The divine name certainly falls within the dictionary, lexical and semantic range of Lord/Kurios, and that is why many other versions/translations have seen fit to also include the name in their New Testaments.
In the end, our oldest and most comprehensive lexicon of the New Testament’s use of Kurios is the Septuagint itself. It has been suggested that the majority of NT quotations were taken from the Septuagint. Therefore, if we follow this through to the logical conclusion, based on the following facts, we will see that the NT's use of Kurios means YHWH or Jehovah. Even if we discard the fact that our earliest Septuagint manuscripts used the Tetragrammaton, we know that the Septuagint was translated from the Hebrew Scriptures. The Hebrew Scriptures used the divine name. We have evidence of this in the Dead Sea Scrolls and the Masoretic text. Therefore, at some point the translators of the Septuagint either translated the Tetragrammaton as Kurios or scribes replaced the name at a later date. Now, using our current manuscript copies of the New Testament that use only Kurios, and because the quotations and other references to the God of the Hebrew Scriptures in the NT are from the Septuagint, the intended meaning behind the word Kurios would be the divine name. The NWT is merely using a different, valid lexical English word for Kurios to denote the divine name in the New Testament quotations and elsewhere when God is intended.
Double Standards in Translation
Critics like to point out that because the NWT translators used the term Jehovah, they did not faithfully follow the Greek New Testament manuscripts in connection with the word Kurios 237 times. These critics are inflexible when it comes to translating the Greek word Kurios...
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...ios based on the lexicons listed above and many others.
4) The external evidence and history of the Hebrew and Greek Scriptures of the OT point heavily to original NT manuscripts using the Tetragrammaton.
The Book of Revelation
The book of Revelation gives us our greatest insight to the use of God's name in the New Testament. The imagery of the book of Revelation is very similar to the prophetic books of the Old Testament where the name was used frequently. But even more, the book of Revelation can be used to disprove most theories as to why the divine name was not used in the NT. The book uses many references to God's name. These are not just some kind of reference to God's character, since we are told this name is written on something on a number of occasions. You can not write someone's character on a forehead. These must be references to a literal name.
The major issue is How Christians read the OT and the references to the triune God’s self-revelation in Jesus Christ, how these scripture of Israel relates to the church, and can the NT support the orthodox teaching of Jesus (p. 732). Many issues on typologies and allegories arise today as they did in the pass. A typology in Christian theology that is seen often in OT and NT is “Day of the Lord” (Joel 2:31 & Acts 2:20) yet this single event has multiple manifestations. Another typology is the Servant Song typology found in Isaiah. Isaiah identifies himself as the servant in Isaiah 50:9, but in Isaiah 53 we see the servant is identified as Jesus. Isaiah identifies Israel as the servant in Isaiah 49:3. This use of servant seems to reflect the book of Isaiah itself, with some of his writing being prophetic and some being historic. Another typology is the Babylon of the OT (Isaiah 13:19, 14:4; 21:9; 48:14; Ezekiel 12:13, 21:19; Jeremiah 27:17, 38:23, 50:1,13,23 51:1,8,41,… ), which was a real place, but the Babylon of the NT (1 Peter 5:13 & Rev. 14:8 17:5) is generally seen as prophetic. With the presence of typologies in the scripture the study of scripture must be done in such a fashion that care is done to identify these typologies an allegories. We must have open eyes when reading scripture to see these connections between OT and
^ a b c d e f g h i John Arthur Thomas Robinson (1919-1983). "Redating the New Testament". Westminster Press, 1976. 369 halaman. ISBN 10: 1-57910-527-0; ISBN 13: 978-1-57910-527-3
Carson, D. A., and Douglas J. Moo. 2005. An introduction to the new testament. Grand Rapids, Mich: Zondervan.
Most well-known English versions of the Hebrew Bible translate the Hebrew "Hallelujah" (as at Psalm 150:1) as two Hebrew words, generally rendered as "Praise (ye)" and "the LORD", but the second word is given as "Yah" in the Lexham English Bible and Young's Literal Translation, "Jah" in the New World Translation, "Jehovah" in the American Standard Version, and "Hashem" in the Orthodox Jewish Bible. Instead of a translation, the transliteration "Hallelujah" is used by JPS Tanakh, International Standard Version, Darby Translation, God's Word Translation, Holman Christian Standard Bible, and The Message, with the spelling "Halleluyah" appearing in the Complete Jewish Bible. The Greek-influenced form "Alleluia" appears in Wycliffe's Bible, the Knox Version and the New Jerusalem Bible.
