handful in place.

KJV and many other translations have the name replaced with 'the LORD' except in only very
few places. The consequence of such practice of 'shunning' the very name of the Elohim has
been not insignificant.

A few numbers of translations keep it as in the text, render YHWH (the Tetragrammaton) throughout in OT
as it should be:
/‫ יהוה‬- ISR; /YHWH - RNKJV; /Jehovah – ASV (1901), Darby (1890), NWT (1961), YLT, LITV,
MKVJ; /Yahweh – Jerusalem Bible (1966) and New Jerusalem Bible (1985) – both are Catholic;
Rotherham, WEB; /Adonai – CJB; /LORD – most; /x: Lord – NET1.0, AMP, BBE, ERV, DRB,
Geneva, Bishops, CPDV;

History of translation of God’s name in OT:

KJV 1611 used using LORD (in caps), but only in a small number of places as ‘IEHOVAH’, a
establishing longstanding English Bible translation till very this day. Most English Bibles follow
KJV with the word which is actually a literal translation for the Gk. kurios in LXX. [Cf. Iehouah
– Tyndale 1530 CE. www.bible-researcher.com/driver1.html]

It is appropriate to render the Hebrew word Tetragrammaton consistently wherever it occurs in

OT as it should be, to resist the practice of avoiding and neglecting the name in translation work
in the style of Jewish tradition (also the example of LXX translation of TaNaKh) – an effort of
restoring the sacred name.

[cf. The word 'Jehovah' itself cannot be a biblical word; it was coined by combining the original
Hebrew name YHWH and 'Adonai'. – Masoretic vowel pointing. Note: the glyph 'J' was
originally for the Gothic font for the capital letter I; same as in 'Jesus' as appears in the original
KJV 1611 version. It does not reflect accurate pronunciation; and modern translations adopt
'Yahweh'; a few 'Yahuwah' 'Yahuah'. 'Yahueh'.

‫* ░ יהוה‬Tetragrammaton, the four-letter Hebrew word for the very name of the Almighty;
YHWH. ‘Yah’ is the short form (e.g., as in ‘Praise Yah' (> 'Hallelujah’) e.g., Rev 19:1 ff.
https://en.wikipedia.org/wiki/Tetragrammaton
https://en.wikipedia.org/wiki/Jehovah#Usage_in_English_Bible_translations
In /Shem_Tob ('Hebrew Gospel of Matthew') " …contains Ha-Shem 19 times in the abbreviated
form ‫ ה״‬where the Gospel of Matthew has either κύριος or θεός (1:22, 24; 2:13, 19; 3:3; 4:4, 7,
10; 5:33; 15:8; 21:9, 12, 42; 22:31, 32, 37, 44; 27:9; 28:2) and once (28:9) in full (‫ )השם‬where
the Gospel of Matthew has no corresponding term (28:9), employing it not only in Matthew's
Old Testament quotations, but also in his narrative, either when introducing such quotations
(1:22, 22:31) or when speaking of the "angel of the Lord" (1:24, 2:13, 2:19, 28:2) or the "house
of the Lord", i.e., the Temple (21:12). …"

a
http://sceti.library.upenn.edu/sceti/printedbooksNew/index.cfm?TextID=kjbible&PagePosition=139
(scanned image)
Detailed Analysis on the word 'Jehovah' in NWT NT (237x) vs. IRENT
[The table from «Why the Divine Name & How in the New Testament Translation»
in IRENT Vol. III - Supplement (Collections #3A)]
 From BeDuhn a

NWT: There are actually seventy-eight (incorrect listing and counting as those crossed
out or some more – ARJ) passages where a New Testament author rather directly quotes
an Old Testament passage in which YHWH appears in the original Hebrew. [an asterisk
the eight cases where the NWT translators inconsistently chose not to put "Jehovah" into
their translation.] –
Mt 3:3; 4:4, 7, 10; 5:33; 21:9, 42; 22:37, 44; 23:39. (10)
Mk 1:3; 11:9; 12:11, 29 (x2), 30, 36. (7)
Lk 2:23; 3:4; 4:8, 12, 18, 19; 10:27; 13:35; 19:38; 20:37, 42. (11)
Jn 1:23; 6:45; 12:13, 38 b (4)
Act 2:20, 21, 24, 34; 3:22; 4:26; 7:49; 15:17. c (8)
Rm 4:3, 8; 9:28, 29; 10:13; 11:2*, 8*; 34; 14:11; 15:11. (10)
1Co 1:31; 2:16; 3:20; 10:21d, 26. (5)
2Co 10:17. (1)
Gal 1:15*; 3:6 (2)
2Th 1:9*. (1)
Heb 2:13; 7:21; 8:8, 9, 10, 11; 9:20*; 10:16, 30; 12:5, 6; 13:6. (12)
Jam 2:23 e (1)
1Pe 2:3*; 3:12 (x2), 15*; 4:14. (5)
Rev 4:8. (1)

