MATTHEW 1:20 “Jehovah’s angel”

REASON(S): Available Greek manuscripts use the term Kyʹri·os (Lord) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context indicates that the one referred to is God. The expression “Jehovah’s angel” occurs many times in Hebrew in the “Old Testament,” starting at Genesis 16:7. When “Jehovah’s angel” occurs in early copies of the Greek Septuagint, a translation of the “Old Testament,” the Greek word agʹge·los (angel; messenger) is followed by the divine name written with Hebrew characters. That is how this expression is handled at Zechariah 3:5, 6 in a copy of the Greek Septuagint found in Nahal Hever, Israel, which some scholars have dated between 50 B.C.E. and 50 C.E. It is noteworthy that when later copies of the Greek Septuagint replaced the divine name with Kyʹri·os in this and many other verses, the definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. So the Hebrew Scripture background and the unexpected absence of the definite article indicate that Kyʹri·os is here used as a substitute for the divine name, and therefore, the name Jehovah is used in the main text.

SUPPORT:

• A Greek-English Lexicon of the New Testament and Other Early Christian Literature, revised and edited by F. W. Danker, 2000, (pp. 576-577) lists Matthew 1:20, 24; 2:13, 19; 28:2 under the definition of “lord” as “a designation of God.” It goes on to say: “Without the art[icle] . . . , like a personal name.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Matthew 1:20, 24; 2:13, 19; 28:2 as verses where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

• The Interpretation of St. Matthew’s Gospel, by R.C.H. Lenski, on page 44 says of this verse: “We have no article with [the Greek words agʹge·los Ky·riʹou, “Lord’s angel”], and thus this is one of Yahweh’s angels . . . We may well assume that this angel is Gabriel, the same one who appeared to Mary, ‘the Mighty One of Jehovah,’ or, ‘Hero of Jehovah.’”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on this verse (as well as in footnotes on Matthew 1:24 and 2:13): “‘Lord’ without the article, signifying, as often, ‘Jehovah.’”

• The Restored New Testament, by Willis Barnstone, 2009, states in a footnote on the expression “an angel of the Lord”: “From the Greek . . . (angelos kyriou), from the Hebrew . . . (malakh yahweh), . . . A literal rendering would be Yahweh’s malakh or ‘messenger.’” In the main text of Matthew 28:2, this translation reads: “An angel of Yahweh.”

• The Complete Jewish Bible, by David H. Stern, 1998, uses capital and small capitals for the word “ADONAI” in this verse. In the introduction to this Bible, the translator explains: “The word ‘ADONAI’ is used . . . wherever I, as the translator, believe ‘kurios’ is the Greek representation of the tetragrammaton.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, uses capital and small capitals for LORD in the main text of Matthew 1:20 and adds this footnote: “the LORD = Jehovah.”

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MATTHEW 1:22 “spoken by Jehovah”

REASON(S): Available Greek manuscripts use the term Kyʹri·os (Lord) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context indicates that the one referred to is God. The quotation that immediately follows (Matthew 1:23) is taken from Isaiah 7:14, which is the prophetic message spoken by Jehovah through Isaiah. Also, it is noteworthy that in this verse the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. So the Hebrew Scripture background and the unexpected absence of the definite article indicate that Kyʹri·os is here used as a substitute for the divine name.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Matthew 1:22 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Matthew’s Gospel, by R.C.H. Lenski, on page 52 says of this verse: “The formula here used: ‘in order that it be fulfilled what was spoken by the Lord (Κύριος [Kyʹri·os] for Yahweh) through the prophet,’ is used almost constantly by Matthew throughout his Gospel with only occasional variation. . . . The actual speaker thus is Yahweh, and the prophet the medium or mouthpiece through (διά [di·aʹ]) which he speaks.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on this verse and on Matthew 2:15: “‘Lord’ without the article, signifying, as often, ‘Jehovah.’”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, uses capital and small capitals for LORD in the main text of Matthew 1:22 and adds this explanation in Appendix 98: “Used of Jehovah . . . and printed ‘LORD’ throughout.”

• Vine’s Complete Expository Dictionary of Old and New Testament Words, 1985, by Vine, Unger, and White, makes this comment on the use of the divine name in this verse: “Kurios is the Sept. and NT representative of Heb. Jehovah (‘LORD’ in Eng. versions), see Matt. 4:7; Jas. 5:11, e.g., of adon, Lord, Matt. 22:44, and of Adonay, Lord, 1:22.”

• Mounce’s Complete Expository Dictionary of Old and New Testament Words, 2006, by William D. Mounce, makes this definition under listing number 3261: “Kyrios . . . the Lord, Jehovah, Mt. 1:22.”

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MATTHEW 1:24 “the angel of Jehovah”

REASON(S): See comment on Matthew 1:20.

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MATTHEW 2:13 “Jehovah’s angel”

REASON(S): See comment on Matthew 1:20.

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MATTHEW 2:15 “spoken by Jehovah”

REASON(S): The quotation that immediately follows in this verse is taken from Hosea 11:1, and Hosea 11:11 clearly shows that this is a statement made by Jehovah God.​—See comment on Matthew 1:22.

SUPPORTING REFERENCES: J^{1, 3, 4, 6-14, 16-18, 22-24, 28-36, 38-41, 43, 45-50, 52, 59, 61-63, 65, 66, 88, 93-95, 100-102, 104-106, 110, 114-117, 125, 128, 130, 138, 145-147, 154, 155, 163, 166, 167, 169, 175, 185, 187, 190, 201, 203, 217, 226, 243, 250, 262, 263, 265, 268, 271, 273, 275, 290, 295, 315-317, 320, 322-327, 331, 336, 340-342, 347, 350, 352, 355-360}

MATTHEW 2:19 “Jehovah’s angel”

REASON(S): See comment on Matthew 1:20.

SUPPORTING REFERENCES: J^{1-4, 6-14, 16-18, 22-24, 28-36, 38-40, 43, 45-50, 52, 59-61, 63, 65, 66, 88, 90, 93-95, 100-102, 104-106, 114-117, 125, 128, 130, 138, 144-147, 154, 155, 167, 169, 175, 185, 187, 190, 201, 243, 250, 262, 263, 265, 268, 271, 273, 275, 290, 295, 310, 315-317, 320, 322-327, 331, 336, 340-342, 347, 350, 352, 355-360}

MATTHEW 28:2 “Jehovah’s angel”

REASON(S): See comment on Matthew 1:20.

SUPPORTING REFERENCES: J^{1-4, 7-13, 16-18, 22-24, 28-36, 38, 40, 41, 43, 45-47, 49-52, 55, 60, 61, 63, 65, 66, 88, 90, 93-95, 100-102, 104-106, 114-117, 128, 138, 144-147, 154, 155, 160, 163, 167, 175, 187, 190, 201, 226, 262, 263, 265, 271, 273, 275, 290, 295, 308, 310, 317, 320, 322-327, 331, 336, 339-341, 347, 350, 352, 356, 358-360}

MARK 5:19 “things Jehovah has done”

REASON(S): Although most Greek manuscripts read “the Lord” (ho Kyʹri·os) here, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context shows that Kyʹri·os is used with reference to God. Speaking to the man who had been healed, Jesus is attributing the miracle, not to himself, but to his heavenly Father. In recording the same event, Luke (8:39) uses the Greek word The·osʹ (God), supporting the thought that Kyʹri·os (Lord) at Mark 5:19 is used with reference to God. Additionally, the phrases “the things . . . done for you” and “mercy . . . shown you” have a bearing on the matter, as corresponding Hebrew verbs are often used in the Hebrew Scriptures, along with the divine name, with reference to Jehovah’s dealings with humans.​—Genesis 21:1; Exodus 13:8; Deuteronomy 4:34; 13:17; 30:3; 1 Samuel 12:7; 25:30; 2 Kings 13:23.

SUPPORT:

• A Greek-English Lexicon of the New Testament and Other Early Christian Literature, revised and edited by F. W. Danker, 2000, (pp. 576-577) lists Mark 5:19 under the definition of “lord” as “a designation of God.” It goes on to say concerning the use of the expression in the Septuagint [LXX]: “It freq. [frequently] replaces the name Yahweh in the MT [Masoretic Text].”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Mark 5:19 as a verse where Kyʹri·os is possibly “used of Yahweh.”

• The Gospel According to St Mark (The Greek Text With Introduction Notes and Indices), by Henry Barclay Swete, 1902, gives יהוה (YHWH, or the Tetragrammaton) as one possible rendering.

• The Interpretation of St. Mark’s Gospel, by R.C.H. Lenski, on page 216 says of this verse: “Ὁ Κύριος [Ho Kyʹri·os] is Yahweh, the Old Testament name for the covenant God. . . . The man himself and all who hear his message are to know that Jehovah has come into their land and has done this great deed through his servant Jesus.”

• In the book The Principles and Practice of New Testament Textual Criticism, G. D. Kilpatrick lists Mark 5:19 as an occurrence where “Κύριος [Kyʹri·os] = Yahweh.”

• The Complete Jewish Bible, by David H. Stern, 1998, uses capital and small capitals for the word “ADONAI” in this verse. In the introduction to this Bible, the translator explains: “The word ‘ADONAI’ is used . . . wherever I, as the translator, believe ‘kurios’ is the Greek representation of the tetragrammaton.”

• The Gospel According to St. Mark: The Greek Text With Introduction, Notes, and Indexes, by Vincent Taylor, 1952, on page 285 says that this occurrence of Kyʹri·os (Lord) “is used of God.”

• In his book The Gospel According to Mark, 1858, Joseph Addison Alexander expresses his opinion that the “ambiguous expression,” “the Lord,” in this verse describes Christ. However, he goes on to acknowledge that “the hearers may have understood [this expression] more vaguely, as denoting God, perhaps with special reference to his covenant relations with his people, as expressed by the Hebrew name Jehovah, for which the constant equivalent or rather substitute both in the Septuagint and the New Testament is (ὁ κύριος) the Lord.”

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MARK 13:20 “unless Jehovah had cut short the days”

REASON(S): Although most Greek manuscripts use the word Kyʹri·os (Lord) here, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context shows that Kyʹri·os is used with reference to God, since Jesus was explaining to his disciples what his Father will do during the great tribulation. The wording of Jesus’ prophecy here is similar to that of prophetic statements in the Hebrew Scriptures where the divine name is used. (Isaiah 1:9; 65:8; Jeremiah 46:28 [26:28, Septuagint]; Amos 9:8) In these four prophetic verses where the Hebrew text contains the Tetragrammaton, existing copies of the Septuagint use Kyʹri·os without the definite article, where it would be expected according to standard grammatical usage. Similarly, scholars have noted the unexpected lack of the definite article before Kyʹri·os at Mark 13:20. This is another indication that Kyʹri·os is here used as a substitute for the divine name.

SUPPORT:

• A Greek-English Lexicon of the New Testament and Other Early Christian Literature, revised and edited by F. W. Danker, 2000, (pp. 576-577) lists Mark 13:20 under the definition of “lord” as “a designation of God.” It goes on to say: “Without the art[icle] . . . , like a personal name.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Mark 13:20 as a verse where Kyʹri·os is “used of Yahweh.”

• In the book The Principles and Practice of New Testament Textual Criticism, G. D. Kilpatrick lists Mark 13:20 as an occurrence where “Κύριος [Kyʹri·os] = Yahweh.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on “Lord” in this verse: “Without the article, ‘Jehovah.’”

• The Gospel According to St Mark (The Greek Text With Introduction Notes and Indices), by Henry Barclay Swete, 1902, gives יהוה (YHWH, or the Tetragrammaton) as one possible rendering.

• The Gospel According to St. Mark: The Greek Text With Introduction, Notes, and Indexes, by Vincent Taylor, 1952, on page 514 says of this occurrence of Kyʹri·os (Lord) in the Greek text: “Here the idea found in many apocalyptic writings, that in His mercy and for the sake of the elect God has shortened the period of tribulation for mankind . . . is strongly expressed.” Taylor goes on to say on page 515: “The use of the anarthrous Κύριος is characteristic of [Old Testament] quotations.”

• In his expositional commentary The Gospel of Mark, 1994, (p. 378) D. Edmond Hiebert makes this comment on Mark 13:20: “The Lord, Jehovah God of the Old Covenant, is in sovereign control of the affairs of this world, and He has graciously decreed a limitation on those days.”

• The Gospel According to Mark, by scholar Joseph Addison Alexander, 1858, says of Mark 13:20: “The Lord, the Sovereign God, Jehovah.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, uses capital and small capitals for LORD in the main text of Mark 13:20 and adds this explanation in Appendix 98: “Used of Jehovah . . . and printed ‘LORD’ throughout.”

• The Holy Bible, Containing the Authorized Version of the Old and New Testaments, by J. T. Conquest, 1841, capitalizes LORD in the main text of Mark 13:20.

• The following English translations use “God” instead of “Lord” at Mark 13:20: The Complete Jewish Bible, A Translator’s Translation of the New Testament, The Expanded Bible, and The Word New Century Version, New Testament.

• A Translator’s Handbook on the Gospel of Mark, produced by the United Bible Societies, says regarding this verse: “‘The Lord’: here, of course, God.”

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LUKE 1:6 “the commandments and legal requirements of Jehovah”

REASON(S): Although existing Greek manuscripts read “of the Lord” (tou Ky·riʹou) here, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context shows that Kyʹri·os is used with reference to God. The first two chapters of Luke’s account are rich with references to and allusions to expressions and passages in the Hebrew Scriptures where the divine name occurs. For example, the phrase “commandments and legal requirements” and similar combinations of legal terms can be found in the Hebrew Scriptures in contexts where the divine name is used or where Jehovah is speaking. (Genesis 26:2, 5; Numbers 36:13; Deuteronomy 4:40; Ezekiel 36:23, 27) It is worth noting that these two Greek legal terms occur in the Septuagint at Deuteronomy 27:10. In an early papyrus fragment of the Greek Septuagint (in the collection Papyrus Fouad Inv. 266) showing parts of the verse, the divine name is written in square Hebrew characters. This fragment is dated to the first century B.C.E. The Hebrew Scripture background for these terms related to Jehovah’s standards is an indication that Kyʹri·os is here used as a substitute for the divine name.

SUPPORT:

• A Translator’s Handbook on the Gospel of Luke, produced by the United Bible Societies (1971) and written by J. Reiling and J. L. Swellengrebel, makes this comment on Luke 1:6: “‘The Lord,’ following Septuagint usage, where kurios renders Hebrew ʼadonay when standing for Yahweh. It has this meaning in all occurrences in chs. 1 and 2 (except 1:43 and 2:11), and in 5:17.”

• The International Standard Bible Encyclopedia, edited by Geoffrey W. Bromiley, 1982, (Vol. 2, p. 508) states: “Greek kyrios is usually translated ‘Lord’ in the English versions and is the equivalent of Heb. YHWH in the LXX [Septuagint] . . . ‘Lord’ may denote God (the Father; Mt. 5:33; Lk. 1:6).”

• A Theology of Luke’s Gospel and Acts, by Darrell L. Bock, 2011, (p. 126) states: “The common κύριος (kyrios) has its roots in the LXX [Septuagint] name for Yahweh. This usage is especially prominent in the infancy section [of Luke’s account], appearing twenty five times.”

• A Greek-English Lexicon of the New Testament and Other Early Christian Literature, revised and edited by F. W. Danker, 2000, (pp. 576-577) lists Luke 1:6, 9, 28, 46; 2:15, 22 under the definition of “lord” as “a designation of God.” It goes on to say concerning the use of the expression in the Septuagint (LXX): “It [frequently] replaces the name Yahweh in the MT [Masoretic Text].” It also lists Luke 1:17, 58 after the following explanation: “Without the art[icle] . . . , like a personal name.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:6, 9, 15, 16, 17, 25, 28, 32, 38, 45, 46, 58, 66, 68; 2:9b, 15, 22, 23a, b, 24, 26, 39; 3:4; 4:8, 12, 18, 19; 5:17; 10:21, 27; 13:35; 19:38; 20:37, 42a as verses where Kyʹri·os is “used of Yahweh.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of Luke 1:6: “As often in the rest of the infancy narrative, kyrios is here used of Yahweh. . . . The rest of the phrase is formulated in imitation of OT [Old Testament] expressions.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 40 says of this verse: “‘Walking in all the commandments and legal ordinances of the Lord (i.e., Jehovah) blameless.’ The [Greek words rendered “commandments and legal ordinances (requirements)”] remind us of the commandments and statutes of Jehovah recorded in Deut. 4:1, 40; 6:2.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, uses capital and small capitals for LORD in the main text of Luke 1:6 and adds this explanation in the margin: “The LORD. Must here and elsewhere be often rendered Jehovah.”

• The Complete Jewish Bible, by David H. Stern, 1998, uses capital and small capitals for the word “ADONAI” in this verse and most of the other verses where “Jehovah” appears in the text of Luke in the New World Translation. In the introduction to the Complete Jewish Bible, the translator explains: “The word ‘ADONAI’ is used . . . wherever I, as the translator, believe ‘kurios’ is the Greek representation of the tetragrammaton.”

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LUKE 1:9 “sanctuary of Jehovah”

REASON(S): Most Greek manuscripts read “of the Lord” (tou Ky·riʹou) here; a few manuscripts read “of God.” However, as mentioned in the comment on Luke 1:6, the first two chapters of Luke’s account are rich with references to and allusions to passages and expressions in the Hebrew Scriptures where the divine name occurs. Although existing Greek manuscripts use Kyʹri·os here, there are good reasons for using the divine name in the main text. In the Hebrew Scriptures, expressions corresponding to the combination “sanctuary [or “temple”] of Jehovah” often include the Tetragrammaton. (Numbers 19:20; 2 Kings 18:16; 23:4; 24:13; 2 Chronicles 26:16; 27:2; Jeremiah 24:1; Ezekiel 8:16; Haggai 2:15) Therefore, the Hebrew Scripture background for this expression is an indication that Kyʹri·os is here used as a substitute for the divine name.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:9 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 43 says of this verse: “Κύριος [Kyʹri·os] is the translation of Yahweh.”

• New Testament Text and Translation Commentary, by Philip W. Comfort, 2008, makes this comment on Luke 1:9: “‘The Lord’ in this verse is not ‘the Lord Jesus Christ’ but ‘Yahweh.’”

SUPPORTING REFERENCES: J^{7-18, 22, 23, 28-36, 38-40, 42-44, 46-49, 52, 59, 60, 65, 66, 88, 93, 95, 100-102, 105, 106, 114-116, 127, 138, 141, 145-147, 153, 154, 163, 167, 180, 187, 217, 242, 250, 259, 262, 265, 267, 268, 271, 273-275, 283, 290, 295, 306, 310, 312, 322-327, 331, 336, 340-342, 347, 350, 352, 353, 356-360}

LUKE 1:11 “Jehovah’s angel”

REASON(S): This expression occurs many times in the Hebrew Scriptures, starting at Genesis 16:7. When it occurs in early copies of the Greek Septuagint, the Greek word agʹge·los (angel; messenger) is followed by the divine name written in Hebrew characters. It is noteworthy that when later copies of the Septuagint replaced the divine name with Kyʹri·os (Lord) in this and many other verses, the Greek definite article was often not included where standard grammatical usage would normally call for it. The absence of the definite article here and in other verses may therefore be another indication that Kyʹri·os is used as a substitute for the divine name.​—See comment on Matthew 1:20.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:11 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of Luke 1:11: “‘The angel of the Lord’ also appears to the barren wife of Manoah, the father of Samson in Judg 13:3. . . . The Greek phrase angelos kyriou is a Semitism, reflecting the Hebrew construct chain, malʼak Yhwh, ‘messenger of Yahweh,’ as the lack of Greek def[inite] art[icle]s reveals. This is the exalted OT [Old Testament] figure who appears at times to be indistinguishable from Yahweh himself.”

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LUKE 1:15 “in the sight of Jehovah”

REASON(S): As mentioned in the comment on Luke 1:6, the first two chapters of Luke’s account are rich with references to and allusions to passages and expressions in the Hebrew Scriptures where the divine name occurs. Most existing Greek manuscripts use the word Kyʹri·os (Lord) in this verse; a few manuscripts read “God.” However, there are good reasons for using the divine name in the main text. The context shows that Kyʹri·os is here used with reference to God. The Greek expression e·noʹpi·on Ky·riʹou (lit., “in sight of [before] Lord”) reflects a Hebrew idiom and occurs over 100 times in existing copies of the Septuagint as a translation of Hebrew phrases where the Tetragrammaton is used in the original text. (Judges 11:11; 1 Samuel 10:19; 2 Samuel 5:3; 6:5) The Hebrew Scripture background for this expression is an indication that Kyʹri·os is here used as a substitute for the divine name.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:15 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 46 says of this verse: “‘In the sight of the Lord’ (Yahweh, as before).”

• New Testament Text and Translation Commentary, by Philip W. Comfort, 2008, says of Luke 1:15: “The Lord here is Yahweh, not the Lord Jesus Christ.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of Luke 1:15: “John’s greatness (see Luke 7:28) is here measured in terms of the Kyrios, who in this context is to be understood as Yahweh.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:15: “Jehovah.”

SUPPORTING REFERENCES: J^{7, 8, 10-18, 22, 23, 28-36, 38-43, 46-49, 52, 53, 59, 60, 65, 66, 73, 88, 93-95, 100-102, 104, 106, 114-117, 122, 125, 127, 130, 133, 136, 138, 144-147, 153, 154, 180, 186, 187, 217, 222, 242, 250, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 310, 322-327, 331, 336, 340-342, 347, 352, 356-360}

LUKE 1:16 “turn back many of the sons of Israel to Jehovah their God”

REASON(S): Although existing Greek manuscripts use the word Kyʹri·os (Lord) here, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. The angel’s message to Zechariah (verses 13-17) strongly reflects language used in the Hebrew Scriptures. For example, the combination of Kyʹri·os (Lord) and The·osʹ (God) along with a personal pronoun (here rendered “Jehovah their God”) is common in quotations from the Hebrew Scriptures. (Compare the expression “Jehovah your God” at Luke 4:8, 12; 10:27.) In the Hebrew Scriptures, the combination “Jehovah their God” occurs over 30 times, whereas the expression “the Lord their God” is never used. Also, the term “the sons of Israel,” used many times in the Hebrew Scriptures, reflects a Hebrew idiom meaning “the people of Israel” or “the Israelites.” (Genesis 36:31, footnote) A Greek expression similar to the one used here for “turn back [someone] to Jehovah” is used in the Septuagint at 2 Chronicles 19:4 as a translation of the Hebrew phrase “to bring [people] back to Jehovah.”​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:16 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 48 says of this verse: “Κύριος [Kyʹri·os] is Yahweh as it was before.”

• A Translator’s Handbook on the Gospel of Luke, produced by the United Bible Societies (1971) and written by J. Reiling and J. L. Swellengrebel, comments on Luke 1:16: “Here and [Luke] 1:32, 68 in passages strongly reminiscent of the Old Testament. The term is, therefore, to be understood from the Old Testament background as the Greek rendering of Yahweh ʼElohim in which Yahweh is a proper name and ʼElohim a class noun.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of Luke 1:16: “Fitted out with prophetic spirit and power, John will become Yahweh’s instrument to convert Israel from its estrangement. . . . Here Kyrios clearly refers to Yahweh.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:16: “Jehovah.”

SUPPORTING REFERENCES: J^{7-18, 22-24, 28-43, 46-49, 52-55, 57, 59-61, 65, 66, 88, 90, 93-95, 97, 100-105, 112, 114-117, 122, 125, 127, 128, 130, 133, 136, 138, 141, 144-147, 153, 154, 161, 163, 166, 180, 185-187, 200, 217, 222, 223, 242, 243, 250, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 310, 312, 322-327, 331, 336, 340-342, 347, 350, 352, 356-360, 364}

LUKE 1:17 “get ready for Jehovah a prepared people”

REASON(S): The angel’s words to Zechariah (verses 13-17) contain allusions to such verses as Malachi 3:1; 4:5, 6; and Isaiah 40:3, where the divine name is used. (See comments on Luke 1:15, 16.) Although existing Greek manuscripts use the word Kyʹri·os (Lord) here, the Hebrew Scripture background provides good reasons for using the divine name in the text. Additionally, an expression similar to the Greek phrase for “to get ready . . . a people” can be found in the Septuagint at 2 Samuel 7:24, where the Hebrew text reads: “You established your people Israel . . . , O Jehovah.”​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:17 as a verse where Kyʹri·os is “used of Yahweh.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) makes these comments on Luke 1:17: “Go before him. I.e. before Yahweh, as the messenger of Mal 3:1. . . . In Mal [4:5, 6] he is identified as the messenger to be sent before ‘the great and awesome day of Yahweh’ (cf. Mal 3:2). . . . It is in this sense that the angel now tells Zechariah that his son John is to go before the Lord (= Yahweh). See Luke 1:76. . . . to make ready a people fit for the Lord. The first part of the clause is an OT [Old Testament] expression, ‘to make ready a people’ (2 Sam 7:24).”

• The French reference work Évangile Selon Saint Luc (The Gospel According to St. Luke), by M. J. Lagrange, 1921, says of Luke 1:17: “Κυρίῳ [form of Kyʹri·os] without the article corresponds to Iahvé.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:17: “Jehovah.”

SUPPORTING REFERENCES: J^{7-18, 22-24, 28-36, 39, 40, 42-44, 46-49, 52, 53, 61, 65, 66, 88, 90, 93, 95, 100-106, 114-117, 125, 127, 136, 144-147, 153, 154, 163, 167, 180, 185, 187, 222, 242, 243, 250, 254, 259, 262, 271, 273-275, 283, 290, 295, 310, 312, 322-327, 331, 336, 340-342, 350, 352, 356-360}

LUKE 1:25 “Jehovah has dealt with me”

REASON(S): Although existing Greek manuscripts use the word Kyʹri·os (Lord) here, there are good reasons for using the divine name in the main text. Here Elizabeth expresses her gratitude in a way that may bring to mind Sarah’s experience as described at Genesis 21:1, in which verse the divine name occurs. To describe Jehovah’s dealings with humans, the Hebrew Scriptures often use the corresponding Hebrew verb for “has dealt with me” (or, “has done for me”) along with the divine name. (Exodus 13:8; Deuteronomy 4:34; 1 Samuel 12:7; 25:30) Also, before Kyʹri·os there is no Greek definite article, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. Elizabeth’s comment about how her reproach of being childless was taken away echoes the words of Rachel, recorded at Genesis 30:23.​—See comments on Mark 5:19 and Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:25 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 58 says of this verse: “The Lord (Yahweh as before, with or without the article).”

• Word Biblical Commentary, by John Nolland, 1989, (Vol. 35A, p. 34) explains this about Luke 1:25: “Elizabeth expresses her wonderment at God’s graciousness to her in terms reminiscent of the experience of Sarah (Gen 21:1) and Rachel (Gen 30:23). . . . The infancy narratives are reported with almost constant echoing of OT [Old Testament] items: what happens here is to be understood in terms of what happened there.”

• The French reference work Évangile Selon Saint Luc (The Gospel According to St. Luke), by M. J. Lagrange, 1921, says of Luke 1:25: “The critical editions omit the article in front of Κύριος [Kyʹri·os], which here stands for Iahvé.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:25: “Jehovah.”

SUPPORTING REFERENCES: J^{7-18, 22, 23, 28-36, 38-44, 46, 47, 52-54, 59, 60, 65, 66, 90, 93-95, 100-106, 114-117, 122, 125, 130, 133, 138, 141, 144-147, 153, 154, 180, 185-187, 217, 222, 242, 250, 259, 262, 268, 271, 273, 275, 283, 290, 295, 306, 310, 312, 323-327, 331, 336, 340-342, 347, 352, 353, 356-360}

LUKE 1:28 “Jehovah is with you”

REASON(S): This and similar phrases that include the divine name often occur in the Hebrew Scriptures. (Ruth 2:4; 2 Samuel 7:3; 2 Chronicles 15:2; Jeremiah 1:19) The angel’s greeting to Mary is similar to the words used when Jehovah’s angel addressed Gideon at Judges 6:12: “Jehovah is with you, you mighty warrior.” Although existing Greek manuscripts use the term “the Lord” (ho Kyʹri·os) at Luke 1:28, the Hebrew Scripture background for this expression is an indication that Kyʹri·os is here a substitute for the divine name.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:28 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 62 says of this verse: “The fact that a godly Jewess enjoyed Yahweh’s grace (ὁ Κύριος [ho Kyʹri·os] as before) and helpful presence needed no angelic announcement.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of this expression at Luke 1:28: “The Lord is with you! This is a frequently used OT [Old Testament] phrase, but it occurs as a greeting only in two places in the OT, Ruth 2:4 and Judg 6:12. . . . In the OT the phrase often expresses Yahweh’s help and assistance and carries a military connotation. Obviously, kyrios here is to be understood of Yahweh.”