Further complicating the matter is the fact that the word “trinity” is not found in the Bible whatsoever, however, that
The Documentary Theory holds that the Pentateuch was composed or compiled from several different documents or traditions written by several different authors. These original documents were argued to favor different styles and names for God, and thus were written by different authors. One document might favor “Elohim,” while another might favor “YHWH.” These sources are generally argued to be source J, E, P, and D. Genesis, however, only shows traces of J, E, and P. Some have even further subdivided the four primary sources. However, this theory fails to adequately explain the origin of the Pentateuch. Religious documents of the ancient Near East were not complied in this way, nor are variations in style and word choice conclusive. Dating the different documents is extremely difficult and far too subjective to prove the Documentary Theory.1
Even though there have been a few Bibles that have used the divine name in the New Testament. (see Appendix C) This version has been severely criticized for its use of Jehovah 237 times. One recent critic, Lynn Lundquist who has written a book called "The Tetragrammaton and the Christian Greek Scriptures." Lundquist argues that the Greek word Kurios should only be translated in English Bibles as "Lord." Even though the translators of the NWT knew there were no Christian Greek manuscripts that include the full form of the Tetragrammaton, they sti...
The Old Testament and the Bible itself has been studied extensively for centuries. Archeologists and Scholars have labored and pondered over texts trying to decipher its clues. It does not matter how many times the Old Testament has been studied there will always be something new to learn about it or the history surrounding it. In the book Reading the Old Testament: an Introduction, the author Lawrence Boadt presents us with a few different authors of the Old Testament that used different names for God and had a unique insight into the texts. These four sources are titled P for priests, E for Elohim, J for Jehovah, and Y for Yahweh (95). These four unique sources help us realize that there is more than one author of the Pentateuch. These authors took the text and adapted for their culture. This independent source is used by scholars to help gain insight into what was behind the texts of the bible so we are not left with an incomplete picture of what went into the creation of the bible. Julius Wellhausen used these four sources to publish a book to able us to better understand the sources and to give it credibility with the Protestant scholars at the time (Boadt 94). These sources that is independent of the bible as in the DVD Who Wrote the Bible? and the Nova website aide in shedding light on the history that surrounded the writers who wrote the text and what inspired them to write it in the first place. The DVD shows the discovery of The Dead Sea Scrolls and the extensive history of the texts and all its sources in an effort to try to find exactly who wrote the bible (Who Wrote). These scrolls have aided scholars immensely by giving us some of the oldest known manuscripts of the bible in the world today. It shows that the bible w...
...pse." In Current Issues in New Testament Interpretation, edited by W. Klaasen and G.F. Snyder, 23-37. New York, NY: Harper and Row, 1962.
“Elohim”, meaning "God", is sometimes confused to show the plurality of the Godhead, this is not a correct interpretation. In the Hebrew words are plural in construction but singular in the way that they are used. Also the Hebrew often used plural forms to show majesty or greatness of one person or deity. Even though these are plural words, to say they represent a multiplicity in the Godhead would be wrong.
Since their founding in 1872 by Charles Taze Russell, the religious principles of the Jehovah’s Witnesses have been diametrically in conflict with fundamental positions held by both the Protestant and Catholic churches. While they believe in the God of the Judeo-Christian Bible, they have a different translation – the New World Translation –, which is viewed by many traditional Bible scholars as a “frightful mistranslation”.
The Kingdom of God defined by the Israelites as a physical place here on earth. The Kingdom of God is also called the “Kingdom of Heaven.” It means God’s rule in the lives of His chosen people and His Creation. In the Old Testament, the people in God’s kingdom were the Israelites. In the New Testament and now, the people in God’s kingdom are those who believe in and follow the Lord Jesus Christ. When Jesus comes again, then God’s kingdom will become visible to all people. The term “Kingdom” according to (Kingdom of God,2011) means the rank, quality, state, or attributes of a king; royal authority; sovereign power; rule; dominion; monarchy. It can also be used in the context of a divine kingdom, the term Kingdom appears 13 times in Matthews, 7 times in Luke and 2 times in John.
Unger, Merrill F. The New Unger's Bible Dictionary. Ed. R. K. Harrison, Howard F. Vos, and Cyril J. Barber. Chicago: Moody, 1988. Print.
Holy Bible: Contemporary English Version. New York: American Bible Society, 1995. Print. (BS195 .C66 1995)
Sakenfeld, Katharine Doob.The new interpreter's dictionary of the Bible . Nashville, Tenn: Abingdon Press, 2006.