In English translation of NT
In a few places in NT, the Greek word kurios (‘Lord’) almost demands to be translated as the
Divine Name itself. While no ‘superstitious attitude’ as claimed as such should prevent to
show the Divine Name, but it is in reverence to Him that His name is to be known and be
honored. Thus, use of the Divine name itself in English NT translation deserves a careful
consideration. In reality the very Elohim is turned into a nameless Godf in Christian religions,

a
Ref. Jason BeDuhn (2003), Truth in Translation pp. 168ff Appendix: The Use of ‘Jehovah’ in the NT. –
a copy is in IRENT Vol. III Supplement (Collection #3A).
b
(10). In the NWT translation of Jn 12:38 the second "Jehovah'' is based in an Old Testament quote with
YHWH. The first "Jehovah" of Jn 12:38, however, is based on a "Lord" (kurie - vocative) in the Greek
Old Testament which has no corresponding YHWH in the Hebrew text.
c
(11). Of the two occurrences of "Jehovah" in the NWT version of Act 15:17, the first has no basis in the
original Hebrew of the Old Testament quote
d
.(12). There are two occurrences or "Jehovah" in the NWT's translation of 1Co 10:21. The first
"Jehovah" has no basis in any Old Testament passage. The second is part of the phrase "the table of
Jehovah". Such a phrase does appear in Mal 1:12. Assuming that Paul is making an allusion to that Old
Testament passage, this second "Jehovah" is justified according to the NWT's principle.
e
(13). In Jam 2:23 the first "Jehovah" of the NWT translation is based upon YHWH in the original
Hebrew of the Old Testament quote. The second "Jehovah" is used in place of God saying "my" in both
the Hebrew and Greek Old Testament texts.
f
‘A nameless God’ – (a cosmic God; a God of deism; a generic God). Conceptually ‘the nameless God’
cannot exist, unless it is meant when a speaker say as ‘a nameless God particularized by him’. It is in
league with the idea of ‘God has many names’ [s.v.]. The Bible is read the God (=Elohim) who has one
revealed name as having many names (from confusion of name with title). This gives a way to an idea of
a replacement by a nameless God – a global, universal, and cosmic God – a man-conceived syncretic
God of religious pluralism, to be offered not only as a compatible God (devoid of any particularity to
make people of religions tolerant to each other), but also as a means to achieve ‘paradise’ or ‘nirvana’ on
 who goes by a nonspecific title ‘Lord’ or ‘God’ which as appearing in NT English translations
often obscures who really is referred to in the Scriptures and psychologically and mentally
gets transformed to something like a generic god or deity, a miracle worker par excellence, as
in Deism, New Ageism, or ecumenical syncretism.

Within the NT we have it only as Greek word kurios to refer to the very God of the Creator.
However, this Greek word is non-specific and used in several different senses and may be
rendered as Lord, lord, master, or, owner, and, in vocative, as ‘sir’, depending on its referent
in the context.

In modern English ‘lord’ has a limited usage. The word ‘Lord’ (with initial letter in upper
case) in English bible translations is a title which may be applied to the God or Yeshua (cf.
LORD in all in upper case in OT instead of YHWH).

When the word ‘Lord’ occurs in the New Testament, even in the Gospels, the readers often
get confused and not easy and clear whether God or Yeshua is referred to. [E.g., Mt 22:43-
45].

IRENT resolve this issue, purely on the linguistic and literary basis, not on any doctrinal or
theological ground by rendering it in several different ways when the Greek word Kurios
refers to the very God of the Scriptures, YHWH Elohim (YHWH the Elohim).