• The Expositor’s Greek Testament, by W. Robertson Nicoll, 2002, (Vol. I, p. 463) makes this comment on Luke 1:28: “The Lord (Jehovah) is or be with thee.”

SUPPORTING REFERENCES: J^{5, 7-18, 22, 23, 32-36, 38-44, 46, 48, 52, 59, 60, 64, 65, 88, 94, 95, 100-106, 114-117, 122, 128, 130, 133, 136, 138, 141, 144-147, 153, 154, 160, 163, 180, 185-187, 211, 217, 222, 242, 250, 259, 262, 263, 268, 271, 273-275, 283, 290, 295, 306, 310, 312, 322-327, 331, 336, 340-342, 347, 350, 352, 353, 356-360}

LUKE 1:32 “Jehovah God will give him the throne”

REASON(S): As mentioned in the comment on Luke 1:6, the first two chapters of Luke’s account are rich with references to and allusions to passages and expressions in the Hebrew Scriptures where the divine name occurs. Although existing Greek manuscripts use the expression Kyʹri·os ho The·osʹ, literally, “Lord the God,” there are good reasons for using the divine name in the main text. The angel’s words about “the throne of David” are an allusion to the promise at 2 Samuel 7:12, 13, 16, where Jehovah is speaking to David through the prophet Nathan and where the Tetragrammaton occurs several times in the immediate context. (2 Samuel 7:4-16) In the Christian Greek Scriptures, the expression here rendered “Jehovah God” and similar combinations occur mainly in quotes from the Hebrew Scriptures or in passages reflecting Hebrew language style. “Jehovah God,” not “the Lord God,” is the standard combination used in the Hebrew Scriptures, and this expression occurs about 40 times. Including such similar combinations as “Jehovah [my; our; your; his; their] God” or “Jehovah the God of . . .” would bring the number of occurrences to over 800. It is true that later copies of the Septuagint used the combination Kyʹri·os ho The·osʹ (Lord the God) as the equivalent of the Hebrew expression for “Jehovah God.” However, a vellum leaf dated to the third century C.E. containing a portion of the Septuagint translation of Genesis (Papyrus Oxyrhynchus vii. 1007) renders the divine name in the expression “Jehovah God” at Genesis 2:8, 18, not by Kyʹri·os, but by an abbreviation of the Tetragrammaton in the form of a doubling of the Hebrew letter yod written as . It is also interesting to note that when the combinations “Jehovah your God” and “Jehovah his God” occur at Deuteronomy 18:5, 7 in an early fragment of the Septuagint (in the collection Papyrus Fouad Inv. 266), the divine name is written in square Hebrew characters within the Greek text. This fragment is dated to the first century B.C.E. So in view of the Hebrew Scripture background, the divine name has been used in the main text.​—See comments on Luke 1:6, 16.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:32 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 101 says of Luke 1:68: “Κύριος ὁ Θεός [Kyʹri·os ho The·osʹ] is the same as it was in v. 16 and 32, the Greek for Yahweh Elohim.”

• Zondervan Illustrated Bible Backgrounds Commentary, 2002, (Vol. 1, pp. 331-332) makes this comment on Luke 1:32: “Most High . . . the Lord God (1:32). Both of these are Greek translations of Old Testament names for God. The first is from El Elyon, ‘God Most High,’ and the second from Yahweh Elohim, ‘Yahweh God.’”

• New Testament Commentary, by William Hendriksen, 2007, comments on the expression “the Most High” found at Luke 1:32: “The first use of the designation which stresses Jehovah’s majesty and sovereignty is found in Gen. 14:18.”

• The Moody Bible Commentary, by Michael Rydelnik and Michael Vanlaningham, 2014, says with regard to Luke 1:31-33: “The Lord God (Yahweh of the OT [Old Testament]).”

• The Jewish Annotated New Testament, by Amy-Jill Levine and Marc Zvi Brettler, 2011, says with regard to Luke 1:32: “‘Most High’ translates the Heb ‘El Elyon’ or ‘YHWH Elyon.’”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on the expression “Lord God” at Luke 1:32: “Jehovah Elohim: only occurrence in the Gospels.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 28-44, 46-49, 52, 53, 55-57, 59-61, 65, 66, 88, 90, 93, 95-97, 100-106, 114-117, 125, 128, 130, 136, 138, 141, 144-147, 153, 154, 161, 163-167, 180, 185-187, 213, 217, 222, 242, 243, 250, 253, 259, 262, 263, 268, 271, 273, 275, 283, 290, 295, 306, 310, 312, 322-326, 329, 331, 336, 341, 342, 347, 352, 353, 356-360, 364}

LUKE 1:38 “Jehovah’s slave girl”

REASON(S): With these words, Mary echoes expressions of other servants of Jehovah mentioned in the Hebrew Scriptures. For example, Hannah says in her prayer recorded at 1 Samuel 1:11: “O Jehovah of armies, if you look upon the affliction of your servant [or, “slave girl”].” At 1 Samuel 1:11, the Septuagint uses the same Greek word for “slave girl” as is used in Luke’s account. Although existing Greek manuscripts use the word Kyʹri·os (Lord) at Luke 1:38, the divine name is used in the main text of this verse in view of the context (Kyʹri·os refers to God) and the Hebrew Scripture background. Additionally, scholars have noted that the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. This is another indication that Kyʹri·os is here used as a substitute for the divine name.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:38 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 76 says of this verse: “Mary pronounces herself ‘the slave-maid’ of Yahweh (Κύριος [Kyʹri·os] as throughout this chapter). She is Jehovah’s willing property for him to use as he in his covenant grace desires; she declares this of herself.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of this expression at Luke 1:38: “Mary is made to identify herself with the OT [Old Testament] term used by Hannah in 1 Sam 1:11, expressive of her lowly condition before Yahweh, who is here the Kyrios.” The same volume on p. 203 makes this point: “Elizabeth is made to refer to Mary as ‘the mother of my Lord’ in 1:43, whereas Mary in calling herself the ‘handmaid of the Lord’ (1:38) is rather referring to Yahweh with this title.”

• The Gospel of Luke​—A Commentary on the Greek Text (The New International Greek Testament Commentary), by I. H. Marshall, 1978, says that at Luke 1:38, Kyʹri·os “can be used without the article since it is tantamount to a proper name.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:38: “Jehovah.”

SUPPORTING REFERENCES: J^{5, 7-18, 22-24, 28-35, 38-40, 42, 43, 46, 47, 52, 53, 55, 59-61, 65, 66, 88, 90, 93-95, 100-102, 104-106, 114-117, 125, 128, 138, 141, 144-147, 153, 154, 180, 185, 187, 217, 242, 250, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 306, 310, 323-327, 331, 336, 340-342, 347, 350, 352, 353, 356-360}

LUKE 1:45 “things spoken to her from Jehovah”

REASON(S): The things spoken to Mary by the angel had their origin with Jehovah God. The Greek expression pa·raʹ Ky·riʹou, here rendered “from Jehovah,” occurs in existing copies of the Septuagint as a translation of Hebrew expressions in which the divine name is typically used. (Genesis 24:50; Judges 14:4; 1 Samuel 1:20; Isaiah 21:10; Jeremiah 11:1; 18:1; 21:1) As in other occurrences of Kyʹri·os (Lord) in Luke chapter 1, scholars have noted that the unexpected absence of a definite article before Kyʹri·os makes the term tantamount to a proper name. Also, when the equivalent of this Greek expression occurs at Deuteronomy 18:16 in an early fragment of the Septuagint (Papyrus Fouad Inv. 266), the divine name is written in square Hebrew characters within the Greek text. This fragment is dated to the first century B.C.E. Although existing Greek manuscripts of Luke’s Gospel use the word Kyʹri·os here, the context and the Hebrew Scripture background provide good reasons for using the divine name in the main text.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:45 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 82 says of this verse: “The completion of all that was thus spoken ‘from the Lord’ (Yahweh) through the angel.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:45: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 28-36, 38-43, 46, 47, 52, 53, 59-61, 65, 66, 88, 90, 93-95, 100-102, 104-106, 114-117, 130, 141, 144-147, 153, 154, 163, 167, 186, 187, 217, 242, 250, 259, 262, 263, 265, 271, 273-275, 290, 295, 306, 310, 323-327, 331, 332, 336, 340-342, 347, 350, 352, 356-360}

LUKE 1:46 “My soul magnifies Jehovah”

REASON(S): These words of Mary may echo passages in the Hebrew Scriptures, such as Psalm 34:3 and 69:30, where the divine name is used in the same verse or in the context. (Psalm 69:31) In these verses, the same Greek word for “magnify” (me·ga·lyʹno) is used in the Septuagint. It is worth noting that one fragment of a parchment roll (P. Vindobonensis Greek 39777, dated to the third or fourth century C.E.) contains, according to Symmachus’ Greek translation, part of Psalm 69 (68 in the Septuagint). At Psalm 69:13, 30, 31, this fragment renders the divine name using, not Kyʹri·os, but the Tetragrammaton written in archaic Hebrew characters ( or ). This evidence, along with the Hebrew Scripture background, supports using the divine name.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:46 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 84 says of this verse: “Already Mary’s first line announces her theme: she magnifies Yahweh (Κύριος [Kyʹri·os]).”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of this phrase at Luke 1:46: “It expresses praise and thanksgiving for Yahweh’s greatness and majesty which are recognized as the source of the blessings that have come to Mary.” A note on the expression “God my Savior” found at Luke 1:47 says: “This phrase is parallel to ‘Lord’ in v. 46, showing that kyrios there is to be understood of Yahweh, the source of blessing to Mary.”

• New Testament Commentary, by William Hendriksen, 2007, makes this comment on Luke 1:46-48: “Mary says, ‘My soul magnifies the Lord,’ that is, proclaims the greatness of Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22, 23, 28-36, 38-44, 46, 47, 52, 53, 55, 59, 60, 65, 66, 88, 93-95, 100-102, 104-106, 114-117, 122, 130, 138, 141, 144-147, 153, 154, 161, 180, 185-187, 222, 242, 250, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 310, 323-327, 331, 332, 336, 340-342, 347, 350, 352, 353, 356-360}

LUKE 1:58 “Jehovah had magnified his mercy”

REASON(S): The expression rendered “that Jehovah had magnified his mercy to her” reflects a typical Hebrew way of expressing things and evidently echoes the wording of Genesis 19:18-20. There Lot is addressing Jehovah, saying: “Jehovah! . . . You are showing great kindness to me [lit., “You are magnifying your kindness”].” The context, as well as the Hebrew Scripture background, supports the use of the divine name in this verse.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:58 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 94 says of this verse: “Yahweh considered Elizabeth’s grief over her barrenness.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:58: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 32-35, 38-44, 46, 52, 55, 59, 61, 65, 66, 88, 90, 95, 97, 100-102, 104, 106, 114-117, 122, 125, 128, 130, 138, 141, 144, 146, 153, 154, 186, 187, 217, 222, 242, 250, 259, 262, 263, 268, 271, 273-275, 283, 290, 295, 306, 310, 323-327, 331, 336, 340-342, 347, 350, 356-360}

LUKE 1:66 “The hand of Jehovah”

REASON(S): This phrase is often found in the Hebrew Scriptures as a combination of the Hebrew word for “hand” and the Tetragrammaton. (Exodus 9:3; Numbers 11:23; Judges 2:15; Ruth 1:13; 1 Samuel 5:6, 9; 7:13; 12:15; 1 Kings 18:46; Ezra 7:6; Job 12:9; Isaiah 19:16; 40:2; Ezekiel 1:3) Although existing Greek manuscripts of Luke’s Gospel use the word Kyʹri·os (Lord) in this verse, there are good reasons for using the divine name in the main text in view of this Hebrew Scripture background. In connection with Luke 1:66, scholars have noted that the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. This is noteworthy because even though the earliest copies of the Septuagint contained the divine name, when later copies of the Septuagint replaced the divine name with Kyʹri·os, the definite article was in a similar way often not included, where standard grammatical usage would call for it. This unexpected absence of the definite article before Kyʹri·os is another indication that Kyʹri·os is here used as a substitute for the divine name. The Greek expression rendered “hand of Jehovah” (or, “Jehovah’s hand”) also occurs at Acts 11:21; 13:11.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:66 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 98 says of this verse: “‘The Lord’s hand’ is his directing and upholding power, and Κύριος [Kyʹri·os] is Yahweh.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of this expression at Luke 1:66: “There is little doubt that kyrios here refers to Yahweh.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:66: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 28-35, 38-44, 46, 47, 49, 52, 55, 59-61, 65, 66, 88, 90, 93-97, 100-102, 104, 114-117, 125, 128, 130, 138, 141, 144-147, 153, 154, 180, 187, 217, 222, 242, 250, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 306, 310, 322-327, 331, 336, 340-342, 347, 352, 356-360}

LUKE 1:68 “Let Jehovah be praised, the God of Israel”

REASON(S): This expression of praise is common in the Hebrew Scriptures, where it is often used with the divine name. (1 Samuel 25:32; 1 Kings 1:48; 8:15; Psalm 41:13; 72:18; 106:48) Although existing Greek manuscripts use the word Kyʹri·os (Lord) here, there are good reasons for using the divine name in the main text. The context shows that Kyʹri·os is used with reference to “the God of Israel.” This fact together with the Hebrew Scripture background of this phrase is an indication that Kyʹri·os (Lord) is used here as a substitute for the divine name.​—See comment on Luke 1:6, 16.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:68 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 101 says of this verse: “Κύριος ὁ Θεός [Kyʹri·os ho The·osʹ] is the same as it was in v. 16 and 32, the Greek for Yahweh Elohim.”

• A Translator’s Handbook on the Gospel of Luke, produced by the United Bible Societies (1971) and written by J. Reiling and J. L. Swellengrebel, comments on Luke 1:68: “Because of the Old Testament background of the phrase it is best to understand kurios as representing the name Yahweh and not as a title.”

• New Testament Commentary, by William Hendriksen, 2007, comments on Luke 1:68: “Zechariah begins with a doxology. He praises Jehovah.”

• The Jerome Biblical Commentary, edited by Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy, 1968, says with regard to Zechariah’s speech that starts to be recorded at Luke 1:68: “The hymn blesses Yahweh for what he has achieved of salvation.”

• The Scofield Reference Bible, by C. I. Scofield, 1909, says in a marginal note on Luke 1:68: “Jehovah. Psa. 106.48.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:68: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 27-44, 46-49, 52-55, 57, 59-61, 64-66, 73, 88, 90, 93-95, 97, 100-106, 108, 109, 112, 114-117, 122, 125, 128, 130, 133, 138, 141, 144-147, 153, 154, 160, 161, 163-165, 172, 180, 185-187, 217, 222, 223, 236, 242, 250, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 306, 310, 323-327, 331, 336, 340-343, 347, 350, 352, 353, 356-360}

LUKE 1:76 “go ahead of Jehovah”

REASON(S): The prophetic words of Zechariah in the second part of this verse reflect the wording of Isaiah 40:3 and Malachi 3:1, where the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. In view of the Hebrew Scripture background, the divine name has been used in the main text, although existing Greek manuscripts use Kyʹri·os (Lord). (See comments on Luke 1:6, 16, 17; 3:4.) Additionally, it is noteworthy that in this verse, as in many other occurrences of Kyʹri·os in Luke chapter 1, the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name.

SUPPORT:

• A Commentary on the Holy Bible, edited by J. R. Dummelow, 1936, says of Luke 1:76: “Of the Lord] Zacharias understood it of Jehovah.”

• A Critical and Exegetical Commentary on the Gospel According to St. Luke, by Alfred Plummer, 1920, says of Luke 1:76: “Here Κυρίου [form of Kyʹri·os] means Jehovah, not the Christ, as is clear from vv. 16, 17.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 1:76 as a verse where Kyʹri·os is possibly “used of Yahweh.”

• The Expositor’s Greek Testament, by W. Robertson Nicoll, 2002, (Vol. I, p. 469) makes this comment on the verse: “John will go before the Lord (Jehovah).”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 109 says of this verse: “Throughout this chapter Κύριος is the Greek word for Yahweh.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 1:76: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 28-35, 39-43, 46, 48, 49, 52, 53, 60, 61, 65, 66, 88, 90, 93-95, 100-102, 105, 106, 114-116, 127, 146, 153, 154, 180, 185, 187, 235, 242, 254, 259, 262, 263, 265, 271, 273, 274, 283, 290, 306, 310, 322-327, 331, 340, 347, 350, 356-360}

LUKE 2:9a “Jehovah’s angel”

REASON(S): See comments on Matthew 1:20 and Luke 1:11.

SUPPORTING REFERENCES: J^{5-13, 16, 17, 22-24, 32-36, 38-43, 46, 48, 49, 52, 55, 59-61, 65, 66, 88, 90, 94-96, 100-106, 114-117, 122, 128, 130, 138, 141, 144-147, 153, 154, 163, 167, 172, 180, 185-187, 217, 222, 242, 250, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 306, 310, 322-327, 331, 336, 340-342, 347, 350, 356-360}

LUKE 2:9b “Jehovah’s glory”

REASON(S): The first two chapters of Luke’s account are rich with references to and allusions to passages and expressions from the Hebrew Scriptures where the divine name occurs. Most existing Greek manuscripts use the word Kyʹri·os (Lord) in this verse; a few manuscripts use “God.” However, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. In the Hebrew Scriptures, the corresponding Hebrew expression for “glory” occurs along with the Tetragrammaton more than 30 times. (Some examples are found at Exodus 16:7; 40:34; Leviticus 9:6, 23; Numbers 14:10; 16:19; 20:6; 1 Kings 8:11; 2 Chronicles 5:14; 7:1; Psalm 104:31; 138:5; Isaiah 35:2; 40:5; 60:1; Ezekiel 1:28; 3:12; 10:4; 43:4; Habakkuk 2:14.) An early copy of the Greek Septuagint found in a cave in Nahal Hever in the Judean Desert near the Dead Sea, dated between 50 B.C.E. and 50 C.E., contains the Tetragrammaton written in ancient Hebrew characters within the Greek text at Habakkuk 2:14. Also, it is noteworthy that when later copies of the Septuagint replaced the divine name with Kyʹri·os in this and many other verses, the definite article was not included, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. So in view of the Hebrew Scripture background as well as the absence of the Greek definite article, the divine name has been used in the main text of Luke 2:9.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 2:9 as a verse where Kyʹri·os is “used of Yahweh.”

• With regard to the expression “angel of the Lord” and “glory of the Lord,” R.C.H. Lenski makes this comment on Luke 2:9 in The Interpretation of Luke’s Gospel (pp. 128-129): “As is the case throughout the first chapter, Κύριος [Kyʹri·os] is the Greek term for Yahweh and as a genitive with unarticulated nouns forms one concept with them: ‘Jehovah-angel,’ ‘Jehovah-glory.’ . . . It was Jehovah’s angel who came upon them like a flash.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of this expression at Luke 2:9: “In the LXX [Septuagint] doxa translates Hebrew kābôd, the ‘splendor, brilliance,’ associated with Yahweh’s perceptible presence to his people.”

• The Critical and Exegetical Hand-Book to the Gospels of Mark and Luke, by Heinrich August Wilhelm Meyer, (Sixth edition of 1884), says of this expression at Luke 2:9: “​— δόξα κυρίου] יְהוָֹה [YHWH] כְּבוֹד, radiance by which God is surrounded.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 2:9: “Jehovah.”

SUPPORTING REFERENCES: J^{5-8, 10-18, 22-24, 28-36, 38-43, 46-49, 52, 55, 59, 61, 65, 66, 88, 90, 91, 93-96, 100-104, 114, 115, 117, 138, 141, 144-147, 153, 154, 167, 172, 180, 185-187, 217, 222, 242, 259, 262, 263, 268, 271, 273-275, 283, 290, 295, 306, 322-327, 331, 336, 340, 342, 347, 350, 352, 356, 357, 360}

LUKE 2:15 “Jehovah has made known to us”

REASON(S): The angels conveyed the message, but the shepherds recognized the Source as being Jehovah God. Although existing Greek manuscripts use “the Lord” (ho Kyʹri·os) here, there are good reasons for using the divine name in the main text. In the Septuagint, the Greek verb rendered “has made known” is used to translate a corresponding Hebrew verb in contexts where the divine name is used and where Jehovah communicates his will to humans or where humans want to know his will. (Psalm 25:4; 39:4; 98:2; 103:6, 7) Therefore, it would be natural to connect the divine name with what the Jewish shepherds are here saying.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 2:15 as a verse where Kyʹri·os is “used of Yahweh.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of this expression at Luke 2:15: “Which the Lord has made known to us. I.e. Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 137 says of this verse: “Κύριος [Kyʹri·os] is again the translation of Yahweh.”

• The Holy Scriptures, by J. N. Darby, 1991 printing, says in a footnote on Luke 2:15: “Jehovah.”

SUPPORTING REFERENCES: J^{5, 7, 8, 10-12, 14-18, 22, 23, 28-31, 33-36, 39-44, 46, 47, 49, 52, 59-61, 65, 88, 93-96, 100-102, 104-106, 114-117, 122, 130, 138, 141, 144-147, 153, 154, 163, 172, 186, 187, 222, 242, 250, 259, 262, 263, 265, 268, 271, 273-275, 290, 306, 310, 323-327, 331, 336, 340-342, 347, 350, 352, 356-360}

LUKE 2:22 “To present him to Jehovah”

REASON(S): Existing Greek manuscripts read “to the Lord” (toi Ky·riʹoi) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. As the following verse shows, Jesus’ being brought to the temple after his birth is in accord with Jehovah’s words to Moses at Exodus 13:1, 2, 12, where parents were commanded to “devote to Jehovah every firstborn male.” Also, the expression “to present him to Jehovah” is similar to what is described at 1 Samuel 1:22-28, where young Samuel is presented “before Jehovah” and dedicated to His service. In view of the context and the Hebrew Scripture background, the divine name is used in the main text of Luke 2:22.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 2:22 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 141 says of this verse: “They brought the child to Jerusalem ‘to present him to the Lord,’ i.e., Yahweh, Κύριος [Kyʹri·os] being used in this sense throughout these first chapters of Luke. . . . Every first-born son had to be presented to Jehovah.”

• The Holy Scriptures, by J. N. Darby, 1991 printing, says in a footnote on Luke 2:22: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22, 23, 28-36, 38-43, 47, 49, 52, 59-61, 65, 66, 88, 93-95, 100-102, 104-106, 114-117, 125, 128, 130, 138, 141, 144-147, 153, 161, 163, 167, 172, 180, 186, 187, 203, 217, 222, 242-244, 250, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 306, 310, 323-327, 331, 336, 340, 342, 347, 352, 356-360}

LUKE 2:23a “just as it is written in Jehovah’s Law”

REASON(S): Although existing Greek manuscripts read noʹmoi Ky·riʹou, “Lord’s Law,” there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. This expression occurs many times in the Hebrew Scriptures as a combination of the Hebrew word for “law” and the Tetragrammaton. (For example: Exodus 13:9; 2 Kings 10:31; 1 Chronicles 16:40; 22:12; 2 Chronicles 17:9; 31:3; 34:14; 35:26; Nehemiah 9:3; Psalm 1:2; 119:1; Isaiah 5:24; Jeremiah 8:8; Amos 2:4.) The expression “just as it is written” is a common introduction to Hebrew Scripture quotes in the Christian Greek Scriptures. (Mark 1:2; Acts 7:42; 15:15; Romans 1:17; 9:33; 10:15) It is also used in the Septuagint at 2 Kings 14:6 to introduce a scripture quote. The full expression “just as it is written in Jehovah’s Law” reflects an expression in the Hebrew Scriptures that can be found at 2 Chronicles 31:3 and 35:26, where the divine name is used. Additionally, scholars have noted that the Greek definite article is not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name in this context. In view of the context, the Hebrew Scripture background, and the absence of the Greek definite article, there are good reasons for using the divine name in the main text of Luke 2:23.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 2:23 as a verse where Kyʹri·os is “used of Yahweh.”

• The Theological Dictionary of the New Testament, edited by Gerhard Kittel, 1967, says of this expression at Luke 2:23: “In Lk. 2:23 there is no art[icle], but we have the combination νόμος κυρίου [noʹmos ky·riʹou], which is to be defined in the light of יהוה [YHWH] תורת.”

• The Scofield Reference Bible, by C. I. Scofield, 1909, says in a marginal note on Luke 2:23: “Jehovah. Ex. 13.2, 12.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 2:23: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 28-31, 33-36, 38-43, 46, 47, 49, 52, 55, 58-61, 65, 66, 88, 90, 93-95, 100-102, 104, 106, 114-117, 125, 141, 144-147, 153, 154, 167, 172, 180, 186, 187, 203, 213, 217, 222, 234, 236, 242-244, 250, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 306, 310, 322-327, 331, 336, 340-343, 347, 352, 356-360}

LUKE 2:24 “in the Law of Jehovah”

REASON(S): See comments on Luke 1:6; 2:23.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 2:24 as a verse where Kyʹri·os is “used of Yahweh.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 2:24: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 28-36, 38-43, 46, 47, 49, 52, 55, 56, 58-61, 65, 66, 88, 90, 93-95, 100-102, 104, 106, 114-117, 122, 125, 130, 133, 141, 144-147, 153, 154, 163, 167, 172, 180, 186, 187, 203, 213, 217, 222, 234, 242-244, 250, 259, 262, 265, 268, 271, 273-275, 283, 290, 295, 306, 310, 322-327, 331, 332, 336, 339-342, 347, 352, 356-360}

LUKE 2:26 “the Christ of Jehovah”

REASON(S): There are good reasons for using the divine name in the main text, although available Greek manuscripts literally read “the Christ of Lord” (ton khri·stonʹ Ky·riʹou). In existing copies of the Septuagint, this expression corresponds to the Hebrew term ma·shiʹach YHWH, that is, “anointed (one) of Jehovah,” used 11 times in the Hebrew Scriptures. (1 Samuel 24:6 [twice], 10; 26:9, 11, 16, 23; 2 Samuel 1:14, 16; 19:21; Lamentations 4:20) In connection with both Luke’s account and the Septuagint, scholars have noted that the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os in these contexts tantamount to a proper name. Therefore, both the Hebrew Scripture background and the absence of the Greek article are valid reasons for treating Kyʹri·os in these expressions, not as a title, but as an equivalent of the divine name.​—See comment on Luke 1:6.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 2:26 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 145 says of this verse: “To see the Lord’s (Yahweh, Κύριος in this sense throughout these two chapters) Christ.”

• Zondervan Illustrated Bible Backgrounds Commentary, 2002, (Vol. 1, pp. 345-346) says of Luke 2:26: “This phrase is equivalent to the Old Testament expression ‘the LORD’s Anointed’ . . . and carries the sense, ‘Yahweh’s chosen agent of redemption.’”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of this expression at Luke 2:26: “The OT [Old Testament] expression, ‘the Anointed of Yahweh’ (see e.g. 1 Sam 24:7, 11; 26:9, 11, 16, 23), is used here in the strictly messianic sense, of a future, expected David.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 2:26: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 28-36, 38-43, 46, 47, 49, 52, 58-61, 65, 66, 88, 90, 93-95, 100-105, 114-117, 122, 125, 128, 130, 138, 141, 144-147, 153, 154, 163, 167, 172, 180, 185, 187, 203, 217, 222, 242-244, 249, 259, 262, 263, 265, 268, 271, 273-275, 283, 290, 295, 310, 322-327, 331, 336, 338, 340-342, 347, 350-352, 353, 356-360}

LUKE 2:39 “Law of Jehovah”

REASON(S): Although existing Greek manuscripts read noʹmon Ky·riʹou, “Lord’s Law,” there are good reasons for using the divine name in the main text. This expression occurs many times in the Hebrew Scriptures as a combination of the Hebrew word for “law” and the Tetragrammaton. (For example: Exodus 13:9; 2 Kings 10:31; 1 Chronicles 16:40; 22:12; 2 Chronicles 17:9; 31:3; Nehemiah 9:3; Psalm 1:2; 119:1; Isaiah 5:24; Jeremiah 8:8; Amos 2:4.) It is also noteworthy that the Greek definite article is not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name in this context. In view of the Hebrew Scripture background and the absence of the Greek definite article, the divine name is used in the main text.​—See comments on Luke 1:6; 2:23.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 2:39 as a verse where Kyʹri·os is “used of Yahweh.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 2:39: “Jehovah.”

SUPPORTING REFERENCES: J^{5-18, 22-24, 28-36, 38, 40-44, 46-49, 52, 55, 59-61, 65, 66, 88, 90, 93-95, 100-104, 106, 114-117, 122, 125, 128, 138, 141, 144-147, 153, 154, 161, 167, 172, 180, 185-187, 203, 213, 217, 222, 234, 242-244, 250, 259, 262, 265, 268, 271, 273-275, 283, 290, 295, 306, 310, 322-327, 331, 336, 340-342, 347, 352, 356-360}

LUKE 5:17 “Jehovah’s power”

REASON(S): Although Greek manuscripts use the word Kyʹri·os (Lord) here, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context clearly shows that Kyʹri·os is used with reference to God, and the Greek word dyʹna·mis, which could be rendered “power” or “strength,” appears in the Septuagint where the Hebrew text refers to Jehovah’s power, or strength, and uses the Tetragrammaton in the context. (Psalm 21:1, 13; 93:1; 118:15) In connection with Luke 5:17, scholars have noted that the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. This is noteworthy because even though early copies of the Septuagint contained the divine name, when later copies of the Septuagint replaced the divine name with Kyʹri·os, the definite article was in a similar way often not included, where standard grammatical usage would call for it. This unexpected absence of the definite article before Kyʹri·os is another indication that Kyʹri·os is used as a substitute for the divine name. So in view of the Hebrew Scripture background and the absence of the Greek definite article, the divine name is used in the main text.​—See comments on Luke 1:6, 16.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 5:17 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 292 says of this verse: “The unarticulated Κύριος [Kyʹri·os], as the first chapters in Luke show, denotes Yahweh.”

• New Testament Commentary, by William Hendriksen, 2007, makes this comment on Luke 5:17: “Significantly Luke adds that the power of the Lord​—that is, of Jehovah​—was with Jesus ‘for healing.’”

• A Critical and Exegetical Commentary on the Gospel According to St. Luke, by Alfred Plummer, 1920, says of Luke 5:17: “‘The power of Jehovah was present for Him to heal with’ . . . Κύριος [Kyʹri·os] without the article means Jehovah.”

• Word Pictures in the New Testament, by Archibald Thomas Robertson, 1930, (Vol. 2) says of Luke 5:17: “Here Kuriou refers to Jehovah.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1981, (Vol. 28) says of this expression at Luke 5:17: “This phrase is clearly a Lucan creation, a description of Yahweh’s power present in Jesus for the sake of curing people. In effect, it echoes 4:14, 36 and prepares for the miracle and the pronouncement that are to come. Here Kyrios is clearly distinguished from Jesus and means Yahweh.”

• A Critical and Exegetical Commentary on the Gospel According to S. Luke, by Alfred Plummer, 1916, comments on this expression at Luke 5:17: “[Luke] often calls Christ ‘the Lord’; but in such cases Κύριος [Kyʹri·os] always has the article [7:13; 10:1; 11:39; 12:42; 13:15; 17:5, 6; 18:6; 19:8; 22:61]. Κύριος [Kyʹri·os] without the article means Jehovah [1:11; 2:9; 4:18; Acts 5:19; 8:26, 39; 12:7].”

• The New American Commentary, by Robert H. Stein, 1992, (Vol. 24) says with regard to Luke 5:17: “The term ‘Lord’ here refers to God/YHWH as in 1:6, 9, 11, 15, 16.”

• The French reference work Évangile Selon Saint Luc (The Gospel According to St. Luke), by M. J. Lagrange, 1921, says of Luke 5:17: “But when Luke does not use the article, Κύριος [Kyʹri·os] is Iahvé.” It then lists similar occurrences at Luke 1:11; 2:9; 4:18; Acts 5:19; 8:26, 39; 12:7.

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 5:17: “Jehovah.”

SUPPORTING REFERENCES: J^{7-12, 14-18, 22-24, 28-36, 38-44, 46, 47, 52, 55, 58, 61, 65, 66, 88, 90, 93-96, 100-104, 106, 115-117, 125, 130, 138, 144-147, 153, 154, 172, 186, 187, 222, 242, 259, 262, 265, 268, 271, 273, 275, 283, 290, 295, 310, 322-327, 331, 336, 340-342, 347, 350, 352, 356, 358-360}

LUKE 20:37 “when he calls Jehovah”

REASON(S): Although existing Greek manuscripts use the word Kyʹri·os (Lord) here, there are good reasons for using the divine name in the main text. The context shows that Kyʹri·os is used with reference to God. The quote in this verse is taken from Exodus 3:6, where in the preceding verses, “Jehovah” is the one speaking. (Exodus 3:4, 5) In view of this Hebrew Scripture background, the divine name has been used in the main text. In connection with Luke 20:37, scholars have noted the absence of the Greek definite article before Kyʹri·os, where it would be expected according to standard grammatical usage. This is noteworthy because even though early copies of the Greek Septuagint contained the divine name, when later copies of the Septuagint replaced the divine name with Kyʹri·os, the definite article was in a similar way not included, where standard grammatical usage would normally call for it. Therefore, the unexpected absence of the definite article here is another indication that Kyʹri·os is used as a substitute for the divine name.​—See comments on Luke 1:6, 16.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Luke 20:37 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Luke’s Gospel, by R.C.H. Lenski, on page 999 says of this verse: “It was, however, the Lord (Yahweh) himself who used this covenant name concerning himself there at the bush.”

• A Translator’s Handbook on the Gospel of Luke, produced by the United Bible Societies (1971) and written by J. Reiling and J. L. Swellengrebel, makes this comment on Luke 20:37: “Kurios (cp. on 1:6) is without article as if a personal name.”

• The Anchor Bible, by Joseph A. Fitzmyer, 1985, (Vol. 28-28A) says of this verse: “When he speaks of the Lord. I.e. Yahweh (see Exod 3:4).” It goes on to explain with regard to this verse: “The main point in the argument is that Yahweh identifies himself to Moses as the God of the patriarchs long after they have died.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Luke 20:37: “Jehovah.”

SUPPORTING REFERENCES: J^{9, 11-18, 21-24, 27-44, 46-49, 52, 54, 55, 57-61, 65, 66, 86, 88, 90, 91, 93, 95, 96, 100-103, 105, 106, 112, 114-117, 121, 124, 125, 129, 130, 138, 144-147, 149, 153, 154, 161, 164-167, 170, 171, 178, 180, 181, 183, 185-187, 197, 200, 203, 209, 213, 217, 222, 242-244, 250, 259, 262, 265, 268, 271, 273-275, 278, 279, 283, 290, 295-297, 300, 306, 310, 322-325, 327, 331, 336, 339-341, 347, 350, 352, 353, 356, 358-360, 364}

JOHN 12:38a “Jehovah, who has put faith . . . ?”

REASON(S): In this quote from Isaiah 53:1, the original Hebrew text uses the divine name only once, in the expression “the arm of Jehovah.” John, however, under divine inspiration quotes from the Septuagint translation of Isaiah’s prophecy, where the Greek text begins with the form of the word Kyʹri·os (Lord) used for direct address. (See Romans 10:16, where Isaiah 53:1 is also quoted.) The translators of the Septuagint may have inserted the divine name in this first occurrence in order to clarify that the prophet addresses his questions to God. Since Kyʹri·os in later copies of the Septuagint is often used as a substitute for the Tetragrammaton in the original Hebrew text (as is the case in the second occurrence of Kyʹri·os in this quote), the divine name has been used here in the main text.​—See John 12:38b.

SUPPORT:

• When commenting on the same quotation from Isaiah 53:1 that is found at Romans 10:16, The Bible Commentary, edited by F. C. Cook, 1981 reprint, makes this comment on the first occurrence of “Lord” in that quotation: “The word ‘Lord,’ added here and in the Greek versions of Isai. liii. I [53:1], shows the prophet turning to Jehovah, as the sender of the message . . . The addition is in harmony with the original meaning of the passage.”

• The Interpretation of St. Paul’s Epistle to the Romans, by R.C.H. Lenski, says of the same quotation from Isaiah 53:1 that is found at Romans 10:16: “Paul adds ‘Lord’ to the quotation since the prophet’s question was addressed to Yahweh.”

• In the book The Principles and Practice of New Testament Textual Criticism, G. D. Kilpatrick lists John 12:38 as having two occurrences of “Κύριος [Kyʹri·os] = Yahweh.”

• The Complete Jewish Bible, by David H. Stern, 1998, uses capital and small capitals for the word “ADONAI” twice in this verse. In the introduction to this Bible, the translator explains: “The word ‘ADONAI’ is used . . . wherever I, as the translator, believe ‘kurios’ is the Greek representation of the tetragrammaton.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, uses capital and small capitals for LORD twice in the main text of John 12:38 to show that both occurrences refer to Jehovah. In Appendix 98, “Divine Names and Titles in New Testament,” on p. 142, it lists John 12:38 twice under the heading “LORD . . . Used of Jehovah.”

• The Scofield Reference Bible, 1909, by C. I. Scofield, says in a marginal note on the first occurrence of “Lord” at John 12:38: “Jehovah. Isa. 53.1.”

• The NLT Study Bible, Second Edition, 2008, puts “LORD” in capital and small capitals in both occurrences at John 12:38. The translation committee for this Bible makes this comment in the “Introduction to the New Living Translation”: “We have generally rendered the tetragrammaton (YHWH) consistently as ‘the LORD,’ utilizing a form . . . that is common among English translations.” Commenting on the New Testament, the committee says: “The Greek word kurios is consistently translated ‘Lord,’ except that it is translated ‘LORD’ wherever the New Testament text explicitly quotes from the Old Testament, and the text there has it in small capitals.” (Italics ours.)

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ACTS 1:24 “You, O Jehovah, who know the hearts of all”

REASON(S): Available Greek manuscripts use the term “Lord” (Kyʹri·os) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. The Hebrew Scriptures frequently identify Jehovah God as the one with the ability to read hearts. (Deuteronomy 8:2; 1 Samuel 16:7; 1 Kings 8:39; 1 Chronicles 28:9; Psalm 44:21; Jeremiah 11:20; 17:10) It would have been natural in this context, then, for those Hebrew-speaking Jews to use the divine name when praying to God. The Greek word kar·di·o·gnoʹstes (lit., “knower of hearts”) occurs only here and at Acts 15:8, where it clearly refers to God. Although existing Greek manuscripts of Acts use the word Kyʹri·os (Lord) here, the context and the Hebrew Scripture background, as well as the ambiguity of the term Kyʹri·os, provide good reasons for using the divine name in the main text.

SUPPORT:

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) says of Acts 1:24: “Lord, you know the hearts of all. God is addressed by the Christian community as Kyrie [a form of Kyʹri·os], a title used by Luke elsewhere for Yahweh of the OT [Old Testament] (Luke 1:16, 32, 68; 4:8, 12; 10:27; 19:38; 20:37, 44; Acts 2:39; 3:22; 5:9).” With regard to the expression “know the hearts,” this reference work goes on to acknowledge that “it is a title for God appearing only in Christian writings.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 1:24 as a verse where Kyʹri·os is “used of Yahweh.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, in Appendix 98, “Divine Names and Titles in New Testament,” lists Acts 1:24 on page 143, under the heading “LORD . . . Used of Jehovah.”

• The Aramaic English New Testament (Third Edition), by Andrew Gabriel Roth, 2008, says in this verse: “You Master YHWH know that which is in the hearts of all.” The footnote on this verse says: “The early talmidim called on the Name of YHWH in prayer; however, this was obscured when generic Greek terms were implemented to replace the Personal and Covenant Name of YHWH. This was done in violation of the Commandments: Do not add to, nor take away from the Word D’varim/Deut. 4:2 and do not take the Name of YHWH in vain, Sh’mot [Ex] 20:7.”

SUPPORTING REFERENCES: J^{7, 8, 10, 17, 22, 23, 29, 30, 32, 36, 44, 65, 66, 93, 96, 100, 106, 115, 125, 132, 138, 139, 145-147, 160, 164, 201, 310, 323, 324, 340, 347, 350, 356}

ACTS 2:39 “to all those whom Jehovah our God may call to himself”

REASON(S): Available Greek manuscripts use the term Kyʹri·os (Lord) here, but as shown by the context (Acts 2:33-38), “the promise” Peter mentions in this verse refers to what is stated at Joel 2:28-32 about the outpouring of holy spirit. The phrase “to all those whom Jehovah our God may call to himself” therefore seems to echo the words found at the end of Joel 2:32. The Hebrew text of Joel 2:32 uses the divine name three times, specifically stating that Jehovah is the one who does the calling. Additionally, the combination of Kyʹri·os (Lord) and The·osʹ (God) along with a personal pronoun (here rendered “Jehovah our God”) is common in quotations from or allusions to the Hebrew Scriptures. (Compare the expressions “Jehovah your God” at Luke 4:8, 12; 10:27; and Acts 3:22.) It is also worth noting that the unexpected absence of the definite article before Kyʹri·os makes the term tantamount to a proper name. So the Hebrew Scripture background of these words, the absence of the Greek definite article, and the ambiguity of the term Kyʹri·os provide good reasons for using the divine name in the main text.​—See comment on Luke 1:16.

SUPPORT:

• The Interpretation of the Acts of the Apostles, by R.C.H. Lenski, 1934, on page 110, says of this verse: “Κύριος ὁ Θεὸς [Kyʹri·os ho The·osʹ] = Yahweh Haelohim . . . this covenant Lord and omnipotent God exercises his power in favor of Israel.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 2:39 as a verse where Kyʹri·os is “used of Yahweh.”

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, lists Acts 2:39 as one of the passages in which “the Omission of the Article before Κυριος [Kyʹri·os] . . . determines the Appellation to have reference to Almighty God.”

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) in a note on Acts 1:24 lists Acts 2:39 as an example of where the title Kyʹri·os is “used by Luke elsewhere for Yahweh of the OT [Old Testament].”​—See comment on Acts 1:24.

• The Complete Jewish Bible, by David H. Stern, 1998, uses capital and small capitals for the word “ADONAI” in this verse. In the introduction to this Bible, the translator explains: “The word ‘ADONAI’ is used . . . wherever I, as the translator, believe ‘kurios’ is the Greek representation of the tetragrammaton.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, uses capital and small capitals for LORD in the main text of Acts 2:39 to show that this occurrence refers to Jehovah. Appendix 98, “Divine Names and Titles in New Testament,” lists Acts 2:39 on page 143, under the heading “LORD . . . Used of Jehovah.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Acts 2:21: “‘Jehovah;’ so [verse] 39.”

• The Scofield Reference Bible, by C. I. Scofield, 1909, says in a marginal note on Acts 2:39: “Jehovah. Joel 2.32.”

SUPPORTING REFERENCES: J^{7, 8, 10, 17, 18, 22-24, 32-35, 37, 40, 41, 43, 44, 46, 48, 52, 61, 65, 66, 88, 90, 95, 100-102, 105, 106, 114, 115, 117, 125, 138, 144-147, 154, 163-167, 172, 181, 185-187, 201, 202, 223, 236, 243, 244, 271, 273, 275, 293, 306, 310, 323, 324, 327, 331, 340-343, 347, 350, 356, 358, 359}

ACTS 2:47 “Jehovah continued to add to them daily those being saved”

REASON(S): Although existing Greek manuscripts use the term “the Lord” (ho Kyʹri·os) here, there are good reasons for using the divine name in the main text. In Acts chapter 2, Kyʹri·os occurs eight times. Two of these occurrences clearly refer to Jesus and are therefore rendered “Lord.” (Acts 2:34b, 36) Of the remaining six occurrences, four are in quotes from the Hebrew Scriptures (Acts 2:20, 21, 25, 34a), where the divine name occurs in the original Hebrew text, and are therefore rendered “Jehovah.” Another occurrence (Acts 2:39) clearly alludes to the words of Joel 2:32, where the divine name is used three times. Here at Acts 2:47, the context indicates that God is the one referred to by the word Kyʹri·os. Also, the phrase rendered “those being saved” echoes the last clause of Joel 2:32, the first part of which Peter quoted at Acts 2:21. Therefore, in view of the context and the Hebrew Scripture background, as well as the ambiguity of the term Kyʹri·os, the divine name is used in the main text.​—See comment on Acts 2:39.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 2:47 as a verse where Kyʹri·os is “used of Yahweh.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, in Appendix 98, “Divine Names and Titles in New Testament,” lists Acts 2:47 on page 143, under the heading “LORD . . . Used of Jehovah.”

SUPPORTING REFERENCES: J^{7, 8, 10, 31-33, 37, 41, 44, 48, 65, 94, 99-102, 115, 125, 144-147, 167, 172, 187, 201, 202, 250, 263, 265, 271, 310, 327, 340, 350, 356, 358, 359}

ACTS 3:19 “seasons of refreshing may come from Jehovah himself”

REASON(S): Available Greek manuscripts literally read “from face of the Lord.” However, there are good reasons for using the divine name in the main text. The Greek word used here for “Lord” (Kyʹri·os) is also used at Acts 3:22 in a quote from Deuteronomy 18:15, where the Tetragrammaton occurs in the original Hebrew text. (See study note on Acts 3:22.) Peter is explaining that if Jews who acted in ignorance when rejecting Jesus repented, God would grant them forgiveness. So the context of Acts 3:17-22 indicates that the Lord mentioned at Acts 3:19 refers to Jehovah God. In the Hebrew Scriptures, the phrase “the face of Jehovah” is a combination of the Hebrew word for “face” and the Tetragrammaton. (Genesis 3:8; Exodus 34:24; Judges 5:5; Psalm 34:16; Lamentations 4:16) Although existing copies of the Septuagint have Kyʹri·os in these verses, there is manuscript evidence that early copies of the Septuagint did contain the divine name. So both the context and the Hebrew Scripture background of this expression provide support for viewing Kyʹri·os here as a substitute for the divine name.

SUPPORT:

• The Interpretation of the Acts of the Apostles, by R.C.H. Lenski, 1934, on page 141, says of this verse: “Seasons of refreshing or cooling from the presence of the Lord (Yahweh).”

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) says in a comment on Acts 3:20 regarding this expression found at Acts 3:19: “Kyrios is used of Yahweh, the God of the OT [Old Testament], as in 2:39; Luke 1:16, 32, 68; 4:12; 10:27; 20:37.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, uses capital and small capitals for LORD in the main text of Acts 3:19 to show that this occurrence refers to Jehovah.

SUPPORTING REFERENCES: J^{14-18, 22, 23, 28-32, 34, 35, 38, 40, 41, 43, 44, 46, 47, 52, 65, 88, 93, 95, 96, 100-102, 105, 106, 114, 115, 138, 144-147, 154, 167, 172, 186, 187, 201, 202, 250, 265, 271, 273, 275, 295, 306, 310, 323, 324, 327, 331, 340-342, 347, 350, 352, 356, 358, 359}

ACTS 4:29 “Now, Jehovah, give attention to their threats”

REASON(S): Available Greek manuscripts use the term “Lord” (Kyʹri·os) here, but there are good reasons for using the divine name in the main text. For example, these words are part of a prayer addressed to the “Sovereign Lord” (Acts 4:24b), a term that is rendered from the Greek word de·spoʹtes and that is also used to address God in a prayer recorded at Luke 2:29. In the prayer recorded at Acts 4:24b-30, Jesus is called “your holy servant.” This indicates that here Kyʹri·os refers, not to Jesus, but to Jehovah God. The disciples’ prayer recorded here includes a quote from Psalm 2:1, 2, where the divine name is used. (See study note on Acts 4:26.) In addition, this request that Jehovah “give attention to their threats,” that is, the threats of the Sanhedrin, uses terms that are similar to those used in prayers recorded in the Hebrew Scriptures. Examples can be found at 2 Kings 19:16, 19 and Isaiah 37:17, 20, where the divine name is used.​—See comment on Acts 1:24.

SUPPORT:

• The Expositor’s Greek Testament, by W. Robertson Nicoll, 2002, (Vol. II, p. 68) makes this comment on Acts 1:24: “It is quite true that in [Ac 4:29] Κύριος [Kyʹri·os] is used in prayer plainly addressed to the Lord Jehovah.”

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) says of Acts 4:29: “Compare 2 Kgs 19:19. The Christians call upon God to take notice of the threats that the Sanhedrin has leveled against Peter and John, and through them against all the rest of their number. They beseech God to be concerned about the ‘threats’ leveled against them.” The divine name appears in the Hebrew text of 2 Kings 19:19.

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 4:29 as a verse where Kyʹri·os is “used of Yahweh.”

SUPPORTING REFERENCES: J^{7, 8, 10, 29-36, 40, 41, 43, 46, 61, 65, 66, 88, 93, 100-102, 114, 115, 132, 145-147, 222, 237, 250, 265, 271, 275, 283, 295, 306, 310, 323, 324, 327, 340, 347, 353, 359}

ACTS 5:9 “the spirit of Jehovah”

REASON(S): Most Greek manuscripts read “the spirit of Lord” (to pneuʹma Ky·riʹou) here, but there are good reasons for using the divine name in the main text. The same expression is found at Luke 4:18 as part of a quote from Isaiah 61:1, where the original Hebrew text uses the Tetragrammaton together with the word for “spirit.” (See study note on Luke 4:18.) The expression “the spirit of Jehovah” (or, “Jehovah’s spirit”) occurs several times in the Hebrew Scriptures. (Some examples are found at Judges 3:10; 6:34; 11:29; 13:25; 14:6; 15:14; 1 Samuel 10:6; 16:13; 2 Samuel 23:2; 1 Kings 18:12; 2 Kings 2:16; 2 Chronicles 20:14; Isaiah 11:2; 40:13; 63:14; Ezekiel 11:5; Micah 2:7; 3:8.) The combination of the Hebrew words for “spirit” and “Lord” appears only once in the Hebrew Scriptures. Even in that case, it is combined with the Tetragrammaton and reads “the spirit of the Sovereign Lord Jehovah.” (Isaiah 61:1) Also, it is noteworthy that in this verse (Acts 5:9) the Greek definite article was not included before Kyʹri·os (Lord), where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. So the Hebrew Scripture background and the unexpected absence of the definite article before Kyʹri·os indicate that Kyʹri·os is here used as a substitute for the divine name.

SUPPORT:

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) says of Acts 5:9: “The ‘testing’ of God has an OT [Old Testament] background in Exod 17:2; Num 20:13, 24 (Israel’s rebellious tempting of God in the desert); Ps 106:32. Luke uses the same verb (peirazein) as is used of Israel in Deut 33:8 (LXX). Kyrios refers to Yahweh, whose Spirit has been put to the test.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 5:9 as a verse where Kyʹri·os is “used of Yahweh.”

• When commenting on the same expression that appears at 2 Corinthians 3:17, Margaret E. Thrall says in her book A Critical and Exegetical Commentary on the Second Epistle to the Corinthians: “This is the only occasion when he [Paul] designates the Spirit as the πνεῦμα κυρίου [pneuʹma ky·riʹou], and the designation indicates that he still has the OT [Old Testament] background in mind, since πνεῦμα κυρίου occurs frequently in the LXX as the rendering of ruaḥ yhwh, the Spirit of Yahweh.”

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, lists Acts 5:9 as one of the passages in which “the Omission of the Article before Κυριος [Kyʹri·os] . . . determines the Appellation to have reference to Almighty God.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, uses capital and small capitals for LORD in the main text of Acts 5:9 to show that this occurrence refers to Jehovah. Appendix 98, “Divine Names and Titles in New Testament,” lists Acts 5:9 on page 143, under the heading “LORD . . . Used of Jehovah.”

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 22-24, 29-34, 40-43, 46, 47, 52, 61, 65, 66, 88, 93-96, 100-102, 106, 114, 115, 132, 145-147, 154, 187, 201, 222, 250, 265, 271, 273, 290, 293, 323, 324, 327, 331, 339-341, 347, 350, 352, 356, 358, 359}

ACTS 5:19 “Jehovah’s angel”

REASON(S): Available Greek manuscripts read “Lord’s angel” here, but there are good reasons for using the divine name in the main text. Starting at Genesis 16:7, this expression is often found in the Hebrew Scriptures as a combination of the Hebrew word for “angel” and the Tetragrammaton. When it occurs in early copies of the Septuagint, the Greek word agʹge·los (angel; messenger) is followed by the divine name written in Hebrew characters. That is how the expression is handled at Zechariah 3:5, 6 in a copy of the Septuagint found in a cave in Nahal Hever, Israel, in the Judean Desert. This fragment is dated between 50 B.C.E. and 50 C.E. It is noteworthy that when later copies of the Greek Septuagint replaced the divine name with Kyʹri·os (Lord) in this and many other verses, the definite article was not included where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. So in view of the Hebrew Scripture background and the absence of the definite article here, the divine name is used in the main text. A number of Bible translations retain the divine name when rendering the expression “Jehovah’s angel” in this verse.

SUPPORT:

• With regard to the expression “angel of the Lord,” R.C.H. Lenski also makes this comment on Luke 2:9 in The Interpretation of St. Luke’s Gospel (pp. 128-129): “Κύριος [Kyʹri·os] is the Greek term for Yahweh and as a genitive with unarticulated nouns forms one concept with them: ‘Jehovah-angel,’ ‘Jehovah-glory.’ . . . It was Jehovah’s angel who came upon them like a flash.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 5:19; 8:26; 12:7, 23 as verses where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 22-24, 28-35, 41, 43, 46, 47, 52, 61, 65, 66, 88, 93-95, 100-104, 106, 114, 115, 117, 128, 132, 138, 144-147, 154, 164, 165, 187, 201, 202, 237, 250, 265, 271, 273, 290, 310, 322-324, 327, 331, 339-341, 347, 350, 352, 356, 358, 359}

ACTS 7:31 “Jehovah’s voice”

REASON(S): Most Greek manuscripts read “voice of Lord” (pho·neʹ Ky·riʹou) here, but there are good reasons for using the divine name in the main text. This part of Stephen’s speech (Acts 7:30-33) refers to the account at Exodus 3:2-10. From the context of that account, it is clear that Jehovah is the one speaking by means of his angel. According to Exodus 3:6, Jehovah tells Moses what is quoted at Acts 7:32. The phrase “the voice of Jehovah” is often found in the Hebrew Scriptures as a combination of the Hebrew word for “voice” and the Tetragrammaton. (Some examples are Genesis 3:8; Exodus 15:26; Deuteronomy 5:25; 8:20; 15:5; 18:16; 26:14; 27:10; 28:1, 62; Joshua 5:6; 1 Samuel 12:15; 1 Kings 20:36; Psalm 106:25; Isaiah 30:31; Jeremiah 3:25; Daniel 9:10; Zechariah 6:15.) It is worth noting that when the expression “voice of Jehovah” occurs at Deuteronomy 26:14; 27:10; 28:1, 62 in an early fragment of the Septuagint (Papyrus Fouad Inv. 266), the divine name is written in square Hebrew characters within the Greek text. This fragment is dated to the first century B.C.E. The expression “the voice of Jehovah” also occurs at Psalm 29:3 in a codex called Ambrosian O 39 sup., dated to the end of the ninth century C.E. That manuscript is kept at the Ambrosian Library in Milan, Italy. The codex contains five columns with different Greek translations of the Hebrew Scriptures, and in all those columns, the divine name is rendered by the Tetragrammaton written in square Hebrew characters () within the Greek text. It is noteworthy that here at Acts 7:31, the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. So the context, the Hebrew Scripture background, the manuscript evidence of how this expression is handled in ancient translations, and the absence of the Greek definite article all support the use of the divine name here.

SUPPORT:

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31), says of Acts 7:31: “Lit., ‘there occurred the voice of the Lord.’ Again Kyrios is used for Yahweh.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 7:31 as a verse where Kyʹri·os is “used of Yahweh.”

• Word Pictures in the New Testament, by Archibald Thomas Robertson, 1930, (Vol. III) says on this verse: “Here the angel of Jehovah of verse 30 is termed Jehovah himself.” On verse 30, it says: “In Ex. 3:20 it is Jehovah who speaks.”

• The Expositor’s Greek Testament, by W. Robertson Nicoll, 2002, (Vol. II, p. 191) makes this comment on Acts 7:30: “Otherwise we can only say that Jehovah Himself speaks through the Angel.”

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, lists Acts 7:31 as one of the passages in which “the Omission of the Article before Κυριος [Kyʹri·os] . . . determines the Appellation to have reference to Almighty God.”

• The Companion Bible, with notes by E. W. Bullinger, 1999 printing, uses capital and small capitals for LORD in the main text of Acts 7:31 to show that this occurrence refers to Jehovah. Appendix 98, “Divine Names and Titles in New Testament,” lists Acts 7:31 on page 143, under the heading “LORD . . . Used of Jehovah.”

• The Complete Jewish Bible, by David H. Stern, 1998, uses capital and small capitals for the word “ADONAI” in this verse. In the introduction to this Bible, the translator explains: “The word ‘ADONAI’ is used . . . wherever I, as the translator, believe ‘kurios’ is the Greek representation of the tetragrammaton.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on Acts 7:31: “The sentence is without the article and therefore much more emphatic. ‘Lord’ is a solemn title. The expression amounts to ‘there came an utterance of Jehovah.’”