 Kurios as LORD (all in upper case) – one problem with this is that there is no distinction ap -
parent when read aloud. Another point is the word may have the referent non-specific as to
whether YHWH Elohim or Lord Yeshua.
 Kurios as Adonai (Hebrew word) – it is used especially when it is necessary to show its refer-
ent clearer (e.g., LORD and Lord/lord appearing within a single, though ‘master’ may be more
appropriate than ‘Lord/lord’). Simply the typographic device of word capitalization itself is
not enough.
 Kurios as YHWH – in a very limited number of instances a it is rendered as YHWH when the
word is used to refer to the name itself rather than a title, and the sacred name itself is to be re-
vealed and manifest in the appropriate context and speaker-audience setting. It may be vocal-
ized as ‘Adonai’ as in the Masoretic tradition Hebrew text of TaNaKh (Hebrew Scriptures;
Old Testament). Many scholars favor ‘Yahweh’. However convincing detailed Scriptural and
phonetical arguments for their preference are lacking and all quotations from writings, com-
mentaries, dictionaries, and encyclopedias one may come across are simply a copy of copy of
copy of someone’s proposition who had started at the beginning. [Cf. 'Yahweh'b; 'Yahueh']
In the practice of rabbinic Judaism in its history, they have refrained from pronouncing the sacred
Name. However, the rabbinic authority which God has mandated has NEVER banned the use of
the sacred Name. It is not due to some superstitious attitude to avoid the name, but is to have
God’s name and that which it stands for be kept sacred and honored. [Cf. Exo 20:7 “You shall not
take the name of ‫( יהוה‬YHWH) your Elohim in a manner unworthy for it (/> ‘in vain’ – KJV).”]
[Cf. 1Ti 6:1. “... the name of the Elohim and the teaching be not maligned (/blasphemed).”]

earth. It is nothing other than a human-faced comic God.

a
Examples of YHWH within the NT translation of IRENT: Importantly in the text of OT
quotations where MT text has it as YHWH.] [The examples where having the Divine name put
on the lips of motely crowd is undesirable – e.g., Mk 11:9 ‘Praised be the One who comes in the
name of Adonai’, which comes out of the crowd’s voice.]
b
'Yahweh' – a name based on a Cabbalistic guess suggested by Paulus de Heredia in his mystical book
Epistle of Secrets (published in 1488). From <Did Jesus “Je[HoVaH]-salvation” know God’s name? Y-H-
W-H (Î-eH-Û-Â)> by Gérard GERTOUX www.academia.edu
From www.edah.org/backend/JournalArticle/1_2_intro.pdf (2001)
… Contemporary thinkers from diverse fields have taught us that language does more than
describe the objective universe around us: Words shape our understanding of reality and
how we relate to the world. The logos creates, as it were, our universe. The Torah
considers names crucial, expressing and perhaps determining the character and destiny of
their bearers. If this is true about persons in space and time, it is true a fortiori about how
we understand God, who has no independent empirical character. Halakhah’s insistence on
the careful use of the divine Name reflects this philosophic awareness. That sanctifying
God is conceived of as ‘qiddush Ha-Shem’ — sanctifying God’s Name — is no
coincidence.

For various examples of English translations of NT where the God’s name based on
Tetragrammaton appear, see EE here.2]

What we see in their translations may be correct – lexicographically and theologically on their
own. However, such practice is not appropriate for translation work which should be based on
the linguistical and literary approach with due attention to Sitz im Leben of people in cultural
and religious setting - the intended and applied readers of the Scriptures and the translations.

Regarding a zeal to restore sacred name in the Bible translation, here in dealing with NT, one
thing is clear: it is one thing to put the Divine Name (YHWH or in its equivalent) where the
Name needs to be revealed and manifest, justifiably and rightly so, as IRENT have done.
However, it is an entirely different matter to put the sacred Name everywhere conceivable (to
the translator’s eyes). This would achieve their goal of making a Bible to serve their doctrinal
agenda very well. By doing that, they are oblivious to the context and the intention of the text
passages and are ignorant of the speaker-audience setting, whether the audience is intended or
implied. Would anyone use one’s father name spelled out and pronounced everywhere and
everyplace he is to be mentioned, instead of ‘father’, or even ‘dad’? It is a common sense they
have missed, having fallen into scholar’s fallacy. It is not restoration of the sacred Taken off a
doctrinal and sectarian veil covering the eyes, anyone can see the name is not honored. In fact, it
is treated in a manner unworthy for it and impertinent regarding His name.

In summary, it is imperative for an honest translator to pay due consideration to have the God’s
personal name in the New Testament English translation. The only rule of our life in the
Mashiah is to have the very name of God Himself honored – that means,
 to respect the name – not ‘to take up in vain, unworthy to this name’, no
frivolous treatment of His name; (See ‘*blasphemy’)
 to revere – ‘revering [the name of] YHWH is the beginning of knowledge’
(Prov 1:7)
 to remember
 to reveal and have it revealed – not to let it buried wherever the name has
to out
 so that it is by the word Elohim that He is shown to be clearly the very
Elohim of Scriptures, not having been confused or mixed up with one of
many Gods popping out from human minds of intellectual, metaphysical,
or religious bent.
It is not a theoretical opinion but a living principle. God loves us; we love others. We just do not
love others as a consequence. But we are to love others in order to have His name honored
through our life in the Mashiah of YHWH.
 The most important of all among other things about a person is the name itself, which stands for
who a person is.

Cf. ‘face’ – notion of ‘face’ in Hebrew and oriental culture. [Check for Introduction to Fox’s Five
Books of Moses on this topic.]

Next to this subject of God’s own name, important is how we can divorce ungodly
use of the most common word ‘God’ itself from what it meant originally before
being adopted as an English word for Elohim (in Hebrew), theos (which is its Greek
translation). Though a typographic convention of using the initial letter in upper
case, it does not help the readers to have a clear word picture, association, and, more
importantly, linkage to the very Elohim, who is revealed in TaNaKh and by Yeshua
the Mashiah. One should check for how and why IRENT renders the arthrous Greek
ho theos (‘the God’) consistently as 'the Elohim', and the anarthrous theos ('God')
usually as 'Elohim', and also to check for also why, how and where YHWH is used
in IRENT. The primary purpose, an agenda if you will, is to remove linguistic and
literary confusion which beset most of English translations, including those with
sacred Name restoration into NT.
To have the Divine name placed rightly in the New Testament

It is serious to undertake bringing the very name of the Elohim into the NT translation – a task quite
different from ‘restoring’ His name in the OT translation (e.g., ASV, Jerusalem Bible, NWT).

It is seen in quite a number of translations (in a variety of spelling and pronunciation of the Tetragrammaton,
in Hebrew script by some). The New World Translation of the Bible by the Jehovah’s Witnesses is well
known for this practice as its prominent feature. Such a practice does have a merit on its own commended,
however, it is marred by other serious problems of the translation itself. Also their own principle of
implementation is not kept diligently (bordering frivolity) with the result to hamper acceptability and
appreciation.

The sole need is to help read the text clearly without confusion and contradiction. His name is the most
important of all pertaining to God and the Bible. It is at the beginning and at the depth of all the prayers to
God (Mt 6:9). Without His name to be known and revealed there would be no kingdom reign of the Elohim
for us; without His reign there would not be His will done on earth. The very name which represents His
character is to be revered, guarded and kept honored. Failing this is the most serious offence to God himself.
No frivolity should be tolerated; with linguistic and literary scrutiny any doctrinal and denominational
agenda should be exposed.

When His name is hidden away and remain obscured in the NT it does not help to purge confusion,
contradiction, and self-deception, mired in various theological, doctrinal, and ecclesiastical contentions and
objections. It is a distinctive feature of NWT, a translation by Jehovah’s Witnesses a. However, it is found to
be difficult to see its merit because of other associated problems with the translation. [Note: all the things
doctrinal and theological is of human product, hard to tell where the teaching in the Scriptures (Word of
God) is alive to the truth.]

IRENT position is simpler – linguistic and literary scrutiny. The English word ‘Lord’ is one of the most
ambiguous, used in different meaning with different senses. The fatal problem is that it leads to referent
confusion, between the Elohim the Most-High and His only-begotten Son, Yeshua, the risen Mashiah.

An English Bible translator today must communicate that same meaning to his English reading audience.
What and how did the inspired writers of the Scriptures communicate to their intended readers? An English
Bible translator today must communicate that same to his English reading audience. A Bible is out of a
human work and the translation cannot be by itself the Word of God. [Cf. The issue of biblical inerrancy,
biblical authority, and sola scriptura. Cf. The Bible is inerrant, not. The Bible has no errors in it, no. The
Bible is a translation product by human effort putting the Scriptures of the original languages into vernacular
languages It is just for opening our eyes to go back to the (original) Scriptures from which we can hear it.]