SUPPORTING REFERENCES: J^{11, 12, 14-18, 22-24, 28-36, 38, 40-44, 46, 47, 52, 61, 65, 66, 80, 88-90, 93-96, 100-103, 105, 106, 114, 115, 117, 125, 130, 132, 144, 146, 152, 154, 160, 167, 172, 181, 185-187, 199, 201, 217, 222, 243, 244, 246, 250, 265, 268, 271, 273, 275-277, 283, 290, 293, 295-297, 306, 310, 323, 324, 327, 331, 340-342, 347, 350, 352, 353, 356, 358, 359}

ACTS 7:33 “Jehovah said to him”

REASON(S): Most Greek manuscripts read “the Lord” (ho Kyʹri·os) here, but the background of Stephen’s speech (Acts 7:30-34) gives support for using the divine name in the main text. The context of the original account referred to by Stephen is Exodus 3:2-10, where it is clear that Jehovah is the one speaking by means of His angel. Although most of the content of this verse is taken from Exodus 3:5, an equivalent of the introductory phrase can be found in the original Hebrew text at Exodus 3:7, literally reading: “And Jehovah said.” So the context and the Hebrew Scripture background, as well as the ambiguity of the term Kyʹri·os, provide good reasons to view Kyʹri·os here as an equivalent of the divine name.

SUPPORT: See comment on Acts 7:31.

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 7:33 as a verse where Kyʹri·os is “used of Yahweh.”

• The New King James Version, first printed in 1979, uses capital and small capitals for “LORD” in the main text of Acts 7:33. The Preface to this edition explains: “The covenant name of God was usually translated from the Hebrew as ‘LORD’ (using capital letters as shown) in the King James Old Testament. This tradition is maintained. In the present edition the name is so capitalized whenever the covenant name is quoted in the New Testament from a passage in the Old Testament.”

• The NLT Study Bible, (Second Edition), 2008, uses capital and small capitals for “LORD” in the main text of Acts 7:33. In its “Introduction to the New Living Translation,” we find this explanation: “The Greek word kurios is consistently translated ‘Lord,’ except that it is translated ‘LORD’ wherever the New Testament text explicitly quotes from the Old Testament, and the text there has it in small capitals.” Explaining the significance of this, the Introduction also says: “We have generally rendered the tetragrammaton (YHWH) consistently as ‘the LORD,’ utilizing a form with small capitals that is common among English translations.”

SUPPORTING REFERENCES: J^{11, 12, 14-18, 22, 23, 27-36, 38, 40-44, 46, 47, 52, 61, 65, 66, 80, 88, 93-95, 100-102, 105, 106, 114, 115, 117, 130, 132, 144, 146, 152, 154, 160, 164-167, 172, 181, 185-187, 199, 201, 217, 222, 243, 244, 246, 250, 265, 271, 273, 275-277, 283, 290, 293, 295-297, 300, 306, 323, 324, 327, 331, 340-342, 347, 350, 352, 356, 358, 359}

ACTS 7:60 “Jehovah, do not charge this sin against them”

REASON(S): Available Greek manuscripts use the term “Lord” (Kyʹri·os) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Stephen here echoes Jesus’ words to his Father at Luke 23:34: “Father, forgive them, for they do not know what they are doing.” In Luke’s account of Stephen’s speech, recorded at Acts 7:2-53, the term Kyʹri·os is used three times​—all in quotations from or allusions to the Hebrew Scriptures that clearly refer to God. (See comments on Acts 7:31, 33 and study note on Acts 7:49.) Many commentators and translators support the view that in these contexts, Kyʹri·os refers to Jehovah. The term Kyʹri·os also occurs at Acts 7:59, where Stephen specifically says “Lord Jesus,” but this statement does not mean, as some claim, that Jesus is the one addressed as Kyʹri·os at Acts 7:60. There is a natural break between Stephen’s words in verse 59 and his words in verse 60. Stephen had been standing, so when he knelt in front of his enemies, it was likely in order to address Jehovah in prayer. (Compare Luke 22:41; Acts 9:40; 20:36; 21:5, where kneeling is connected with prayer to God.) Therefore, it seems that Stephen’s last words were a prayer to the almighty God, Jehovah. In addition, Acts 7:56 says that Stephen saw “the heavens opened up and the Son of man standing at God’s right hand,” so it is understandable that he would first address Jesus in verse 59 and then Jehovah in verse 60. A number of translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton in verse 60 but not in verse 59 when rendering the expression “Lord Jesus.”

SUPPORT:

• The Expositor’s Greek Testament, by W. Robertson Nicoll, 2002, (Vol. II, p. 204) makes this comment regarding Stephen’s speech as a whole: “The speech opens with a declaration of the divine majesty of Jehovah.”

• Regarding the use of the Greek term Kyʹri·os (Lord) at Ac 7:59, 60, a German commentary on the book of Acts, Kommentar und Studien zur Apostelgeschichte (Wissenschaftliche Untersuchungen zum Neuen Testament, 22), by Otto Bauernfeind, 1980, (p. 120) says: “In verse 59, Jesus is the κύριος; in verse 60, probably God.”

SUPPORTING REFERENCES: J^{17, 18, 22, 23, 41, 46, 95, 96, 100, 101, 132, 145, 147, 310, 323, 324, 340, 353, 356}

ACTS 8:22 “supplicate Jehovah”

REASON(S): Many Greek manuscripts read “the Lord” (tou Ky·riʹou) here; others read “God.” However, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context indicates that God was the one whom Simon needed to supplicate. Simon had tried to buy something that was “the free gift of God.” (Acts 8:20) Peter then responded that Simon’s heart was “not straight in the sight of God.” (Acts 8:21) Also, the Greek verb for “supplicate” is used in the Septuagint in connection with prayers, requests, and pleadings addressed to Jehovah, and in these scriptures the divine name is often used in the Hebrew text. (Genesis 25:21; Exodus 32:11; Numbers 21:7; Deuteronomy 3:23; 1 Kings 8:59; 13:6) Some ancient translations of the Christian Greek Scriptures use the term “God” here, and some translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton. So both the context and the Hebrew Scripture background support the conclusion that “the Lord” (tou Ky·riʹou) in this verse refers to God and could be viewed as a substitute for the divine name.​—See comment on Acts 8:24.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 8:22 as a verse where Kyʹri·os is “used of Yahweh.”

SUPPORTING REFERENCES: J^{18, 22, 23, 36, 43, 46, 48, 65, 94, 95, 100, 101, 125, 132, 146, 275, 306, 323, 324, 340, 347, 356, 358}

ACTS 8:24 “Make supplication for me to Jehovah”

REASON(S): Many Greek manuscripts read “the Lord” (ton Kyʹri·on) here; others read “God.” However, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ; here, the context points to God as the one referred to as “the Lord.” (See comment on Acts 8:22.) Some ancient translations of the Christian Greek Scriptures use the term “God” in this verse, and some translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton. So both the context and the Hebrew Scripture background support the conclusion that “the Lord” (ton Kyʹri·on) in this verse refers to God and can be viewed as a substitute for the divine name.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 8:24 as a verse where Kyʹri·os is “used of Yahweh.”

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, makes this comment on Acts 8:24: “The context will not sanction our supposing that, Simon imagined he had sinned against Jesus; or that Jesus was to be prayed to, (see v. 22), in order that the thought of his heart might be forgiven.”

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 22, 23, 36, 43, 46, 65, 94, 95, 100, 101, 132, 201, 237, 250, 310, 323, 324, 327, 340, 341, 347, 350, 356, 358}

ACTS 8:25 “the word of Jehovah”

REASON(S): Many Greek manuscripts read “the word of the Lord” (ton loʹgon tou Ky·riʹou) here; a few manuscripts read “the word of God.” However, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. The book of Acts also uses a synonymous expression, “the word of God,” supporting the conclusion that Kyʹri·os at Acts 8:25 refers to God. (Acts 4:31; 6:2, 7; 8:14; 11:1; 13:5, 7, 46; 17:13; 18:11) Both expressions have their background in the Hebrew Scriptures. However, the expression “the word of Jehovah” (or, “Jehovah’s word”) occurs far more often as a combination of the Hebrew term for “word” and the Tetragrammaton than does the expression “the word of God.” (The phrase “the word of Jehovah” [or, “Jehovah’s word”] appears in some 200 verses. Some examples are found at 2 Samuel 12:9; 24:11; 2 Kings 7:1; 20:16; 24:2; Isaiah 1:10; 2:3; 28:14; 38:4; Jeremiah 1:4; 2:4; Ezekiel 1:3; 6:1; Hosea 1:1; Micah 1:1; Zechariah 9:1.) When this expression occurs at Zechariah 9:1 in an early copy of the Septuagint found at Nahal Hever, Israel, in the Judean Desert near the Dead Sea, the Greek word loʹgos is followed by the divine name written in ancient Hebrew characters (). This parchment scroll is dated between 50 B.C.E. and 50 C.E. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here. In view of the Hebrew Scripture background, the above-mentioned manuscript evidence, and the background and ambiguity of the term Kyʹri·os, the divine name is used here in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 8:25 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

SUPPORTING REFERENCES: J^{7, 8, 10, 17, 18, 32, 41, 43, 46, 61, 65, 66, 95, 100, 101, 106, 114, 115, 132, 145-147, 167, 187, 201, 271, 310, 323, 324, 327, 341, 347, 350, 356, 358}

ACTS 8:26 “Jehovah’s angel”

REASON(S): Starting at Genesis 16:7, this expression occurs a number of times in the Hebrew Scriptures. When it occurs in early copies of the Septuagint, the Greek word agʹge·los (angel; messenger) is followed by the divine name written in Hebrew characters. It is noteworthy that when later copies of the Greek Septuagint replaced the divine name with Kyʹri·os (Lord) in this and many other verses, the definite article was often not included where standard grammatical usage would normally call for it. The absence of the definite article here and in other verses may therefore be another indication that Kyʹri·os is used as a substitute for the divine name.

SUPPORT: See comments on Matthew 1:20; Luke 1:11; and Acts 5:19; 12:11.

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 22-24, 28-36, 40-43, 46, 47, 61, 65, 66, 88, 90, 93, 95, 100-103, 106, 114, 115, 117, 125, 128, 132, 144-147, 187, 201, 250, 263, 265, 271, 273, 290, 310, 322-324, 327, 331, 340, 341, 347, 350, 352, 356, 358, 359}

ACTS 8:39 “Jehovah’s spirit”

REASON(S): Most Greek manuscripts read “Lord’s spirit” (pneuʹma Ky·riʹou) here, but there are good reasons for using the divine name in the main text. The same expression is found at Luke 4:18 as part of a quote from Isaiah 61:1, where the original Hebrew text has the Tetragrammaton together with the word for “spirit.” (See study note on Luke 4:18.) The expression “spirit of Jehovah” (or, Jehovah’s spirit) occurs many times in the Hebrew Scriptures. (Some examples are found at Judges 3:10; 6:34; 11:29; 13:25; 14:6; 15:14; 1 Samuel 10:6; 16:13; 2 Samuel 23:2; 1 Kings 18:12; 2 Kings 2:16; 2 Chronicles 20:14; Isaiah 11:2; 40:13; 63:14; Ezekiel 11:5; Micah 2:7; 3:8.) The combination of the Hebrew words for “spirit” and “Lord” appears only once in the Hebrew Scriptures. Even in that case, it is combined with the Tetragrammaton and reads, “the spirit of the Sovereign Lord Jehovah.” (Isaiah 61:1) Also, it is noteworthy that in this verse (Acts 8:39) the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. So the Hebrew Scripture background and the unexpected absence of the definite article before Kyʹri·os indicate that Kyʹri·os is here used as a substitute for the divine name.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 8:39 as a verse where Kyʹri·os is “used of Yahweh.”

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, lists Acts 8:39 as one of the passages in which “the Omission of the Article before Κυριος [Kyʹri·os] . . . determines the Appellation to have reference to Almighty God.”

• The Scofield Reference Bible, by C. I. Scofield, 1909, says in a marginal note on Acts 8:39: “Jehovah.”

SUPPORTING REFERENCES: J^{15-18, 22-24, 28-34, 36, 40-42, 46, 47, 52, 61, 65, 66, 88, 93-96, 100-102, 106, 114, 115, 125, 128, 132, 145-147, 187, 201, 202, 222, 236, 237, 243, 250, 263, 265, 271, 273, 322-324, 327, 340, 341, 343, 347, 350, 352, 356, 358, 359}

ACTS 9:31 “the fear of Jehovah”

REASON(S): Most Greek manuscripts read “the fear of the Lord” (toi phoʹboi tou Ky·riʹou). In the Christian Greek Scriptures, the term Kyʹri·os (Lord) can refer to Jehovah God or to Jesus Christ. In view of the Hebrew Scripture background of this expression, however, there are good reasons for using the divine name in the main text. The expression “the fear of Jehovah” is found many times in the Hebrew Scriptures as a combination of a Hebrew word for “fear” and the Tetragrammaton. (Some examples are found at 2 Chronicles 19:7, 9; Psalm 19:9; 111:10; Proverbs 2:5; 8:13; 9:10; 10:27; 19:23; Isaiah 11:2, 3.) On the other hand, the expression “fear of the Lord” is never used in the Hebrew Scripture text. Although early copies of the Septuagint reflected the Hebrew text and contained the divine name, in later copies it was often replaced with Kyʹri·os. This indicates that Kyʹri·os came to be used as a substitute for the divine name. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the divine name here.

SUPPORT:

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) says of Acts 9:31: “A new element is introduced into the description of the Christian church: the OT [Old Testament] idea of ‘the fear of the Lord’ (Prov 1:7, 29; 2:5; 9:10; 19:23; Ps 19:9).” The divine name appears in each of these citations in the original Hebrew text.

SUPPORTING REFERENCES: J^{7, 8, 10, 15, 16, 18, 22, 32, 40-43, 65, 66, 96, 100, 101, 106, 114, 115, 132, 144-147, 172, 187, 271, 293, 306, 310, 322-324, 327, 340, 347, 350, 353, 356, 358, 359}

ACTS 10:33 “commanded by Jehovah to say”

REASON(S): Most Greek manuscripts read “the Lord” (tou Ky·riʹou) here, but there are good reasons for using the divine name in the main text. The context indicates that Kyʹri·os here refers to God. According to Acts 10:31, the angel said that Cornelius’ gifts of mercy had been “remembered before God.” Also, Peter says: “God has shown me that I should call no man defiled or unclean.” (Acts 10:28) Cornelius himself says that “we are all present before God to hear all the things.” (Acts 10:33) That Kyʹri·os here refers to God is also supported by some Greek manuscripts that use the Greek word The·osʹ (“God”) in this verse. Also, some translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here. Therefore, in view of the context and in order to avoid ambiguity regarding whom Kyʹri·os refers to in this context, the divine name is used.

SUPPORT:

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) says of Acts 10:33: “Kyrios may refer to the risen Christ, but on the lips of Cornelius who has not yet heard the Christian proclamation, it is probably better understood as referring to Yahweh; see NOTES on 2:20, 36.” The note on Acts 2:20 says: “Kyrios is used of Yahweh, as in the LXX.”

• The Interpretation of the Acts of the Apostles, by R.C.H. Lenski, 1934, on page 417, says of this verse: “Those present intend to obey what the Lord (here referring to God) will communicate to them through Peter.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 10:33 as a verse where Kyʹri·os is “used of Yahweh.”

SUPPORTING REFERENCES: J^{17, 18, 23, 33, 40, 43, 48, 65, 94, 95, 100, 101, 125, 132, 145-147, 163, 167, 275, 323, 324, 356}

ACTS 11:21 “the hand of Jehovah”

REASON(S): The phrase “the hand of Jehovah” (or, “Jehovah’s hand”) is often found in the Hebrew Scriptures as a combination of the Hebrew word for “hand” and the Tetragrammaton. (Some examples are found at Exodus 9:3; Numbers 11:23; Judges 2:15; Ruth 1:13; 1 Samuel 5:6, 9; 7:13; 12:15; 1 Kings 18:46; Ezra 7:6; Job 12:9; Isaiah 19:16; 40:2; Ezekiel 1:3.) Available Greek manuscripts of Acts use the word Kyʹri·os (Lord) in this verse, but the Hebrew Scripture background provides good reasons for using the divine name in the main text. In connection with Acts 11:21, scholars have noted that the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. This is noteworthy because even though early copies of the Septuagint contained the divine name, when later copies of the Septuagint replaced the divine name with Kyʹri·os, the definite article was often not included where standard grammatical usage would call for it. (That is the case in the verses cited above.) This unexpected absence of the definite article before Kyʹri·os is another indication that Kyʹri·os is here used as a substitute for the divine name. The Greek expression rendered “the hand of Jehovah” (or, “Jehovah’s hand”) also occurs at Luke 1:66 and Acts 13:11.​—See comments on Luke 1:6, 66.

SUPPORT:

• The Interpretation of the Acts of the Apostles, by R.C.H. Lenski, 1934, on page 451, says of this verse: “This was due to ‘the Lord’s hand,’ the anarthrous Κύριος [Kyʹri·os] signifying Yahweh, which Luke distinguishes from the articulated Κύριος which precedes and follows.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 11:21 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

• A Translator’s Handbook on the Acts of the Apostles, by Barclay M. Newman and Eugene A. Nida, 1972, United Bible Societies, makes this comment on Acts 11:21: “The Lord’s power translates an Old Testament phrase, ‘the hand of the Lord,’ and probably refers to God the Father rather than to Jesus. On the other hand, in the phrase turned to the Lord, the Lord Jesus is meant.”

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, lists Acts 11:21 as one of the passages in which “the Omission of the Article before Κυριος [Kyʹri·os] . . . determines the Appellation to have reference to Almighty God.”

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 22, 23, 28, 29, 32, 34, 41, 47, 65, 93, 95, 96, 100-102, 106, 115, 132, 146, 187, 201, 310, 322-324, 327, 340, 347, 350, 352, 356, 359}

ACTS 12:7 “Jehovah’s angel”

REASON(S): Available Greek manuscripts read “Lord’s angel” (agʹge·los Ky·riʹou) here, but there are good reasons for using the divine name in the main text. Starting at Genesis 16:7, the expression “Jehovah’s angel” is often found in the Hebrew Scriptures as a combination of the Hebrew word for “angel” and the Tetragrammaton. When it occurs in early copies of the Septuagint, the Greek word agʹge·los (angel; messenger) is followed by the divine name written in Hebrew characters. That is how the expression is handled at Zechariah 3:5, 6 in a copy of the Septuagint found in a cave in Nahal Hever, Israel, in the Judean Desert. This fragment is dated between 50 B.C.E. and 50 C.E. It is noteworthy that when later copies of the Greek Septuagint replaced the divine name with Kyʹri·os in this and many other verses, the definite article was not included where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here. In view of the Hebrew Scripture background and the absence of the definite article, the divine name is used in the main text. As listed below, a number of other Bible translations also retain the divine name when rendering this verse.

SUPPORT: See comments on Matthew 1:20; Luke 1:11; and Acts 5:19; 12:11.

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 22-24, 28-34, 36, 41-43, 47, 61, 65, 66, 88, 90, 93, 95, 100-102, 104, 106, 114, 115, 117, 125, 128, 132, 139, 144-147, 185, 187, 201, 202, 250, 265, 271, 273, 290, 306, 310, 322-324, 327, 331, 340, 341, 347, 350, 352, 356, 358, 359}

ACTS 12:11 “Jehovah sent his angel”

REASON(S): Most Greek manuscripts use the word Kyʹri·os (Lord) here, but there are a number of good reasons for using the divine name in the main text. First, as mentioned in the comment on Acts 12:7, when the term Kyʹri·os appears in that verse, it could appropriately be viewed as a substitute for the divine name. Therefore, when Kyʹri·os occurs here in the same context and describing the same event, it is logical to view it as an equivalent of God’s personal name. Second, the phrase “sent his angel” calls to mind similar acts of deliverance mentioned in the Hebrew Scriptures. For example, at Daniel 3:28; 6:22, God is said to have “sent his angel” to rescue Daniel and his companions. (Compare Psalm 34:7.) Third, in several ancient authoritative Greek manuscripts, the definite article is here not included before Kyʹri·os, where it would be expected according to standard grammatical usage. This gives additional support for viewing Kyʹri·os in this verse as a substitute for the divine name. In addition, a number of translations of the Christian Greek Scriptures into Hebrew use the divine name here. In view of the context, the Hebrew Scripture background, and the ambiguity of the term Kyʹri·os, the divine name is used here.

SUPPORT:

• The Interpretation of the Acts of the Apostles, by R.C.H. Lenski, 1934, on page 475, says of this verse: “Κύριος [Kyʹri·os] (Yahweh) had actually commissioned his angel.”

• The Expositor’s Greek Testament, by W. Robertson Nicoll, 2002, (Vol. II, p. 275) makes this comment on Acts 12:11: “Κύριος [Kyʹri·os], see critical notes, if without the article . . . of God, Jehovah.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 12:11 as a verse where Kyʹri·os is “used of Yahweh.”

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, lists Acts 12:11 as one of the passages in which “the Omission of the Article before Κυριος [Kyʹri·os] . . . determines the Appellation to have reference to Almighty God.”

SUPPORTING REFERENCES: J^{7, 8, 10, 15, 16, 18, 23, 28-34, 36, 41, 42, 47, 61, 65, 66, 88, 93, 95, 96, 100-102, 106, 115, 132, 139, 144-147, 187, 201, 202, 250, 265, 271, 306, 310, 323, 324, 327, 340, 341, 347, 350, 352, 356, 358, 359}

ACTS 12:17 “Jehovah had brought him out of the prison”

REASON(S): Most Greek manuscripts read “the Lord” (ho Kyʹri·os) here, but there are good reasons for using the divine name in the main text. As mentioned in the comment on Acts 12:7, when the term Kyʹri·os appears in that verse, it could appropriately be viewed as a substitute for the divine name. Therefore, when Kyʹri·os occurs here in the same context and describing the same event, it is logical to view it as an equivalent of God’s personal name. Some translations of the Christian Greek Scriptures into Hebrew use the divine name here. In view of the context, the background of this verse, and the ambiguity of the term Kyʹri·os, the divine name is used in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 12:17 as a verse where Kyʹri·os is “used of Yahweh.”

SUPPORTING REFERENCES: J^{7, 8, 10, 28-32, 41, 65, 93, 100-102, 106, 115, 132, 144-147, 187, 201, 310, 327, 340, 350, 356, 358, 359}

ACTS 12:23 “the angel of Jehovah”

REASON(S): Starting at Genesis 16:7, this expression occurs a number of times in the Hebrew Scriptures. When it occurs in early copies of the Septuagint, the Greek word agʹge·los (angel; messenger) is followed by the divine name written in Hebrew characters. It is noteworthy that when later copies of the Greek Septuagint replaced the divine name with Kyʹri·os (Lord) in this and many other verses, the Greek definite article was often not included where standard grammatical usage would normally call for one. The absence of the definite article here and in other verses may therefore be another indication that Kyʹri·os is used as a substitute for the divine name.

SUPPORT: See comments on Matthew 1:20 and Luke 1:11.

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 22-24, 28-36, 41-43, 47, 48, 65, 66, 88, 90, 93, 95, 96, 100-102, 104, 106, 114, 115, 117, 125, 128, 132, 138, 144-147, 163, 167, 187, 201, 250, 265, 271, 273, 275, 293, 310, 322-324, 327, 331, 339-341, 347, 350, 352, 353, 356, 358, 359}

ACTS 12:24 “the word of Jehovah”

REASON(S): Some ancient manuscripts and translations read “word of the Lord,” whereas others read “word of God.” Either way, there are good reasons for using the divine name in the main text here. Both expressions have their background in the Hebrew Scriptures, where the expression “the word of Jehovah” occurs far more often as a combination of the Hebrew term for “word” and the Tetragrammaton than does the expression “the word of God.” The phrase “the word of Jehovah” (or, “Jehovah’s word”) occurs in some 200 verses. (Some examples are found at 2 Samuel 12:9; 24:11; 2 Kings 7:1; 20:16; 24:2; Isaiah 1:10; 2:3; 28:14; 38:4; Jeremiah 1:4; 2:4; Ezekiel 1:3; 6:1; Hosea 1:1; Micah 1:1; Zechariah 9:1.) When this expression occurs at Zechariah 9:1 in an early copy of the Septuagint found at Nahal Hever, Israel, in the Judean Desert near the Dead Sea, the Greek word loʹgos is followed by the divine name written in ancient Hebrew characters (). This parchment scroll is dated between 50 B.C.E. and 50 C.E. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here. In view of the Hebrew Scripture background, the above-mentioned manuscript evidence, and the background and ambiguity of the term Kyʹri·os, the divine name is used in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 12:24 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

SUPPORTING REFERENCES: J^{7, 8, 10, 23, 32, 33, 37, 48, 65, 94, 100, 101, 115, 125, 132, 144, 146, 163, 310, 356, 359}

ACTS 13:2 “they were ministering to Jehovah”

REASON(S): Available Greek manuscripts use the phrase “to the Lord” (toi Ky·riʹoi) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. The Greek word lei·tour·geʹo, in this verse rendered “were ministering,” should be understood in the light of the background that this expression has in the Hebrew Scriptures. When used in the Septuagint to refer to service to God by priests and Levites at the tabernacle or the temple (Exodus 28:35; Numbers 8:22; 1 Kings 8:11), this word often appears in passages where the divine name can be found in the original Hebrew text. For example, at 2 Chronicles 13:10, the Greek words for “ministering to the Lord” at Acts 13:2 are used in the Septuagint to render the Hebrew phrase for “ministering to Jehovah.” At 2 Chronicles 35:3, the same Greek words are used to render the Hebrew phrase “serve Jehovah.” (See also 1 Samuel 2:11; 3:1; Ezekiel 45:4; Joel 2:17.) It is worth noting that when this expression is used in the Septuagint at Deuteronomy 18:5 to render the Hebrew phrase “to minister in the name of Jehovah,” the Septuagint rendering found in a first century B.C.E fragment (Papyrus Fouad Inv. 266) has the divine name written in square Hebrew characters within the Greek text. So in view of the Hebrew Scripture background, the manuscript evidence of how this expression is handled in ancient translations, and the ambiguity of the term Kyʹri·os, the divine name is used here.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 13:2 as a verse where Kyʹri·os is “used of Yahweh.”

• Did the First Christians Worship Jesus? by James D. G. Dunn, 2010, says regarding this verse: “Is ‘the Lord’ here Jesus (as frequently in Acts)? Or does Luke speak of the worship of the Lord God? It is difficult to decide, although, as in the other ‘Lord’ = God references in Acts, the influence of Old Testament usage suggests that Luke was thinking of worship of God.”

• The Acts of the Apostles​—A Commentary, by Ernst Haenchen, 1971, says of this expression: “In ‘ministered to the Lord’ Luke has borrowed an expression of special solemnity from LXX [Septuagint] as an allusion, above all, to prayer.” The footnote on this comment lists the following Scriptures: “II Chron. 5.14, 13.10 and 35.3; . . . Joel 1.13 and 2.17; Ezek. 40.46, 44.16 and 45.4; Dan. 7.10.”

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) says of this expression found at Acts 13:2: “Again, Kyrios is used in the sense of the God of Israel, not the risen Christ.”

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 22, 23, 32, 34, 41, 43, 65, 95, 100, 101, 106, 115, 125, 132, 145-147, 201, 219, 250, 310, 322-324, 327, 340, 341, 347, 350, 356, 358, 359}

ACTS 13:10 “the right ways of Jehovah”

REASON(S): Available Greek manuscripts use the term Kyʹri·os (Lord) here, but there are good reasons for using the divine name in the main text. Scholars have noted that Paul’s reply to the Jewish sorcerer Bar-Jesus (recorded in verses 10 and 11) contains several expressions that have a background in the Hebrew Scriptures. Some examples are: The Greek phrase here rendered “distorting . . . ways” is found at Proverbs 10:9 (“making his ways crooked”) in the Septuagint. The Greek words that appear in the phrase “the right ways of Jehovah” also appear in the Septuagint rendering of Hosea 14:9. In that verse, the original Hebrew text uses the divine name (“For the ways of Jehovah are upright”). Scholars have also noted that a number of authoritative Greek manuscripts do not have the Greek definite article before the word Kyʹri·os in this verse (Acts 13:10), where it would be expected according to standard grammatical usage. The absence of the definite article here makes Kyʹri·os tantamount to a proper name. Also, in the following verse (Acts 13:11), Kyʹri·os appears in an expression (“Jehovah’s hand”) that clearly has a background in the Hebrew Scriptures and can be viewed as an equivalent of the divine name. A number of translations of the Christian Greek Scriptures into Hebrew use the divine name here. So the context (the words are addressed to a Jew) and the Hebrew Scripture background support the use of the divine name in the main text.

SUPPORT:

• Critical and Exegetical Handbook to the Acts of the Apostles, by Heinrich August Wilhelm Meyer, 1884, says of Acts 13:10: “Κυρίου [Ky·riʹou, a form of Kyʹri·os] is not to be referred to Christ, but to God, whom the son of the devil resists, as is proved from ver. 11.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 13:10 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

• The NET Bible, New English Translation, 1996, adds this note on the expression “paths of the Lord” as it appears at Acts 13:10: “This rebuke is like ones from the OT [Old Testament] prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. . . . The closing rhetorical question of v. 10 (“will you not stop . . . ?”) shows how opposed he [Elymas] is to the way of God.”

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) makes this comment on Acts 13:10: “Kyrios: God or the risen Christ; probably the former, as in v 11.”

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, lists Acts 13:10 as one of the passages in which “the Omission of the Article before Κυριος [Kyʹri·os] . . . determines the Appellation to have reference to Almighty God.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on the expression “the right paths of [the] Lord,” as found at Acts 13:10: “Possibly ‘Jehovah.’”

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 22, 23, 28-34, 42, 43, 47, 65, 66, 93-96, 100-102, 106, 114, 115, 132, 144-147, 154, 163, 167, 172, 187, 201, 250, 273, 293, 310, 323, 324, 327, 340, 341, 347, 352, 356}

ACTS 13:11 “Jehovah’s hand”

REASON(S): The phrase “Jehovah’s hand,” as well as “the hand of Jehovah,” is often found in the Hebrew Scriptures as a combination of the Hebrew word for “hand” and the Tetragrammaton. (Some examples are: Exodus 9:3; Numbers 11:23; Judges 2:15; Ruth 1:13; 1 Samuel 5:6, 9; 7:13; 12:15; 1 Kings 18:46; Ezra 7:6; Job 12:9; Isaiah 19:16; 40:2; Ezekiel 1:3.) Available Greek manuscripts of Acts use the word Kyʹri·os (Lord) in this verse, but in view of the Hebrew Scripture background of this expression, there are good reasons for using the divine name in the main text. In connection with Acts 13:11, scholars have noted that the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. This is noteworthy because even though the earliest copies of the Septuagint contained the divine name, when later copies of the Septuagint replaced the divine name with Kyʹri·os, the definite article was in a similar way often not included where standard grammatical usage would call for it. (That is the case in the verses cited above.) This unexpected absence of the definite article before Kyʹri·os is another indication that Kyʹri·os is here used as a substitute for the divine name. The Greek expression rendered “hand of Jehovah” also occurs at Luke 1:66 and Acts 11:21.

SUPPORT:

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, lists Acts 13:11 as one of the passages in which “the Omission of the Article before Κυριος [Kyʹri·os] . . . determines the Appellation to have reference to Almighty God.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 13:11 as a verse where Kyʹri·os is “used of Yahweh.”

• The ‘Holy Scriptures,’ by J. N. Darby, 1949, says in a footnote on the expression “[the] Lord’s hand,” as found at Acts 13:11: “Possibly ‘Jehovah.’”

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ACTS 13:12 “the teaching of Jehovah”

REASON(S): Most Greek manuscripts read “the teaching of the Lord” (tei di·da·kheiʹ tou Ky·riʹou) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. In the preceding two verses, Kyʹri·os occurs twice. In both cases, it refers to God and can be viewed as a substitute for the divine name. (See comments on Acts 13:10, 11.) The expression “the teaching of Jehovah” is synonymous with “the word of God,” used at Acts 13:5. That verse says that when Paul and his companions arrived in Cyprus, they “began proclaiming the word of God in the synagogues of the Jews.” As a result, the proconsul Sergius Paulus was “eager to hear the word of God.” (Acts 13:7) So it is natural to conclude that after witnessing what Paul said and did, Sergius Paulus was astounded at what he had learned about Jehovah God and the teaching originating from Him. Some translations of the Christian Greek Scriptures into Hebrew use the divine name here. So in view of the context and the background of the expression and the ambiguity of the term Kyʹri·os, the divine name is used in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 13:12 as a verse where Kyʹri·os is “used of Yahweh.”

• Holy Bible From the Ancient Eastern Text​—George M. Lamsa’s Translation From the Aramaic of the Peshitta uses capital and small capitals for “LORD” in this verse and says in a footnote: “Acts. 13:10, 11, 12, 49 - The Syriac and Aramaic form of the Divine Name, ‘Mar-Yah’ or ‘Mor-Yah’ literally means ‘Lord Yah,’ as in ‘Yahweh,’ ‘YHWH.’”

SUPPORTING REFERENCES: J^{7, 8, 10, 29-31, 41, 43, 93, 100, 101, 106, 132, 144, 146, 187, 201, 250, 310, 340, 350, 356}

ACTS 13:44 “the word of Jehovah”

REASON(S): Many early Greek manuscripts read “the word of the Lord” (ton loʹgon tou Ky·riʹou) here. Some manuscripts read “the word of God” (ton loʹgon tou The·ouʹ). However, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. The book of Acts also uses a synonymous expression, “the word of God,” as at Acts 13:46, supporting the conclusion that Kyʹri·os here in verse 44 refers to God. (The expression also appears at Acts 4:31; 6:2, 7; 8:14; 11:1; 13:5, 7; 17:13; 18:11.) Both expressions have their background in the Hebrew Scriptures. However, the expression “the word of Jehovah” occurs far more often as a combination of the Hebrew term for “word” and the Tetragrammaton than does the expression “the word of God.” (The phrase “the word of Jehovah” [or, “Jehovah’s word”] occurs in some 200 verses. Some examples are found at 2 Samuel 12:9; 24:11; 2 Kings 7:1; 20:16; 24:2; Isaiah 1:10; 2:3; 28:14; 38:4; Jeremiah 1:4; 2:4; Ezekiel 1:3; 6:1; Hosea 1:1; Micah 1:1; Zechariah 9:1.) When this expression occurs at Zechariah 9:1 in an early copy of the Septuagint found at Nahal Hever, Israel, in the Judean Desert near the Dead Sea, the Greek word loʹgos is followed by the divine name written in ancient Hebrew characters (). This parchment scroll is dated between 50 B.C.E. and 50 C.E. Also, some translations of the Christian Greek Scriptures into Hebrew use the divine name here. So in view of the Hebrew Scripture background, the above-mentioned manuscript evidence, and the background and ambiguity of the term Kyʹri·os, the divine name is used in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 13:44 as a verse where Kyʹri·os is “used of Yahweh.”

SUPPORTING REFERENCES: J^{17, 22, 32, 33, 37, 48, 65, 94, 100, 101, 115, 125, 146, 167, 322, 324, 347, 356}

ACTS 13:47 “Jehovah has commanded us”

REASON(S): Available Greek manuscripts read “the Lord” (ho Kyʹri·os) here, but there are good reasons for using the divine name in the main text. The quote that follows in this verse is taken from Isaiah 49:6, where the context of the original Hebrew text clearly identifies Jehovah as the one speaking. (Isaiah 49:5; compare Isaiah 42:6.) The fulfillment of the prophecy involves the work that Jehovah’s Servant, Jesus Christ, and his followers would do. (Isaiah 42:1; see study note on Luke 2:32.) Therefore, in this verse, Kyʹri·os must refer to God. In view of the context and the background of this expression in the Hebrew Scriptures, the divine name is used to avoid ambiguity.

SUPPORT:

• The Interpretation of the Acts of the Apostles, by R.C.H. Lenski, 1934, on page 551, says of this verse: “They must first square accounts with the great ʽEbed Yahweh, Jehovah’s Servant, who himself stated what Jehovah declared to him . . . And now the messengers of Jesus are proceeding in accordance with that will of Jehovah.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 13:47 as a verse where Kyʹri·os is “used of Yahweh.”

• The Acts of the Apostles Explained (Third Edition), by Joseph Addison Alexander, 1872, says of this verse: “The Lord, according to New Testament usage, might be understood to mean the Lord Jesus Christ . . . But as the words which follow are addressed to the Messiah, the Lord may be regarded as the usual translation of Jehovah.”

• The Commentary on the Book of the Acts, by F. F. Bruce, 1954, page 283, says of this verse and the quotation from Isaiah 49:6: “It is noteworthy that in the context of this prophecy (the second Servant Song) the nation of Israel is first addressed as the servant of Jehovah . . . But Israel as a whole was a disobedient servant, and the prophecy found its particular fulfilment in the Messiah.”

• The Complete Jewish Bible, by David H. Stern, 1998, uses capital and small capitals for the word “ADONAI” in this verse. In the introduction to this Bible, the translator explains: “The word ‘ADONAI’ is used . . . wherever I, as the translator, believe ‘kurios’ is the Greek representation of the tetragrammaton.”

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ACTS 13:48 “the word of Jehovah”

REASON(S): Most Greek manuscripts read “the word of the Lord” (ton loʹgon tou Ky·riʹou) here; other manuscripts read “the word of God” (ton loʹgon tou The·ouʹ). However, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. The context here points to Jehovah God as the one referred to as “the Lord.” In the preceding verse, Kyʹri·os is used about the one who gave the prophetic command recorded at Isaiah 49:6, that is, Jehovah. (See comment on Acts 13:47.) As shown in the comment on Acts 13:44, there is additional support for using the divine name in the expression “the word of Jehovah.” Also, a number of translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 13:48 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

SUPPORTING REFERENCES: J^{7, 8, 10, 15-17, 22, 23, 32, 33, 37, 41, 42, 65, 66, 94, 96, 100, 101, 106, 114, 115, 125, 132, 144, 146, 163, 167, 201, 250, 310, 323, 324, 341, 347, 356, 358}

ACTS 13:49 “the word of Jehovah”

REASON(S): Most Greek manuscripts read “the word of the Lord” (ho loʹgos tou Ky·riʹou) here, but there are good reasons for using the divine name in the main text, as shown in the comments on Acts 13:44, 48. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 13:49 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

• Holy Bible From the Ancient Eastern Text​—George M. Lamsa’s Translation From the Aramaic of the Peshitta uses capital and small capitals for “LORD” in this verse and says in a footnote: “Acts. 13:10, 11, 12, 49 - The Syriac and Aramaic form of the Divine Name, ‘Mar-Yah’ or ‘Mor-Yah’ literally means ‘Lord Yah,’ as in ‘Yahweh,’ ‘YHWH.’”

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ACTS 14:3 “by the authority of Jehovah”

REASON(S): Lit., “upon the Lord.” Available Greek manuscripts have the term Kyʹri·os (Lord) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. The context here points to God as the one referred to as “the Lord.” In the book of Acts, the expression “undeserved kindness” is often connected with God (Acts 11:23; 13:43; 14:26; 20:24), and Acts 20:32 mentions “God and . . . the word of his undeserved kindness.” Also, at Acts 15:12, God is identified as being the source of “signs and wonders.” (See also Acts 2:19; 19:11.) In the context of Acts 14:3, the preposition e·piʹ (“upon”) is understood to indicate the grounds, or basis, on which the disciples were speaking boldly. The rest of the verse shows that God was bearing witness, or testifying, that what they preached was really his word and that they had his approval and support in doing so. (Compare Acts 4:29-31.) The Greek expression for “upon the Lord” can also be found in the Septuagint to render phrases where the Tetragrammaton appears in the original Hebrew text. (Psalm 31:6 [30:7, LXX]; Jeremiah 17:7) In line with this, some have suggested that this expression also conveys the idea of speaking “in reliance on Jehovah.” So in view of the context and the background of the term Kyʹri·os, the divine name is used in the main text of this verse.

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 23, 29-31, 41, 93-95, 100, 101, 106, 132, 146, 201, 310, 323, 324, 327, 340, 341, 347, 350, 358}

ACTS 14:23 “they entrusted them to Jehovah”

REASON(S): Available Greek manuscripts read “to the Lord” (toi Ky·riʹoi), but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os (Lord) can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context points to God as the one referred to as “the Lord.” At Acts 14:26, the similar expression “entrusted to the undeserved kindness of God” is used. The Greek verb used here (Acts 14:23) is also used at Acts 20:32 in the phrase “I entrust you to God.” One lexicon defines this phrase: to “entrust someone to the care or protection of someone . . . Of divine protection . . . Ac 14:23; cp. [compare] 20:32.” The same verb is also used at Luke 23:46 to render Jesus’ words: “Father, into your hands I entrust my spirit.” This is a quote from Psalm 31:5, where the Septuagint (30:6, LXX) uses the same Greek word for “entrust” and where the divine name appears in the immediate context of the original Hebrew text. The concept of entrusting oneself to Jehovah is expressed several times in the Hebrew Scriptures. (Psalm 22:8; 37:5; Proverbs 16:3) In view of the context, the Hebrew Scripture background, and the ambiguity of the term Kyʹri·os, the divine name is used in this account. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the divine name here.

SUPPORTING REFERENCES: J^{7, 8, 10, 15, 16, 41, 65, 100, 101, 106, 132, 163, 167, 201, 356}

ACTS 15:17a “so that the men who remain may earnestly seek Jehovah”

REASON(S): Most Greek manuscripts read “the Lord” (ton Kyʹri·on) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. According to Acts 15:14, James mentions that Symeon related “how God . . . turned his attention to the nations,” and in verse 19, James refers to “the nations who are turning to God.” James is here quoting from Amos 9:11, 12, and in the original Hebrew text, the divine name appears once in the expression “declares [or, “says”] Jehovah.” Therefore, in view of the context, the Hebrew Scripture background, and the use of the term Kyʹri·os in the Septuagint, there are also good reasons for using the divine name for the first occurrence of Kyʹri·os in this verse, although there is no direct equivalent to it in the Hebrew text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 15:17a as a verse where Kyʹri·os is “used of Yahweh.”

• Critical and Exegetical Handbook to the Acts of the Apostles, Heinrich August Wilhelm Meyer, 1884, makes this comment on Acts 15:14-17: “Amos predicts [that] . . . foreign nations will join themselves to it [the Davidic theocracy] and be converted to the worship of Jehovah. . . . Jehovah had withdrawn from His people; but now He promises by the prophet: I will return and build again the fallen, by desolation, tabernacle of David.”

• The Jerome Biblical Commentary, edited by Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy, 1968, says with regard to Acts 15:17: “This OT [Old Testament] expression (see 2 Chr 6:35; 7:14) denotes a consecration to Yahweh; Amos thus spoke of nations that belonged to God.”

• The New King James Version, first printed in 1979, uses capital and small capitals for “LORD” twice in the main text of Acts 15:17. The Preface to this edition explains: “The covenant name of God was usually translated from the Hebrew as ‘LORD’ (using capital letters as shown) in the King James Old Testament. This tradition is maintained. In the present edition the name is so capitalized whenever the covenant name is quoted in the New Testament from a passage in the Old Testament.”

• The NLT Study Bible (Second Edition), 2008, uses capital and small capitals for “LORD” twice in the main text of Acts 15:17. In its “Introduction to the New Living Translation,” we find this explanation: “The Greek word kurios is consistently translated ‘Lord,’ except that it is translated ‘LORD’ wherever the New Testament text explicitly quotes from the Old Testament, and the text there has it in small capitals.” Explaining the significance of this, the Introduction also says: “We have generally rendered the tetragrammaton (YHWH) consistently as ‘the LORD,’ utilizing a form with small capitals that is common among English translations.”

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ACTS 15:35 “the word of Jehovah”

REASON(S): Most Greek manuscripts read “the word of the Lord” (ton loʹgon tou Ky·riʹou) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. The book of Acts also uses a synonymous expression, “the word of God,” supporting the conclusion that Kyʹri·os at Acts 15:35 refers to God. (Acts 4:31; 6:2, 7; 8:14; 11:1; 13:5, 7, 46; 17:13; 18:11) Both expressions have their background in the Hebrew Scriptures. However, the expression “the word of Jehovah” occurs as a combination of the Hebrew term for “word” and the Tetragrammaton far more often than the expression “the word of God.” (The phrase “the word of Jehovah” [or, “Jehovah’s word”] occurs in some 200 verses. Some examples are found at 2 Samuel 12:9; 24:11; 2 Kings 7:1; 20:16; 24:2; Isaiah 1:10; 2:3; 28:14; 38:4; Jeremiah 1:4; 2:4; Ezekiel 1:3; 6:1; Hosea 1:1; Micah 1:1; Zechariah 9:1.) When this expression occurs at Zechariah 9:1 in an early copy of the Septuagint found at Nahal Hever, Israel, in the Judean Desert near the Dead Sea, the Greek word loʹgos is followed by the divine name written in ancient Hebrew characters (). This parchment scroll is dated between 50 B.C.E. and 50 C.E. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here. The Syriac Peshitta uses the expression “the word of God.” In view of the Hebrew Scripture background, the above-mentioned manuscript evidence, and the background and ambiguity of the term Kyʹri·os, the divine name is used in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 15:35 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

• The New Testament in Basic English, 1946, says “the word of God.”

SUPPORTING REFERENCES: J^{17, 18, 22, 23, 31, 32, 41, 65, 66, 94, 95, 100, 101, 106, 115, 132, 146, 201, 310, 323, 324, 340, 341, 347, 350, 356}

ACTS 15:36 “the word of Jehovah”

REASON(S): Most Greek manuscripts read “the word of the Lord” (ton loʹgon tou Ky·riʹou) here, but as shown in the comment on Acts 15:35, there are good reasons for using the divine name in the expression “the word of Jehovah.” The context of this verse identifies Jehovah as the Source of the word. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here. The Syriac Peshitta uses the expression “the word of God.”

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 15:36 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

• The New Testament in Basic English, 1946, says “the word of God.”

SUPPORTING REFERENCES: J^{7, 8, 10, 17, 18, 22, 23, 32, 41, 65, 66, 94, 95, 100, 101, 106, 115, 132, 146, 201, 310, 323, 324, 340, 341, 347, 350, 356}

ACTS 15:40 “the undeserved kindness of Jehovah”

REASON(S): Many Greek manuscripts read “of the Lord” (tou Ky·riʹou); others read “of God.” However, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os (Lord) can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context points to God as the one referred to as “the Lord.” In the book of Acts, the expression “undeserved kindness” is most often connected with God. (Acts 11:23; 13:43; 20:24) At Acts 14:26, the similar expression “entrusted to the undeserved kindness of God” is found. Also, some ancient manuscripts and translations into other languages use “God” (The·osʹ) here instead of “Lord” (Kyʹri·os), supporting the conclusion that “the undeserved kindness” referred to is God’s. A number of translations of the Christian Greek Scriptures into Hebrew also use the divine name here. So in view of the context and the background and the ambiguity of the term Kyʹri·os, the divine name is used in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 15:40 as a verse where Kyʹri·os is “used of Yahweh.”

• The Orthodox Jewish Bible, 2011, uses “Hashem” to represent the divine name at Acts 15:40. The term “Hashem” comes from the Hebrew expression hash·Shemʹ, meaning “the Name,” often used by Jews as a substitute for YHWH.

SUPPORTING REFERENCES: J^{17, 18, 22, 32, 48, 65, 94, 95, 100, 101, 115, 125, 132, 144, 146, 167, 322-324, 340, 347, 356, 359}

ACTS 16:14 “Jehovah opened her heart wide”

REASON(S): Available Greek manuscripts use the term “the Lord” (ho Kyʹri·os) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context points to Jehovah God as the one referred to as “the Lord.” Lydia is identified as “a worshipper of God,” an expression indicating that she was a Jewish proselyte. (Compare Acts 13:43.) On the Sabbath, she had gathered with other women at a place of prayer at a river outside Philippi. (Acts 16:13) She may have become acquainted with the worship of Jehovah in her home city, Thyatira, which had a large Jewish population and a Jewish meeting place. So in view of the context, Lydia’s background, and the ambiguity of the term Kyʹri·os, the divine name is used here. A number of translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 16:14 as a verse where Kyʹri·os is “used of Yahweh.”

• The Orthodox Jewish Bible, 2011, uses “Hashem” to represent the divine name at Acts 16:14. The term “Hashem” comes from the Hebrew expression hash·Shemʹ, meaning “the Name,” often used by Jews as a substitute for YHWH.

SUPPORTING REFERENCES: J^{7, 8, 10, 17, 18, 23, 32, 33, 48, 65, 94, 95, 100, 101, 105, 106, 115, 125, 130, 144, 146, 163, 167, 201, 250, 310, 323, 324, 327, 341, 347, 356}

ACTS 16:15 “faithful to Jehovah”

REASON(S): Most Greek manuscripts use the phrase “to the Lord” (toi Ky·riʹoi) here; a few manuscripts read “to God.” However, there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context points to Jehovah God as the one referred to as “the Lord.” As shown in the comment on Acts 16:14, Lydia’s background as a Jewish proselyte makes it logical that she had Jehovah in mind. She had just heard about Jesus Christ from Paul’s preaching but had not yet shown that she was faithful to Jesus. It seems reasonable, then, to assume that she was referring to her faithfulness to Jehovah, the God whom she had already been worshipping. So in view of the context, Lydia’s background, and the background and the ambiguity of the term Kyʹri·os, the divine name is used in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 16:15 as a verse where Kyʹri·os is “used of Yahweh.”

• The Orthodox Jewish Bible, 2011, uses “Hashem” to represent the divine name at Acts 16:15. The term “Hashem” comes from the Hebrew expression hash·Shemʹ, meaning “the Name,” often used by Jews as a substitute for YHWH.

SUPPORTING REFERENCES: J^{7, 8, 10, 32, 41, 65, 94, 100, 101, 106, 115, 144-147, 172, 201, 250, 310, 250, 310, 350, 356}

ACTS 16:32 “the word of Jehovah”

REASON(S): Most ancient manuscripts read “the word of the Lord” (ton loʹgon tou Ky·riʹou). In the Christian Greek Scriptures, Kyʹri·os (Lord) can refer to Jehovah God or to Jesus Christ, depending on the context. Although Jesus is mentioned in the preceding verse as “the Lord Jesus” (ton Kyʹri·on I·e·sounʹ), there are good reasons for using the divine name in this verse. A few Greek manuscripts read “the word of God” (ton loʹgon tou The·ouʹ). In the book of Acts, the expressions “the word of the Lord” and “the word of God” are used as synonymous expressions, supporting the conclusion that Kyʹri·os here at Acts 16:32 refers to God. (Acts 4:31; 6:2, 7; 8:14; 11:1; 13:5, 7, 46; 17:13; 18:11) Both expressions have their background in the Hebrew Scriptures, where the expression “the word of Jehovah” as a combination of the Hebrew term for “word” and the Tetragrammaton occurs far more often than does the expression “the word of God.” (The phrase “the word of Jehovah” [or, “Jehovah’s word”] occurs in some 200 verses. Some examples are found at 2 Samuel 12:9; 24:11; 2 Kings 7:1; 20:16; 24:2; Isaiah 1:10; 2:3; 28:14; 38:4; Jeremiah 1:4; 2:4; Ezekiel 1:3; 6:1; Hosea 1:1; Micah 1:1; Zechariah 9:1.) When this expression occurs at Zechariah 9:1 in an early copy of the Septuagint found at Nahal Hever, Israel, in the Judean Desert near the Dead Sea, the Greek word loʹgos is followed by the divine name written in ancient Hebrew characters (). This parchment scroll is dated between 50 B.C.E. and 50 C.E. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the divine name here. In view of the Hebrew Scripture background, the above-mentioned manuscript evidence, and the background and ambiguity of the term Kyʹri·os, the divine name is used in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 16:32 as a verse where Kyʹri·os is possibly “used of Yahweh.”

SUPPORTING REFERENCES: J^{7, 8, 10, 17, 18, 22, 23, 28-30, 32, 41, 65, 66, 93-95, 100, 101, 106, 115, 146, 163, 167, 310, 323, 324, 340, 341, 347, 350, 356}

ACTS 18:21 “if Jehovah is willing”

REASON(S): Available Greek manuscripts literally read “God willing”; this expression has also been translated “if it is God’s will” or “God willing.” In such expressions, as used in the Christian Greek Scriptures, both the term Kyʹri·os (Lord) and the term The·osʹ (God) appear. (Acts 21:14; 1 Corinthians 4:19; 16:7; Hebrews 6:3; James 4:15) In the Septuagint, the Greek verb here rendered “is willing” and the Greek noun for “will” are often used to render Hebrew Scripture passages where the divine name appears. Also, some translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here. Therefore, in view of the Hebrew Scripture background and the similar expressions appearing in the Christian Greek Scriptures, the divine name can appropriately be used here.​—See comment on Acts 21:14.

SUPPORT:

• A Handbook on the Letter From James, by I-Jin Loh and Howard A. Hatton, produced by the United Bible Societies, 1997, makes this comment on the expression “if the Lord wills” as it appears at James 4:15: “If the Lord wills . . . is not merely a casual formula but a conviction and acknowledgment that God has the final say on everything, and that the future is in the hand of God . . . The Lord here refers not to Jesus as in 2.1, but to God.”

SUPPORTING REFERENCES: J^{17, 32, 33, 37, 48, 65, 94, 100, 101, 115, 125, 144-147, 163, 167, 323, 324, 356}

ACTS 18:25 “the way of Jehovah”

REASON(S): Available Greek manuscripts read “the way of the Lord” (ten ho·donʹ tou Ky·riʹou) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. Here the context points to God as the one referred to as “the Lord.” At Acts 18:26, the expression “the way of God” is used as a synonym. As shown in the book of Acts, the Christian way of life is centered on worship of the only true God, Jehovah, and on faith in his Son, Jesus Christ, and it is referred to as “The Way” or “this Way.” (Acts 19:9, 23; 22:4; 24:22; see study note on Acts 9:2.) Also, the expression rendered “the way of Jehovah” (but without the definite article in Greek) appears four times in the Gospel accounts, where it is part of a quote from Isaiah 40:3. (See study notes on Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23.) At Isaiah 40:3, the original Hebrew text uses the Tetragrammaton. The expression “the way of Jehovah” (or, “Jehovah’s way”) also occurs at Judges 2:22 and Jeremiah 5:4, 5. Additionally, a number of translations of the Christian Greek Scriptures into Hebrew here use the divine name or an equivalent of the Tetragrammaton and read “the way of Jehovah.” So in view of the context and the Hebrew Scripture background, the divine name is used here in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 18:25 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

• Holy Bible From the Ancient Eastern Text​—George M. Lamsa’s Translation From the Aramaic of the Peshitta uses capital and small capitals for “LORD” in this verse and says in a footnote: “The Syriac and Aramaic form of the Divine Name, ‘Mar-Yah’ or ‘Mor-Yah’ literally means ‘Lord Yah,’ as in ‘Yahweh,’ ‘YHWH.’”

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ACTS 19:20 “the word of Jehovah”

REASON(S): Most Greek manuscripts read “the Lord” (tou Ky·riʹou) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. The book of Acts also uses a synonymous expression, “the word of God,” supporting the conclusion that Kyʹri·os at Acts 19:20 refers to God. (Acts 4:31; 6:2, 7; 8:14; 11:1; 13:5, 7, 46; 17:13; 18:11) Both expressions have their background in the Hebrew Scriptures, where the expression “the word of Jehovah” as a combination of the Hebrew term for “word” and the Tetragrammaton occurs far more often than does the expression “the word of God.” (The phrase “the word of Jehovah” [or, “Jehovah’s word”] occurs in some 200 verses. Some examples are found at 2 Samuel 12:9; 24:11; 2 Kings 7:1; 20:16; 24:2; Isaiah 1:10; 2:3; 28:14; 38:4; Jeremiah 1:4; 2:4; Ezekiel 1:3; 6:1; Hosea 1:1; Micah 1:1; Zechariah 9:1.) When this expression occurs at Zechariah 9:1 in an early copy of the Septuagint found at Nahal Hever, Israel, in the Judean Desert near the Dead Sea, the Greek word loʹgos is followed by the divine name written in ancient Hebrew characters (). This parchment scroll is dated between 50 B.C.E. and 50 C.E. Also, a number of translations of the Christian Greek Scriptures into Hebrew use the divine name here. The Latin Vulgate and the Syriac Peshitta read “the word of God.” In view of the Hebrew Scripture background, the above-mentioned manuscript evidence, and the background and the ambiguity of the term Kyʹri·os, the divine name is used here in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, p. 329) lists Acts 19:20 as a verse where Kyʹri·os is “used in the NT [New Testament] of Yahweh/God.”

• The Orthodox Jewish Bible, 2011, uses “Hashem” to represent the divine name at Acts 19:20. The term “Hashem” comes from the Hebrew expression hash·Shemʹ, meaning “the Name,” often used by Jews as a substitute for YHWH.