Gk. anarthrous kurios as rendered as ‘Master’ ‘lord’ ‘Lord’, ‘Adonai’ or ‘YHWH’ (x: Jehovah): No one
would use or call even one’s own father’s name. Translation of His name should be only for the purpose of
making the name revealed and known. The Sacred Name should not be casually thrown in; cannot be treated
in frivolous way. The first thing in whatever we do is to keep His name honored and be sanctified. If we
come short of it, nothing else matters much. [Mt 6:9]

Group One: within the Greek text for direct OT quotation –it is straightforward, accurate and unambiguous,
except (in 2 places) where it comes of the mouth of the crowd, unthinkable to hear the sacred name – as well
attested by the tradition of Judaism.

a
Ref. Jason BeDuhn (2003), Truth in Translation pp. 168ff Appendix: The Use of ‘Jehovah’ in the NT. –
a copy is in IRENT Vol. III Supplement (Collection #3A).
Ref. Rolf Furuli (1999), The Role of Theology and Bias in Bible Translation: With a Special Look at the
New World Translation of Jehovah's Witnesses
[Cf. the expression ‘witness to YHWH’ found in OT refers to Israel as the nation, unrelated with the New
Testament.]
Group Two: (1) the context is tied to OT setting for the anarthrous kurios, often in genitive: E.g., aggelos
kurio – IRENT renders it ‘angels of Adonai’, not as ‘angel of YHWH’, or ‘angel of the Lord’.
(2) Hebrew fixed phrase for the Most-High esp. in Revelation – ‘YHWH El Shaddai’ (> Lord God the
Almighty).

Group Three: the referent in the text is ambiguous as to the Elohim vs. Mashiah. However, these examples
are rather small in number. Here NWT tends to render it as ‘Jehovah’.

[Table data – edited from www.htmlbible.com/sacrednamebiblecom/about.htm

OT Hebrew text == Adonai YHWH

OT KJV = Lord GOD

NT Greek text = Kurios
NT KJV = Lord
IRENT = Adonai YHWH

Old Testament Verse New Testament Quote

Isa 10:23 (Rm 9:28)
Isa 25:8 (Rev 7:17)
Isa 61:1 (Lk 4:18)

OT Hebrew text == YHWH

OT KJV == LORD
NT Greek text == Kurios
NT KJV = Lord
IRENT = YHWH
 Old Testament Verse (New Testament Quote)
YHWH 'the LORD', 'the Lord' < 'YHWH'
Gen 15:6 (Rm 4:3; Gal 3:6; Jam 2:23)
Exo 24:8 (Heb 9:20)
Num 16:5 (2Tm 2:19)
Deu 6:4 (Mk 12:29)
Deu 6:5 (Mt 22:37; Mk 12:30; Lk 10:27)
Deu 6:13 (Mt 4:10; Lk 4:8)
Deu 6:16 (Mt 4:7; Lk 4: 12)
Deu 8:3 (Mt 4:4; Lk 4:4)
Deu 18:15 (Acts 3:22)
Deu 32:35, 36 (Rm 12:19; Heb 10:30)
1Kg 19: 10 (Rm 11 :3)
Psa 2:2 (Acts 4:26)
Psa 16:8 (Acts 2:25)
Psa 2 :1 (1Co 10:26)
Psa 34:15, 16 (1Pe 3:12)
Psa 94 :11 (1Co 3:20)
Psa 110:1 (Mt 22:44; Mk 12:36; Lk 20:42; Acts 2:34)
Psa 110:4 (Heb 7:21)
Psa 117:1 (Rm 15:11)
Psa 118:6 (Heb 13:6)
Psa 118:23 (Mt 21 :42; Mk 12:11)
Psa 118:26 (Mt 23:39; Lk 13:35) @
@ Mt 21:9; Mk 11:9; 19:38; Jn 12:13 ‘Rendered it because the word
'Adonai' as it was from the crowd’s shouting, rather than direct quotation.
Pro 3:11,·12 (Heb·12:5,·6)·
Pro 3:33, 34 (Jam·4:6;·1Pe·5:5)·
Isa·1:9 (Rm·9:29)·
Isa·8:13 (1Pe·3:15)·
Isa·8:18 (Heb·2:13)·
Isa·28:11-13 (1Co·14:21)
Isa·29:10 (Rm·11:8)·
Isa·40:3 (Mt·3:3;·Lk·3:4; Jn·1:23)·
Isa·40:5 (Lk·3:6)·
Isa·40:13 (Rm 11:34)·
Isa·40:13,·14 (1Co·2: 16)·
Isa·41:4; 8 (Jam·2:23)
Isa·52:11 (2Co·6:l 7)·
Isa·53:1 (Jn·12:38;·Rm·10:16)·
Isa·54:13 (Jn·6:45)
Isa·61:1 (Lk·4:18)·
Isa·61:2 (Lk·4:19) ·
Jer·9:23, 24 (1Co·1:31)·
Jer·31:31-34 (Heb·8:8-12)·
Jer·31:33 (Heb·10:16)·
Eze 36:20 (Rm·2:24) ·
Joel·2:31 (Act·2:20)·
Joel·2:32 (Act·2:21;·Rm·10:13) ·
Amo·9:12 (Act·l5:17)
Cf. Yehudah