SUPPORTING REFERENCES: J^{7, 8, 10, 15-18, 23, 31, 32, 41, 48, 65, 94-96, 100, 101, 115, 125, 146, 323, 324, 340, 341, 347, 356}

ACTS 21:14 “Let the will of Jehovah take place”

REASON(S): Most Greek manuscripts read “the Lord’s will,” but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os (Lord) can refer to Jehovah God or to Jesus Christ, depending on the context. The Greek term for “will” (theʹle·ma), as used in the Christian Greek Scriptures, is most often connected with God’s will. (Matthew 7:21; 12:50; Mark 3:35; Romans 12:2; 1 Corinthians 1:1; Hebrews 10:36; 1 Peter 2:15; 4:2; 1 John 2:17) Therefore, it is logical to conclude that Kyʹri·os in this expression refers to God. In the Septuagint, the Greek term theʹle·ma is often used to translate Hebrew expressions for God’s will, or delight, and can be found in passages where the divine name occurs. (Psalm 40:8, 9 [39:9, 10, LXX]; 103:21 [102:21, LXX]; 143:9-11 [142:9-11, LXX]; Isaiah 44:24, 28; Jeremiah 9:24 [9:23, LXX]; Malachi 1:10) So in view of the way the Greek word for “will” is used in the Bible, the background of this expression in the Hebrew Scriptures, and the background and the ambiguity of the term Kyʹri·os, the divine name is used in the main text. Also, some translations of the Christian Greek Scriptures into Hebrew use the divine name here.

SUPPORT:

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1998, (Vol. 31) makes this comment on Acts 21:14: “In this case, Kyrios refers to God the Father.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Acts 21:14 as a verse where Kyʹri·os is “used of Yahweh.”

• The New Testament in Basic English, 1946, says: “Let the purpose of God be done.”

• The Orthodox Jewish Bible, 2011, uses “Hashem” to represent the divine name at Acts 21:14. The term “Hashem” comes from the Hebrew expression hash·Shemʹ, meaning “the Name,” often used by Jews as a substitute for YHWH.

SUPPORTING REFERENCES: J^{7, 8, 10, 17, 18, 23, 32, 43, 65, 94-96, 100, 101, 115, 132, 144-147, 167, 187, 201, 310, 323, 324, 327, 340, 341, 347, 350, 356, 359}

ROMANS 10:16 “Jehovah, who has put faith in the thing heard from us?”

REASON(S): Paul here quotes the first part of Isaiah 53:1. In the original Hebrew text, the divine name appears in the second part of the verse, in the expression “the arm of Jehovah.” At John 12:38, John quotes from Isaiah 53:1 in its entirety. Both John and Paul apparently quote from the Septuagint translation of Isaiah’s prophecy, where the Greek text begins with the form of the word Kyʹri·os (Lord) used for direct address. The translators of the Septuagint may have inserted the divine name in this first occurrence in order to clarify to the reader that the prophet addresses his questions to God. As previously noted, Kyʹri·os in later copies of the Septuagint is often used as a substitute for the Tetragrammaton in the original Hebrew text (as is the case in the expression “arm of Jehovah” at Isaiah 53:1). Therefore, the divine name has here been used in the main text.

SUPPORT:

• The Bible Commentary, edited by F. C. Cook, 1981 printing, makes this comment on the first occurrence of “Lord” in that quotation: “The word ‘Lord,’ added here and in the Greek versions of Isai. liii. I [Isaiah 53:1], shows the prophet turning to Jehovah, as the sender of the message . . . The addition is in harmony with the original meaning of the passage, and with St. Paul’s comment upon it in V. 17.”

• The Interpretation of St. Paul’s Epistle to the Romans, by R.C.H. Lenski, says of this verse: “Paul adds ‘Lord’ to the quotation since the prophet’s question was addressed to Yahweh.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Romans 10:16 as a verse where Kyʹri·os is “used of Yahweh.”

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1993, (Vol. 33) says of Romans 10:16: “Paul shows that a message sent by God is not always received with faith, even the one about the suffering Servant of Yahweh.”

• The NLT Study Bible, Second Edition, 2008, puts “LORD” in capital and small capitals in this verse. The translation committee for this Bible makes this comment in the “Introduction to the New Living Translation”: “We have generally rendered the tetragrammaton (YHWH) consistently as ‘the LORD,’ utilizing a form . . . that is common among English translations.” Commenting on the New Testament, the committee translating this Bible says: “The Greek word kurios is consistently translated ‘Lord,’ except that it is translated ‘LORD’ wherever the New Testament text explicitly quotes from the Old Testament, and the text there has it in small capitals.”​—Italics ours.

SUPPORTING REFERENCES: J^{7, 8, 10, 14-18, 23, 30-32, 34, 35, 41, 42, 46, 52, 59, 60, 65, 66, 88, 93, 100-102, 105, 106, 114, 115, 117, 118, 122, 130, 133, 136, 144-147, 149, 154, 164-166, 174, 178, 212, 213, 237-239, 244, 250, 265, 273, 275, 283, 296, 310, 323, 324, 327, 331, 333, 340, 341, 356, 359}

ROMANS 12:11 “Slave for Jehovah”

REASON(S): Available Greek manuscripts read “for the Lord” (toi Ky·riʹoi) here, but there are good reasons for using the divine name in the main text. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. At Romans 12:1, 2, Paul urges his readers to present their bodies as a sacrifice “to God” and to make sure of what is “the good and acceptable and perfect will of God.” Verse 3 goes on to say “as God has given to [each one] a measure of faith.” Additionally, the closest other occurrence of Kyʹri·os in this context is at Romans 12:19, which quotes from Deuteronomy 32:35, where the context shows that Jehovah is speaking. (See comment on Romans 12:19.) Also, scholars have noted that the Greek verb dou·leuʹo, “to slave for”; “to serve,” is used in the Septuagint to render Hebrew expressions where the Tetragrammaton is used in the Hebrew text. (Judges 2:7; 1 Samuel 7:4; 12:20; 2 Chronicles 30:8; Psalm 2:11; 100:2 [99:2, LXX]; 102:22 [101:22, LXX]) Therefore, both the context and the Hebrew Scripture background of this expression point to the fact that “the Lord” referred to at Romans 12:11 is, not Jesus, but Jehovah God.​—See App. C1.

SUPPORT:

• Commenting on the Hebrew Scripture background of the overall idea of Romans 12:11, Believer’s Bible Commentary, by William MacDonald, says: “Here we are reminded of the words of Jeremiah 48:10.” That verse says: “Cursed is the one who carries out the mission of Jehovah neglectfully!” It uses the name Jehovah in the Hebrew text.

SUPPORTING REFERENCES: J^{7, 8, 10, 16, 18, 32, 44, 65, 94, 95, 100-102, 106, 115, 125, 139, 145-147, 167, 201, 310, 323, 324, 340, 347, 350, 356}

ROMANS 12:19 “says Jehovah”

REASON(S): Available Greek manuscripts here read “says Lord” (leʹgei Kyʹri·os), but the divine name is used in the main text for the following reasons: Paul is quoting from Deuteronomy 32:35. In that verse, the phrase “says Jehovah” does not appear in the original Hebrew text, but the context makes it clear that the words Paul quotes were spoken by Jehovah. (Deuteronomy 32:19-34; compare study note on Matthew 1:22.) Paul obviously adds this phrase to identify the speaker. In later copies of the Septuagint, the term Kyʹri·os (Lord) is often used as a substitute for the divine name in the original Hebrew text, as is the case in the many passages quoted from the Hebrew Scriptures. It is also worth noting that in this verse, the Greek definite article is not used before Kyʹri·os, where it would be expected according to standard grammatical usage, making Kyʹri·os tantamount to a proper name. At Hebrews 10:30, Paul uses the same quotation from Deuteronomy 32:35 and then quotes words from verse 36 (“Jehovah will judge his people”), where the divine name is used.​—See App. C1.

SUPPORT:

• The Interpretation of St. Paul’s Epistle to the Romans, by R.C.H. Lenski, says of this verse: “‘Says the Lord’ is added by Paul in order to state who uttered this word. God has long ago settled the whole matter about exacting justice from wrongdoers.”

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Romans 12:19 as a verse where Kyʹri·os is “used of Yahweh.”

• In The New Interpreter’s Bible Commentary, 2015, (Vol. 9), N. T. Wright makes this comment on Romans 12:19, 20: “Taking this course of action will heap coals of fire on the enemy’s head (‘and YHWH will reward you,’ adds Proverbs).”

• The NLT Study Bible, Second Edition, 2008, puts “LORD” in capital and small capitals in this verse. The translation committee for this Bible makes this comment in the “Introduction to the New Living Translation”: “We have generally rendered the tetragrammaton (YHWH) consistently as ‘the LORD,’ utilizing a form . . . that is common among English translations.” Commenting on the New Testament, that committee says: “The Greek word kurios is consistently translated ‘Lord,’ except that it is translated ‘LORD’ wherever the New Testament text explicitly quotes from the Old Testament, and the text there has it in small capitals.”​—Italics ours.

SUPPORTING REFERENCES: J^{7, 8, 10-12, 14-18, 22-24, 30-35, 38, 40-44, 46, 52, 54, 57, 59-61, 65-67, 88, 90, 94-96, 99-101, 106, 114, 115, 117, 122, 125, 130, 133, 138, 139, 144-147, 149, 154, 163-167, 174, 178, 185, 187, 201, 203, 217, 237-239, 243, 244, 250, 265, 269, 271, 273, 275, 279, 280, 283, 290, 295, 300, 310, 322-324, 327, 331, 333, 340, 341, 347, 348, 350, 353, 356, 358, 359}

ROMANS 14:4 “for Jehovah can make him stand”

REASON(S): Available Greek manuscripts use the term “the Lord” (ho Kyʹri·os); other manuscripts use “the God” (ho The·osʹ). And some ancient translations into other languages use an equivalent for “God.” In the Christian Greek Scriptures, the title Lord often refers to Jehovah God or to Jesus Christ, depending on the context. In this case, the context (Romans 14:1-12) clearly points to Jehovah God as the Lord referred to. Paul discusses the importance of not judging one another in matters of conscience. Verse 3 states that “God has welcomed” both “the one eating” and “the one not eating.” Paul continues to discuss this subject, and at Romans 14:10, he mentions that each one will “stand before the judgment seat of God.” At Romans 14:12, Paul concludes by saying that each one “will render an account for himself to God.” Thus, the verses surrounding Romans 14:4 indicate that Jehovah is “the Lord” spoken of here at Romans 14:4. Another reason for coming to this conclusion is the Hebrew Scripture background. At Romans 14:11, Paul quotes from Isaiah 45:23, the context of which shows Jehovah God as the one speaking. (Isaiah 45:18-22; see study note on Romans 14:11.) In view of the factors pointing to the conclusion that ho Kyʹri·os here refers to Jehovah God, the divine name is used in the main text. Also, some translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name here.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Romans 14:4b as a verse where Kyʹri·os is “used of Yahweh.”

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1993, (Vol. 33) says of Romans 14:6: “Ever since [verse] 4 Paul has been speaking of Kyrios, and one may wonder whether he means God or Christ. In view of the parallelism in this verse, it seems best to understand Kyrios in the [Old Testament] sense of God. This reading is suggested too by [verse] 11, where Paul uses Isa 49:18.”

• With regard to this verse, The ESV Study Bible, 2008, makes this comment on page 2180: “The strong stand or fall before God, and they will stand righteous before God on the last day because God will give them grace.”

SUPPORTING REFERENCES: J^{18, 23, 32, 48, 95, 100, 101, 115, 145-147, 187, 265, 271, 323, 324, 340, 356}

ROMANS 14:6 “observes it to Jehovah . . . eats to Jehovah . . . does not eat to Jehovah”

REASON(S): Available Greek manuscripts use the term “Lord” (Kyʹri·os) three times in this verse. In the Christian Greek Scriptures, this title is often used to refer to Jehovah God or to Jesus Christ, depending on the context. The identity of Kyʹri·os in this verse is related to the identity of Kyʹri·os in the whole context of Romans 14:4-11. From the beginning of chapter 14, Paul discusses the importance of not judging one another. At Romans 14:3, he points out that “God has welcomed” both “the one eating” and “the one not eating.” Then, at Romans 14:4, he mentions that a servant “stands or falls” to “his own master” and that the Lord “Jehovah can make him stand.” (See comment on Romans 14:4.) Continuing along this line of reasoning, Romans 14:10 states that each one will “stand before the judgment seat of God.” At Romans 14:11, Paul quotes from Isaiah 45:23, where the context makes it clear that Jehovah is the one speaking. (Isaiah 45:18-22; see study note on Romans 14:11.) At Romans 14:12, Paul concludes by saying that each one “will render an account for himself to God.” It is also worth noting that here at Romans 14:6, the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage. Its omission makes Kyʹri·os tantamount to a proper name. So the overall context, the Hebrew Scripture background mentioned, and the unexpected absence of the definite article in Greek all support the use of the divine name here.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists Romans 14:6a, 14:6b, and 14:6c as occurrences where Kyʹri·os is “used of Yahweh.”

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1993, (Vol. 33) says of Romans 14:6: “Ever since [verse] 4 Paul has been speaking of Kyrios, and one may wonder whether he means God or Christ. In view of the parallelism in this verse, it seems best to understand Kyrios in the [Old Testament] sense of God. This reading is suggested too by [verse] 11, where Paul uses Isa 49:18.”

• The Interpretation of St. Paul’s Epistle to the Romans, by R.C.H. Lenski, 1936, page 823, says of this verse: “Note that the emphasis is on the three Κυρίῳ [ky·riʹoi] (minus the article = Yahweh, God).”

SUPPORTING REFERENCES:

ROMANS 14:6a

J^{7, 8, 10, 16, 18, 22, 24, 32, 33, 41, 44, 65, 66, 94, 95, 100, 101, 106, 115, 125, 145-147, 167, 187, 310, 322-324, 327, 340, 350, 356}

ROMANS 14:6b

J^{7, 8, 10, 16, 18, 22, 24, 32, 33, 41, 44, 65, 66, 94, 95, 100, 101, 106, 115, 125, 145-147, 163, 167, 187, 310, 322-324, 327, 340, 350, 356}

ROMANS 14:6c

J^{7, 8, 10, 16, 18, 22, 24, 32, 33, 41, 44, 65, 66, 94, 95, 100, 101, 106, 115, 125, 145-147, 167, 187, 310, 322-324, 327, 340, 350, 356}

ROMANS 14:8 “we live to Jehovah, . . . we die to Jehovah . . . we belong to Jehovah”

REASON(S): Available Greek manuscripts use the term Kyʹri·os (“Lord,” preceded by the definite article in Greek) three times in this verse. In the Christian Greek Scriptures, this title is often used to refer to Jehovah God or to Jesus Christ, depending on the context. The identity of Kyʹri·os in this verse is related to the identity of Kyʹri·os at Romans 14:4, 6. The reasons for concluding that Kyʹri·os in those verses refers to Jehovah God are discussed in the comments on Romans 14:4, 6. Additionally, the concepts of living to, dying to, and belonging to God agree with what the Bible teaches elsewhere. (Psalm 100:3; 146:2; Romans 6:11; Galatians 2:19; 1 Peter 4:2) So although Greek manuscripts use Kyʹri·os (preceded by the definite article in Greek), the ambiguity of the term, the context, and the Scriptures as a whole support the use of the divine name in this verse.

SUPPORT:

• The Anchor Yale Bible, by Joseph A. Fitzmyer, 1993, (Vol. 33) says of Romans 14:8: “This passage implies the service of God in all things . . . In life and in death, the Christian exists tō Kyriō, i.e., to praise, honor, and serve God, the creator and maker of all.” It goes on to say: “Christians belong to and must acknowledge their relation to God as Kyrios.”

SUPPORTING REFERENCES:

ROMANS 14:8a

J^{7, 8, 10, 14-16, 18, 32, 41, 44, 65, 94, 95, 100, 101, 106, 115, 145-147, 187, 323, 324, 340, 350, 356}

ROMANS 14:8b

J^{7, 8, 10, 14-16, 18, 32, 41, 44, 65, 94, 95, 100, 101, 115, 145-147, 187, 310, 323, 324, 340, 350, 356}

ROMANS 14:8c

J^{7, 8, 10, 14-16, 18, 32, 44, 65, 94, 95, 100, 101, 106, 115, 145-147, 187, 310, 323, 324, 340, 350, 356}

1 CORINTHIANS 4:4 “the one who examines me is Jehovah”

REASON(S): Available Greek manuscripts use the term “Lord” (Kyʹri·os) in this verse. In the Christian Greek Scriptures, the title “Lord” is often used to refer to Jehovah God or to Jesus Christ, depending on the context. In this case, the reference is to Jehovah God. The context shows that Paul was not concerned about being judged by humans who, wholly unauthorized, in effect sat as “a human tribunal” to judge him. He did not even rely on his own judgment of himself. (1 Corinthians 4:1-3) In the Hebrew Scriptures, Jehovah God is described as the one who examines his servants. (Psalm 26:2; 66:10; 139:23; Proverbs 21:2; Jeremiah 20:12) Therefore, it would have been natural for Paul to look to Jehovah as the one examining him. Additionally, scholars have noted that in this verse the Greek definite article is not included before Kyʹri·os, where it would be expected according to standard grammatical usage. As in many other cases, the absence of the article would make Kyʹri·os tantamount to a proper name in this context. So in view of the Hebrew Scripture background as well as the absence of the Greek definite article, there are good reasons for using the divine name in this verse.​—See Appendix C1.

SUPPORT:

• A Handbook on Paul’s First Letter to the Corinthians, by Paul Ellingworth and Howard A. Hatton, 1994, on page 90 makes this comment with regard to 1 Corinthians 4:4: “The verb which is translated judges is again anakrinō and probably still refers to the process of examination, but it is now examination being carried out by God. The Lord does not have the in Greek, and this may suggest the meaning ‘It is the one who is Lord who alone has the right to interrogate me.’”

• The book The First Epistle of Paul the Apostle to the Corinthians, edited by John Parry, 1916, on page 75 makes this observation with regard to the occurrence of Kyʹri·os (Lord) at 1 Corinthians 4:4: “It is remarkable that S. Paul never uses the anarthrous κύριος [that is, Kyʹri·os without the definite article], except in quotations from or allusions to O.T. [Old Testament] where he is definitely adopting LXX [Septuagint] language, or after prepositions and in the genitive after anarthrous substantives: unless here and Rom[ans 14:6]. If κύριος [Kyʹri·os] in these two passages [Romans 14:6; 1 Corinthians 4:4] simply = Christ, it is difficult to see why the article is left out. It is perhaps better to recognise the absence of the article as emphasising the right of the Person indicated to examine and to judge​—‘He that examines me is Lord’ and therefore with full powers.”

• The NIV Faithlife Study Bible, 2017, says of 1 Corinthians 4:4: “He [Paul] does not rely on his conscience, but on God to judge his faithfulness.”

SUPPORTING REFERENCES: J^{7, 8, 10, 17, 18, 23, 24, 28-33, 41, 65, 66, 93, 95, 100, 106, 115, 125, 138, 139, 146, 187, 310, 323, 324, 340, 341, 350, 356}

1 CORINTHIANS 4:19 “if Jehovah wills”

REASON(S): Most Greek manuscripts of 1 Corinthians 4:19 literally read “if the Lord should will,” and this expression has also been translated “if the Lord is willing.” Here the context indicates that the Lord referred to is God. In similar expressions, as used in the Christian Greek Scriptures, both the term Kyʹri·os (Lord) and the term The·osʹ (God) appear. (Acts 18:21; 21:14; 1 Corinthians 16:7; Hebrews 6:3; James 4:15) In the Septuagint, the Greek verb here rendered “wills” and the Greek noun for “will” are often used to render Hebrew Scripture passages where the divine name appears. Also, some translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here. Therefore, in view of the Hebrew Scripture background and the similar expressions appearing in the Christian Greek Scriptures, the divine name can appropriately be used here.​—See study notes on Acts 18:21; 21:14; James 4:15.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists 1 Corinthians 4:19 as a verse where Kyʹri·os is “used of Yahweh.”

• The Anchor Yale Bible​—First Corinthians: A New Translation with Introduction and Commentary, by Joseph A. Fitzmyer, 2008, (Vol. 32) says of 1 Corinthians 4:19: “Kyrios in this expression undoubtedly refers to God, not the risen Christ.”

• The NIV Cultural Backgrounds Study Bible, by John H. Walton and Craig S. Keener, 2016, makes this comment on the expression “if the Lord is willing” that appears at 1 Corinthians 4:19: “Both Jews and Gentiles sometimes conditioned their plans with phrases such as, ‘If God wills . . .’”

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1 CORINTHIANS 7:17 “just as Jehovah has given each one a portion”

REASON(S): The context clearly refers to God. The Greek verb me·riʹzo, here rendered “given . . . a portion,” is used elsewhere with a similar meaning and with God as the subject. For example, at Romans 12:3, it is rendered “given” or, according to the footnote, “apportioned; distributed.” At 2 Corinthians 10:13, it is part of the expression rendered “measured out to us” or, according to the footnote, “apportioned [form of me·riʹzo] by measure to us.” These scriptures show that God is referred to as the one who apportions things to his servants. A similar thought is expressed at Ecclesiastes 5:18. In view of the context, the Greek verb used, and the background and ambiguity of the Greek term Kyʹri·os as explained in Appendix C1, the divine name is used in the main text. It is worth noting that a number of translations of the Christian Greek Scriptures use the divine name in this verse.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists 1 Corinthians 7:17 as a verse where Kyʹri·os is “used of Yahweh.”

• The Anchor Yale Bible​—First Corinthians: A New Translation with Introduction and Commentary, by Joseph A. Fitzmyer, 2008, (Vol. 32) says of 1 Corinthians 7:17: “Ho Kyrios [the Lord] here equals ho theos [(the) God].”

SUPPORTING REFERENCES: J^{28-32, 48, 65, 93, 94, 100, 101, 106, 115, 125, 144, 146, 167, 310, 340, 350, 356}

1 CORINTHIANS 10:9 “Neither let us put Jehovah to the test”

REASON(S): Many Greek manuscripts use the term “the Lord” (ton Kyʹri·on) here; a few manuscripts use “(the) God” (ton The·onʹ). Some Greek manuscripts read ton Khri·stonʹ, “the Christ.” This reading is reflected in the Nestle-Aland Greek text and several modern Bible translations. However, not all scholars agree that “the Christ” is the original reading here. For example, the Greek text published by Westcott and Hort (1881) and the Greek text produced at Tyndale House, Cambridge (2017) use ton Kyʹri·on (“the Lord”) in their main text. Considering the Hebrew Scripture background, this would give reason to believe that the divine name was originally used in this verse and later replaced with the title “Lord” or “the Christ.” Paul is here referring to occasions when the Israelites put Jehovah God to the test, such as those mentioned at Exodus 16:2, 3; 17:2, 3, 7; and Numbers 14:22. The Greek word for “put to the test” (ek·pei·raʹzo) is also used at Matthew 4:7 and Luke 4:12, where Jesus quotes from Deuteronomy 6:16. The Hebrew text reads: “You must not put Jehovah your God to the test the way you put him to the test at Massah.” The Greek word used for “put . . . to the test” at 1 Corinthians 10:9 is also found in the Septuagint rendering of Deuteronomy 6:16, where the Hebrew text contains the divine name. The occasion at Massah is described at Exodus 17:1-7, where Moses asks the people: “Why do you keep putting Jehovah to the test?” In the latter part of 1 Corinthians 10:9, Paul says, “as some of them put him to the test, only to perish by the serpents.” This refers to what is described at Numbers 21:5, 6: “The people kept speaking against God and Moses,” and “Jehovah sent poisonous serpents among the people.” Paul may also have alluded to Psalm 78:18, where the psalmist says that the Israelites “challenged [lit., “tested”] God in their heart.” These scriptures clearly show that God is the one whom the Israelites “put . . . to the test.” So in view of the context and the Hebrew Scripture background, there are solid reasons for using the divine name here.

SUPPORT:

• The Anchor Yale Bible​—First Corinthians: A New Translation with Introduction and Commentary, by Joseph A. Fitzmyer, 2008, (Vol. 32) says of 1 Corinthians 10:9: “Most older commentators preferred to read kyrion [Lord] and to understand it as in the LXX [Septuagint], meaning Yahweh.”

• The book The First Epistle of Paul the Apostle to the Corinthians, edited by John Parry, 1916, on page 147 makes this comment on 1 Corinthians 10:9: “We cannot conclude that S. Paul meant to speak of the Israelites as ‘tempting Christ’; . . . Even in view of v. 4 it would not be natural to speak of the Israelites tempting Christ.”

• In the article “The Tetragram and the New Testament,” by George Howard, published in the March 1977 issue of Journal of Biblical Literature, the following comment is made regarding 1 Corinthians 10:9: “The passage is [an] allusion to Num[bers] 21:5-6, where the MT [the Hebrew Masoretic Text] says that Yhwh sent fiery serpents among the people. On the analogy of the Qumran documents, it is possible that an original Tetragram stood here in Paul’s words. If so, θεόν [the·onʹ] and κύριον [kyʹri·on] are most likely to be the first substitutes for it and Χριστόν [Khri·stonʹ] a later scribal interpretation.”

• A Critical and Exegetical Commentary on the First Epistle of St Paul to the Corinthians, by Archibald Robertson and Alfred Plummer, 1911, makes this comment on 1 Corinthians 10:9: “In the N.T. [New Testament] ὁ Κύριος [ho Kyʹri·os] commonly means ‘our Lord’; but this is by no means always the case, and here it almost certainly means Jehovah, as Num[bers 21:4-9] and Ps[alm 78:18] imply.”

• The Interpretation of St. Paul’s First and Second Epistles to the Corinthians, by R.C.H. Lenski, makes this comment on page 397 concerning 1 Corinthians 10:7: “The quotation is taken from the LXX [the Septuagint] of Exod[us] 32:6, which describes a case of indirect idolatry, namely the gay feast in connection with the golden calf. This image was idolatrous although it was intended for Jehovah; Paul, however, fixes attention on the feast which was entirely after the manner of idol worship. By doing this Paul strikes home directly at the Corinthians who thought that they, too, could preserve their relation to Jehovah while, pretending to make use of their liberty, they ate, drank, and amused themselves at idol celebrations.” Lenski goes on to say with regard to verse 9: “To try out the Lord is to go to the limit and to see whether he will show himself as God by punishing those who thus try him out.”

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1 CORINTHIANS 10:21a “the cup of Jehovah”

REASON(S): Available Greek manuscripts read “Lord’s cup,” but there are good reasons for using the divine name in the main text. In this passage, Paul is warning against idolatry. He may have had in mind the cup of wine symbolizing Christ’s blood at the Lord’s Evening Meal, to which he refers just five verses earlier. (1 Corinthians 10:16) There he calls it “the cup of blessing that we bless.” When Jesus instituted this observance, he said a blessing, or prayer, before passing the cup to his disciples. (Matthew 26:27, 28; Luke 22:19, 20) Following his pattern, prayer is offered on “the cup” before those in the new covenant drink from it. However, it was Jehovah who made the provision of Jesus’ ransom sacrifice; it was to Jehovah that Jesus offered the merit of his sacrifice; it was the will of Jehovah that governed how that sacrifice would be used; and it was Jehovah who foretold and instituted the new covenant. (Jeremiah 31:31-34) So it is proper to speak of “the cup of Jehovah” and “the table of Jehovah.” It is worth noting that in this verse, the Greek definite article is not used before Kyʹri·os, where it would be expected according to standard grammatical usage. This absence of the definite article makes Kyʹri·os tantamount to a proper name. Also, when the term Kyʹri·os appears in the following verse, 1 Corinthians 10:22, there is a clear allusion to Deuteronomy 32:21, where the context (Deuteronomy 32:19-21) shows that Jehovah is the one saying: “They have incited me to fury [or “jealousy,” ftn.] with what is not a god.” So considering the context, the Hebrew Scripture background, and the absence of the Greek definite article, the divine name is used in the main text.

SUPPORT:

• The reference work A Commentary on the New Testament From the Talmud and Hebraica, by John Lightfoot, 1989 printing (Vol. 4) makes this comment on the expression “Lord’s table” that is used together with the expression “Lord’s cup” at 1 Corinthians 10:21: “The table of the Most High, a phrase not unusual in the Talmudists for the altar.”

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1 CORINTHIANS 10:21b “the table of Jehovah”

REASON(S): Available Greek manuscripts read “Lord’s table” here. The expression “the table of Jehovah” is understood to be a quote from or an allusion to Malachi 1:7, where the altar of sacrifice in Jehovah’s temple is called “the table of Jehovah,” using the Tetragrammaton in the Hebrew text. Available copies of the Septuagint rendering of Malachi 1:7 use wording similar to that found at 1 Corinthians 10:21b. (See study note on 1 Corinthians 10:21.) It is worth noting that in this verse, the Greek definite article is not used before Kyʹri·os, where it would be expected according to standard grammatical usage. This absence of the article makes Kyʹri·os tantamount to a proper name. So in view of the context, the Hebrew Scripture background, and the absence of the definite article in Greek, the divine name is used in the main text.​—See comment on 1 Corinthians 10:21a.

SUPPORT:

• The book The First Epistle of Paul the Apostle to the Corinthians, edited by John Parry, 1916, on page 153 makes this comment with regard to the expression “table of the Lord” that appears at 1 Corinthians 10:21: “The description of the altar as a table carries on the thought of the Lord as the host. The idea is a familiar O.T. [Old Testament] idea.”​—See comment on 1 Corinthians 10:21a.

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1 CORINTHIANS 10:22 “Or ‘are we inciting Jehovah to jealousy’?”

REASON(S): Here the context shows that Kyʹri·os is used with reference to God. Paul is warning Christians not to provoke Jehovah to jealous anger by engaging in any form of idolatry. Paul does so by alluding to the words of Deuteronomy 32:21, although he does not quote it directly. The context, Deuteronomy 32:19-21 as recorded by Moses, shows that Jehovah is the one who is telling his people: “They have incited me to fury [or “jealousy,” ftn.] with what is not a god.” So both the context and the Hebrew Scripture background support using the name Jehovah in the main text.

SUPPORT:

• The Interpretation of St. Paul’s First and Second Epistles to the Corinthians, by R.C.H. Lenski, makes this comment regarding 1 Corinthians 10:22: “Paul alludes to Deut[eronomy] 32:21.” The divine name appears in the original Hebrew text of Deuteronomy 32:19.

• The Holman New Testament Commentary​—I & II Corinthians, by Richard L. Pratt, Jr., 2000, makes this comment regarding 1 Corinthians 10:22: “The Corinthians were to flee the practice of idolatry because they risked incurring the wrath of God much like the Israelites under Moses.”

• The Anchor Yale Bible​—First Corinthians: A New Translation with Introduction and Commentary, by Joseph A. Fitzmyer, 2008, (Vol. 32) says of 1 Corinthians 10:22: “Idolatrous conduct on the part of Israelites of old once provoked Yahweh to anger, and Paul’s further comment alludes to such anger recorded, for instance, in the Song of Moses in Deut[eronomy] 32:21, ‘They have stirred me to jealousy with what is not a god (ep’ ou theō); they have provoked me with their idols.’”

SUPPORTING REFERENCES: J^{7, 8, 10, 14, 32, 35, 41, 61, 65, 74, 80, 88, 94, 100, 115, 130, 145-147, 255, 273, 331, 340, 356}

1 CORINTHIANS 11:32 “we are disciplined by Jehovah”

REASON(S): In the Hebrew Scriptures, Jehovah God is described as the one disciplining his servants. (Deuteronomy 11:2) For example, as found at Hebrews 12:5, 6, Paul quotes Proverbs 3:11, 12, which reads: “My son, do not reject the discipline of Jehovah, . . . for those whom Jehovah loves he reproves.” In this scripture quoted by Paul, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text, and therefore the name Jehovah is used in the main text of Hebrews 12:5, 6 in the New World Translation. The Greek terms for “discipline” and “to discipline,” used at Hebrews 12:5, 6 and at 1 Corinthians 11:32, are the same as those used at Proverbs 3:11, 12 in the Septuagint. So Paul’s words about being disciplined may echo the same Hebrew Scripture proverb. This Hebrew Scripture background supports using the divine name in the main text of 1 Corinthians 11:32. It is worth noting that in this verse many Greek manuscripts omit the definite article before the Greek word Kyʹri·os. Therefore, in recent scholarly editions of the Greek text, the definite article is either put in brackets (Greek text by Nestle-Aland) or not included at all in the main text (Greek texts by Society of Biblical Literature and by Tyndale House, Cambridge). The absence of the definite article before Kyʹri·os would make the term tantamount to a proper name.

SUPPORT:

• In his book Synonyms of the Old Testament, Second Edition, 1897, Robert Baker Girdlestone, late principal of Wycliffe Hall, Oxford, made this comment about the use of the divine name in the so-called New Testament. The statement was made before manuscript evidence came to light showing that the Greek Septuagint originally contained the name Jehovah. Girdlestone said: “If that [Septuagint] version 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. [New Testament]. Thus our Lord, in quoting the 110th Psalm, instead of saying, ‘The Lord said unto my Lord,’ might have said, ‘Jehovah said unto Adoni.’” Girdlestone goes on to comment on the challenge of determining when the divine name should appear in the New Testament text: “Supposing a Christian scholar were engaged in translating the Greek Testament into Hebrew, he would have to consider, each time the word Κύριος [Kyʹri·os] occurred, whether there was anything in the context to indicate its true Hebrew representative; and this is the difficulty which would arise in translating the N. T. [New Testament] into all languages if the title Jehovah had been allowed to stand in the [Greek Septuagint translation of the] O. T. [Old Testament]. The Hebrew Scriptures would be a guide in many passages: thus, wherever the expression ‘the angel of the Lord’ occurs, we know that the word Lord represents Jehovah; a similar conclusion as to the expression ‘the word of the Lord’ would be arrived at, if the precedent set by the O. T. were followed; so also in the case of the title ‘the Lord of Hosts.’ Wherever, on the contrary, the expression ‘My Lord’ or ‘Our Lord’ occurs, we should know that the word Jehovah would be inadmissible, and Adonai or Adoni would have to be used. But many passages would remain for which no rules could be framed.” As seen in the following, a number of Bible translators have decided to use the divine name in this verse. Some use the Hebrew letters of the Tetragrammaton; others use such forms as Yahweh, YAHVAH, or YHWH.

SUPPORTING REFERENCES: J^{16, 18, 32, 65, 94, 95, 100, 101, 115, 125, 145-147, 167, 201, 310, 323, 324, 340, 350, 356, 358}

1 CORINTHIANS 14:21 “says Jehovah”

REASON(S): In discussing the subject of speaking in tongues, Paul quotes from Isaiah 28:11, 12, where Jehovah is described as the one speaking (“he will speak”). However, Paul presents these words as spoken by God in the first person (“I will speak”). To make clear who made this statement, Paul adds after the quote a phrase that, according to available Greek manuscripts, reads “says Lord.” However, this phrase occurs hundreds of times in the Septuagint to translate Hebrew phrases for “declares Jehovah”; “says Jehovah”; “this is what Jehovah says.” For examples, see Isaiah 1:11; 48:17; 49:18 (quoted at Romans 14:11); 52:4, 5. So the Hebrew Scripture background supports rendering this phrase at 1 Corinthians 14:21 as “says Jehovah.” It is worth noting that in this verse, the Greek definite article is not used before Kyʹri·os, where it would be expected according to standard grammatical usage. The absence of the definite article makes Kyʹri·os tantamount to a proper name.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists 1 Corinthians 14:21 as a verse where Kyʹri·os is “used of Yahweh.”

• The Anchor Yale Bible​—First Corinthians: A New Translation with Introduction and Commentary, by Joseph A. Fitzmyer, 2008, (Vol. 32) says of 1 Corinthians 14:21: “Paul quotes a form of Isa[iah] 28:11, 12d, which uses some of the words of Isaiah.” In describing the background of this quote, the reference work goes on to say: “Hence the people of Ephraim and Judah would have to listen unwillingly to Yahweh’s words through invaders speaking in Assyrian.”

• In a comment on 2 Corinthians 3:16, 17, A Critical and Exegetical Commentary on the Second Epistle to the Corinthians, by Margaret E. Thrall, 2004, lists 1 Corinthians 14:21 as a verse where κύριος [Kyʹri·os] “refers to Yahweh.”

SUPPORTING REFERENCES: J^{7, 8, 10-12, 14, 16-18, 22-24, 28-36, 38, 40-43, 46, 47, 52, 59-61, 65, 66, 88, 90, 93, 95, 96, 99-102, 104-106, 114, 115, 117, 125, 130, 136, 144-147, 149, 154, 164-166, 178, 187, 195, 201, 203, 209, 210, 217, 237-239, 244, 250, 265, 269, 271, 273, 275, 279, 283, 287, 290, 295-297, 310, 323, 324, 327, 331, 340, 341, 347, 350, 352, 353, 356, 358, 359}

1 CORINTHIANS 16:7 “if Jehovah permits”

REASON(S): In similar expressions used in the Christian Greek Scriptures, both the term Kyʹri·os (Lord) and the term The·osʹ (God) appear, so it is logical to conclude that “the Lord” in this context refers to God. (Acts 18:21; 21:14; 1 Corinthians 4:19; Hebrews 6:3; James 4:15) In addition, some translations of the Christian Greek Scriptures into Hebrew use the Tetragrammaton here. Therefore, in view of similar expressions being used elsewhere in the Christian Greek Scriptures and the Hebrew Scripture background of such expressions, the divine name appropriately can be used here.​—See study notes on Acts 18:21; 21:14; James 4:15.

SUPPORT:

• In a note on 1 Corinthians 16:7 in The Expositor’s Bible Commentary, 1976, (Vol. 10) W. Harold Mare says: “‘If the Lord should permit,’ emphasizes Paul’s complete dependence on God’s will for his life.”

• The NIV Cultural Backgrounds Study Bible, by John H. Walton and Craig S. Keener, 2016, makes this comment on the expression “if the Lord permits” that appears at 1 Corinthians 16:7: “Both Jews and Gentiles often qualified their plans with ‘if God wills’ or the like.”

SUPPORTING REFERENCES: J^{7, 8, 10, 14, 16-18, 22, 23, 32, 65, 94, 95, 100, 101, 115, 125, 138, 145-147, 167, 310, 322-324, 340, 341, 350, 356}

1 CORINTHIANS 16:10 “the work of Jehovah”

REASON(S): Here, the reference is apparently to Jehovah God. It is worth noting that in this verse, the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage. The absence of the definite article makes Kyʹri·os tantamount to a proper name.

SUPPORT:

• The book The First Epistle of Paul the Apostle to the Corinthians, edited by John Parry, 1916, on page 248 says of 1 Corinthians 16:10: “The anarthrous Κύριος [that is, Kyʹri·os without the definite article] seems to be used of Christ only after a prep[osition] or in the gen[itive] after an anarthrous subst[antive]. (Rom[ans 14:6]): here therefore = τοῦ θεοῦ [God].” The same book goes on to refer to Romans 14:20 and John 6:28, where the same Greek word for “work” (erʹgon), used here at 1 Corinthians 16:10, occurs in the expression “work(s) of God,” further supporting that the “Lord” referred to here is Jehovah God.

SUPPORTING REFERENCES: J^{7, 8, 10, 14, 16-18, 24, 28-32, 65, 93-95, 100, 101, 106, 115, 146, 310, 323, 324, 341, 350, 356}

2 CORINTHIANS 3:16 “when one turns to Jehovah”

REASON(S) FOR RESTORING THE DIVINE NAME: Here Paul is alluding to what is described at Exodus 34:34, where the Hebrew text says: “When Moses would go in before Jehovah to speak with him, he would take off the veil until he went out.” It is noteworthy that when later copies of the Greek Septuagint replaced the divine name with Kyʹri·os (Lord) in this and many other verses, the definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage. The absence of the definite article makes Kyʹri·os tantamount to a proper name. Also, the Greek verb rendered “turns” (e·pi·streʹpho) when used in a positive, spiritual sense denotes turning or returning to God from a wrong way. (Acts 3:19; 14:15; 15:19; 26:18, 20; 1 Thessalonians 1:9) The same Greek verb is sometimes used in the Septuagint to render Hebrew expressions where the divine name is used. (Deuteronomy 4:30; 1 Samuel 7:3; 2 Chronicles 24:19; 30:9; Psalm 22:27 [21:28 (27), LXX]; Isaiah 19:22; Hosea 6:1) So the context, the Hebrew Scripture background, and the unexpected absence of the definite article indicate that Kyʹri·os is here used as a substitute for the divine name, and therefore, the name Jehovah is used in the main text.

SUPPORT:

• In The Expositor’s Bible Commentary, 1976, (Vol. 10) Murray J. Harris, in a comment on 2 Corinthians 3:17, explains that “the Lord [= Yahweh] of v. 16.”

• NIV Zondervan Study Bible, edited by D. A. Carson, 2015, explains regarding 2 Corinthians 3:16: “‘the LORD’ (i.e. Yahweh) of Exod 34:34, to whom the unbeliever must turn.”

• A Critical and Exegetical Commentary on the Second Epistle to the Corinthians, by Margaret E. Thrall, 2004, states in a comment on 2 Corinthians 3:16 on page 272 that “in Paul’s OT [Old Testament] quotations, it is argued, κύριος [Kyʹri·os] nearly always refers to Yahweh.” The book goes on to say regarding Paul: “His usage tends to favour the view that in the present verse κύριος refers to God.”

• See also the comments on 2 Corinthians 3:16 on pages 211, 212, 234, 235 of The Anchor Bible​—II Corinthians, Translated With Introduction, Notes, and Commentary, by Victor Paul Furnish, 1984.

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2 CORINTHIANS 3:17a “Jehovah is the Spirit”

REASON(S) FOR RESTORING THE DIVINE NAME: In the preceding verse, Paul alludes to what is described at Exodus 34:34, where it says: “When Moses would go in before Jehovah to speak with him, he would take off the veil until he went out.” (See comment on 2 Corinthians 3:16.) So the immediate context and the Hebrew Scripture background of 2 Corinthians 3:16 support using the divine name instead of “the Lord” in the main text.

SUPPORT:

• The Expositor’s Greek Testament, edited by W. Robertson Nicoll, 1903, (Vol. 3, pp. 57-58) comments on 2 Corinthians 3:17a: “but the LORD, i.e., the Jehovah of Israel, spoken of in the preceding quotation.” The same publication goes on to say: “ὁ Κύριος [ho Kyʹri·os] is here not Christ, but the Jehovah of Israel spoken of in Exod [34:34].”

• In The Expositor’s Bible Commentary, 1976, (Vol. 10) Murray J. Harris makes this comment in a note on 2 Corinthians 3:17a: “In Pauline [Paul’s] usage ὁ Κύριος (ho Kyrios) generally means ‘Christ,’ and Κύριος (Kyrios) signifies Yahweh. In this verse ὁ κύριος refers to Yahweh, for the article is anaphoric, pointing back to the anarthrous κύριοv (kyrion = Yahweh) in v.16.”

• The MacArthur Study Bible, by John MacArthur, 1997, makes this comment on the expression “the Lord is the Spirit” at 2 Corinthians 3:17: “Yahweh of the OT [Old Testament] is the same Lord who is saving people in the New Covenant through the agency of the Holy Spirit.”

SUPPORTING REFERENCES: J^{7, 8, 14, 16, 28-32, 65, 66, 88, 93, 96, 100, 101, 115, 117, 136, 144-147, 258, 310, 322, 327, 340, 350, 353, 356}

2 CORINTHIANS 3:17b “the spirit of Jehovah”

REASON(S) FOR RESTORING THE DIVINE NAME: As shown in the comment on 2 Corinthians 3:16, the context strongly supports that Kyʹri·os (Lord) in this passage (2 Corinthians 3:16-18) refers to Jehovah. Additionally, the expression “spirit of Lord” (pneuʹma Ky·riʹou) appears at Luke 4:18 as part of a quote from Isaiah 61:1, where the original Hebrew text uses the Tetragrammaton together with the word for “spirit.” (See study note on Luke 4:18.) The expression “the spirit of Jehovah” (or, “Jehovah’s spirit”) occurs several times in the Hebrew Scriptures. (Some examples are found at Judges 3:10; 1 Samuel 10:6; 2 Samuel 23:2; 1 Kings 18:12; 2 Kings 2:16; 2 Chronicles 20:14; Isaiah 11:2; Ezekiel 11:5; Micah 2:7.) The combination of the Hebrew words for “spirit” and “Lord” appears only once in the Hebrew Scriptures. Even in that case, it is combined with the Tetragrammaton and reads “the spirit of the Sovereign Lord Jehovah.” (Isaiah 61:1) Also, it is noteworthy that here at 2 Corinthians 3:17, the Greek definite article was not included before Kyʹri·os (Lord), where it would be expected according to standard grammatical usage. The absence of the definite article makes Kyʹri·os tantamount to a proper name. So the context, the Hebrew Scripture background, and the unexpected absence of the definite article before Kyʹri·os indicate that Kyʹri·os is here used as a substitute for the divine name.

SUPPORT:

• The Anchor Bible​—II Corinthians, Translated With Introduction, Notes, and Commentary, by Victor Paul Furnish, 1984, comments on the Greek expression rendered “the spirit of Jehovah” at 2 Corinthians 3:17b: “This phrase ([to] pneuma Kyriou) is frequent in the LXX [Septuagint] (e.g., Judg 3:10; 11:29; often in 1 Kgdms [1 Samuel]; 2 Kgdms [2 Samuel] 23:2; 3 Kgdms [1 Kings] 19:11, etc.) and occurs elsewhere in the NT [New Testament] in Luke 4:18 (citing Isa 61:1) and Acts 8:39 (influenced by LXX [Septuagint] 3 Kgdms [1 Kings] 18:12 and 4 Kgdms [2 Kings] 2:16). The genitive (Kyriou, ‘of the Lord’) indicates origin and belonging, and it is clear that Lord and Spirit are not equated . . . ; thus, ‘the Lord’s Spirit.’ . . . Both the LXX [Septuagint] background of the phrase and its context here in chap. 3 support the view that Paul is thinking of the Spirit of God.” In all the scriptures mentioned above, the divine name is used in the original Hebrew text.

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2 CORINTHIANS 3:18a “the glory of Jehovah”

REASON(S) FOR RESTORING THE DIVINE NAME: In the Hebrew Scriptures, the corresponding Hebrew expression for “glory” occurs along with the Tetragrammaton more than 30 times. (Some examples are found at Exodus 16:7; Leviticus 9:6; Numbers 14:10; 1 Kings 8:11; 2 Chronicles 5:14; Psalm 104:31; Isaiah 35:2; Ezekiel 1:28; Habakkuk 2:14.) An early copy of the Greek Septuagint, found in a cave in Nahal Hever in the Judean Desert near the Dead Sea, dated between 50 B.C.E. and 50 C.E., contains the Tetragrammaton written in ancient Hebrew characters within the Greek text at Habakkuk 2:14. Also, it is noteworthy that when later copies of the Septuagint replaced the divine name with Kyʹri·os in this and many other verses, the definite article was not included where it would be expected according to standard grammatical usage. The absence of the definite article makes Kyʹri·os tantamount to a proper name. So in view of the Hebrew Scripture background as well as the absence of the Greek definite article, the divine name has been used in the main text of 2 Corinthians 3:18.​—See comment on Luke 2:9.

SUPPORT:

• The Anchor Bible​—II Corinthians, Translated With Introduction, Notes, and Commentary, by Victor Paul Furnish, 1984, comments on the expression rendered “the glory of Jehovah” at 2 Corinthians 3:18: “The phrase is frequent in the LXX [Septuagint], often associated with Moses’ ministry (e.g., Exod 16:7; 40:34-35; Lev 9:23) and even, specifically, with his ascent of Mount Sinai (Exod 24:17). Note in particular Num 12:8a, where the Lord says: ‘I will speak to [Moses] mouth to mouth, directly and not indistinctly . . . ; and he has seen the splendor of the Lord [tēn doxan Kyriou]’ . . . The apostle’s references to God’s glory are much more numerous (e.g., Rom 3:23; 5:2; 1 Cor 11:7); when this fact is combined with the LXX [Septuagint] background of the phrase splendor of the Lord and with the probability that Lord in vv. 17-18 is a reference to God, it would appear that here, as well, the reference is to Yahweh, not to Christ.”

• In The New Interpreter’s Bible Commentary, 2015, (Vol. 9) J. Paul Sampley makes this comment on 2 Corinthians 3:18: “The identity of ‘Lord’ here as everywhere in Paul’s letters must be determined by context and Paul’s patterns. When Paul references Scripture, as he does in this passage with its indebtedness to Exodus 33-34, he often adopts κύριος (kyrios) as the title for God from his Greek translation of ‘Yahweh.’ (cf. Rom 9:28-29; 1 Cor 14:21). The context, from [2 Corinthians] 2:14 (where Paul gives thanks to God, who through Christ leads Paul and others), to [2 Corinthians] 3:4 (where Paul’s confidence is through Christ to God), to [2 Corinthians] 3:5 (where Paul’s confidence is from God), to the conclusion of the section in [2 Corinthians] 4:6 . . . all of these encourage the reading of ‘Lord’ in [2 Corinthians] 3:18 as referring to God.” It goes on to say: “Further, the reference in [2 Corinthians] 4:6 is unambiguously to God’s glory, so that the ‘glory of the Lord’ of [2 Corinthians] 3:18 ought to be taken also as pointing to God.”

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2 CORINTHIANS 3:18b “as it is done by Jehovah the Spirit”

REASON(S) FOR RESTORING THE DIVINE NAME: At 2 Corinthians 3:16, Paul is alluding to what is described at Exodus 34:34, where it says: “When Moses would go in before Jehovah to speak with him, he would take off the veil until he went out.” (See comment on 2 Corinthians 3:16.) It is also worth noting that here at 2 Corinthians 3:18, the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage. The absence of the article makes Kyʹri·os tantamount to a proper name. So the immediate context and the Hebrew Scripture background of 2 Corinthians 3:16 support using the divine name instead of “Lord” in the main text.

SUPPORT: See comments on 2 Corinthians 3:16, 17.

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2 CORINTHIANS 6:17 “says Jehovah”

REASON(S) FOR RESTORING THE DIVINE NAME: In this verse, Paul quotes several phrases from Isaiah 52:11, where the context makes it clear that Jehovah God is the Source of the message. (Isaiah 52:4, 5) Paul links the quotes together by using a phrase that occurs several times in the Septuagint to translate Hebrew phrases for “declares Jehovah,” “says Jehovah,” “this is what Jehovah says,” for example, at Isaiah 1:11; 48:17; 49:18 (quoted at Romans 14:11); 52:4, 5. It is also worth noting that in this verse, the Greek definite article is not used before Kyʹri·os, where it would be expected according to standard grammatical usage. The absence of the article makes Kyʹri·os tantamount to a proper name. So in view of the Hebrew Scripture background and the absence of the definite article in Greek, the divine name is used in the main text.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists 2 Corinthians 6:17 as a verse where Kyʹri·os is “used of Yahweh.”

• The Interpretation of St. Paul’s First and Second Epistles to the Corinthians, by R.C.H. Lenski, on page 1088, says of this verse: “‘Come out from their midst and be separated!’ says the Lord (Κύριος = Yahweh).” Then, on page 1090, Lenski says of verse 18: “The LXX [Septuagint] render[s] ‘the Lord of hosts’ Κύριος παντοκράτωρ: Yahweh who has all in his power.”

• In giving the context of 2 Corinthians 6:17, in The Expositor’s Bible Commentary, 1976, (Vol. 10) Murray J. Harris says in a note on 2 Corinthians 6:16: “‘I will be their God, and they will be my people’ is a recurring promise of Yahweh to his covenant people.”

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2 CORINTHIANS 8:21 “not only in the sight of Jehovah”

REASON(S) FOR RESTORING THE DIVINE NAME: Here the context points to God as the one referred to as “Lord” in the Greek text. Paul’s words here allude to Proverbs 3:4, where the Hebrew text reads “in the eyes of God and man.” Paul uses wording that is similar to the Septuagint reading for that verse: “in the sight of the Lord and of people.” It is interesting that the Greek expression e·noʹpi·on Ky·riʹou (lit., “in sight of [before] Lord”), used both at Proverbs 3:4 (LXX) and here at 2 Corinthians 8:21, reflects similar Hebrew idioms and occurs over 100 times in existing copies of the Septuagint as a translation of phrases where the Tetragrammaton is used in the original Hebrew text. (Some examples are found at Judges 11:11; 1 Samuel 10:19; 2 Samuel 5:3; 6:5; 2 Kings 12:2 [12:3 (2), LXX]; 2 Chronicles 14:2 [13:1 (2), LXX]; 36:12; Malachi 2:17.) It is also worth noting that in this verse, the Greek definite article is not used before Kyʹri·os, where it would be expected according to standard grammatical usage. The absence of the article makes Kyʹri·os tantamount to a proper name. So the Hebrew Scripture background and the absence of the definite article indicate that Kyʹri·os is here used as a substitute for the divine name.​—See comment on Luke 1:15.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists 2 Corinthians 8:21 as a verse where Kyʹri·os is “used of Yahweh.”

• The Anchor Bible​—II Corinthians, Translated With Introduction, Notes, and Commentary, by Victor Paul Furnish, 1984, comments regarding 2 Corinthians 8:21: “‘in the sight of the Lord’ . . . ‘in the sight of human beings.’ Both phrases are drawn from LXX [Septuagint] Prov 3:4, and the Lord here is God, . . . (cf. ‘in the sight of God,’ [2 Corinthians] 4:2; 7:12; P⁴⁶ reads ‘of God’ in the present verse as well).”

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2 CORINTHIANS 10:18 “but the one whom Jehovah recommends”

REASON(S) FOR RESTORING THE DIVINE NAME: The conclusion Paul draws in this verse is based on the scripture that he quotes in the preceding verse, namely, Jeremiah 9:24, where the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. So the context and the Hebrew Scripture background of the preceding verse support using the divine name also in this verse.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists 2 Corinthians 10:18 as a verse where Kyʹri·os is “used of Yahweh.”

• The MacArthur Study Bible, by John MacArthur, 1997, makes this comment on the expression “whom the Lord commends” at 2 Corinthians 10:18: “The only true, meaningful commendation comes from God.”

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EPHESIANS 2:21 “a holy temple for Jehovah”

Kingdom Interlinear: “divine habitation holy in Lord”

REASON(S) FOR RESTORING THE DIVINE NAME: Here the context indicates that the Lord referred to is God. Verse 19 describes the Christian congregation as “the household of God.” Verse 20 indicates that Jesus is “the foundation cornerstone” of this building, and verse 22 says that this temple is “a place for God to inhabit by spirit.” Also, in verse 20, Paul alludes to the Messianic prophecy at Isaiah 28:16, where “the Sovereign Lord Jehovah says: ‘Here I am laying as a foundation in Zion a tested stone, the precious cornerstone of a sure foundation.’” Additionally, in the Hebrew Scriptures, expressions similar to the combination “temple for [or “of”] Jehovah” often include the Tetragrammaton. (2 Kings 18:16; 23:4; 24:13; 2 Chronicles 26:16; 27:2; Jeremiah 24:1; Ezekiel 8:16; Haggai 2:15; see study note on Luke 1:9 and comment on Luke 1:9 in Appendix C3.) It is also worth noting that in this verse, the Greek definite article is not used before Kyʹri·os (Lord), where it would be expected according to standard grammatical usage. The absence of the definite article makes Kyʹri·os tantamount to a proper name. So in view of the immediate context, the Hebrew Scripture background, and the absence of the Greek definite article, it is reasonable to connect the temple mentioned here with Jehovah’s name.

SUPPORT:

• Regarding the expression “temple” at Ephesians 2:21, The New Interpreter’s Bible, 2000, (Vol. 11, p. 402) makes this comment: “Designation of the building as ‘temple’ retrieves the access to God image from v. 18.” Ephesians 2:18 reads: “Through him [Christ Jesus] we, both peoples, have free access to the Father by one spirit.”

• The New Century Bible Commentary: Ephesians, by C. Leslie Mitton, 1973, explains the expression “in the Lord” in this verse this way: “This means either that their holiness as God’s temple is due to their belonging to God and indwelling by God, or else that all that is happening—the extension and increasing unity of the Church—is God’s doing.”—Italics ours.

• The New International Biblical Commentary: Ephesians, Colossians, Philemon, by Arthur G. Patzia, 1990, says concerning Ephesians 2:21: “In early Christian theology, believers are referred to as God’s sacred temple, not in a material sense, but as a ‘spiritual building’ where God dwells and manifests himself.”—Italics ours.

• The Biblical Commentary on the New Testament, by Hermann Olshausen and revised by A. C. Kendrick, 1858, says of this verse: “The church is in it described as the lodging, in which God himself takes up his abode.” The reference then follows to 2 Corinthians 6:16, where a similar expression clearly refers to God.