H3063 ‫( יהודה‬Gen 29:35 ff) ‫י ְהּודָ ה‬

(QQ Y'hudá, Yəhuda, Yahudah, Yehudah, Yehuḏā)
('Jews' – 'Yahud' – Arabic; Ioudaîos – Gk.; Ya'uda – Akkadian; Yehude – Yid-
dish)
https://en.wiktionary.org/wiki/ ‫יהודה‬
www.yahuahkingdom.com/uploads/8/3/6/9/8369443/my_people_shall_know_my_name.pdf
www.yahuahkingdom.com/
www.fossilizedcustoms.com/w.html
www.yahuahkingdom.com/uploads/8/3/6/9/8369443/yahuah.pdf

Y'hudah –

probably derived from ‫( י ָדָ ה‬y-d-h) H3034 yadah (114x) 'to praise' (Gen 29:35).
Cf. H3029 yeda (2x) (Dan 2:23; 6:10); Cf. H8426 todah thanksgiving (Lev 7:12).

Cf. H1935 hod (24x) majesty, splendor Num 27:20

Cf. H1941 Hodiyyah (m.) Neh 8:8; H1940 Hodiah (f.) a person's name – 'my
splendor is Yah'
H1938. Hodavyah 1Ch 5:24 etc. H1939 Hodavyahu
('hallel') www.pealim.com/dict/458-lehalel/
‫ ה – ל – ל‬to praise ‫להלל‬

See 'hallelujah' below [hallel-u-Yah]

1
Exo 20:7

‘take in a manner unworthy for it’ (bring to dishonor – cf. Mt 6:9). Most English
translations are inadequate and misleading.

E.g., /x: take in vain – KJV, ESV duo, NASB, ASV, NET; /x: misuse – NIV, HCSB;
/take up in a worthless way – NWT; /

[Cf. ‘vain’– word picture of ‘vanity’] [Cf. English word group - ‘frivolous’ ‘flippant’
‘trivial’ ‘superficial’] vain – Webster Dictionary - 1. Having no real substance, value,
or importance; empty; void; worthless; unsatisfying. “Thy vain excuse.” ... 2. Destitute
of forge or efficacy; effecting no purpose; fruitless; ineffectual; as, vain toil; a vain
attempt.

Greek words translated as ‘in vain’ in KJV

eikē Rm 13:4 1Co 15:2; Gal 3:4; 4:11; 1Th 3:5
matēn Mt 15:9; Mk 7:7; [Danker p. 223 ‘IE, acc. of math ‘folly’ adv. to no
purpose] (worship ‘in a manner unworthy of it’)
kenos 1Co 15:10, 58; 2Co 6:1; Gal 2:2; Phi 2:16, 1Th 2:1; 27
kenōs Jas 4:5;
kenoō 2Co 9:3;
dōrean – Gal 2:21
2
Some examples of the NT translations having Tetragrammaton-based God’s names:

The Divine Name Lord Master

NWT-4 (2013) Jehovah 237 411 49
Sacred Name KJV (J. Hurt, 2001) YHVH 359 ? ?
The Scripture (C. J. Koster, 1998) ‫יהוה‬ 190 0 572
Restored Name KJV (R. Lattier, 1994) ‫יהוה‬ 1257 ☹ 0 28
JNT (D. H. Stern, 1989) Adonai 143 439 39
신세계 성경 (New World Bible) (1984), 여호와 224
Korean version based on NWT-3) [Yeohowa]

For a full treatment, see a separate file < «Why the Divine Name & How in the New Testament Translation»