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EPHESIANS 5:17 “the will of Jehovah”

Kingdom Interlinear: “the will of the Lord”

REASON(S) FOR RESTORING THE DIVINE NAME: The Greek term for “will” (theʹle·ma), as used in the Christian Greek Scriptures, is most often connected with God’s will. (Matthew 7:21; 12:50; Mark 3:35; Romans 12:2; 1 Corinthians 1:1; Hebrews 10:36; 1 Peter 2:15; 4:2; 1 John 2:17) Therefore, it is logical to conclude that Kyʹri·os (Lord) in this expression refers to God. In the Septuagint, the Greek term theʹle·ma is often used to translate Hebrew expressions for God’s will, or delight, and can be found in passages where the divine name occurs. (Psalm 40:8, 9 [39:9 (8), 10 (9), LXX]; 103:21 [102:21, LXX]; 143:9-11 [142:9-11, LXX]; Isaiah 44:24, 28; Jeremiah 9:24 [9:23 (24), LXX]; Malachi 1:10) So in view of the way the Greek word for “will” is used in the Bible, the background of this expression in the Hebrew Scriptures, and the background of the term Kyʹri·os, the divine name is used in the main text. Also, some translations of the Christian Greek Scriptures use the divine name here.

SUPPORT:

• A study note on Ephesians 5:17 in the NIV Faithlife Study Bible, 2017, makes this comment on the expression “Lord’s will”: “God’s will is to bring all of creation under the authority of Christ (Eph[esians] 1:9-10).”

• The Anchor Bible—Ephesians, Translation and Commentary on Chapters 4-6, by Markus Barth, 1974, (Vol. 34A) says in a footnote on page 584: “The phrase ‘will of the Lord’ (Eph[esians] 5:17) appears to be interchangeable with ‘will of God’ ([Ephesians] 6:6; Rom[ans] 12:2).”

• The Biblical Commentary on the New Testament, by Hermann Olshausen and revised by A. C. Kendrick, 1858, mentions that this verse refers to “God’s will.”

• The Concordia Commentary, a Theological Exposition of Sacred Scripture: Ephesians, by Thomas M. Winger, 2015, says with regard to this verse: “Where [the Greek term theʹle·ma, meaning ‘will’] appears elsewhere in Ephesians, it usually refers to the will of God, that is the Father . . . All things considered, the will of God (the Father) is probably what Paul means.”

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EPHESIANS 5:19 “singing . . . to Jehovah”

Kingdom Interlinear: “singing . . . to the Lord”

REASON(S) FOR RESTORING THE DIVINE NAME: In this case, the Lord referred to is God. This conclusion is supported by the similar statement Paul made in his letter to the Colossians, which was written about the same time as the letter to the Ephesians. (See “Introduction to Ephesians.”) At Colossians 3:16, the oldest available Greek manuscripts read “singing in your hearts to God.” (See comment on Colossians 3:16.) Other factors support the use of the divine name at Ephesians 5:19, including the following: The Hebrew Scriptures abound with references to singing and making music in connection with the worship of Jehovah. (Exodus 15:1; Judges 5:3 and footnote; 2 Samuel 22:50 and footnote; 1 Chronicles 16:23; Psalm 13:6 [12:6, LXX]; 96:1 [95:1, LXX]; 104:33 [103:33, LXX] 149:1; Jeremiah 20:13) Among first-century Christians, the inspired psalms continued to be used in praising Jehovah. The Greek word rendered “psalms” (psal·mosʹ) here at Ephesians 5:19 is used at Luke 20:42; 24:44 and Acts 1:20; 13:33 to refer to Hebrew Scripture psalms. Also, the Greek terms used here for “singing” and “accompanying yourselves with music” are frequently used in the Septuagint to translate Hebrew expressions where the divine name appears. (See the scriptures mentioned above and study note on Ephesians 5:19.) So the similar statement at Colossians 3:16 and the Hebrew Scripture background of the expressions for worshipping God with song and music that Paul used here at Ephesians 5:19 support using the divine name in the main text.

SUPPORT:

• The Anchor Bible—Ephesians, Translation and Commentary on Chapters 4-6, by Markus Barth, 1974, (Vol. 34A) has this comment on page 584: “The phrase ‘singing to the Lord’ may be borrowed from OT [Old Testament] or contemporary temple worship, and it may refer to God rather than the Messiah.”

• The Biblical Commentary on the New Testament, by Hermann Olshausen and revised by A. C. Kendrick, 1858, on page 131 says of this verse: “The public adoration of God in songs of praise, the purport of which is thanksgiving to God in Christ’s name.”

• An Exposition of the Epistle to the Ephesians, in a Series of Discourses, by Joseph Lathrop, 1864, on page 528 makes this comment with regard to this expression: “If the singing is a part of religious worship, then this, as well as our prayers, must be directed to God.”

• Notes, Explanatory and Practical, on the Epistles of Paul to the Ephesians, Philippians, and Colossians, by Albert Barnes, 1850, says on page 119: “In singing we should regard ourselves as speaking directly to God, and the words, therefore, should be spoken with a solemnity and awe becoming such a direct address to the great Jehovah.”

• Regarding Ephesians 5:19, the Ancient Christian Commentary on Scripture quotes Bible scholar Jerome (of the fourth and fifth centuries C.E.) as saying: “Our hymns declare the strength and majesty of God. They express gratitude for his benefits and his deeds. Our psalms convey this gratitude also, since the word Alleluia is either prefaced or appended to them. . . . We sing, offer psalms and praise to God.”​—Ancient Christian Commentary on Scripture, New Testament, Vol. VIII, Galatians, Ephesians, Philippians, edited by Mark J. Edwards, 1999, page 192.

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EPHESIANS 6:4 “in the discipline . . . of Jehovah”

Kingdom Interlinear: “in discipline . . . of Lord”

REASON(S) FOR RESTORING THE DIVINE NAME: Available Greek manuscripts use the term “Lord” (Greek, Kyʹri·os) here. However, as explained in Appendix C1, there are good reasons to believe that the divine name was originally used in this verse and later replaced with the title Lord. In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, depending on the context. In the Hebrew Scriptures, Jehovah God is described as the one disciplining his servants. (Deuteronomy 11:2) For example, at Hebrews 12:5, Paul quotes from Proverbs 3:11, which reads: “My son, do not reject the discipline of Jehovah.” In this scripture quoted by Paul, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the name “Jehovah” is used in the main text of Hebrews 12:5 in the New World Translation. The Greek noun for “discipline,” used at Hebrews 12:5 and here at Ephesians 6:4, is the same as the one used at Proverbs 3:11 in the Septuagint. So the expression that Paul uses here, “the discipline . . . of Jehovah,” is apparently an allusion to the same Hebrew Scripture proverb. This expression may also allude to Isaiah 50:5 according to the Septuagint, where the phrase that literally reads “the discipline of Lord opens my ears” translates the Hebrew phrase “the Sovereign Lord Jehovah has opened my ear.” Also, it is noteworthy that at Ephesians 6:4, the Greek definite article was not included before Kyʹri·os, where it would be expected according to standard grammatical usage. The absence of the definite article makes Kyʹri·os tantamount to a proper name. So the Hebrew Scripture background and the absence of the definite article indicate that Kyʹri·os is here used as a substitute for the divine name.

SUPPORT:

• A Non-Ecclesiastical New Testament, by Frank Daniels, 2016, renders Ephesians 6:4: “And you fathers, don’t aggravate your children. On the contrary, nourish them in Yahweh’s training and admonition.” In the opening comments by the translator, the following statement is made under the heading “The Divine Name”: “In every case where the Tetragrammaton appeared in a quotation from the Hebrew Bible (rendered Κυριος [Lord] in the LXX), this translation employs the proper name, Yahweh. There are also other places in the NT [New Testament] where Κυριος without an article indicates the divine name. In these cases, too, the form Yahweh is employed.”

• ΙΗΣΟΥΣ ΚΥΡΙΟΣ [I·e·sousʹ Kyʹri·os] Their Usage and Sense in Holy Scripture, by Herman Heinfetter, 1857, lists Ephesians 6:4 as one of the passages in which “the Omission of the Article before Κυριος [Kyʹri·os] . . . determines the Appellation to have reference to Almighty God.”

• In a comment on the Hebrew Scripture background of Ephesians 6:4, the Concordia Commentary, a Theological Exposition of Sacred Scripture: Ephesians, by Thomas M. Winger, 2015, says: “The OT [Old Testament] consistently holds fathers accountable for obeying or violating the commandments of God and for holding to the true worship of YHWH.”

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EPHESIANS 6:7 “as to Jehovah and not to men”

Kingdom Interlinear: “as to the Lord and not to men”

REASON(S) FOR RESTORING THE DIVINE NAME: Available Greek manuscripts read “to the Lord” (toi Ky·riʹoi) in this verse. In the Christian Greek Scriptures, the title Kyʹri·os (Lord) is often used to refer to Jehovah God or to Jesus Christ, depending on the context. It may also refer to humans having authority over others. In this chapter, the Greek term kyʹri·os (lord; master) is used several times. At Ephesians 6:5, 9, the plural form is rendered “masters”; at Ephesians 6:9, kyʹri·os appears in the expression “both their Master and yours.” Here at Ephesians 6:7, it is obvious that kyʹri·os does not refer to a human master. A clue about whom the Lord here refers to can be found in the similar counsel to slaves that Paul gives in his letter to the Colossians. (See “Introduction to Ephesians.”) According to available Greek manuscripts of Colossians 3:22, Paul uses the phrase “fearing the Lord.” In all other occurrences in the Christian Greek Scriptures where the Greek verb for “to fear” is used in the sense of reverence, the object of this reverential fear is God. It would therefore be natural to understand “the Lord” mentioned at Colossians 3:22 as referring to God. This expression also echoes wording in the Septuagint that is used to render the Hebrew word for “to fear” and the Tetragrammaton. Some examples are found at Deuteronomy 6:13; 10:12, 20; 13:4 (13:5 [4], LXX). So in view of how the Greek term for “to fear” is used in the Christian Greek Scriptures and the Hebrew Scripture background of this expression, the rendering “with fear of Jehovah” is used in the main text of Colossians 3:22. This supports the conclusion that “the Lord” referred to in the very similar context here at Ephesians 6:7 is Jehovah. Another indication that the Lord mentioned here refers to Jehovah God is the phrase “doing the will of God whole-souled” at Ephesians 6:6. Both in the Hebrew Scriptures and in the Christian Greek Scriptures, references to doing something with one’s whole soul are always connected with Jehovah God.—Deuteronomy 6:5; Matthew 22:37.

SUPPORT:

• The Biblical Commentary on the New Testament, by Hermann Olshausen and revised by A. C. Kendrick, 1858, on page 144 says of this verse: “Whilst the slave, therefore, in his position recognizes God’s will, . . . he that serves his master as if he served God will never fall into the temptation to sacrifice God’s will to his master’s.”

• Notes, Explanatory and Practical, on the Epistles of Paul to the Ephesians, Philippians, and Colossians, by Albert Barnes, 1850, says on page 137: “He should perform his duties with fidelity, and feel that he was rendering acceptable service to God. . . . A conscientious slave may find happiness in submitting to God.”

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EPHESIANS 6:8 “he will receive this back from Jehovah”

Kingdom Interlinear: “he will carry off for self beside of Lord”

REASON(S) FOR RESTORING THE DIVINE NAME: The reasons for using the divine name in the main text of this verse are generally the same as the reasons for using it at Ephesians 6:7. (See comment on Ephesians 6:7.) Also, it is worth noting that before Kyʹri·os, there is no Greek definite article, where it would be expected according to standard grammatical usage. The absence of the definite article makes Kyʹri·os tantamount to a proper name. Additionally, the Greek expression pa·raʹ Ky·riʹou, here rendered “from Jehovah,” occurs a few more times in the Christian Greek Scriptures, and in all occurrences, there are good reasons to render it “from Jehovah.” (Matthew 21:42; Mark 12:11; Luke 1:45; 2 Timothy 1:18) This expression also appears in existing copies of the Septuagint as a translation of Hebrew expressions in which the divine name is typically used. Similar to Ephesians 6:8, some of these scriptures describe Jehovah as the one who blesses those faithfully serving him and rewards their good deeds. (Ruth 2:12; 1 Samuel 1:20; Psalm 24:5 [23:5, LXX]; 37:39 [36:39, LXX]; 121:2 [120:2, LXX]) So in view of the context, the Hebrew Scripture background, and the absence of the definite article in Greek, the divine name is used in the main text.

SUPPORT:

• A study note on Ephesians 6:8 in the NIV Faithlife Study Bible, 2017, makes this comment on the expression “Lord will reward”: “God takes account of the kindness and generosity people display to one another.”

• The Concordia Commentary, a Theological Exposition of Sacred Scripture: Ephesians, by Thomas M. Winger, 2015, says with regard to Ephesians 6:8: “In faith they should commit themselves entirely to God.”

• Notes, Explanatory and Practical, on the Epistles of Paul to the Ephesians, Philippians, and Colossians, by Albert Barnes, 1850, says on page 138: “If they feel that wrong is done them by men, they may feel that right will be done them by God.”

• The New Testament of Our Lord and Saviour Jesus Christ, in the Original Greek: With Introductions and Notes, by Christopher Wordsworth, 1867, (Vol. 2) says with regard to this verse in Greek: “Whatsoever each person shall have done, that he shall receive again from God. . . . The more they did and suffered for God, the more they would receive hereafter from God.”

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COLOSSIANS 1:10 “to walk worthily of Jehovah”

Kingdom Interlinear: “to walk worthily of the Lord”

REASON(S) FOR RESTORING THE DIVINE NAME: The context indicates that “the Lord” here refers to Jehovah God. At the end of this verse, Paul mentions “the accurate knowledge of God,” and in verse 12, he mentions “the Father.” At 1 Thessalonians 2:12, Paul uses a similar phrase when expressing the wish that his fellow believers “go on walking worthily of God.” Further, the wording Paul uses has a Hebrew Scripture background. For example, at 2 Kings 20:3, King Hezekiah says: “I beg you, O Jehovah, remember, please, how I have walked before you faithfully.” Also, such expressions as “to walk in [someone’s] ways” occur frequently in the Hebrew Scriptures and often together with the divine name. (Deuteronomy 8:6; 10:12; 1 Kings 2:3; Psalm 128:1) Additionally, some scholars have suggested that Paul’s expressions in this passage echo similar wording found in the book of Proverbs. (Proverbs 4:4-6, 12-14) So the context, the similar wording at 1 Thessalonians 2:12, and the Hebrew Scripture background provide reasons for using the divine name in the main text.

SUPPORT:

• Regarding the expression rendered “worthily of Jehovah,” a handbook for Bible translators says: “That is, in a manner that is required by their status as the Lord’s people (see ‘to walk . . . worthily of God’ in 1 Thes[salonians] 2.12).” It goes on to say regarding the next expression (“in order to please him fully”): “One may translate the latter part of the first sentence of verse 10 as ‘will always do what causes God to be happy.’” (Italics ours.)—A Handbook on Paul’s Letters to the Colossians and to Philemon, by Robert G. Bratcher and Eugene A. Nida, 1977, page 16.

• “The apostle and those who are with him pray that the Colossians may ‘walk’ (cf. Gen[esis] 5:22, 24; 6:9, etc.) or conduct themselves in harmony with the responsibilities which their new relationship to God imposes and with the blessings which this new relationship brings. There must be nothing half-hearted about this manner of life. On the contrary, it must be to (his) complete delight . . . , a conscious striving to please God in everything (cf. 1 Cor[inthians] 10:31; 1 Thess[alonians] 4:1).” (Italics ours.)—New Testament Commentary, Exposition of Galatians, Ephesians, Philippians, Colossians, and Philemon, by William Hendriksen, 1996, page 57.

• Although favoring that “the Lord” here refers to Jesus, one Bible commentary admits: “It is not clear, whether kyrios (Lord) indicates God in harmony with the LXX [Septuagint] use of this title. In 1 Thess[alonians] 2:12, we have almost the same expression, but there it says clearly: to walk worthy of God. The statements in the epistle to the Ephesians also point in the direction of such an interpretation when they deal with becoming ‘God’s imitators’ (Eph[esians] 5:1), with the appointment ‘to the praise of his (God’s) glorious grace’ (Eph[esians] 1:12; cf. Eph[esians] 1:14).”—The Anchor Bible—Colossians, A New Translation With Introduction and Commentary, by Markus Barth and Helmut Blanke, translated by Astrid B. Beck, 1994, Vol. 34B, page 177.

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COLOSSIANS 3:13 “Jehovah freely forgave you”

Kingdom Interlinear: “the Lord graciously forgave to you”

REASON(S) FOR RESTORING THE DIVINE NAME: This verse refers to Jehovah God, who in the Hebrew Scriptures is described as the one who forgives humans their sins. (Numbers 14:19, 20; 2 Samuel 12:13; Psalm 130:4; Jeremiah 31:34; Daniel 9:9) Jehovah is even described as “ready to forgive” (Nehemiah 9:17; Psalm 86:5) and as one who “will forgive in a large way [or “will freely forgive,” ftn.]” (Isaiah 55:7). The usual Greek verb rendered “to forgive” in the Christian Greek Scriptures is a·phiʹe·mi, as at Matthew 6:12, 14 and Romans 4:7 (see study note). Here at Colossians 3:13, however, Paul uses the verb kha·riʹzo·mai (to give freely, or graciously). This verb is related to the Greek noun khaʹris, often rendered “undeserved kindness” or “favor.” When used in the sense of forgiving, the verb conveys the idea of doing so freely, generously. Paul uses the same verb, with God as the subject of the clause, at Colossians 2:13, saying that “God . . . kindly forgave us all our trespasses.” Paul also uses this verb at Ephesians 4:32, where he says “just as God also by Christ freely forgave you.” It is worth noting that although many ancient Greek manuscripts use the term ho Kyʹri·os (the Lord) here at Colossians 3:13, other manuscripts use the Greek terms for “God” or “the Christ.” Such variations in manuscript readings could be another indication that the divine name originally appeared in this verse.

SUPPORT:

• Note the following comments on whom “the Lord” at Colossians 3:13 refers to:

• “On the basis of Col[ossians] 1:13, 14 and 2:13 . . . , the reference is to God rather than to Christ, though the difference is minor. When God forgives he does so ‘in Christ’ (Eph[esians] 4:32; cf Matt[hew] 18:35).”—New Testament Commentary, Exposition of Galatians, Ephesians, Philippians, Colossians, and Philemon, by William Hendriksen, 1996, page 157.

• “In [Colossians] 2:13 the act of forgiveness is attributed to God. This could suggest that, unusually, ὁ κύριος [ho kyʹri·os, “the Lord”] here refers after all to God (the thought would then be directly parallel to that of Matt[hew] 6:12, 14-15; 18:23-35 . . . ).”—The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text, by James D. G. Dunn, 1996, page 231.

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COLOSSIANS 3:16 “singing . . . to Jehovah”

Kingdom Interlinear: “singing . . . to the God”

REASON(S) FOR RESTORING THE DIVINE NAME: The Hebrew Scriptures abound with references to singing and making music in connection with the worship of Jehovah. (Exodus 15:1, 21; 1 Chronicles 16:23; Psalm 96:1; 104:33; 149:1; Jeremiah 20:13) Among first-century Christians, the inspired psalms continued to be used in praising God. The Greek word for “psalm” (psal·mosʹ) used here at Colossians 3:16 is also found at Luke 20:42; 24:44; Acts 1:20; 13:33, where it refers to psalms from the Hebrew Scriptures. Also, the Greek term rendered “singing” is frequently used in the Septuagint to translate Hebrew expressions where the divine name appears. (See the scriptures mentioned above.) Here at Colossians 3:16, some Greek manuscripts use the term The·osʹ (God) and other manuscripts use the term Kyʹri·os (Lord). In later copies of the Septuagint that are available today, Kyʹri·os is often employed as a substitute for the divine name in the Hebrew text but at times The·osʹ is used in the same way. (See Exodus 15:1, LXX, where the verse discusses singing and where both The·osʹ and Kyʹri·os are used as substitutes for the divine name.) Such variations in manuscript readings could be another indication that the divine name originally appeared in this verse. A number of translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name here at Colossians 3:16.

SUPPORT:

• “In singing we should regard ourselves as speaking directly to God, and the words, therefore, should be spoken with a solemnity and awe becoming such a direct address to the great Jehovah.”—Notes, Explanatory and Practical, on the Epistles of Paul to the Ephesians, Philippians, and Colossians, by Albert Barnes, 1850, pages 119, 320 (in a comment on the similar expression found at Ephesians 5:19).

• See also supporting quotes in the comment on Ephesians 5:19.

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SUPPORT:

• Regarding the Greek verb here rendered “with fear of,” one lexicon says “have deep respect . . . for God as the highest entity L[uke] 23:40; Col[ossians] 3:22; 1 P[eter] 2:17; R[evelation] 19:5.”—The Concise Greek-English Lexicon of the New Testament, by Frederick William Danker with Kathryn Krug, 2009, page 374.

• One scholar makes the following comment regarding the same Greek verb used here at Colossians 3:22: “Never does the NT [New Testament] say that the Lord Christ is to be ‘feared’ by his believers; God alone is.” A footnote goes on to say: “That is why it is only here and at [Revelation 15:4] (but with reference to God) that we find the expression [fearing the Lord]; otherwise in the NT [New Testament] it is always [fearing God], e.g. [Luke 18:2, 4; 23:40; Acts 10:2, 22, 35; 13:16, 26; 1 Peter 2:17; Revelation 11:18; 14:7; 19:5].” The book also mentions that in the Septuagint, expressions such as “fearing the Lord” are often found. These expressions appear where the Hebrew text uses the Tetragrammaton.—Die Briefe an die Philipper, an die Kolosser und an Philemon, by Ernst Lohmeyer, 1930, page 158.

• A handbook for translators says regarding the same expression: “It is that sense of awe, reverence, fear, that in the OT [Old Testament] specially characterizes the attitude of the devout member of the believing community toward God.” Although this handbook favors that “the Lord” here refers to the Lord Jesus Christ, it does acknowledge: “Some manuscripts have ‘God’ . . . , but this seems an obvious conformance to the OT [Old Testament] expression, where ‘Lord’ is Yahweh, that is, God.”—A Handbook on Paul’s Letters to the Colossians and to Philemon, by Robert G. Bratcher and Eugene A. Nida, 1977, page 95.

• A translation of the Christian Greek Scriptures into Hebrew by the scholars Isaac Salkinson and Christian D. Ginsburg, 1886, uses the Tetragrammaton in the main text of this verse.

• A translation of the Christian Greek Scriptures into Hebrew by the United Bible Societies, 1976, uses the Tetragrammaton in the main text of this verse.

• The Aramaic Peshitta New Testament Translation, by Janet M. Magiera, 2006, uses “LORD” in the main text of this verse. The introduction of this Bible states: “LORD is MARYA, meaning LORD of the Old Testament, YAHWEH.”

• Pablo Besson’s El Nuevo Testamento (New Testament, in Spanish), 1919, uses “Señor” (Lord) in the main text of Colossians 3:22 with a footnote referring to “Jehová.”

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COLOSSIANS 3:23 “as for Jehovah, and not for men”

Kingdom Interlinear: “as to the Lord and not to men”

REASON(S) FOR RESTORING THE DIVINE NAME: In the Christian Greek Scriptures, the Greek term Kyʹri·os (Lord) often refers to Jehovah God or to Jesus Christ. It may also refer to humans having authority over others. (Colossians 3:22; 4:1) In this context, the Greek term kyʹri·os is used several times. At Colossians 3:22 and 4:1, the plural form is rendered “masters.” Here at Colossians 3:23, it is obvious that kyʹri·os does not refer to a human master. The identity of “the Lord” mentioned here is indicated by the context. (See the comment on Colossians 3:22.) Another indication that “the Lord” mentioned here refers to Jehovah God is the phrase “work at it whole-souled.” Both in the Hebrew Scriptures and in the Christian Greek Scriptures, references to doing something with one’s whole soul are always connected with Jehovah God.—Deuteronomy 6:5; Matthew 22:37; Mark 12:30; Luke 10:27.

SUPPORT:

• For quotes on whom “the Lord” refers to in this verse, see the comment on Ephesians 6:7, where Paul uses the same expression.

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COLOSSIANS 3:24 “from Jehovah you will receive”

Kingdom Interlinear: “from Lord you will receive back”

REASON(S) FOR RESTORING THE DIVINE NAME: The reasons for using the divine name in the main text of this verse are generally the same as the reasons for using it at Colossians 3:23. (See comment on Colossians 3:23.) It is also worth noting that before the Greek word Kyʹri·os (Lord) in this verse, there is no Greek definite article, where it would be expected according to standard grammatical usage. The absence of the definite article makes Kyʹri·os tantamount to a proper name. It is also worth noting that it is God, not Jesus, who is described as the one giving spirit-anointed Christians their inheritance. (Romans 8:17; 1 Peter 1:3, 4) At Colossians 1:12, God is referred to as “the Father, who made you qualify to share in the inheritance of the holy ones in the light.” So in view of the context and the absence of the definite article in Greek, the divine name is used in the main text.

SUPPORT:

• Commenting on whom “Lord” refers to in this verse, one scholar said: “The omission of the article with [a·poʹ Ky·riʹou, ‘from Lord’] occasions questioning. Where one finds the anarthrous ‘Lord’ [that is, ‘Lord’ without the definite article in Greek], there is generally a LXX [Septuagint] reference. For ‘the Lord’ (that is, JEHOVAH) has no article in the Greek O.T. [Old Testament]. There is no phrase in the ancient scriptures corresponding to what we read here, but (if one may say so) there is about it an O.T. [Old Testament] flavour.”—A Letter to Asia, Being a Paraphrase and Brief Exposition of the Epistle of Paul the Apostle to the Believers at Colossæ, by Frederick Brooke Westcott, 1914, page 165.

• For more quotes on whom “Lord” refers to in this verse, see the comment on Ephesians 6:8, where Paul expresses a similar thought.

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1 THESSALONIANS 1:8 “the word of Jehovah”

Kingdom Interlinear: “the word of the Lord”

REASON(S) FOR RESTORING THE DIVINE NAME: This expression has its background in the Hebrew Scriptures, where it appears as a combination of a Hebrew term for “word” and the divine name.​—See comment on Acts 8:25.

SUPPORT:

• Note what some reference works say regarding the Greek expression for “the word of the Lord” in this verse:

• “A phrase common in the OT [Old Testament] and later in Acts, but appearing only here and in 2 Thessalonians 3:1 in [Paul’s] writings. But Paul enlists other, similar phrases like ‘the word,’ ‘the word of God,’ ‘the gospel of God.’ The word is the gospel, and it is the gospel of which ‘the Lord’ is the author . . . As elsewhere in the NT [New Testament], it is unclear who is meant by the Lord, for the Son (Jesus) no less than the Father is called by this name. In this instance we should probably understand the reference to be to the Father.” In a note on 1 Thessalonians 1:1, the same commentary says: “The immediate background to his use [of the term “Lord”] . . . is the LXX [Septuagint], where ‘Lord’ frequently renders the Hebrew Yahweh, the name of God.”​—New International Biblical Commentary​—1 and 2 Thessalonians, by David J. Williams, 1992, pages 24, 31.

• “An equivalent of the OT [Old Testament] expression for ‘the word of the LORD’ (cf. Isa[iah] 38:4–5), is used extensively in Acts to describe the spreading gospel message (Ac[ts] 8:25; 13:44, 48–49; 15:35–36; 16:32; 19:10, 20).” The scripture referred to, Isaiah 38:4, says: “Then the word of Jehovah came to Isaiah.”​—The Expositor’s Bible Commentary: Ephesians-Philemon, Revised Edition, edited by Tremper Longman III and David E. Garland, 2006, Vol. 12, page 382.

• “‘The word of the Lord’ is a technical expression in OT [Old Testament] literature, often referring to a divine prophetic utterance (e.g., Gen[esis] 15:1, Isa[iah] 1:10, Jonah 1:1 [These three scriptures contain the expression “the word of Jehovah.”]).”​—The NET Bible, New English Translation, Second Edition, 1996-2017, page 2233.

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1 THESSALONIANS 4:6 “because Jehovah exacts punishment”

Kingdom Interlinear: “through which avenger [is] Lord”

REASON(S) FOR RESTORING THE DIVINE NAME: The context points to God as the one referred to as “Lord.” In verse 7, Paul says that God “has called [Christians] . . . for holiness,” and in verse 8, he goes on to say that the one who commits sexual immorality “is disregarding . . . God.” The Greek expression for “exacts punishment” could also be rendered “is the avenger.” (Compare Romans 13:4, where the same Greek word is rendered “an avenger.”) Paul uses a related Greek word for “vengeance” at Romans 12:19 where, based on Deuteronomy 32:35, he quotes Jehovah as saying: “Vengeance is mine.” The same Greek word is used in the Septuagint at Psalm 94:1 (93:1, LXX), where Jehovah is addressed as “O God of vengeance.” Here at 1 Thessalonians 4:6, Paul is apparently alluding to Psalm 94:1. Additionally, scholars have noted that at 1 Thessalonians 4:6, the Greek definite article is not included before Kyʹri·os (Lord), where it would be expected according to standard grammatical usage. As in many other cases, the absence of the definite article would make Kyʹri·os tantamount to a proper name.